Tuesday, August 15, 2017
Sunday, July 16, 2017
Friday, December 16, 2016
I gave an interview a few days ago on Spaced Out Radio.
The interview is touching on a number of topics, but it emphasizes the challenges of appreciating UFO and paranormal events as being both objective and subjective in nature.
Thursday, November 24, 2016
The fundamental topic behind this three-part post series is ontology, which can be defined as looking more rigorously into how various collection of assumptions about the nature of reality we use are affecting how we look at reality. For many people this may sound as a silly question, but it is indeed an important question when dealing with topics like UFOs, and the paranormal in general. UFO events cannot be studied at will in a laboratory; such events are spontaneous and unexpected. As well, they do not often leave any physical traces, and when they do such traces are ambiguous at best and can be interpreted in many ways. Hence, we have a phenomenon that exists essentially as reports from witnesses, and as evidence open to interpretation. In such circumstances, where there is no real clarity about what we are dealing with, it is even more important to clarify our own assumptions about how we approach an ambiguous topic like UFOs.
All the UFO schools of thought that were briefly presented are in one way or another dualist in their ontological assumptions. This means that, implicitly, either we are dealing with something which would be objective or subjective, but it cannot be both. It is either a "real thing" out there, or it is "all in the head". Hence, the notion of dualism. Anyone familiar with the Kantian epistemology, and phenomenology in general, can only be skeptical about dualism. We can safely state that the world exists independently from us (the objective side), but yet we can only relate to the world through our subjective mental make-up.
For instance, when someone sees something " weird" in the sky and declare having seen a UFO, it is only a UFO because it considered " weird." Conversely, if what is seen in the sky is considered as something natural, even if odd and exotic, then it is not construed as "weird," and therefore it is not a UFO. In both cases, however, given that what was seen in the sky is transient and not amenable to further direct study, then we are left only with we have made of this observation: for some it is a UFO, for others it is a an odd and exotic natural event. If fact, in this case, the only thing we know for sure is that we do not know what happened, and that people have put forward different interpretations of what happen. Worse, because it is transient, we will actually never know for sure. Something objective happened in the sky, and yet we only noticed subjectively the phenomenon because it was perceived as "weird". If everybody agreed that it was a plane, then it would have been construed as a non-event. To draw a sharp distinction between the objective and the subjective is quite silly in such circumstance because it depends of what we are making of it.
When I say I propose "new relationships" between the main macroscopic variables found in the UFO world (witnesses, society, and the phenomenon), I mean here new ontological relationships; how our assumptions about reality are in relationship with reality. My first key point is that the study of UFO, if it is to be successful in moving forward, cannot be entrenched in naïve dualist ontological assumptions. One has to accept that all the variables are interdependent, the subjective and the objective are mutually influencing each other.
In the example given above, we can make all kinds of inference about what happen, like checking with the airport and finding that there was no plane or helicopter in the sky at the time; or looking for weather patterns that were similar to other occasions when a weird natural phenomena was observed. In all these situations, whatever conclusions we are coming with, these are only reinforced through inferences, but they are no proof. Yet, other explanations that are not dualist are possible. A mundane object like a plane was in the sky, but somehow created a telepathically shared vision of something else. Or, a PK-like apparition occurred, but because of the materialist mental predispositions of the observer, it was constructed as a natural phenomenon. As one can see, a dualist world is very limiting when one tries to research a challenging phenomenon like UFOs.
UFO events, especially the ones that are construed as " high strangeness", involve usually witnesses in altered state of consciousness. The witnesses' perception of reality is oftentimes mix-up with powerful images and impressions coming from their unconscious mind, and yet it is also in such circumstances that psi events are more likely to occur, whether they are of a PK or ESP nature. What is objective and what is subjective in such circumstances are all mixed-up. The common recurrence of paranormal phenomena found in UFO reports makes psi-related ontological assumptions that more important. Having an open-minded attitude towards an ontology that is not only about avoiding a strong distinction between the objective and subjective, but it is also about accepting a " two-way street" where the subjective can also alter the objective.
Wednesday, November 2, 2016
Yet, there is still more to the Parapsychological Hypothesis, as it is in many ways “plugging the holes” that exist in the study of UFOs; it opens the way to a truly comprehensive approach for studying UFOs. As noted, in the first post of this series, the UFO phenomenon is based on three fundamental elements:
- The arrow showing relationship 1, between the witnesses and the phenomenon, represents the focus of the Nil Hypothesis, namely how the witnesses are projecting their own assumptions into reality.
- Relationship 2, is what the simplistic ETH is emphasizing by looking into how the phenomenon is impacting the witnesses who report odd things.
- The sophisticated ETH focus also on relationship 2, but implies that there is a relationship 3, where the phenomenon also influences society in subtle ways (notion particularly prevalent in Jacques Vallée’s texts).
- The simplistic psycho-social hypothesis (PSH), on the other hand, focusses on the relationship 5, where the narrative about aliens and spaceships is the driving force behind any UFO observation. As well, the supporters of the simplistic PSH take for granted that relationship 1 is directly determined by relationship 5. In other words, witnesses are not important for them.
- The improved PSH adds also a focus on relationship 6, where prominent individuals can also influence society’s narrative about aliens and spaceships. Yet, the improved PSH also assumes a relatively direct relationship between 5 and 1, so for them too the witnesses’ experience is not that important.
- Finally, the sophisticated PSH still focusses on 5 and 6, but adds a revised version of relationship 1 that is not fully dictated by social narratives about UFOs. In other words, in the sophisticated PSH, what is going on in the life of the witnesses counts, but they still ignore the possibility of a somewhat objective phenomenon.
Monday, October 17, 2016
Friday, October 7, 2016