Abduction Watch - No 22 2000

Magazine Overview

Title: ABDUCTION WATCH
Issue: 22
Date: May 2000
Publisher: Not specified
Country: UK
Language: English
Cover Headline: SURPRISE SURPRISE!

Editorial Introduction and Debate with UFOIN

The editor, Kevin McClure, begins by expressing gratitude for the positive response to his announcement of ending 'Abduction Watch' and states that reader encouragement, along with the desire for a paper format, has led to its continuation. He highlights the general lack of firm, constructive criticism in the field, reinforcing his belief in the usefulness of his publication.

McClure then details his involvement in an 'acrimonious debate' initiated by himself, concerning 87 UK alien abduction cases referenced by Jenny Randles, a leader of the UFOIN group, in her book 'The Complete Book of Aliens and Abductions'. McClure's request for sufficient detail to allow for review and reinvestigation, potentially involving medical and psychological professionals, was met with resistance. The reasons cited included breaching witness confidentiality, upsetting people, intruding on them, taking too much time, and violating ethical principles. McClure likens this resistance to the elusive nature of certain artefacts, suggesting these abduction cases are treated as a sacrosanct 'UK Abduction Canon' that cannot be challenged.

He announces plans to move house, which will temporarily halt his work on 'Abduction Watch' for two to three months as he focuses on a 'Nazi UFO' piece for Fortean Studies. Upon his return, he intends to re-engage with the abduction debate, possibly via email. McClure expresses disappointment with the perceived complacency and appeasement in published authors within the field. He plans to summarise his ideas arising from this discussion, referencing comments made by Jenny Randles and a proposal by UFOIN to distance itself from responsibility for abduction material by issuing a 'report' and holding a public conference.

McClure contrasts his approach with Randles' philosophy, as expressed in her piece in the May/June 2000 issue of Birdsalls' UFO Magazine. Randles states it is tempting to 'solve' mysteries but she does not think that way, finding it an 'unrealistic explanation'. In contrast, McClure asserts that since the late 1970s, his approach has been to gather available facts about extraordinary human experiences, present them thoroughly, test them, and draw conclusions based on evidence. He believes failing to make reasoned judgments would be a dereliction of his duty as a writer and researcher, and that silence can be as harmful as complicity.

Research Methodology and 'Nuts and Bolts' Questions

McClure explains that his investigations adopt methods from historical and judicial processes, a background that has served him well in examining subjects like the Egryn Lights, BVM visions, the Angels of Mons, and End Times prophecy. He notes that while investigations are never fully complete, this approach has been effective. He contrasts this with the 'Nazi UFO' question, which he sees as a 'nuts and bolts' question concerning the operational use of high-performance flying discs by Germans during World War II. His method for this involved seeking factual proof of events.

He then applies a similar 'nuts and bolts' approach to 'alien abduction', defining it using the Shorter Oxford English Dictionary as 'To lead or take away illegally; to kidnap'. He poses four key questions regarding the objective, physical reality of alien abductions: Are humans physically taken by non-human entities? Are they placed in physically real craft? Do they remain there for a measurable time? Are they returned physically to Earth? McClure argues that if the evidence suggests 'No' to these questions, then claims of alien abduction should be assessed in that context.

He reiterates that witness confidentiality has been a major obstacle in discussions with Jenny and UFOIN. When he suggested reinvestigation could proceed without identifying witnesses, practical and time difficulties were raised, leading him to question the actual reality of the 87 cases. He believes a genuine willingness to review a substantial proportion of these cases is lacking.

Critiquing the 'Root Abduction Experience' Concept

McClure expresses skepticism about Jenny Randles' belief in a 'root abduction experience' common to certain people. He also doubts her hope of finding a way to study this phenomenon outside specific belief systems or investigative methods. He suggests that the pervasive imagery of 'greys' and abductions, often used to decorate book covers, influences perceptions. He believes the 'cryptomnesia argument' could be effectively made regarding contemporary Western culture's experiences.

He considers that more primitive, pure experiences might exist outside of shamanic ritual, which he finds patronisingly racist in its assumptions about 'primitive' societies. He suggests that altered states of consciousness, induced by various means including drugs, hypnosis, and Grof Breathwork, fundamentally alter one's state of consciousness, making it akin to using a magnetised compass to find the North Pole.

McClure posits that the common experience taking humans outside the mundane is a sense of relating to something more than human, often satisfied by mainstream religion. He notes the broad similarities in worship and forgiveness across cultures, though Eastern cultures may focus more on living right and being judged. He describes various degrees of relationship with the divine, from long preparation to direct encounters and dialogues, and contrasts this with colder, more formal relationships based on regulation and fundamentalist scripture, such as monasticism or hellfire preaching.

He challenges Jenny's assertion about a 'root abduction experience', noting that prior to 1980, accounts including forcible abduction, medical investigation, and interbreeding were rare. He contrasts this with the prevalence of such elements in books from 1980 onwards. He dismisses accounts of visits to Heaven or Hell as journeys, not abductions, and participants as observers, not victims. He draws a parallel with pre-1947 accounts of visits to other planets, suggesting a continuation of cultural traditions, citing Ingo Swann's accounts of 'naked men on the Moon' as an example of a widely accepted, yet silly, case.

McClure dismisses the idea of children being taken by fairies or exchanged for fairy children as a harmless speculation about misbehaving children. He questions the widespread belief in real, physical fairies and finds it as unwise to mistake folktale for reality as it is to assume that 87 reported UK alien abductions equate to 87 actual events.

He considers the idea that this experience is available to 'certain kinds of people', particularly the 'creatively visual', but doubts it is limited to them. He observes multiple-experiencers who claim participation in new experiences, noting a parallel with Spiritualism in the late 1960s and the role of Theosophists in millennial flying saucer groups.

'Core Experience' and Internal vs. External Intelligence

McClure discusses the terms 'core experience', 'root experience', or 'trigger experience', cautioning against their careless use without defining their origin. He believes the fundamental question is whether the 'core experience' involves any sentient intelligence separate from the human reporting it.

His personal conclusion is that there is no sufficient evidence to prove that any reported experience necessarily involves input from an external sentient intelligence. He argues that no information provided has been so unique or remarkable that it could not have originated from an earthly source. He states that no reported experience of a journey, kidnapping, or meeting with an external intelligence has exceeded the range of human imagination. Furthermore, any prophecies or predictions from such contacts have, to his knowledge, proven to be wrong. He suggests that the need, longing, or predisposition to communicate with something 'other' and superior, which offers relief from life's burdens, fits well with a model of internal experience. He posits that unusual experiences, when overlaid with a need to relate to an 'other', might be interpreted as contact with an external intelligence, with the interpretation influenced by the person's spirituality or visual creativity.

McClure suggests simplifying the issue of alien abduction, dismissing UFOIN's report and meeting as potentially looking 'silly'. He criticises the idea that those knowledgeable about abduction material are telling less knowledgeable people that they don't know anything, and that investigation is dangerous, leading to the inference that 'abductees' need medical professionals. He views this as creating a mystery and scare-story where it is not justified.

He advocates for first-stage investigation of abduction reports to focus on establishing evidence of allegedly real and physical events, similar to the work done regarding the Berwyn and Sheffield events. He suggests setting aside the minutiae of 'core' or 'trigger' experiences, pseudo-medical examinations, and intimations of doom. Instead, researchers should determine if there is any reason to believe that the physical event framing the alleged abduction actually took place. If the criteria of 'taking', 'entering', 'remaining', and 'returning' are not met, an alien abduction is unlikely to have occurred physically.

McClure acknowledges that assessing psychological well-being might not be within their scope, but suggests that people well-suited to assessing physical events exist. He notes a lack of house-to-house enquiries, physical inspections, and discussions with partners and families in abduction investigation literature. He proposes that UFOIN could undertake this line of research for every identifiable case.

He believes that a combination of historical research into the 'core experience' and 'nuts and bolts' research into the physical parameters of reported abduction experiences offers a viable path to increased understanding. He suspects that if abduction by aliens actually took place, this work would have been done long ago. He suggests that, apart from collectors of alien alphabets, most people likely do not believe in alien abduction, finding speculation more commercially viable and intellectually pleasing, like train-spotting.

McClure concludes by addressing the issue of personal beliefs and their imposition on others. He draws a parallel with the beliefs of Heaven's Gate victims, Pol Pot, Stalin, and Hitler, suggesting it would have been preferable to stop them earlier. He argues that it is possible to acknowledge someone's integrity while challenging their beliefs and actions. He strongly suggests that assessing the physical reality of alleged alien abduction cases, with all their inherent anomalies, is the ideal and most constructive task for UFOIN. This approach, he believes, would be more helpful to those who have become 'abductees' than creating mysteries or scare-stories.

Subscription and Contact Information

McClure assures readers that their subscriptions are covered for the next issue. He invites readers to write to him, noting that all mail will be forwarded as long as his name is on it. His contact address is Kevin McClure, 3 Claremont Grove, Leeds LS3 1AX.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the methodology of UFO and abduction research, the nature of anomalous experiences, and the role of belief versus evidence. The editor, Kevin McClure, consistently advocates for a rigorous, evidence-based approach, drawing parallels with judicial and historical investigation. He critiques the perceived lack of critical analysis and the reliance on anecdotal evidence or unverified claims within the UFO community, particularly concerning alien abductions. His stance is one of skepticism towards claims of external intelligent intervention, favouring explanations rooted in psychology, altered states of consciousness, and the human need for meaning and connection. He emphasizes the importance of distinguishing between subjective experience and objective physical reality, and challenges organizations like UFOIN to adopt more stringent investigative practices.