IUFOPRA UFO Newsletter - 2002 - vol 5 no 4

Magazine Overview

This issue of the IUFOPRA UFO Newsletter, Volume 5, Issue 4, published quarterly by IUFOPRA in 2002, opens with a welcome to the New Year and reflections on the events of 2001, particularly the September 11th attacks, emphasizing fragility and the hope for peace. The editor, Anne, shares a personal note about the recent loss of her mother and expresses gratitude for the support received from colleagues, including Chief Director Paddy and P.R.O. Kathy.

This issue begins a new series on "HUMANOID CASES FROM AROUND THE WORLD -1993," compiled by colleague Albert Rosales from Florida. It also features an article titled "UFOLOGY AS MODERN-DAY MAN'S CULTURAL ZONE OF THINKING" by Sergey N. Volkov, President of the Logos Association, Russia. The newsletter also notes a URL change for the Paranormal Club of Ireland.

What Are The Flying Triangles?

The newsletter addresses the phenomenon of "flying triangles" through eyewitness accounts. Nick Spall from Cornwall reported seeing a triangular formation of lights on August 10, 1999, which moved from north to south. He described it as appearing as a single object to the naked eye but resolving into three steady pinpoints through binoculars. A similar account came from A.R. Thompson in Surrey on September 4, 1999, who observed three satellites moving in a triangular formation.

Thompson described the lights as stellar magnitude 4, dim but visible in a clear sky, moving into the constellation of Pegasus. The formation was about 2 by 3 degrees isosceles and took one to two minutes to pass through Pegasus before fading. The article explains that these sightings are likely attributable to the "NOSS triplet" formation of US spy satellites. These satellites, part of the Naval Ocean Surveillance System (NOSS), orbit at an altitude of 1,100 kilometers and are designed to monitor military ships at sea by detecting radio and radar signals. Their orbits are planned to crisscross, appearing as formations to observers.

The project's Top Secret name is reportedly "Parcae," with the satellites potentially named "Clotho," "Lachesis," and "Atropos." Ed Cameron, an amateur astronomer, identified Spall's sighting as "NOSS 2-3 trio" and Thompson's as "NOSS 2-2 trio." Amateur space watchers have long known about these objects, and there has been debate about their naked-eye visibility. Professor Brian Hunter has photographed NOSS 2-2. Other eyewitness accounts online confirm the visibility of these trios, with some noting they can be seen easily and appear at magnitude 4 or brighter. Daniel Deak from Quebec called naked-eye NOSS sightings "not speculation but...fact." The article concludes that while NOSS/Parcae sightings might not account for all "triangle UFO" sightings, they highlight the prevalence of prosaic visual stimuli that can mislead observers.

1996 Humanoid Cases by Albert Rosales

This section details various humanoid encounters and strange creature sightings from 1996, described as a significant year for humanoid waves.

• Anapa, Black Sea, Russia: A diver encountered giant, milky-white beings with humanoid faces and fish tails.
• Near Bananeiras, Brazil: A farmer observed a bowl-shaped craft with three short, man-like figures inside.
• Near Tijucas, Brazil: A woman encountered a tall, dark-skinned humanoid named "Dakon" with large green glowing eyes after her car was pulled towards a light.
• Cubuy, Puerto Rico: A witness reported hearing a loud motor-engine sound and seeing an object land, from which three short humanoids with large heads and huge eyes emerged.
• Spokane, Washington: A lone witness spotted a gigantic winged creature flying leisurely.
• Miami, Florida: A witness saw a rectangle of light through her window, from which a being dressed in a bronze suit with a tight helmet emerged.
• Near Tarbrax, Scotland: Two men driving on a remote road encountered a large silver disc-shaped object hovering above them, experiencing a trance state and losing two hours of time, with vague memories of being experimented on by unidentified humanoids.
• Miami, Florida: A young boy reported visits from gray, short humanoids with large heads and black eyes, who apparently inserted implants, leading to bloody noses and other ailments.
• Zacapa, Guatemala: A cattleman reported seeing a strange bipedal hairy creature with a long tail and large glowing red eyes, possibly winged. Animal mutilations were occurring concurrently.
• Near Bishop, California: A group of men spotted a small green humanoid figure that could float and hover, evading pursuit at incredible speed.
• Monte Carmelo, Vieques Island, Puerto Rico: Several youngsters observed a huge bright light that descended as a domed disc-shaped craft emitting flashes and humming. The craft divided, with one section flying west after hovering.
• Campo Rico, Puerto Rico: A woman encountered a creature with red eyes emitting a red light, which ran across the road and disappeared.
• Canovanas, Puerto Rico: A witness encountered a bizarre creature with pointed ears and a shaven head resting on a tree.
• Jardim Andere, Varginha, Brazil: A creature with oily dark brown skin, bulging red eyes, and long fingers was seen. Military and fire department were involved, and a similar creature had been captured earlier. The creature emitted a buzzing sound.
• Varginha, Brazil: Three girls spotted a man-like creature about 80cm tall with bulging red eyes and protruding lumps on its head. The military reportedly took the creature into custody. Cigar-shaped objects were also seen.
• Chandler, Arizona: A woman reported a visitation by unidentified "aliens" who examined her, leaving bizarre scars.
• Near Romatambo, Peru: Shepherds witnessed six objects flying from a lake, forming a circle around a mother-ship. Two occupants, described as short with large heads and spindly arms, collected samples from the area.

UFO Sighting Over Dublin On New Year's Eve

This report details a sighting by a young woman in West Dublin on New Year's Eve. At approximately 11:55 PM, she observed a round, amber/orange object moving across the sky in a northerly direction from her conservatory. She went outside and noted that there was no sound, the object was not on a usual flight path, and it was moving at a steady speed. She described it as extraordinary and unlike any plane seen at night, with no flashing lights, just a soft amber glow.

UFOlogy as Modern Man's Cultural Zone of Thinking

By Sergey N. Volkov, President of the Logos Association, Russia.

Volkov's article explores the place of ufology within modern scientific and cultural trends. He posits that ufology, dealing with anomalies, psychic abilities, and information from unfamiliar sources, is a rational field for critical estimation. He discusses the need to synthesize knowledge and faith, and how the study of good and evil has transformed ancient views. Volkov cites V. Azhazha, who defines ufology as a scientific trend studying the genesis and influence of UFOs and unfamiliar conscious life forms. However, Volkov acknowledges that the UFO problem is still considered non-scientific by some.

He suggests that ufology represents a "Weltanschauung, cultural zone of thinking of a modern-day man." It utilizes various scientific approaches, including materialistic (technogenic, biological) and philosophical skeptical methods. The analysis of post-contact phenomena and their influence on social life is a secondary concern, with the human aspect taking center stage.

Volkov argues that humankind encounters anomalous phenomena that manifest in various ways, including kidnappings and trauma. He questions whether humans are programmed to suffer and if they can realize ethical norms in the context of mystic manifestations. He proposes that "evil" is a priori knowledge, but human conscience allows for absorbing information about mystic evil, making it a posteriori knowledge gained from experience. Ufology, in this context, offers an interpretation of mystic dispositions and contributes to forming a cultural layer of social conscience.

He asserts that ufology is not a neo-mystic teaching but a first stage of new knowledge that interprets mystic conceptions without creating dogma. It combines scientific approaches from physical, biological, and psychological disciplines, making it a cultural zone of human thinking. Volkov notes that while ufology denies the synthesis of science and mysticism, it performs this function unconsciously. He references V. Volchenco and U. Kulakov, who advocate for a new general scientific paradigm that unifies the ideal and material, the spiritual and the real, and excludes discrepancies between hypotheses of the "fine world" and God-Creator.

Volkov contrasts ufology with other non-orthodox scientific trends like etiology and parapsychology, highlighting that the primary problem is understanding the mechanisms of contact with different spheres of intellect. He states that ufology aims to reveal natural laws and formulate the laws of ufology's influence on the development of the biotechnosphere and society's stability. Information in ufology comes from an unfamiliar source, potentially from "beyond the world concepts."

He concludes that ufology can claim the status of a cultural basis for a new general-scientific paradigm. In ufological practice, the investigation of concepts and systems involves met logic, at the junction of human and natural scientific knowledge. Anomalous phenomena investigations are often characterized by indeterminism, denying causality. Some ufologists believe UFO apparitions warn of future events. Young people studying anomalous phenomena may focus on mysticism. Volkov also touches upon Laplassovky determinism and fatalism, and the concept of met logic, which involves interpreting symbols and developing communication with the "Unfamiliar."

Recurring Themes and Editorial Stance

The recurring themes in this issue include the identification of UFO phenomena with known terrestrial or man-made objects, such as the NOSS satellites explaining "flying triangles." The newsletter also extensively documents humanoid encounters and sightings from various parts of the world, emphasizing the diversity and strangeness of these reports. The editorial stance, as expressed in the opening and Volkov's article, leans towards a rational, scientific approach to understanding anomalous phenomena, while acknowledging the cultural and psychological aspects of ufology. There is a clear emphasis on providing eyewitness accounts and compiled data, encouraging readers to consider prosaic explanations before accepting more extraordinary conclusions.

This issue of the IUFOPRA UFO Newsletter, identified as issue number 11, explores the intersection of ufology with philosophy, metaphysics, and the practicalities of space medicine. The publication, produced by the IUFOPRA INFORMATION NETWORK, features articles that delve into the theoretical aspects of ufological study and the scientific challenges of human space exploration.

Ufology and Metaphysical Thought

The newsletter begins by examining 'met logic' within ufology, describing it as a method to logically define the sense of symbolic forms from unfamiliar, potentially telepathic, sources. This approach is contrasted with older, more dogmatic interpretations of symbols, suggesting that modern ufology allows for individual definitions of esoteric senses. Jacques Vallee is cited for identifying concepts of 'absurdity' in ufological practice, often seen in paradoxical religious sayings. The text notes that ufology contributes to changing dogmatic views by placing the understanding of symbols and geometrical figures with esoteric senses onto scientific railways, thereby enhancing its credibility as a science.

Met logic is also considered akin to the logic of esotericism, which, despite its irrational essence, attempts to present its statements sequentially. V. Rozin is quoted on how logic, in conjunction with ethics, can be a method of contemplating God, with ufology playing a leading role in perceiving moral absolutes like good and evil. The development of ufology is seen as shaping a new thinking culture that blends scientific and non-scientific knowledge. It is posited that modern ufology can help re-adapt mystical thinking individuals, particularly young people, to social conditions by providing a rational process for understanding anomalous phenomena, thus fostering a sober world outlook.

However, the newsletter also warns about the proliferation of occult-mystic communities, such as the Keepers' Order Club in Moscow, which claim to explain anomalies and offer magic help. The text suggests that such mystified approaches can lead to social maladaptation, potentially making individuals lost members of society.

Further discussion on metaphysics highlights ufology's contribution to a new understanding of this field, linking it to 'what follows physics.' The text contrasts historical metaphysical approaches, like Aristotle's study of sense organs or medieval scholastics' defense of Christian dogmata, with ufology's focus on interpreting anomalous phenomena. It suggests that metaphysics, in this context, states philosophical dualism and plays a role in synthesizing orthodox science and mysticism. The shift in metaphysics is described as moving from 'sightseeing' to understanding and indirect explanation, incorporating scientific research.

The existential aspect of understanding ufological contacts is explored, emphasizing man's freedom of choice and the 'open possibility' of his existence. The text posits that man has the right to decide and answer for his deeds, regardless of any perceived fatality. The concept of 'psyche' as equivalent to the soul is discussed, being predetermined by nature but influenced by momentary impulses.

Ufology is presented as contributing to revealing the sociocultural organization of potential alien beings, whose methods of acting radically differ from human ones. The modern ufologist is compared to a medieval demonologist, but with a scientific aim of interpreting phenomena. Ufology is said to use traditional, rational, and non-traditional irrational approaches to explain unreal worlds, leading to conclusions about human nature and its place in comparison to potential visitors to our world.

An examination of ufology as a scientific trend questions whether contact phenomena are merely manifestations of uninvestigated psychic processes. The text argues that throughout history, mysticism has found a place, and thinkers have attempted to study 'different Worlds.' It suggests that even if phenomena are unreal, a nominal reality connected to concealed psychic processes exists, and ufology takes on the responsibility of investigating this social moment.

G. Kunitsin is quoted on the paradox of humans turning attention to important issues late, and that humanity has entered a new era of space and astronomy, indicating a move beyond 'cosmologic conscience.' Ufology is presented as a universal means of realizing changes in understanding ethics and the categories of good and evil, shifting from a mystic to a social state.

The newsletter discusses how ufology characterizes anomalous phenomena, primarily through mystic interpretation, and then transfers the post-contact problem to socium for social adaptation. It suggests that social problems can be consequences of anomalies, and that ufology can declare the cause of good and evil in the material world originating from the unreal world. This leads to the grounding of Nature of Good and Evil and suggests that ufology strives for idealistic trends based on dualistic concepts.

An interesting aspect is the natural-scientific substantiation of morality through ufology, forming a model of 'widening conscience' that includes ecological knowledge. This leads to a discussion of the ecology of man's conscience and a new model of moral social conscience, which relates to people's problems of being. The text notes that the ideal-theoretical level of moral conscience is determined by morality, which in turn shapes social structure, citing historical examples of morality.

Modern philosophers believe social conscience is complex, with man's conscience forming as a planetary phenomenon. The text emphasizes man's realization of his connection to the space medium and the universe, leading to the understanding that conscious choice implies responsibility. This leads to a cosmic mechanism for ethical relations and the concept of 'ethics phenomenon.'

Foundations for such ethics are found in ancient mystic teachings and philosophies like Buddhism and the Russian Cosmic School. The trend connects man's place in the world with his conscience ecology, suggesting that opposition to everlasting Good and Evil could find scientific substantiation in cosmic ethics.

Finally, ufology is presented as understanding the gradual dying of scientific knowledge formations, categorized as 'para-scientific,' 'pre-scientific,' 'pseudo-scientific,' 'anti-scientific,' and 'over-scientific.' Ufological knowledge is seen as a subculture of scientific thinking that does not contradict normal scientific culture and may eventually appear on the scientific stage. The article concludes by noting that the opposition between Science and Religion has been exhausted, and their union is a demand, with science not being the sole source of knowledge.

Space Medicine

The second major section of the newsletter focuses on space medicine, defined as the branch of medicine involved in protecting humans from the space environment and studying their reactions to it. Its foundations are traced back to aviation medicine, and the term aerospace medicine now encompasses both fields. Specialists in this area include physicians, engineers, veterinarians, dentists, nurses, physiologists, psychologists, bacteriologists, toxicologists, pharmacologists, and biochemists.

Early History of Space Flight

The early history of space flight was marked by concerns about humans withstanding the rigors of space, leading to flights of monkeys and dogs aboard rockets to gather launch and re-entry data. The Soviet Union flew numerous dog flights, and Laika was the first dog to orbit the Earth. The US also flew monkeys in sub-orbital and orbital missions. Yuri Gagarin's flight in 1961 confirmed the decision to use humans over animals. The US program proceeded cautiously, increasing exposure time and reviewing flight effects. The six US astronauts on Project Mercury returned in good health, dispelling many early medical concerns.

Environmental and Physiological Effects

Spacecraft interiors maintain controlled atmospheres to avoid hazards like decompression sickness and narcosis. Materials are tested for toxic substances. Fatalities have occurred due to life-support system errors, such as the Apollo 1 fire and a Soviet incident involving a valve malfunction. Radiation exposure is a significant concern, with doses varying based on mission type, shielding, altitude, and solar activity. The average skin radiation dose on Apollo missions was relatively low compared to diagnostic X-rays, but longer missions on Skylab and Mir showed higher doses. Career limits for radiation exposure are set for astronauts.

The natural circadian rhythm is another environmental concern. While maintaining Houston or Moscow time is ideal, special activities require crews to shift their sleep/wake cycles. The 'bright lights' method is used to encourage circadian shifts.

Short-term physiological effects include those from increased gravity loading during launch and re-entry. Crews are positioned to experience g-loads chest-to-back. In the US Space Shuttle, feet-first re-entry can cause blood to push toward the feet, counteracted by pressure suits. Upon achieving orbit, body fluids redistribute toward the head, causing facial puffiness. Some astronauts experience sensations similar to a head cold, and intestines float upward, leading to a slight increase in height. Mild lower backache can also occur.

Motion sickness, known as 'space adaptation syndrome,' can result from disturbances in the vestibule system. Symptoms include loss of appetite, cold sweating, dizziness, nausea, and vomiting, typically resolving on their own. Other short-term changes include cardiac deconditioning and a decrease in body fluid volume, which return to preflight norms.

Effects of Long-Term Space Flight

Exposure to weightlessness exceeding two weeks leads to degenerative physiological effects similar to prolonged bed rest. Countermeasures are employed to maintain fitness, as muscles can atrophy and lose blood vessels. Animal tests suggest muscle tissue deterioration and decreased metabolic efficiency. Increased food intake and vigorous exercise are used to counteract these effects. Body fluid redistribution causes tissues to dehydrate, and plasma volume and red blood cell mass decrease, though function is not impaired. These changes are considered normal adaptations, with increased water intake and exercise being countermeasures. Cardiovascular responses also return to normal within weeks.

Loss of calcium from weight-bearing bones is continuous, with countermeasures like exercise slowing the rate of loss. Some bone loss may be irreversible. Long-duration Soviet flights have also shown changes in steroid hormones, T-lymphocytes, heightened sensitization to allergens, and increased vulnerability to infections, indicating potential changes in the immune system. Drugs may also be absorbed differently in weightless conditions, leading to unpredictable side effects or loss of effectiveness.

Special Hazards and Emergencies

Extravehicular activity (EVA), or space walking, poses hazards related to spacesuit function and pressure differences, which can cause decompression sickness. Few clear-cut medical emergencies have occurred, but James Irwin experienced heart arrhythmias on the Moon. The first known real medical emergency involved Soyuz T14 commander Vladimir Vasyutin, who developed an 'acute inflammatory infection.' Aleksandr Laveikin was returned to Earth due to unexplained electrocardiogram readings.

Psychological Effects

Psychological adaptability to space flight is of great interest. Studies have included pre-flight crew compatibility testing, voice stress analysis, and psychological support during flights. Stages of psychological adaptation include intense training, pre-flight anxiety, adaptation to weightlessness, mid-flight depression and fatigue, anticipation of return, exhilaration upon return, and reintegration into family life. Some astronauts have reassessed their lives and changed direction after space flight.

A Look Toward the Future

If permanently occupied space stations are developed, space medicine will focus on long-term space flight issues: bone decalcification, immune system changes, muscle deterioration, and radiation exposure. Animal experiments and drug effectiveness studies will be important. For manned interplanetary flight, health problems related to colonizing the Moon and exploring Mars will be crucial, including crew selection for long durations and maintaining mental acuity and well-being during sensory deprivation. Maintaining social health in small-scale societies on space stations and isolated outposts will also present challenges.

Recurring Themes and Editorial Stance

The newsletter consistently explores the intersection of the unexplained (ufology, mysticism, esoteric culture) with scientific inquiry (met logic, space medicine, natural-scientific substantiation of morality). There's a recurring theme of evolving understanding, moving from dogmatic or mystic interpretations to more rational, scientific, or existential frameworks. The publication seems to advocate for a broader, more integrated approach to knowledge, suggesting that science alone is not the sole source of understanding the world and that spiritual insight and experience are also vital. The editorial stance appears to be one of open inquiry, exploring complex topics without necessarily dismissing the unconventional while grounding discussions in scientific findings where possible. The inclusion of space medicine alongside ufology suggests an interest in phenomena that push the boundaries of current understanding, whether they are extraterrestrial or related to the extreme environments of space.