Vestnik UFO - 2009 No 3

Magazine Overview

Title: ВЕСТНИК НЛО (Herald of UFOs)
Issue: No. 3
Date: March 2009
Editor-compiler: A. V. Tulin

This issue of the electronic journal 'Herald of UFOs' is dedicated entirely to ufological psychology. It aims to present a comprehensive collection of articles on the significance of psychology within the field of ufology, featuring contributions from renowned psychologists.

Editor's Note

Alexei Tulin, the editor, introduces the third issue of 'Herald of UFOs,' highlighting its exclusive focus on ufological psychology. He notes the inclusion of articles by prominent figures like K. G. Jung, S. Grof, and M. John. Tulin addresses the skepticism surrounding this new field, asserting that the articles within this issue demonstrate its validity and importance. He concludes that the journal will be beneficial for both ufologists and psychologists.

Contents of the Issue

The issue's table of contents, titled 'TODAY IN THE ISSUE,' lists the following articles:

• UFOs as a Subject of Rumors by K. G. Jung
• Spiritual Crisis: Understanding the Evolutionary Crisis by K. and S. Grof
• Alien Abductions by Mack John
• Psychological Assessment of Abductees by R. Thomson
• Ufological Psychology by A. V. Tulin
• Some Psychological Aspects of Ufology by R. V. Rozhanets
• The Experience of Encountering a UFO as a Crisis of Transformation by K. Thompson

Article: UFOs as a Subject of Rumors by Carl Gustav Jung

Carl Gustav Jung begins by acknowledging that UFO reports are often perceived as improbable and inconsistent with physical laws, leading to a natural, negative reaction. He states that individuals who report such phenomena are sometimes considered unstable. Jung notes that these accounts often originate from America, a land of perceived extraordinary possibilities and science fiction.

Jung proposes to examine UFO reports as a form of rumor, using his analytical method to draw conclusions from this psychological activity. He describes UFO reports as narratives that are repeatedly retold across various regions. However, he distinguishes them from ordinary rumors by their intensity, which approaches that of visions. Jung prefers the term 'vision' over 'hallucination' as it is not exclusively linked to pathological states. He classifies these as 'visionary rumors,' akin to collective visions experienced during historical events like the sieges of Jerusalem, the battles of Mons, or the apparitions at Fatima. He also recounts personal experiences of witnessing objects that others saw but he did not, and notes instances where detailed sightings were later disproven.

Jung discusses the common saying that two witnesses are sufficient to establish truth, but acknowledges this is not always the case. He points out that even rational individuals can perceive things that do not exist, a phenomenon he finds difficult to explain. He suggests that such occurrences might be more frequent than acknowledged, as people often do not question what they see with their own eyes.

Jung explains that the emergence of visionary rumors requires an extraordinary emotional state, more intense than mere curiosity or a thirst for sensation. He links this to deeper psychological sources.

He traces the origins of UFO reports to mysterious flying objects seen over Sweden during World War II and the phenomenon of 'foo-fighters' (glowing lights accompanying Allied bombers). The subsequent appearance of flying saucer stories, often resembling adventure novels, led to speculation about their extraterrestrial origin due to their perceived 'weightlessness' and advanced maneuvers.

Jung draws a parallel between the 'flying saucer' phenomenon and the mass panic caused by Orson Welles' radio broadcast of 'The War of the Worlds.' He suggests that this broadcast tapped into latent fears of war, similar to how UFO narratives might reflect underlying anxieties.

The idea of extraterrestrial beings piloting these craft gained traction, with their advanced technology and non-hostile behavior leading to theories that they were observing Earth out of curiosity, possibly concerned about nuclear developments. This led to the establishment of special agencies in the US and other countries to investigate UFO reports.

Jung notes that UFO news declined after an initial report by Edward J. Ruppelt but resurged with a proposal by an American admiral to establish clubs for investigating UFO information, indicating continued interest.

UFOs and Their Characteristics

Jung describes common beliefs about UFOs: they are often lenticular or cigar-shaped, emit various colors (especially green-white balls), appear metallic, can reach speeds of 15,000 km/hr, hover motionless, and exhibit extreme acceleration. Their flight paths are described as erratic, resembling insect flight, with periods of hovering and sudden departures. These characteristics distinguish them from meteors or atmospheric reflections.

While UFOs are sometimes reported near airfields and nuclear facilities, they have also been sighted over remote areas like Antarctica, the Sahara, and the Himalayas. They seem to show a preference for the United States but are also reported in Europe and the Far East. Their purpose remains unknown, though they appear curious about aircraft, often following them.

Their behavior is likened to that of tourists, casually observing attractions. Some reports suggest they are very large, up to 500 meters in diameter, while others describe them as small. The concept of 'mother ships' from which smaller craft emerge is also mentioned. There is debate on whether UFOs are piloted or remotely controlled.

Descriptions of the beings inside UFOs vary, from human-like to vastly different. Some accounts mention giants, while others describe cautious beings avoiding human contact, possibly seeking a new home for an alien population facing difficulties. Their advanced technology is noted, along with a potential for great wisdom and kindness, suggesting they could be saviors of humanity. However, some reports mention UFOs landing and beings attempting to abduct humans. The disappearance of a squadron of five military aircraft near the Bahamas is attributed to large UFOs.

Jung mentions that the idea of UFOs being linked to the Bermuda Triangle is more accurate than the Bahamas. He acknowledges that while radar can detect UFOs, the accounts often sound like science fiction, challenging common sense.

Psychological Interpretation of UFO Phenomena

Jung posits that the widespread nature of UFO reports suggests a common underlying cause. He argues that these 'visionary rumors' arise from a shared emotional matrix, a collective psychological factor stemming from a state of affective tension due to collective despair, danger, or unmet spiritual needs. This is particularly relevant in the current global climate, which he links to political anxieties.

He explains that when the psyche is fractured, with a disconnect between conscious behavior and the compensatory content of the unconscious, the unconscious seeks indirect expression through opinions, beliefs, illusions, and visions. These manifestations can be unusual and inexplicable, such as unusual natural phenomena or 'celestial signs.'

Jung highlights that the simultaneous occurrence of similar visions among unrelated individuals points to a shared underlying cause. He notes that the credibility of such accounts is often enhanced when the witnesses are known for their sober judgment and critical thinking, rather than being prone to fantasy or gullibility.

He asserts that in such cases, the unconscious employs energetic actions to reveal its content through psychological projection. This projection involves transferring unconscious material onto an external object, where it finds manifestation. This phenomenon is observed in both mentally ill individuals and 'normal' people, and reaches its peak in political propaganda.

The effectiveness of projection depends on whether it stems from personal circumstances or deeper collective issues. Personal unconscious manifestations are typically confined to family or close friends. However, collective unconscious content, such as religious, ideological, or socio-political conflicts, seeks a 'container' like secret societies, religious orders, or specific ethnic or political groups.

Given the perceived global instability and dangers, Jung suggests that the unconscious, as the source of projection, is now looking beyond earthly organizations and authorities, turning towards the heavens and the celestial realm, where ancient deities once resided.

Explanations and Hypotheses

Jung discusses early attempts to explain UFOs, such as theories involving Russian or American inventions, which were dismissed due to the perceived 'weightlessness' of the craft. He mentions the hypothesis that advanced extraterrestrial beings might be using interstellar magnetic fields for propulsion, possibly alerted by Earth's atomic explosions and concerned about a chain reaction that could threaten Earth and neighboring planets. This concern, he suggests, might be the reason for their close observation of Earth, particularly nuclear facilities.

He questions why these advanced beings, if interested in Earth's fate for decades, have not made contact, despite their presumed linguistic abilities. Alternative explanations include a planet facing resource depletion, overpopulation, or other crises, leading them to seek a new home. Their cautious approach is attributed to a fear of not being well-received by humans.

Jung notes that while some UFOs are described as peaceful and benevolent, others suggest a more sinister intent. He mentions accounts of witnesses seeing passengers who speak English, describing them as either angelic beings concerned for humanity's fate, or as small, intelligent creatures with large heads, or even as grotesque, lemur-like beings with fur, claws, and insect-like exoskeletons.

He references the claim by D. Adamski that he personally flew to the Moon in a saucer, which he described as having an atmosphere, water, forests, and cities. Jung finds it strange that the Moon would only show its less attractive side. He notes that even seemingly rational authors like Edgar Zivers accepted such accounts.

Jung comments on the scarcity of clear UFO photographs, despite numerous sightings. He recounts an incident where a witness, despite seeing a flying saucer for an hour on a clear day, was too excited to take a picture, reinforcing his view of UFOs as 'unphotogenic.'

The Myth of the UFO

Jung concludes that a complex legend has formed around UFOs, with a vast body of literature, both pro and con. He states that the phenomenon itself remains unchanged, but a living, contemporary myth has emerged. This myth, he suggests, reflects humanity's current era of complexity and darkness, with narratives of attempted invasion or the presence of 'celestial' forces. This is occurring at a time when human imagination is actively engaged with interplanetary travel.

He posits that while our desire to explore space is evident, the attribution of a similar drive to extraterrestrial beings is a mythological assumption, a form of projection. The allure of sensationalism, technical progress, and intellectual curiosity might motivate these fantasies, but deeper, hidden reasons, rooted in a sense of existential despair and unmet needs, are also at play. These psychological factors, including the projection of planetary anxieties onto cosmic phenomena, may stem from humanity's feeling of being trapped on Earth, facing threats like nuclear war and overpopulation.

Jung touches upon the issue of overpopulation, noting that while some optimistically point to increased food production, others, like India and Russia, are implementing population control measures. He suggests that the West employs different methods, and that the immediate danger comes from underdeveloped nations in Asia and Africa. He hints that the two world wars might have been a consequence of a desperate attempt to reduce population, and that nature has its own ways of managing excess.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the psychological interpretation of UFO phenomena. The articles explore how UFO sightings can be understood as collective visions, psychological projections, and manifestations of underlying societal anxieties and spiritual needs. The editorial stance, as articulated by Alexei Tulin, firmly supports the legitimacy and importance of 'ufological psychology' as a field of study, countering skepticism with evidence presented in the issue. The issue emphasizes the role of the unconscious mind, collective consciousness, and the human psyche in shaping perceptions and interpretations of unexplained aerial phenomena.

This issue of UFO magazine, identified by its issue number '11', delves into the psychological and spiritual dimensions of unexplained aerial phenomena and extraordinary human experiences. The articles explore how societal anxieties and a search for meaning might contribute to the perception of 'celestial signs' and UFOs, linking them to deep-seated archetypal imagery from the collective unconscious.

Psychological Interpretations of UFOs

The magazine posits that UFOs, particularly their common circular or disc-like shapes, can be understood as archetypal symbols, akin to mandalas, representing wholeness and the Self. These images are seen as spontaneous expressions from the unconscious, arising from a need to integrate the fragmented modern experience. The text draws parallels between UFO sightings and dreams or visions, suggesting they are not mere fabrications but symbolic representations of profound psychological ideas. The concept of the 'Self' and the 'mandala' as a symbol of wholeness, present across cultures and history, is highlighted as a key interpretive framework.

The Concept of Spiritual Crisis

A significant portion of the issue is dedicated to the concept of 'spiritual crisis,' a term used to describe intense psychological and existential experiences that challenge an individual's perception of reality. The authors, Stanislav and Kristina Grof, argue that these experiences, often dismissed by modern psychiatry as psychosis or mental illness, are in fact critical junctures in consciousness evolution. They draw parallels between these modern experiences and those described in the lives of saints, yogis, and shamans throughout history, emphasizing their potential for profound healing and personal transformation.

The issue critiques the prevailing medical model in psychiatry, which often fails to account for the spiritual and transpersonal dimensions of these experiences. It suggests that a more holistic approach, informed by depth psychology and ancient spiritual traditions, is needed to understand and support individuals undergoing such crises. The authors advocate for recognizing the 'opportunity' within the 'danger' of a spiritual crisis, highlighting its potential for evolutionary growth and the attainment of 'higher consciousness.'

Archetypes and the Collective Unconscious

Drawing heavily on the work of Carl Jung, the magazine explores the idea of the collective unconscious – a shared reservoir of universal human experiences, symbols, and archetypes. UFO phenomena are presented as potential manifestations of these archetypes, surfacing in response to contemporary societal fragmentation and existential anxieties. The text suggests that these archetypal images, like those found in mythology and art, provide a framework for understanding the human psyche and its deeper layers.

Societal Context and Belief Systems

The articles touch upon the societal context that fosters belief in UFOs and extraordinary experiences. The increasing concentration of populations and the perceived lack of solutions on Earth are suggested as drivers for looking towards external, even extraterrestrial, sources for answers. The issue also contrasts the modern, rationalistic worldview with older, more metaphysical perspectives, noting how the latter readily incorporated celestial interventions.

Specific Examples and Interpretations

While the focus is largely theoretical, the text references various forms of UFO sightings (discs, spheres, cigars) and their potential interpretations. It also uses a dream of a six-year-old girl involving a fire pillar and snakes as an example of an archetypal dream that can be linked to the mandala symbol and the concept of wholeness.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the psychological interpretation of UFO phenomena, the nature of spiritual crises, the role of archetypes and the collective unconscious, and a critique of the purely medical approach to extraordinary psychological experiences. The editorial stance appears to be one that advocates for a broader, more transpersonal understanding of human consciousness, integrating psychological, spiritual, and even potentially extraterrestrial dimensions, rather than solely relying on conventional medical or scientific paradigms.

This issue of the magazine delves into the complex and often profound experiences related to spiritual crises, birth trauma, and transpersonal psychology. It explores how deeply ingrained memories of birth can influence an individual's psyche and life path, challenging conventional understandings of human consciousness and memory.

Perinatal Memory and Birth Trauma

The magazine begins by addressing the difficulty many people have in believing that their birth experience significantly shapes them. However, recent research, particularly within the burgeoning field of perinatal psychology, suggests otherwise. Drawing on the work of theorists like Otto Rank and researchers such as David Chamberlain, the issue posits that deep-seated memories of birth trauma possess a powerful influence on the psyche and can surface throughout life. The re-experiencing of birth trauma can manifest as obsessive thoughts and images related to death, reflecting both the life-threatening nature of birth and the transition from the prenatal state. These experiences can evoke a sense of biological threat, a struggle to be born, or a desire to escape restrictive conditions, sometimes leading to states resembling psychosis, characterized by intense fear, loss of control, or the feeling of imminent death.

Transpersonal Experiences and the Collective Unconscious

These perinatal episodes often carry profound spiritual undertones, described as mystical revelations and reunions with the Divine. They are frequently intertwined with mythological motifs from the collective unconscious, as described by Carl Jung. This connection suggests a potential function of the perinatal level of consciousness as an interface between the individual and the collective unconscious. While the article acknowledges that many aspects of this spiritual crisis category and its link to biological birth extend beyond its scope, it directs readers to Stanislav Grof's book, "The Adventure of Self-Discovery," for further exploration.

The Nature of Transpersonal Experiences

Beyond biographical and perinatal themes, many spiritual crises involve experiences of a distinctly spiritual or "transpersonal" nature. The concept of the transpersonal implies a transcendence of ordinary personal boundaries, encompassing experiences labeled spiritual, mystical, religious, magical, occult, or paranormal. The article emphasizes the importance of understanding the transpersonal realm to correctly assess issues related to spiritual crisis, cautioning against common misconceptions associated with these terms.

Limitations of Ordinary Consciousness

The issue then seeks to identify factors that bind us in everyday life and prevent us from accessing the transpersonal dimension. In our normal state of consciousness, we perceive ourselves as physical beings, our bodies contained within our skin. Allan Watts is cited, describing this as an "identification with the ego confined to the body." Our five senses are limited to perceiving only what is present in our immediate environment – what is happening "here and now." We cannot perceive geographically or historically distant events, nor can we sense things beyond our immediate sensory input.

Transcending Ordinary Limitations

In non-ordinary states of consciousness, these limitations appear to dissolve. When we access the transpersonal level, we can experience geographically or historically distant events as vividly as if they were happening in the present. We may participate in events from our ancestors' lives, from animal predecessors, or from individuals of different eras and cultures, even those not related to us by kinship. Personal boundaries can seem to melt away, allowing for identification with other people, social groups, or humanity as a whole. We might even feel ourselves becoming objects that we usually perceive as external, such as animals, trees, or other people. These transpersonal states can involve highly accurate and realistic experiences of identification with various life forms and even with non-organic processes, such as subatomic phenomena described in quantum physics.

Beyond Objective Reality

The content of transpersonal experiences is not limited to the realm of objective reality. It includes elements that Western culture does not typically recognize as objectively real, such as encounters with deities, demons, spirit guides, or inhabitants of other universes and mythological figures. These can appear as real as everyday objects. Thus, in the transpersonal state, the distinction between the "conventional reality" of our social lives and the mythological reality of archetypal forms becomes blurred.

Skepticism and Scientific Inquiry

This perspective may seem absurd to a skeptical reader raised in the traditions of Western science. The article addresses the question of why these experiences are important and relevant to spiritual crisis. The fact that transpersonal phenomena appear real and convincing does not automatically mean they should be taken at face value. The human brain has a remarkable capacity to store vast amounts of information, leading to the possibility that these experiences are merely complex sequences of images without deeper meaning. However, the article argues that this viewpoint does not hold up under scrutiny.

Evidence for Transpersonal Phenomena

Researchers who have seriously studied transpersonal experiences have concluded that they are remarkable phenomena that challenge the foundations of the traditional Western worldview. They cannot be explained by neurophysiological processes within the framework of traditional science, which posits that consciousness resides solely within the biological brain. The primary evidence for this conclusion comes from repeated observations that in such experiences, information about the world can be accessed directly, without the use of sensory organs, from sources outside the conventionally defined range of individual psyche. Experiences related to our ancestors, historical events of our race, episodes from other cultures, and memories of "past lives" often contain precise and specific details about clothing, weapons, rituals, and the architecture of social structures and historical periods with which we have no personal familiarity.

Identification with Ancestors and Other Life Forms

Experiences of identification with various animals or our animal ancestors can lead to extraordinary insights into animal psychology, instincts, habits, and behavior. New and astonishing information often emerges in experiences related to plants and non-organic processes, surpassing the knowledge of the individual receiving it.

Out-of-Body Experiences (OBEs)

The most compelling evidence for the authenticity of transpersonal phenomena comes from the study of out-of-body experiences, where consciousness seems to separate from the body and can travel to observe events in various locations. The accuracy of observations made in OBEs has been repeatedly confirmed by research into near-death experiences, which often involve OBEs.

Encounters with Non-Objective Realities

Even more astonishing is the fact that transpersonal experiences, including encounters with entities and realms not considered objectively real by Western standards, can provide entirely new information. For instance, in non-ordinary states, many people have encountered deities, mythological realms, and spirit guides from cultures about which they had no prior knowledge. The accuracy of these experiences has been confirmed by studies of relevant mythologies, which led Jung to his conclusion about the collective unconscious.

The Importance of Transpersonal Experiences

While the article cannot delve into detailed discussions or provide specific examples, it aims to demonstrate that transpersonal experiences, which play a critical role in spiritual crises, are extraordinary events deserving serious investigation. It cautions against dismissing these states of mind as mere byproducts of pathological brain activity. Readers interested in further information are directed to Grof's books, "Beyond the Brain" and "The Adventure of Self-Discovery."

Therapeutic Potential of Transpersonal Experiences

From a practical standpoint, the therapeutic and transformative potential of transpersonal experiences is more significant than the authenticity of the information obtained. Many emotional and psychological problems stem from repressed memories of traumatic life events. However, other complications appear to arise from frightening or threatening information lying just below the threshold of consciousness in perinatal or transpersonal realms, including traumatic birth experiences, "past life" memories, and identifications with wounded animals or demonic archetypes. When such material is allowed to surface and is fully processed and examined, it loses its destructive power, leading to the healing of chronic psychological and physical problems whose origins were previously unknown.

Positive Transpersonal Experiences

Similarly, profound positive and liberating experiences, such as remembering blissful intrauterine states or feelings of unity with nature, other people, or the Divine, have remarkable healing effects. They often provide a greater sense of well-being, an updated perspective on current problems, and a stronger sense of purpose and meaning in life. These extraordinary possibilities encourage a respectful approach to spiritual crisis and full support for its healing and transformative potential.

Forms of Spiritual Crisis

Spiritual crises are highly individual, with no two cases being exactly alike. The human psyche lacks clear boundaries, forming a continuous whole. The individual unconscious, as described by Freud, is not distinctly separated from the collective unconscious described by Jung. Therefore, it is not expected that different types of spiritual crises can be easily categorized into distinct diagnostic boxes.

However, through work with individuals experiencing crises, discussions with colleagues, and literature review, the authors have identified several main forms of spiritual crisis that possess specific characteristics. These categories are not rigid, and overlaps are common. The article lists the most important types of spiritual crises and provides a brief description of each.

Shamanic Crisis

Shamanism is considered the oldest religion and healing practice of humanity, a universal phenomenon likely originating in the Paleolithic era and persisting in most pre-industrial cultures. It is deeply connected to fundamental aspects of the human psyche. Many shamans' careers begin with a dramatic episode of involuntary mystical visions, termed a "shamanic illness." During this time, future shamans lose contact with their surroundings and experience intense inner turmoil, including journeys to the "lower world" and encounters with demons. These often culminate in experiences of death and dismemberment, followed by rebirth and ascension to celestial realms. Successful completion of these episodes can lead to profound healing, both emotionally and physically, transforming the individual into a shaman. Modern individuals in Western societies have also reported experiences resembling shamanic crises, including connections with animals, plants, elemental forces, and nature spirits, sometimes manifesting spontaneous ritualistic tendencies.

Kundalini Awakening

This form of crisis resembles the descriptions of the awakening of "serpent power," or Kundalini, found in ancient Indian literature. Kundalini is described as a latent form of creative cosmic energy at the base of the human spine, which can be activated through meditation, exercises, or direct experience. When activated, Kundalini travels through subtle energy channels, purifying the body and opening psychic energy centers. While valued in yogic tradition, it can be dangerous without qualified guidance. Dramatic manifestations include intense sensations of energy flow, spasms, tremors, and emotional waves, accompanied by visions and internal sounds. It can also involve spontaneous behavioral changes like "speaking in tongues" or performing yogic poses. Psychiatrist Lee Sannella has documented thousands of such cases in the West.

Episodes of Unity Consciousness ("Peak Experiences")

In these states, individuals experience a dissolution of personal boundaries and a sense of unity with others, nature, or the entire universe. This process is sacred, involving a merging with the creative energy of the cosmos or God, transcending time and space, and experiencing infinity and eternity. Emotions range from deep calm to ecstatic joy. Abraham Maslow termed these "peak experiences" and criticized Western psychiatry for confusing them with mental illness, arguing they are supra-normal phenomena that promote self-actualization.

Psychological Renewal Through Return to the Center

Described by psychiatrist John Weir Perry as a "renewal process," these experiences can appear bizarre to superficial observers. The psyche becomes a battleground between good and evil, light and darkness. Individuals become preoccupied with themes of death, ritualistic killing, sacrifice, martyrdom, and the afterlife, as well as with the problem of opposites, particularly gender differences. They perceive themselves as central figures in cosmic events, experiencing visions that extend back in time to the creation of the world and a primordial paradise. The process involves striving for perfection and correcting past wrongs. It often culminates in a "sacred marriage," either with an archetypal partner or an idealized real-life partner, symbolizing the integration of masculine and feminine aspects of the personality. This stage may involve experiencing symbols of the Self, the supra-personal center reflecting our deepest nature, comparable to the Hindu concept of Atman-Brahman.

Paranormal Awakening Crisis

Spiritual crises often involve heightened intuitive abilities and paranormal phenomena. In some cases, the influx of information, such as precognition or telepathy, becomes overwhelming, leading to a crisis. Frequent out-of-body experiences are common, where consciousness separates from the body and travels freely. These states can involve observing oneself from a distance or witnessing events miles away, with accuracy confirmed in near-death experiences. Individuals may also exhibit telepathic abilities, sometimes causing alienation when they accurately guess others' thoughts. Precognition of future events can be disorienting for both the individual and those around them, challenging their perception of reality.

Past Life Experiences

Among the most dramatic transpersonal episodes are experiences of sequences of events from past historical periods and different countries. These often involve intense emotions and physical sensations, with detailed depictions of people, settings, and cultural contexts. The most striking aspect is the convincing sense of personal memory and re-living something previously experienced. This aligns with the Hindu belief in reincarnation and karma, where current lives are shaped by past lives and influence future ones. While the accuracy of "past life" memories as a reflection of past lives is debated, their healing potential makes them significant, regardless of their origin. Integrating these experiences can explain current life difficulties, fears, and symptoms, often leading to their resolution.

Communication with Spirit Guides and "Channeling"

Individuals may encounter "beings" in transpersonal experiences that act as teachers, protectors, or sources of information. These beings are often perceived as disembodied human spirits, superhuman entities, or gods of higher consciousness, possessing great wisdom. They may appear as sources of light or simply make their presence felt. Communication typically occurs through direct thought transmission, automatic writing, or verbal messages. "Channeling," where a person conveys messages from an external source while in a trance state, has gained significant public attention. This phenomenon has played a role in the history of humanity, with many sacred texts attributed to channeling. The accuracy and nature of the source can be profoundly challenging to those with a conventional scientific worldview, potentially leading to philosophical difficulties. The perceived wisdom and moral integrity of these entities can also lead to an inflated sense of self-importance in the channeler.

Near-Death Experiences (NDEs)

Mythology, folklore, and spiritual literature abound with accounts of death and dying. Texts like the Tibetan "Book of the Dead" and the Egyptian "Book of the Dead" describe post-mortem journeys. Western science once dismissed these as fantasy, but Raymond Moody's bestseller "Life After Life" scientifically validated NDEs as fantastic transpersonal journeys. Moody's research, based on accounts from 150 individuals who experienced clinical death and returned, revealed common elements such as a life review, out-of-body experiences, and encounters with bright light or a divine being. These experiences often involve a profound lesson about existence and its universal laws, leading to an evaluation of one's past life with divine love, forgiveness, and acceptance.

Recurring Themes and Editorial Stance

The recurring themes throughout this issue revolve around the profound and often transformative nature of spiritual crises and transpersonal experiences. The magazine advocates for a respectful and serious approach to these phenomena, viewing them not as mere psychological pathologies but as significant events with immense therapeutic and healing potential. The editorial stance is one of openness to these experiences, challenging conventional Western scientific and psychological paradigms that may dismiss or pathologize them. The issue emphasizes the importance of integrating these experiences for personal growth, healing, and a deeper understanding of consciousness and reality.

This issue of UFO Magazine delves into profound human experiences that challenge conventional reality, focusing on near-death experiences (NDEs), UFO encounters, and states of possession. It explores the psychological and spiritual implications of these phenomena, drawing on research and case studies.

Near-Death Experiences (NDEs)

The magazine discusses how NDEs can lead to spiritual crises, forcing individuals to re-evaluate their understanding of reality. It highlights that while medicine deals with death daily, it often lacks familiarity with the profound spiritual transformations reported by those who have experienced NDEs. The work of researchers like Bruce Greyson and Barbara Harris is mentioned in the context of counseling individuals who have undergone such experiences. These experiences often result in a more spiritual outlook on life, with values and goals shaped by the revelations encountered at the brink of death. The article suggests that increased awareness and literature on NDEs may better prepare future experiencers.

UFO Encounters and Abductions

Experiences of contact with UFOs and alleged alien abductions are presented as phenomena that can trigger significant emotional and intellectual crises, akin to spiritual crises. Carl Jung's research into 'flying saucers' is referenced, suggesting that these phenomena might be archetypal visions rooted in the collective unconscious rather than literal extraterrestrial visitations. The article notes the common mention of unusual lights and beings with parallels in mythology and religion. Abduction experiences are described as often involving invasive physical examinations, which are compared to shamanic crises and initiation rituals. Keis Thompson's article, "The Experience of Encountering a UFO as a Crisis of Transformation," is mentioned.

Parallel narratives are drawn between UFO experiences and spiritual literature, such as descriptions of celestial chariots. The perceived advanced nature of alien visitors can lead to a sense of uniqueness or an "ego inflation" in the abductee. The need for psychological support from individuals knowledgeable in archetypal psychology is emphasized for those struggling to assimilate these experiences.

States of Possession

This section addresses states of possession, where individuals feel their psyche and body are controlled by external, hostile entities. These entities can be perceived as disembodied spirits, demonic beings, or individuals wielding black magic. Such conditions can manifest as severe psychopathology, including antisocial behavior, suicidal depression, and substance abuse. The underlying cause is often revealed to be possession during experimental therapy. The description of a possessed individual during therapy includes physical manifestations like facial contortions, wild eyes, and involuntary movements, resembling exorcism rituals. The resolution of these states can be dramatic, involving physical purging and leading to profound spiritual restructuring.

In other cases, the possessed individual struggles against the intrusive entity. This can lead to extreme fear and isolation, with others often labeling the individual as evil. The demonic archetype is discussed as a transcendent, negative reflection of the divine, acting as a gateway to deeper spiritual experiences. Works by Wilson van Dusen are recommended for further information on possession.

The article posits that phenomena like possession, 'contactee' experiences, UFO encounters, and past-life memories fundamentally challenge Western scientific paradigms. However, it emphasizes that these experiences do not necessarily lead to madness and can result in healing and a more positive, spiritual outlook when approached with respect and support.

Alien Abductions: General Overview and Signs

This section, drawing from Mek John's work, focuses on alien abductions. Patients often report multiple abductions, sometimes starting in childhood. Signs include the presence of 'little people,' unusual lights, and vivid dreams of flying or passing through solid objects. Physical sensations like buzzing in the ears, whole-body vibrations, and temporary paralysis are also common. Some abductees recall aliens as friendly figures in childhood, with encounters becoming more disturbing in adolescence.

Family members are often abducted together, sometimes across three generations. The article notes that psychological defense mechanisms and potential alien influence may lead to suppressed memories. The difficulty in establishing conditions conducive to abduction is highlighted, with stress being a hypothetical factor. The unpredictable nature of these encounters is a significant challenge for both researchers and patients.

Common symptoms associated with abduction experiences include a general vulnerability, fear of hospitals (due to invasive procedures), fear of flying, and phobias related to escalators, elevators, and certain animals. Abductees may experience unexplained rashes, nosebleeds, or other physical anomalies. Clinicians face challenges in accepting information that falls outside conventional scientific frameworks, but the author advocates for accepting patient accounts as real experiences for the individual, regardless of their literal interpretation.

Three Classes of Information

The author categorizes information from abduction experiences into three levels:

1. Literal/Physical: Observable phenomena like UFO sightings, radar detection, physical sensations (light, sound), physical marks on the body, and implants. These are generally understandable within Western science.
2. Hypothetical/Advanced Technology: Phenomena that would be possible with extremely advanced technology, such as interstellar travel, rapid acceleration, and phasing through solid objects. These align with known physical laws but at a far-future technological level.
3. Phenomenological/Non-Newtonian: Experiences that defy current scientific understanding, including telepathic travel, time/space distortion, and direct connection to universal consciousness. These are often described as 'home' by aliens and involve parallel existence in physical and non-physical realms.

The Phenomenon of Abduction: What Experiencers Report

Abductions most commonly occur in homes or vehicles. Initial signs include strange lights, buzzing sounds, a sense of unseen presence, or the appearance of UFOs. Experiencers often initially believe they are dreaming. The process of being removed from a location can involve being lifted by a beam of light or passing through solid objects. During transport, aliens may immobilize the abductee. The spacecraft are often described as metallic, with various shapes and emitting lights. Inside, rooms can be dimly lit or brightly illuminated, with unusual architecture and equipment.

Abductees encounter various types of beings, including tall, slender 'Greys' with large heads and eyes, and sometimes more human-like figures or 'doctors.' Communication is often telepathic. The procedures performed on abductees are described as invasive, involving physical examinations, tissue sampling, and sometimes genetic manipulation. The purpose is believed to be the creation of hybrid offspring.

Information and Consciousness Alteration

Beyond physical procedures, abductees often receive information that alters their worldview. This information typically concerns the fate of Earth and humanity's responsibility for its actions. It is conveyed telepathically or through complex visual displays. Abductees are shown apocalyptic scenarios, including nuclear winter, devastated landscapes, and natural disasters, suggesting a dire future for the planet.

Recurring Themes and Editorial Stance

This issue consistently explores the intersection of the extraordinary and the human psyche, suggesting that phenomena like NDEs, UFO encounters, and possession, while seemingly disparate, can lead to similar profound personal transformations and spiritual crises. The magazine adopts an open-minded stance, encouraging the serious consideration of spiritual phenomena regardless of their apparent strangeness, and advocating for a supportive approach to individuals experiencing these events. The editorial stance appears to be one of exploring these phenomena without necessarily endorsing a literal interpretation of all aspects, but rather focusing on their psychological and spiritual impact. The recurring theme is the challenge these experiences pose to conventional scientific and ontological frameworks, and the potential for healing and growth they offer.

This issue of "UFOlogia" (Volume 1, Issue 1, 1995) focuses on the psychological aspects of UFO abductions, presenting a collection of articles and research that explore the experiences of individuals who claim to have been abducted by extraterrestrial beings. The publication aims to provide a comprehensive overview of the psychological impact, potential transformations, and the scientific and psychological interpretations of these events.

Psychological Assessment of Abductees

The issue begins by addressing the common perception that individuals claiming UFO abduction are mentally disturbed. It presents findings from various psychological studies, notably by psychologists like Elizabeth Slater and Rima Leibou, who investigated abductees. These studies generally conclude that abductees, while often experiencing significant trauma and anxiety, do not typically exhibit signs of psychopathology. Slater's research, for instance, found that abductees, despite their varied personalities, shared traits such as high intelligence, a rich inner life, a somewhat weak sense of identity, and vulnerability in interpersonal relationships. She noted a tendency towards watchfulness and caution, which she attributed to heightened sensitivity rather than paranoia. The research suggests that the experiences of abduction, much like those of victims of severe trauma or abuse, can lead to profound psychological effects that are not easily explained by conventional psychological models.

The Nature of Abduction Experiences

Several articles delve into the nature of abduction experiences. It is suggested that aliens may assign specific missions to abductees, such as spreading ecological awareness or guiding survivors of catastrophes. Some theories propose that these demonstrations of apocalyptic visions are not meant to warn humanity but to study the psychological reactions of abductees to strong emotional stimuli. Another hypothesis is that aliens are subtly reclaiming Earth, possibly due to their own planet's mismanagement. The abductees themselves report that aliens claim humanity is not yet ready to comprehend their truths, fearing an aggressive reaction. The aliens' stated goal is to re-engineer human psychology to foster a more positive path of development. Some abductees report information about conflicts between different alien factions, some benevolent and others hostile.

The Return and Physical Aspects

The return of abductees is often described as disorienting, with some being left far from their original location. Minor errors, such as being dressed incorrectly or having items misplaced, are common, leading some to believe the aliens are joking or pointing out human oversights. Physical changes reported by abductees, such as cuts or bruises, are often minor and difficult to prove as directly caused by alien intervention. Claims of artificial insemination and subsequent removal of fetuses during abductions have not been medically substantiated. Electronic devices are also reported to malfunction in the presence of abductees, though a direct link to alien activity is hard to establish.

Implants and Physical Evidence

The issue discusses the concept of alien implants, small devices allegedly inserted into abductees for tracking or monitoring. While some physical objects have been recovered and analyzed, their composition has not revealed any unknown or rare elements, making it difficult to definitively prove their extraterrestrial origin. The article notes that even if implants are found, advanced civilizations could easily mimic biological origins, making analysis inconclusive. The search for concrete physical evidence of alien abduction, such as implants, is seen by some as a crucial step in validating these experiences.

Psychological Trauma and Transformation

The psychological impact of abduction is explored in depth, categorizing it into four dimensions: the abduction event itself, lifelong feelings of isolation and alienation, ontological shock (the realization that Earth is not the sole inhabited planet), and the unpredictable recurrence of trauma. Despite the severity of these experiences, many abductees do not suffer from severe emotional disorders. The feeling of being 'different' often leads to social isolation, with many abductees hiding their experiences due to fear of disbelief or ridicule. The ontological shock arises from the disruption of deeply ingrained beliefs about humanity's place in the universe. The unpredictable nature of abduction trauma is highlighted, with potential for recurrence at any time.

Transformation of Consciousness

A significant portion of the issue is dedicated to the concept of transformation or altered states of consciousness resulting from abductions. The author, a psychiatrist, notes that abductees often provide more detailed information about these changes, possibly due to a desire to understand their experiences. This transformation can involve a shift in the abductee's relationship with the aliens, moving from fear to a sense of partnership or even love. Some abductees report feeling a connection to a cosmic consciousness or a 'home' beyond Earth, experiencing profound joy or sorrow related to these perceived realities. The issue posits that these experiences can lead to a re-evaluation of life, identity, and humanity's role in the universe, potentially fostering a sense of universal love and connection.

Types of Transformational Experiences

The articles outline several types of transformational experiences reported by abductees. These include a breakthrough in understanding and accepting the aliens' power, leading to spiritual and intellectual growth; perceiving aliens as intermediaries to a higher cosmic intelligence; a sense of returning to a cosmic 'home'; reliving past lives, which can provide new perspectives on identity and existence; and experiencing a profound sense of connection to all living beings and substances, transcending individual identity. Some abductees report feeling a dual identity, belonging to both Earth and the alien realm, and taking on roles that mirror their abductors' actions.

Broader Implications and Research

The issue concludes by discussing the broader implications of these experiences for humanity's understanding of reality and its future. The research suggests that the phenomenon of abduction challenges existing scientific and philosophical paradigms, potentially leading to a radical expansion of our worldview. The authors emphasize that these experiences, while often traumatic, can also be catalysts for profound personal growth and a deeper understanding of consciousness and the universe. The issue also touches upon the classification of aliens, questioning the simplistic division into 'good' and 'bad' categories, and suggesting that relationships with extraterrestrials may evolve in ways that defy conventional categorization.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the psychological impact of UFO abductions, the potential for personal transformation, and the challenge these experiences pose to conventional scientific and psychological frameworks. The editorial stance appears to be one of open inquiry, seeking to understand the phenomenon through psychological research and the firsthand accounts of abductees, while critically examining the evidence and interpretations. There is a clear emphasis on the idea that these experiences, while often disturbing, can also be profoundly transformative, leading to a broadened consciousness and a new understanding of existence.

This issue of "Ufological Psychology" (likely a publication from "Soyuzufotsentr," with an article by R.V. Rozhanets from "Tonnel" No. 3, 2002) focuses on the psychological and psychophysiological effects of UFO encounters on humans. The publication explores various aspects of these encounters, including witness perception, psychological impact, and the development of ufological psychology as a field of study.

Research on UFO Contactees

The issue begins by discussing research conducted by psychologists at Carleton University in Canada, led by Nicholas Spanos. This research involved four groups: 15 individuals with intense UFO contact experience (including alleged abductions), 20 with superficial UFO contact, 70 psychology students, and 53 general volunteers. A key finding was that individuals reporting UFO contact were not psychologically less healthy than control groups. In fact, both contactee groups showed higher indicators of psychological health on five variables compared to the control groups. Spanos's team attempted to understand if contactees were prone to fantasy or false memories, defining "false memories" as situations where individuals perceive events caused by hallucinations, suggestion, or unstable consciousness as real. The study's results, presented in a table, assessed six psychological variables related to false memories or fantasy. While contactees with intense experiences scored higher on five variables than those with superficial contact, both groups scored lower than the control groups on all six variables. The researchers concluded that UFO contact reports do not stem from individuals with a strong predisposition to fantasy, paranormal beliefs, or suggestibility, but rather that the concept of aliens and flying saucers serves as a template for interpreting unclear external information, physical sensations, and vivid imagination.

Ufological Psychology: A New Field

A.V. Tulin introduces "Ufological Psychology" as a new direction in ufology focused on studying the psychological impact of UFOs. This field draws upon the work of psychologists like C.G. Jung, Stanislav Grof, and Mack John. Ufological psychology aims to understand the influence of UFOs on the human psyche, internal world, perception, and psychophysiological functions, utilizing analytical psychology, clinical psychology, psychiatry, transpersonal psychology, and parapsychology. The primary goal is to study the influence of UFOs on individuals, analyze psychological and psychophysiological reactions to UFO abductions and encounters with extraterrestrials. The core hypothesis of ufological psychology is based on the concept of the "collective unconscious," as proposed by Carl Jung. Jung's archetypes, universal forms within the collective unconscious, constantly influence human consciousness. The theory suggests that "UFO dreams," "UFO flights," and "UFO sightings" can be interpreted as signals from the subconscious, which the "I" can learn to perceive and decipher. This perspective is described as reductionist, explaining phenomena solely from a psychological and cultural viewpoint. Jung considered the round shape of UFOs as a "mandala," a recurring symbol in dreams rooted in the subconscious. New hypotheses include: 1) all UFO manifestations affect human psyche, 2) UFOs intentionally influence the human psyche, 3) transpersonal theory suggests that altered states of consciousness (hypnosis, meditation, LSD) facilitate encounters with UFOs and aliens, and 4) contactees experience negative effects. The main tasks of ufological psychology are to understand how real events might be imprinted in humanity's genetic memory (e.g., dreams of UFOs, abductions), to distinguish collective unconscious manifestations from real phenomena, to study changes in witness perception due to UFO phenomena, and to develop new methods for measuring UFO impact on humans. The article also links ufological psychology to C.G. Jung's analytical psychology, referencing his work "Modern Myth: On Things Observed in the Sky," and discusses how UFOs have become part of culture, influencing society's psychology and worldview.

Contactees and Psychological Aspects

The role of "contactees" and the impact of UFOs on their psyche are central to ufological psychology, with plans to develop psychological tests and rehabilitation methods for them. The article by R.V. Rozhanets, "Psychological Aspects of Ufology," from "Tonnel" No. 3, 2002, highlights the work of medical psychologists and psychotherapists in studying the psychological status and characteristics of contactees. It aims to avoid overly technical jargon while explaining the general approaches and categories used in their research. The focus is on the personality, psychological status, and mental health of contactees, noting a lack of similar research in the available literature.

Mystical Experience and UFOs

Central terms in ufological psychology include "mystical experience," "mystical personality," and "mystical experiences." UFO contacts are viewed as mystical experiences, linking ufological psychology to transpersonal psychology. Mystical experience is described as a transformation of the ego, leading to personality changes. It involves encountering the unknown or mystical, which can alter an individual's psyche. A "mystical personality" is characterized by a different way of thinking and perceiving the world, seeing life as more diverse and multipolar. "Mystical experiences" are intense emotional surges involving supernatural or archetypal imagery, often described as a feeling of complete unity with the world, transcending time, space, and life/death boundaries. These experiences can be spontaneous or induced by altered states of consciousness. The article notes that while these experiences are often linked to "mystical personalities," they are not fully understood by modern science.

Perception of UFOs by Witnesses

The article "Perception of UFOs by Witnesses" discusses the challenges in accurately determining the size, distance, and speed of UFOs due to human visual perception being adapted for nearby objects. It suggests that UFO distances are difficult to ascertain accurately, especially beyond 75 meters. Witnesses tend to place UFOs at distances comparable to familiar objects. Several methods for estimating distance are proposed, including perspective (dependent on terrain and known objects), atmospheric scattering (making objects appear bluer and lighter), object occlusion (when a UFO passes behind known objects), shadow casting, and using the UFO as a light source to illuminate other objects. If a witness knows the object's true size, they can estimate distance, speed, and altitude. The article also notes that UFOs can change color, shape, and disappear, and that frequent memory loss is associated with close encounters. It emphasizes that witness descriptions of UFOs (shape, size, color, behavior) are often highly contradictory, even when observations are simultaneous, suggesting that psychological factors and individual perception play a significant role. Examples are given of contradictory sightings in Klyazma (1978) and Crimea (1982), where descriptions of shape, size, and trajectory varied wildly among observers. The article concludes that discrepancies in witness accounts make it difficult to reconstruct the true picture of an event and require caution, emphasizing the need for corroboration from multiple witnesses or photographic evidence.

Psychological Impact of UFOs on People

This section details the psychological effects of UFO encounters. It notes that individuals have varying sensitivity to UFOs. Some report experiencing unexplained agitation or a premonition of the unusual long before a UFO appears. The mere appearance of a UFO can cause anxiety and a sense of unease. Close proximity to a UFO can induce intense fear or terror, as exemplified by a case in Ales, France, where a person experienced physical symptoms and panic. Another incident involved a Polish fishing boat where the crew experienced strange stupor, chest pain, vision loss, and intense fear when a pulsating red object appeared. This fear might be caused by radiation from the UFO, as experiments show that exposure to high-frequency electromagnetic fields can induce fear and anxiety. Some encounters lead to strong excitement, while others result in severe nervous shock and mental distress. A case in Reunion, France, describes a man who temporarily lost speech and vision after being near a hat-shaped object, suffering from severe emotional shock. UFOs can also affect the subconscious, leading to memory gaps during the encounter, which can sometimes be recovered through regressive hypnosis. Several cases from international sources are cited where regressive hypnosis helped individuals recall events during UFO encounters, though specialists caution that these recovered memories might not be entirely accurate and could be influenced by subconscious suggestion. In some instances, witnesses spontaneously recall events without hypnosis. Other effects include recurring nightmares, prolonged sleep (up to 16 hours a day), and in rare cases, enhanced intellectual abilities or extrasensory perception, as seen with a Brazilian watchman who, after being exposed to a UFO, began discussing complex philosophical and astronomical topics and solving mathematical problems. The article suggests that the mechanisms behind these physical and psychological effects are not fully understood and may involve subtle fields beyond current scientific understanding. It is also noted that not all individuals in close proximity to UFOs experience any effects.

Conclusion: Ufological Psychology

The concluding section summarizes that ufological psychology is a new field dedicated to studying the psychological and psychophysical impact of UFOs on humans. The primary focus is on the human subject, investigating: 1) the influence of UFOs on mental processes (sensation, perception, memory, imagination, thinking, will, emotions), 2) the impact on consciousness and the unconscious, 3) the study of mystical experiences and their connection to contacteeism, 4) contacteeism itself as the central object of study, including possible psychological and psychophysical changes, and psychological disorders resulting from contacts, and 5) post-contact rehabilitation, including the development of new methods and psychological tests for rehabilitation and research.

Literature

The issue lists several sources, including works by M.B. Gerstein, S.V. Dremov, I.R. Semin, R. Thomson, and K.G. Jung, along with two web links related to ufology and perception.

This issue of UFO MIRROR, Volume 1, Issue 1, dated 1992, focuses on the psychological and transformative aspects of UFO encounters. The cover headline, 'EXPERIENCE OF MEETING WITH UFO AS A CRISIS OF TRANSFORMATION,' and the article title 'CASE THOMPSON' set the tone for an in-depth exploration of the phenomenon.

Personality Typology and Pilot Study

The magazine begins by outlining a personality typology used in its work, dividing the population into three groups: healthy non-accentuated personalities, healthy accentuated personalities, and 'problematic' personalities. The 'problematic' group includes borderline neurotic and psychopathic disorders, not severe mental illnesses. A pilot study was conducted on 106 individuals who contacted 'Soyuzufotsentr.' Of these, 56 were examined clinically, and 50 underwent a comprehensive clinical and psychological assessment. The process was described as labor-intensive, with two psychotherapists conducting independent clinical evaluations that did not result in diagnostic discrepancies. Each comprehensive examination took an average of 3-4 hours.

The psychological methods used included:
1. A modified Russian version of the MMPI (Minnesota Multiphasic Personality Inventory) to assess normal and pathological personalities and current mental states, quantitatively evaluating mental state without diagnosing illness.
2. Cattell's 16 Personality Factors test to identify key personality traits influencing behavior.
3. Raven's Progressive Matrices to assess intellectual functions, learning ability, analysis, synthesis, and abstraction.

Preliminary Clinical Characteristics of the Examined Group

• The study found no healthy non-accentuated individuals. Four individuals were classified as healthy accentuated personalities. The 'problematic' group comprised 102 individuals, including:
• Schizophrenia (47 people): Paraphrenic stage of paranoid schizophrenia (16), periodic forms (9), defect states with pronounced deficit disorders (10), and 10 with unspecified diagnoses.
• Psychopathy (40 people): Paranoid forms (24), hysterical (12), and hyperthymic (6).
• Intellectual insufficiency (7 people), described as 'induced delusion.'
• Organic CNS lesions (8 people), including cerebral atherosclerosis and consequences of head trauma with loss of consciousness.
• Cyclothymia (manic phase) (2 people).

Psychological Characteristics of Contactees

The average profile of contactees, based on psychological testing, reveals a tendency to form peculiar, unusual concepts and judgments that are 'overvalued' and resistant to correction. This is coupled with impaired social adaptation, impulsivity, and explosiveness. A paradoxical combination of reclusiveness and selective sociability exists alongside demonstrativeness, artistry, rich imagination, and broad, formal contacts lacking emotional depth. High abstract thinking ability coexists with emotional expressiveness and a pessimistic outlook. The group generally exhibited high social and volitional control, emotional discipline, and concern for social reputation.

The article cautions against discrediting ufological research due to potential overreliance on information from individuals with mental health issues, emphasizing the ethical implications. It suggests focusing future research on the medico-psychological aspects of ufology, particularly concerning healthy individuals or those with borderline functional disorders, rather than those with clinical mental illnesses.

Experience of Meeting with UFO as a Crisis of Transformation (Case Thompson)

This section, attributed to Keith Tompson, explores the transformative nature of UFO encounters. It begins with a quote from Betty Andreasson about her 1967 encounter, describing an overwhelming, bright white light that felt safe and non-threatening.

The article posits that while the existence of extraterrestrial intelligence remains open, experiences of meeting non-human beings are widespread and intriguing. These experiences share characteristics with mystical experiences and can lead to confusion and psychospiritual crises. The focus of UFO research is shifting from debates about the reality of alien visitation to studying the UFO experience as a phenomenon in itself.

Keith Tompson is presented as a researcher focused on the psychological characteristics of these experiences. He is described as an author with a broad interest in philosophy, psychology, psychotherapy, science, and spirituality, contributing to various publications. His work is influenced by transpersonal psychology and his association with the Esalen Institute, where he explored various psychotherapeutic methods, including hypnosis and Gestalt therapy. Tompson's current work, 'Aliens, Angels, and Archetypes,' examines the mythological aspect of the UFO phenomenon.

The article suggests that UFO encounters, like other extraordinary experiences, can be viewed as a form of initiation. It highlights the common question among those who have had close encounters: 'Why did this happen to me?' This question is noted in works by Whitley Strieber ('Communion') and Bud Hopkins ('Intruders').

The Phenomenological Approach and Initiation

The author adopts a phenomenological approach, accepting the contactee's report as primary data and refraining from making metaphysical assumptions about the reality behind the phenomena. The intensity of the existential or transpersonal crisis associated with a UFO encounter is seen as independent of whether the experience is perceived as alien, parapsychological, archetypal, or near-death.

Drawing on Arnold van Gennep's concept of rites of passage, the article proposes that UFO encounters can be understood as a new category of initiation. Van Gennep identified three stages: separation, marginality, and aggregation. The 'separation' stage involves detachment from the previous social or cultural context. The 'marginal' stage is a state of being on the threshold, characterized by uncertainty. The 'aggregation' stage signifies the restoration of wholeness in a new state of being.

Joseph Campbell's work on the hero's journey is referenced, particularly the 'call to adventure,' which signifies a shift from the mundane world to the unknown. This call can be met with resistance, as the individual may fear losing their established identity and worldview. The article quotes Campbell: 'The hero undertakes a journey from the world of everyday life into the world of supernatural wonder.'

The Call to Adventure and Resistance

Many contactees describe their experiences as a 'call to adventure,' where they are drawn from their social context into the unknown. This call can be met with curiosity or even excitement, but also with resistance. The article notes that some individuals initially deny or repress their experiences, hoping they will simply pass. However, Campbell suggests that resisting the call is futile, as the 'divine being' pursues the hero relentlessly.

The experience of encountering the unknown, whether through UFOs, near-death experiences, or other profound events, is presented as a powerful catalyst for personal transformation. The article suggests that embracing this 'call to adventure,' even with its inherent uncertainty and potential for crisis, is ultimately less painful than resisting it.

The Marginal State and Cultural Transformation

The concept of marginality is further explored as a state of being 'neither here nor there,' which can lead to profound insights and new ways of constructing reality. UFO encounters are seen as contributing to a 'cultural dismantling,' challenging dualistic thinking and comfortable assumptions about the nature of reality. The article references the idea of a 'daemon' or 'genius' from ancient traditions, suggesting that neglecting one's inner spiritual guide can lead to negative consequences.

The experience of being 'invisible' to those who have not undergone similar transformative experiences is highlighted, particularly for those who have had near-death experiences. The article discusses how individuals who have encountered the 'phenomenon of the aliens' often feel they are something different from what they previously believed themselves to be.

The Paradox of UFO Encounters and Cultural Shift

The ongoing 'marginal' consciousness surrounding the UFO phenomenon is seen as reflecting a collective dimension of marginality in human culture. The article suggests that we are living in a time when old certainties are dissolving, and new paradigms are emerging, a concept echoed by Carl Jung's ideas about transformations in psychic dominants and archetypes.

UFO encounters, near-death experiences, and other shamanic visions are presented as prompts for transitioning to a higher level of consciousness. This transition involves a death of previous self-identifications and a move towards a new way of being. The article concludes by emphasizing that embracing the 'call to adventure' is a choice to begin living in one's 'Star Body,' a metaphor for a transformed self.

Recurring Themes and Editorial Stance

The recurring themes in this issue include the psychological impact of UFO encounters, the concept of initiation and transformation, the challenges of integrating extraordinary experiences with everyday reality, and the idea that these experiences can lead to profound personal and cultural shifts. The editorial stance appears to be one of open-minded inquiry into the psychological and phenomenological aspects of UFO experiences, viewing them as significant events that can catalyze personal growth and challenge conventional worldviews. The magazine advocates for a scientific and psychological approach to understanding these phenomena, particularly focusing on individuals with healthy or borderline psychological profiles.

This issue of UFO magazine, identified by its page number '71' and '72', delves into the profound implications of UFO phenomena, challenging conventional scientific and academic approaches. The articles suggest that UFOs expose the limitations of our current understanding and the 'rational mind,' which is described as an individualized, ego-oriented consciousness that mistakes itself for the entirety of reality. The magazine posits that by allowing the 'cosmic egg' to remain broken, we can begin to shed the remnants of a profane culture and a lifestyle based on the denial of symbiotic relationships with Earth, our planet Gaia.

The Nature of UFO Phenomena and Consciousness

The central argument is that waiting for an abstract 'solution' to the UFO problem is futile. Instead, the magazine advocates for a direct, experiential approach to understanding. It references Terence McKenna's idea that 'gnosis is privileged knowledge, worthy of the bold,' encouraging readers to find the courage to seek true knowledge. The text suggests that we have strayed far from our innate capacity to directly experience the 'mysterium tremendum,' the great mystery of being.

The 'Lord of Two Worlds' and Transformative Experience

Joseph Campbell's concept of the 'Lord of Two Worlds' is introduced. This individual is someone who can transition from ordinary reality to contact with the supernatural and back again, moving freely between time and timelessness, superficial manifestations and their deep causes. Such a person understands both realities without exclusive preference. Campbell emphasizes that this transformative vision is presented in a form comprehensible to human understanding, often anthropomorphic, referring to the 'Cosmic Man.'

Navigating the 'Contactee' Experience

The magazine cautions against the ego inflation that often accompanies UFO encounters, particularly for 'contactees.' Because UFO experiences are often perceived as absurd by conventional consciousness, those who have them may face ridicule. The text warns that the pain of rejection, coupled with the shattering of reality, can lead individuals to compensate by claiming extraordinary status or assuming the role of a cosmic prophet. It urges those who have had unusual experiences to be wary of this tendency, recognizing that being invisible to mainstream culture can be both a blessing and a curse, potentially leading to the adoption of a subtle, steady, and unnoticed path – an invisible path.

The Path of Alchemy and Self-Realization

This subtle path is described as a slow, alchemical journey that requires time and patience, a contrast to the fast-paced, extroverted, and secular culture. When investigating extraordinary phenomena that are devalued by society, the magazine poses the question: is the burden of unrecognized experience heavier than the burden of trying to convince others that we have had an experience that makes us 'special'?

Personal Freedom and Expanded Perception

The author personally prefers the path that offers freedom from the necessity of knowing what reality is. This path allows for growth beyond the categories accepted by our culture, encouraging questions about long-held beliefs and offering a perspective for a more profound transition for all of humanity. The experience of UFO encounters is seen as a 'tear' from old anchors, providing an opportunity for such growth.

Whitley Strieber and the 'Light' Within

The text shares an anecdote from Whitley Strieber's book 'Communion,' where his question to his abductors, 'Why me?', was answered: 'Because you had the light on – we saw the light.' This is presented as an opportunity to extract maximum benefit from one's 'invisibility,' allowing the UFO encounter experience to liberate new levels of ego-identification, personal limitations, and fears. Campbell is quoted again, noting that such individuals 'no longer try to live, but surrender themselves to whatever may begin to happen in them; they become, so to speak, anonymous.'

Anonymous Living and Spiritual Wisdom

The question of how one can live 'anonymously' in a world so close to the mystery of extraordinary knowledge is explored. The religious thinker Shankaracharya is quoted, describing a person who lives with self-realization and enjoys supreme bliss, regardless of their outward appearance or social standing. This individual is described as sometimes foolish, sometimes wise, sometimes regal, sometimes a wanderer, sometimes still, sometimes benevolent, sometimes revered, sometimes persecuted, sometimes unknown. Like an actor who remains human regardless of their costume, the perfected eternal knower is always eternal.

Literature Cited

The issue includes a bibliography citing works by Joseph Campbell ('The Hero with a Thousand Faces'), James Hillman ('Re-Visionary Psychology'), Budd Hopkins ('Intruders'), C.G. Jung ('Flying Saucers: A Modern Myth of Thing Seen in the Skies'), Whitley Strieber ('Communion'), and Victor Turner ('Betwixt and Between: The Liminal Period in Rites of Passage').

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, the limitations of rational thought, and the transformative potential of extraordinary experiences, particularly UFO encounters. The editorial stance appears to be one that encourages a deeper, more experiential, and less ego-driven approach to understanding these phenomena. It advocates for a shift in perspective that embraces mystery and personal growth over the need for external validation or the imposition of conventional categories. The magazine promotes a view where UFO experiences are not merely external events but catalysts for profound internal transformation and a re-evaluation of one's place in the cosmos.