Developmental Differences: Preliminary Thoughts

This post is a continuation of my thinking from a previous post.

Psychology and Parapsychology, Politics and Place

I’m feeling a bit uninspired in trying to organize my thoughts on this subject.  There are many factors… and, of course, many connections between them.  

There are the personality differences between people such as found in psychology and philosophy (in particular Jung’s typology as developed with MBTI, traits theory, and Hartmann’s boundary types).  There is William S. Burroughs distinction between the Johnsons and the Shits, and there is his idea about the One God Universe (OGU) and his criticisms of the Word God of Christianity.  Along with Burroughs, I’d be tempted to throw in Philip K. Dick’s division of the human from the robotic in terms of emotions and relationships.  So, questions of where humanity is heading would be essential.  In terms of the personality differences, I’d need to further discuss the basic distinctions between liberals and conservatives.  I could possibly add further context with the difference between Athenian and Spartan democracy and the differences between egalitarian and hierarchical social structures (especially as they relate to anti-structure, the trickster archetype and the paranormal).

These ideas touch upon the subject matter in George P. Hansen’s The Trickster and the Paranormal.  There is Max Weber’s theory of rationalization in terms of Western culture and there is the disenchantment of the world which many deep ecologists have written about (some books that come to mind are Sherry Weber Nicholsen’s The Love of Nature and the End of the World, David Abram’s The Spell of the Sensuous, and Leonard Shlain’s The Alphabet Versus the Goddess).  There is the idea of charisma as it relates to Victor Turner’s theories of liminality and anti-sturcture and as it relates to the paranormal and shamanistic religions.  Also, there is the philosophy of phenomenology and it’s relationship to existentialism… the being in the world and the direct experience of the world (in context of ontology and epistemology).  All of this would be contrasted to the mainstream attitude of academics.  Most significantly, I would include Hansen’s analysis of science and the paranormal.  In relationship to science, I’d bring up Hansen’s ideas about Hartmann’s boundary types.  I’d specifically detail the boundary types’ correlation with Jungian/MBTI types and detail the research that shows the type of person who is promoted to positions of power in hierarchical organizations.  In context of all of this, there is the conflict between the pre-modern and the modern and between the modern and the post-modern.

There is the article “Magic and Gnosticism” by  Will Parker from The Gnostic journal and the distinction between the attitudes of universalism and pluralism.  There is Karl Jasper’s theory of the Axial Age which I’m familiar with through Karen Armstrong.  There is Julian Jayne’s analysis of the primitive mind in his book The Origin of Consciousness in the Breakdown of the Bicameral Mind (and his ideas supposedly influenced William S. Burroughs and Ken Wilber).  There have been many interesting theories of social development including spiral dynamics (which would clarify the issues of pre-modernism, modernism and post-modernism) which Ken Wilber heavily relies upon and, less optimistic than Wilber, the ideas of Paul Shepard.  In terms of the latter, other connected writers would be Derrick Jensen, Peter Wessel Zapffe and Thomas Ligotti, but I’m not sure how they’d fit in with the other writers I’ve mentioned… other than maybe how civilization has developed the way it has based on the human response to suffering  and thus development of the modern self-identity.  I would also add Terrence McKenna’s view on the relevance of psychedelics in the evolution of self-consciousness and Jungian ideas about ego development would also connect.

Related to Parker’s article and Karen Armstrong writings, I’d need to clarify the subject of religion in the Western world.  Gnosticism is very important in how it relates to both Hellenism and Christianity, and in how it has had a continuous impact on the development of Western thought.  To bring in Weber’s rationalization, I’d need to argue for the connection between the Christian tradition and science which is something Parker and many others have written about.  Furthermore, it could be helpful to bring up the subject of specialization that civilization has allowed.

A related issue would be of genetic evolution.  How has our evolutionary past influenced us?  Paul Shepard believed we essentially are the same genetically as we were before civilization and that this explains many of our problems.  As such, we simply weren’t designed to live this way.  However, has civilization itself irreversibly altered evolution itself?  Is the evolution of the human species slowing down or speeding up?  What are we becoming?  In terms of specialization, genetics might become specialized in terms of which people tend to procreate together.  There could be an intensification of certain genetic traits.

Anyways, those are the ideas that fit together.  The central idea around which all of this is ordered probably is Max Weber’s rationlization and the largest context that holds it all together would be George P. Hansen’s book.  In my previous post, I was discussing different types of people in terms of basic differences we’re born with.  In this post, I’m trying to clarify the issue of differences in people in terms of psychological, social and evolutionary development.  If I feel more inspired later, I’ll go into more detail.

Psychology and Parapsychology, Politics and Place

In some recent posts, I’ve discussed personality types and other psychological factors that distinguish one person from another.

Fox and Hedgehog, Apollo and Dionysus

Horror and Typology

The Paranormal and Psychology

This subject is an interest of mine that goes back many years and my interest in psychology in general goes back even further.  I’ve always sought explanations for human experience and psychology is one of the best fields to look for helpful data and theory.  Psychology is also a good place to find connections between other fields: narratology and folklore studies, paranormal, religion, politics, etc.  I really became fascinated with psychology through Jungian typology and traits theory which connects to tons of fascinating research spanning the past century (and much from the last half century is cross-cultural research using large sample sizes).  Correlations and meta-analysis of varied research has offered clearer insight into many elusive factors of the human psyche and socio-cultural behavior. 

Psychology became even more interesting for me when I read George P. Hansen’s The Trickster and the Paranormal in which the author discusses experience and hermeneutics at the edge of mainstream science.  Along with discussing the trickster archetype, he details the relevance of Hartmann’s boundary types.  Upon further research, I learned that research on boundary types correlates with other research on personality types and traits, and of course Jung’s theory of personality types connects with his theory on archetypes.  Even further research has helped me to understand how central psychology is to the UFO field and paranormal in general.  Basically, this was an area that promised many further connections.

I’ve been recently focused on the connections between genre fiction (especially SF and Horror), philosophy (especially Pessimism), religion (especially Gnosticism) and the paranormal (especially UFO experiences).  There isn’t any grand reason my mind is focused on all of these subjects (besides general curiosity in all things weird and countercultural), but it does all fit together (more or less, in my mind that is).  To be specific, my friend has been reading a lot of Thomas Ligotti and other horror writers.  This has caused me to read more horror (and dark weird) fiction and discuss it with my friend… which has led me to read Ligotti’s philosophizing and the blog writing by related people (Quentin S. Crisp and Matt Cardin).  Because of Gnosticism and other reasons, Philip K. Dick and William S. Burroughs have been on my mind and the latter happened to be a favorite writer of Ligotti. 

 As you see, one thing leads to another and I at times can get obsessive in following certain leads.  My brain was being swamped by connections and so I wrote a post about it.

Just Some Related Ideas and Writers

I had initially noted in earlier posts some similarities and differences between William S. Burroughs and Philip K. Dick and between them and Thomas Ligotti.

PKD, ACIM, and Burroughs

Burroughs, PKD, and Ligotti

My interest in such things is very personal in many ways, but I think the socio-political angle is at least as interesting.  Psychological understanding is probably needed in poltical discussions more than anywhere simply for the reason that politics seems to attract many people who lack subtle understanding (if any at all) of the human mind and behavior.  I wrote about this in a post a while back.

Morality, Politics, and Psychology

In looking into psychological research in context of “abnormal” experiences, I came across one particularly interesting piece of data (which I believe can be found somewhere in one of the numerous links in my post The Paranormal and Psychology).  Someone mentioned that UFO experiences are more common along the coasts of the US than in the midwest.  I haven’t seen this data, but I have seen data that shows liberals are more concentrated on the coasts and in highly populated areas (i.e., urban areas) and that shows conservatives are more concentrated in the interior and in lowly populated areas (i.e., rural areas).  So, it would be logical that UFO experience would correlate with liberal politics.  Research has shown that liberals and conservatives tend to have different personalities.  One of the major factors is that liberals tend to have more “openness to experience” (a particular trait that has been well researched).  This Openness also correlates to MBTI’s (Jungian typology’s) Intuition function and Hartmann’s thin boundary types (amongst other correlations). 

Anyways, it’s not simply a matter of different ideological persuasions, but psychological tendencies that we often are born with (and which tend to remain stable throughout our lives).  Liberal types aren’t simply open to believing in the weird.  They’re actually open to experiencing them.  A liberal believes in the paranormal because they’ve experienced it, and the conservative disbelieves because they’re experiences don’t include the paranormal.  However, even if a conservative did have a paranormal experience, they’d be more likely to try to explain it away or make it conform to their cultural expectations (such as fitting it into the doctrine of the religion they belong to).  Because of psychological and other factors, I truly doubt that people hold their viewpoints for primarily rational reasons, but I have no doubt that humans are very talented at rationalizing.  Another thought I had was that people’s beliefs aren’t exactly disconnected from reality.  It’s just they’re limited to one perspective on reality.  The conservative and the liberal each explains in a perfectly valid way the data of their experience.  The problem is that it only applies to their own narrow experience, but from an evolutionary point of view this may be no problem at all.  Both views are helpful or maybe even necessary for the stability of society.  Either side is wrong in claiming their beliefs are absolutely true.  Nonetheless, the conservative belief about human behavior applies to conservative humans and ditto for liberal beliefs. 

However, accepting each as a valid viewpoint would be criticized as pluralism by many conservatives (in particular moral conservatives).  Does this mean that a liberal has a better chance of understanding the conservative position than the other way around?  Maybe… depending on what we’re focusing on.  This could be explained that we aren’t just dealing with types here, but also social development such as understood by spiral dynamics.  Liberal as a personality trait wouldn’t be helpful in understanding conservativism, but liberal pluralism as a stage of development could potentially give someone greater perspective to understand previous stages of development (which is where the majority of the population is still at).  I’m less interested in the latter for this post.  I just wanted to point it out because this a complex subject with many factors and I’d rather not make simplistic judgments.

It is important to point out that these distinctions aren’t absolute.  The average person isn’t at the extreme opposite ends, and our pscyological attitude can change depending on situation.  Even so, most people tend to spend most of their time in one mindset or another.  Furthermore, people tend to seek out others similar to them and careers that are conducive to their thinking style.  A liberal-leaning person living in a rural area is more likely to move to an urban area and so this is how genetics become concentrated.  Liberals will tend to marry liberals and tend to have liberal kids, and the same for conservatives.  This wasn’t possible in the past because people didn’t move as much, but modern society has created a situation where human genetics may be diverging into two type of people.  This reminds me of a species of rodent (or something like that) that I saw on a nature show once.  There were two genetically distinct variations of males.  One set of males mated for life with a female, but the females weren’t so loyal in their affections.  The other set of males would have sex with any female and the females of this species were willing (when their spouses were otherwise distracted).  The children of the loyal males grew up to be loyal and the opposite for the other type.  I’ve always suspected this might be the case for human males as well, but even if not the general principle might apply to humans in other ways.

It can’t be denied that humans do like trying to divide eachother up into categories.  I was reading an article titled “Burrough-sian Gnosticism In His Own Words” by Sven Davisson which can be found in the journal The Gnostic.  I was already familiar with Burrough’s ideas along these lines.  He considered himself a Manichaean and it was from this that he founded his own typology of people: the Johnsons and the Shits.  The Johnson Family was a designation that came from turn-of-the-century hobo culture.  A Johnson was someone who was a basically good and trustworthy person, someone who would help when such was needed but otherwise would mind his own business.  On the other hand (from the article): “A shit  is one who is obsessively sure of his own position at the cost of all other vantages.”  Upon reading that, I immediate thought that it sounded like an extreme version of a hedgehog type of person (who knows one big thing)… which is approximately an MBTI type with Sensation function (most notably represented by Kiersey’s SJ temperament), a thick boundary type, someone low on the trait ‘openness to experience’.  I was also reminded of a quote (by someone other than Burroughs) about a missionary (to paraphrase): “You could always tell the people she helped by the hunted look on their faces.”  My guess is that Burroughs was making an extreme distinction that could otherwise be stated with more psychological subtlety.  Taking as an extreme, it’s hard to disagree with Burroughs about the Shits of the world, but I’m sure he was intelligent enough to realize that not everyone exists at the extremes.

I also think the distinction between hedgehogs and foxes relates to the attitudes of universalism and pluralism.  I was thinking about  this latter category because of my reading another article in the journal The Gnostic.  The article is “Magic and Gnosticism” by  Will Parker.  I won’t say much about it right now as I haven’t finished the article yet, but I’ll point out that I’m thinking about his ideas in terms of George P. Hansen’s discussion of Max Weber’s theory of the process of increasing rationalization in Western society.  I plan on blogging more about this where I’ll also bring in how certain personality types are most likely to gain positions of power in certain types of organizations.

The Paranormal and Psychology




















Openness to experience (Wikipedia)









by Michael Jawer

● an enlarged sense of merging with another person when kissing
or making love;
in others;
● openness to new experience;
● a penchant for immersing themselves in something-whether
a personal relationship, a memory, or a daydream;
● an enhanced ability to recall dreams; and
● dream content that is highly vivid and emotional.
● creativity;
● a penchant for mystical or religious experience;
sensory experience, an intellectual task, or a reverie);
● fantasy proneness;
● an interest in dream interpretation;
● paranormal belief and experiences; and
● a heightened sensitivity to environmental stimulation.


Thin and Thick Boundaried Personalities


by Ernest Hartmann, Robert Harrison, and Michael Zborowski



by Chris French

Psychopathological Tendencies and Paranormal Belief/Experience 




Fantasy Proneness 



    * Multidimensional
    * Unusual Experiences factor most consistently related to paranormal beliefs/experiences
    * Concerned with aberrant perceptions and beliefs
    * Sub-clinical tendencies towards hallucinations and delusions

Does Paranormal Belief/Experience = Psychopathology? No! 

    * High levels of belief/experience in general population
    * Correlations around 0.6
    * Believers scores raised but not typically to pathological levels

A Link with Childhood Trauma? 

    * Defence mechanism?
    * Paranormal belief also correlates with reports of childhood trauma



by David Watson



by Shelley L. Rattet and Krisanne Bursik
by J.E. Kennedy


by Joe Nickell
by Per Andersen









by Martin Kottmeyer
by Neil Douglas-Klotz

Paranormal Commentary and Strange Videos

Some interesting things I came across.


Facts, Fraud and Fairytales.
John Rimmer

From MUFOB New Series 9.



Invizikids: Imaginary Childhood Friends.
Mike Hallowell

From Magonia 93, September 2006.





Civilization – Marco Brambilla

From the Daily Grail blog.



Trance Captured on Video

From the Neuroanthropology blog.


Response to Rogerson’s Review

Anomalist 12: The Universe Wants to Play 

Reviewed by Peter Rogerson

My response:

I can’t say that I disagree for the most part with Rogerson’s view here, but I have one criticism about his comments on heresy hunting in science.

It’s true that many anomalists fall into conspiracy theorizing about mainstream science, but such an attitude isn’t entirely unfounded.  There are examples of scientists of unpopular views having their work confiscated, destroyed or simply ignored.  Scientists have at times been imprisoned or driven to suicide.

These cases are not typical, but they exist.  Scientists don’t normally act that way and I have general faith in scientific progress despite some of it’s failings and limitations.  I’d like to think that such rare cases have become even more rare and that science is becoming more openminded in it’s appreciation of multiple viewpoints.

I still think it’s important to keep in mind that scientists are just fallible humans like everyone else and science like anything else has unsavory incidents in its history.  I’m happy to admit that science is far less oppressive than religion has been in the past, but even with religion heavy-handed oppression wasn’t the norm.  Ridicule and dismissal have always been more effective methods of control.  A good analysis of the limitations of science can be found in George P. Hansen’s The Trickster and the Paranormal.

Anomalists should avoid a hostile attitude towards science, but they shouldn’t withhold criticism that is well deserved.  Mainstream scientists need anomalists to keep them honest… just as anomalists need mainstream scientists to keep them honest.

Horror and Typology

This post will just be a jotting down of connections.  I ordered some books recently and they came in the mail today.  New books mean new thoughts.  Yeah!

Okay.  Two of the books are Metaphysical Horrorby Leszek Kolakowski and The Thomas Ligotti Readeredited by Darrell Schweitzer.  They’re more or less related in their respecitve subjective matters.

Kolakowski writes about the problems of philosophy and the question of meaning.  Many philosophers have come to the conclusion that philosophy is at a dead-end.  Kolakowski calls this anti-philosophy.  It seems to me that the Pessimistic philosophy of Zappfe and Ligotti could be categorized as anti-philosophy.  So, Kolakowski’s analysis and response would be helpful in seeing Pessimism in the larger context of the development of Western thinking.  He writes about Descartes and horror which reminded me of Cartesian anxiety, but I don’t think he uses that specific terminology.  I first heard of Cartesian anxiety in discussions about the relationship of enactivism and integral theory (which are theories that speculate about the relationship between subjectivity and objectivity).  Kolakowski also writes about the phenomenologists (i.e., Husserl and Merleau-Ponty) who tried to respond to Descartes’ mind-body dualism.  Phenomenology was a major influence on enactivism and is of interest to integral theorists.  Also, in the volume of the Collapse journal that published Ligotti, there was an essay related to these ideas (“On the Horror of Phenomenology: Lovecraft and Husserl” by Graham Harman)… and Ligotti considers Lovecraft to be one of his most important influences.

The Thomas Ligotti Readerhas an essay by Ligotti: “The Dark Beauty of Unheard Horrors”.  In it, Ligotti references Lovecraft quite a bit and he uses a specific quote from Lovecraft that I’ve seen in a blog by Matt Cardin (Autumn Longing: H.P. Lovecraft).  This isn’t surprising as Cardin is a fan of Ligotti’s writing and he even has several essays in the Ligotti Reader.  Both Ligotti’s essay and Cardin’s blog cover a similar set of ideas.  This dark aesthetic appreciation of the world can be put into the context of phenomenology and enactivism (autumn longing is an experience that I’m sure many phenomenologists and enactivists would understand).  In the essay directly after Ligotti’s, Cardin discusses the topic of liminality in terms of Ligotti’s fiction.  The liminal is another concept that deals with the meeting of and mixing of categories such as subjectivity and objectivity and also the personal and the collective.

One further thought involves something Ligotti brings up in his essay.  He describes two tendencies in horror writing… that of making horror concretely specific and that of making horror emotionally evocative.  This relates to Ligotti’s desire to present the horrific directly which he acknowledges as ultimately being impossible.  He, in a sense, wants to decontextualize the experience of horror.  A horror that has no form is all the more horrific, but a horror story by its very nature needs form.  In the essay, he recognizes that “Of course, mystery actually requires a measure of the concrete if it is to be perceived at all: otherwise is only a void, the void.”  This sense of a hard to grasp truth that must be approached subtly also reminds me of his style in writing about Pessimism in the Collapse journal. 

There is a sense I get from Ligotti’s non-fiction writing (and his writing in general) that feels like he is circling around some singular insight.  Along with his desire to free this insight from the constraints of the concrete, what it makes me think of is my experience of dealing with a particular person who was a very good example of dominant Introverted Intuition (Jungian typology).  I use Extraverted Intuition (Ne) much more and there is a clear difference to the two styles of thinking.  When Extraverted, Intuition thinking style goes off in a million directions sometimes simultaneously.  It scatters and looks for connections, for context.  When Introverted, it’s the complete opposite.  It focuses in such an inward fashion that it attempts to leave the concrete entirely and so it’s hard to communicate.  The Introverted Intuition type (Ni) has a very convoluted communication style that is plodding and meandering, but there is a core insight around which it all revolves.  Going by Ligotti’s fiction and non-fiction and his interviews, that is the way his thinking seems to me (according to my Ne-biased view). 

Also, there is the aspect of pessimism in Ligotti’s writing (by which I’m not referring specifically to his ideas about philosophical Pessimism).  In that Introverted Intuition causes a desire for freedom from context, there can be a conflict with exterior reality, the concrete world (Extraverted Sensation).  Ligotti’s story “The Shadow, The Darkness” seems to be an expression of what I’m sensing.  The way Ligotti describes Grossvogel’stransformation feels like a dominant Ni type’s experience of an eruption of inferior Se (or something like that… anyways, not the way a dominant Se type would experience it).   Ne types are often just as detached from the concrete, but their abstract and imaginative thinking is focused outward.  The expansive nature of Ne can lend a quality of optimism as there is a sense of infinite possibilities (although this would also include negative possibilities as well).  For example, I’m a very depressed person with Ne (althought it’s secondary/auxiliary rather than dominant).  The expansiveness of Ne counteracts my depression all the while the abstractness of Ne exacerbates it, but no matter how dark my thinking when I consider possibilities I feel inspired and even a bit hopeful.  Ligotti’s thinking challenges me and I meet that challenge by seeking to give his ideas a larger context.

I could go on with my thoughts, but those are the basic ideas rumbling around in my brains.

Internet and the Beetle

Brown beetle with spots - Pelidnota punctata

I must say that I truly love the internet.  I glanced over and noticed a beetle clinging to my backpack.  It takes me a few seconds to type “beetle tan OR brown spots” into the search box.  I click the first link and it’s the exact insect: Pelidnota punctata.  Even if I had a full collection of insect guides, I couldn’t identify an insect that quickly by paging through a book.  Internet rules!

Vallee and Wilber, McKenna and Jung

Jacques VallÃ©e Speaks

Now, for those up to speed on their integral theory, what Vallee is hitting on here are simply the “Four Quadrants” of reality, or what philosopher Ken Wilber typically simplifies as Plato’s Big Three — the three fundamental, interlocking dimensions of reality that need to be taken into account when we look at any person, place, thing, or event (including close encounters, of any kind).

Carl Jung and Terrence McKenna on the UFO phenomenon

From Carl Jung’s essay on UFO’s: “As we know from ancient Egyptian history, they are manifestations of psychic changes which always appear at the end of one Platonic month and at the beginning of another. Apparently they are changes in the constellation of psychic dominants, of the archetypes, or ‘gods’ as they used to be called, which bring about, or accompany, long-lasting transformations of the collective psyche. The transformation started in the historical era and left its traces first in the passing of the aeon of Taurus into that of Aries, and then of Aries into Pisces, whose beginning coincides with the rise of Christianity. We are now nearing that great change which may be expected when the spring point enters Aquarius.”

In probing the Other we shall always come back with images of ourselves. In probing ourselves we shall return with images of the Other. In the phenomenon of being itself no less than in the phenomenon of the UFO encounters we are merely privileged observers of a relationship between what is naively called the world and the transpersonal portion of the human psyche. How this relationship came to be, and what its limitations are, we cannot know until we gain access to the transpersonal and a-temporal part of the psyche. Of what this consists we do not know and no hypothesis can be ruled out. My hunch is that if we could really comprehend death then we could understand the UFO.  But that neither can be understood unless they are looked at in light of the question, what is humanness? (Terence McKenna’s  True Hallucinations)

Christian Soul Harvest

In my tireless studies and observations, I’ve discovered a covert plot by Christians to take over the world.  I realize that some would say that it’s not very covert and I would merely counter that the Christians are simply being sneaky by hiding in plain sight their evil plans.  Yes, Christians want to “convert” by any means necessary the last of the free people of the world, but that isn’t all they want.  The Christians want our souls, every last one of them.

I became aware of this nefarious scheme when studying the arcane intricacies of Christian theology and other brainwashing techniques.  Specifically, I was studying the secret connections between Christians and their alien masters… indeed, these alien masters are the very same angelic archons that have been abducting and anally-probing innocent people for centuries now.  It all became apparent when Constantine came to power.  Like many others, he was a human-alien hybrid.  Ever since Jesus ascended (or was it an abduction?) from Earth, the Greys have been working with the Reptilians in their manipulations of human genetics.  They’re attempting to create soulless organisms that they can use as a slave race to mine gold.  We humans (or rather our animal biology) actually descended from slaves, but these slaves upon coming to Earth gained the souls that become trapped in their body forms.  These souls are even more precious than gold and so the aliens have been devising ways of harvesting these souls, our souls.

So, they used Constantine to gain control of political power Christianity and enforce upon it the alien agenda.  The most important action was undermining the belief in reincarnation.  People of many faiths around the world have believed that souls came back with each new generation, but if souls were able to simply take up new bodies the aliens wouldn’t be able to harvest them.  Christian theology was perfect for their evil plans and so it was through Christianity that alien agenda would be implemented.  Of course, Christian theology was perfect because they had been influencing humans for many centuries.  First, they made the Jews the “chosen” people and by means of monotheism they were able to submit beneath their power these unruly tribal people.  The problem was that the human souls kept rebelling.  The Gnostics nobly fought back against the Archonic powers, but a few carefully placed hybrid heresiologists took care of the Gnostic problem.  It was easy for them to fully take over Christianity after that.

The ending of the belief in reincarnation was the lynch-pin.  Once a person became converted, their soul was trapped and couldn’t escape into another body.  As Christians died, they collected these souls in their mother-ship and not in heaven as the brainwashed Christians had been told.  This arrangement worked well, but these alien overlords were greedy for even more souls.  They could only increase their soul harvest by increasing the number of Christians being born.  In concert with the ending of reincarnation for Christians, the aliens had the Church officials enforce dogmas that would promote the birth rate.  The aliens for certain were pro-life… if being a slave to these ruthless masters could be considered “life”.  As more Christians were born, the souls had to come from somewhere and in fact they came from still free Pagan cultures.  The Pagans could still reincarnate, but using deception the aliens were able to entrap the returning Pagan souls in Christian bodies.  It was the perfect scheme.  By the time the Pagan souls realized what happened, it was too late.  These Pagan ensouled children were properly brainwashed and all of the escape routes were sealed.  Having lived freely for thousands of lifetimes, these poor souls would never know freedom again.

This is only the first phase of their creating soulless slaves.  The various Pagan people also were giving birth to children and the world population was increasing, but the number of souls being reborn was decreasing.  What this meant was that an ever larger number of Pagan children were being born without souls.  This has been going on for so many centuries now that few souls are left.  The last of us have tried to remain hidden, but the power of the aliens has become almost complete.  Their agents are in control of all of the world’s governments and they have even now infiltrated the last refuges of the Pagan religions.  Most of us free souls have decided to be born into atheist families as it’s the only way we can ensure our own protection.  But the aliens won’t be satisfied until they’ve entrapped every last one of us.  I don’t know how much longer we can hold out.

Respectable UFO Researchers

I was thinking about the difference between the perception of the stereotypical UFO researcher and the reality in many cases.  UFO researchers tend to be categorized with conspiracy theorists and psychics.  Well, it’s true that there are some strange people interested in UFOs, but there are also many quite respectable people involved.

Carl Jung probably was the first highly respectable person to make any serious comments about UFOs, but he was mostly making observations as an outsider.  Jung didn’t spend decades involved in studying documents and interviewing abductees, and his views were mostly as a psychologist… and also as a scholar of religion, mythology and folktales. 

Jacques Vallee would be a more serious example of a reputable scientist directly within the field of UFO research.  Like many in this field, he is involved in many areas outside of UFO-logy.  He is a venture capitalist and is a computer scientist.  He worked on ARPANET which was the precursor to the internet and he was involved with early work on artificial intelligence.  His interest in UFOs began when he was doing work as an astronomer.  Working on a NASA project mapping Mars, he co-developed the first computerized mapping system for this purpose.  Besides writing books on UFOs and technical subjects, he has written science fiction and his first novel won the Jules Verne Prize.

Vallee’s mentor was Dr. Josef Allen Hynek who also was an astronomer.  Hynek received a Ph.D. in astrophysics and became a full professor.  He originally worked as a scientific adviser for UFO studies conducted by the U.S. Air Force.  In a project undertaken between the Smithsonian Astrophysical Observatory and the Harvard Observatory, he was responsible for directing the tracking of an American space satellite.  He started off as a debunker which was a role he enjoyed and which the Air Force expected of him.  Hynek was conservative and cautious in terms of his natural personality and in terms of his position as a scientist.  However, over the years he was able to study lots of data and first-hand reports from reputable sources and he came to realize that the field was worthy of more serious study than it was receiving.  He came to regret his role as a debunker because he thought that the dismissive attitude of many scientists undermines the very principles of science.  Later in his life, he founded and was the head of the Center for UFO Studies (CUFOS), but he still was skeptical of the extraterrestrial hypothesis.  Also, he was a consultant on the UFO movie Close Encounters of the Third Kind (in which he played a brief non-speaking part).

Another big name from the 1950s and 1960s is Donald Edward Keyhoe.  He had a B.S. degree at the United States Naval Academy and was a U.S. Marine Corps naval aviator.  He was a manager of promotional tours for aviation pioneers such as Charles Lindbergh and he wrote aviation articles and stories for leading publications.  He also wrote many science fiction and weird fantasy stories.  His interest in UFOs came later.  He was a proponent of independent scientific investigation and so was critical of Hynek’s acting as the governments head debunker.  He tried to do careful research often using data from the government and his first book on the subject even had a positive blurb from Albert M. Chop who was the Air Force’s press secretary in the Pentagon.  Keyhoe cofounded the National Investigations Committee On Aerial Phenomena (NICAP) and the research from that organization would later be included in Hynek’s CUFOS archives.

However, not all of the respectable authorities in UFO-logy are from hard science and the military.  Similar to Jung’s expertise would be John Edward Mack.  Besides being a Pulitzer Prize-winning biographer, he was a psychiatrist and a Harvard Professor in the School of Medicine.  Mack was friends with the famous Thomas Kuhn who encouraged him in his interest in alien contact experiences.  After realizing that his suspicions were wrong about experiencers having mental illness, he decided to study it more seriously.  His clinical investigations drew negative attention and a Harvard committee was formed to investigate him, but it was never clear what he was being investigated for.  With legal help, the investigation ended and he continued his work at Harvard.  This incident was a perfect example of Kuhn’s theory about how scientists resist new evidence and new paradigms.  Mack was exploring the area where psychology meets spirituality which was the same area for which Jung had drawn criticism in his studies earlier in the century.

Normally, scientists stay out of the field of religion and religious authorities stay out of the field of science.  But some people occasionally try to bridge the two.  An interesting example is Barry H. Downing.  He is a somewhat significant figure in UFO research as he is a member of MUFON and was one of the earliest to research the religious angle.  Downing is unusually situated as an authority.  He has a degree in physics and in divinity, and he has a Ph.D. specializing in the relationship between science and religion.  Interestingly, he is a mainstream Christian who doesn’t believe UFOs are demonic.  Like some Catholic theologians, he sees no conflict between the possibility of aliens or other paranormal beings and God.  Even more interestingly, he is simultaneously active in the UFO community and in the Christian community.  He is a minister who has been the pastor for a Presbyterian church for several decades.  That is quite impressive considering that many Christians are quite critical if not outright fearful of UFO phenomena.

I’ll add one more example.  Keith Thompson is a more recent addition to the field.  His book Angels and Aliens has brought useful perspective to what others have been writing about for decades.  He is known for having done the first major inteview with Robert Bly that brought the mens movement into mainstream attention.  He also has been the head of Ken Wilber’s Integral Institute and he worked closely with Michael Murphy at the Esalen Institute where he organized conferences on various topics.  Michael Murphy encouraged his interest in UFO experiences and so he held a symposium where many of the experts of the field spoke.  It was different than many of the other UFO conferences before it in that the focus wasn’t on the extraterrestrial hypothesis.  Thompson seems to represent a new phase in UFO-logy’s increasing respectability and also he represents a new generation of intelligent researchers.

So, my point is that UFO researchers aren’t mentally unbalanced freaks and loners.  They’re normal people… heck, even more respectable than normal people in the examples I provided.  Likewise, alien contactees are also just regular folk.  Religious people and atheists have seen lights and/or objects in the sky.  Scientists and farmers have experienced aliens and other paranormal beings.  Police, pilots and even politicians have observed unidentifiable flying objects.  It happens all of the time.  This is all a part of “normal” reality experienced by “normal” people.  And many intelligent rational people find it interesting and even worthy of study.