I have just been reading a book about a very different approach to the subject of UAP. Author Eric Ouellet has written a book titled "Illuminations: The UFO Experience as a Parapsychological Event." The work is published by Anomalist Books, San Antonio, Texas, USA; ISBN 978-1-938 398 537.
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"Eric Ouellet is a professor of military sociology with the Royal Military College of Canada, and he is Head of the Department of Defence Studies at the Canadian Forces College in Toronto...He is a professional member of the Parapsychological Association...he graduated with a PhD in Sociology from York University in Toronto."
Ouellet argues that "...since the early days of the modern UFO phenomenon...we have been stuck between two untenable alternatives: they are either aliens from another planet (or dimension), or they are all misperceptions...The enigma persists mainly because of another problem. Only a few of those who are seriously studying UFOs are willing to look at alternate approaches." (p.1.)
"This book proposes a way out of this situation...It proposes that UFOs are parapsychological phenomena." (p.2.)
This chapter reviews "What is known about UFOs." "UFOs tend to have electromagnetic properties." (p.16.)
Ouellet reviews the work of John Keel; Jacques Vallee; Paul Devereux; Michael Persinger and Albert Budden,in this area. Noting the elusive nature of UFO physical evidence, the author closes by noting that "A small number of UFO researchers have actually advocated since the late 1960's that the UFO phenomenon could be paranormal events. " (p.24.)
Here the author takes a look at what various researchers have noted about UFOs and paranormal events. He cites the psychoanalysts Carl Jung "...eventually concluded that UFOs are probably shaped mental images triggered by socially stored anxieties." (p.26.) He remarks that Jacques Vallee "...came to believe that the UFO experience might indeed be a paranormal or parapsychological phenomenon." (p.27.)
On the topic of John Keel, "...led him to think that the UFO phenomenon was difficult to distinguish from the paranormal." (p.28.) He goes on to note that "Scott Rogo, one of the very few parapsychologists who seriously studied UFO phenomenon, also found a number of parallels between the UFO experience and the poltergeist disturbances." (p.29.)
Also mentioned are the views of Pierre Vieroudy; Bertrand Meheust; Jenny Randles; Berthold Schwartz and Manfred Cassirer.
Ouellet opens with an important differentiation. "This book is based on what I called the 'parapsychological hypothesis" which I wish to distinguish from the paranormal hypothesis regarding the origin of the UFO phenomenon." (p.34.)
The author elaborates "...the parapsychological hypothesis on UFOs does not incorporate any notions that UFOs are related to "dimensional beings", "ultraterrestrials" or any other non-human entities." (p.35.)
"Hence the basic assumption of the parapsychological hypothesis I will explain here is that humans are responsible for subconsciously producing paranormal phenomena - including UFOs." (p.35.)
Parapsychologists refer to the idea of "psi," in two forms, i.e. ESP and psycho-kinesis, with the subconscious or unconscious playing a key role in generating psi effects.
Parapsychologist Dean Radin has proposed "social psi" which "...implies that when many people are engaged in a common experience, this collectively contribute to, and are affected by, psi effects." (p.37.)
Walter von Lucadou noted that poltergeist events go through four phases ...they first tend to increase in intensity, then peak, followed by a decline, until finally they disappear."(p.41.)
Ouellet postulates that "...the following set of criteria could help us assess not only if a series of UFO events could possibly be unfolding like a poltergeist event, but locating a possible source of social psi that could account for the more impersonal dimensions as well." (p.46.)
These four criteria are:
1. "The observation system is social;" i.e. the general public note the UFO event.
2. "Geographical proximity" i.e.sightings will occur in areas where social tension is released.
3. "Chronological proximity" i.e. sightings will occur around the time of this social tension release.
4. Symbolic relationships" i.e.events will carry emotional tensions.
Testing his hypothesis, Ouellet cites the 1954 French wave and notes it was a public event; hence the observation system was social; it was centred in one country - geographical proximity ; the Algerian/French conflict provided chronological proximity; and finally the symbolic relationship is between the conflict and things seen in the sky.
Multiple chapters that follow, examine the 1952 Washington wave; the Belgian wave of 1989-1991; the Rendlesham incident of 1980, and tests his working hypothesis that they "unfolded like a large scale RSPK (poltergeist) event." (p.75.)
The author concludes that the Washington wave "...unfolded in ways that are structurally quite similar to a poltergeist disturbance. Left no tangible physical traces...was characterised by a high degree of elusiveness... These characteristics are the fundamental features of a paranormal event." (p.65.)
On the Belgian wave, it was "...a mixture of very personal experiences occurring simultaneously with those on a larger and much more impersonal scale...The synchronicity of the Belgium wave with the fall of communism in Europe is striking..." (p.89.)
As regards to Rendlesham, it "unfolded very much like a RSPK event, except that it happened within the social realm of people in positions of authority." (p.105.)
In later chapters, Ouellet looks at the Canadian wave of 1966-67 and the Betty and Barney Hill abduction, in the light of the parapsychological hypothesis.
"I argue that the paranormal is actually the core of the phenomenon." (p.161.)
"I think that by systematically integrating ideas and models from parapsychology into the study of UFOs we can get one step closer to making sense of the strangest aspects of the paranormal." (p.161.)
It is important to realize that psi phenomena are produced within a context of what sociologists call the social construction reality. What this means is that the actual experience is constructed based on our social and cultural assumptions. We see UFOs in the space age as we once saw ghost carriages in the pre-industrial era." (p.162.)
"The parapsychological hypothesis I have presented here is based on the notion that truly enigmatic UFO events are psi-related. The implication of this hypothesis is that, ultimately we are the ones producing UFOs, both as subjective projections of ourselves and as objective, but temporary, alterations of physical reality." (p.162.)