High Strangeness: Hyperdimensions and the Process of Alien Abduction

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Nonetheless, my point is that those potential results and insights will paint an incomplete picture of the UFO phenomenon and the nature of reality. However, the condition question is just as central and relevant to the study of the high strangeness aspect: what is the nature of the source (s) causing high strangeness experiences/events? Is it physical, non-physical, or both? Or, what is the nature of consciousness? Is it reducible to the physical, or is it more fundamental than the physical (that is, that consciousness determines “matter”, and is further down the base of the “hierarchy” than the natural sciences)? If the latter, then we have reason to study the question; what is the condition, being physical, that everything bears a relation to? I would propose the Jungian subconscious implications of imprinting could account for what is being observed. Whereas, Swiss psychiatrist, Carl Jung advocates the psychosocial implications upon society as a result of the human mind, we can go a step further and advocate a hypothetical situation in which the anomalous is tapping into our subconscious and amending itself without intentions and not for a devious goal.

Science is, in many ways, amazing, but it is silent about the nature of the physical. What we normally assume as being physical might turn out to be something essentially or fundamentally different — conscious or mental, in some sense and to some degree. I am not claiming that is the case. My claim is that as long as science does not understand the fundamental nature of reality, various possibilities about what might or must be the case should be open to serious inquiry. Finally, in section 3, I will summarize the most important points in the previous sections, discuss their relevance to the study of high strangeness events and/or UFOs, and answer the main and underlying question we have explored (that is, TMQ).The interpretation question: what does it mean to say everything is physical? Recall that the interpretation question asks two distinct questions which one is: what is the condition, being physical, that everything satisfies or bears a relation to? I believe the latter question is an example of something we take for granted to know and understand. “Of course, everyone knows what a physical object is or what is not a physical object!” That may be easy to determine on a macro-level. But the closer we get to the quantum world, the less obvious the distinction between the physical and the non-physical. In my mind, this uncertainty about where to distinguish the physical and non-physical leaves open the possibility for “matter” to differ fundamentally or essentially from our current understanding. The interpretation question also legitimizes the decades-old and still lively debated question of the nature of UFOs/UAP. Are they physical, non-physical, both, or something else? Here you can also include whether all high strangeness events, paranormal phenomena, and UFOs are connected or represent distinct or wholly separate sources. The most common objection to (i) and (ii) is that of causation. If you are a believer in psychic phenomena and a dualist, you have to propose an explanation of how the human mind — which, according to ND, is distinct or wholly separate from “matter” — can influence physical particulars. Despite this, the cases did follow a pattern, Keel and Vallée report that the airships are often on the ground in need of repair when the experiencer engages them - the occupants themselves telling wild stories about their origins and destinations which don’t make sense. There are several versions of physicalism and several arguments for or against the soundness of each of the versions of physicalism. But for the sake of clarity, I will attend to one version of physicalism. Before we look at that version in the next subsection, consider these two distinct but related questions you can ask about physicalism:

High strangeness and the esoteric are intrinsically intertwined, with experiences of lucid dreaming, astral projection, and other altered states of consciousness playing a major role. These occurrences frequently involve the more supernatural aspects of psychic abilities, such as telepathy, clairvoyance, precognition and other unexplained phenomena. It is these mysterious elements that make for an interesting exploration into the world of high strangeness and undeniable supernatural presence. Conclusion The six layers that are introduced serve as a good measure to capture the traits of anomalous phenomena, but for me they do not explain the origin. As I’ve stated previously, linking any number of Marian apparitions to UAP is problematic. Unfortunately, and as an example, we do not have access to hard materials from the cases of Fatima or Lourdes to test or evaluate, additionally, we do not have videos, credible photos to truly examine the apparition figure. We have testimony, which is not enough to conclude.My assumption in the overview has been that the main reason for the rejection of the high strangeness aspect among some scientists is that they operate on the metaphysical assumption called physicalism. Furthermore, my argument has been that physicalism may sometimes function as a value judgment about what knowledge is worth acquiring and how, rather than an empirical judgment. Remember the other question entailed in the interpretation question: what relation or relations obtain between everything and the physical, if physicalism is true. Physicalism (physics) characterizes its fundamental entities (quarks, protons, electrons, etc.) relationally, in terms of their causal and other relations to other entities. But physicalism is silent about what all this causation relates. What is doing the causing? A physicist would likely find my questions and their implications dubious. Nevertheless, I believe they are reasonable. Why? Again, this uncertainty about causation is reason to question whether the physical (matter) determines the non-physical (consciousness) or if it is the other way around? As mentioned in one of the subsections of section 2., high strangeness experiences are per se not inconsistent with physicalism. The issue is rather that physicalism is silent about the fundamental nature of reality and, therefore, cannot yet tell the whole story about what might or must be the case. First, metaphysics applied to the study of high strangeness or UFOs/UAP can be constructive or destructive. Yes, it is the same old “it depends”; nonetheless, it is true. If you only sit and ponder metaphysical issues, as interesting as that may be, you will reach no definitive answers about anything in the world. You will be constantly confused, and in the worst case, it can be detrimental to your mental and emotional wellbeing. So be careful, and remember, “everything in moderation”. So that is an example of a destructive way to use metaphysics.

So what objections are there to the general account of supervenience physicalism (henceforth, “SP”)? There are numerous objections, but I will limit them to two: necessitation dualism and the notion of qualia (“the felt qualities of experiences”). Let us begin with the challenge of necessitation dualism (henceforth “ND”). Similar problem with Skinwalker Ranch, we do not have the hard materials of some of the physical crypto-terrestrial figures that were reported. How can we scientifically compare the atomic structure of say a Grey Alien, Bigfoot and the Lady of Lourdes? I use the term “high strangeness” in J. Allen Hynek´s (1910–1986) meaning as a qualitative measure of the plausibility of a UFO sighting/case (roughly, “the more bizarre and absurd, the more plausible”). But I am using the term high strangeness in a broader sense, including phenomena manifesting at Skinwalker Ranch, Marley Woods, and similar places worldwide. Thus, high strangeness experiences and events can occur independently of a UFO presence (which does not rule out the possibility that “the paranormal” and UFOs are associated). But how to understand ND? How can mental facts and physical facts simultaneously be both distinct/wholly separate and yet have a necessary relation? ND can be developed into a property dualism and claim that (i) every particular is a physical particular but (ii) some particulars (like human beings) have psychological properties wholly distinct from any physical properties. Take for example, Cmdr. David Fravor and the ‘Tic-Tac’ UAP. When you strip away all else and look at the ‘Tic-Tac’ - what do we see?For instance, the UFO phenomenon changes through time, moves itself historically and matches up with the cultural quantum subconscious. The anomalous present us with a world view that we can understand, absorb, accept and most importantly, believe. After this introduction, I will overview some metaphysical issues in contemporary (Western) philosophy and science, which I think apply to the high strangeness aspect. The purpose of the overview is to explore TMQ and to show that some basic knowledge of metaphysics — a branch of philosophy — can be relevant to your studies of the high strangeness aspect and/or UFOs. So for me, this is why ‘high strangeness’ is so important, it changes the dynamic of the origin mystery.

If ND is a coherent position, SP does not express a sufficient condition for physicalism. If ND is true, any physical duplicate (possible world) of the actual world is a duplicate simply and unconditionally (or simpliciter). And yet, if dualism of any version is true, including ND, physicalism is false. Because, if ND is true, there is some property distinct from the physical that is “transferred” or “copied” from our actual world to the possible world (physical duplicate). Now, it sounds rather convincing that everything in the universe supervenes on the physical. Supervenience physicalism is an attractively parsimonious thesis of reality. But should we accept its conclusion?

High Strangeness In UFOs

The problem is we can’t correlate such data or verify each case appropriately on their own merit and therefore shouldn’t conclude on limited data or assign faulty assumptions based on our own psychological needs and preexisting narratives. The argument is appealing to scientific integrity, humility, curiosity, and courage). Of course, logical conclusions are easy to reject or refute. Empirical evidence; not as easy. In my opinion, there is compelling empirical evidence of the high strangeness aspect. However, a review or an assessment of the evidence is outside the purpose and scope of this article.