José Antonio Caravaca’s Distortion Theory!

Copyright 2019, InterAmerica, Inc.

The more I read about paranormal appearances and the intrusions of religious icons into conscious observation, along with the humanoid visitations upon UFO witnesses, so manifestly gathered by Albert Rosales in his Humanoid book series and online, along with those gathered by José Caravaca for his theory presentations via his books and internet sites, the more I am convinced that José’s theory – not just an hypothesis any longer – is on to something, something significant.

As a one-time candidate for the Seminary, I’m imbued with a Catholic (religious) patina.

But my spiritual leanings haven’t kept me from scrutinizing the peripheral aspects of so-called divine interventions and lore.

Having long played with the idea that this reality is a God-game, and now with science and philosopher-types pushing the idea that we humans are in a Matrix-created existence – the simulated creation of a Master game player – I can see the idea as a possibility, even a plausibility.

Some pals of mine like Jacques Vallee’s open ended suggestion that UFOs are a construction of an “Other” – something outside our normal reality, and there have been other opinions that UFOs and the paranormal are created “events” of something beyond our consciousness or everyday reality.

But José’s theory has become flush with reference points and psycho-social constructs that explain, for me and others, neurological or psychological flukes, José’s ideas fleshing out even Jung’s mandala/archetypal “explanations,”

The book I offered up previously at this blog – Invisible Companions (see posting below this one) – researched the many “experiences” of children who say they have connected with invisible but real, not imagined “friends” (companions).

Author and researcher J. Bradley Wigger, and his team, provide a plethora of examples of childhood encounters: gods (so-called), ancestors, angels, shape-shifters, and other denizens of the paranormal world that Nick Redfern often presents in his books and internet journeys.

When asked to draw pictures of their invisible companions, they come up with images that mimic reported observations of UFO witnesses, ghost hunters, and religious adepts and even the “insane.”

(For me, as you know, the ramblings and “art” of those said to be mad are actually interpretations of reality that schizophrenics and other designated “lunatics” have proffered over the years, convincing psychiatrists and the medical profession that the persons discovering or experiencing such “unreal” anomalies are indeed insane, a mental category that Thomas Szasz has taken to task in many books and forums, one of his books – Schizophrenia: The Sacred Symbol of Psychiatry – a must read for those who believe, as I do, that “insanity” is not a neurological or mental disorder but entrée to the other reality that abuts our every day, normal reality.)

Bradley Wigger has provided, in his book at Page 217, annotated notes (a bibliography) as an appendix that supplement his study.

There are fifteen (15) titles of book and peer-reviewed studies, which I won’t list here but will note in a comment if asked.

Wigger’s presentation of studies by colleagues from Oxford’s Institute of Cognitive and Evolutionary Psychology – The Cognition, Religion, and Theology Project  -- shows how children think, using ‘logic” and imagination of an empirical and sophisticated kind.

Moreover, the studies confirm my thinking about UFO reports by children that outline an alleged UFO sighting, some noted here.

Children do not prevaricate, although some UFO skeptics would have children lying through their teeth or greatly misperceiving and/or guided by interlocutor questions and remarks that color their descriptive accounts of what they think they saw.

If a young person says he or she saw a UFO or some entity emerging from a craft or object, I tend to think we can take their testimony as relatively honest and true.

And when a child says they are experiencing or have experienced an entity or “companion” (friend), that no one else can see or saw, I take them at their word as does Reverend Wigger and his team.

(The children who witnessed the Fatima miracles are of that kind.)

Some of the “Invisible Companions” resemble drawings made of humanoid beings reportedly debarking from their UFOs; entities seen in the dark (Bigfoot); demons and/or spiritual/religious entities:

Countless stories from all religious texts describe beings that pop up out of nowhere or are seen only an elect few; e.g., shamans, elites, those in a fevered ecstasy, saints, et al.

To press José Caravaca’s theory into the mix clarifies, as I see it, the neurological (empirical) reality of what has been reported: beings from UFO ships or from nowhere seem to show up and interact with witnesses.

José posits that an “external agent” brings about the scenario described by UFO witnesses or Big Foot encounters (likewise ghost appearances, et cetera), and Marian interactions.

The “external agent” uses an “internal agency” – a neurological or biological brain/mind mechanism – to intrude upon the witness, making that witness think that he or she is engaged in a material, real event, the “external agent” even going so far as create actual alterations in materiality at the site of the experience.

I’m convinced this is exactly what has happened in most UFO encounters where entities or a craft is involved.

The question then becomes why?

Why do people have these UFO experiences? Why do some people think they have actually been abducted by alien (ET) creatures? Why do some see the Virgin Mary or Big Foot or the Loch Ness monster?

Why do children have “friends” that are invisible companions?

José has given us the process. Now we have to find the purpose for that process.

That may be the hard part.

N.B. I’ll have more, upcoming, about the Wigger book and José’s insight to the Master Controller’s simulation of reality, that I think he’s stumbled upon.

RR