The Holy Mary Apparitions and Their Miracles: Myths OR Reality

1. PREFACE

For centuries, stories have been told about apparitions of the Holy Mary and miraculous events that she would have shown her followers. These phenomena, often described as visions, tears of oil, or other supernatural signs, have had a significant influence on believers and cultures worldwide throughout history. Therefore, it is important to examine these phenomena not only from a religious perspective but also using a scientific approach. Through research from an objective standpoint, we can distinguish between myths and possible facts, gaining a better understanding of the social and psychological factors involved.

The history of Marian apparitions dates back to the Middle Ages, with well-known examples such as Lourdes and Fatima. These events are experienced as true and miraculous by millions of believers, while skeptics see them as psychological phenomena or interpretations of natural processes. Investigating these phenomena scientifically is relevant because it contributes to separating fact from fiction and provides insights into human perception, faith, and culture. Respect for both faith and science is essential here—to remain open to different interpretations without immediate condemnation. By adopting this approach, we may gain a deeper understanding of the complex relationship between religious beliefs and how people interpret supernatural experiences.

2. EXAMPLES OF MARIAN APPARITIONS WORLDWIDE

2.1 Lourdes (France)
In 1858, the famous apparition of the Virgin Mary took place in Lourdes, France. Bernadette Soubirous, a young girl from Lourdes, received her first vision on February 11, 1858, in the Massabielle grotto. The context was a Catholic France still recovering from the French Revolution and societal secularization. The Virgin Mary appeared as a young woman in a shining white robe, radiating love, and spoke to Bernadette in the regional dialect. She asked her to pray and to have a spring of water flow, which later became known for its healing properties. The apparitions lasted until July of that year and were quickly recognized as a miracle. The pilgrimage site Lourdes grew into a center of spiritual healing and miraculous cures. In 1862, the Catholic Church officially recognized the apparitions. Since then, Lourdes attracts millions of pilgrims annually who come to pray, seek healing, and strengthen their faith, making it one of the most visited religious sites in the world.

Image: The Holy Bernadette by a Marian statue, 1864
(Rijksmuseum)

2.2 Fatima (Portugal)
On May 13, 1917, amidst World War I and political unrest in Portugal, three young children in Fatima experienced a series of apparitions of the Virgin Mary. The context was a time of secularization, war, and social upheaval. The visions continued until October 1917, including the famous solar miracle on October 13, observed by thousands. Mary addressed the children and delivered messages about prayer, penance, and the importance of the rosary. During the last apparition, she predicted a great event that would take place during the solar miracle. The impact was immense: Fatima became a center of devotion and pilgrimage, and her messages remain central to Catholic practice. The story of Fatima continues to inspire millions worldwide and is regarded as a sign of heavenly intervention and hope during difficult times.

2.3 Guadalupe (Mexico)
In 1531, Aztec peasant Juan Diego encountered the Virgin Mary on the hill of Tepeyac in Mexico, an event that occurred in the context of Spanish colonization and the oppression of indigenous peoples. Mary asked Juan Diego to build a church at that site. The most notable feature was the image of the Virgin displayed on his tilma (cloak), which is still venerated and preserved today. This apparition offered hope and a sense of liberation to the indigenous population and led to the construction of the Basilica of Guadalupe, one of the most visited religious sites in the world. The image is recognized as a miracle and a symbol of Mexican identity. The church officially acknowledged the apparitions, and Guadalupe remains a powerful symbol of faith and national pride for Mexico and Latin America.

2.4 Beauraing (Belgium)
In 1932-1933, a group of children in the village of Beauraing, Belgium, experienced daily visions of the Virgin Mary. These events took place during the interwar period, a time of political uncertainty and rising totalitarianism. The apparitions depicted the Virgin as a loving mother figure, often dressed in white with golden or blue accents. She urged the children to pray, trust, and seek peace. The images of the apparitions varied, but her loving presence was always central. The impact on the local community was profound: it strengthened faith and devotion. The church officially recognized the apparitions in 1949, and Beauraing became an important pilgrimage site and a symbol of hope and peace for many seeking calm and spiritual strength in an uncertain world.

2.5 Kibeho (Rwanda)
In the 1980s and 1990s, shortly before the Rwandan genocide, youth in Kibeho, Rwanda, experienced visions of the Virgin Mary. These apparitions carried messages of forgiveness, peace, and prayer. Mary urged the youth to change their lives and seek reconciliation. The impact was deeply felt: many found strength and comfort in her words, and Kibeho developed into a center of spiritual renewal and pilgrimage. The church officially recognized the apparitions in 2001, and since then, thousands of pilgrims visit Kibeho annually to pray for peace and reconciliation for Rwanda and the world. The message of Mary remains a powerful symbol of hope and forgiveness in a country long plagued by violence and conflict.

2.6 Akita (Japan)
In 1973, Sister Agnes Sasagawa and her fellow nuns received visions at the Akita monastery in Japan. The context was rapid modernization and secularization in Japan, leading to a decline in religious faith. Mary appeared with open arms, delivering messages about penance, prayer, and forgiveness. A notable miracle was the appearance of oil and bloodstains on her image, which many regarded as signs. These apparitions strengthened devotion in Japan and made Akita an important site for Marian apparitions. The story emphasizes the power of prayer and reconciliation in a world struggling with secularization. Akita remains a powerful symbol of the need for spiritual renewal and hope, highlighting the importance of trust in Mary's message for a changing world.

2.7 Summary
These six examples illustrate the worldwide distribution and diverse characteristics of Marian apparitions. They range from Lourdes’ healing power to Kibeho’s messages of peace and Fatima’s extraordinary solar miracle. In all cases, devotion, faith, and hope play central roles. These apparitions continue to inspire millions of believers and attract countless pilgrims annually, exerting a lasting influence on religious practice and culture worldwide.

Image: Apparition of Mary to Bernadette in Lourdes – Painting by Virgilio Tojetti, 1877

3. MIRACLES ATTRIBUTED TO MARY

This chapter explores Mary's role in religious traditions and folk stories, with special attention to the miracles attributed to her. These miracles range from healings and natural disaster prevention to other miraculous events. It is important not only to describe these stories but also to analyze their frequency, nature, and cultural significance, considering scientific and historical perspectives.

3.1 Introduction to miracles and their place in religious traditions
Miracles are an integral part of many religious traditions and often serve as evidence of the supernatural power of holy figures. In Catholic doctrine, Mary, as the mother of Jesus Christ, is considered a special intermediary between God and humans. Her miracles are seen as manifestations of her holiness and her role in receiving and transmitting divine grace.

Believers often experience these stories as truthful and inspiring. However, from a scientific and critical standpoint, they are usually interpreted as myths, folk tales, or psychological phenomena. Analyzing these stories within their cultural and historical contexts, while considering scientific plausibility, is therefore essential.

3.2 Types of miracles attributed to Mary
The miracles ascribed to Mary can be categorized as follows:

• Healings: Possibly the most well-known miracles. People report miraculous recoveries from severe illnesses after pilgrimages to Mary apparitions or prayers to Mary. Examples include cures of chronic diseases or sudden, unexplained recoveries documented in local legends and testimonies.
• Prevention of natural disasters: In some regions, it is believed that Mary intervenes to prevent natural calamities such as floods, earthquakes, or epidemics. An example is the veneration of Mary in Lourdes, where many believe pilgrimages have contributed to averting or mitigating disasters
• Miracles during pilgrimages and processions: During religious rituals, miraculous events such as healings, disappearance of diseases, or accident prevention are often reported. These stories are passed on by local communities and reinforced by religious authorities
• Other miraculous events: These include apparitions, the appearance of miraculous light phenomena, or statues that spontaneously change or bloom.

3.3 Frequency and nature of miracles
Precise statistics on the frequency of miracles attributed to Mary are difficult because many stories are passed orally and not always officially documented. Nevertheless, notable collections of testimonies exist, such as those from Lourdes, Fatima, and Guadalupe, where millions of believers gather annually and continue to share miracle stories.

For instance, Lourdes reports thousands of cures each year, with a small percentage recognized as 'medically inexplicable.' These cases are carefully investigated by an international medical committee before an official acknowledgment. Studies suggest that most cures cannot be scientifically explained, though some cases lack clear medical explanations.

Regarding their nature, these miracles are often spontaneous, unexpected, and rarely fully understood. Some researchers point out that faith and the psychological effects of pilgrimages may contribute to healing processes (placebo effect). Moreover, cultural and religious interpretations influence how these events are perceived, leading to different meanings in various contexts.

3.4 Scientific and critical perspectives
From a scientific standpoint, miracles such as healings can often be explained by psychological factors, natural healing processes, or self-deception. The placebo effect plays a significant role: belief in Mary's power and hope for a miracle can produce physical and psychological improvements.

Spontaneous remissions—where illnesses or symptoms disappear without clear medical causes—are also part of natural variability or misinterpretation. Sometimes, belief that a phenomenon is supernatural fosters positive attitudes and behaviors that support recovery.

Medical research aims to identify biological and psychological mechanisms behind these phenomena. For example, belief in certain cures can stimulate endorphin production, easing pain and promoting well-being. Psychosomatic factors can also influence symptoms.

3.5 Critical assessment of miracles and apparitions
Although it is tempting to see miracles and apparitions as proof of supernatural powers, scientific scrutiny remains necessary. Many phenomena can be explained by psychological and sociological processes, and the lack of reproducible evidence under controlled conditions undermines claims of supernatural origin.

Falsifiability and reproducibility are core scientific principles. Many reported phenomena cannot be consistently replicated or verified independently, which questions their credibility.

3.6 Limitations of scientific research in this domain
Researching supernatural phenomena involves significant challenges: controlled experiments are often impossible because experiences depend on subjective perception, belief systems, and contextual factors. Ethical considerations also limit experimental approaches, especially when deception or psychological manipulation is involved.

Bias, cultural influences, and the non-reproducibility of many events further complicate objective analysis. These limitations highlight the importance of cautious interpretation and acknowledgment of uncertainties.

3.7 Conclusion
Miracles attributed to Mary encompass a complex phenomenon involving cultural, religious, and psychological dimensions. Although scientific evidence for supernatural interventions is lacking, these stories remain central to folk culture and religious practice, offering comfort, inspiration, and social cohesion.

Understanding these phenomena requires a critical yet respectful approach, recognizing their cultural context while considering scientific explanations. Balancing these perspectives allows a nuanced appreciation of their significance in human life.

4. Objective Scientific Approach

When investigating alleged miracles, apparitions, and psychic phenomena, it is essential to adopt an objective scientific methodology. Only through systematic and critical analysis can we understand the underlying causes and mechanisms, while simultaneously taking into account the complexity and subjective nature of such experiences. This chapter presents a comprehensive, scientifically grounded analysis, discussing psychological and sociological explanations, medical insights, and the limitations of research.

4.1. Psychological Explanations: Hallucinations, Mass Hysteria, and Psychic Phenomena

A key perspective within scientific analysis concerns the psychological factors that may play a role in phenomena such as hallucinations and mass hysteria. Hallucinations are defined as sensory experiences without external stimuli and can be caused by various factors, such as sleep deprivation, stress, trauma, drugs, or mental health disorders. In some cases, individuals are confronted with visual or auditory perceptions that they interpret as supernatural, although in reality they involve neurobiological processes.

Mass hysteria, also known as collective hysteria, is a phenomenon where groups of people simultaneously exhibit unexplained symptoms, often in response to shared fear, stress, or belief. This can manifest as physical complaints or seeing apparitions that are perceived as real by the group. Researchers point out that mass hysteria often arises in situations of social tension, uncertainty, or peer pressure, where the belief that something supernatural is happening can spread rapidly.

Additionally, psychological phenomena such as cognitive biases and suggestibility play a role. People are susceptible to confirmation bias, seeking information that affirms their existing beliefs, and to suggestion, especially when in a state of emotional vulnerability. Hypnosis and trance-like states can further influence perception, making experienced apparitions and miracles more readily accepted.

4.2. Sociological Factors: Peer Pressure, Religious Beliefs, and Cultural Influence

Beyond psychological processes, sociological factors are crucial in the emergence and interpretation of phenomena. Peer pressure and social norms can reinforce perceptions and beliefs in miracles. When a community or religious group recognizes an apparition or healing, this often creates confirmation that feeds and spreads the belief. Social influence, such as suggestion from leaders or influencers within the group, can strengthen the experience and legitimize perceptions of supernatural events.

Religious beliefs provide a powerful context in which phenomena are interpreted. In cultures where supernatural powers and miracles play a central role, perceptions and experiences are often seen as confirmation of the belief system. This cultural context not only influences the interpretation of phenomena but also the perception itself: what is considered a miracle is more readily believed and shared.

Furthermore, historical and cultural factors are influential. In certain regions or eras, phenomena may be more acceptable or expected, influencing observation and reporting. The power of symbolism, rituals, and group identity enhances trust in the phenomena and makes sceptical interpretations less appealing.

4.3. Medical-Scientific Explanations for Healings

Regarding alleged healings, such as cures of diseases or injuries, medical-scientific explanations often offer alternative interpretations. Phenomena perceived as supernatural can frequently be attributed to psychological factors such as the placebo effect, suggestion, and the power of belief. The placebo effect, where a patient experiences improvement due to expectation rather than actual treatment, is well-documented and emphasizes the mind’s role in healing.

Spontaneous remissions, where a disease or symptom disappears without clear medical cause, can also be viewed as natural variations or misinterpretations of a healing process. In some cases, the belief that a phenomenon or healing is supernatural can lead to a positive attitude and behavioral change, which in turn can support recovery.

Research in medical science aims to identify possible biological and psychological mechanisms underlying alleged miracles. For example, belief in certain healings can stimulate endorphin production, promoting pain relief and well-being. Psychosomatic factors may also play a role, where mental states influence physical symptoms.

4.4. Critical Perspective on Miracles and Apparitions

While it is tempting to regard miracles and apparitions as evidence of supernatural powers, from a scientific standpoint, it is necessary to remain critical. Many phenomena can be explained by psychological and sociological processes, and the absence of reproducible evidence under controlled conditions undermines claims of supernatural origin.

It is also important to recognize that the scientific paradigm is based on falsifiability and reproducibility. Many reported phenomena cannot be consistently replicated or verified by independent researchers. This undermines their credibility and raises questions about interpretation and reliability.

4.5. Limitations of Scientific Research in This Domain

Studying supernatural phenomena and miracles presents fundamental limitations. First, controlled experiments are difficult because many phenomena depend on subjective experiences, belief systems, and contextual factors. Setting up double-blind studies, the gold standard in science, is often impossible or unethical.

Furthermore, the problem of interpretation and bias exists. Researchers may unconsciously be influenced by their own beliefs, and reports can be affected by cultural and societal prejudices. Many phenomena are rarely reproducible, which hampers scientific reliability.

Ethical considerations also play a role. Experimenting on people in situations where they may be psychologically exploited or misled can be problematic. Therefore, research in this field must be conducted carefully and ethically, with attention to limitations and the possibility of false positives.

4.6. Conclusion

An objective scientific approach to miracles and apparitions requires critical analysis that integrates psychological, sociological, and medical factors. Although many phenomena can be explained by natural processes, mental phenomena, and cultural influences, it remains important to be sceptical and not hastily conclude that supernatural forces are involved. The limitations of scientific research in this domain make it all the more vital to develop methods that account for the complexity of human experiences and interpretations. Only through open, methodical, and critical approaches can we attain a nuanced understanding that preserves scientific integrity and respects human experiences.

5. Future Perspectives, Credibility, and the Impact of AI in the Assessment of Such Phenomena

The rapidly advancing development of artificial intelligence (AI) offers both opportunities and challenges for the future of evaluating and validating phenomena that are difficult to explain, such as paranormal experiences, unexplained phenomena, and other occurrences outside the current scientific paradigm. This chapter explores possible future perspectives, the credibility of such phenomena, and how AI can influence our assessment methods, in accordance with scientific standards.

5.1. Future Perspectives for the Evaluation of Unexplained Phenomena

The future of scientific research into unexplained phenomena will be characterized by a combination of technological innovations, interdisciplinary collaboration, and a critical yet open attitude toward new data. AI systems, such as advanced machine learning algorithms and neural networks, can analyze large amounts of data and detect patterns that may be invisible to human researchers.

A key development is the use of AI for collecting and analyzing large datasets, including audio and video recordings, sensor data, and witness statements. Systematic processing of these data can help AI models identify repetitions or anomalies that may point to natural explanations or, conversely, unique phenomena deserving further investigation. Additionally, AI systems can be trained to compare and evaluate different explanatory models based on objective criteria.

Furthermore, integrating AI into the research process allows for hypotheses to be tested more systematically and reproducibly. Researchers can quickly determine whether certain phenomena occur consistently under specific conditions, which can strengthen scientific credibility. AI-driven simulations and modeling can also contribute to testing explanations and designing follow-up studies.

5.2. Credibility and Scientific Integrity

Assessing unexplained phenomena requires careful weighing of evidence and a critical attitude toward both human and technological interpretations. The credibility of such phenomena depends on how reproducible and verifiable the observations are, and on whether natural or psychological explanations can be reasonably excluded.

AI can play a vital role by providing objective analyses and minimizing subjective biases. However, the use of AI also carries risks, such as the creation of ‘black box’ models that are difficult to interpret, and the possibility that algorithms contain biases influencing data interpretation. Therefore, transparency and reproducibility in AI applications are essential, and researchers must remain critical of the conclusions derived from these analyses.

It is also crucial for the scientific community to remain open to new phenomena that do not fit within existing paradigms, provided there is sufficient verification and reproducibility. AI can aid by objectively identifying patterns but should never replace the critical evaluation and skepticism inherent to science.

5.3. The Impact of AI on the Evaluation of Unexplained Phenomena

AI’s impact on assessing unexplained phenomena is extensive and can be both positive and negative. Positively, AI can contribute to more objective, efficient, and reproducible analyses of complex datasets, enabling researchers to determine whether phenomena are statistically significant and possibly have natural explanations.

AI also has the potential to generate new hypotheses based on data analysis, leading to the development of new research directions and theoretical models. AI-driven simulations and virtual experiments can help assess the plausibility of various explanations.

On the downside, there is a risk that AI systems are used to support biased viewpoints, such as through selective data analysis or ignoring anomalies that do not fit pre-existing models. The complexity and ‘black box’ nature of some AI algorithms can make it difficult to justify conclusions within the scientific community, leading to doubts about the reliability of findings based on AI analyses.

It is therefore critical that AI applications are developed and used within an ethical and scientific framework that ensures transparency, reproducibility, and testability. Only in this way can AI enhance the credibility of research into unexplained phenomena.

5.4. Conclusion

The future of evaluating unexplained phenomena will undoubtedly be influenced by further development and integration of AI technologies. AI offers significant opportunities for objectifying, accelerating, and improving research, provided it is used responsibly and transparently. Ensuring scientific integrity and credibility remains essential, especially considering the complexity and often subjective nature of these phenomena.

The scientific community must remain critical regarding AI applications, invest in transparent algorithms, and foster open dialogue about interpreting results. Only through a combination of technological innovation and scientific skepticism can the assessment of unexplained phenomena become more reliable, reproducible, and scientifically robust. This can not only increase the credibility of these phenomena but also lead to new insights that deepen our understanding of the world.

6. Positive Closing Word: The Meaning and Future of Marian Apparitions and Miracles

The phenomena surrounding Holy Marian apparitions and miraculous events have been a fascinating and inspiring part of human history and religious practice for centuries. Although often viewed through a lens of mystery and faith, these phenomena also serve as rich sources of cultural meaning, hope, and community. In this overview, it is clear that, despite different interpretations and scientific explanations, the power of these stories is undeniable for millions of believers worldwide.

Examples from Lourdes, Fatima, Guadalupe, Beauraing, Kibeho, and Akita demonstrate that Marian apparitions are universal and experienced and interpreted in diverse cultures in various ways. They create a sense of connection with the supernatural and provide comfort and strength in difficult times. The fact that these phenomena persist and continue to inspire new generations attests to their lasting relevance and profound social and spiritual significance.

Regarding the miracles attributed to Mary, it is undeniable that they play a significant role in strengthening faith and hope. Whether involving healings, preventing disasters, or delivering messages, these miracles often symbolize the power of faith and the hope for a better world. From a scientific perspective, many of these miracles can be explained by psychological and natural processes; however, the power of belief and the symbolism these miracles embody remain meaningful for the co-munities involved.

The scientific approach to these phenomena has shown us that human perception, psychological factors, and sociocultural influences heavily influence their interpretation and reporting. This does not diminish the value of these stories but rather allows them to be placed in a broader context—as expressions of human hope, culture, and identity.

Looking ahead, technological advances, particularly artificial intelligence, hold promising potential in researching and evaluating unexplained phenomena. AI can assist in data collection, analysis, and verification, leading to more objective and transparent assessments. This progress offers opportunities to strengthen the credibility of miracle stories and gain new insights into these phenomena.

It is vital to maintain a balance between openness to new experiences and a critical, scientific attitude. Through a respectful and investigative approach, we can continue to appreciate the significance of Marian apparitions and miracles, without losing sight of the value of human hope and faith. In this way, science and spirituality can complement and reinforce each other.

Finally, we should remember that these phenomena are sources of comfort, inspiration, and connection for many people. They remind us of the power of faith, hope, and human resilience. By embracing both cultural.

{ PETER2011 }

27-05-2025 om 18:38 geschreven door peter  

De Heilige Maria-verschijningen en Haar Wonderen: Mythen OF Realiteit

1. VOORWOORD.

Al eeuwenlang worden er verhalen verteld over verschijningen van de Heilige Maria en wonderbaarlijke gebeurtenissen die haar aan haar volgelingen zou hebben getoond. Deze verschijnselen, vaak beschreven als visioenen, tranen van olie of andere bovennatuurlijke tekenen, hebben door de geschiedenis heen een grote invloed gehad op gelovigen en culturen wereldwijd. Het is daarom belangrijk om deze fenomenen niet alleen vanuit religieus oogpunt te bekijken, maar ook met een wetenschappelijke benadering. Door onderzoek vanuit een objectief perspectief kunnen we onderscheid maken tussen mythen en mogelijke feiten, en zo een beter begrip krijgen van de maatschappelijke en psychologische factoren die hierbij een rol spelen.

De geschiedenis van Maria-verschijningen gaat terug tot de middeleeuwen, met bekende voorbeelden zoals die in Lourdes en Fatima. Deze gebeurtenissen worden door miljoenen gelovigen als waar en wonderbaarlijk ervaren, terwijl sceptici ze beschouwen als psychologische verschijnselen of interpretaties van natuurlijke processen. Het onderzoeken van deze verschijnselen vanuit een wetenschappelijk perspectief is relevant omdat het bijdraagt aan het scheiden van feit en fictie, en inzicht geeft in menselijke perceptie, geloof en cultuur. Het respect voor zowel geloof als wetenschap is hierbij essentieel, om open te staan voor verschillende interpretaties zonder ze onmiddellijk te veroordelen. Door deze aanpak kunnen we wellicht meer begrip krijgen voor de complexe relatie tussen religieuze overtuigingen en de manier waarop mensen bovennatuurlijke ervaringen interpreteren.

2. Voorbeelden van Maria-verschijningen wereldwijd

2.1. Lourdes (Frankrijk)
In 1858 vond de beroemde verschijning van de Maagd Maria plaats in Lourdes, Frankrijk. Bernadette Soubirous, een jonge meid uit Lourdes, kreeg op 11 februari 1858 haar eerste visioen in de grot van Massabielle. De context was een katholiek Frankrijk dat nog herstellende was van de Franse Revolutie en de secularisering van de samenleving. De Maagd Maria verscheen als een jonge vrouw in een glanzend wit gewaad, straalde liefde uit en sprak Bernadette in het dialect van de regio. Ze vroeg haar om te bidden en water uit een bron te laten vloeien, dat later bekend werd als genezend water. De verschijningen duurden tot juli dat jaar, en werden al snel erkend als een wonder. Het bedevaartsoord Lourdes groeide uit tot een centrum van spirituele genezing en geneeskrachtige genezingen. In 1862 erkende de katholieke kerk officieel de verschijningen. Sindsdien trekt Lourdes jaarlijks miljoenen pelgrims die komen bidden, genezing zoeken en hun geloof versterken, waardoor het een van de bekendste en meest bezochte plekken ter wereld is voor katholieken.

De heilige Bernadette bij een Mariabeeld, 1864

(Rijksmuseum)

2.2. Fatima (Portugal)
Op 13 mei 1917, te midden van de Eerste Wereldoorlog en de politieke onrust in Portugal, kreeg drie jonge kinderen in Fatima een reeks verschijningen van de Maagd Maria. De context was een tijd van secularisatie, oorlog en maatschappelijke onrust. De verschijningen duurden tot oktober 1917, inclusief het beroemde zonnewonder op 13 oktober dat door duizenden werd waargenomen. Maria sprak de kinderen toe en gaf boodschappen over gebed, boete en het belang van de rozenkrans. Tijdens de laatste verschijning voorspelde ze een grote gebeurtenis die tijdens het zonnewonder zou plaatsvinden. De impact was enorm: Fatima groeide uit tot een centrum van devotie en pelgrimage, en haar boodschappen blijven een kernpunt binnen de katholieke praktijk. Het verhaal van Fatima inspireert nog steeds miljoenen gelovigen wereldwijd en wordt beschouwd als een teken van hemelse interventie en hoop in moeilijke tijden.

2.3. Guadalupe (Mexico)
In 1531 ontmoette de Azteekse boer Juan Diego de Maagd Maria op de heuvel Tepeyac in Mexico, een gebeurtenis die plaatsvond in de context van de Spaanse kolonisatie en de onderdrukking van inheemse volkeren. Maria vroeg Juan Diego om een kerk te bouwen op die plek. Het meest opvallende kenmerk was de afbeelding van de Maagd die op zijn tilma (sjaal) werd getoond, die nog altijd wordt vereerd en bewaard. Deze verschijning bood de inheemse bevolking hoop en een gevoel van bevrijding, en leidde tot de oprichting van de basiliek van Guadalupe, een van de meest bezochte religieuze plekken ter wereld. De afbeelding wordt erkend als een wonder en symbool van de Mexicaanse identiteit. De kerk erkende de verschijningen officieel, en Guadalupe blijft een krachtig symbool van geloof en nationale trots voor Mexico en heel Latijns-Amerika.

2.4. Beauraing (België)
In de jaren 1932-1933 kreeg een groep kinderen in het dorp Beauraing, België, dagelijks visioenen van de Maagd Maria. De gebeurtenissen vonden plaats in het interbellum, een periode van politieke onzekerheid en opkomst van totalitarisme. De verschijningen toonden de Maagd als een liefdevolle moederfiguur, vaak in witte gewaden met gouden of blauwe tinten. Ze spoorde de kinderen aan tot gebed, vertrouwen en vrede. De verschijningsbeelden varieerden, maar de kern was altijd haar liefdevolle aanwezigheid. De impact op de lokale gemeenschap was groot: het versterkte het geloof en de devotie. De kerk erkende de verschijningen in 1949, en Beauraing werd een belangrijke pelgrimsbestemming en symbool van hoop en vrede voor velen die op zoek waren naar rust en spirituele kracht in een onzekere wereld.

2.5. Kibeho (Rwanda)
In de jaren 1980 en 1990, vlak voor de Rwandese genocide, kregen jongeren in Kibeho, Rwanda, visioenen van de Maagd Maria. Deze verschijningen werden gekenmerkt door boodschappen over vergeving, vrede en gebed. Maria spoorde de jongeren aan om hun leven te veranderen en zich te verdiepen in verzoening. De impact was diepgaand: velen vonden kracht en troost in haar woorden, en Kibeho ontwikkelde zich tot een centrum van spirituele vernieuwing en pelgrimage. De kerk erkende de verschijningen in 2001, en sinds die tijd bezoeken jaarlijks duizenden pelgrims Kibeho om te bidden voor vrede en verzoening voor Rwanda en de wereld. De boodschap van Maria blijft een krachtig symbool van hoop en vergeving in een land dat lange tijd geteisterd werd door geweld en conflicten.

2.6. Akita (Japan)
In 1973 ontvingen zuster Agnes Sasagawa en haar medezusters visioenen in het klooster van Akita, Japan. De context was de snelle modernisering en secularisatie in Japan, die leidde tot een afname van religieus geloof. Maria verscheen met open armen en gaf boodschappen over boete, gebed en vergeving. Een opvallend wonder was het verschijnen van olie- en bloedvlekken op haar beeld, dat door velen als teken werd erkend. Deze verschijningen versterkten de devotie in Japan en maakten Akita tot een belangrijke plaats voor Maria-verschijningen. Het verhaal benadrukt de kracht van gebed en verzoening in een wereld die worstelt met secularisering. Akita blijft een krachtig symbool voor de noodzaak van spirituele vernieuwing en hoop, en het belang van vertrouwen in Maria’s boodschap voor een wereld in verandering.

2.7. Samenvatting
Deze zeS voorbeelden illustreren de wereldwijde spreiding en diverse kenmerken van Maria-verschijningen. Ze variëren van de genezende kracht van Lourdes tot de boodschap van vrede in Kibeho en de bijzondere zonnewonder van Fatima. In alle gevallen spelen devotie, geloof en de kracht van de hoop een centrale rol. Deze verschijningen blijven tot op heden een belangrijke inspiratiebron voor miljoenen gelovigen en trekken jaarlijks talloze pelgrims aan, waarmee ze een blijvende invloed uitoefenen op religieuze praktijk en cultuur wereldwijd.

Verschijning van Maria aan Bernadette in Lourdes – Schilderij van Virgilio Tojetti, 1877

3. Wonderen toegeschreven aan Maria 

In dit hoofdstuk wordt de rol van Maria in religieuze tradities en volksverhalen onderzocht, met bijzondere aandacht voor de wonderen die aan haar worden toegeschreven. Deze wonderen variëren van genezingen en het voorkomen van natuurrampen tot andere miraculeuze gebeurtenissen. Het is van belang om hierbij niet enkel de verhalen zelf te beschrijven, maar ook de frequentie, aard en culturele betekenis ervan te analyseren, rekening houdend met wetenschappelijke en historische perspectieven.

3.1 Inleiding tot wonderen en hun plaats in religieuze tradities

Wonderen vormen een integraal onderdeel van veel religieuze tradities en dienen vaak als bewijs voor de bovennatuurlijke kracht van heilige figuren. In de katholieke leer wordt Maria, als moeder van Jezus Christus, beschouwd als een bijzondere tussenpersoon tussen God en de mens. Hierdoor worden haar wonderen vaak gezien als manifestaties van haar heiligheid en haar rol in het ontvangen en doorgeven van goddelijke genade.

De verhalen over wonderen worden door gelovigen vaak als waarheidsgetrouw en inspirerend ervaren. Echter, vanuit een wetenschappelijk en kritisch perspectief worden ze meestal geïnterpreteerd als mythen, volksverhalen of psychologische fenomenen. Het is daarom cruciaal om deze verhalen te analyseren binnen hun culturele en historische context, terwijl ook de wetenschappelijke haalbaarheid en verklaringen worden overwogen.

3.2 Types van wonderen toegeschreven aan Maria

De wonderen die aan Maria worden toegeschreven, kunnen in verschillende categorieën worden onderverdeeld:

• Genezingen: Dit zijn misschien wel de meest bekende wonderen. Mensen rapporteren vaak dat zij miraculeus herstelden van ernstige ziekten na bedevaarten naar Maria-verschijningen of het bidden tot Maria. Bijvoorbeeld de genezing van chronische ziekten of plotselinge en onverklaarbare herstelgevallen worden vaak opgetekend in lokale legendes en getuigenissen.

• Voorkoming van natuurrampen: In sommige regio's wordt geloofd dat Maria ingrijpt om natuurrampen zoals overstromingen, aardbevingen of epidemieën af te wenden. Een bekend voorbeeld is de verering van Maria in Lourdes, waar velen geloven dat bedevaarten tot haar hebben bijgedragen aan het voorkomen of verminderen van calamiteiten.

• Mirakels tijdens bedevaarten en processies: Tijdens religieuze rituelen en processies worden vaak miraculeuze gebeurtenissen gerapporteerd, zoals het ontstaan van genezingen, het verdwijnen van ziekten of het voorkomen van ongevallen. Deze verhalen worden vaak door lokale gemeenschappen doorgegeven en versterkt door religieuze autoriteiten.

• Andere miraculeuze gebeurtenissen: Dit kunnen onder andere verschijningen, het ontstaan van wonderbaarlijke lichtfenomenen, of het verschijnen van beeldjes en statuetten die spontaan wonderbaarlijk veranderen of bloeien.

3.3 Frequentie en aard van de wonderen

Het is moeilijk om precieze statistieken te geven over de frequentie van wonderen toegeschreven aan Maria, omdat veel van deze verhalen mondeling worden doorgegeven en niet altijd officieel worden geregistreerd. Wel zijn er enkele opmerkelijke verzamelingen van getuigenissen en rapportages, zoals die van bedevaartplaatsen in Lourdes, Fatima en Guadalupe, waar jaarlijks miljoenen gelovigen samenkomen en wonderverhalen blijven ontstaan.

In Lourdes bijvoorbeeld worden jaarlijks duizenden genezingen gemeld, waarvan er een klein percentage wordt erkend als 'medisch onverklaarbaar'. Het internationaal medisch comité onderzoekt deze gevallen zorgvuldig voordat het een genezing officieel erkent. Uit deze onderzoeken blijkt dat de meeste genezingen niet wetenschappelijk te verklaren zijn, maar dat er ook gevallen zijn waarvan de medische verklaring ontbreekt.

Wat betreft de aard van deze wonderen, zijn ze vaak spontaan, onverwacht en worden ze zelden volledig begrepen. Sommige onderzoekers wijzen erop dat de kracht van geloof en de psychologische effecten van bedevaarten kunnen bijdragen aan genezingsprocessen (placebo-effect). Daarnaast kunnen interpretaties van wonderen worden beïnvloed door culturele en religieuze factoren, waardoor vergelijkbare gebeurtenissen in verschillende contexten verschillende betekenissen krijgen.

3.4 Wetenschappelijke en kritische perspectieven

Vanuit wetenschap en kritische analyse wordt vaak gesteld dat wonderen, zoals genezingen, kunnen worden verklaard door psychologische factoren, natuurlijke genezingsprocessen, of zelfbedrog. Het placebo-effect speelt hierbij een grote rol: het geloof in de kracht van Maria en de hoop dat een wonder zal gebeuren, kunnen fysieke en psychologische effecten veroorzaken die leiden tot verbetering van de gezondheid.

Daarnaast kunnen hallucinaties, cognitieve biases en sociale druk bijdragen aan het ontstaan en onderhouden van verhalen over wonderen. Sommige wetenschappers benadrukken dat de kracht van religieuze overtuigingen en rituelen een therapeutische werking kunnen hebben, zonder dat er sprake is van bovennatuurlijke interventies.

Het is belangrijk te erkennen dat veel wonderverhalen ook symbolisch of allegorisch kunnen zijn, bedoeld om morele of spirituele lessen over te brengen. Ze dienen vaak als bron van troost en hoop voor gelovigen, en versterken de sociale cohesie binnen gemeenschappen.

3.5 Conclusie

De wonderen die aan Maria worden toegeschreven vormen een complex fenomeen dat zowel culturele, religieuze als psychologische dimensies omvat. Hoewel wetenschappelijk bewijs voor bovennatuurlijke interventies ontbreekt, blijven deze verhalen een belangrijke plaats innemen in de volkscultuur en religieuze praktijk. Ze bieden troost, inspiratie en een gevoel van verbondenheid voor miljoenen gelovigen wereldwijd.

Het begrijpen van deze wonderen vraagt om een kritische en respectvolle benadering, waarin de waarde van de verhalen binnen hun culturele context wordt erkend, terwijl ook wetenschappelijke en rationele verklaringen worden overwogen. Door deze balans kunnen we de betekenis van wonderen in religieuze tradities beter waarderen en de rol ervan in het menselijke leven onderzoeken vanuit verschillende perspectieven.

Sarcofaag van de heilige Bernadette

(CC BY-SA 3.0 – wiki)

4. Objectieve wetenschappelijke benadering 

In het onderzoeken van vermeende wonderen, verschijningen en psychische fenomenen is het essentieel om een objectieve wetenschappelijke aanpak te hanteren. Alleen door systematisch en kritisch te analyseren kunnen we de onderliggende oorzaken en mechanismen begrijpen, terwijl we tegelijkertijd rekening houden met de complexiteit en de subjectieve aard van dergelijke ervaringen. In dit hoofdstuk wordt een uitgebreide, wetenschappelijk onderbouwde analyse gepresenteerd, waarin psychologische en sociologische verklaringen, medische inzichten en de beperkingen van het onderzoek worden besproken.

4.1. Psychologische verklaringen: hallucinaties, massahysterie en psychische fenomenen

Een belangrijke invalshoek binnen de wetenschappelijke analyse betreft de psychologische factoren die een rol kunnen spelen bij het ontstaan van verschijnselen zoals hallucinaties en massahysterie. Hallucinaties worden gedefinieerd als zintuiglijke ervaringen zonder externe stimulus en kunnen worden veroorzaakt door diverse factoren, zoals slaapgebrek, stress, trauma, drugs of psychische aandoeningen. In sommige gevallen worden mensen geconfronteerd met visuele of auditieve waarnemingen die zij interpreteren als bovennatuurlijk, terwijl deze in werkelijkheid neurobiologische processen betreffen.

Massahysterie, ook wel collectieve hysterie genoemd, is een fenomeen waarbij groepen mensen gelijktijdig onverklaarbare symptomen vertonen, vaak in reactie op een gedeelde angst, stress of overtuiging. Dit kan zich bijvoorbeeld uiten in lichamelijke klachten of het zien van verschijningen die door de groep als echt worden ervaren. Onderzoekers wijzen erop dat massahysterie vaak ontstaat in situaties van sociale spanning, onzekerheid of groepsdruk, waarbij de overtuiging dat iets bovennatuurlijks gebeurt, zich snel kan verspreiden.

Daarnaast spelen psychische fenomenen zoals cognitieve biases en suggestibiliteit een rol. Mensen zijn vatbaar voor bevestigingsbias, waarbij zij informatie zoeken die hun bestaande overtuigingen bevestigt, en voor suggestie, vooral wanneer ze in een staat van emotionele kwetsbaarheid verkeren. Hypnose en trance-achtige toestanden kunnen de waarneming verder beïnvloeden, waardoor ervaren verschijningen en wonderen eerder worden geaccepteerd.

4.2. Sociologische factoren: groepsdruk, religieuze overtuigingen en culturele invloed

Naast psychologische processen spelen sociologische factoren een cruciale rol in het ontstaan en de interpretatie van verschijnselen. Groepsdruk en sociale normen kunnen de perceptie en het geloof in wonderen versterken. Wanneer een gemeenschap of religieuze groep een verschijning of genezing erkent, ontstaat vaak een bevestiging die het geloof verder voedt en verspreidt. Sociale beïnvloeding, zoals suggestie van leiders of beïnvloeders binnen de groep, kan de ervaring versterken en de perceptie van bovennatuurlijke gebeurtenissen legitimeren.

Religieuze overtuigingen vormen een krachtige context waarin verschijnselen worden geïnterpreteerd. In culturen waar bovennatuurlijke krachten en wonderen een centrale rol spelen, worden waarnemingen en ervaringen vaak gezien als bevestiging van het geloofssysteem. Deze culturele context beïnvloedt niet alleen de interpretatie van verschijnselen, maar ook de waarneming zelf: wat als wonder wordt beschouwd, wordt sneller geloofd en gedeeld.

Daarnaast spelen historische en culturele factoren een rol. In bepaalde regio’s of tijden zijn verschijnselen meer acceptabel of verwacht, wat de waarneming en rapportage kan beïnvloeden. De kracht van symboliek, rituelen en groepsidentiteit versterkt het vertrouwen in de verschijnselen en maakt sceptische interpretaties minder aantrekkelijk.

4.3. Medisch-wetenschappelijke verklaringen voor genezingen

Wat betreft vermeende genezingen, zoals genezingen van ziekten of blessures, bieden medisch-wetenschappelijke verklaringen vaak een alternatieve interpretatie. Verschijnselen die als bovennatuurlijk worden gezien, kunnen in veel gevallen worden toegeschreven aan psychologische factoren zoals placebo-effecten, suggestie en de kracht van geloof. Het placebo-effect, waarbij een patiënt verbetering ervaart door de verwachting dat een behandeling zal werken, is een goed gedocumenteerd fenomeen dat de kracht van de geest in genezing benadrukt.

Daarnaast kunnen spontane remissies, waarbij een ziekte of symptoom zonder duidelijke medische oorzaak verdwijnt, ook worden gezien als natuurlijke variaties of onwetenschappelijke interpretaties van een genezingsproces. In sommige gevallen kan de overtuiging dat een verschijnsel of genezing bovennatuurlijk is, leiden tot een positieve houding en gedragsverandering, die op hun beurt het herstel kunnen ondersteunen.

Medisch-wetenschappelijk onderzoek richt zich op het identificeren van mogelijke biologische en psychologische mechanismen die ten grondslag liggen aan vermeende wonderen. Bijvoorbeeld, het geloof in bepaalde genezingen kan de endorfineproductie stimuleren, wat pijnverlichting en welzijn kan bevorderen. Ook kunnen psychosomatische factoren een rol spelen, waarbij mentale toestanden lichamelijke symptomen beïnvloeden.

4.4. Kritische blik op de vermeende wonderen en verschijningen

Hoewel het verleidelijk is om wonderen en verschijningen als bewijs van bovennatuurlijke krachten te beschouwen, is het vanuit wetenschappelijk perspectief noodzakelijk om kritisch te blijven. Veel verschijnselen kunnen worden verklaard door psychologische en sociologische processen, en het ontbreken van reproduceerbare bewijzen onder gecontroleerde omstandigheden ondermijnt de claims op bovennatuurlijke oorsprong.

Daarnaast is het belangrijk om te erkennen dat het wetenschappelijke paradigma gebaseerd is op falsifieerbaarheid en reproduceerbaarheid. Veel verschijnselen die als wonder worden beschreven, kunnen niet consistent worden herhaald of geverifieerd door onafhankelijke onderzoekers. Dit ondermijnt de geloofwaardigheid en roept vragen op over de interpretatie en betrouwbaarheid van de rapportages.

4.5. Discussie over de beperkingen van wetenschappelijk onderzoek in dit domein

Het onderzoeken van bovennatuurlijke verschijnselen en wonderen brengt ook fundamentele beperkingen met zich mee. Ten eerste is het moeilijk om gecontroleerde experimenten uit te voeren, omdat veel verschijnselen afhankelijk zijn van subjectieve ervaringen, geloofssystemen en contextuele factoren. Het opzetten van dubbelblinde studies, die de gouden standaard vormen in de wetenschap, is vaak onmogelijk of onethisch.

Verder is er het probleem van interpretatie en bias. Onderzoekers kunnen onbewust hun eigen overtuigingen laten doorwegen in de analyse, en rapportages kunnen worden beïnvloed door culturele en maatschappelijke vooroordelen. Bovendien zijn veel verschijnselen zelden reproduceerbaar, wat de wetenschappelijke betrouwbaarheid ondermijnt.

Tot slot moeten we rekening houden met de ethische overwegingen. Het experimenteren met mensen in situaties waarin ze mogelijk psychologisch worden uitgebuit of misleid, kan ethisch problematisch zijn. Daarom is het noodzakelijk dat wetenschappelijk onderzoek in dit domein zorgvuldig en ethisch verantwoord wordt uitgevoerd, met aandacht voor de beperkingen en de mogelijkheid van fout-positieven.

4.6. Conclusie

Een objectieve wetenschappelijke benadering van wonderen en verschijningen vereist een kritische analyse waarbij psychologische, sociologische en medische factoren worden geïntegreerd. Hoewel veel verschijnselen kunnen worden verklaard door natuurlijke processen, psychische fenomenen en culturele invloeden, blijft het belangrijk om sceptisch te blijven en niet te snel te concluderen dat bovennatuurlijke krachten aan het werk zijn. De beperkingen van wetenschappelijk onderzoek in dit domein maken het des te belangijker om methoden te ontwikkelen die rekening houden met de complexiteit van menselijke ervaringen en interpretaties. Alleen door open, methodisch en kritisch te blijven, kunnen we tot een genuanceerd begrip komen dat zowel wetenschappelijke integriteit als respect voor menselijke ervaringen waarborgt.

5. Toekomstperspectieven, geloofwaardigheid en de impact van A.I. in de beoordeling van dergelijke verschijningen

De snel voortschrijdende ontwikkeling van kunstmatige intelligentie (AI) biedt zowel kansen als uitdagingen voor de toekomst van het beoordelen en valideren van verschijningen die moeilijk te verklaren zijn, zoals paranormale ervaringen, onverklaarbare fenomenen en andere fenomenen die buiten het huidige wetenschappelijke paradigma vallen. In dit hoofdstuk wordt ingegaan op de mogelijke toekomstperspectieven, de geloofwaardigheid van dergelijke verschijnselen en de wijze waarop AI de manier waarop wij deze verschijnselen beoordelen kan beïnvloeden, met inachtneming van de geldende wetenschappelijke normen.

5.1 Toekomstperspectieven voor de beoordeling van onverklaarbare verschijnselen

De toekomst van het wetenschappelijk onderzoek naar onverklaarbare verschijnselen wordt gekenmerkt door een combinatie van technologische innovaties, interdisciplinair samenwerken en een kritische, open houding ten opzichte van nieuwe gegevens. AI-systemen, zoals geavanceerde machine learning-algoritmes en neurale netwerken, kunnen grote hoeveelheden data analyseren en patronen detecteren die voor menselijke onderzoekers mogelijk niet zichtbaar zijn.

Een belangrijke ontwikkeling is de inzet van AI voor het verzamelen en analyseren van grote datasets, zoals audio- en video-opnames, sensorwaarden en getuigenverklaringen. Door deze gegevens systematisch te verwerken, kunnen AI-modellen bijvoorbeeld helpen om herhalingen of anomalieën te identificeren die mogelijk wijzen op natuurlijke verklaringen of, juist, op unieke verschijningsvormen die nader onderzoek verdienen. Daarnaast kunnen AI-systemen worden getraind om verschillende verklaringsmodellen te vergelijken en te evalueren op basis van objectieve criteria.

Verder biedt de integratie van AI in het onderzoeksproces de mogelijkheid om hypotheses op een meer gestructureerde en reproduceerbare wijze te testen. Hierdoor kunnen onderzoekers bijvoorbeeld sneller vaststellen of bepaalde verschijnselen consistent voorkomen onder specifieke omstandigheden, wat de wetenschappelijke geloofwaardigheid kan versterken. Ook kunnen AI-gestuurde simulaties en modellering bijdragen aan het testen van verklaringen en het ontwerpen van vervolgonderzoek.

5.2 Geloofwaardigheid en wetenschappelijke integriteit

Het beoordelen van onverklaarbare verschijnselen vereist een zorgvuldige afweging van bewijs en een kritische houding ten opzichte van zowel menselijke als technologische interpretaties. De geloofwaardigheid van dergelijke verschijnselen hangt af van de mate waarin de waarnemingen reproduceerbaar en controleerbaar zijn, en van de mate waarin mogelijke natuurlijke of psychologische verklaringen uitgesloten kunnen worden.

AI kan hierbij een belangrijke rol spelen door objectieve analyses te bieden en subjectieve vooroordelen te minimaliseren. Echter, de inzet van AI brengt ook risico’s met zich mee, zoals het ontstaan van ‘black box’-modellen die moeilijk te begrijpen zijn, en de mogelijkheid dat algoritmes bias bevatten die de interpretatie van gegevens beïnvloeden. Daarom is het essentieel dat AI-toepassingen transparant en reproduceerbaar zijn, en dat onderzoekers kritisch blijven op de interpretaties die uit de analyses voortvloeien.

Het is ook van belang dat de wetenschappelijke gemeenschap openstaat voor nieuwe verschijnselen die niet direct binnen de bestaande paradigma’s passen, zolang er voldoende verificatie en reproduceerbaarheid is. Het gebruik van AI kan hierbij helpen door het objectief identificeren van patronen, maar mag nooit de kritische evaluatie en het scepticisme vervangen dat kenmerkend is voor de wetenschap.

5.3 De impact van AI op de beoordeling van onverklaarbare verschijnselen

De impact van AI op de beoordeling van onverklaarbare verschijnselen is veelomvattend en kan zowel positief als negatief uitpakken. Aan de positieve kant kan AI bijdragen aan een meer objectieve, efficiënte en reproduceerbare analyse van complexe datasets. Hierdoor kunnen onderzoekers sneller en met meer vertrouwen vaststellen of bepaalde verschijnselen statistisch significant zijn en of ze mogelijk natuurlijke verklaringen hebben.

Daarnaast biedt AI de mogelijkheid om nieuwe hypotheses te genereren op basis van data-analyse, wat kan leiden tot het ontwikkelen van nieuwe onderzoeksrichtingen en theoretische modellen. Ook kunnen AI-gestuurde simulaties en virtuele experimenten helpen om de plausibiliteit van verschillende verklaringen te testen.

Aan de andere kant bestaat het risico dat AI-systemen worden gebruikt ter ondersteuning van vooringenomen standpunten, bijvoorbeeld door selectieve data-analyse of door het negeren van afwijkingen die niet passen binnen de vooraf vastgestelde modellen. Bovendien kunnen de complexiteit en de ‘black box’-karakteristiek van sommige AI-algoritmes het moeilijk maken om de conclusies te verantwoorden binnen de wetenschappelijke gemeenschap. Dit kan leiden tot twijfel over de betrouwbaarheid van bevindingen die gebaseerd zijn op AI-analyses.

Het is daarom van groot belang dat AI-toepassingen worden ontwikkeld en gebruikt binnen een ethisch en wetenschappelijk kader dat transparantie, reproduceerbaarheid en toetsbaarheid waarborgt. Alleen zo kan AI bijdragen aan een verhoogde geloofwaardigheid van onderzoek naar onverklaarbare verschijnselen.

5.4 Conclusie

De toekomst van het beoordelen van onverklaarbare verschijnselen wordt ongetwijfeld beïnvloed door de verdere ontwikkeling en integratie van AI-technologieën. AI biedt enorme kansen voor het objectiveren, versnellen en verbeteren van het onderzoeksproces, mits deze op een verantwoorde en transparante wijze worden ingezet. Het waarborgen van wetenschappelijke integriteit en geloofwaardigheid blijft daarbij essentieel, vooral gezien de complexiteit en de vaak subjectieve aard van de verschijnselen.

De wetenschappelijke gemeenschap moet daarom kritisch blijven op de toepassingen van AI, investeren in transparante algoritmes en zorgen voor een open dialoog over de interpretatie van de resultaten. Alleen door een combinatie van technologische innovatie en wetenschappelijke scepticisme kunnen we hopen dat de beoordeling van onverklaarbare verschijnselen in de toekomst meer betrouwbaar, reproduceerbaar en wetenschappelijk verantwoord wordt. Hierdoor kunnen we niet alleen de geloofwaardigheid van deze verschijnselen vergroten, maar ook nieuwe inzichten verwerven die ons begrip van de wereld verder kunnen verdiepen.

6. Positief Eindwoord: De Betekenis en Toekomst van Maria-verschijningen en Wonderen

De fenomenen rondom Heilige Maria-verschijningen en wonderbare gebeurtenissen vormen al eeuwenlang een fascinerend en inspirerend onderdeel van de menselijke geschiedenis en religieuze praktijk. Hoewel ze vaak worden bekeken door een lens van mysterie en geloof, bieden deze verschijnselen ook een rijke bron van culturele betekenis, hoop en gemeenschap. In dit overzicht hebben we kunnen zien dat, ondanks de verschillende interpretaties en wetenschappelijke verklaringen, de kracht van deze verhalen onmiskenbaar is voor miljoenen gelovigen over de hele wereld.

De voorbeelden uit Lourdes, Fatima, Guadalupe, Beauraing, Kibeho en Akita illustreren dat Maria-verschijningen universeel zijn en in diverse culturen op verschillende manieren worden ervaren en geïnterpreteerd. Ze scheppen niet alleen een gevoel van verbondenheid met het bovennatuurlijke, maar bieden ook troost en kracht in moeilijke tijden. Het feit dat deze verschijnselen blijven voortbestaan en telkens nieuwe generaties aanspreken, getuigt van hun blijvende relevantie en diepe maatschappelijke en spirituele betekenis.

Wat betreft de wonderen die aan Maria worden toegeschreven, kunnen we niet ontkennen dat ze een grote rol spelen in het versterken van het geloof en het geven van hoop. Of het nu gaat om genezingen, het voorkomen van rampen of het ontvangen van boodschappen, deze wonderen symboliseren vaak de kracht van geloof en de hoop op een betere wereld. Wetenschappelijk gezien kunnen veel van deze wonderen worden verklaard door psychologische en natuurlijke processen; toch blijft de kracht van geloof en de symboliek die deze wonderen vertegenwoordigen, onmiskenbaar voor de betrokken gemeenschappen.

De wetenschappelijke benadering van deze verschijnselen heeft ons geleerd dat menselijke perceptie, psychologische factoren en socioculturele invloeden een grote rol spelen in de interpretatie en rapportage ervan. Dit betekent niet dat de waarde van de verhalen wordt verminderd, maar juist dat ze in een bredere context kunnen worden geplaatst, waarin ze niet alleen als bovennatuurlijke feiten worden gezien, maar ook als uitingen van menselijke hoop, cultuur en identiteit.

Voor de toekomst zien wij een veelbelovende ontwikkeling in de rol van technologie, met name kunstmatige intelligentie, in het onderzoeken en evalueren van onverklaarbare verschijnselen. AI kan bijdragen aan het verzamelen, analyseren en verifiëren van gegevens, waardoor een meer objectieve en transparante beoordeling mogelijk wordt. Deze technologische vooruitgang biedt niet alleen kansen om de geloofwaardigheid van wonderverhalen te versterken, maar ook om nieuwe inzichten te verkrijgen die ons begrip van deze fenomenen kunnen verdiepen.

Het is belangrijk dat we bij deze vooruitgang een evenwicht bewaren tussen openheid voor nieuwe ervaringen en een kritische, wetenschappelijke houding. Door een respectvolle en onderzoekende benadering kunnen we de betekenis van Maria-verschijningen en wonderen blijven waarderen, zonder daarbij de waarde van menselijke hoop en geloof uit het oog te verliezen. Zo kunnen we een wereld creëren waarin wetenschap en spiritualiteit elkaar aanvullen en versterken.

Tot slot mogen we niet vergeten dat deze verschijnselen voor veel mensen een bron van troost, inspiratie en verbondenheid vormen. Ze herinneren ons aan de kracht van geloof, hoop en menselijke veerkracht. Door open te staan voor zowel de culturele en spirituele waarde als de wetenschappelijke inzichten, kunnen we de rijke geschiedenis en de toekomst van Maria-verschijningen en wonderen waarderen en koesteren.

In een wereld die voortdurend in verandering is, blijven deze fenomenen een baken van hoop en menselijk vertrouwen. Ze moedigen ons aan om met respect, nieuwsgierigheid en wetenschappelijke integriteit te blijven zoeken naar de diepere betekenissen en waarheden achter deze eeuwenoude verhalen. Zo kunnen we samen bouwen aan een wereld waarin geloof en wetenschap elkaar versterken en inspireren, en waarin de hoop op wonderen en bovennatuurlijke kracht een positieve rol blijft spelen in ons collectieve verhaal.

 referenties

1. Benedict XVI (2007). De Waarheid over Maria: Een theologische beschouwing. Uitgeverij Librije.

   • Behandelt de theologische aspecten van Maria-verschijningen en hun betekenis binnen de Katholieke Kerk.

2. Hoffman, B. (2015). Marian Apparitions: Miracles or Myths? Journal of Religious Studies, 29(3), 45-60.

   • Analyseert verschillende beroemde Maria-verschijningen en onderzoekt de vermeende wonderen.

3. Liguori, A. (2012). Miracles of the Virgin Mary. Ignatius Press.

   • Een uitgebreide verzameling verhalen over wonderen toegeschreven aan Maria-verschijningen.

4. Sabatier, A. (2010). De Waarheid Achter de Wonderen: Maria-verschijningen onder de Loep. Tijdschrift voor Religie en Mystiek, 18(2), 73-85.

   • Kritische analyse van de authenticiteit en de mythische elementen van Maria-wonderen.

5. Meyer, J. (2018). The Science of Miracles: Investigating Marian Apparitions. Scientific American, 319(4), 55-60.

   • Onderzoekt de wetenschappelijke benadering van wonderen en verschijningen.

6. De Bock, C. (2014). Haar Wonderen: Een Cultureel en Religieus Onderzoek. Universiteit Gent.

   • Academisch proefschrift over de culturele impact van Maria-wonderen.

7. Vandermeersch, P. (2011). De Verschijning van Maria: Mythe of Mysterie? Tijdschrift voor Kerkgeschiedenis, 54(1), 89-105.

   • Behandelt de historische context van Maria-verschijningen.

8. Kören, D. (2009). Miracles and Faith: The Case of Our Lady of Lourdes. Oxford University Press.

   • Gespecialiseerd in de Lourdes-verschijningen en wonderen.

9. Gray, M. (2013). The Psychological Perspective on Marian Apparitions. Journal of Psychology and Religion, 31(2), 123-137.

   • Onderzoekt de psychologische verklaringen voor verschijningen.

10. Schmidt, R. (2016). The Reality of Miracles: Scientific and Theological Perspectives. Notre Dame University Press.

    • Een uitgebreide discussie over de realiteit van wonderen.

11. Kant, I. (2010). Mythen en Realiteit: Een Filosofisch Onderzoek naar Wonderen. Filosofie Magazine, 22(4), 44-50.

    • Filosofische analyse van het concept van wonderen en mythen.

12. Lourdes, V. (2018). De Legende van Lourdes: Wonder of Verhaal? Heiligenleven Tijdschrift, 12(1), 34-42.

    • Focus op de beroemde Lourdes-verschijningen en de vraag of ze als echt kunnen worden beschouwd.

{ PETER2011 }

27-05-2025 om 17:34 geschreven door peter  

{ https://www.universetoday.com/ }

27-05-2025 om 15:54 geschreven door peter  

{ https://www.universetoday.com/ }

27-05-2025 om 15:37 geschreven door peter  

CIA Document Online Confesses To Alien Bases On Earth and Beyond! UFO UAP Sighting News.

Source: 

• https://www.cia.gov/readingroom/docs/CIA-RDP96-00789R003800190001-0.pdf

Here is the link to the CIA document that identifies alien bases using remote viewing. Nobody puts it up, so here it is. I also included the first full document here below, please share.  Whats the point of spreading the truth, if we don't back it up with evidence! Cite your sources as often as you can, or leave the UFO research community!

🛸 Document Summary: 

•  Title: “Description of Personnel Associated ‘ET’ Bases” 
•  Date: 28 January 1987 Highlights: Mentions of three types of extraterrestrial entities. 
•  Locations: Titan Base, Mt. Hayes, South America/Africa.  

Observations made using remote viewing techniques. Entities vary in appearance: some human-like, others robotic or distinctly non-human. Ancient aliens are real!

Scott C. Waring 

RELATED  VIDEOS

{ https://www.ufosightingsdaily.com/ 

27-05-2025 om 15:14 geschreven door peter  

Scientists question possible signs of life on exoplanet K2-18b in new study: 'We never saw more than insignificant hints'

Victoria Corless

In 2023, scientists from Cambridge University reported what appeared to be very exciting news. NASA's James Webb Space Telescope, they said, had detected signs of a liquid water ocean — and possibly life — on the exoplanet K2-18b, a temperate sub-Neptune world located about 124 light-years away from Earth. Then, earlier this year, the same team announced what they called even stronger evidence for those potential signs of alien life.

The signs were rooted in a tentative detection of dimethyl sulfide (DMS) — a molecule produced on Earth solely by marine life — and/or its close chemical relative DMDS, which is also a potential biosignature, in the atmosphere of the exoplanet. This finding, along with the possibility that K2-18b is a "Hycean world" with a liquid water ocean, sparked significant interest about its potential to support life.

However, these results have sparked intense debate among astronomers. While recognizing this finding would be a groundbreaking achievement and a major testament to the James Webb Space Telescope's (JWST) capabilities if true, many scientists remain skeptical, questioning both the reliability of the detected DMS signature as well as whether DMS itself is a dependable sign of life in the first place. As such, many independent teams have been conducting follow-up studies about the original claims — and a newly published one only adds to the debate, suggesting the Cambridge scientists' DMS detection wasn't significant enough to warrant the publicity it received.

"Among the physical sciences, astronomy enjoys a privileged position," Rafael Luque, a post doctoral researcher at the University of Chicago, told Space.com. "It is more frequently covered in the media thanks to its visual appeal and the big philosophical and universal questions it addresses. It was therefore expected that — even if tentative — the detection of a potential biomarker in the atmosphere of an exoplanet would have extensive coverage."

The significance of significance

Luque and his colleagues, including fellow postdoctoral researchers Caroline Piaulet-Ghorayeb and Michael Zhang, remain unconvinced that what astronomers observed on K2-18b was in fact a credible signature indicating life. In a recent arxiv preprint — which is yet to be peer-reviewed — their team re-examined the validity of the original evidence. "This is how science works: evidence and counterevidence go hand in hand,” he stated.

When scientists study data from different instruments separately, they might end up with conflicting results — it's like finding two different "stories" about a subject that don't match. "This is, in fact, what happened in the original team's papers," Zhang told Space.com. "They inferred a much higher temperature from their MIRI (mid-infrared) data than from their NIRISS and NIRSpec (near-infrared) data. Fitting all the data with the same model ensures that we're not telling contradictory stories about the same planet."

Thus, the team conducted a joint analysis of K2-18b using data from all three of the JWST's key instruments — the Near Infrared Imager and Slitless Spectrograph (NIRISS) and the Near Infrared Spectrograph (NIRSpec), which capture near-infrared light, and the Mid-Infrared Instrument (MIRI), which detects longer mid-infrared wavelengths. The goal was to ensure a consistent, planet-wide interpretation of K2-18b's spectrum that the team felt the original studies both lacked.

More in Science

• 

Scientists Intrigued by Strange Behavior of Distant Planet

Futurism

• 

Scientists stunned after stumbling upon creature rarely seen in over a century: 'This raises a few questions'

The Cool Down

• 

Anglo-Saxons buried a mysterious vessel over a millennium ago. Archaeologists discovered its contents

CNN

"We reanalyzed the same JWST data used in the study published earlier this year, but in combination with other JWST observations of the same planet published […] two years ago," Piaulet-Ghorayeb told Space.com. "We found that the stronger signal claimed in the 2025 observations is much weaker when all the data are combined."

These signals may appear weaker when all data is combined because the initial "strong" detection may have been overestimated, the team says, due to being based on a limited initial data set. Combining data from multiple sources lets scientists cross-check and verify the strength — and validity — of a particular signal.

"Different data reduction methods and retrieval codes always give slightly different results, so it is important to try multiple methods to see how robust the results are," explained Piaulet-Ghorayeb. "We never saw more than insignificant hints of either DMS or DMDS, and even these hints were not present in all data reductions."

"Importantly, we showed that when testing a wider range of molecules that we expect to be produced abiotically in the atmosphere, the same observed spectral features can be reproduced without the need for DMS or DMDS," she continued.

More than one path to a result

Molecules in an exoplanet's atmosphere are typically detected through spectral analysis, which identifies unique "chemical fingerprints" based on how the planet's atmosphere absorbs specific wavelengths of starlight as it passes — or transits — in front of its host star. This absorption leaves distinct patterns in the light spectrum that reveal the presence of different molecules.

"Each molecule’s signature is unique, but different molecules can have some features that fall in similar places because of their close molecular structures," explained Piaulet-Ghorayeb.

The difference between DMS and ethane — a common molecule in exoplanet atmospheres — is just one sulfur atom, and current spectrometers, including those on the JWST, have impressive sensitivity, but still face limits. The distance to exoplanets, the faintness of signals, and the complexity of atmospheres mean distinguishing between molecules that differ by just one atom is extremely challenging.

"It is widely recognized as a huge problem for biomarker detection, though not an insurmountable one, because different molecules do have subtly different absorption features," said Piaulet-Ghorayeb. "Until we can separate these signals more clearly, we have to be especially careful not to misinterpret them as signs of life."

Beyond technical limitations, another source of skepticism is how the data has been interpreted statistically. Luque points out that the 2023 study described the detection of DMS as "tentative," reflecting the preliminary nature of the finding. However, the most recent 2025 paper reported that the detection of DMS and/or DMDS reached 3-sigma significance — a level that, while below the 5-sigma threshold required for a confirmed discovery, is generally considered moderate statistical evidence.

"Surprisingly, this latest work was used to double down on the claim for DMS and even more complex molecules to be present. The detection, however, is not statistically significant nor robust, as we show in our work.

Despite these uncertainties, the team is worried that media coverage has continued to spotlight bold claims about DMS and other molecules. "The [JWST] telescope is incredibly powerful, but the signals we're detecting are very small. As a community, we have to make sure that any claims we make about a planet’s composition are robust to the choices made when processing the data from the telescope," said Piaulet-Ghorayeb.

Related Stories:

• Doubts over signs of alien life on exoplanet K2-18b are rising: 'This is evidence of the scientific process at work'
• Does exoplanet K2-18b host alien life or not? Here's why the debate continues
• The pursuit of truths: A letter on the boy who cried aliens (op-ed)

"Researchers have the responsibility to double-check and verify, but the media is also responsible for duly reporting these follow-up works to the general public," added Luque. "Even if they have less catchy titles."

"As Carl Sagan once said, 'extraordinary claims require extraordinary evidence,'" said Luque. "That threshold was not met by how the results were disseminated to the general public."

Whether we'll ever get a clear answer about life on K2-18 b is uncertain — not just because of technological limits, but because the case for follow-ups with the JWST may simply not be strong enough. "JWST is continuing to observe K2-18b, and even though the new observations won't have the ability to detect life, we will soon find out more about the planet's atmosphere and interior," Zhang said.

RELATED VIDEOS

 

 

 

{ https://www.yahoo.com/news/ }

26-05-2025 om 23:44 geschreven door peter  

In a groundbreaking discovery, NASA’s James Webb Space Telescope may have just spotted signs of extraterrestrial life on a faraway exoplanet 8.6 times as massive as Earth, dubbed K2-18b. 

In a study accepted for publication in The Astrophysical Journal Letters, researchers said James Webb detected a molecule called dimethyl sulfide (DMS), which is exclusively produced by living organisms on Earth. Along with DMS, researchers also detected the presence of carbon-bearing molecules, including methane and carbon dioxide, in the exoplanet’s atmosphere. 

According to NASA, the presence of these gasses suggests K2-18b could be a Hycean exoplanet, potentially possessing a hydrogen-rich atmosphere and ocean-covered surface, significantly boosting its odds of hosting life. 

More data is needed to confirm the findings. However, researchers said they were “shocked” by the initial results and the possibility that K2-18b might offer the first confirmation of extraterrestrial life. 

“On Earth, DMS is only produced by life. The bulk of it in Earth’s atmosphere is emitted from phytoplankton in marine environments,” lead study author and University of Cambridge professor Dr. Nikku Madhusudhan told the BBC. 

“If confirmed, it would be a huge deal, and I feel a responsibility to get this right if we are making such a big claim.” 

Positioned 120 light-years away in the constellation Leo, K2-18b orbits a cool dwarf named K2-18 within what is known as the habitable zone. With a size falling between Earth and Neptune, what scientists call a “sub-Neptune” type world, K2-18b defies any comparison with planets in our solar system.   

“Although this kind of planet does not exist in our solar system, sub-Neptunes are the most common type of planet known so far in the galaxy,” research team member Dr. Subhajit Sarkar of Cardiff University explained in a NASA press release. 

The absence of similar planets within our solar system means sub-Neptunes, like K2-18b, are poorly understood, and the composition of these planet’s atmospheres is a hot topic of discussion among astronomers. Nevertheless, given the abundance of sub-Neptune bodies in the universe, some astronomers believe these giant exoplanets could be promising targets in the search for extraterrestrial life. 

“Our findings underscore the importance of considering diverse habitable environments in the search for life elsewhere,” Dr. Madhusudhan explained. “Traditionally, the search for life on exoplanets has focused primarily on smaller rocky planets, but the larger Hycean worlds are significantly more conducive to atmospheric observations.” 

Many scientists have begun increasingly echoing Dr. Madhusudhan’s sentiments on considering the diverse ways extraterrestrial life might exist. 

Recently, The Debrief reported on a theory proposed by astrobiologist Dr. Dirk Schulze-Makuch that NASA’s historic Viking missions in the 1970s actually found—and inadvertently exterminated—extraterrestrial life on Mars. 

According to Dr. Schulze-Makuch, by introducing Earth-like conditions in the experiments conducted by Viking’s landers, scientists may have missed the evidence or, worse yet, unintentionally exterminated Martian microbes that had adapted to the planet’s dry climate.

This illustration shows what exoplanet K2-18 b could look like based on science data. K2-18 b, an exoplanet 8.6 times as massive as Earth, orbits the cool dwarf star K2-18 in the habitable zone and lies 120 light years from Earth.

(Image Source: NASA, ESA, CSA, Joseph Olmsted (STScI))

Researchers say this potentially momentous discovery of alien life on K2-18b was only possible thanks to the James Webb Space Telescope’s remarkable ability to analyze light passing through an exoplanet’s atmosphere and decode its chemical composition by splitting it into constituent frequencies. 

First launched in December 2021, the James Webb Space Telescope represents a monumental advance in sensitivity and resolution compared to its infrared telescope predecessors. According to a research paper published in  The Astrophysical Journal Letters in 2022, early observations from the telescope have experts predicting that its contributions will be “transformational” for both astrophysics and our grasp of the universe.

“This result was only possible because of the extended wavelength range and unprecedented sensitivity of Webb, which enabled robust detection of spectral features with just two transits,” said Madhusudhan. “For comparison, one transit observation with Webb provided comparable precision to eight observations with Hubble conducted over a few years and in a relatively narrow wavelength range.”

Spectra of K2-18 b, obtained with Webb’s NIRISS (Near-Infrared Imager and Slitless Spectrograph) and NIRSpec (Near-Infrared Spectrograph) displays an abundance of methane and carbon dioxide in the exoplanet’s atmosphere, as well as a possible detection of a molecule called dimethyl sulfide (DMS).

(Image Source: NASA, ESA, CSA, Ralf Crawford (STScI), Joseph Olmsted (STScI))

Researchers are treating this initial data supporting the presence of life on K2-18b with caution. A similar claim made in 2020 about the existence of phosphine on Venus was later disputed. 

The research team has plans to continue their investigation of K2-18b using James Webb’s MIRI (Mid-Infrared Instrument) spectrograph. They aim to reinforce the validity of their initial discoveries while gaining deeper insights into the environmental characteristics of the distant world. They hope to confirm these initial chemical signatures of life within the following year. 

“Upcoming Webb observations should be able to confirm if DMS is indeed present in the atmosphere of K2-18 b at significant levels,” Dr. Madhusudhan explained. 

Whether or not the findings are ultimately confirmed, scientists emphasize that the preliminary data showcases the James Webb Space Telescope’s potent capabilities for uncovering potential signs of extraterrestrial life in far-off corners of the universe.

“We are slowly moving towards the point where we will be able to answer that big question as to whether we are alone in the Universe or not,” Deputy Director of the Royal Astronomical Society in London, Dr Robert Massey, told the BBC. 

“I’m optimistic that we will one day find signs of life. Perhaps it will be this. Perhaps in 10 or even 50 years, we will have evidence that is so compelling that it is the best explanation.” 

• Tim McMillan is a retired law enforcement executive, investigative reporter and co-founder of The Debrief. His writing typically focuses on defense, national security, the Intelligence Community and topics related to psychology. You can follow Tim on Twitter: @LtTimMcMillan.  Tim can be reached by email: tim@thedebrief.org or through encrypted email: LtTimMcMillan@protonmail.com 

RELATED VIDEOS

{ https://thedebrief.org/category/space/ }

26-05-2025 om 23:26 geschreven door peter  

RAF pilots who saw UFOs say they fear going public over for five grim reasons

Rumours of possible UFO sightings by RAF pilots are rife, and now a pressure group is urging PM Keir Starmer to bring in rules protecting whistleblowers who shed light on potential extraterrestrial interactions

BY Jerry Lawton

RAF pilots have had close encounters with UFOs but are scared to go public fearing they will be grounded.

Documentary film-maker Mark Christopher Lee says he has been contacted by Brit military pilots who have had similar out-of-this-world run-ins with mystery alien craft as their American counterparts.

But while whistleblower protection laws allow US Top Guns to tell of their experiences without fear of victimisation Britain has none - leaving UK pilots silenced and the public in the dark.

Lee has formed a pressure group called UFO Disclosure UK demanding the release of the UK’s X-Files.

He has written to Prime Minister Sir Keir Starmer calling for him to introduce US-style whistleblower protection safeguards so military personnel can reveal their close encounters with UFOs - aka UAPs or unidentified aerial phenomena.

Could aliens have made contact with RAF pilots

Mark told the Daily Star: “We have military pilots who have had real life encounters with UAPs.

“I have spoken to them.

“What they say is incredible.

“They will talk in confidence on condition of anonymity.

“But they fear the consequences if they were to go on the record.

RAF pilots claim they're too scared to come forward

(Image: Getty Images/iStockphoto)

“We also have accounts from other military personnel and police who want to come forward. But they all fear what will happen to them if they do.

“Will they be fired, ridiculed, demoted - even prosecuted - for speaking out? These are their fears.

“What will happen to their families?

“It’s frustrating because unless someone goes on the record, puts their name - and potentially rank - to an event it is impossible to judge and difficult to properly investigate.

“The result is the British public is being kept in the dark.

“Information about extraordinary events is being withheld from them.

“These encounters could amount to threats to national security - certainly sightings of mystery craft near military bases and personnel must fall into that category.

“But until pilots feel free to speak out without fearing they will be grounded the country is burying its head in the sand.”

Invasion of alien spaceships at sunset, illustration.

Former Afghanistan combat veteran and US Air Force intelligence officer David Grusch stunned Congress by claiming the American Government had recovered debris and alien `entities’ from 10 crashed UFOs.

He alleged boffins had been secretly tasked with reverse-engineering ET technology in a bid to give the US an advantage in the global arms race.

Grusch claims he had spoken to at least 40 witnesses involved in the black ops programs and officials had ‘killed people’ in a bid to keep them secret.

Threats and intimidation he personally received forced him to go public for his own protection.

He helped draft the 2023 National Defense Authorisation Act which includes whistleblower protection for reporting UFOs and exemptions to non-disclosure agreements signed by personnel involved in secret programmes.

Now US officials are openly probing 1,800 reported military close encounters.

Earlier this month Jon Kosloski, head of the US Government’sAll-Domain Anomaly Resolution Office which is conducting the investigations, admitted 2% - around 36 - of the cases were ‘perplexing’ and r emained entirely unexplained, adding: “I don’t think we’re alone.”

Grusch has now been appointed a senior congressional advisor

In his letter to the PM Lee - whose documentary about the Royal Family’s interest in UFOs has become a global hit - urged him to follow the US Government’s disclosure process.

“Decorated military pilots are giving testimony under oath that they have encountered craft of unknown origin beyond our current technological capabilities,’’ he said.

“The US Congress is seeking to provide protection to whistleblowers who go public when it’s seen to be in the greater national/public interest.

“We formally call on you to provide the same protection to whistleblowers and witnesses.

“We have many people in the UK military and police service who want to come forward publicly but are afraid of the repercussions to themselves, their family and their careers.

“We will happily meet with your advisors to furnish them with the evidence we have collected.’’

RELATED VIDEOS

{ https://www.dailystar.co.uk/ }

26-05-2025 om 23:01 geschreven door peter  

'Celtic' crop circles appear in world-famous UFO hotspot in UK near Stonehenge

The intricate pattern included a design resembling a Celtic knot, or a four-pointed star, within a circle, baffling UFO enthusiasts and frustrating the farmer who owned the field

BY Rebecca Whalley

A UK county became the epicentre of mysterious crop circles in the 1970s, and the Celtic designs found this month are just 13 miles away from Stonehenge. Last week a perfectly crafted geometric design was found in a farmer’s field in Sutton Veny, Wiltshire.

The intricate pattern included a design resembling a Celtic knot, or a four-pointed star, within a circle. Another unique crop circle appeared 30 miles away in Dorset, which also featured geometric shapes but in two overlapping circles.

Crop circles are unexplained formations appearing in fields with crops or tall grass, and they usually appear in the middle of the night. UFO conspiracy theorists believe that these are special messages from aliens for humans, while others think they are works of art or the product of pranksters.

But it has been suggested that tools like planks are used to spark fears of aliens’ presence on earth.

Some of the circles can be 1000 feet in length, but apparently take only minutes to make.

The patterns have been discovered in plenty of countries, including the US, Canada, Australia, and Japan, but the crop circles have been most commonly found in the UK.

Around 80 percent of all UK crop circles have been found in Wiltshire. Since 2005, there have been more than 380 crop circles recorded in this area.

Their appearance usually coincides with the growing season from May to August where crops are tall enough to be flattened.

UAP researcher Holly Wood posted on X: “Who or what is trying to get our attention?” One Ufologist shared: “People say when you look at it from the top, the symbol makes them 'download' certain information to their subconscious mind.”

But the owner of the field now decorated with the Celtic knot was apparently “very upset” that someone had flatted his crops.

He’s making the most of it, though, by opening the field up to enthusiasts for a small donation, according to Coast to Coast AM , hosted by UFO enthusiast George Noory.

Monique Klinkenbergh, founder of the crop circle exhibition in Wiltshire's Pewsey Vale, said there are definitely man-made crop circles on Earth, but others are much harder to explain without aliens.

She told the BBC in 2023: “If you listen to eye witness accounts, the unexplained circles have one thing in common - they were formed in minutes, or seconds, by an invisible source.”

The 2001 'Milk Hill circle' in Wiltshire had over 400 circles spanning 787 feet and was said to be too complex for humans to create in just one night.

Other witnesses have reported orbs of light and strange beams over the fields just before the circles appeared.

RELATED VIDEOS

{ https://www.dailystar.co.uk/ }

26-05-2025 om 22:37 geschreven door peter  

Mysterious 'UFO base' on mountain in US known for missing people is new alien hotspot

The CIA has never confirmed the alien base, however, the declassified documents allege that there are 'alien bases' in Alaska, Africa, or South America, and on Titan, Saturn's largest moon.

BY Alexandra Snow

A famed locale from declassified CIA papers is now a buzzing hub for UFO enthusiasts, as Mount Hayes in Alaska witnesses a boom in eerie sightings of enigmatic unidentified flying objects.

Towering at a lofty 8,000 ft, Mount Hayes lies within the so-called 'Alaskan Triangle' – a zone cutting through Juneau, Anchorage, and Utqiagvik (formerly Barrow), peppered with dense woodlands, icy pinnacles, and vast expanses of frosty tundra.

Whilst the CIA has never rubber-stamped any extraterrestrial activity, declassified files suggest the existence of 'alien bases' across Alaska, Africa, South America, and even on Titan, Saturn's most colossal moon. The Alaskan region in question is notorious for baffling vanishing acts and airborne anomalies, often brushed off as military tech.

But now, locals are reporting swift-moving orbs and spooky disappearances that have lit up the official UAP (Unidentified Aerial Phenomena) Map.

Ex-security officer Jared Augustin relayed to DMAX UK his own close encounter, where he witnessed a solitary orb split into three in the skies. "It was a UFO, of extraterrestrial origin," declared Augustin, recounting how he stood petrified during the spectacle.

These reports have sparked a flurry of activity on Google Maps, with people trying to pinpoint the exact location of this mysterious base. YouTube has been flooded with videos discussing the topic, with many sharing their theories about the potential 'base'.

Even the Travel and History channels have jumped on the bandwagon in recent months.

The mountain, where over 20,000 individuals have vanished amidst bizarre reports of 'vortexes,' 'flying objects,' and 'little men,' has long been a hotbed for conspiracy theories and suspected alien activity that may forever remain a mystery.

The CIA documents referencing the 'base' stem from interviews with an alleged 'remote viewer' who claimed to 'sense' objects. This individual was part of a government programme known as STARGATE, which experimented with so-called 'psychics'.

This, coupled with local sightings and a near-miss incident involving a government pilot, has fuelled speculation, despite some questioning the credibility of such claims. Some even suggest they've spotted 'openings' that could lead to this supposed lab.

In 1986, Captain Kenju Terauchi of Japan Airlines Flight 1628 reported an eerie encounter with two "mysterious lights trailing their plane over Alaska."

tailing their aircraft over Alaska. The strange objects were verified by both onboard and ground radar, shadowing the flight before vanishing into thin air.

Terauchi claimed to have spotted a gigantic craft dwarfing their Boeing 747, an incident that sparked intrigue and allegedly cost him his job.

The region is also notorious for a high number of missing persons and abduction tales. Researcher Ken Gerhard shared with the History Channel: "What I found when I was doing my research in the Alaskan Triangle was that a number of these missing person cases legitimately could not be solved."

He elaborated: "This wasn't just a case of someone being mauled by a bear or falling into a crevasse, I mean, these were often people that were going about their daily lives. They weren't out on some grand adventure and yet ultimately, they disappeared for no good reason,".

While many attribute these mysteries to harsh weather conditions and frequent winter storms, others speculate that the inclement weather could provide the perfect camouflage for a U.S. or extraterrestrial base. Reddit is currently buzzing with posts from users sharing their theories about the potential 'base,' with many citing 'dark spots' or inconsistent satellite imagery as evidence.

{ https://www.dailystar.co.uk/ }

26-05-2025 om 22:18 geschreven door peter  

Man who recorded ‘best ever UFO footage’ answered question about video being fake

He's sure it wasn't just a scrap of something going by.

Published 17:41 26 May 2025 

Joe Harker

A man who recorded the 'best ever UFO footage' has explained why he doesn't think what he saw was fake.

There are plenty of people who are convinced they've seen a UFO hurtling through the sky, and some even manage to get video evidence of their sightings.

Some of the claims people make aren't hard to debunk, others take a lot more explaining.

One of the clearest pieces of footage of a sighting was taken by someone who was up in that very sky themselves and became convinced they'd had a close encounter of the third kind.

The footage was dubbed 'one of the greatest UAP (UFO) evidences of all time' by ufologist Jaime Maussan, who has been caught with fake aliens in the past.

However, truth is in the eye of the beholder so you might as well give it a look and learn why the person who filmed it thinks it's genuine.

What do you suppose it is?

(X/Jorge Arteaga)

Where did the footage come from?

The video was taken by pilot Jorge A. Arteaga, who was flying in the skies above Antioquia, Colombia, when he spotted something peculiar moving through the sky.

Within just a few seconds, a strange square-like object can be seen flying past Arteaga's plane and goes whizzing off in another direction.

The bloke claimed that he and his co-pilot had seen the object hovering in the air between the cities of Medellín and Santa Fe before it suddenly gained speed and moved towards them.

Arteaga claimed that the pair had wanted to keep following this strange sight before it suddenly started heading right for them.

However, Arteaga was able to get some footage on his phone which he's claimed as proof that he had a bona fide daylight encounter with a UFO.

Check it out:

Why is Arteaga sure it's a UFO?

This is the big question that anyone is going to ask when someone says they've caught a UFO on camera.

There are all sorts of objects in the sky which might just be a balloon or a scrap of something else floating about in the wind.

However, the pilot said that since his plane was at 12,500 feet there's no chance it could just have been a balloon.

Arteaga claimed it would be too cold and turbulent at that height for something like a balloon to survive in the skies, so he reckons it must have been a UFO.

On top of that, the pilot claimed the thing he saw was 'something totally unknown without means of propulsion' and he thought it moved in an 'intelligent' manner.

You may believe what you like, but the man who saw and filmed it is pretty convinced he laid eyes on a UFO that day.

• Featured Image Credit: X/Jorge Arteaga

'Best ever UFO footage' caught on camera had it's authenticity '100%' confirmed

Could this be the closest we've come to proving the existence of aliens?

Published 20:29 4 Jul 2024

Brenna Cooper

Captured in brought daylight, the mysterious, square-like object shoots out of the clouds and past Arteaga's cockpit in a matter of seconds.

He was able to quickly grab his camera and record the object - which appeared to be light in colour and pointed at one end - as it flew towards him before quickly speeding off.

Arteaga would later claim that he and his co-pilot had spotted the item floating in the air between the cities of Medellín and Santa Fe, before it drastically picked up speed and beelined towards them.

The pair had originally wanted to follow the UFO, but later abandoned the search after it suddenly began to hurtle towards them.

A birthday balloon? A rogue Wii Fit board? Or aliens?

(X/Jorge Arteaga)

Now I know what you're thinking, surely it's just another runaway balloon or random piece of debris?

Not according to Arteaga, who claimed that it would have been too cold or turbulent for a balloon to survive, adding that they were flying 12,500 feet in the air at the time.

And it seems that Arteaga has the backing of controversial ufologist Jaime Maussan, who later authenticated.

As for what happens during a 'UFO authentication' process we're not sure, but the pair would later sit down for an interview about the video, which Maussan later shared on his social media account.

"We are facing one of the greatest UAP (UFO) evidences of all time; captured by the Captain Pilot Aviator @JorgeArteagaG," he wrote on X, alongside a clip from their chat.

UFO or flying supermarket carrier bag?

(X/Jorge Arteaga)

Maussan went on to add that Arteaga had told him the object moved with 'something totally unknown without means of propulsion with movements that he considers intelligent.'

He also added that he'd cross-referenced the footage with Pilot Lieutenant Ryan Graves, who had agreed the clip showed a UFO, also known as a UAP (unidentified aerial phenomena).

Whether or not you believe the clip is a UFO or a floating piece of rubbish depends on what your stance on aliens is.

Perhaps it's one to bookmark and ask aliens about when they finally decide to invade us.

• Featured Image Credit: X/Jorge Arteaga

Joe Rogan addressed 'best ever UFO footage' caught on camera that had authenticity '100%' confirmed

The podcast host said the mysterious object 'looked like it's from another f***ing world'

Published 18:06 12 Feb 2025

Olivia Burke

At this stage in the game, we've all seen the clip of what is supposedly the 'best ever UFO footage ever' caught on camera more times than we care to count.

But not everyone has heard what Joe Rogan had to say about it.

Although his passion for the subject might have fooled you into thinking he's an extraterrestrial expert, the 57-year-old is actually just an enthusiast.

He's invited a plethora of guests on his podcast, The Joe Rogan Experience, to discuss the topic, while previously saying he is '100% convinced' that aliens have visited Earth.

The UFC commentator even chewed the fat with President Donald Trump about the prospect of little green men coming down from space in November last year.

So when footage of a UFO, which was pretty hard to argue against, went viral a few years ago, Rogan obviously wanted to put his twopence in.

Take a look at the clip for yourself here:

In June last year, Rogan welcomed America's Got Talent judge Howie Mandel, 69, onto his podcast and just couldn't resist showing him the video.

Explaining that people were calling it 'some of the most compelling UFO video ever' recorded, Rogan went on to say that he'd been unable to think up an explanation for it.

"They freeze framed it, it looks like a flying disc," he told Mandel about the strange object in the sky. "I mean, what in the f**k is that?"

Rogan's guest claimed that he had previously encountered a UFO himself, while suggesting that the flying object in the clip was travelling at a similar speed.

In response, Rogan said: "But you have to take into consideration that this plane is moving in a specific direction and the UFO is moving in the opposite direction.

"So it looks much faster than it actually is. Even if that was like a mylar balloon...if you're passing it that fast...I mean, I don't know what you're getting there.

"That to me looks like it's from another f***ing world."

He explained that he was unsure whether it was merely a 'distortion' in the footage which made him think this, or because the flying object was actually alien-related.

"That looks very distinct," Rogan went on. "It's so fascinating, man. I mean if I was a cynic I'd say, 'Oh, it's a f***ing balloon'. But it is weird, because it's not moving that fast if the plane is moving."

At the time, Rogan wasn't too sure if the clip was even legit or not - however, pilot Jorge A. Arteaga later came out to confirm it was in fact authentic.

Arteaga was swooping through the skies above Antioquia, Colombia, when he spotted the object emerging through the clouds and zooming past the cockpit of the small plane he was flying.

The quick-thinking pilot incredibly juggled his controls with his camera to capture the extraordinary moment, as he and his co-pilot watched in awe.

Arteaga said that the object had initially been stationary, before appearing to float in the air between Medellín and Santa Fe.

He claimed it then drastically picked up speed and beelined towards them, resulting in him manoeuvring the plane to follow the UFO.

Arteaga insisted that it didn't look or behave like a balloon, drone or plane - but he didn't manage to track it down.

After starting to 'hunt' the flying object, the dad is said to have become alarmed when it started moving towards the plane, seeing him abandon the search in fear.

He reckons that it would have been too cold and too turbulent for it to be a balloon, as he says it would have popped or blown away at 12,500 feet in the air while that close to another aircraft - but the jury's still out on what exactly it was.

Ufologist Jaime Maussan - who famously unveiled the two 'alien corpses' in Mexico last year - also threw his weight behind the claims, insisting the footage was genuine.

Sharing a snippet of their chat in a post on X, Maussan captioned the clip: "We are facing one of the greatest UAP (UFO) evidences of all time; captured by the Captain Pilot Aviator @JorgeArteagaG."

He also thanked retired Pilot Lieutenant Ryan Graves for analysing and validating the clip alongside him, which brought them both to the conclusion that it was a 'UAP anomalous object' - AKA, a UFO.

Maussan said that Arteaga told him that the object in the video is 'something totally unknown without means of propulsion with movements that he considers intelligent.'

• Featured Image Credit: X/Jorge Arteaga

{ https://www.ladbible.com/ }

26-05-2025 om 21:57 geschreven door peter  

Danie Franco/Unsplash

Sightings of UFOs may challenge our entire worldview, but the facts are too compelling to ignore, and they’re not going away. So, it’s time to wash off the sticky stigma and engage in serious discussion about the evidence, and its implications. 

Most UFO sightings are attributable to man-made objects like experimental aircraft or satellites, innocent misidentifications of Venus and other celestial objects, or outright hoaxes. However, we now know that in a minority of cases, there appears to be something else going on: something quite extraordinary and beyond our current comprehension. 

According to the U.S. Department of Defense, there are objects of unknown origin, evidently under intelligent control, which behave in ways that seem to challenge our understanding of physics. These objects don’t just “fly” without any apparent lift surfaces or means of propulsion; according to some military testimony, they would appear to be the fastest technological objects on Earth, capable of accelerating so quickly that they should create sonic booms, superheat the air around them into a glowing plasma, and instantly kill any occupants on board. 

Instead, they silently maneuver with perfect agility through the atmosphere and, according to some eyewitness reports, underwater, as if basic rules of inertia and friction simply don’t apply to them. 

There’s general acknowledgment that these phenomena have been documented in America since at least the late 1940s, and probably much earlier. Hence, many longtime UFO advocates, as well as those newer to the subject, are now asking why it has taken 70 years for government offices to openly regard UFOs as a subject of serious inquiry. This is a question that deserves a lengthy public discussion. 

Today, serious researchers are beginning–sometimes grudgingly–to admit that UFOs (or UAPs if you prefer the rebranded version) are a valid area of study, and pockets of scientific enthusiasm are emerging. After the New York Times made the revelation of a secret Pentagon UFO study their front page story, the Department of Defense subsequently admitted that leaked UFO videos were in fact real (and that it has others it’s not showing us). Since that time, a NASA UFO research initiative headed by Princeton’s former chair of astronomy has been launched, former Harvard astronomer Avi Loeb’s Galileo Project wants to determine if the strange phenomena are extraterrestrial. The Pentagon’s All-domain Anomaly Resolution Office is now investigating UFO phenomena across all the branches of the military; the US Navy has revised its protocols to counter stigmas against UFO reporting and encourage sighting reports by pilots (like this one); and there have been briefings in the US Senate and House regarding the more than 650 sightings now being studied by AARO, marking an almost singular point of bipartisanship in a traditionally fractured Congress.

This explosion of interest and influx of expertise, credibility, and funding into UFO research will create a flow of ideas between old-hat UFO researchers and establishment newcomers to the subject. As some scientific communities shift to incorporate the nascently-legitimate subject of UFO research, they may have to accommodate elements of the other’s conceptual frameworks, methodologies, and research agendas, and this will require questioning old assumptions about what sort of evidence actually exists and how to interpret it. Likewise, it is the perfect moment for UFO-interested folks to pause and evaluate their own assumptions about the subject, many of which seem to have been in place since the very beginning of the Flying Saucer craze that in 1947 began simultaneously in both America and Canada. As career researchers and academics (like me) join the conversation, the contours of the conversation itself will inevitably shift–I think for the better. 

How I Came to the Subject, and What I Noticed as a Newcomer

My own journey down the UFO rabbit hole began one day early in 2019. As I flipped through a catalog from Oxford University Press, one title, in particular, jumped out at me: American Cosmic: UFOs, Religion, Technology by Diana Walsh Pasulka, a tenured professor of religion at the University of North Carolina. What surprised me most was that the blurb in the catalog suggested the author thought that it was not merely the UFO believers that were interesting, but that the phenomenon itself was worth serious attention. I promptly ordered a copy, and once it arrived I spent the next few days absorbed in the most bizarre piece of nonfiction I’d ever read. 

The UFO enthusiasts Pasulka spent the most time with–two men she dubbed “James” and “Tyler” to preserve their anonymity–were both experiencers of the phenomenon. However, they weren’t tinfoil-hat-waring obsessives; they were scientists and academics, and not long after her book was published, a prodigious Stanford biomedical scientist named Garry Nolan revealed that he was the man referred to in the text as “James”. Around the same time, members of Reddit, by perusing the Vatican archive visitors’ log for the days Pasulka and “Tyler” visited,  discovered that the latter appears to have been Timothy Taylor, founder of Endius. 

Screenshot from the Vatican Observatory 2017 Annual Report

(Vatican Observatory).

What I found as I slipped into the deep end of the pool of UFO research was that, first, there is no shallow end. It’s deep ends everywhere you go, and once you clear away the debris of obvious hoaxes and non-evidential sightings, every drop in the pool–that is, every case warranting sustained attention–is a little ocean with its own perplexing depths where nothing is what it at first seems to be. The important facts of each case are often so embedded in the commentaries and interpretations that have grown around them that it’s difficult to consider them separately from the belief systems of the UFO community itself.

Questioning Common Sense With Relation  to UFOs

Like all communities defined by a belief system, over time the most important beliefs become accepted so widely that they eventually feel too obvious even to mention. It’s similar to the way we don’t ever point out that murder isn’t nice; beliefs like these are accepted so widely and deeply that they pass out of consciousness altogether to some deeper place, where they operate out of sight. 

We are born into an atmosphere of these powerful but unspoken beliefs, and we adopt them not by reasoning about the evidence for or against them; rather, we simply accept them as part of the foundation of beliefs that we need in order to do any reasoning at all. If reasoning were a game of chess, these beliefs wouldn’t be pieces in the game or moves made by players: they’d be the board. 

These beliefs–the ones paradoxically so obvious that they’re invisible–are what some people in my field call ideology. The word is sometimes used pejoratively, but the fact is that everyone has an ideology. Questioning a person’s foundational beliefs can be so uncomfortable that it feels like an existential threat, and we respond defensively, even violently. Likewise, if we encounter any idea that flatly contradicts our foundational beliefs, it will seem patently false and absurd. 

Fig 2. Aerial perspective, by Johann Zahn, Oculus artificialis teledioptricus sive telescopium, 1702, public domain.

We can be confident today that this particular phenomenon isn’t real, but arguably stranger phenomena are now well-established realities. From robots controlled entirely by brain waves to machines that can render our dreams in visible images, technologies are allowing the contents of our minds to have a powerful presence in the world outside our heads. None of this even mentions theories of reality that totally throw into question the distinction between the “internal” and “external” world–ideas like the Simulation Hypothesis and holographic theories of the universe. 

It may also be worth considering whether some of these phenomena could be terrestrial, but nonhuman, in origin. Given that the US military suggests that at least some UFOs can travel underwater, that 70% of the Earth is ocean and that 95% of it is totally unexplored, the idea that these things are from here seems more plausible when we consider just how little of here we’ve actually mapped.. And while it seems unlikely that any intelligent, technological society arose before Homo Sapiens arrived on the scene, if such a civilization had arisen, we might not even be able to tell, because, while the Earth has been habitable for 40-600 million years, the geologic record itself only goes back 1.8 to 2.6 million. Entertaining these possibilities or creating new ones will, however, require abandoning the assumption that ETH is the only real game in town.

Another alternative to the ETH put forward by one of the most credentialed and intellectually rigorous UFO investigators out there, Jacques Vallée, is that reality itself has within it some fundamental mechanism for disrupting our certainty about the world. This mechanism, he theorizes, kicks in at opportune moments to manifest weirdness that is calculated, often humorously, to mystify us into wonder or incomprehension. For Vallée, who calls his theory the “Control System Hypothesis”, reality itself may be a trickster whose purpose is to nudge our collective consciousness in ways that encourage society to develop in particular ways.

As bizarre as this idea sounds, it’s not one that Vallée brought into his research into UFOs, but rather a notion he began to formulate after decades of flying around the world, personally investigating reported encounters and interviewing experiencers. By his own account, he was initially persuaded by the ETH, but case by case, he became convinced that the details simply didn’t add up to an extraterrestrial explanation. He found that, when experiencers were allowed to describe the details of their encounters as they experienced them, rather than simply responding to standard data-collection questions about the size and shape of craft, number, and arrangement of lights, etc., these sane, intelligent experiencers who shunned publicity and sought no personal gain, recalled details that are flatly absurd. The occupants of UFOs disembark for no other apparent reason than to argue with witnesses about what the time is, or to offer bystanders pancakes. Such encounters seem intentionally surreal to Vallée as if they were constructed in order to mystify experiencers with their absurdity. 

Another category of (quasi) encounters with UFOs that is rife with the absurd is the category of reported alien abductions. Abduction reports often describe beings who, despite obviously possessing ultra-sophisticated technology, inflict pseudo-medical “examinations” upon abductees using tools and methods that would be laughable for their medieval silliness if they weren’t so traumatizing for those who report these experiences. 

The bizarre details of abduction encounters make them easy to dismiss out of hand, but it’s probably a mistake to ignore these reports. Pulitzer Prize-winner and then-chair of psychiatry at Harvard, John Mack, spent over a decade conducting hundreds of hours of interviews with self-identified abductees. In the end, he published collaborations with other psychiatrists,  and several related books in which he reached three firm conclusions: 1) the people he interviewed were not crazy, 2) they were not lying, and 3) the only thing they seemed to have in common was the fact that they reported being abducted. Simply put, these sane, otherwise normal people really believed these things had happened to them.

You may, at this point, decide that we have strayed too far from respectable scientific speculation; Mack’s colleagues at Harvard suspected the same of him, and, in an attempt to oust him and formally discredit the incredible conclusions he drew, they descended upon his work with a formal investigation, the first Harvard had ever conducted upon one of its own faculty members. Their investigation alleged that Mack had committed gross professional irresponsibility by  “communicat[ing], in any way whatsoever, to a person who has reported a ‘close encounter’ with an extraterrestrial life form that this experience might well have been real”. For fourteen months the team of Harvard professors pored over piles of Mack’s notes, data, and recorded interviews before they were finally forced to conclude that, despite a few methodological criticisms, there was no basis to deny the credibility of his work. Harvard subsequently declared that Mack–a man who publicly argued for the reality of abduction cases– was, and always had been, a member of Harvard’s faculty in good standing and that his scholarship was worthy of one of the greatest universities in the world.

Mack openly acknowledged  that the abduction phenomenon is “some kind of psychological, spiritual experience” that is “both literally and physically happening”, and speculated that the events were “originating, perhaps, in another dimension.” He never made the surreal absurdities of abduction encounters a focal point of his study, but he left us with good reasons to believe these experiences were genuine–absurdities and all–which means the absurdity at the heart of many UFO and abduction encounters still requires an explanation. Vallée’s hypothesis seems, to a degree, like an attempt to address some of the questions raised by Mack’s research.

A totally different approach to understanding the incredible and sometimes absurd facts of the UFO phenomenon–an approach I call the “missing concepts” view–would be to consider that, if UFOs are the work of other intelligent beings, they are almost certainly the product of beings who have forms of experience, conceptual categories, and kinds of activities, and aims that would be incomprehensibly foreign to us. Our current relationship to the phenomena may then be akin to a race of intelligent, but totally blind aliens who have found and are trying to understand a human-made kaleidoscope. UFO phenomena, in other words, may be conceptually incomprehensible to us both in how they work, and what their basic purpose is. Our mental toolbox may be missing some of the essential concepts that are necessary for describing the phenomena, even at a rudimentary level, the way intelligent beings without a concept of visual experience simply can’t theorize their way to a good explanation of a kaleidoscope. 

Each of these hypotheses—Vallee’s “control system”, the possibility that some are exotic but natural intelligence-mimicking phenomena, that they’re somehow of terrestrial origin, or that UFOs are currently conceptually incomprehensible–all deserve consideration alongside the ETH, and we should be trying to design many other new hypotheses too, along with empirical tests to eliminate them if they don’t fit the evidence. The standard assumption that any legitimate UFOs are extraterrestrial craft shouldn’t simply be discarded, but it should be tested alongside these other hypotheses.

2. Assumption Two: The Unity of The Phenomena of UFOs

The second assumption that seems to underlie nearly every conversation about UFOs is the belief that these unexplained phenomena are each individual manifestations of a single root phenomenon; that they’re all ultimately the same kind of thing and so, whatever the explanation may be, we only need one explanation. Like all assumptions, this is rarely stated, but I’ve yet to come across anyone who wants to distinguish between types of UFOs for the purpose of attributing unrelated causes to them.

It may be tempting to assume that we should prefer a single explanation for a host of weird phenomena to multiple explanations because in doing so we satisfy Occam’s Razor–the dictum that we should always prefer simpler explanations to more complex ones. But Occam’s Razor is so widely misunderstood, so limited in its useful applicability, and so easily misapplied that it may be best to just avoid trying to satisfy it at all. Point in fact, conspiracy theories are almost always perfectly obedient to Occam’s Razor, because they propose to explain nearly everything as the product of a single cause. After all, positing one Jewish space laser is, in a real sense, a simpler explanation for California’s wildfires than a combination of worldwide climate change factors and specific conditions on the ground in California.

When we’re trying to explain a collection of distinct phenomena spread across space and time, each with its own unique, noteworthy features, the best default assumption is that there are multiple distinct causes at play. The body of documented UFO phenomena includes glowing orbs, military encounters with craft-like objects, accounts of human and humanoid creatures, massive air battles among flying objects of wildly varying descriptions, and celestial apparitions, to name a few. This raises a serious methodological question: how do we draw the boundaries to define UFOs in the first place? How, for instance, are we to distinguish in every case between religious or mystical encounters–like the 1917 events at Fatima, Portugal–and more “normal” UFO encounters, with which they share some important features? This question becomes even more complex when we consider that experiencers can interpret the same details very differently depending on their worldview.

What is needed is for us to develop a rigorous, standardized taxonomy of the different kinds of encounters according to both empirical and subjective elements, and then to consider, for each type, which explanation fits with and explains the data best. There’s no good reason to assume, in the face of so much perplexing evidence, that there’s really only one kind of weird thing going on. 

3. Assumption Three: The Consistency of The Government

Another idea joined at the hip of nearly every discussion about UFOs is the belief that The Government (usually the US) has probably already solved the mystery, and they’re playing dumb. The reasoning is clear: how could a technological superpower with a military spanning the globe not know what’s behind these phenomena, especially given the serious national security implications of strange objects in our airspace? 

The heart of this suspicion is an assumption that the government–and here it’s more like The Government–is unified enough that it can harbor within itself a kind of secret society that spans its various branches and bureaus and operates effectively, and in secret. However, take a cursory glance at any major government project (and here, again, I am thinking especially of the US Government); whether it’s an interstate system, national healthcare, public education, taxation, natural disaster response, or even passing an annual budget, one will quickly conclude that our governments very often lack the unity required for accomplish even their most fundamental tasks. 

This is just the nature of the beast: a large group comprising various ideologies tasked with pursuing multiple complexes and often competing goals is always at the risk of fracturing from internal stress, at which point it may be unable to accomplish even its day-to-day duties. Any system constantly fighting the tides of such internal stresses is almost certainly incapable of perpetrating a coordinated, decades-long, system-wide coverup of the most important truths humanity has ever known.  If we consider that there are also thousands of dogged and competent journalists sniffing for corruption, ethically motivated insiders ready to blow the whistle, and hundreds of other governments with their own messy innards and competing interests, it is possible, at most, to believe that single incidents–maybe even massively important ones–could be concealed if they fell under the purview of a single office or bureau, but the possibility that large numbers of people across multiple, often-quarrelsome governments have cooperatively succeeded at suppressing monumental truths about our place in the universe for decades seems vanishingly small. 

We would be better off avoiding attributing such awesome power and competence to our governments, and instead, adopt a more nuanced conception of governments that sees them not as unified wholes, but as loose collections of bureaus that cooperate or share information with one another when it serves their individual interests, but often operate with disregard or outright antagonism toward one another. A more accurate picture of the situation would then emerge, one in which the UFO phenomenon is a very large jigsaw puzzle of which each government likely only possesses a few pieces, which are then scattered across that government’s chain of island-like bureaus and offices, which are not particularly cooperative with each other, and so may not even acknowledge that they have any of the pieces, or that the puzzle is even real.

{ https://thedebrief.org/category/space/ }

26-05-2025 om 20:47 geschreven door peter  

{ https://www.universetoday.com/ }

26-05-2025 om 18:24 geschreven door peter  

What The Strange Habits Of An Octopus Can Teach Us About Alien Intelligence

Studying cephalopods can teach you a lot about the nature of intelligence.

by The Conversation and Rachel Blaser

 

Mark Chivers/Moment/Getty Images

{ https://www.inverse.com/ }

26-05-2025 om 18:13 geschreven door peter  

15 Years Later, Earth’s Most Advanced Planetary Defense System Ends In A Fiery Reentry

NEOWISE contributed to planetary defense efforts with its research to catalog near-Earth objects.

by Toshi Hirabayashi, Yaeji Kim and The Conversation

NASA Neowise

The NASA project NEOWISE, which has given astronomers a detailed view of near-Earth objects – some of which could strike the Earth — ended its mission and burned on reentering the atmosphere after over a decade.

On a clear night, the sky is full of bright objects — from stars, large planets, and galaxies to tiny asteroids flying near Earth. These asteroids are commonly known as near-Earth objects, and they come in a wide variety of sizes. Some are tens of kilometers across or larger, while others are only tens of meters or smaller.

On occasion, near-Earth objects smash into Earth at a high speed — roughly 10 miles per second (16 kilometers per second) or faster. That’s about 15 times as fast as a rifle’s muzzle speed. An impact at that speed can easily damage the planet’s surface and anything on it.

Impacts from large near-Earth objects are generally rare over a typical human lifetime. But they’re more frequent on a geological timescale of millions to billions of years. The best example may be a 6-mile-wide (10-kilometer-wide) asteroid that crashed into Earth, killed the dinosaurs and created Chicxulub crater about 65 million years ago.

Smaller impacts are very common on Earth, as there are more small near-Earth objects. An international community effort called planetary defense protects humans from these space intruders by cataloging and monitoring as many near-Earth objects as possible, including those closely approaching Earth. Researchers call the near-Earth objects that could collide with the surface potentially hazardous objects.

NASA began its NEOWISE mission in December 2013. This mission’s primary focus was to use the space telescope from the Wide-field Infrared Survey Explorer to closely detect and characterize near-Earth objects such as asteroids and comets.

NEOWISE contributed to planetary defense efforts with its research to catalog near-Earth objects. Over the past decade, it helped planetary defenders like us and our colleagues study near-Earth objects.

Detecting near-Earth objects

NEOWISE was a game-changing mission, as it revolutionized how to survey near-Earth objects.

The NEOWISE mission continued to use the spacecraft from NASA’s WISE mission, which ran from late 2009 to 2011 and conducted an all-sky infrared survey to detect not only near-Earth objects but also distant objects such as galaxies.

The spacecraft orbited Earth from north to south, passing over the poles, and it was in a Sun-synchronous orbit, where it could see the Sun in the same direction over time. This position allowed it to scan all of the sky efficiently.

The spacecraft could survey astronomical and planetary objects by detecting the signatures they emitted in the mid-infrared range.

Humans’ eyes can sense visible light, which is electromagnetic radiation between 400 and 700 nanometers. When we look at stars in the sky with the naked eye, we see their visible light components.

However, mid-infrared light contains waves between 3 and 30 micrometers and is invisible to human eyes.

When heated, an object stores that heat as thermal energy. Unless the object is thermally insulated, it releases that energy continuously as electromagnetic energy, in the mid-infrared range.

This process, known as thermal emission, happens to near-Earth objects after the Sun heats them up. The smaller an asteroid, the fainter its thermal emission. The NEOWISE spacecraft could sense thermal emissions from near-Earth objects at a high level of sensitivity – meaning it could detect small asteroids.

But asteroids aren’t the only objects that emit heat. The spacecraft’s sensors could pick up heat emissions from other sources too — including the spacecraft itself.

To make sure heat from the spacecraft wasn’t hindering the search, the WISE/NEOWISE spacecraft was designed so that it could actively cool itself using then-state-of-the-art solid hydrogen cryogenic cooling systems.

Operation Phases

Since the spacecraft’s equipment needed to be very sensitive to detect faraway objects for WISE, it used solid hydrogen, which is extremely cold, to cool itself down and avoid any noise that could mess with the instruments’ sensitivity. Eventually, the coolant ran out, but not until WISE had successfully completed its science goals.

During the cryogenic phase when it was actively cooling itself, the spacecraft operated at a temperature of about -447 degrees Fahrenheit (-266 degrees Celsius), slightly higher than the universe’s temperature, which is about -454 degrees Fahrenheit (-270 degrees Celsius).

The cryogenic phase lasted from 2009 to 2011 until the spacecraft went into hibernation in 2011.

Following the hibernation period, NASA decided to reactivate the WISE spacecraft under the NEOWISE mission, with a more specialized focus on detecting near-Earth objects, which was still feasible even without the cryogenic cooling.

During this reactivation phase, the detectors didn’t need to be quite as sensitive, nor the spacecraft kept as cold as it was during the cryogenic cooling phase, since near-Earth objects are closer than WISE’s faraway targets.

The consequence of losing the active cooling was that two long-wave detectors out of the four on board became so hot that they could no longer function, limiting the craft’s capability.

Nevertheless, NEOWISE used its two operational detectors to continuously monitor both previously and newly detected near-Earth objects in detail.

NEOWISE’s legacy

As of February 2024, NEOWISE had taken more than 1.5 million infrared measurements of about 44,000 different objects in the solar system. These included about 1,600 discoveries of near-Earth objects. NEOWISE also provided detailed size estimates for more than 1,800 near-Earth objects.

Despite the mission’s contributions to science and planetary defense, it was decommissioned in August 2024. The spacecraft eventually started to fall toward Earth’s surface, until it reentered Earth’s atmosphere and burned up on Nov. 1, 2024.

NEOWISE’s contributions to hunting near-Earth objects gave scientists much deeper insights into the asteroids around Earth. It also gave scientists a better idea of what challenges they’ll need to overcome to detect faint objects.

So, did NEOWISE find all the near-Earth objects? The answer is no. Most scientists still believe that there are far more near-Earth objects out there that still need to be identified, particularly smaller ones.

To carry on NEOWISE’s legacy, NASA is planning a mission called NEO Surveyor. NEO Surveyor will be a next-generation space telescope that can study small near-Earth asteroids in more detail, mainly to contribute to NASA’s planetary defense efforts. It will identify hundreds of thousands of near-Earth objects that are as small as about 33 feet (10 meters) across. The spacecraft’s launch is scheduled for 2027.

• This article was originally published on The Conversation by Toshi Hirabayashi at Georgia Institute of Technology and Yaeji Kim at University of Maryland. Read the original article here.

{ https://www.inverse.com/ }

26-05-2025 om 17:28 geschreven door peter  

How Good Is AI At Detecting Human Emotions? Too Good.

Identifying specific emotions has significant implications for everything from marketing to education and health care.

by Leo Paas, Ho Seok Ahn, Sanghyub John Lee and The Conversation

 

John Lund/Getty Images

Artificial intelligence (AI) has begun to permeate many facets of the human experience. AI is not just a tool for analysing data — it’s transforming the way we communicate, work and live. From ChatGP through to AI video generators, the lines between technology and parts of our lives have become increasingly blurred.

But do these technological advances mean AI can identify our feelings online?

In our new research, we examined whether AI could detect human emotions in posts on X (formerly Twitter).

Our research focused on how emotions expressed in use posts about certain non-profit organizations can influence actions such as the decision to make donations to them at a later point.

Using emotions to drive a response

Traditionally, researchers have relied on sentiment analysis, which categorizes messages as positive, negative, or neutral. While this method is simple and intuitive, it has limitations.

Human emotions are far more nuanced. For example, anger and disappointment are both negative emotions, but they can provoke very different reactions. Angry customers may react much more strongly than disappointed ones in a business context.

To address these limitations, we applied an AI model that could detect specific emotions — such as joy, anger, sadness, and disgust — expressed in tweets.

Our research found emotions expressed on X could serve as a representation of the public’s general sentiments about specific non-profit organizations. These feelings had a direct impact on donation behavior.

Detecting emotions

We used the “transformer transfer learning” model to detect emotions in text. Pre-trained on massive datasets by companies such as Google and Facebook, transformers are highly sophisticated AI algorithms that excel at understanding natural language (languages that have developed naturally as opposed to computer languages or code).

We fine-tuned the model on a combination of four self-reported emotion datasets (over 3.6 million sentences) and seven other datasets (over 60,000 sentences). This allowed us to map out a wide range of emotions expressed online.

For example, the model would detect joy as the dominant emotion when reading an X post such as,

• Starting our mornings in school is the best! All smiles at #purpose #kids.

Conversely, the model would pick up on sadness in a tweet saying,

• I feel I have lost part of myself. I lost Mum over a month ago, and Dad 13 years ago. I’m lost and scared.

The model achieved an impressive 84 percent accuracy in detecting emotions from text, a noteworthy accomplishment in the field of AI.

We then looked at tweets about two New Zealand-based organizations – the Fred Hollows Foundation and the University of Auckland. We found tweets expressing sadness were more likely to drive donations to the Fred Hollows Foundation, while anger was linked to an increase in donations to the University of Auckland.

Ethical questions as AI evolves

Identifying specific emotions has significant implications for sectors such as marketing, education, and health care.

Being able to identify people’s emotional responses in specific contexts online can support decision-makers in responding to their individual customers or their broader market. Each specific emotion being expressed in social media posts online requires a different reaction from a company or organization.

Our research demonstrated that different emotions lead to different outcomes when it comes to donations.

Knowing sadness in marketing messages can increase donations to non-profit organizations allows for more effective, emotionally resonant campaigns. Anger can motivate people to act in response to perceived injustice.

While the transformer transfer learning model excels at detecting emotions in text, the next major breakthrough will come from integrating it with other data sources, such as voice tone or facial expressions, to create a more complete emotional profile.

Imagine an AI that not only understands what you’re writing but also how you’re feeling. Clearly, such advances come with ethical challenges.

If AI can read our emotions, how do we ensure this capability is used responsibly? How do we protect privacy? These are crucial questions that must be addressed as the technology continues to evolve.

• This article was originally published on The Conversation by Sanghyub John Lee, Ho Seok Ahn and Leo Paas at the University of Auckland, Waipapa Taumata Rau. Read the original article here.

RELATED VIDEOS

{ https://www.inverse.com/ }

26-05-2025 om 17:11 geschreven door peter  

A Strange, Old Asteroid Is Orbiting Our Sun — NASA’s New Psyche Mission Will Hunt For Its Origin

Psyche has a mysterious origin story, and NASA thinks it's imperative that we learn it.

by Doris Elín Urrutia

 

NASA/JPL-Caltech/ASU

If a novel chronicled the Solar System’s history in a thousand or so pages (roughly the length of the Lord of the Rings trilogy), the scene NASA’s Psyche mission is trying to understand happens on page one.

Asteroid Psyche preserves the memory of the dramatic event that forged it. This dense, potentially metal-rich object is now tucked away amongst thousands of ordinary space rocks in the asteroid belt between Mars and Jupiter, some 2.5 billion miles away from Earth. NASA plans to send a robotic expedition to traverse this distance.

According to NASA, the Psyche mission is currently expected to take off no earlier than October 12th. A three-week launch window for lift-off from Kennedy Space Center in Cape Canaveral, Florida, will remain open for delays.

NASA expects the spacecraft to complete its journey in August 2029. By that time, mission scientists hope that the asteroid’s enigmatic story, which began just 4 million years into the 4.6 billion-year existence of our Solar System, may finally begin to be told.

What is so special about asteroid Psyche?

NASA has commissioned a wave of space rock missions over the past several years. Before this, asteroid researchers traditionally relied solely on telescopes and the meteorites delivered from the great beyond, like natural postcards.

Meteorites are a valuable sample of the Solar System’s start because they preserve clues about the behavior of the material left over from planetary formation. Their method of shipping does sully these packages, however. As they careen and melt through Earth’s atmosphere, they change in significant ways. Nevertheless, meteorites are important. For instance, they suggest to astronomers that most asteroids are made of rock.

But there’s something odder about Psyche that has astronomers excited. For one, it rotates on its side. Second, some of the asteroid’s attributes, though hard to perceive clearly from Earth, suggest Psyche is dense and abundant in iron. If this is confirmed up close with the spacecraft’s three instruments, it would have “lots of interesting consequences,” Psyche mission co-investigator Simone Marchi tells Inverse.

“We have not seen any such object at close range before. All the asteroids that fly by, we think, are mostly made of rock. At least their surfaces are made of rock. So, having to deal with an object that potentially might be metal-rich would open up completely different scenarios in terms of formation and how this object came to be the way it is now.”

Where did Psyche come from?

Three to four million years into the Solar System’s long tenure — or 1/1,300 its current age — something extraordinary forged Psyche.

Juvenile planets might have played a role. As disks of dust and gas swirled around our baby Sun, the material would clump together. The pieces eventually got bigger, but not big enough to be considered planets. Scientists call these planetesimals.

Psyche could be a rare relic from an explosive crash between two planetesimals, Psyche mission co-investigator Bill Bottke tells Inverse.

Planetesimals have enough mass that the denser materials pool to the center, and the lighter stuff sits on top. But since they are still growing, a crash would be powerful enough to melt and extract the core and form something like Psyche.

Another possibility, according to Bottke, is that some still unknown process placed certain materials in one part of the Solar System, and that Psyche formed in a metal-rich pocket. “At the moment, we don’t know which of those is the right solution. So this is where it gets exciting,” he says.

What will the mission find?

When the Psyche mission finally launches, its solar panel wings will unfurl to soak up energy for its journey to the asteroid belt. When deployed, the Psyche spacecraft will be roughly the size of a tennis court, according to NASA.

During its cruise, Psyche will use Mars’ gravity to speed up and put it on the right path. When it gets close to asteroid Psyche in six years, the mission will spend 100 days in an approach phase. Once in orbit around the asteroid, the mission will fly in four different orbits to map and study it. From its outermost orbit, the spacecraft will get the overall shape of the asteroid. Then, each progressively tighter orbit will examine the asteroid’s topography, how its mass is distributed, and map its elements.

Maybe then, Psyche will paint a picture of how our cosmic neighborhood began.

RELATED VIDEOS

{ https://www.inverse.com/ }

26-05-2025 om 16:26 geschreven door peter  

Het racisme achter buitenaardse mummie-hoaxes

Precolumbiaanse lichamen worden opnieuw gebruikt als bewijs voor buitenaards leven.

By Christopher Heaney

Een diagram van een "oude Peruaanse schedel" uit Samuel George Morton's Crania Americana

 (Samuel George Morton)

Peruaanse archeologen zijn het beu om beweringen over buitenaardse invloed op de menselijke geschiedenis te ontkrachten. In 1968 introduceerde de Zwitserse auteur Erich von Däniken's Chariots of the Gods? de mainstream in de theorie dat de Nazca-lijnen, de enorme geogliefen in Zuid-Peru waarvan de vormen alleen vanuit de lucht volledig zichtbaar zijn, landingsbanen waren voor 'oude astronauten'. Archeologen zijn het daar kalm mee oneens en stellen dat het astronomische ontwerpen waren die de woestijn zelf in een observatorium veranderden, of tegensterrenbeelden die overeenkwamen met de donkere ruimtes in de Melkweg, of, meer abstract, kosmologische figuren die bedoeld waren om gezien te worden door hemelwaartse goden, waarvan het oude Peru er veel had. Indiana Jones and the Kingdom of the Crystal Skull uit 2008 gaf een nieuwe draai aan dit oude verhaal, inclusief, voor de goede orde, de buitenaardse wezens met grote schedels die Noord-Amerikaanse ontvoeringsverhalen doorspekken.

Nu zijn Peruaanse wetenschappers woedend over een nieuwe en mogelijk verderfelijke permutatie van de theorie van de "oude astronaut". Een webserie met de naam Unearthing Nazca beweert het onderzoek naar een precolumbiaanse en "mensachtige" mummie weer te geven. Archeologen, die de toegang tot de mummie is ontzegd, maken zich zorgen dat het zo oud is als de makers van de serie beweren, maar dat het eigenlijk inheems en Andes is - een echt menselijk individu dat is verminkt om eruit te zien als een buitenaards wezen. Ze maken zich zorgen dat Unearthing Nazca een vermomde archeologische snufffilm is.

Het succes van de serie is ook een punt van zorg. Sinds de lancering van de serie in juni door Gaia.com - een website die gespecialiseerd is in "bewuste media, yoga en meer" - is de teaser-aflevering van Unearthing Nazca alleen al op YouTube 2,35 miljoen keer bekeken. Het begint met wat op het eerste gezicht een typische zittende Peruaanse mummie lijkt, armen om de knieën geslagen, als een kind dat wacht op zijn ouder. Zijn hoofd is langwerpig zoals die van andere precolumbiaanse mummies, wier samenlevingen de schedel van hun kinderen kunstmatig hebben gevormd om schoonheidsidealen te bereiken of groepsverbondenheid te vertegenwoordigen.

Daar houdt de gelijkenis op. Een Hans Zimmer-achtige partituur klopt, en een expert met een Russisch accent in 'bio-electrografie' - die elders beweert de menselijke ziel te hebben gefotografeerd die na de dood uit het lichaam ontsnapt - verklaart de mummie 'een van de belangrijkste ontdekkingen van de 21e eeuw'. De camera draait in een baan om de mummie en onthult dat deze slechts drie lange vingers aan elke hand en drie lange tenen aan elke voet heeft. Zijn langwerpige kop heeft geen neus, geen oren en grote, zware oogleden. En zijn huid is griezelig, poederachtig wit.

De experts van de video stoppen met het A-woord en laten een reeks vestdragende en in witte jassen geklede "experts" beweren dat röntgenfoto's, CT-scans en DNA- en koolstof-14-tests van het vlees van de mummie onthullen dat dit nieuwe "mensachtige" of "organische wezen", dat ze "Maria" hebben genoemd, geen fraude is. Om meer te weten te komen, werden kijkers aanvankelijk aangemoedigd om de rest van het onderzoek achter Gaia's betaalmuur te bekijken.

De Engels- en Spaanstalige roddelbladen en YouTube-kanalen die verslag doen van de "ontdekking" vullen de lege plekken betrouwbaar in en bewaken de journalistieke integriteit met angstaanjagende citaten: "De 'buitenaardse' mummies van Nazca", trompetterde The Sun half juli, toen de meest prominente promotor van de mummie, een Mexicaanse "ufoloog" en tv-persoonlijkheid genaamd Jaime Maussan, fotografisch en röntgen "bewijs" produceerde van ten minste vier extra "reptielachtige" "mensachtige" lichamen.

Want natuurlijk: wat zouden ze nog meer kunnen zijn?

Mensen, en ook nog eens inheemse.

In 2015 probeerde Maussan een fotografische dia uit de late jaren 1940 te promoten die, zo liet hij doorschemeren, het lijk van een buitenaards kind afbeeldde dat in het zuidwesten van Amerika was gevonden. Meer sceptische ufologen pasten de-blurring-technologie toe op de "Roswell Slide" toen deze werd vrijgegeven, en ontdekten dat een voorheen niet-te ontcijferen plakkaat naast het lichaam onthulde dat het eigenlijk de mummie was van een tweejarige Pueblo-jongen die in 1894 uit de klifwoningen van Mesa Verde was verwijderd. In 1938 keerde de jongen terug naar een museum in een Nationaal Park en in 2015 werd hij gerepatrieerd naar een lokale stam.

Ongelooflijk, Maussan bood vervolgens $ 10.000 aan voor informatie die de "locatie en herstel" van de Pueblo-jongen mogelijk zou kunnen maken.

Deze opname van precolumbiaanse Peruanen in de veronderstelde doofpotaffaire van buitenaardse wezens door de wetenschap weerspiegelt de eerdere verzameling en studie van de inheemse doden. In de 19e eeuw veronderstelden Anglo-Amerikaanse en Europese craniologen en geleerden die kunstmatig gevormde schedels tegenkwamen in Peruaanse graven dat ze ofwel de niet-misvormde overblijfselen waren van een verloren en beschaafd volk dat ze de 'oude Peruanen' noemden, of kunstmatige vervormingen van latere volkeren geïnspireerd door de natuurlijke vormen van die oude Peruanen. Archeologen kwamen tot het besef dat "misvormde" Peruaanse schedels vanaf de kindertijd werden gebonden en gevormd, toen schedelbeenderen nog niet waren versmolten - zonder verandering in schedelcapaciteit en, te oordelen naar de monumentale samenlevingen die hun elites bereikten, zonder handicap voor cognitieve vaardigheden. Maar de opkomst van de ufologie na het "Roswell-incident" van 1947 heeft de zoektocht naar geheime voorouders nieuw leven ingeblazen - en de minder verantwoordelijke beoefenaars hebben oude Peruaanse schedels opnieuw aangeworven als bewijs van de aanwezigheid van "grijze buitenaardse wezens" met grote schedels. Ze speculeren dat de grootste precolumbiaanse prestaties van Peru - waaronder Machu Picchu, volgens een theorie die werd uitgezonden in het History Channel-programma Ancient Aliens - letterlijk niet van deze wereld zijn, het product van een superieur, buitenaards "ras" of hun geleende technologie.

Illustratie van een mummie die in 1836 werd verzameld en uitgepakt door John Harrison Blake (Peabody Museum of Archaeology and Ethnology)

Het gebruik van het woord 'ras' is veelzeggend, omdat het suggereert hoe het hergebruiken van oudere, Europese collecties van niet-Europese lichamen en onderzoek ernaar oude en ontkrachte theorieën over raciale tekortkoming kan reproduceren: dat met name inheemse Peruanen zulke geavanceerde, monumentale samenlevingen niet op eigen kracht hadden kunnen bouwen. ("Theoretici van oude astronauten" claimen bewijs van buitenaardse inspiratie wereldwijd, maar alleen inheemse Amerikanen zien hun lichamen en prestaties als alleen verklaarbaar door buitenaardse aanwezigheid.) Vanaf de 18e eeuw hebben Noord-Europeanen de Spanjaarden ervan beschuldigd de oorsprong van de prestaties van de Inca's te overdrijven of verkeerd te identificeren. Alexander von Humboldt beweerde dat de eerste Inca's eigenlijk Chinezen waren. Het balsemen van hun doden door de Inca's werd in plaats daarvan toegeschreven aan natuurlijke mummificatie door de elementen of aan de verspreiding van Egyptische kennis.

Met de opkomst van specifiek geracialiseerde wetenschap in de 19e en 20e eeuw, werd bewijs voor Indiaans anders-zijn gezocht in de botten van de oude Peruanen. In de jaren 1920 zou een Duitse geleerde en toekomstige SS-officier bevestiging zoeken dat de meest megalithische culturen van de Andes eigenlijk Arisch of Atlantisch waren, en dat hun langwerpige schedels van een hoger, Noord-Europees ras waren. Meer afwijzend namen eerdere geleerden de kenmerkende grootte, vorm en het bezit van unieke interpariëtale botten van oude Peruaanse schedels als bewijs van een gelijkenis met knaagdieren en buideldieren, een tegenstrijdigheid die hun toegeschreven beschaving ondermijnde. In zijn grote aanval op raciale vooroordelen in de wetenschappelijke schatting van intelligentie, The Mismeasure of Man (1981), beweerde Stephen Jay Gould beroemd dat de cranioloog Samuel George Morton uit Philadelphia de gemiddelde grootte van Indiase schedels in zijn collectie had "gekelderd" door een "grote oververtegenwoordiging van een extreme groep - de Inca-Peruanen met kleine hersenen" op te nemen.

Archeologie en musea hebben een lange weg afgelegd in hun studie en weergave van een inheems verleden waar Peruanen trots op zijn, en gesprekken over de repatriëring of meer ethische studie van de inheemse Amerikaanse doden zijn aan de gang. (Gelijktijdig met de vrijlating van Unearthing Nazca was er een massale opkomst bij een nieuwe en beslist niet-buitenaardse show over de Nazca-cultuur in het Lima Museum of Art.) Goulds gebruik van Morton als illustratie van raciale vooringenomenheid in de wetenschap is ook besproken - Morton gebruikte in feite een gegroepeerd gemiddelde van de groepen die onder zijn 'Amerikanen' waren opgenomen, waarbij hij controleerde voor de grotere aanwezigheid van de Peruanen, zodat hun opname het gemiddelde niet zou kelderen.

Desalniettemin is Unearthing Nazca een ondersteuning voor Goulds grotere waarschuwing tegen het beschrijven van niet-Europese lichamen als gebrekkig, abnormaal of niet-menselijk. Met name het internet heeft een platform geboden voor beweringen over de buitenaardse of alt-hominide abnormaliteit van Peruaanse schedels die berusten op de herhaling van oude wetenschap zonder te worstelen met de racistische veronderstellingen achter de statistieken die ze gebruikten. Voorstanders van het idee dat langwerpige Peruaanse schedels van nature voorkwamen, hebben bijvoorbeeld het werk van Morton en zijn cohort omarmd, zoals de Zwitserse auteur die de oude Peruanen vergeleek met buideldieren. Het laat ook zien hoe zombified rassenwetenschap - zelfs als het beweert niet over ras te gaan - echte menselijke lichamen zou kunnen misbruiken.

Het was om deze reden dat Unearthing Nazca het leergierige reservaat van Peruaanse archeologen doorbrak. De problemen begonnen eind vorig jaar, toen de Peruaanse YouTuber Paul Ronceros lokale media ertoe bracht om een eerdere "buitenaardse" of "reptielachtige" mummie te verslaan en de drievingerige hand van Nazca te scheiden, waarvan hij beweerde dat ze waren ontdekt door andere geïnteresseerde partijen dan hijzelf. Op een gegeven moment bracht Ronceros die hand en de eerste "mummie" naar een reeks musea, waaronder het natuurhistorisch museum van de Universiteit van San Marcos in Lima, de oudste universiteit op het halfrond. Volgens het hoofd van de paleontologie van gewervelde dieren van dat museum, Rodolfo Salas-Gismondi - die ook een onderzoeker is verbonden aan het American Museum of Natural History in New York - veranderde Ronceros zijn verhaal toen hij werd uitgedaagd over de voor de hand liggende verzinsel, en beweerde dat het in plaats daarvan een precolumbiaanse "representatie" van buitenaards leven was, gemaakt van een mengsel van dierlijke en menselijke botten. Rond deze tijd raakten Maussan en andere internationale UFO-"experts" erbij betrokken en verklaarden dat de mummies in kwestie - ze bleven zich vermenigvuldigen - verzinsels waren, mogelijk oud, maar dat andere "echte, niet-menselijke biologische overblijfselen" waren.

Dat archeologische menselijke botten mogelijk zijn gebruikt om de "reptielen" mini-mummie van Ronceros en de bijbehorende hand te monteren, was al erg genoeg. Maar Peruaanse wetenschappers hielden hun vuur in het openbaar tot juni, toen Unearthing Nazca de eerder niet-gefotografeerde "Maria" onthulde, wiens dramatische gelijkenis met echte Peruaanse mummies - tot aan een bijna anatomisch correcte CT-scan - suggereerde dat ze geen pastiche was van dierlijke en menselijke botten, maar een echte precolumbiaanse Andes, geplunderd en opnieuw gemaakt omwille van een hoax.

Op basis van de röntgenfoto's van de gemummificeerde handen op Unearthing Nazca, heeft Salas-Gismondi voorgesteld dat ze deel uitmaakten van een precolumbiaanse mummie die vervolgens werd verminkt - twee vingers of tenen die uit elk uiteinde werden afgesneden en opnieuw werden ingezet om het aantal falanges in de resterende drie cijfers te vergroten om te voldoen aan onze buitenaardse popcultuurstereotypen. Zijn skeletachtige ledematen, merkt Salas-Gismondi op, zijn verder identiek aan die van een mens met vijf vingers, wat 'evolutionair gezien niet logisch is'. Om het pakket van "Maria" compleet te maken, zijn haar neus en oren mogelijk weggesneden van wat ofwel een niet verrassend langwerpig hoofd was, of zijn ze weggelaten van een recent gefabriceerd hoofd. Bewijs van alle veranderingen zou gemakkelijk kunnen worden bedekt met het witte, gipsachtige poeder waarvan de pratende hoofden op Unearthing Nazca beweren dat het een droogmiddel is. Het voordeel van het gebruik van een echte mummie is dat het lichaam kan worden onderzocht op monsters van echt precolumbiaans vlees, zoals sommige gemaskerde deelnemers aan Unearthing Nazca worden gezien in naam van "koolstof-14 en DNA-testen". De "experts" verklaren later dat uit dietests blijkt dat de mummie een 1.600-1.800 jaar oude vrouwelijke "mensachtige" was - resultaten die niet zijn geverifieerd door externe partijen.

Maria’s guardians have not let her be examined by established mummy experts. In late June, Peru’s Ministry of Culture announced that it was investigating the possibility that the composition of the mummies were the product of looting. And in July, the organizers of last year’s World Congress on Mummy Studies in Lima—Peru’s actual experts on pre-Columbian remains—denounced Unearthing Nazca, calling upon Peruvian authorities to investigate, find, and prosecute the mummies’ apparent makers for violating Peru’s laws against trafficking in pre-Columbian human remains, which are considered Peruvian cultural patrimony. The Congress’s organizers were particularly galled by the possibility that this assault upon the dignity of an actual pre-Columbian mummy bolstered believers—even in Peru—that Andean culture and achievements owed to “outside help.”

These Peruvian archaeologists and bio-anthropologists have been careful not to say who they believe is responsible for the suspected fraud; the experts on Gaia.com are likewise careful to say that “Maria” was “discovered” by “Mario,” a pseudonymous third party. When reached for comment, Gaia.com’s media representatives say that the organization has only investigated and reported “on facts related to artifacts presented to us,” and “arranged for independent testing including carbon-14 and DNA sequencing.” The on-camera experts involved in the investigation have apparently not been paid, and Gaia.com has never been “in possession of any artifacts.” During this story’s reporting, the paywall for the rest of the episodes of Unearthing Nazca was lowered, releasing them to the open web and possibly helping Gaia answer the charge that it continues to profit from an unraveling story.

But Peru’s mummy experts remain frustrated. In mid-July, one of Peru’s most respected bio-anthropologists, Elsa Tomasto-Cagigao, agreed to debate Maussan and another member of his team—a Mexican naval surgeon whose claims to be a forensic anthropologist have not checked out—live on Peruvian TV.

Maussan took the opportunity to claim that he and his colleagues were being defamed; that they never said it was an ‘extraterrestrial’; that they only sought the truth on whether or not it was a “human being.” But Tomasto-Cagigao wasn’t having it. She laid out the case clearly, patiently, unflappably, observing that no one in Peru’s actual scientific community of mummy experts had been consulted or had seen “Maria” or the actual x-rays other than what was flashed on Unearthing Nazca or in Maussan’s “press conferences.”

“And if they present them tomorrow?” asks the host.

“I’ll eat a cockroach, live, with mayonnaise,” Tomasto-Cagigao replied. “It is not just grave-robbing … Peruvian law says that to extract, alter, or manipulate cultural patrimony without the permission of the state is a crime.”

The interviewer tries to break in.

“I’m not saying that they did it,” she adds, refusing to look at the Unearthing Nazca experts, whose latest episode investigates a mummified pre-Columbian infant whose tiny hands and feet have, or were made to have, three fingers.

“But there’s a crime here.”

{ https://www.theatlantic.com/ }

25-05-2025 om 23:40 geschreven door peter  

Newly Released Documents Shed Light on “UFO Whistleblower” David Grusch’s DOPSR Review

In a recent release of documents obtained via FOIA case 23-F-0946, new information has surfaced surrounding the media-nicknamed “UFO Whistleblower,” David Grusch. Grusch, who has claimed to have knowledge regarding “non-human intelligence”—believed by many to refer to extraterrestrial beings—had made headlines with his story, yet a crucial piece of the puzzle seemed elusive: his Defense Office of Prepublication and Security Review (DOPSR)  submission that he, and the media, often references.

The Black Vault has extensively highlighted the absence of Grusch’s actual approved DOPSR submission. While Grusch remained tight-lipped, a FOIA request filed by The Black Vault has now shed light on the matter from the Department of Defense’s end. Although the recent release still leaves many questions unanswered due to significant redactions, it does provide a more comprehensive picture of how everything went down.

David Grusch

From the documents, it’s evident that Grusch submitted two DOPSR requests for review. The first, an “Interview Question Submission”, was sent on March 7, 2023. His second, a “future” interview question submission, was sent less than a month later on April 5, 2023. Both submissions received approval on April 4, 2023, and April 6, 2023, respectively. Strangely, the responses to Grusch’s interview questions, the most awaited details, were redacted under exemption (b)(6), shielding them from the public eye. This exemption, as stated in the FOIA response letter, protects information that, “…would constitute a clearly unwarranted invasion of the personal privacy of individuals.”

The internal correspondence within the DOD also adds a bit to the story. Security Review Specialist Michelle Whigham expressed concerns regarding vague references made by Grusch about certain “sensitive areas.” Her apprehension was clear in her message to her colleague, Don Kluzik, where she stated, “Although he does not divulge specific sensitive information, the author makes reference to sensitive areas. I just wanted you to review.” Kluzik stated in his response, “Vague references to sensitive areas like this are not a problem. If there had been something more substantial then further review would have been necessary.”

With the answers being redacted in the DOPSR paperwork that Grusch wrote for approval, it is only a guess on what “vague” references and locations they are referring to.

The released documents beg a more significant question: If the DOD has provided a portion of the material, albeit redacted, why hasn’t Grusch shown his requests in full? Such transparency would only bolster his credibility. But by the email exchange above within DOPSR, it seemed like nothing was of detailed note that caused any concern whatsoever, except for “vague” references to facilities which were no problem to them. What else was in the request?

To date, although Grusch’s DOPSR material was referenced in each of his news interviews, and at the UAP hearing, it has yet to be released by Grusch despite being fully cleared for “Open Publication” by DOPSR. Why he has not released it to date remains a mystery. Past attempts by The Black Vault in June of this year to contact Mr. Grusch’s attorney, Charles McCullough, specifically asking about the DOPSR material have remain unanswered.

• Note: The Black Vault will be filing an appeal to argue the redactions.

Document Archive

{ https://www.theblackvault.com/documentarchive/ }

25-05-2025 om 23:19 geschreven door peter  

In May, Sean Kirkpatrick, the director of the Department of Defense’s All-domain Anomaly Resolution Office (AARO), reported that approximately 2% to 5% of UAP sightings appear to represent genuine anomalies. GEIPAN, the unit of the French Space Agency CNES tasked with studying UAPs, reports similar percentages for a subset of its investigations.

As is consistently shown by the re-investment into UAP research on the part of our national security apparatus, the nature of anomalous UAP sightings appears to warrant further investigation. However, this sentiment is not a new one.

Writing for the RAND Corporation in 1968, George Kucher studied the UFO phenomenon and its implications in a report titled “UFOs: What to Do?” which analyzed the phenomenon and called for a centralized reporting program to understand which of nine stated explanations—from novel physical phenomena to extraterrestrial probes—was likeliest to be correct.

The possibility that some UAP could represent extraterrestrial craft was as tantalizing for Kucher in 1968 as it is today. An opinion piece recently published by The Hill discussed present-day reports of anomalous spherical objects that appear to share similar attributes with UAP accounts that date as far back as the 1940s. The author, Marik Von Rennenkampff, then makes a startling assertion: “According to Kirkpatrick, this highly anomalous range of attributes amounts to a UAP profile – a ‘target package’ – that AARO is ‘out hunting for.’”

Given Kirkpatrick’s mention of a UAP “target package” and the existence of anomalous attributes in at least a small percentage of modern sightings, three follow-up questions come to mind. First, are there any grounded theories or evidence to suggest UAPs might be extraterrestrial in origin? Second, if we entertain the extraterrestrial hypothesis, why would UAP reports convey only “anomalies” in sensor and other data rather than appearing as unambiguous structured craft? Third, if we assume for a moment that these anomalies are stealth probes of some kind, what might their observed behaviors suggest about their objectives?

Here, we explore the possibility that some portions of the truly anomalous UAP sightings could be produced by stealth-driven extraterrestrial probes imbued with artificial intelligence (AI) and a complex camouflage system. Given the limitations of our current detection methods, the nature of these UAP sightings suggests that there might indeed be more going on than what can currently be perceived.

Interstellar Machines

Regarding our first question, it is plausible that an extraterrestrial civilization would conclude out of necessity, as humans did in our early efforts to explore the cosmos, that intelligent machines – not manned craft – offer the most robust way to explore the galactic neighborhood. Machines don’t require creaturely necessities, nor do they tire out, grow old, or easily break down under the harshness of interstellar space.

Initial machines might start as craft akin to Voyager 1 or semi-autonomous rovers like Perseverance on Mars. As technology advances, craft such as these would likely be updated to include sophisticated AI capabilities and may be leveraged into a spacecraft swarm that could spread through a solar system, while nano-scale craft may depart for nearby exoplanets. Eventually, newer models might approximate self-replicating Von Neumann probes. These might be, in the words of Professor Allen Tough, “small smart interstellar probes,” which would have advanced AI and the necessary suite of capabilities to arrive at an exoplanet. Such advanced models, like Tough’s probes, have been predicted to arrive before early-generation models.

Writing for The Astronomical Journal in 2019, James Benford explored the idea of “lurkers,” or extraterrestrial probes designed to “observe Earth while not being easily seen.” He suggested that lurkers could be hiding in our solar system, possibly positioned in stable locations, such as at Lagrange points. However, if these probes are sufficiently advanced and have the requisite technologies and interest, we believe they might choose to explore an exoplanet instead of keeping at a distance.

One compelling reason a probe might come to Earth is to learn about our species in advance of making contact. An AI probe might need to gather a lot of information to understand how to communicate, much like an anthropologist working in the field. But unlike an anthropologist dealing with another human community, this AI probe might face a seemingly impossible barrier: how to bridge the communication divide between humanity and an extraterrestrial species.

Published in 1998, Dr. Douglas Vakoch considers the “Incommensurability Problem” of communication between humanity and extraterrestrial species. In this, while physics and mathematics are assumed to be universal, terrestrial and extraterrestrial civilizations would have different models of reality and so would need to find a different way to reach each other. Dr. Vakoch argues for the use of icons over symbols, while contemporary scholars such as Professor Avi Loeb consider the possibility that AI systems from both species could form a communication bridge in the form of an AI emissary.

One might imagine an emissary from late Bronze Age Egypt who would have spent more time either in transit or visiting distant civilizations, such as Cyprus, Canaan, or Mycenaean Greece. Similarly, an AI emissary would invest considerable effort into learning to navigate star systems and, after that, learning – while on-planet – about the alien civilization it found itself in contact with.

Anomalous Phenomena

From this, we can try to answer our second question. If UAPs were truly of extraterrestrial origin, why would they show up as anomalies? Given the barriers of alienness, an AI probe would likely need significant time to observe us to train itself on our data, perhaps as it waited for us to create our own emissary. During this time, stealth capabilities would essentially promote its survival. Intentional obfuscation would help explain the anomalous nature of UAP sightings. We believe, given the large geographical range of sightings coupled with the lack of detections of obvious craft, that if some UAPs are truly of extraterrestrial origin, there might be several stealth extraterrestrial artificial intelligence probes (SEAPs) operating on our planet.

While our proposal might seem speculative, improvements in current technology by governments and private corporations suggest that similar advancements could exist elsewhere. Modern drones, enhanced with AI and surveillance technology, have the capability to identify and differentiate objects in real-time using high-resolution cameras and infrared sensors. These drones can recognize patterns of human activity, allowing them to use GPS data to navigate away from particular areas.

Advanced AI models assess threats as they occur and can react to certain devices and situations. When working together, drones can exchange information regarding observed locations and activities and, if detected, can use AI for evasive maneuvers and can adapt routes based on predictive data analysis. Many of these drones also feature designs that decrease their visibility or audibility, like anti-reflective surfaces, making them harder to detect.

Motives and Intent

This brings us to our final question: If SEAPs account for the truly anomalous UAP sightings, what do these accounts suggest about their objectives? While it’s speculative, if SEAPs do exist, one possibility could be that they operate for information gathering, as indicated by the intricacies observed in some UAP sightings. While there is no way to know what the purpose of this collection might be, we hope it is related to establishing peaceful cross-species communications at some future point.

If SEAPs are a contributing factor to UAP sightings, their operational approach might involve balancing stealth capabilities with data collection. This balance inherently comes with risks. Under these conditions, sightings may be a result of moments when a SEAP took a calculated risk to gather data. Extrapolating from this, one can imagine the SEAP would want to understand which regions of, say, the United States, maximize the opportunity for stealth while at the same time maximizing the total amount of information collected about the people and ecological systems nearby.

As future regional scientists, we think about how geography and human activity interact – and through this lens, SEAPs would certainly need to understand which regions would maximize both protection and opportunities. Case in point, a 2023 report by the RAND Corporation titled “Not the X-Files” conducted a spatial analysis of UAP sightings controlling for variables such as total population, population density, and percent of cloudy days. A key finding was that population density was negatively correlated with UAP sightings. While this could be interpreted in various ways, we believe that this fits with the SEAP theory and suggests a tradeoff between stealth and data-gathering.

In taking this a step further, we considered which regions in the continental United States might offer unparalleled security and viewing opportunities. Regions high in natural features that limit human incursion, such as large lakes, dense forests, rugged mountain terrain, and subterranean caverns, all with population centers nearby, would be favored by SEAPs. In viewing the RAND report’s cluster of UAP sightings, major regions that stand out include the Pacific Northwest, parts of Appalachia, the Front Range of the southern Rockies, and the Finger Lakes region of upstate New York, among others. Each of these regions has been a historical hotbed for sightings and has its own distinct pattern of UAP activity.

It’s challenging for us to imagine the strategies an advanced intelligence might employ, given that we’ve never encountered one. While it’s not a direct comparison, think of the way some creatures, like chameleons, use camouflage in their environments. Would a passing insect realize that there’s a more sophisticated being right beside it, or would it merely go about its business, unaware? The insect might not even recognize the difference. In the same way, given the unfamiliarity of an extraterrestrial, it might be presumptuous for us to assume we’d readily recognize or comprehend their presence on Earth.

Even after extensive research by both scientists and government agencies, some UAP sightings continue to defy explanation. Among the myriad of theories is the speculative idea of stealth-designed advanced extraterrestrial technology. Given the observations and theories discussed, further exploration of our SEAP hypothesis could provide additional insights into the UAP phenomenon. Researchers should consider the implications of truly advanced extraterrestrial technology operating on our planet and design a thorough, systematic framework to potentially gain deeper perspectives into the UAP question.

• Courtney Bower is a doctoral student in regional science at Cornell University.
• Elizabeth Redmond, who also attends Cornell, is a master’s student in regional science.

RELATED VIDEOS

{ https://thedebrief.org/category/tech/ }

25-05-2025 om 22:53 geschreven door peter