UFO'S of UAP'S, ASTRONOMIE, RUIMTEVAART, ARCHEOLOGIE, OUDHEIDKUNDE, SF-SNUFJES EN ANDERE ESOTERISCHE WETENSCHAPPEN

Americans were seeing things in the sky during the summer of 1947. A private pilot, Kenneth Arnold, was searching for a missing Marine Corps plane near Mount Rainier, Wash., when he saw nine “extremely shiny” objects “shaped like saucers” flying at 10,000 feet. Around that same time, a rancher in Roswell, N.M., found debris scattered across his land. Soon the Air Force’s 509th Bombardment Group at Roswell Army Air Field agreed among themselves that the rancher had found a crashed flying saucer—before announcing that the discovery was really a weather balloon. (The Air Force later revealed it was part of a secret program to monitor Soviet nuclear tests.)

Kenneth Arnold UFO Sighting, 1947

The public was confused, curious and a little afraid. At St. Joseph’s Church in Grafton, Wis., something crashed into the lightning rod on the church roof. The Rev. Joseph Brasky went outside and found a warm metal disc, 18 inches in diameter, with “gadgets and some wires.” The mysterious craft looked like a circular saw blade.

It was.

Father Brasky, like many other practical jokers that summer, wanted to have a little fun at the expense of the media. Hoodwinked reporters were subjected to his collection of trinkets, including “bass bottles”—beer bottles outfitted with the head of a fish—and Fish Tales, his self-published book of angling stories. But though many unexplained sightings were proved to be hoaxes, they continued beyond that summer. Something, it seemed, was in the sky.

"Around 8:15 on the first night of the carnival, among the aerialists and rides, his searchlight spotted a 'glowing disc.' And this was not a one-time occurrence."

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In April 1949, the Rev. Gregory Miller, the pastor of Saints Peter and Paul Church in Norwood, Ohio, wrote to the Archdiocese of Cincinnati with two requests. The parish school needed an expansion. Also, the nuns who taught at the school had been living at nearby Regina High School, but their quarters were “becoming crowded,” and they needed a new residence at the parish. Father Miller had a plan to deal with both challenges: He would hold a festival that August to raise money for the building fund.

The Saints Peter and Paul Jitney Carnival was approved for Aug. 19 through 21. The Sensational Kays and The Three Milos, two famous high-wire acts, were booked. There would be free entertainment—but also “fun for a nickel.” An Army surplus searchlight, owned by the parish, was used to attract crowds. The light was operated by Sgt. Donald R. Berger of the University of Cincinnati’s Reserve Officers’ Training Corps.

Manning a military searchlight in late August was no comfortable task, but Sergeant Berger’s job would become more difficult than he ever imagined. Around 8:15 on the first night of the carnival, among the aerialists and rides, his searchlight spotted a “glowing disc.” And this was not a one-time occurrence. Nine times in the following months, the parish searchlight would illuminate the impossible: a flying saucer. Unlike Father Brasky’s saw blade, the case at Saints Peter and Paul remains unsolved.

Making Sense of Mystery

The early days of flying saucer reports were full of practical jokes—along with serious, confounding sightings from military officers and pilots. Readers, and most reporters in the media, were not sure how to juggle such a contrast. From the start, the problem with flying saucers has been, among other things, a semantic one: If U.F.O. stands for unidentified flying object, then any attempt to categorize a sighting makes it an identified flying object—something else entirely.

Even today, whenever we talk about U.F.O.s, we are engaging in endless conjecture. We are always trying to imagine what they might be. With our eyes to the heavens, squinting at fast-moving discs and sporadic lights, the mind wanders. Yet in the mid-20th century, enough people reported strange objects in the sky that the government took notice. Project Blue Book, the Air Force’s official study of U.F.O.s, compiled over 15,000 sightings between 1947 and 1969. Nearly 700 were labeled unexplained, but another 1,000 were categorized as unknown. While the difference remains debatable, and is likely a result of poor terminology, the conclusion is clear: Although most U.F.O. reports were easily and eventually explained, a small number were scientifically curious and enigmatic.

"U.F.O.s and faith both occupy a surreal space: the porous border region between the prosaic and the profound."

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Scientifically curious and enigmatic, though, does not make for great entertainment. Aliens do. The rest is cultural history. From the rise of the contactee movement (people who claim to have had contact with extraterrestrials) to popular films like “Close Encounters of the Third Kind” and TV series like “The X-Files,” U.F.O.s have become interchangeable with aliens. If an object courses through the sky, we reason, someone, or something, must be flying it.

These sightings are certainly interesting to U.F.O. buffs, but what do they have to do with the Catholic Church—beyond a few priests who saw strange objects in 1949? U.F.O.s and faith both occupy a surreal space: the porous border region between the prosaic and the profound. Imagine a woman sees a glinting disc in the night sky. She first thinks it is a star, but then watches it bounce and bobble and speed into the distance. She might scratch her head and move on, but if she keeps thinking about that light, she must make a decision based on conjecture. Either she saw something entirely reasonable and typical—a plane, the planet Venus, a spotlight aimed at the sky—or she accepts that she has an unknown experience. And once she accepts the fragility of her perception, she opens the door to even more possibilities.

Thinking about U.F.O.s can be an exercise in theological speculation, a way to consider what might happen if the prosaic instantly became profound. Such speculation is healthy for Catholics, particularly because it can reveal how we might seek to neuter our faith of its mystery. In the same way that we might rush to explain a strange light in the sky, we might seek to explain God in purely rational and realistic terms—a theology of convenience. Because the church has hesitated to offer firm teachings on the existence of aliens, theologians and philosophers have filled that space with wonder. As early as the 14th century, the French priest John Buridan, in a response to Aristotle’s De Caelo (“On the Heavens”), wrote, “It must be realized that while another world than this is not possible naturally, this is possible simply speaking, since we hold from faith that just as God made this world, so he could make another or several worlds.” Father Buridan’s suggestion here is that all things earthly—and cosmically—are possible through God.

Astronomers have had to parry questions about aliens for years. Guy Consolmagno, S.J., the director of the Vatican Observatory, has tried to be firm with U.F.O. enthusiasts, writing on his personal website in 2013, “I do not know of any credible evidence at all that there has ever been contact of any form between extraterrestrial aliens and Earth. Period. I cannot imagine a circumstance where such contact could be kept secret for very long. And I say this, not only as an active astronomer for 40 years, but also as someone who knows lots of people in the SETI [Search for Extraterrestrial Intelligence] community (who would love to have such evidence), and as someone who’s been an officer in the American Astronomical Society and in the International Astronomical Union. If there was something like this going on, we’d all be talking about it. There isn’t, and we aren’t.”

Michael Burke-Gaffney, S.J., a Canadian priest who is an astronomer and professor at St. Mary’s University in Halifax, Nova Scotia, had an extensive personal interest in U.F.O.s—even covertly investigating them for Canada’s National Research Council and the Royal Canadian Mounted Police. In 1966, after the noted astronomer and ufologist J. Allen Hynek penned an infamous letter to Science magazine offering seven reasons why U.F.O.s merited scientific study, Father Burke-Gaffney responded with his own letter. He takes a more cautionary tone. Until we identify mysterious “atmospheric phenomena,” he asks, should not scientists strive “(i) to exhort people to have patience, and (ii) to remind them that, up to the present, U.F.O.s have furnished no evidence of extraterrestrial beings, and (iii) to point out that the existence of extraterrestrial little green men is no more firmly established than that of leprechauns?”

There is no official Vatican position on U.F.O.s and aliens, although in 2014 the Vatican Observatory co-hosted a conference on the subject with the University of Arizona’s Steward Observatory, called “The Search for Life Beyond the Solar System: Exoplanets, Biosignature and Instruments.” The next year, Pope Francis gave an interesting responseto a question about extraterrestrial life: “In every case I think that we should stick to what the scientists tell us, still aware that the Creator is infinitely greater than our knowledge.”

Of Skeptics and Sightings

George Coyne, S.J., was director of the Vatican Observatory from 1978 to 2006, when he retired to focus on teaching. He is known for examining the intersections between faith and science, earning him the respect of religion skeptics like Richard Dawkins and the late Stephen Hawking. Father Coyne told me he is “very skeptical of all U.F.O. sightings of which I am aware.” I asked him if extraterrestrials are worthy of serious theological or scientific inquiry, and he pointed me toward a paper he had written for the anthology Many Worlds: The New Universe, Extraterrestrial Life, and the Theological Implications.

Father Coyne’s essay, “The Evolution of Intelligent Life on Earth and Possibly Elsewhere: Reflections From a Religious Tradition,” offers a route forward. Father Coyne warns we should not study U.F.O.s in the hopes of somehow understanding the mysteries of God.

When we view God as “explanation” for the world, Father Coyne writes, using the “rational processes of science” in a manner not appropriate to their purpose—we ignore Scripture and tradition, which shows “God revealed himself as one who pours out himself in love and not as one who explains things.” Though science and faith intersect, we should not expect science to reveal a proof for faith. Perhaps, Father Coyne writes, we should look to the limitations of science and consider the “very nature of our emergence in an evolving universe and our inability to comprehend it, even with all that we know from cosmology, may be an indication that in the universe God may be communicating much more than information to us.”

“I do not know of any credible evidence at all that there has ever been contact of any form between extraterrestrial aliens and Earth. Period."

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In this conversation, U.F.O.s are too prosaic and tenuous to be of use. As for extraterrestrials, Father Coyne argues that theologians must consider that the idea of life elsewhere in the cosmos “strains [the] anthropocentric revelations of God to his people.” He asks good questions without easy answers: Did God also redeem extraterrestrials from their sin? Did Jesus give up his life for them so that they might also be saved?

Searching

Father Gregory Miller had been at Saints Peter and Paul since 1938. His brother Norbert was a priest at nearby St. Vincent Ferrer Church. A third brother, Cletus, was a longtime priest at a third Cincinnati-area parish, Annunciation Church.

Cletus was with Gregory at Saints Peter and Paul on Oct. 23, 1949. By that date, Sgt. Berger, the searchlight operator, had seen an object similar to the one seen on the night of the August carnival on two subsequent occasions, and he was back at the church with the two priests, as well as Sgt. Leo Davidson of the Norwood Police Department, Robert Linn, the managing editor of The Cincinnati Post, and Leo Hirtl, a columnist for that newspaper. According to Mr. Berger’s observation log (published by Leonard Stringfield, an Ohio U.F.O. researcher), the men saw the flying disc in the sky, and then saw two groups of five triangular objects coming out of the disc.

Mr. Hirtl was skeptical, claiming that they had seen geese that glowed in the light. Father Miller stood by his story, even getting into an argument years later with Mr. Hirtl on the Cincinnati TV station WCPO during a special program on “flying saucers.”

Father Cletus agreed with his brother. He described the smaller objects as shaped “like the apex of Indiana arrowheads.” At the time, Father Cletus was dean of the Institutum Divi Thomae—a unique graduate research institute established by the Archdiocese of Cincinnati. The research was directed by Dr. George Sperti, previously a director of the Basic Science Laboratory at the University of Cincinnati. Dr. Sperti, a Catholic, later told Cincinnati Magazine in a 1972 interview that one of the goals of the institute was to demonstrate that there is “no conflict between religion and science.”

Under the direction of Dr. Sperti and Father Miller, the institute was responsible for an interesting array of inventions. It developed Preparation H, Aspercreme, a tanning lamp, a meat tenderizer and even a method of freeze-drying orange juice—while working on their central goal of cancer research. U.F.O.s were not in their repertoire.

"The sightings near Cincinnati continued through the winter and into the spring."

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The sightings near Cincinnati continued through the winter and into the spring. One relatively consistent witness was William Winkler, who owned a printing company—but also was a “dabbler in things scientific,” according to The Cincinnati Post. “It’s not a flying saucer. Maybe it’s a base for flying saucers,” he conjectured. Mr. Winkler sent a letter about the sightings directly to General Vandenberg—the Air Force chief of staff—complaining about bungling F.B.I. agents and asking forgiveness for his handwritten letter (“My secretary has gone for the day.”).

At this time, Project Grudge, a precursor of Project Blue Book, had taken an interest in the Norwood sightings and sent a few members of their Office of Special Investigations to the parish. Those agents, along with two professors from the University of Cincinnati—D. A. Wells, from the physics department, and Paul Herget, from the astronomy department—were with Father Gregory Miller at the sighting on Dec. 20. Both scientists were dismissive, telling the Cincinnati Post that it was “an optical illusion” or an “illumination of gas in the atmosphere.” Mr. Herget explained, “We need an explanation to squash people’s fears.”

Mr. Herget might have said too much. The investigator Leonard Stringfield interviewed R. Ed Tepe, then-mayor of Norwood, who was also present at the Dec. 20 sighting. He explained that Mr. Wells was “there with camera and protractors and was in frequent ‘hush-hush’ with the Air Force investigators,” before calculating that the size of the disc “was approximated to be 10,000 feet in diameter.” In context, his comments sound like a cover-up.

“The last word is up to experimental science. There is nothing else to do for the theologians but wait.”

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Mr. Stringfield also claims that Father Miller had film of the object, taken during the sighting on Oct. 23 by Sgt. Davidson. The film was reportedly shown to a closed audience at the studios of WCPO in 1952 but, like so many other elements of the Norwood case, has since vanished.

According to David Clarke in his book How UFOs Conquered the World: The History of a Modern Myth, that same year Domenico Grasso, S.J., a Vatican theologian, said the Holy See had debated the existence of alien contact after the flurry of U.F.O. sightings, concluding: “The last word is up to experimental science. There is nothing else to do for the theologians but wait.”

Whatever the Miller brothers saw, it was attracted to that searchlight. That seems like too convenient a metaphor, but how else do we think about the unexplained? Between August 1949 and March 1950, a U.F.O. visited Saints Peter and Paul Church. That is all we know. The moment we identify it, it stops being a mystery.

In the months after the sighting ended, Father Miller was back to writing the archdiocese. A section of the school boilers needed to be replaced. They needed to renovate the pews, choir stalls and church throne. That November he hoped to raise money to resurface the blacktop on the school playgrounds and parking lot by holding a turkey raffle and bazaar. No searchlight was required.

Sleep Paralysis or entity possession? shadow people, old hag syndrome, alien abduction

''We have a framework for it, but in North America there's no concept for people to understand what has happened to them,'' Professor Fukuda said. ''So if Americans have the experience and if they have heard of alien abductions, then they may think, 'Aha, it's alien abduction!' ''

Sleep paralysis was once thought to be very rare. But recent studies in Canada, Japan, China and the United States have suggested that it may strike at least 40 percent or 50 percent of all people at least once, and a study in Newfoundland, Canada, found that more than 60 percent had experienced it.

There, as in Japan, people have a name for the condition and some scholars believe that people are therefore more likely to identify it when it happens to them. In Newfoundland, it is called ''old hag'' because it is associated with visions of an old witch sitting on the chest of a paralyzed sleeper, sometimes throttling the neck with her hands.

Sleep paralysis seems to have been described since ancient times, and an episode appears in ''Moby Dick'' and perhaps also in the 18th century Henry Fuseli painting, ''The Nightmare,'' which shows a goblin sitting on the stomach of a sleeping woman. What is striking is that although the symptoms of sleep paralysis are generally very similar, the images in the hallucinations and the interpretation of them seem to vary.

Europeans seem to have interpreted ancient sleep paralysis as assaults or abductions by witches taking them off for a forcible ride on a broomstick. Chinese called it ''gui ya,'' or ghost pressure, and believed that a ghost sat on and assaulted sleepers.

In the West Indies, sleep paralysis was called ''kokma'' and meant a ghost baby who jumped on the sleeper's chest and attacked the throat. In old Japan, it sometimes seems to have been interpreted as a giant devil whose foot came down on the sleeper's chest.

''People will draw on the most plausible account in their repertoire to explain their experience,'' said Al Cheyne, an associate professor of psychology at the University of Waterloo in Canada. ''Trolls or witches no longer constitute plausible interpretations of these hallucinations. The notion of aliens from outer space is more contemporary and somewhat more plausible to the modern mind. So a flight on a broomstick is replaced by a teleportation to a waiting spaceship.''

Dr. Cheyne said that in a survey he had worked on involving more than 2,000 people identified as experiencing sleep paralysis, hundreds described experiences similar to alien abduction.

''A sensed presence, vague gibberish spoken in one's ear, shadowy creatures moving about the room, a strange immobility, a crushing pressure and painful sensations in various parts of the body -- these are compatible not just with an assault by a primitive demon but also with probing by alien experimenters,'' Dr. Cheyne said. ''And the sensations of floating and flying account for the reports of levitation and transport to alien vessels.''

In recent years there has been a huge increase in the number of people who insist that they have been kidnapped by alien creatures from outer space, perhaps subjected to medical experiments and then released again. These claims have been a bit of a scientific puzzle, because they strike most people as utterly wacky and yet they are relatively widespread. One well-publicized (and widely criticized) Roper Poll published in 1992 suggested that nearly four million Americans reported experiences akin to alien abduction.

Surprisingly, one study found that these people were no more fantasy-prone than the general population and had slightly higher intelligence. Many shun publicity and show signs of feeling traumatized and humiliated.

Several scholars have found that people are more likely to report alien abductions when they have been exposed to movies or books about the idea. Simon Sherwood, a researcher on sleep paralysis in England, said that in one case study he gathered, a regular sufferer of sleep paralysis watched an alien film and then had a hallucination of ''little blue aliens'' inserting a metal probe into his forehead.

What Makes Sleep Paralysis So Terrifying?

The growing professional literature on sleep paralysis has often mentioned the parallels with reports of alien abductions. Still, many scholars are reluctant to research the connection for fear of tainting their reputations. Others say that a connection is plausible but unproved.

Tomoka Takeuchi, a Japanese expert on sleep paralysis who is conducting research at Brock University in Ontario, Canada, said that a connection might eventually be demonstrated scientifically but added: ''I hesitate to speculate too much.''

Those who believe in alien abductions deny that sleep paralysis could be behind it all. John E. Mack, a Harvard University Medical School professor who is the most prominent defender of the possibility of abductions, argues that sleep paralysis simply does not fit the evidence. He notes that at least a few abduction reports come from remote places where people are not exposed to movies or tales of U.F.O.'s, and that many happen in daylight and involve people who seem to have been awake and alert.

Other defenders of abduction theories say aliens may be clever enough to use sleep paralysis in their kidnappings.

Sleep paralysis researchers say that as many as 60 percent of intense abduction experiences were linked to sleep, and some of the reported symptoms -- noises, smells, paralysis, levitation, terror, images of frightening intruders -- are very similar to those of sleep paralysis.

Still, sleep paralysis cannot be a full explanation because some reports of alien abduction do not involve sleep. Leonard S. Newman, a psychologist at the University of Illinois at Chicago who has studied alien abductions, argues that they are false memories -- in some cases triggered by sleep paralysis but at other times by daydreams or fantasies.

''People, especially when they are hypnotized, can easily weave together images, dreams, fantasies and things that they might just have heard or read about into elaborate pseudo-memories that they are confident are real,'' Professor Newman said in an E-mail interview.

So what is sleep paralysis?

Even after many years of study, particularly in the last decade, it remains mysterious. Experts have trouble even saying definitively whether a person is asleep or awake during sleep paralysis.

''In the classic definition, you are awake,'' said Emmanuel Mignot, director of the Center for Narcolepsy at Stanford University Medical School. ''But in practice, there's a gradient between being awake and being in REM sleep,'' he said, adding that sleep paralysis lies in a murky place on that slope.

During REM sleep -- the period when rapid eye movement takes place -- the body essentially turns itself off and disconnects from the brain. This is a safety measure, so that people do not physically act out their dreams, and it means that people are effectively paralyzed during part of their sleep. Even automatic reflexes, like kicking when the knee is tapped, do not work during REM sleep.

Sleep paralysis seems to occur when the body is in REM sleep and so is paralyzed and disconnected from the brain, while the brain has emerged from sleep and is either awake or semiawake. Usually after a minute or two the spell is broken and the person is able to move again, as the brain and body re-establish their connection.

Just what is going on in the brain during sleep paralysis is unclear. The person experiencing the paralysis certainly feels completely awake and ''sees'' the room clearly, but laboratory experiments in Japan show that sometimes people experiencing sleep paralysis do not even open their eyes.

Sleep paralysis sometimes runs in families and appears to have a genetic component. Although it is normally harmless, some scholars believe it may be linked to a pattern of unexplained deaths among Hmong and other groups in Southeast Asia. The victims are usually healthy young people who die in their sleep, sometimes after fighting for breath but without thrashing around, and their faces show grimaces of terror.

Among ordinary people, sleep paralysis occurs most often after jet lag or periods of sleeplessness that interrupt normal REM patterns. Men and women seem to suffer it at equal rates, and although it is most common in the teen-age years, it is reported at all ages.

Aside from witchcraft and alien abduction, sleep paralysis is also sometimes mentioned as a possible link to shamanism and to dream interpretation and even to near-death experiences. But for many sufferers, the growing research in the field is reassuring simply because it demonstrates that they are not alone in their terrifying night-time paralysis and hallucinations.

''Sometimes I'm just glad that I didn't live a long time ago,'' said Mr. Terrillon, the Canadian physicist in Japan. ''Because maybe people who had this in the olden days were put in madhouses.''