THE SECOND BOOK IN VALLEE’S 3-BOOK “SUMMATION” OF HIS VIEWS
Jacques Fabrice Vallée (born 1939) is a French astronomer, computer scientist, ufologist, and author. He also was the person who served as the model for ‘Claude Lacombe’ in the movie, ‘Close Encounters of the Third Kind.’
He wrote in the Introduction to this 1990 book, “I have not forgotten the galactic statistics: I believe the probability for the existence of planetary systems similar to ours throughout the universe is overwhelming. Like many of my peers, I have been inspired by Teilhard de Chardin’s general view of a great spiritual potential permeating the cosmos I believe that life and consciousness are manifested on distant worlds… For the past forty years those who believe in UFOs have assumed that these objects were the product of a civilization of space travelers… I have found myself gradually at odds with that interpretation. In the process I have uncovered major contradictions between the extraterrestrial hypothesis (ETH) and many UFO reports, including ‘abduction’ cases. In my earlier works, most notably in 'Dimensions,' I have enumerated the difficulties of the extraterrestrial theory and the … abduction reports. I will not repeat the details of the argument here…” (Pg. 13)
He continues, “Once these three domains---cults, mutilations, and government activity---are excluded, we are left with what I regard as the core of the UFO problem: a mass of bewildering data coming from sincere observers who have been confronted with an unexplained source of energy affecting them in their physical environment in their spiritual outlook. What distinguishes this book from much of the UFO literature is that essential information was obtained (1) by the author himself, (2) from firsthand sources, and (3) at the site… I offer this report on my field work as a first step on this long and exciting road.” (Pg. 17)
He recounts one UFO witness, and comments, “I have mentioned that Mrs. Anderson, the main witness here, was ‘very religious.’ That … turned out to be an understatement. The belief structure that surrounds the family is typical of a mystical obsession that borders on cultism. This obsession is widespread in the Redding area, where channeling, speaking in tongues, and other spiritual practices flourish under the combined impetus of fundamentalist Christian sects and occult beliefs that have grown since the Sixties… these two currents... blend to produce the peculiar philosophy of many small communities in northern California… One finds communities there that worship Jesus as an ‘Ascended Master’… and groups that await the day when the Lemurians will emerge from the depths of the earth to board their spaceships.” (Pg. 74)
He suggests, “if UFOs are spacecraft piloted by beings from another planet, why should the witnesses find themselves under unprovoked physical attacks by invisible entities? … Yet [such reports] are consistent with another paranormal domain. The literature of religious miracles and the lives of mystics abounds with well-documented accounts of physical manifestations, including beatings, that are usually classified as possession phenomena or manifestations of so-called evil powers… This body of literature should be diligently studied by those who are serious about investigating UFO sightings.” (Pg. 82)
He outlines, “As an alternative to the extraterrestrial hypothesis, I propose to regard the UFO phenomenon as a physical manifestation of a form of consciousness that is alien to humans but is able to coexist with us on the earth. When the object we call a UFO is visible to us in the reality of everyday life, I think it constitutes both a physical entity with mass, inertia, volume, and energy, and a window toward another mode of reality. In this alternative reality the witnesses describe psychic manifestations reminiscent of our own dreams… like our dreams, they may shape our lives in ways that we do not fully understand.” (Pg. 131)
He notes, “The response of the ufologists to the confusion of the abductees has been disastrous. By taking the symbolic displays at face value, and by hypnotizing the witnesses in an effort to dispel their confusion, many well-meaning researchers have actually reinforced the alternative reality induced by the UFO sighting, thus … losing sight of the main experience. Hypnosis… unfortunately has become a fanatical obsession with American UFO researchers today… investigators untrained in clinical hypnosis have undoubtedly created false memories in their subjects in response to leading questions and subtle cues… Hypnotic regression of abductees is not the sort of active measure we need. Instead, we should recognize the UFO as a reality transformer, and we should carefully scrutinize the symbolic process it induces in the subject’s consciousness.” (Pg. 142-143)
Later, he adds, “The experts I consulted, when I showed them the UFO literature, were amazed and upset at the superficial conditions under which UFO investigators used hypnosis. Unanimously, they considered it unethical for anyone who had already reached a strong personal conclusion about UFOs to interrogate a witness under hypnosis… Even when they are careful to avoid leading questions and blatant contagion, their belief system is already obvious to their subjects and it can only be strengthened by the hypnotic process.” (Pg. 156-157)
He continues, “Yet I cannot agree with [skeptic] Philip Klass’s conclusion that the witness is making up the whole episode. The abduction experience is real, even if the ‘missing time’ is filled in after the fact with fictious material. I have a problem with the very concept of ‘missing time’ for the simple reason that the time in question has never been shown to be missing in the first place in the timeline of the abductee… it is not necessarily true that time is passing at the same rate within the region of space occupied by the phenomenon.” (Pg. 157)
He goes on, "Even if we disagree with skeptics like Mr. Klass, we must acknowledge the fact that … we may… not be any closer to an understanding of the precise nature of UFOs. None of the abductees have provided verifiable information on their origin and purpose. On the contrary, every theory logically deduced from the data leads to absurd conclusions. Budd Hopkins’s conclusion, for instance, that the ufonauts’ purpose is genetic experimentation and hybridization as part of a scientific mission, is contradicted by several obvious facts: even in our current primitive knowledge of medicine the operations performed on the abductees by the aliens would be… unnecessary, and unreliable. Simpler procedures could yield more accurate results without leaving scars… We are compelled to conclude that many abductions are either complete fantasies… or that actual beings are staging simulated operations… in order to release into our culture certain images that will influence us toward a goal we are incapable of perceiving. Neither theory is completely satisfactory.” (Pg. 158-159)
He points out, “Most ufologists life in big cities and work from newspaper clippings mailed to them or from interview reports by local volunteers. They may verify the information over the telephone, but they rarely travel in person to the site of the events they write about. Those who review their books, and the skeptics who criticize them, are concentrated in offices in New York and Washington, or on academic campuses … Thus most of the arguments about some of the key cases in this field are conducted on a purely intellectual level, unpolluted by contact with reality, and without anyone having actually spoken to the witnesses at the remote site where the event took place. No wonder the public and the scientific community are getting a confused, distorted, and often sensationalized picture of the situation.” (Pg. 177-178)
This book will be of great interest to those studying UFOs and related topics.