Contemporary fascination with unidentified air phenomena (UAP), commonly known as UFOs, took place in 2017 with the New York Times report on strange meetings of American military pilots.
Since then, congress interrogations, exposurers and public discussions have fueled speculation about what the government really knows. While some remain skeptical about extraterrestrial visits, the era discovered questions about government knowledge, potential programs and the very nature of UAP experience.
Religious studies, Professor Diana Walsh Pasulka, who studies UAP's experience as a unique form of American religion, the journey began during research on Catholic history, in particular how faith in the afterlife and other worlds manifested in popular culture.
Archival work of stripes over the Catholic doctrine of cleaned brave -year -old documents describing air phenomena observed by Europeans. These accounts, often interpreted by a religious lens, described “flying houses”, “small beings about three feet and shiny”, and even airy balls entering the monasteries, considered souls from Purgatory.
These historical observations hit the strip with their amazing similarity to contemporary UAP reports.
Her skepticism began to decrease after taking part in the MUFON (Mutual UFO Network) conference, in which the first -hand reports from the UAP meeting reflected the historical narratives she discovered.
“It sounded very similar to the journal, which I had reports about Catholics in Europe”, he said “Interesting times” in the podcast. This led to more intensive research and, surprising, communication from people in aviation companies and the army.
Modern meetings of UAP, explains the rag, often includes a person who witnesses an air phenomenon, sometimes leading to an intensive event “experiencing” with perceived telepathic communication.
These experiences that can be transformational often include people who believe that they have received special information, often about future disasters.
The common trail of “foreign abductions”, in which units are taken aboard spacecraft, also has historical similarities. Pasulka indicates that paintings from the fourteenth and fifteenth centuries depict souls rising into “air spaces”, reflecting the contemporary narrative of the entrance to the spaceship.
“So in the classic picture of the abduction of strangers you see a farmer, in general, which is abducted to a spacecraft. This is a meme that we see. We also see a cow – they enter a spaceship,” she said.
“If you see how the souls in Purgatory show in paintings from 1400, 1500, you will also see that they rise into the aerial spaces. So there are people.
Pasulka combines these phenomena with the work of Jacques Vallée, an outstanding UAP researcher who associated contemporary observations with historical folklore, especially fairy. Vallée argued that this “persistent phenomenon in human history” is simply interpreted with the arrival of the cosmic age.
Pasulka agrees, suggesting that the idea of UFO “kidnaps this long -term idea of angels and similar things”, around 1947, when it intertwined with the concepts of space and foreign life.
Pasulka assumes that the belief of UAP is a new, decentralized form of religion, as opposed to traditional organized denominations with central authorities. Thanks to the possibility of registering and sharing online experiences, individuals are less likely to look for one prophet and are more likely to engage in current discussions on various interpretations.
While cults such as Raëlism and the Nation of Islam (which includes extraterrestrial narrative in the Islamic frame) represent more structured religions of UAP, Pasulka believes that the modern landscape is much more fragmented. The lack of a uniform “pope” or a single narrative allows for smooth, evolving “religiosity”.
Studies of the rags led to surprising interactions with people from legal aviation companies and people from a safety experience, who often called their investigation of UAP “work of a hobby”.
Those people who sometimes visited the places of “recovery of failure” and sought scientists for anomal analysis of debris, provided passulce insight into the secret world.
Although it is not clearly direct payment of the government for these “work hobby”, it implies that these activities were absent, but conducted by people with official abilities.
These interactions, in combination with the accounts of many people who are witnessing “air phenomena that are not ours, and are not Russia or China,” convinced the Pasul about the objective reality of the UAP phenomenon.
“They have to conduct their own research. So I don't talk to faith in UFO or UAP, but I found that I definitely met something in it when I met so many people who connected with phenomena through their work, which happened that they did not take them to the stratosphere, running the rockets into space.
“And when you meet 10 of these people and they all have similar reports, it is interesting. It changes their mind. These people are not public – some of them are, but most of them are not. They do not want to be associated with this work. They do not want people to know about it. And they are everyday Americans.”
She also observed the “hitchhiking effect”, in which people experiencing intensive UAP meetings report a constant, often working similar to poltergeists that follows. This phenomenon, strikingly similar to fraud in religious traditions, sometimes encourages individuals to look for solving their own religious practices.
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