Ring (1992) finds Grosso’s ideas highly relevant to his own study of close-encounter experiences. Like Grosso, Ring regards such experiences as evidence for the evolution of consciousness. More specifically, he sees them as “helping to develop our latent capacities for imaginal perception” (p. 240). Ring’s use of the term imaginal should not be confused with imaginary. The distinction between the terms stems from the work of Corbin (1972) who hypothesized the existence of an alternate reality accessed by visionaries and mystics during altered states of consciousness. Corbin describes this world as ontologically real, that is, as real or more real than that experienced during everyday consciousness. Ring argues that abduction experiences come from contact with this imaginal realm, and that “it can be expected that over time the evolutionary momentum [associated with these experiences] will establish and stabilize these imaginal domains as our shared reality.” (p. 240)
Ring and Grosso are not the only students of ufology to argue for a connection between UFO phenomena, other realities, and evolutionary forces. Thompson (1991) sees archetypal imagery in UFO encounters. McKenna (1987) suggests that “the extraterrestrial is the human oversoul in its general and particular expression on the planet” (p. 17). Strieber (in Dabb & Langevin, 1990), considers the aliens as “midwifing our birth into the nonphysical world — which is their origin,” and representative of “an evolutionary step beyond ours which has emerged into our world as a result of actions on the non-physical plane” (p.4 1). Vallee (1990) suggests that “in a Jungian interpretation … the human unconscious could be projecting ahead of itself the imagery which is necessary for our own long-term survival beyond the unprecedented crises of the 20th century” (p. 116). Mack (1994) concludes that “the abduction phenomenon, it seems clear, is about what is yet to come. It presents, quite literally, visions of alternative futures” (p. 422). And physicist Wolf (1994) takes the position that:
UFO experiences are from the imaginal realm and therefore have a different but “real” feeling to them as compared to ordinary experiences…. They are not the same as so called solid-reality experiences that we commonly experience in everyday life. I am also not saying they are fantasies or hallucinations. [Wolf, 1994, p. 371]
Rather, Wolf regards this manifestation of the imaginal realm as related to the quantum-mechanical nature of reality, in which the interplay of consciousness and the physical world is theoretically codependent.
Despite the obvious appeal these Jungian and quantum-mechanical concepts have for those who feet uncomfortable with both the physical and the imaginary interpretations of the abduction experience, it must be kept in mind that these notions are abstract theoretical models, not descriptions of existing experimental data. In point of fact, the ideas of a collective unconscious (especially a rapidly or intragenerationally evolving one), the imaginal realm, and the extrapolation of quantum-mechanical theory to events beyond the subatomic world (i.e., their intrusion into everyday conscious experience) are themselves highly speculative. Certainly, their application to the abduction phenomenon is also highly speculative.
(e) Altered States of Consciousness
Evans (1989) has suggested that various altered states of consciousness (highway hypnosis, out-of-body experiences, etc.) may account for UFO abduction experiences. This scenario accounts for the emergence of unconscious material into consciousness as a function of the unique characteristics of the altered state. Bullard (1987) describes eleven cases (out of the 270 he evaluated) in which the abduction experience begins without any apparent intervention by UFOs or entities and which may be characterized as primarily or entirely mental. For example, in one case (case #209) the experiencer reported physical interaction and communication with an alien abductor for a period of time during which the experiencer remained in the presence of fully conscious investigators (who observed no attempted abduction in progress). Bullard refers to such cases as “psychic abductions” during which the altered state:
may trigger awareness of … ferment underway in the unconscious. These conditions weaken conscious self-control and preoccupation with external events so a witness takes notice of his inner self and the world of mysterious contents awaiting him there. The witness slips into this [altered state] … unprepared to believe that [this is] responsible for the vivid, weird pseudo-reality of the experience. [Bullard, 1987, p. 361]
However valid the altered-state explanation may be for some abduction experiences, Bullard’s cases represent just 4% of his sample. It is unlikely that altered states account for a significant proportion of abduction reports.
ENVIRONMENTAL THEORIES
(a) Tectonic Stress and “Earth Lights”
Devereux (1989) and Persinger (1990) have argued that “anomalous luminous phenomena” (ALP) are propagated by stresses and strains within the earth’s crust, and that these products of tectonic stress are often reported as UFOs. Persinger (1990) has related this theory of tectonic stress to a theory of neurophysiological susceptibility to electromagnetic fields. According to this theory, electromagnetic fields are capable of affecting human brain activity, particularly in the temporal lobes. Because of this, any event or condition that induces stimulation of the temporal lobes (including ALP and other electromagnetic phenomena) may lead to anomalous experiences and memory, especially in individuals who display characteristics of enhanced temporal-lobe lability. Persinger suggests that this relationship can not only explain UFO sightings, but abduction experiences as well:
Anomalous experiences that comprise contactee and abduction reports are correlated with enhanced activity within the temporal lobes of the human brain…. The personalities of normal people who display enhanced temporal lobe activity are dominated by…. a rich fantasy or subjective world…. more frequent experiences of a sense of presence … [and] exotic beliefs…. Because ALP generated by tectonic strain could affect the brain of the nearby observer, some abduction and contactee experiences might be attributable to this source.” [Persinger, 1990, pp. 129-131).
In support of his theory, Persinger has attempted to simulate the effects of temporal-lobe excitation by inducing magnetic fields applied directly to a subject’s head. One description of the results of such a procedure has been presented by research psychologist Blackmore (1994) who served as a subject in Persinger’s laboratory. Blackmore experienced unusual physical sensations (such as being yanked up by the shoulders or having limbs pulled), emotional states (anger, fear), and alterations in consciousness (disorientation). Although these experiences do not have the specific structure and organization of an abduction experience, both Blackmore and Persinger would argue they provide the raw material from which (embellished through various cognitive processes) classic abduction experiences might be created.
This hypothesized relationship between abduction experiences and electromagnetic fields is intriguing, but several factors greatly reduce its status as a potential explanation. First, the merits of the tectonic stress theory have been widely questioned (e.g., Grosso, 1990; Jacobs, 1990; Long, 1990; Rutkowski, 1984, 1990, 1994), both in regard to the interpretation of evidence claimed to support it, and in regard to the theoretical bases for the hypothesis itself.
Second, because the energy characteristics of ALP (especially their energy properties at a distance) are largely unknown, it is not known whether the hypothesized relationship between ALP and human brain activity is even possible. Persinger (1990) notes: