Perhaps They Aren't Aliens

One might argue that the narrative of foreign drones shutting down our nuclear capabilities is a far-fetched notion. It’s as if we're being asked to believe a story akin to a fictional tale rather than reality. In 2020, Adam Dodd in an essay for the Mandarin questioned the public’s indifference towards the Pentagon's UFO disclosures. Retired Lt. Commander Fravor, a seasoned aviator from the Nimitz, publicly stated that the Tic Tac UFO did not belong to us. His assertion pointed to extraterrestrial origins, yet the world seemed unfazed.

Lue Elizondo, instrumental in releasing these videos, emphasized that the technology observed is not of human origin. He made it clear that there is a deliberate effort within the government to ignore or suppress discussions about this data.

This ongoing suppression raises eyebrows, and while one might be labeled a conspiracy theorist for suggesting such, the events post-2017 have made it increasingly difficult to dismiss those concerns. The government has finally acknowledged that there is something worth investigating, contrary to their earlier claims of there being nothing.

It’s plausible that the government refrains from categorically labeling these phenomena as extraterrestrial due to a lack of definitive evidence. But who is making these claims? Ronald Moultrie and Scot Bray have displayed a troubling lack of preparedness when addressing Congress, leaving many to question their credibility.

Who Claims It's Not Aliens?

Rather than relying solely on the Pentagon’s assertions, can we identify the individuals behind these statements? What concrete evidence do they have to dismiss the possibility of extraterrestrial involvement? Are there documented accounts of drones disabling nuclear missiles? Has Congress engaged with pilots who have encountered UFOs? Where are the testimonies of the pilots who pursued the massive UFO spotted in Stephenville or those scrambled during the Phoenix Lights incident?

Perhaps Capt. Edward J. Ruppelt’s death was due to a classified high-altitude balloon rather than a UFO, but this scenario raises significant concerns regarding safety protocols. Flight safety has driven many Navy pilots, including Ryan Graves, to speak out, alongside commercial pilots voicing their own concerns.

Was that classified balloon worth the life of Ruppelt? While that may be challenging to quantify, training costs and lost military aircraft certainly are. Who bears responsibility for those losses?

Notably, the commercial pilot featured in the video below is qualified to state, “not human activity.”

Alternatives to Aliens

Since the 1940s, attempts to rationalize UFOs as anything but extraterrestrial have proliferated. I maintain an open mind and appreciate the depth of Carl Jung's archetypes, which can provide therapeutic insights. While I’m not a Jungian therapist, I am knowledgeable in psychological practices and could guide you in finding one if you’re interested. Alternatively, you could indulge in a midlife crisis by purchasing a sports car, but that’s your choice.

This isn't to undermine Jungian therapy—when delivered by a skilled professional, it can be incredibly effective. Likewise, Freudian therapy has its merits, albeit requiring significant time and financial commitment. In that regard, Cognitive Behavioral Therapy (CBT) has gained traction, although it's not universally applicable in every situation, despite being promoted as such by the state, which often prioritizes cost-saving over genuine healing.

It's ultimately your responsibility to pursue well-being. This truth becomes glaringly apparent during crises, whether they stem from natural disasters disrupting power or economic downturns draining savings due to banks mismanaging funds. Many people experienced losses when pensions were eliminated.

Yes, I’m keeping score. Anyone invested in their lives should be.

Historically, ignoring UFOs has been a cost-saving strategy. If these entities are indeed aliens with superior technology, our investigations would likely be futile. Thus, it’s more economical to dismiss them altogether.

Carl Jung suggested that UFOs symbolize a search for salvation amidst existential crises regarding nuclear threats and environmental degradation. Though paraphrased, this captures his essence. Many readers of Jung's work overlook two crucial points.

First, Jung found it curious that archetypes could appear on radar, a dilemma for materialists but not for those who prioritize consciousness. This aligns with the perspective that reality is an illusion, a notion echoed by Nobel laureates in various fields. So, while it may not be “aliens” in the conventional sense, could it be something akin to ghosts?

There exists an unseen presence, and it’s worth questioning whether there is even a machine at all!

Second, if extraterrestrials are indeed out there, misleading the public is not just poor governance; it could spell doom for the state. Jung discussed the detrimental effects of dishonesty with a military friend, emphasizing how damaging lies can be. We teach children to avoid lying; if my parents suspected deceit, I faced scrutiny regardless of the truth.

We recognize that our government lies, yet we choose to overlook it. That's simply what politicians do, right?

The U.S. military has acknowledged the existence of UFOs and its investigations into them, even after decades of denial. Denial, ridicule, and, in some cases, even deadly cover-ups have marred its history. Take the Tuskegee Experiment, where Black men were subjected to syphilis injections without informed consent, or the lack of transparency regarding radiation exposure in New Mexico. Who stands up for citizens when Area 51 is discussed?

Brand me a conspiracy theorist if you must! Even if the government were to declare tomorrow that aliens exist, skepticism would remain, fueled by a perceived agenda. The war machine profits from conflict; thus, creating phantom threats keeps the populace compliant and reliant.

Unless they are truly extraterrestrial, or worse, spectral.

This situation echoes tactics reminiscent of historical religious practices: “Tell them their deceased loved ones are in hell, but for a fee, we can negotiate a place in purgatory.”

Reality Is Not What They Say

I advocate for self-sufficiency. Trust not the government with your life, nor corporations, academic institutions, or global religions. Avoid relying on anything that comes with a price tag.

These assertions are not rooted in conspiracy theories or a belief that people are inherently malicious. Individuals will engage in behaviors permitted by the systems they inhabit, as ethics are defined by those systems.

I assert that adults should strive for autonomy within their capabilities. Some may require assistance. A healthy society relies on a sufficient number of competent adults to help mitigate risks posed by those with fewer skills—not due to malevolence, but simply because we are human.

Humanity exists within systems that dictate our responses. When these systems become distorted, we witness rising rates of suicide and homicide.

However, I’m not suggesting we strip autonomy from those less capable. We must structure our lives to empower individuals to take responsibility, given their strengths and limitations. The motto in nursing homes is to refrain from doing for others what they can do for themselves, lest you jeopardize their well-being.

If an individual diagnosed with autism is employed through a supportive agency, it’s unreasonable for that employer to require annual paperwork from the individual’s doctor. That’s simply inefficient.

All individuals should be encouraged to learn about science and remain informed. While it’s reasonable to trust scientific protocols, one should never rely solely on Google or anyone else for definitive answers. If a physician prescribes a treatment for an illness, seeking a second opinion is prudent.

In emergencies, make the best decisions possible in the moment.

It’s also your right to refuse treatment. As long as you pose no harm to yourself or others, the state lacks legal grounds to physically or chemically restrain you or impose treatments against your will.

That said, unless you’re self-sufficient through fishing, hunting, or gardening, some degree of trust in the system is necessary. The structure of our food supply is such that a few entities control the crops, land, processing plants, and distribution channels.

This arrangement has improved global well-being, yet it has fostered dependency. Should a major food producer encounter issues, our backup systems are inadequate. While we’ve learned to transport fuel, our water logistics remain lacking. A crisis in that area is looming. Moreover, we’ve neglected to adopt the wisdom of Johnny Appleseed by planting fruit-bearing trees for sustainable local food sources.

Thus, viewing UFOs as alien encounters might align with Jung’s perspective: humanity is in an existential crisis, desperately seeking wisdom and advanced philosophies to replace outdated, ineffective paradigms.

Does anyone doubt we’re teetering on the brink of crisis? Not just due to external threats, but because we stand at the precipice of a paradigm shift! Our universe may be far more populated than we ever envisioned, and we may not be the pinnacle of existence.

Even in the absence of extraterrestrial beings, revolutionary scientific advancements are on the horizon. Nonetheless, UFOs remain a possibility, and the notion that they may represent alien civilizations with superior technology and philosophies looms large. Should this knowledge become public, it could undermine governmental control over the populace. This struggle is fundamentally about power; those who control knowledge hold sway over the people.

Beliefs and established protocols can restrict societal growth. What could the awareness of extraterrestrial life do? Not the beings themselves, but simply the knowledge of their existence and their presence among us?

First, our limitations as a species—dictated by our scientific and economic paradigms—are largely self-imposed due to ignorance and a reluctance to explore alternative technologies and philosophies. Academia often stifles paradigm shifts, as seen when innovators challenge the status quo only to face resistance, despite later validation of their ideas.

Second, the concept of “aliens” offers hope. Species need not be economically burdened or warlike to thrive. They shouldn’t exist in opposition to nature. If they can traverse galaxies, they likely possess technologies that convert sunlight into consumable resources, with oxygen as a byproduct. If one questions why they haven’t colonized Mars, the inquiry misses the mark; we should be asking why we haven’t done so.

If these extraterrestrial entities have existed for as long as claimed, it’s reasonable to assume they are more ethically advanced than humans. Their failure to terraform Mars likely stems from a respect for humanity's sovereignty over the solar system, acknowledging that Mars is our responsibility. By undertaking such endeavors, we would demonstrate our maturity as a species deserving of a place within an interstellar community.

Third, when political systems are governed by power, deception, and corruption, and citizens fail to enact change, the outcome is predictable. It’s entirely reasonable to demand transparency from our governments and expect honesty from them.

So, as we witness the government engage in this familiar routine regarding UFOs and aliens, echoing the same patterns seen throughout the decades, we must question their credibility after 75 years of deceit.

Why should we trust them now? Why should we accept academic dismissals of figures like Graham Hancock? There is compelling evidence suggesting that extraordinary phenomena exist beyond mere coincidence! While it need not point to extraterrestrial origins, it certainly implies that our historical narrative may be significantly flawed. Any academic unwilling to acknowledge that may have their own agenda to promote.

We, the public, are weary of stagnation. The cycle of lunar and Martian exploration is no longer exciting; it has become a mundane routine.