INTEGRAL UFOLOGY with Stuart Davis

… Sean Esbjorn-Hargens, Chris Dierkes, Layman Pascal, and me.


Some say that advanced extraterrestrial beings haven’t fully revealed themselves as not to traumatize humanity. From an Integral Developmental model that makes sense. Perhaps their are tiers they’re operating at that aren’t even close to any maps/models we have today? Perhaps our world is on the verge of a “recontextualisation of reality” from physics to consciousness, etc? I’m open to it all… Great conversation guys! Thank you!

This was a great conversation, and here are a couple of recent conversations with Terry Patten along similar lines. First, “Flipping Open the Materialist Mind” with Jeffrey Kripal (co-author with Whitley Strieber of the book Super Natural): And this conversation with Sean Hargens titled “Our Wild Cosmos: Aliens, Angels, Elves and Critical Thinking.” Also includes 16 ways of “practicing wise responses to conspiracy theories and those who believe them.”

I haven’t watched the video. But my favorite perspective on UFOs is more the that of the psycho-sociological, shamanic, mythological, and imaginal. Besides Carl Jung’s book on the topic, I’m specifically thinking of the work by Jacques Vallee and John Keel, both having speculated about the non-human. Jung’s writing probably fits most easily into an integral framework. He saw UFOs as symbolically manifesting in human experience as an archetypal expression of potential wholeness.

It’s interesting that UFO sightings increase during times of mass crisis and violence. That relates also to the whole mothman and men in black angle as well. Abduction experiences even more interestingly follow the same pattern as fairy abductions and shamanic initiations. I have no personal experience nor strong opinion, but it is all fascinating. On a related note, there is a British account from the 1850s that I wrote about. A man gave a theory about why fairy sightings ended:

“How do you account,” said a north country minister of the last age (the late Rev. Mr. M’Bean, of Alves,) to a sagacious old elder of his session, “for the almost total disappearance of the ghosts and fairies that used to be common in your young days?” “Tak’ my word for’t, minister,” replied the old man, “it’s a’ owing to the tea; whan the tea cam’ in, ghaists an’ fairies gaed out. Weel do I mind whan at a’ our neebourly meetings — bridals, christenings, lyke-wakes, an’ the like — we entertained ane anither wi’ rich nappy ale; an’ when the verra dowiest o’ us used to get warm i’ the face, an’ a little confused i’ the head, an’ weel fit to see amaist onything when on the muirs on yer way hame. But the tea has put out the nappy; an’ I have remarked that by losing the nappy we lost baith ghaists and fairies.”

One person, in response to this account, pointed out that ‘nappy’ ale meant strong ale. And he noted that it was common in that region for mild hallucinogenic herbs to be added to beer. The replacement of a sedative and a hallucinogen with a stimulant could’ve been enough to change cultural experience of fairies. I’ve written a number of posts about how addictive drugs, particularly stimulants, became dominant in recent centuries. And I’ve speculated that has something to do with more rigid egoic boundaries that would decrease non-egoic experiences.