jueves, 15 de octubre de 2026

馃敾 ¿Qu茅 se esconde detr谩s de los Orbes?

 



▼ English version below


¿QU脡 SE ESCONDE DETR脕S DE LOS ORBES?

Una reflexi贸n sobre las luces y las figuras humanoides


El video que acabo de subir es, al parecer, una creaci贸n realizada con inteligencia artificial y publicada por un usuario en redes sociales.

Cuando lo vi por primera vez, decid铆 guardarlo en mi computador porque sent铆 que quien lo cre贸 sab铆a perfectamente c贸mo representar el fen贸meno (en una de sus variantes). Si alguien sabe qui茅n es el creador de esta pieza, ser铆a de gran ayuda localizarlo para hacerle algunas preguntas.

¿De d贸nde sac贸 la idea de un humanoide con una cabeza de luz?

Quien hizo este video acert贸, consciente o inconscientemente, en c贸mo muchos testigos describen la interacci贸n con humanoides, pero tambi茅n en c贸mo los orbes son percibidos a la distancia.

Si se dan cuenta, cuando la c谩mara se aleja, lo 煤nico que se logra apreciar es un punto luminoso flotando en la monta帽a.

Y la pregunta que me hago es: ¿y si estos orbes no son solo luces flotando, sino que debajo de ellas existe una estructura que no logramos distinguir?

En la p谩gina 315 de mi libro Contacto de otra dimensi贸n relato una epifan铆a que tuve mientras estaba en Brasil.

En aquella oportunidad observ茅 a unos surfistas que sal铆an del mar casi al anochecer, vestidos con trajes de neopreno negro. Lo curioso fue que, debido a la oscuridad, sus cuerpos pr谩cticamente desaparec铆an de mi vista. Solo pod铆a distinguir sus rostros, iluminados por el reflejo de la Luna, y ocasionalmente algunas partes de sus manos.



Era como observar cabezas que flotaban en la oscuridad, acompa帽adas de peque帽os puntos luminosos.

Tiempo despu茅s, al analizar la grabaci贸n realizada por los testigos del caso Contacto de otra dimensi贸n, encontr茅 una semejanza que me llam贸 poderosamente la atenci贸n. En las im谩genes se distingue una zona luminosa superior, que podr铆a corresponder a una cabeza, y otros peque帽os puntos a los lados que podr铆an estar relacionados con extremidades. El resto de la figura simplemente no se ve.

Los testigos describen esto como orbes flotando sobre la monta帽a.

Pero la comparaci贸n con aquellos surfistas vestidos de neopreno era inevitable.

Y aqu铆 surge una interrogante que considero particularmente interesante: ¿podr铆a alg煤n tipo de traje, vestimenta o estructura especial hacer que determinadas partes de un cuerpo fueran visibles mientras otras permanecieran pr谩cticamente ocultas en la oscuridad?



No estoy afirmando que esa sea la explicaci贸n del fen贸meno, pero s铆 estoy abriendo una l铆nea de hip贸tesis o conversaci贸n para escuchar sus opiniones.

¿Podr铆a ser esto una manifestaci贸n emergente, de acuerdo con lo que plantea la hip贸tesis ORBIT?

Por eso quise compartir este video. Aunque todo indica que se trata de una creaci贸n digital, representa de una manera sorprendente algo muy parecido a lo que describieron los testigos y a ciertas caracter铆sticas que he podido analizar en sus grabaciones.

Los invito a revisar ese cap铆tulo del libro, porque all铆 encontrar谩n antecedentes, fotogramas originales del video y reflexiones que permiten mirar estas manifestaciones desde otra perspectiva.

Y los dejo con una pregunta que, personalmente, considero fascinante:

¿Y si algunas de esas luces que vemos flotar en la oscuridad no fueran solamente luces, sino la 煤nica parte visible de algo que nuestros ojos no consiguen distinguir por completo?

Iv谩n Vega Recabal
Autor de Contacto de otra Dimensi贸n




WHAT LIES BEHIND THE ORBS?

A Reflection on Mysterious Lights and Humanoid Figures


The video I just uploaded appears to be an artificial intelligence-generated creation shared by a user on social media.

When I first saw it, I decided to save it on my computer because I had the feeling that whoever created it knew exactly how to represent the phenomenon (or at least one of its variations). If anyone knows who created this video, it would be extremely helpful to track down its creator and ask a few questions.

Where did the idea of a humaoid with a glowing head come from?

Whoever made this video manage to capture, consciously or unconsciously, how many witnesses describe their interactions with humanoid beings, as well as how orbs are perceived from a distance.

If you pay close attention, when the camera moves farther away, all that remains visible is a single point of light seemingly floating above the mountain.

And this raises a question that I keep asking myself: What if these orbs are not simply floating lights, but rather the visible portions of an underlying structure that we cannot distinguish?

On page 315 of my book Contacto de otra dimensi贸n (Contact from Another Dimension), I describe an epiphany I experienced while visiting Brazil.

On that occasion, I watched several surfers emerging from the ocean at dusk, wearing black neoprene wetsuits. What struck me was that, because of the darkness, their bodies practically disappeared from view. I could only make out their faces, faintly illuminated by the reflection of the moonlight, and occasionally parts of their hands.

It was almost as if I were watching heads floating in the darkness, accompanied by small points of light.

Some time later, while analyzing footage recorded by the witnesses of the *Contacto de otra dimensi贸n* case, I noticed a striking similarity. In the footage, a bright upper area can be distinguished, possibly corresponding to a head, along with smaller points of light on either side that could be associated with limbs. The rest of the figure is simply not visible.

The witnesses described these manifestations as orbs floating above the mountain.

But the comparison with those surfers wearing neoprene wetsuits was impossible to ignore.

And this brings me to a question that I find particularly intriguing: Could some type of suit, clothing, or special structure make certain parts of a body visible while others remain almost completely concealed in the darkness?

I am not claiming that this is the explanation for the phenomenon. Rather, I am opening up a possible line of inquiry and discussion, and I would be very interested in hearing your thoughts.

Could this be an emergent manifestation, as proposed by the ORBIT Hypothesis?

That is why I wanted to share this video. Although everything suggests that it is a digital creation, it portrays something remarkably similar to what the witnesses described and to certain characteristics I have been able to examine in their recordings.

I invite you to read that chapter of my book, where you will find additional background information, original video frames, and reflections that offer a different perspective on these manifestations.

And I would like to leave you with one final question, which I personally find fascinating:

What if some of those lights we see floating in the darkness are not merely lights, but the only visible part of something our eyes cannot fully perceive?

Iv谩n Vega Recabal
Author of Contact from Another Dimension


s谩bado, 3 de octubre de 2026

Reconstrucci贸n Forense: La reconstrucci贸n de un encuentro inexplicable.

 



▼ English version below


Reconstrucci贸n Forense: La reconstrucci贸n de un encuentro inexplicable.



Les comparto una de las secuencias in茅ditas del proceso de reconstrucci贸n morfol贸gica forense de los humanoides que, seg煤n el relato de los testigos, se encontraban al interior de la esfera del caso Contacto de otra Dimensi贸n.

Para realizar este trabajo contamos con el destacado ilustrador y artista 3D Ricardo Mu帽oz. Fueron cerca de cuatro meses de trabajo, durante los cuales me reun铆 en reiteradas ocasiones con los testigos, realizando croquis, tomando notas en mi bit谩cora y recopilando cada detalle que posteriormente fuimos traspasando a Ricardo para darle forma digitalmente.

No fue un proceso inmediato. Hubo que volver muchas veces sobre los mismos recuerdos, revisar detalles, corregir formas y contrastar las descripciones hasta conseguir una representaci贸n lo m谩s fiel posible a lo que ellos aseguraban haber observado aquella noche.



Ilustraci贸n Original Testigos


Y ah铆 ocurri贸 algo que me pareci贸 especialmente interesante.

Desde un comienzo, los testigos hab铆an definido a estos seres simplemente como “grises”. Sin embargo, cuando dejamos de lado esa etiqueta y comenzamos a profundizar en sus caracter铆sticas, nos encontramos con una morfolog铆a bastante alejada de la imagen cl谩sica del “alien铆gena gris” que todos tenemos incorporada por la ciencia ficci贸n y la cultura popular.

Hubiese sido muy f谩cil quedarnos con esa primera definici贸n y darla por resuelta. Pero justamente este caso me confirm贸 la importancia de no conformarse con el nombre que el testigo le pone a aquello que vio.



Ilustraci贸n Original Testigos


Cuando una persona se enfrenta a algo que no conoce, trata de explicarlo con las referencias que tiene. Si algo se parece a la imagen que conocemos de un “gris”, probablemente lo llamar谩 de esa manera, aunque al profundizar en su descripci贸n aparezcan caracter铆sticas completamente distintas.

Por eso creo que una parte fundamental del trabajo del investigador es volver al relato, preguntar nuevamente y tratar de separar lo que el testigo recuerda haber visto de la interpretaci贸n que hizo despu茅s para poder explicarlo.

En este caso, si nos hubi茅semos quedado solamente con la palabra “gris”, probablemente nunca habr铆amos llegado a la representaci贸n que finalmente obtuvimos.



Ilustraci贸n Original Testigos


Y ese es tambi茅n el mensaje que quisiera dejar a quienes est谩n comenzando a investigar estos fen贸menos: no quedarse con la primera etiqueta. Muchas veces, cuando uno profundiza en los peque帽os detalles del testimonio, el relato comienza a mostrar cosas que inicialmente hab铆an pasado inadvertidas.



Resultado Final


Esta reconstrucci贸n fue precisamente un intento por llegar a ese nivel de detalle y acercarnos, con la mayor rigurosidad posible, a lo que los testigos aseguran haber visto aquella noche.

Una peque帽a parte del material in茅dito de Contacto de otra Dimensi贸n.





Forensic Reconstruction: Reconstructing an Unexplained Encounter

I’d like to share one of the previously unreleased sequences from the forensic morphological reconstruction of the humanoids that, according to the witnesses, were inside the sphere in the Contact from Another Dimension case.

For this work, we collaborated with renowned illustrator and 3D artist Ricardo Mu帽oz. The process took nearly four months, during which I met with the witnesses on numerous occasions, creating sketches, taking notes in my field journal, and gathering every detail we could. We then passed all of that information on to Ricardo so he could bring their descriptions to life digitally.

It was not an immediate process. We had to revisit the same memories many times, review details, adjust shapes and features, and compare the different descriptions until we achieved a representation that was as faithful as possible to what the witnesses said they had observed that night.

And that was when something particularly interesting emerged.

From the beginning, the witnesses had simply described these beings as “Greys.” However, once we set that label aside and began examining their actual characteristics in detail, we found a morphology that was quite different from the classic image of the “Grey alien” that has become so deeply embedded in our collective imagination through science fiction and popular culture.

It would have been very easy to accept that initial description and consider the matter settled. But this case reinforced for me how important it is not to simply accept the name a witness gives to something they have seen.

When someone encounters something unfamiliar, they naturally try to explain it using the references they already have. If something resembles what we commonly recognize as a “Grey,” they will probably describe it that way, even though a more detailed examination of their account may reveal very different characteristics.

That is why I believe a fundamental part of an investigator’s work is to return to the testimony, ask further questions, and try to distinguish between what the witness remembers seeing and the interpretation they later used to explain it.

In this case, if we had simply accepted the word “Grey,” we probably would never have arrived at the representation we ultimately obtained.

And that is also the message I would like to leave with those who are beginning to investigate these phenomena: don’t stop at the first label. Very often, when you begin examining the smallest details of a testimony, elements emerge that initially went unnoticed.

This reconstruction was precisely an attempt to reach that level of detail and to get as close as possible, with the greatest rigor we could achieve, to what the witnesses say they saw that night.

A small glimpse of the previously unreleased material from Contact from Another Dimension.


domingo, 27 de septiembre de 2026

馃敾 Entrevistas De Otra Dimensi贸n: Ricardo Gonz谩lez Corpancho

 



▼ English version below


Entrevistas De Otra Dimensi贸n: Ricardo Gonz谩lez Corpancho

Conversaciones donde los l铆mites de la realidad se vuelven difusos

Hay testimonios que desaf铆an nuestras certezas y preguntas para las que todav铆a no tenemos respuestas. En Entrevistas de otra dimensi贸n Iv谩n Vega Recabal conversa con investigadores, testigos y protagonistas de experiencias extraordinarias para explorar aquello que parece existir m谩s all谩 de los l铆mites de lo conocido.

Sin imponer certezas. Sin decirte qu茅 creer. Solo escuchar, preguntar y dejar abierta la posibilidad.


Bienvenido: Ricardo Gonz谩lez Corpancho

Escritor e investigador peruano, residente en Argentina, cuya vida ha estado vinculada durante d茅cadas al fen贸meno OVNI y al contactismo.

Seg煤n relata, sus primeras experiencias se remontan a la infancia, cuando observ贸 extra帽as luces en Chosica, Per煤. A帽os despu茅s, en 1993, afirma haber vivido una experiencia que marcar铆a un punto de inflexi贸n: recibi贸 lo que interpret贸 como un mensaje mental y, tras pedir una confirmaci贸n, subi贸 a la terraza de su casa acompa帽ado por su familia, donde todos observaron un objeto luminoso.

A partir de entonces comenz贸 una b煤squeda que lo llev贸 a participar en grupos de ufolog铆a y contactismo, escribir libros, impartir conferencias y recorrer diferentes lugares relacionados con el fen贸meno. Sin embargo, con el paso de los a帽os su interpretaci贸n tambi茅n fue cambiando. Hoy reconoce que algunas de sus primeras conclusiones pudieron ser limitadas y contempla un escenario mucho m谩s complejo, donde podr铆an coexistir distintas explicaciones.

En esta conversaci贸n realizada en Chile hablamos precisamente de esas zonas dif铆ciles: luces y esferas, conciencia, experiencias paranormales, posibles inteligencias extraterrestres o interdimensionales, protocolos de contacto y, sobre todo, de las dudas que aparecen cuando una experiencia extraordinaria desaf铆a nuestras propias interpretaciones.

Estas son diez preguntas a Ricardo Gonz谩lez Corpancho.


1. ¿QU脡 ES REALMENTE EL FEN脫MENO OVNI?

IV脕N VEGA RECABAL: Despu茅s de tantos a帽os de experiencias e investigaci贸n, ¿cu谩l es hoy tu percepci贸n del fen贸meno? ¿Estamos hablando de algo extraterrestre, interdimensional, ps铆quico? ¿O podr铆a haber distintas explicaciones?

RICARDO GONZ脕LEZ: A lo largo de estos a帽os he tratado de ver las cosas en perspectiva. Cuando se discute qu茅 son, de d贸nde vienen, si las naves son met谩licas, si son de energ铆a o si algunas de estas luces son sondas controladas a distancia, creo que uno debe ser prudente.

Tambi茅n descubr铆 que existe una l铆nea muy delgada entre las experiencias reales y las exageraciones, y ciertas cosas que te pueden llevar al fanatismo o al delirio.

Hoy considero que el fen贸meno no es humano, que es real y es de m煤ltiple origen.

No necesariamente se trata solamente de un fen贸meno interdimensional o ps铆quico que utiliza nuestra sustancia mental y se puede camuflar de acuerdo con lo que necesitamos ver. Esa posibilidad existe, pero tambi茅n sigo pensando que hay casos que pueden encajar con la hip贸tesis extraterrestre.

Creo que el error ser铆a mirar toda la realidad del fen贸meno a trav茅s de una sola explicaci贸n.


2. ¿LAS ESFERAS DE LUZ PODR脥AN SER ENTIDADES EN S脥 MISMAS?

IV脕N VEGA RECABAL: En muchos de los casos que he investigado, el fen贸meno comienza con luces, orbes o esferas. Cuando profundizas en el relato del testigo, muchas veces descubres que no necesariamente est谩 describiendo el cl谩sico OVNI de «tuercas y tornillos». ¿Qu茅 ocurre en tu experiencia?

RICARDO GONZ脕LEZ: En mi caso personal, lo primero que recuerdo fueron luces, aunque tambi茅n he visto en otros lugares del Per煤 objetos de apariencia met谩lica.

Este es un tema muy resbaladizo. Uno debe ser prudente en c贸mo describe las cosas que vio o c贸mo cree recordarlas, por el fantasma de la percepci贸n.

Muchas veces estas experiencias comienzan con esferas. Y no necesariamente son sondas, caneplas o tecnolog铆a, como si se tratara de un dron extraterrestre.

Pueden ser entidades en s铆 mismas, que primero son observadas como una esfera y posteriormente pueden corporizarse —sea esa su forma original o no— como una entidad de aspecto humano para facilitar la interacci贸n con el testigo.



Iv谩n Vega Recabal junto a Ricardo Gonz谩lez Corpancho



3. ¿EXISTE UN SEGUIMIENTO FAMILIAR O ANCESTRAL DE LOS TESTIGOS?

IV脕N VEGA RECABAL: Hay otro elemento que aparece en algunos de los casos que he investigado: una especie de seguimiento familiar o ancestral. ¿Tus padres tuvieron alg煤n acercamiento al fen贸meno o t煤 ser铆as, por decirlo de alguna manera, la primera generaci贸n?

RICARDO GONZ脕LEZ: Me he convencido de que hay un rastreo que viene desde los ancestros del testigo. Ellos lo han dicho en sus mensajes.

Pero aqu铆 entramos en un terreno resbaladizo. Una cosa es aquello a lo que uno llega bas谩ndose en evidencias y otra lo que estos seres dicen en los mensajes.

Fotograf铆as, filmaciones o miles de testimonios no constituyen evidencia cient铆fica como tal. Son indicios que pueden ser estudiados. La evidencia cient铆fica exige otras condiciones, como la posibilidad de repetici贸n y su evaluaci贸n dentro del 谩mbito cient铆fico.

Dicho eso, si me baso en los mensajes y en nuestra propia experiencia, considero que estos seres han rastreado al testigo desde sus ancestros. Yo no tengo ninguna duda.

En mi familia no se hablaba de estos temas, pero despu茅s descubr铆 que mi padre hab铆a tenido algunas vivencias que 茅l interpretaba como paranormales. Tambi茅n descubr铆 que ten铆a un 煤nico libro de ufolog铆a en su biblioteca, que hab铆a comprado en 1974, el a帽o en que nac铆, y me dijo que hab铆a sentido que alg煤n d铆a ese libro ser铆a importante para m铆.

Por eso digo que pueden existir conexiones que empiezan con nuestros padres y otras que desconocemos, porque quiz谩 un abuelo o un bisabuelo tuvo experiencias de las que nunca llegamos a enterarnos.


4. ¿CU脕NDO LAS LUCES SE CONVIRTIERON EN UNA EXPERIENCIA DE CONTACTO?

IV脕N VEGA RECABAL: Hab铆as observado luces desde ni帽o, pero ¿cu谩ndo ocurre ese momento en que la experiencia cambia y sientes que existe una inteligencia intentando comunicarse contigo?

RICARDO GONZ脕LEZ: El primer mensaje concreto que viv铆 ocurri贸 en 1993. Yo ten铆a 19 a帽os, estudiaba Mercadotecnia y estaba prepar谩ndome para un parcial de Estad铆stica y Contabilidad.

No practicaba meditaci贸n ni formaba parte de ning煤n grupo organizado de contactismo. Eso quiero aclararlo porque existe el mito de que mi experiencia comenz贸 con grupos de contacto como Rama, y no fue as铆. Mi experiencia empez贸 de forma individual y m谩s tarde me llev贸 a participar en diferentes grupos durante mi b煤squeda.

Mientras descansaba de mis estudios recib铆 mentalmente una voz que me dec铆a que eran seres extraterrestres que estaban intentando contactarme.

Yo dud茅, como toda persona racional.

Entonces recib铆 esta respuesta:

«¿Quieres una confirmaci贸n? Sube a la terraza de tu casa».

Sub铆 acompa帽ado por mi pap谩, mi madre y mis hermanos, y todos vimos el objeto all铆 arriba.

Yo qued茅 completamente pasmado. Porque una cosa es aceptar, por cultura, sentido com煤n o estad铆stica, que tal vez no estamos solos en el universo. Otra cosa es recibir un mensaje.

Al principio no fue fascinante.

Fue preocupante.


5. ¿LO PARANORMAL Y EL FEN脫MENO OVNI EST脕N RELACIONADOS?

IV脕N VEGA RECABAL: Una de las hip贸tesis que desarrollo en mi investigaci贸n es que lo paranormal podr铆a estar profundamente relacionado con el fen贸meno OVNI. ¿Qu茅 opinas? ¿Estamos frente a fen贸menos distintos o pueden formar parte de una misma realidad?

RICARDO GONZ脕LEZ: Est谩n unidos.

No todo se basa en la versi贸n cl谩sica de la ufolog铆a: una criatura de aspecto humano enfundada en un traje met谩lico, dentro de un objeto con volumen, densidad y peso, que llega, deja una huella, habla del peligro de las armas nucleares, entrega un mensaje de paz y despu茅s se marcha.

Esa es, digamos, una versi贸n minimalista del fen贸meno.

Tambi茅n existen casos que, a mi modo de ver las cosas —y te lo digo como testigo—, ya no encajan cien por ciento con la hip贸tesis extraterrestre. Puede manifestarse una conciencia, una energ铆a —no s茅 qu茅 t茅rmino emplear— y la experiencia ser compatible con un encuentro cercano, pero no necesariamente tratarse de una entidad extraterrestre.

Por eso pienso que aqu铆 se entrelazan la percepci贸n ps铆quica, otras dimensiones, el contactismo extraterrestre y otros fen贸menos.

Para m铆, el punto de conexi贸n tiene que ver con la conciencia.


6. ¿TUVISTE QUE RECONOCER QUE ALGUNAS DE TUS PRIMERAS INTERPRETACIONES POD脥AN ESTAR EQUIVOCADAS?

IV脕N VEGA RECABAL: Hoy tienes una mirada bastante abierta respecto de las distintas posibilidades. ¿Siempre pensaste de esta manera?

RICARDO GONZ脕LEZ: No. Yo era mucho m谩s cerrado en mi juventud, tal vez porque defend铆a las experiencias que hab铆amos tenido en Per煤.

Pero en 1998 tuve una experiencia en la llamada Zona X, en Cusco, muy cerca de Sacsayhuam谩n. Estaba acompa帽ado por un paco andino, Sergio C谩ceres Huam谩n, y vimos una entidad luminosa que apareci贸 en una cueva.

Aquello no ten铆a nada que ver con los extraterrestres de aspecto humano, los mensajes y las experiencias del contacto cl谩sico que yo conoc铆a hasta ese momento.

Ni siquiera sab铆amos qu茅 hab铆amos visto. El paco consideraba una posibilidad desde su propia cosmovisi贸n y yo trataba de interpretarlo como una entidad interdimensional.

La experiencia gener贸 incluso una discusi贸n dentro de los grupos de contactismo en los que me mov铆a, porque aquello no encajaba con lo que se supon铆a que deb铆amos estar viviendo.

Pero el fen贸meno termina rompiendo tus esquemas mentales.

Rompi贸 los m铆os porque yo tambi茅n me equivoqu茅 en mis interpretaciones iniciales.

Desde 1998 fui cambiando mi visi贸n. Empec茅 a escuchar a otros contactados, supuestos abducidos e investigadores. Al principio pensaba: «Esto no es cierto, porque yo lo viv铆 de una forma diferente».

Hasta que me hice otra pregunta:

¿Y qu茅 tal si todo era cierto?


7. ¿POR QU脡 DECIDISTE EXPONERTE P脷BLICAMENTE?

IV脕N VEGA RECABAL: Tu historia se hizo p煤blica, apareciste en televisi贸n, diste conferencias y tambi茅n recibiste cuestionamientos. ¿Por qu茅 decidiste seguir exponi茅ndote?

RICARDO GONZ脕LEZ: Nadie en su sano juicio piensa cuando es ni帽o: «Cuando sea adulto quiero ser uf贸logo o contactado y aparecer en televisi贸n discutiendo con periodistas si estoy mal o no de la cabeza».

Tampoco es esa supuesta vida de rockstar que algunos pueden imaginar por escribir libros, hacer congresos, dar conferencias y viajar.

Entonces, ¿por qu茅 lo sigo haciendo? ¿Por qu茅 lo empec茅 a hacer?

Porque ellos me lo pidieron.

Y s茅 que esto es peligroso decirlo porque alguien podr铆a interpretar que creo tener una misi贸n, que soy una especie de elegido o un embajador de los extraterrestres. A m铆 eso me da prurito.

Sencillamente, ellos me preguntaron si estaba dispuesto a dar a conocer mi testimonio, porque llegar铆a un colectivo mayor de testigos comunes y corrientes como yo, y esa ser铆a mi humilde tarea: aportar mi granito de arena para generar un colectivo de testimonios, una masa cr铆tica de personas que abandonaran el miedo y pudieran compartir sus experiencias.

Eso es lo que he hecho.

Y no me arrepiento. No ha sido f谩cil, sobre todo al principio.




Ricardo Gonz谩lez en Sacsayhuam谩n



8. ¿QU脡 RELATA PAOLA HARRIS SOBRE LOS ENCUENTROS DE MONTE SHASTA?

IV脕N VEGA RECABAL:  En tu historia aparece tambi茅n Paola Harris, quien en ese momento estaba investigando tu caso y posteriormente hizo p煤blico su propio testimonio. ¿Qu茅 ocurri贸?

RICARDO GONZ脕LEZ: Paola particip贸 en experiencias de contacto en Monte Shasta y lo que ocurri贸 all铆 gener贸 un cisma dentro de ciertos sectores de la ufolog铆a.

Ella hab铆a llegado con una posici贸n cr铆tica, investigando mi caso, y despu茅s afirm贸 haber vivido una experiencia que decidi贸 contar p煤blicamente.

Hubo personas que cuestionaron aquello y plantearon que yo pod铆a haberla influenciado o sugestionado.

Pero Paola se plant贸 y dijo algo que para m铆 es fundamental:

«¿Qu茅 es la investigaci贸n? Es decir lo que ves, te guste o no te guste. Investigar no es encontrar informaciones que confirmen lo que t煤 pienses, sea a favor del fen贸meno o en contra del fen贸meno. Eso es un sesgo de confirmaci贸n de manual».

Ella sostuvo que hab铆a vivido esa experiencia y que ten铆a que contarla.

Y la sigue contando.




Paola Harris



9. ¿EXISTE REALMENTE UN «PROTOCOLO» PARA ESTABLECER CONTACTO?

IV脕N VEGA RECABAL:  Se habla de meditaci贸n, percepci贸n extrasensorial, protocolos e incluso aplicaciones destinadas a intentar establecer contacto. ¿Realmente funciona de esa manera?

RICARDO GONZ脕LEZ: Yo mismo publiqu茅 un libro llamado Protocolos de contacto, pero no entendiendo «protocolo» como un ABC que garantice tener contacto.

Ese fue un gran error que algunos cometimos.

Me incluyo.

Compart铆amos informaci贸n basada en percepci贸n extrasensorial, meditaci贸n y una serie de t茅cnicas que pod铆an favorecer el contexto del contacto.

Pero en realidad hay otras cosas relacionadas con estas experiencias: la conexi贸n con el fen贸meno desde antes, una convicci贸n interior, una «sustancia interior» —no s茅 c贸mo definirlo— que parece convocar al fen贸meno.

No necesariamente porque te hagas vegetariano, medites todos los d铆as, sigas determinados protocolos o descargues una aplicaci贸n en el tel茅fono para buscar que las luces te respondan vas a tener contacto.

Te puede ir bien dos veces y mal otras dos.

El fen贸meno no funciona as铆.


10. ¿POR QU脡 CONTACTAR CON PERSONAS COMUNES Y NO CON CIENT脥FICOS O PRESIDENTES?

IV脕N VEGA RECABAL: Esta es una de las preguntas que inevitablemente aparecen cuando se habla de contactismo. ¿Por qu茅 a ti o a otros contactados, personas comunes y corrientes, y no a un cient铆fico o a un presidente?

RICARDO GONZ脕LEZ: ¿Y qui茅n dice que no, querido Iv谩n?

Hay mucha gente del 谩mbito acad茅mico, cient铆fico y militar que ha visto objetos an贸malos. Y aqu铆 quiero hacer una diferencia: cuando digo «esc茅ptico» no estoy en contra del escepticismo. El escepticismo, entendido como la capacidad de dudar, est谩 bien.

Pero he conocido personas del mundo acad茅mico que me han contado experiencias de este tipo. Algunas, seg煤n lo que me han relatado, han tenido problemas porque pod铆an perder inversiones, financiamiento o credibilidad si continuaban hablando p煤blicamente del tema.

Por eso creo que son muchos m谩s de los que imaginamos.

Lo que ocurre es que algunas de estas personas tienen otro rol y prefieren trabajar o investigar silenciosamente. En cambio, la gente com煤n muchas veces tiene mayor libertad para compartir aquello que ha vivido.

Y por eso creo que no hay que subestimar el testimonio de la gente com煤n.



Web Official: https://www.ricardogonzalezoficial.com/





Interviews from Another Dimension: Ricardo Gonz谩lez Corpancho


Interviews from Another Dimension: Ricardo Gonz谩lez Corpancho


Conversations where the boundaries of reality become blurred
There are testimonies that challenge our certainties and questions for which we still have no answers. In Interviews from Another Dimension, Iv谩n Vega Recabal speaks with researchers, witnesses, and people who have experienced extraordinary events, exploring what may exist beyond the boundaries of the known.

Without imposing certainties. Without telling you what to believe. Simply listening, asking questions, and leaving the door open to possibility.


Welcome: Ricardo Gonz谩lez Corpancho

A Peruvian writer and researcher living in Argentina, whose life has been connected for decades to the UFO phenomenon and contactee experiences.

According to his account, his first experiences date back to childhood, when he observed strange lights in Chosica, Peru. Years later, in 1993, he says he had an experience that marked a turning point: he received what he interpreted as a mental message and, after asking for confirmation, went up to the rooftop of his house accompanied by his family, where they all observed a luminous object.

From that moment on, he began a search that led him to participate in UFO research and contactee groups, write books, give lectures, and travel to different locations associated with the phenomenon. Over the years, however, his interpretation also began to change. Today, he acknowledges that some of his initial conclusions may have been limited and considers a far more complex scenario in which different explanations could coexist.

In this conversation recorded in Chile, we discuss precisely these difficult areas: lights and spheres, consciousness, paranormal experiences, possible extraterrestrial or interdimensional intelligences, contact protocols, and, above all, the doubts that arise when an extraordinary experience challenges our own interpretations.


These are ten questions for Ricardo Gonz谩lez Corpancho.


1. WHAT REALLY IS THE UFO PHENOMENON?

IV脕N VEGA RECABAL: After so many years of experiences and research, what is your perception of the phenomenon today? Are we talking about something extraterrestrial, interdimensional, psychic? Or could there be different explanations?

RICARDO GONZ脕LEZ: Over the years, I have tried to look at things in perspective. When people discuss what they are, where they come from, whether the craft are metallic, whether they are made of energy, or whether some of these lights are remotely controlled probes, I think we need to be cautious.

I also discovered that there is a very fine line between genuine experiences and exaggerations, and certain things that can lead you toward fanaticism or delusion.

Today, I believe that the phenomenon is non-human, that it is real, and that it has multiple origins.

It is not necessarily only an interdimensional or psychic phenomenon that uses our mental substance and can disguise itself according to what we need to see. That possibility exists, but I still believe there are cases that may fit the extraterrestrial hypothesis.

I think the mistake would be to look at the entire reality of the phenomenon through a single explanation.


2. COULD THE SPHERES OF LIGHT BE ENTITIES IN THEMSELVES?

IV脕N VEGA RECABAL: In many of the cases I have investigated, the phenomenon begins with lights, orbs, or spheres. When you dig deeper into the witness's account, you often discover that they are not necessarily describing the classic "nuts-and-bolts" UFO. What has happened in your experience?

RICARDO GONZ脕LEZ: In my personal case, the first things I remember were lights, although I have also seen objects with a metallic appearance in other parts of Peru.

This is a very slippery subject. You have to be cautious about how you describe the things you saw or how you think you remember them, because of the specter of perception.

Many times, these experiences begin with spheres. And they are not necessarily probes, devices, or technology, as though they were some kind of extraterrestrial drone.

They may be entities in themselves, first observed as a sphere and later able to take physical form—whether or not that is their original form—as a human-looking entity in order to facilitate interaction with the witness.

Iv谩n Vega Recabal with Ricardo Gonz谩lez Corpancho


3. IS THERE A FAMILY OR ANCESTRAL TRACKING OF WITNESSES?

IV脕N VEGA RECABAL: There is another element that appears in some of the cases I have investigated: a kind of family or ancestral tracking. Did your parents have any connection with the phenomenon, or would you be, so to speak, the first generation?

RICARDO GONZ脕LEZ: I have become convinced that there is a tracking process that goes back through the witness's ancestors. They have said so in their messages.

But here we enter slippery territory. One thing is what you conclude based on evidence, and another is what these beings say in their messages.

Photographs, videos, or thousands of testimonies do not constitute scientific evidence as such. They are indications that can be studied. Scientific evidence requires other conditions, such as repeatability and evaluation within the scientific community.

That said, if I base my view on the messages and on our own experience, I believe these beings have tracked witnesses through their ancestors. I have no doubt about that.

These subjects were never discussed in my family, but I later discovered that my father had experienced certain things that he interpreted as paranormal. I also discovered that he had a single book about UFOs in his library, which he had bought in 1974, the year I was born, and he told me that he had felt that one day that book would be important to me.

That is why I say there may be connections that begin with our parents and others that we know nothing about, because perhaps a grandfather or great-grandfather had experiences that we never learned about.


4. WHEN DID THE LIGHTS TURN INTO A CONTACT EXPERIENCE?

IV脕N VEGA RECABAL: You had observed lights since childhood, but when did that moment occur when the experience changed and you felt there was an intelligence trying to communicate with you?

RICARDO GONZ脕LEZ: The first concrete message I experienced occurred in 1993. I was 19 years old, studying Marketing, and preparing for an exam in Statistics and Accounting.

I did not practice meditation or belong to any organized contactee group. I want to make that clear because there is a myth that my experience began with contact groups such as Rama, and that was not the case. My experience began individually and later led me to participate in different groups as part of my search.

While taking a break from studying, I mentally received a voice telling me that they were extraterrestrial beings trying to contact me.

I had doubts, as any rational person would.

Then I received this response:

"Do you want confirmation? Go up to the rooftop of your house."

I went upstairs accompanied by my father, my mother, and my siblings, and we all saw the object up there.

I was completely stunned. Because one thing is to accept, based on culture, common sense, or statistics, that perhaps we are not alone in the universe. Receiving a message is something else entirely.

At first, it wasn't fascinating.

It was disturbing.


5. ARE THE PARANORMAL AND THE UFO PHENOMENON CONNECTED?

IV脕N VEGA RECABAL: One of the hypotheses I explore in my research is that the paranormal could be deeply connected with the UFO phenomenon. What do you think? Are we dealing with separate phenomena, or could they be part of the same reality?

RICARDO GONZ脕LEZ: They are connected.

Not everything is based on the classic version of ufology: a human-looking creature dressed in a metallic suit, inside an object with volume, density, and weight, which arrives, leaves a trace, talks about the danger of nuclear weapons, delivers a message of peace, and then leaves.

That is, let's say, a minimalist version of the phenomenon.

There are also cases that, from my perspective—and I am telling you this as a witness—no longer fit the extraterrestrial hypothesis one hundred percent. A consciousness, an energy—I don't know what term to use—may manifest itself, and the experience may be compatible with a close encounter without necessarily involving an extraterrestrial entity.

That is why I believe psychic perception, other dimensions, extraterrestrial contact, and other phenomena are intertwined here.

For me, the point connecting them all has to do with consciousness.


6. DID YOU HAVE TO ACKNOWLEDGE THAT SOME OF YOUR EARLY INTERPRETATIONS MIGHT HAVE BEEN WRONG?

IV脕N VEGA RECABAL: Today you have a fairly open-minded perspective regarding the different possibilities. Did you always think this way?

RICARDO GONZ脕LEZ: No. I was much more closed-minded when I was young, perhaps because I was defending the experiences we had had in Peru.

But in 1998, I had an experience in the so-called Zona X in Cusco, very close to Sacsayhuam谩n. I was accompanied by an Andean paco, Sergio C谩ceres Huam谩n, and we saw a luminous entity appear inside a cave.

It had nothing to do with the human-looking extraterrestrials, the messages, and the classic contact experiences I had known up to that point.

We didn't even know what we had seen. The paco considered one possibility based on his own worldview, while I tried to interpret it as an interdimensional entity.

The experience even sparked a debate within the contactee groups I was involved with because what had happened did not fit with what we were supposedly meant to be experiencing.

But the phenomenon eventually shatters your mental frameworks.

It shattered mine because I, too, had been wrong in some of my initial interpretations.

Beginning in 1998, my perspective started changing. I began listening to other contactees, alleged abductees, and researchers. At first, I would think, "This isn't true, because I experienced it differently."

Until I asked myself another question:

What if it was all true?


7. WHY DID YOU DECIDE TO GO PUBLIC?

IV脕N VEGA RECABAL: Your story became public, you appeared on television, gave lectures, and were also subjected to criticism. Why did you decide to continue putting yourself in the public eye?

RICARDO GONZ脕LEZ: No sane person thinks as a child, "When I grow up, I want to be a ufologist or contactee and appear on television arguing with journalists about whether or not I'm crazy."

Nor is it the supposed rock-star lifestyle that some people might imagine because you write books, attend conferences, give lectures, and travel.

So why do I keep doing it? Why did I start doing it?

Because they asked me to.

And I know that is a dangerous thing to say because someone could interpret it as me believing that I have a mission, that I'm some kind of chosen one or ambassador for extraterrestrials. That idea makes me uncomfortable.

Quite simply, they asked me whether I was willing to share my testimony publicly because a larger community of ordinary witnesses like me would eventually emerge, and that would be my humble task: to contribute my small part toward creating a collective body of testimony, a critical mass of people who could overcome their fear and share their experiences.

That is what I have done.

And I don't regret it. It hasn't been easy, especially in the beginning.

Ricardo Gonz谩lez at Sacsayhuam谩n


8. WHAT DOES PAOLA HARRIS SAY ABOUT THE MOUNT SHASTA ENCOUNTERS?

IV脕N VEGA RECABAL: Paola Harris also appears in your story. At the time, she was investigating your case and later made her own testimony public. What happened?

RICARDO GONZ脕LEZ: Paola participated in contact experiences at Mount Shasta, and what happened there caused a schism within certain sectors of ufology.

She had arrived with a critical perspective, investigating my case, and later claimed that she herself had undergone an experience that she decided to discuss publicly.

Some people questioned it and suggested that I might have influenced or suggested the experience to her.

But Paola stood her ground and said something that, to me, is fundamental:

"What is research? It is reporting what you see, whether you like it or not. Research is not about finding information that confirms what you already think, whether you are for or against the phenomenon. That is textbook confirmation bias."

She maintained that she had experienced it and that she had to talk about it.

And she continues to talk about it.

Paola Harris


9. IS THERE REALLY A "PROTOCOL" FOR ESTABLISHING CONTACT?

IV脕N VEGA RECABAL: People talk about meditation, extrasensory perception, protocols, and even apps designed to try to establish contact. Does it really work that way?

RICARDO GONZ脕LEZ: I myself published a book called Contact Protocols, but I did not mean "protocol" as an ABC formula guaranteed to produce contact.

That was a major mistake some of us made.

Myself included.

We shared information based on extrasensory perception, meditation, and a series of techniques that could help create conditions favorable to contact.

But in reality, there are other things connected with these experiences: a prior connection with the phenomenon, an inner conviction, an "inner substance"—I don't know how to define it—that seems to summon the phenomenon.

You are not necessarily going to have contact simply because you become a vegetarian, meditate every day, follow certain protocols, or download an app on your phone hoping to make the lights respond to you.

It may work twice and fail another two times.

The phenomenon doesn't work that way.


10. WHY CONTACT ORDINARY PEOPLE RATHER THAN SCIENTISTS OR PRESIDENTS?

IV脕N VEGA RECABAL: This is one of the questions that inevitably comes up when discussing contactee experiences. Why you or other contactees—ordinary people—and not a scientist or a president?

RICARDO GONZ脕LEZ: And who says they don't, my dear Iv谩n?

There are many people in academic, scientific, and military circles who have seen anomalous objects. And here I want to make a distinction: when I say "skeptic," I am not against skepticism. Skepticism, understood as the ability to doubt, is a good thing.

But I have met people from the academic world who have told me about experiences of this kind. Some of them, according to what they have told me, have faced problems because they could lose investments, funding, or credibility if they continued speaking publicly about the subject.

That is why I believe there are many more of them than we imagine.

What happens is that some of these people have a different role and prefer to work or conduct their research quietly. Ordinary people, on the other hand, often have greater freedom to share what they have experienced.

And that is why I believe we should not underestimate the testimony of ordinary people.

Official Website: https://www.ricardogonzalezoficial.com/



jueves, 17 de septiembre de 2026

馃敾 Testimonios de Primera Fuente: M茅todo y Rigurosidad en la Investigaci贸n OVNI

 



▼ English version below


Testimonios de Primera Fuente: M茅todo y Rigurosidad en la Investigaci贸n OVNI


Considero importante hacer una precisi贸n respecto del material publicado en Testimonio OVNI y de la metodolog铆a que utilizo para recopilar e investigar los casos.

Todos los testimonios presentados en este blog corresponden a personas con las que he mantenido contacto directo. No son casos extra铆dos de Internet ni transcripciones tomadas de publicaciones de terceros. Antes de publicar un testimonio he conversado personalmente con quien declara haber vivido la experiencia.

Dependiendo de las circunstancias y de la ubicaci贸n geogr谩fica del testigo, estas entrevistas se realizan presencialmente, mediante videollamada, por tel茅fono o utilizando otros medios de comunicaci贸n a distancia. En aquellos casos en que ha sido posible, tambi茅n he visitado el lugar donde se se帽ala que ocurrieron los hechos, con el prop贸sito de conocer el entorno y reconstruir aspectos espaciales relevantes del relato.

Esta distinci贸n es importante. Cuando se trabaja exclusivamente con fuentes secundarias se heredan tambi茅n las interpretaciones, omisiones y categor铆as utilizadas por investigadores o autores anteriores. Incluso una descripci贸n aparentemente sencilla puede sufrir modificaciones importantes a medida que es reproducida por distintas fuentes.

Un aspecto que me interesa particularmente es el uso de t茅rminos como “gris”, “humanoide”, “nave” u “ovni”. Que un testigo utilice una de estas palabras no significa necesariamente que las caracter铆sticas de aquello que observ贸 correspondan exactamente a la imagen que habitualmente asociamos con ese t茅rmino. Muchas veces el testigo necesita nombrar algo que no reconoce y recurre, comprensiblemente, a la categor铆a que considera m谩s cercana a lo que vio.

Un ejemplo concreto ocurri贸 durante la investigaci贸n de mi libro Contacto de Otra Dimensi贸n. En las primeras entrevistas, el testigo Alejandro Ram铆rez describi贸 haber observado lo que 茅l identificaba como un “ser gris” en el interior de una especie de burbuja.

Si nos hubi茅ramos quedado solamente con esa expresi贸n, el caso habr铆a quedado registrado simplemente como la observaci贸n de un supuesto “gris”, con todas las asociaciones culturales y visuales que esa palabra trae consigo.

Pero decidimos profundizar en la descripci贸n.

Para ello realizamos una reconstrucci贸n morfol贸gica de lo que Alejandro recordaba haber observado y contamos con la participaci贸n de un destacado ilustrador 3D. El objetivo no era representar el arquetipo conocido de un “gris”, sino intentar reconstruir, a partir de las indicaciones del propio testigo, sus caracter铆sticas anat贸micas y visuales de la manera m谩s fiel posible.



Ilustraci贸n por Ricardo Mu帽oz, Ilustrador 3D


Durante ese proceso comenz贸 a hacerse evidente algo interesante: la figura que Alejandro describ铆a estaba bastante alejada de la representaci贸n convencional del denominado “gris” popularizado por la ciencia ficci贸n y la cultura popular.

Si bien presentaba caracter铆sticas aparentemente macroc茅falas, la descripci贸n apuntaba hacia una morfolog铆a mucho m谩s craneal: una estructura de aspecto 贸seo, cuencas oculares muy marcadas y rasgos que, visualmente, recordaban m谩s a determinadas caracter铆sticas de un cr谩neo o una calavera que al rostro liso y de grandes ojos negros con el que normalmente se representa al llamado “gris”.

No significa, por supuesto, que esa reconstrucci贸n permita determinar qu茅 era aquello que Alejandro afirma haber observado. Lo relevante metodol贸gicamente es otra cosa: la primera etiqueta utilizada por el propio testigo no coincid铆a completamente con la descripci贸n que emergi贸 cuando comenzamos a examinar sus recuerdos morfol贸gicos en detalle.

Este caso me hizo prestar todav铆a m谩s atenci贸n a un problema que considero importante en la investigaci贸n testimonial: no confundir la categor铆a utilizada por el testigo con la descripci贸n de lo observado.

Cuando alguien dice “vi un gris”, mi inter茅s no termina all铆. En cierto sentido, reci茅n comienza. ¿Por qu茅 lo llam贸 gris? ¿C贸mo era exactamente su cabeza? ¿Qu茅 forma ten铆an los ojos? ¿Ten铆a cuello? ¿Se distingu铆a una boca? ¿Cu谩les eran sus proporciones? ¿Qu茅 caracter铆sticas hicieron que el testigo recurriera precisamente a esa palabra?

Lo mismo puede ocurrir cuando una persona afirma haber visto una “nave” o un “ovni”. Esas palabras constituyen una primera manera de organizar y comunicar una experiencia, pero no necesariamente describen con precisi贸n aquello que fue observado.

Por esa raz贸n, durante las entrevistas intento regresar constantemente a la descripci贸n original: forma, dimensiones aparentes, proporciones, distancia estimada, posici贸n, movimientos, luminosidad, duraci贸n del episodio, secuencia temporal y condiciones generales de observaci贸n. Cuando se describen figuras o entidades, procuro adem谩s separar el nombre utilizado por el testigo de sus caracter铆sticas morfol贸gicas concretas.

La categor铆a no debe reemplazar a la descripci贸n.

Esto tampoco significa que una entrevista permita establecer por s铆 sola la naturaleza o el origen de lo observado. Un testimonio contin煤a siendo un testimonio y est谩 sujeto, entre otros factores, a las condiciones de percepci贸n, memoria y reconstrucci贸n posterior de una experiencia. Por eso procuro diferenciar entre lo que el testigo declara, lo que puede ser documentado o contrastado y aquello para lo cual no existen antecedentes suficientes para establecer una conclusi贸n.

El prop贸sito de Testimonio OVNI es precisamente conservar esa diferencia.

Quien consulte este archivo debe saber que detr谩s de cada caso publicado existe una fuente primaria con la que he establecido comunicaci贸n directa y cuyo relato he podido examinar mediante entrevista. Cuando las condiciones lo permiten, esa informaci贸n se complementa con antecedentes adicionales, reconstrucciones y trabajo en terreno.

No pretendo que esta metodolog铆a elimine la incertidumbre propia de este tipo de casos. Su objetivo es m谩s acotado: reducir la distancia entre el relato publicado y la persona que originalmente vivi贸 y comunic贸 la experiencia.

Por eso, para m铆 es fundamental hablar directamente con los testigos. Escuchar su relato, preguntar, volver sobre los detalles y, cuando es posible, estar en el lugar donde ocurrieron los hechos. Esa es la forma en que he decidido trabajar cada uno de los casos publicados en Testimonio OVNI.

Iv谩n Vega Recabal
Testimonio OVNI



Firsthand Testimonies: Method and Rigor in UFO Research

I believe it is important to clarify certain aspects regarding the material published on Testimonio OVNI and the methodology I use to collect and investigate these cases.

All testimonies presented on this blog come from individuals with whom I have had direct contact. They are not cases taken from the Internet, nor are they transcripts drawn from third-party publications. Before publishing a testimony, I have personally spoken with the individual who reports having experienced the event.

Depending on the circumstances and the witness’s geographical location, these interviews are conducted in person, by video call, over the phone, or through other forms of remote communication. Whenever possible, I have also visited the location where the events are said to have occurred, in order to become familiar with the surroundings and reconstruct spatial aspects of the account that may be relevant.

This distinction is important. When working exclusively with secondary sources, one also inherits the interpretations, omissions, and categories used by previous researchers or authors. Even an apparently straightforward description can undergo significant changes as it is reproduced across different sources.

One aspect that particularly interests me is the use of terms such as “grey,” “humanoid,” “craft,” or “UFO.” The fact that a witness uses one of these words does not necessarily mean that the characteristics of what they observed correspond exactly to the image we commonly associate with that term. Often, a witness needs to give a name to something they do not recognize and, understandably, resorts to the category they feel most closely resembles what they saw.

A specific example arose during the investigation for my book Contact from Another Dimension. In the initial interviews, the witness, Alejandro Ram铆rez, described having observed what he identified as a “grey being” inside a kind of bubble.

Had we relied solely on that expression, the case would simply have been recorded as the sighting of an alleged “grey,” along with all the cultural and visual associations that the term carries.

But we decided to examine the description more closely.

To do so, we conducted a morphological reconstruction of what Alejandro remembered seeing, with the participation of a distinguished 3D illustrator. The objective was not to depict the familiar archetype of a “grey,” but rather to reconstruct its anatomical and visual characteristics as faithfully as possible based on the witness’s own descriptions and directions.



Illustration by Ricardo Mu帽oz, 3D Illustrator


During this process, something interesting began to emerge: the figure Alejandro described differed considerably from the conventional depiction of the so-called “grey” popularized by science fiction and popular culture.

Although it displayed apparently macrocephalic characteristics, the description suggested a much more skull-like morphology: a structure with a bony appearance, very pronounced eye sockets, and features that visually resembled certain characteristics of a skull or skeletal face far more than the smooth face and large black eyes with which the so-called “grey” is usually depicted.

This does not, of course, mean that the reconstruction allows us to determine what Alejandro claims to have observed. What matters from a methodological standpoint is something else: the initial label used by the witness himself did not fully correspond to the description that emerged once we began examining his morphological recollections in detail.

This case led me to pay even greater attention to what I consider an important issue in testimonial research: not confusing the category used by the witness with the description of what was actually observed.

When someone says, “I saw a grey,” my interest does not end there. In a sense, that is where it begins. Why did the witness call it a grey? What exactly did its head look like? What shape were its eyes? Did it have a neck? Was a mouth visible? What were its proportions? What characteristics led the witness to use that particular word?

The same can occur when someone claims to have seen a “craft” or a “UFO.” These words represent an initial way of organizing and communicating an experience, but they do not necessarily provide a precise description of what was observed.

For this reason, during interviews I continually try to return to the original description: shape, apparent dimensions, proportions, estimated distance, position, movements, luminosity, duration of the episode, chronological sequence, and general observation conditions. When figures or entities are described, I also try to separate the name used by the witness from their specific morphological characteristics.

The category should not replace the description.

Nor does this mean that an interview alone can establish the nature or origin of what was observed. A testimony remains a testimony and is subject, among other factors, to the conditions of perception, memory, and the subsequent reconstruction of an experience. For this reason, I try to distinguish between what the witness reports, what can be documented or independently checked, and those aspects for which there is insufficient evidence to establish a conclusion.

The purpose of Testimonio OVNI is precisely to preserve that distinction.

Anyone consulting this archive should know that behind every published case there is a primary source with whom I have established direct communication and whose account I have been able to examine through an interview. When circumstances permit, this information is supplemented with additional background information, reconstructions, and fieldwork.

I do not claim that this methodology eliminates the uncertainty inherent in cases of this kind. Its objective is more limited: to reduce the distance between the published account and the person who originally experienced and communicated the event.

For that reason, speaking directly with witnesses is fundamental to my work. Listening to their accounts, asking questions, revisiting details, and, whenever possible, being present at the location where the events occurred. This is the approach I have chosen for investigating each of the cases published on Testimonio OVNI.

Iv谩n Vega Recabal
Testimonio OVNI



martes, 8 de septiembre de 2026

馃敾 La desclasificaci贸n UAP bajo la mirada de la hip贸tesis ORBIT

 



▼ English version below


La desclasificaci贸n UAP bajo la mirada de la hip贸tesis ORBIT

Por Iv谩n Vega Recabal 


Diciembre de 2017 no marc贸 el comienzo del fen贸meno OVNI —denominado actualmente UAP (Unidentified Anomalous Phenomena)— ni tampoco el inicio de las investigaciones oficiales estadounidenses sobre esta clase de acontecimientos. S铆 represent贸 el inicio de una nueva etapa p煤blica. La aparici贸n de informaci贸n relacionada con un programa del Departamento de Defensa dedicado al estudio de amenazas aeroespaciales avanzadas, las declaraciones de Luis Elizondo y la difusi贸n de videos obtenidos por pilotos de la Armada estadounidense devolvieron el fen贸meno a una discusi贸n de la que durante d茅cadas hab铆a permanecido parcialmente relegado. En los a帽os siguientes llegar铆an la confirmaci贸n oficial y publicaci贸n de tres videos militares por parte del Pent谩gono, los informes de la Oficina del Director de Inteligencia Nacional (ODNI), la creaci贸n de la All-domain Anomaly Resolution Office (AARO), la participaci贸n de la NASA y nuevas audiencias en el Congreso estadounidense. El asunto comenzaba as铆 a desplazarse desde los m谩rgenes de la cultura popular hacia un problema reconocido institucionalmente, relacionado con la seguridad del espacio a茅reo, la inteligencia y la necesidad de mejorar la calidad de los datos disponibles. 

Este proceso de desclasificaci贸n ha despertado enormes expectativas. Para muchas personas representa el camino hacia la confirmaci贸n de que gobiernos y fuerzas militares han recuperado naves extraterrestres, cuerpos biol贸gicos no humanos o tecnolog铆as de caracter铆sticas extraordinarias mantenidas en secreto durante d茅cadas. Sin embargo, el desarrollo de los acontecimientos ha mostrado un panorama considerablemente m谩s complejo.

Por una parte, pilotos militares altamente entrenados como David Fravor y Ryan Graves han descrito encuentros con fen贸menos cuyas caracter铆sticas de vuelo, seg煤n sus testimonios, resultaron dif铆ciles de explicar. Informantes como David Grusch han declarado bajo juramento haber recibido informaci贸n sobre presuntos programas de recuperaci贸n de materiales y restos biol贸gicos asociados a inteligencias no humanas. Paralelamente, congresistas como Tim Burchett, Anna Paulina Luna, Jared Moskowitz, Chuck Schumer y Mike Rounds han impulsado iniciativas destinadas a aumentar la transparencia y facilitar el acceso p煤blico a la informaci贸n relacionada con los UAP.

Sin embargo, conviene detenerse en lo que este proceso ha conseguido establecer realmente. Los tres videos militares que terminaron siendo conocidos como FLIR1, GIMBAL y GOFAST constituyen un buen punto de partida. En abril de 2020, el Departamento de Defensa autoriz贸 oficialmente su publicaci贸n y confirm贸 que las grabaciones correspond铆an a encuentros registrados por aviadores de la Armada estadounidense: una de noviembre de 2004 y dos de enero de 2015. El comunicado oficial sostuvo adem谩s que los fen贸menos observados en esos registros continuaban caracterizados como “no identificados”.

Aquella confirmaci贸n fue importante, pero su alcance debe ser delimitado. El Pent谩gono confirm贸 la autenticidad de las grabaciones; no confirm贸 que mostraran aeronaves extraterrestres, tecnolog铆as no humanas ni que las aparentes caracter铆sticas extraordinarias observadas en algunas de esas im谩genes correspondieran necesariamente al comportamiento f铆sico real de los objetos registrados. Esta diferencia puede parecer evidente, pero resulta fundamental para comprender lo ocurrido posteriormente. Autenticidad no equivale a explicaci贸n. Que una observaci贸n permanezca sin identificar solo indica que, con la informaci贸n disponible, no hemos podido explicar qu茅 estamos observando ni determinar su origen.

El informe preliminar publicado por la Oficina del Director de Inteligencia Nacional en junio de 2021 reforz贸 precisamente esa cautela. El documento examin贸 144 reportes originados entre 2004 y 2021, concentrados principalmente en los 煤ltimos a帽os del per铆odo, y se帽al贸 que 80 de ellos hab铆an involucrado observaciones registradas mediante m煤ltiples sensores. Sin embargo, el mismo informe advert铆a que la limitada consistencia de los datos, las diferencias entre sensores y las condiciones en que se produc铆an las observaciones dificultaban alcanzar conclusiones firmes. Solo uno de los 144 casos pudo ser identificado con alta confianza en aquel an谩lisis inicial.

El dato es interesante porque permite observar dos cosas que no deber铆amos confundir. Por una parte, muestra que exist铆an incidentes suficientemente relevantes como para justificar una investigaci贸n oficial y que algunos hab铆an sido registrados por m谩s de un sistema de observaci贸n. Por otra, muestra que “no identificado” continuaba siendo una categor铆a de incertidumbre y no una explicaci贸n sobre el origen del fen贸meno. El propio informe reconoc铆a adem谩s que el estigma sociocultural asociado hist贸ricamente a los UAP pod铆a haber dificultado la recopilaci贸n de informaci贸n, aunque se帽alaba que esa percepci贸n estaba comenzando a cambiar.

A partir de ese punto, el debate comenz贸 a experimentar un desplazamiento considerable. Ya no se trataba solamente de determinar qu茅 estaban observando los pilotos o qu茅 registraban determinados sensores. Comenzaron a adquirir protagonismo afirmaciones mucho m谩s extraordinarias: que sectores del propio gobierno estadounidense conocer铆an desde hac铆a d茅cadas una respuesta y que, incluso, habr铆an recuperado veh铆culos de origen no humano.

Una de las expresiones p煤blicas m谩s conocidas de esta nueva etapa lleg贸 con David Grusch. El 26 de julio de 2023, durante una audiencia de la C谩mara de Representantes, el exoficial de inteligencia declar贸 bajo juramento que hab铆a sido informado sobre un programa de recuperaci贸n y posterior ingenier铆a inversa de UAP al que, seg煤n afirm贸, se le hab铆a negado acceso. Preguntado durante la audiencia acerca de la recuperaci贸n de cuerpos asociados a algunos de esos objetos, respondi贸 que hab铆a sido informado de la existencia de restos “biol贸gicos no humanos”.

El alcance de esas declaraciones obliga a detenerse en ellas. Una parte importante de lo expuesto p煤blicamente por Grusch proven铆a de informaci贸n que, seg煤n explic贸, hab铆a obtenido de otras personas vinculadas a esos supuestos programas. Tambi茅n afirm贸 haber entregado antecedentes a los organismos correspondientes y se帽al贸 que determinados detalles solo pod铆an discutirse en un entorno clasificado. Su testimonio constituye, por tanto, un antecedente que merece ser investigado, pero no equivale por s铆 mismo a la presentaci贸n p煤blica de una aeronave recuperada, un cuerpo, una muestra biol贸gica o un material cuya procedencia no humana haya podido establecerse mediante an谩lisis independiente.

 



Las investigaciones oficiales publicadas posteriormente no han corroborado esas afirmaciones. En su revisi贸n hist贸rica de 2024, AARO sostuvo que no hab铆a encontrado evidencia de que alguna investigaci贸n oficial estadounidense hubiera confirmado que una observaci贸n UAP correspondiera a tecnolog铆a extraterrestre, ni evidencia emp铆rica de que el gobierno estadounidense o empresas privadas hubieran realizado ingenier铆a inversa sobre tecnolog铆a de esa procedencia. AARO afirm贸 adem谩s haber investigado alegaciones relacionadas con programas, personas, empresas y lugares mencionados por sus entrevistados. 

Esto no demuestra por s铆 mismo que cada denuncia sea falsa, ni convierte a AARO en 谩rbitro definitivo del fen贸meno. Establece, sin embargo, un l铆mite importante para este an谩lisis: hasta ahora, las afirmaciones sobre veh铆culos recuperados, materiales ex贸ticos y restos biol贸gicos no humanos no han venido acompa帽adas, en el dominio p煤blico, por evidencia f铆sica cuya procedencia no humana haya podido ser comprobada de manera independiente.

La NASA encontr贸, desde una perspectiva cient铆fica, una dificultad semejante. Su estudio independiente sobre UAP, publicado en 2023, se帽al贸 que el reducido n煤mero de observaciones de alta calidad imped铆a obtener conclusiones cient铆ficas firmes sobre la naturaleza de estos fen贸menos. Su trabajo no consisti贸 en revisar y resolver los casos hist贸ricos, sino en determinar qu茅 datos deber铆an recopilarse y c贸mo hacerlo para permitir un estudio cient铆fico m谩s riguroso. Es una consideraci贸n menos espectacular que hablar de naves recuperadas o inteligencias no humanas, pero quiz谩s mucho m谩s importante: antes de explicar el origen de una anomal铆a necesitamos disponer de informaci贸n suficiente para caracterizarla.

Despu茅s de todo este recorrido aparece entonces una situaci贸n extra帽a. Tenemos pilotos que observaron algo, sensores que registraron algunos de esos encuentros, organismos creados espec铆ficamente para estudiarlos y reportes acumulados durante a帽os. Tenemos tambi茅n testimonios que hablan de programas secretos, recuperaciones y restos biol贸gicos. Pero entre una cosa y la otra contin煤a existiendo un vac铆o enorme. Sabemos que existen observaciones que no siempre logramos explicar; lo que no sabemos es si detr谩s de ellas existe realmente esa arquitectura de naves, tripulantes y tecnolog铆as recuperadas que durante d茅cadas ha acompa帽ado al fen贸meno.

Esta diferencia entre lo observado, lo testimoniado y lo que finalmente ha podido demostrarse constituye, a mi juicio, uno de los aspectos m谩s interesantes del actual proceso de desclasificaci贸n.

Y precisamente en ese punto comienza a adquirir relevancia la hip贸tesis ORBIT. (Observable Reality Bridging Interaction Theory o Teor铆a de la Interacci贸n que Conecta Realidades Observables)

Esta hip贸tesis no parte de la pregunta tradicional que ha dominado el debate durante d茅cadas: ¿qui茅n est谩 detr谩s del fen贸meno?

Propone una pregunta diferente.

¿Qu茅 ocurre cuando el fen贸meno se manifiesta?

Este cambio metodol贸gico resulta fundamental porque desplaza la atenci贸n desde la identidad de la anomal铆a hacia el proceso mediante el cual interact煤a con nuestra realidad. En lugar de intentar demostrar si se trata de visitantes extraterrestres, inteligencias interdimensionales o tecnolog铆as secretas, la hip贸tesis ORBIT propone observar primero los patrones que parecen repetirse en distintos casos y testimonios documentados.

Desde esta perspectiva, esta hip贸tesis propone que el fen贸meno no comienza necesariamente con la aparici贸n de una nave, sino con la manifestaci贸n de una anomal铆a cuya naturaleza todav铆a desconocemos.

El primer postulado de la hip贸tesis ORBIT sostiene precisamente esa posibilidad: una parte significativa de la casu铆stica UAP podr铆a corresponder a anomal铆as pertenecientes a un dominio de realidad normalmente inaccesible para la percepci贸n humana y que, bajo determinadas circunstancias, interact煤an temporalmente con nuestro entorno.

Cuando esa interacci贸n ocurre, la anomal铆a podr铆a manifestarse objetivamente mediante luces, orbes, estructuras luminosas u otras configuraciones detectables tanto por observadores humanos como, en determinados casos, por instrumentos tecnol贸gicos. Dentro de la hip贸tesis, esta etapa constituir铆a la dimensi贸n f铆sica del fen贸meno y permitir铆a interpretar aquellos episodios en los que una observaci贸n humana aparece acompa帽ada por registros instrumentales.

Sin embargo, esta hip贸tesis propone que la experiencia no termina all铆.

Cuando la anomal铆a interact煤a con la conciencia del observador podr铆a desencadenarse autom谩ticamente un proceso denominado entrelazamiento. A partir de ese momento, la experiencia comienza a involucrar no solo la presencia objetiva de la anomal铆a, sino tambi茅n la estructura cognitiva del individuo que la observa.

Como consecuencia del entrelazamiento emerger铆a una condici贸n transitoria denominada Efecto Burbuja, caracterizada por alteraciones perceptivas, modificaciones en la experiencia temporal, sensaci贸n de aislamiento ambiental y otros fen贸menos que aparecen de manera recurrente en relatos de encuentros de alta extra帽eza.

Es dentro de ese escenario donde aparece el n煤cleo del modelo ORBIT: la microrealidad.

La hip贸tesis propone que la anomal铆a extrae informaci贸n aleatoria disponible de la conciencia del observador —sus conocimientos, recuerdos, s铆mbolos, experiencias y referencias culturales personales— y despliega, a partir de esos recursos cognitivos, una experiencia que no necesariamente resulta coherente.

La hip贸tesis propone que, una vez producido el entrelazamiento, la extracci贸n de informaci贸n disponible en la conciencia del observador ocurre de manera autom谩tica, como parte del propio proceso y no como una acci贸n deliberada de la anomal铆a. Es aqu铆 cuando se despliega una experiencia que no necesariamente resulta coherente.

 


Recreaci贸n art铆stica del objeto cubo-esfera descrito por pilotos.


Esta idea permite regresar ahora a algunos de los casos y registros oficiales mencionados al comienzo de este art铆culo y preguntarnos, con prudencia, hasta qu茅 punto pueden relacionarse —o no— con los postulados de esta hip贸tesis.

Los registros oficiales desde la mirada de la hip贸tesis ORBIT

Los videos FLIR1, GIMBAL y GOFAST permiten establecer una primera distinci贸n importante. Su valor para la hip贸tesis ORBIT no reside en que demuestren la existencia de una tecnolog铆a extraordinaria ni, mucho menos, en que confirmen el modelo. Su importancia est谩 en algo anterior: constituyen registros militares aut茅nticos de acontecimientos que, en el momento de su publicaci贸n oficial, continuaban caracterizados por el Departamento de Defensa como no identificados.

Desde el an谩lisis de esta hip贸tesis, esto permitir铆a relacionarlos 煤nicamente con los primeros postulados del modelo: la existencia de una anomal铆a y su manifestaci贸n objetiva. Hay un acontecimiento registrado por un sistema instrumental y existe informaci贸n suficiente para justificar su an谩lisis, pero no necesariamente para determinar su naturaleza. En este nivel, ORBIT no necesita atribuir inteligencia, procedencia extraterrestre ni propiedades f铆sicas extraordinarias a aquello que aparece en las im谩genes. El dato relevante es m谩s elemental: existe una observaci贸n que debe ser caracterizada antes de ser interpretada.

FLIR1, asociado al encuentro del USS Nimitz de noviembre de 2004, resulta particularmente interesante porque el registro instrumental forma parte de un episodio m谩s amplio en el que tambi茅n participaron observadores humanos. La grabaci贸n, por s铆 sola, no demuestra las extraordinarias caracter铆sticas atribuidas al objeto en los testimonios ni permite establecer su origen. Sin embargo, considerada junto con el relato de David Fravor y otros participantes del encuentro, permite separar dos niveles que la hip贸tesis ORBIT considera fundamentales: aquello que puede quedar registrado instrumentalmente y aquello que posteriormente experimenta, describe e interpreta el observador. Es precisamente en la distancia entre ambos niveles donde la hip贸tesis sit煤a parte de su campo de estudio.

GIMBAL, registrado en enero de 2015, plantea un problema semejante. La imagen muestra una firma captada mediante un sistema electro贸ptico y acompa帽ada por las reacciones de los propios aviadores. Pero el registro no permite, por s铆 mismo, reconstruir inequ铆vocamente la naturaleza f铆sica del fen贸meno. Desde la perspectiva ORBIT, esta limitaci贸n es importante: el instrumento registra informaci贸n; posteriormente, el ser humano intenta convertir esa informaci贸n en un objeto reconocible. Distinguir entre el dato captado por el sensor y la interpretaci贸n que construimos a partir de 茅l resulta esencial para no atribuir a la anomal铆a caracter铆sticas que podr铆an pertenecer al sistema de observaci贸n, a las condiciones del registro o a nuestra posterior interpretaci贸n.

GOFAST obliga a ser todav铆a m谩s prudentes. La impresi贸n inicial producida por una imagen puede sugerir velocidades o comportamientos extraordinarios, pero determinar las caracter铆sticas f铆sicas reales de aquello que aparece registrado exige conocer distancias, geometr铆a, movimiento de la plataforma, funcionamiento del sensor y otros par谩metros. Desde la hip贸tesis ORBIT, este caso funciona precisamente como una advertencia metodol贸gica: lo an贸malo no debe confundirse autom谩ticamente con lo extraordinario. Un fen贸meno puede permanecer sin identificar sin que ello permita atribuirle capacidades que los datos disponibles no demuestran.

Los tres videos establecen as铆 un l铆mite particularmente 煤til para la hip贸tesis. FLIR1, GIMBAL y GOFAST pueden ser relacionados con la manifestaci贸n objetiva en la medida en que existen registros instrumentales aut茅nticos de acontecimientos que requirieron an谩lisis, pero las grabaciones, por s铆 solas, no permiten avanzar hacia los postulados de entrelazamiento, Efecto Burbuja, microrealidad o humanizaci贸n. Para explorar esas etapas se necesita otro tipo de informaci贸n: el testimonio del observador, las caracter铆sticas de su experiencia y, especialmente, la posible distancia entre aquello que qued贸 registrado y aquello que la persona afirma haber percibido.

Es justamente all铆 donde los testimonios de pilotos como Ryan Graves y David Fravor adquieren un valor diferente para este an谩lisis. No porque demuestren la hip贸tesis ORBIT, sino porque permiten comparar una dimensi贸n aparentemente objetiva del acontecimiento con la manera extraordinariamente espec铆fica en que determinados observadores describieron aquello que encontraron.

Ryan Graves ha relatado que pilotos de su escuadr贸n observaron objetos descritos como cubos oscuros contenidos dentro de esferas transparentes. Una interpretaci贸n posible consiste en asumir que esa descripci贸n corresponde aproximadamente a la morfolog铆a de aquello que fue observado. Esta hip贸tesis propone explorar una posibilidad diferente, sin presentarla como un hecho establecido.

La esfera podr铆a corresponder a la manifestaci贸n objetiva inicial de la anomal铆a, mientras que el cubo representar铆a una de las primeras configuraciones construidas por la microrealidad a partir del lenguaje tecnol贸gico y de las referencias cognitivas propias de un piloto militar entrenado para identificar aeronaves, geometr铆as y amenazas a茅reas.

De manera semejante, el c茅lebre Tic Tac descrito por David Fravor podr铆a no corresponder necesariamente a la estructura f铆sica de una nave. Podr铆a constituir la representaci贸n m谩s estable que la conciencia de un piloto de combate pudo haber organizado frente a una anomal铆a completamente desconocida: una forma simple, de apariencia tecnol贸gica, no necesariamente aerodin谩mica ni coherente, pero que le permiti贸 convertir una experiencia extraordinaria en una imagen posteriormente comunicable.

En ambos casos, la hip贸tesis ORBIT no cuestiona la veracidad de los testimonios.

Lo que propone revisar es el nivel de realidad al que pertenece la forma observada.

La anomal铆a puede ser completamente real.

La representaci贸n tambi茅n puede ser completamente real para quien la experimenta.

Pero ambas podr铆an corresponder a niveles distintos de un mismo proceso de interacci贸n.



Recreaci贸n art铆stica del encuentro Tic Tac.


Esta interpretaci贸n adquiere una dimensi贸n todav铆a m谩s interesante cuando se analiza la evoluci贸n hist贸rica del propio lenguaje institucional estadounidense.

Durante d茅cadas se habl贸 de Objetos Voladores No Identificados.

Posteriormente, la terminolog铆a oficial estadounidense evolucion贸 hacia Fen贸menos An贸malos No Identificados.

El cambio parece menor, pero posee implicancias conceptuales interesantes.

Un objeto presupone, al menos en el lenguaje com煤n, una entidad material.

Un fen贸meno permite describir un acontecimiento observable sin determinar de antemano su naturaleza.

El t茅rmino anomal铆a ampl铆a todav铆a m谩s esa incertidumbre.

Esto no significa que la evoluci贸n del lenguaje institucional confirme la hip贸tesis ORBIT. S铆 resulta interesante que la terminolog铆a utilizada para describir estos acontecimientos se haya vuelto progresivamente menos dependiente de la idea de un objeto f铆sico claramente definido.

Desde esa perspectiva, el recorrido resulta compatible con el enfoque metodol贸gico de esta hip贸tesis.

Mientras buena parte del debate contin煤a centrado en determinar qui茅n conduce las supuestas naves, la hip贸tesis ORBIT propone dirigir la atenci贸n hacia una cuesti贸n diferente: comprender c贸mo interact煤a la anomal铆a con nuestra realidad y con la experiencia humana.

Desde esta perspectiva, la ausencia p煤blica de evidencia verificable sobre cuerpos recuperados o restos tecnol贸gicos no elimina el problema planteado por aquellos casos que contin煤an sin una identificaci贸n concluyente. Lo que hace es impedir que pasemos directamente de “fen贸meno no identificado” a “tecnolog铆a no humana”. Precisamente en ese espacio de incertidumbre es donde intenta trabajar esta hip贸tesis.

Simplemente cuestiona una interpretaci贸n concreta del mismo.

Si la anomal铆a pertenece a un dominio de realidad que solo interact煤a temporalmente con nuestro entorno, quiz谩s tambi茅n debamos reconsiderar aquello que esperamos encontrar como evidencia. En lugar de buscar necesariamente veh铆culos accidentados, fragmentos met谩licos o incluso restos biol贸gicos no humanos, podr铆amos prestar mayor atenci贸n a manifestaciones transitorias, testimonios, registros instrumentales, observaciones m煤ltiples y experiencias extraordinarias cuya informaci贸n disponible no siempre permite establecer una identificaci贸n definitiva. Si esa anomal铆a puede o no dejar rastros f铆sicos es algo que todav铆a desconocemos.

La hip贸tesis ORBIT no pretende resolver el fen贸meno UAP. Su prop贸sito es intentar ordenar lo que estamos observando y encontrar patrones que puedan ayudarnos a comprenderlo mejor, sin adelantarnos a definir qu茅 es o de d贸nde proviene. 

As铆 mismo el actual proceso de desclasificaci贸n tambi茅n obliga a revisar algunas de las preguntas que nos hemos hecho durante d茅cadas. Durante mucho tiempo, una parte importante de la discusi贸n sobre los OVNI estuvo centrada en determinar si se trataba de naves extraterrestres.

Tal vez esa nunca fue la pregunta m谩s importante.

La verdadera cuesti贸n podr铆a ser mucho m谩s sencilla y, al mismo tiempo, mucho m谩s profunda:

¿Qu茅 ocurre exactamente cuando una anomal铆a entra en interacci贸n con nuestra realidad y con la conciencia humana?

Si esa pregunta resulta correcta, la nueva etapa p煤blica iniciada en 2017 podr铆a ser recordada no como el momento en que la humanidad confirm贸 la existencia de visitantes de otros mundos, sino como el instante en que comenz贸 a estudiar el fen贸meno desde una perspectiva diferente, m谩s prudente y m谩s cercana a la evidencia.

En ese escenario, la hip贸tesis ORBIT no aparece como una alternativa a la desclasificaci贸n, sino como un posible marco interpretativo desde el cual intentar ordenar un conjunto de observaciones que, hasta ahora, contin煤an resisti茅ndose a las categor铆as tradicionales de an谩lisis.

Tal vez la desclasificaci贸n y apertura de estos antecedentes sea solo una parte del camino. Podemos abrir archivos, conocer testimonios que permanecieron ocultos durante d茅cadas y acceder a informaci贸n que antes nos estaba vedada, pero aun as铆 seguiremos enfrent谩ndonos al mismo problema: determinar qu茅 es realmente aquello que estamos observando.

Lo que s铆 podemos reconocer es la recurrencia de ciertos elementos en una parte de la casu铆stica: algo irrumpe en nuestro campo observable, produce una experiencia dif铆cil de integrar dentro de nuestras categor铆as habituales y, muchas veces, desaparece dejando tras de s铆 m谩s preguntas que evidencia material concluyente.

Por mucho que avancemos en esta desclasificaci贸n, creo que ni siquiera sus m谩s fieles inquisidores tienen certeza de la enorme y compleja red de rumores que ha alimentado este entuerto.

Sinceramente, no encuentro hasta ahora razones suficientes para aceptar la existencia de tales restos biol贸gicos no humanos, y menos a煤n de aeronaves ex贸ticas almacenadas durante d茅cadas en alg煤n lugar secreto. Las afirmaciones existen y algunas proceden de personas con antecedentes profesionales relevantes, pero la evidencia f铆sica que permitir铆a comprobarlas p煤blicamente contin煤a ausente. Un acontecimiento de semejante magnitud ser铆a, adem谩s, extraordinariamente dif铆cil de compartimentar y mantener oculto durante d茅cadas frente a tantos cient铆ficos, militares, funcionarios, contratistas e investigadores que necesariamente tendr铆an que haber participado de una estructura de esa naturaleza. Me cuesta creer que exista algo as铆 ah铆 dentro.

Tambi茅n existe una posibilidad menos extraordinaria que no deber铆a descartarse: que parte del secretismo no proteja necesariamente naves recuperadas, sino las propias limitaciones de los sistemas militares para identificar, comprender o responder ante determinados acontecimientos. Reconocer p煤blicamente que existen fen贸menos capaces de ingresar en espacios vigilados sin ser inmediatamente identificados puede constituir, por s铆 mismo, una vulnerabilidad que cualquier estructura de defensa tendr铆a razones para administrar con cautela.

Tambi茅n es posible que, con el paso de las d茅cadas, hayamos humanizado a tal nivel la anomal铆a que terminamos convirti茅ndola en un constructo reconocible: aeronaves, tripulantes, tecnolog铆as, recuperaciones y materiales, porque esas son precisamente las categor铆as con las que nuestra cultura aprendi贸 a interpretar aquello que descend铆a del cielo.

Esa construcci贸n puede haber calado tan profundamente que hoy muchos contin煤an buscando las pistas de un rumor distorsionado por una 茅poca en la que el secretismo lo era todo; un relato que termin贸 instal谩ndose como parte del folclore ufol贸gico-militar, creciendo alrededor del fen贸meno hasta confundirse con el fen贸meno mismo.

 


Despu茅s de revisar estos antecedentes, creo que podemos establecer al menos algunas diferencias importantes. La primera es que la existencia de observaciones y reportes que permanecen sin identificar constituye un objeto leg铆timo de investigaci贸n. Su recurrencia ha sido suficiente para impulsar investigaciones oficiales, nuevos mecanismos de reporte y el inter茅s sostenido de organismos cient铆ficos, militares y de inteligencia. Pero que una observaci贸n permanezca sin identificar no determina por s铆 mismo su origen ni confirma ninguna de las explicaciones construidas alrededor de ella.

La segunda es que existe una distancia considerable entre aquello que ha podido documentarse y algunas de las afirmaciones m谩s extraordinarias surgidas durante este proceso. Los testimonios sobre programas de recuperaci贸n, materiales ex贸ticos y restos biol贸gicos no humanos merecen ser investigados, especialmente cuando proceden de personas vinculadas al aparato de inteligencia o defensa, pero hasta ahora no han venido acompa帽ados, en el dominio p煤blico, por evidencia f铆sica independiente que permita convertir esas afirmaciones en hechos establecidos. Esa diferencia entre testimonio, evidencia e interpretaci贸n deber铆a permanecer en el centro de cualquier an谩lisis serio del fen贸meno.

La tercera es que la hip贸tesis ORBIT tampoco resuelve esa incertidumbre. Su alcance es m谩s limitado: considerar la posibilidad de que una parte de aquello que interpretamos como objeto, nave o entidad no pertenezca necesariamente a la anomal铆a misma, sino a la forma que adquiere una interacci贸n cuyo mecanismo todav铆a desconocemos.

 Si esta posibilidad tiene alg煤n valor, deber谩 encontrarse en su capacidad para explicar patrones, enfrentar casos que la contradigan y, eventualmente, formular observaciones que permitan ponerla a prueba.

Desde mi punto de vista, ah铆 se encuentra una de las mayores dificultades de toda esta historia: separar aquello que verdaderamente se manifiesta de todo lo que nosotros hemos humanizado al intentar explicarlo.

Existe una anomal铆a, s铆, pero quiz谩s nunca lleguemos a comprenderla por completo, menos a atraparla. 



Art铆culo escrito para: Revista de Ufolog铆a.
Revisa la revista completa:
Click Aqu铆 
Para m谩s informaci贸n sobre la hip贸tesis ORBIT: Click Aqu铆




UAP Declassification Through the Lens of the ORBIT Hypothesis

By Iv谩n Vega Recabal

The emergence of information related to a Department of Defense program devoted to the study of advanced aerospace threats, Luis Elizondo’s statements, and the release of videos obtained by U.S. Navy pilots brought the phenomenon back into a discussion from which it had remained partially marginalized for decades. In the following years came the Pentagon’s official confirmation and release of three military videos, reports from the Office of the Director of National Intelligence (ODNI), the creation of the All-domain Anomaly Resolution Office (AARO), NASA’s involvement, and new hearings in the U.S. Congress. The issue thus began to move from the margins of popular culture toward an institutionally recognized problem related to airspace security, intelligence, and the need to improve the quality of available data.

This declassification process has generated enormous expectations. For many people, it represents a path toward confirmation that governments and military forces have recovered extraterrestrial craft, non-human biological bodies, or technologies with extraordinary characteristics that have been kept secret for decades. However, the course of events has revealed a considerably more complex picture.

On the one hand, highly trained military pilots such as David Fravor and Ryan Graves have described encounters with phenomena whose flight characteristics, according to their testimony, were difficult to explain. Whistleblowers such as David Grusch have testified under oath that they received information about alleged programs for the recovery of materials and biological remains associated with non-human intelligences. At the same time, members of Congress such as Tim Burchett, Anna Paulina Luna, Jared Moskowitz, Chuck Schumer, and Mike Rounds have promoted initiatives aimed at increasing transparency and facilitating public access to UAP-related information.

However, it is worth considering what this process has actually established. The three military videos that became known as FLIR1, GIMBAL, and GOFAST provide a useful starting point. In April 2020, the Department of Defense officially authorized their release and confirmed that the recordings corresponded to encounters documented by U.S. Navy aviators: one from November 2004 and two from January 2015. The official statement also maintained that the phenomena observed in those recordings continued to be characterized as “unidentified.”

That confirmation was important, but its scope must be clearly defined. The Pentagon confirmed the authenticity of the recordings; it did not confirm that they showed extraterrestrial aircraft, non-human technologies, or that the apparently extraordinary characteristics seen in some of those images necessarily corresponded to the actual physical behavior of the recorded objects. This distinction may seem obvious, but it is fundamental to understanding what followed. Authenticity is not the same as explanation. An observation remaining unidentified merely indicates that, with the available information, we have not been able to explain what we are observing or determine its origin.

The preliminary report published by the Office of the Director of National Intelligence in June 2021 reinforced precisely this caution. The document examined 144 reports originating between 2004 and 2021, mainly concentrated in the later years of that period, and noted that 80 involved observations recorded by multiple sensors. However, the same report warned that limited data consistency, differences among sensors, and the conditions under which observations occurred made firm conclusions difficult. Only one of the 144 cases could be identified with high confidence in that initial analysis.

This is interesting because it allows us to see two things that should not be confused. On the one hand, it shows that there were incidents sufficiently relevant to justify an official investigation and that some had been recorded by more than one observation system. On the other, it shows that “unidentified” remained a category of uncertainty rather than an explanation of the phenomenon’s origin. The report itself also acknowledged that the sociocultural stigma historically associated with UAP may have hindered information collection, although it noted that this perception was beginning to change.

From that point onward, the debate began to shift considerably. It was no longer merely a matter of determining what pilots were observing or what certain sensors were recording. Far more extraordinary claims began to take center stage: that sectors of the U.S. government had known the answer for decades and had even recovered vehicles of non-human origin.

One of the best-known public expressions of this new phase came from David Grusch. On July 26, 2023, during a House of Representatives hearing, the former intelligence officer testified under oath that he had been informed of a UAP recovery and reverse-engineering program to which, he said, he had been denied access. Asked during the hearing about the recovery of bodies associated with some of those objects, he replied that he had been informed of the existence of “non-human biologics.”

The scope of those statements requires careful consideration. A significant portion of what Grusch publicly presented came from information that, according to him, he had obtained from other people connected to those alleged programs. He also stated that he had provided information to the appropriate bodies and indicated that certain details could only be discussed in a classified setting. His testimony therefore constitutes information that deserves investigation, but it does not by itself amount to the public presentation of a recovered aircraft, a body, a biological sample, or material whose non-human origin has been established through independent analysis.

Official investigations published subsequently have not corroborated those claims. In its 2024 historical review, AARO stated that it had found no evidence that any official U.S. investigation had confirmed a UAP observation as extraterrestrial technology, nor empirical evidence that the U.S. government or private companies had reverse-engineered technology of such origin. AARO further stated that it had investigated allegations concerning programs, individuals, companies, and locations mentioned by interviewees.

This does not by itself prove that every allegation is false, nor does it make AARO the definitive arbiter of the phenomenon. It does, however, establish an important boundary for this analysis: so far, claims involving recovered vehicles, exotic materials, and non-human biological remains have not been accompanied, in the public domain, by physical evidence whose non-human origin has been independently verified.

NASA encountered a similar difficulty from a scientific perspective. Its independent UAP study, published in 2023, stated that the small number of high-quality observations prevented firm scientific conclusions about the nature of these phenomena. Its work was not intended to review and resolve historical cases, but rather to determine what data should be collected and how to collect it in order to enable more rigorous scientific study. This consideration is less spectacular than talk of recovered craft or non-human intelligences, but perhaps far more important: before explaining the origin of an anomaly, we need sufficient information to characterize it.

After this entire journey, a strange situation emerges. We have pilots who observed something, sensors that recorded some of those encounters, agencies created specifically to study them, and reports accumulated over years. We also have testimony concerning secret programs, recoveries, and biological remains. Yet between one and the other there remains an enormous gap. We know that observations exist that we cannot always explain; what we do not know is whether behind them there truly exists the architecture of recovered craft, occupants, and technologies that has accompanied the phenomenon for decades.

This difference between what has been observed, what has been testified to, and what has ultimately been demonstrated is, in my view, one of the most interesting aspects of the current declassification process.

And it is precisely at this point that the ORBIT hypothesis (Observable Reality Bridging Interaction Theory) begins to become relevant.

This hypothesis does not begin with the traditional question that has dominated the debate for decades: Who is behind the phenomenon?

It proposes a different question.

What happens when the phenomenon manifests itself?

This methodological shift is fundamental because it redirects attention from the identity of the anomaly toward the process through which it interacts with our reality. Rather than trying to demonstrate whether it involves extraterrestrial visitors, interdimensional intelligences, or secret technologies, the ORBIT hypothesis proposes first examining the patterns that appear to recur across different documented cases and testimonies.

From this perspective, the hypothesis proposes that the phenomenon does not necessarily begin with the appearance of a craft, but with the manifestation of an anomaly whose nature remains unknown.

The first postulate of the ORBIT hypothesis holds precisely this possibility: a significant portion of UAP cases could correspond to anomalies belonging to a domain of reality normally inaccessible to human perception which, under certain circumstances, temporarily interact with our environment.

When that interaction occurs, the anomaly could manifest objectively through lights, orbs, luminous structures, or other configurations detectable both by human observers and, in certain cases, by technological instruments. Within the hypothesis, this stage would constitute the physical dimension of the phenomenon and could account for episodes in which a human observation is accompanied by instrumental records.

However, the hypothesis proposes that the experience does not end there.

When the anomaly interacts with the observer’s consciousness, it could automatically trigger a process called entanglement. From that moment onward, the experience begins to involve not only the objective presence of the anomaly, but also the cognitive structure of the individual observing it.

As a consequence of entanglement, a transient condition called the Bubble Effect would emerge, characterized by perceptual alterations, changes in the experience of time, a sense of environmental isolation, and other phenomena that recur in accounts of high-strangeness encounters.

It is within this setting that the core of the ORBIT model appears: the microreality.

The hypothesis proposes that the anomaly extracts randomly available information from the observer’s consciousness—their knowledge, memories, symbols, experiences, and personal cultural references—and, using those cognitive resources, unfolds an experience that is not necessarily coherent.

The hypothesis proposes that, once entanglement has occurred, the extraction of information available in the observer’s consciousness happens automatically, as part of the process itself rather than as a deliberate action by the anomaly. It is at this point that an experience unfolds which is not necessarily coherent.

This idea now allows us to return to some of the official cases and records mentioned at the beginning of this article and ask, cautiously, to what extent they can—or cannot—be related to the postulates of this hypothesis.

Official Records Through the Lens of the ORBIT Hypothesis

The FLIR1, GIMBAL, and GOFAST videos allow us to establish an important initial distinction. Their value for the ORBIT hypothesis does not lie in demonstrating the existence of extraordinary technology, much less in confirming the model. Their importance lies at an earlier level: they constitute authentic military records of events that, at the time of their official release, continued to be characterized by the Department of Defense as unidentified.

From the standpoint of this hypothesis, this would allow them to be related only to the model’s first postulates: the existence of an anomaly and its objective manifestation. There is an event recorded by an instrumental system and sufficient information exists to justify analysis, but not necessarily to determine its nature. At this level, ORBIT does not need to attribute intelligence, extraterrestrial origin, or extraordinary physical properties to what appears in the images. The relevant fact is more elementary: there is an observation that must be characterized before it is interpreted.

FLIR1, associated with the November 2004 USS Nimitz encounter, is particularly interesting because the instrumental record forms part of a broader episode that also involved human observers. The recording by itself does not demonstrate the extraordinary characteristics attributed to the object in testimony, nor does it establish its origin. However, considered alongside the account of David Fravor and other participants in the encounter, it allows two levels that the ORBIT hypothesis regards as fundamental to be separated: what can be instrumentally recorded and what the observer subsequently experiences, describes, and interprets. It is precisely in the distance between these two levels that the hypothesis locates part of its field of study.

GIMBAL, recorded in January 2015, presents a similar problem. The image shows a signature captured by an electro-optical system and accompanied by the reactions of the aviators themselves. But the recording alone does not allow the physical nature of the phenomenon to be reconstructed unambiguously. From the ORBIT perspective, this limitation is important: the instrument records information; afterward, the human being attempts to turn that information into a recognizable object. Distinguishing between the data captured by the sensor and the interpretation we construct from it is essential if we are to avoid attributing to the anomaly characteristics that might instead belong to the observation system, the recording conditions, or our subsequent interpretation.

GOFAST demands even greater caution. The initial impression produced by an image may suggest extraordinary speeds or behaviors, but determining the actual physical characteristics of what is recorded requires knowledge of distances, geometry, platform motion, sensor operation, and other parameters. From the ORBIT perspective, this case functions precisely as a methodological warning: the anomalous should not automatically be confused with the extraordinary. A phenomenon may remain unidentified without that allowing us to attribute capabilities that the available data do not demonstrate.

The three videos therefore establish a particularly useful boundary for the hypothesis. FLIR1, GIMBAL, and GOFAST can be related to objective manifestation insofar as authentic instrumental records exist of events that required analysis, but the recordings alone do not allow us to advance toward the postulates of entanglement, the Bubble Effect, microreality, or humanization. Exploring those stages requires another kind of information: the observer’s testimony, the characteristics of their experience, and especially the possible distance between what was recorded and what the person claims to have perceived.

This is precisely where the testimony of pilots such as Ryan Graves and David Fravor takes on a different value for this analysis. Not because it proves the ORBIT hypothesis, but because it allows an apparently objective dimension of the event to be compared with the extraordinarily specific way in which certain observers described what they encountered.

Ryan Graves has related that pilots in his squadron observed objects described as dark cubes contained within transparent spheres. One possible interpretation is to assume that this description approximately corresponds to the morphology of what was observed. This hypothesis proposes exploring a different possibility, without presenting it as an established fact.

The sphere could correspond to the initial objective manifestation of the anomaly, while the cube could represent one of the first configurations constructed by the microreality from the technological language and cognitive references characteristic of a military pilot trained to identify aircraft, geometries, and aerial threats.

Similarly, the famous Tic Tac described by David Fravor might not necessarily correspond to the physical structure of a craft. It could constitute the most stable representation that the consciousness of a fighter pilot was able to organize when confronted with a completely unknown anomaly: a simple, technological-looking form, not necessarily aerodynamic or coherent, but one that allowed him to convert an extraordinary experience into an image that could later be communicated.

In both cases, the ORBIT hypothesis does not question the truthfulness of the testimony.

What it proposes reconsidering is the level of reality to which the observed form belongs.

The anomaly may be completely real.

The representation may also be completely real for the person experiencing it.

But the two could correspond to different levels of the same interaction process.

This interpretation takes on an even more interesting dimension when the historical evolution of U.S. institutional language itself is examined.

For decades, the term Unidentified Flying Objects was used.

Subsequently, official U.S. terminology evolved toward Unidentified Anomalous Phenomena.

The change may seem minor, but it has interesting conceptual implications.

An object presupposes, at least in ordinary language, a material entity.

A phenomenon allows an observable event to be described without determining its nature in advance.

The term anomaly broadens that uncertainty even further.

This does not mean that the evolution of institutional language confirms the ORBIT hypothesis. It is nevertheless interesting that the terminology used to describe these events has become progressively less dependent on the idea of a clearly defined physical object.

From this perspective, this evolution is compatible with the methodological approach of the hypothesis.

While much of the debate remains focused on determining who is piloting the supposed craft, the ORBIT hypothesis proposes directing attention toward a different question: understanding how the anomaly interacts with our reality and with human experience.

From this perspective, the public absence of verifiable evidence concerning recovered bodies or technological remains does not eliminate the problem posed by those cases that remain without a conclusive identification. What it does is prevent us from moving directly from “unidentified phenomenon” to “non-human technology.” It is precisely within this space of uncertainty that the hypothesis attempts to operate.

It simply questions one specific interpretation of the phenomenon.

If the anomaly belongs to a domain of reality that interacts only temporarily with our environment, perhaps we should also reconsider what we expect to find as evidence. Rather than necessarily searching for crashed vehicles, metallic fragments, or even non-human biological remains, we might pay greater attention to transient manifestations, testimony, instrumental records, multiple observations, and extraordinary experiences for which the available information does not always permit a definitive identification. Whether such an anomaly can leave physical traces remains unknown.

The ORBIT hypothesis does not claim to solve the UAP phenomenon. Its purpose is to attempt to organize what we are observing and identify patterns that may help us understand it better, without prematurely defining what it is or where it comes from.

Likewise, the current declassification process also forces us to reconsider some of the questions we have asked for decades. For a long time, a significant part of the UFO discussion centered on determining whether these were extraterrestrial craft.

Perhaps that was never the most important question.

The real question could be much simpler and, at the same time, much more profound:

What exactly happens when an anomaly interacts with our reality and with human consciousness?

If that question is the right one, the new public phase that began in 2017 might be remembered not as the moment when humanity confirmed the existence of visitors from other worlds, but as the moment when it began to study the phenomenon from a different perspective—more cautious and more closely aligned with the evidence.

In that scenario, the ORBIT hypothesis appears not as an alternative to declassification, but as a possible interpretive framework through which to attempt to organize a set of observations that, so far, continue to resist traditional categories of analysis.

Perhaps declassification and the opening of these records are only part of the journey. We can open archives, learn of testimony that remained hidden for decades, and gain access to information that was previously unavailable to us, yet we will still face the same problem: determining what it is that we are actually observing.

What we can recognize is the recurrence of certain elements in some cases: something intrudes into our observable field, produces an experience that is difficult to integrate within our usual categories, and often disappears, leaving behind more questions than conclusive material evidence.

No matter how far this declassification proceeds, I believe that not even its most devoted investigators can be certain about the enormous and complex web of rumors that has fueled this whole affair.

I sincerely find, so far, insufficient reason to accept the existence of such non-human biological remains, much less exotic aircraft stored for decades in some secret location. The claims exist, and some come from people with relevant professional backgrounds, but the physical evidence that would allow them to be publicly verified remains absent. An undertaking of such magnitude would also be extraordinarily difficult to compartmentalize and keep hidden for decades from the many scientists, military personnel, officials, contractors, and researchers who would necessarily have had to participate in a structure of that nature. I find it difficult to believe that something like that exists behind the curtain.

There is also a less extraordinary possibility that should not be dismissed: some of the secrecy may not necessarily protect recovered craft, but rather the limitations of military systems themselves in identifying, understanding, or responding to certain events. Publicly acknowledging that phenomena exist which can enter monitored spaces without being immediately identified may itself constitute a vulnerability that any defense establishment would have reason to manage cautiously.

It is also possible that, over the decades, we have humanized the anomaly to such an extent that we have ultimately transformed it into a recognizable construct: aircraft, occupants, technologies, recoveries, and materials, because those are precisely the categories through which our culture learned to interpret what descended from the sky.

That construction may have taken root so deeply that many people today continue searching for clues to a rumor distorted by an era in which secrecy was everything—a narrative that ultimately became part of ufological-military folklore, growing around the phenomenon until it became confused with the phenomenon itself.

After reviewing this background, I believe we can establish at least a few important distinctions. First, the existence of observations and reports that remain unidentified constitutes a legitimate subject of investigation. Their recurrence has been sufficient to prompt official investigations, new reporting mechanisms, and sustained interest from scientific, military, and intelligence organizations. But the fact that an observation remains unidentified does not by itself determine its origin or confirm any of the explanations constructed around it.

Second, there is a considerable distance between what has been documented and some of the more extraordinary claims that have emerged during this process. Testimony concerning recovery programs, exotic materials, and non-human biological remains deserves investigation, especially when it comes from people connected to the intelligence or defense establishment, but so far it has not been accompanied, in the public domain, by independent physical evidence capable of turning those claims into established facts. This distinction between testimony, evidence, and interpretation should remain at the center of any serious analysis of the phenomenon.

Third, the ORBIT hypothesis does not resolve that uncertainty either. Its scope is more limited: to consider the possibility that some of what we interpret as an object, craft, or entity may not necessarily belong to the anomaly itself, but rather to the form assumed by an interaction whose mechanism remains unknown.

If this possibility has any value, it will have to be found in its ability to explain patterns, confront cases that contradict it, and eventually formulate observations that allow it to be tested.

From my point of view, this is where one of the greatest difficulties in this entire story lies: separating what truly manifests itself from everything we have humanized in our attempt to explain it.

There is an anomaly, yes, but perhaps we will never fully understand it, much less capture it.


Article written for: Revista de Ufolog铆a.
Read the full magazine: Click Here
For more information about the ORBIT hypothesis: Click Here


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