Close Encounters of the Third Kind is a 1977 American science fiction drama film directed and written by Steven Spielberg. The movie stars Richard Dreyfuss, Teri Garr, Melinda Dillon, François Truffaut, Bob Balaban, and Cary Guffey. The story revolves around Roy Neary, an electrical lineman in Indiana, whose life changes after an encounter with a UFO. The movie is about his journey to find the truth about the UFO and the extraterrestrial life behind it. The title is derived from Ufologist J. Allen Hynek’s classification of close encounters with extraterrestrials, in which the third kind denotes human observations of extraterrestrials or “animate beings” 

Interview with Diana Walsh Pasulka
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Process Theology and
Encounters of the Third Kind
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Explorations with UFOS, Dreams, Angels,
​AI and Other Dimensions of Reality
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​Many ecologically-minded people speak of our need today to recognize that we live in an enchanted world, a world helpfully understood with help from modern science but also filled with value, beauty, creativity, and spirituality. They see an enchanted world as a reclamation of a traditional way of seeing the world, where nature and indeed the whole universe are "alive" in deep and important ways, and combine this traditional wisdom with the best of modern science: quantum theory, chaos theory, and astrobiology. Their hope (my hope) is that belief in such a world might help people better live with respect and care for the community of life and one another, finding meaning and purpose in life. They rightly recognize that something like feeling, mind, or intelligence is found throughout the more than human world: in other animals, in living cells, and perhaps even in the depths of matter. Wherever there is energy, there is value, experience, and feeling. 

Typically, they do not emphasize encounters with non-human intelligences of the more technological kind, such as UFOs, for example. And they do not speak of spirits and angels, demons, gods and goddesses, and God. Diana Walsh Pasulka offers an invitation to include these kinds of realities, too, in an emerging image of an organic, living universe. Among contemporary philosophies, process philosophy is especially helpful for those of us who want to accept her invitation. This page seeks to bring the two Pasulka and process philosophers, into conversation.

- Jay McDaniel

Life after Death/Life beyond Earth
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​David Ray Griffin and Diana Walsh Pasulka
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In Parapsychology, Philosophy, and Spirituality: A Postmodern Exploration, David Ray Griffin, the well-known process philosopher of religion, believes that the evidence is quite strong that there is something like life after death. Influenced by the process philosophy of Alfred North Whitehead, he holds the view that the mind is distinct from the physical brain, that the space-time continuum encompasses more than three-dimensional space, and that, after the brain's death, a mind may or may not undergo a continuing journey in other dimensions. Furthermore, he asserts that there is a substantial body of evidence, drawn from parapsychology and other sources, supporting the idea that such occurrences indeed take place. Therefore, when people claim to have experienced encounters with departed ancestors in dreams or other ways, Griffin remains open to the possibility. For him, the question of whether these visitations occur is empirical rather than metaphysical.


​Similarly, claims about encounters with other kinds of entities, such as UFOs, angels, or unique forms of Artificial Intelligence, may also be considered within this framework. These entities might inhabit dimensions of the space-time continuum that are imperceptible to our senses but are nonetheless real. These entities, too, could potentially visit us in unconventional ways. The key question is, what does the evidence suggest? If we adopt a mindset akin to David Ray Griffin's, we will approach these possibilities with an open mind and let the evidence speak for itself.

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​In "Encounters: Experiences with Nonhuman Intelligences" Diana Walsh Pasulka argues that the evidence supporting these encounters is robust. The description of the book offered by the publisher gives you a sense for its contents and claims:

"A revolution is underway. For the first time in human history, we are on the verge of experiencing contact with nonhuman life forms of all kinds, thanks to technological innovations and research into the experiences of those at the forefront of this development.

In 'Encounters,' author D.W. Pasulka takes readers to the forefront of this revolution, sharing the work of experts across a spectrum of fields who are working to connect humanity with unknown life forms... Many of us have preconceived notions of nonhuman encounters shaped more by Hollywood than by current research. 'Encounters' redefines our understanding of nonhuman species by showcasing the work and stories of contemporary innovators who challenge our fundamental assumptions about life and its manifestations beyond our immediate experience.

D.W. Pasulka, the author of 'American Cosmic,' is a professor of religion at UNC Wilmington. Her scholarly background equips her with the tools to systematically analyze data that goes beyond traditional rational categories—an essential skill for exploring the realms of UFOs, angels, AI, dreams, and other dimensions that lie at the edges of human comprehension. 'Encounters' is a captivating exploration of the leading science related to nonhuman life and provides an intriguing glimpse into the future of humanity in a universe where we are far from alone."

Within the context of Pasulka's book, there's a particularly intriguing account from an individual referred to as "Gray Man." Gray Man works for a major research agency and is the head of a laboratory. More than any other scientist with whom Pasulka worked, he was exceptionally cautious about what he could share and what he could not. He described one encounter as follows:

"I woke up to see a being hovering above me. His face was about four or five inches from my face. His eyes pierced me, I felt, and he seemed to look directly into my heart, as if he was assessing me, but it wasn’t unpleasant. As I felt this kind of assessment taking place, I felt I could also see into his soul too. I felt that this being was pure, full of righteousness and incredibly powerful. His hair was long, about shoulder-length or slightly longer, and it shone pale but bright yellow to gold and looked like it was made of light. His face was so close to my face that I didn’t dare move. I was completely and utterly overwhelmed, as much as a person could imagine being overwhelmed, by the idea of literally coming face-to-face with an angel or God.

“This initial shock and fear were momentary. It turned into a feeling of love, peace, and joy, and the breath had been taken out of my lungs as you might experience from a huge adrenaline surge. The room, which had been dark, was lit bright with light that radiated out from his body. His body was luminous, like looking at a light bulb through a thin lampshade. His clothing was white, and he appeared to have on a sleeveless gown that could be opened at the front. The feeling of adrenaline soon passed, and a feeling of peace and calm came over me, and a realization that if this thing wanted me dead, I would have already been dead. I felt love and a strong connection to this being, like the love and connection you might experience with a once-in-a-lifetime best friend, the type of friend that knows you far better than even your parents."

Visceral Religion

In an interview about her book, Pasulka points out how encounters with non-human intelligences have a profound impact on people's religious and spiritual lives. She herself underwent a transformation, stating: "To be clear, I was religious before embarking on this research, attending church, sometimes multiple times a week. However, after this research, I developed a more visceral, almost literal, sense of religion and religious practice."

It's evident to her that these encounters are part of a new form of religion that bridges two contemporary streams of consciousness: the growing belief in UFOs and the rise of artificial intelligence. Together, these streams open up space in the human psyche to believe—or, more accurately, re-believe—in invisible realms of existence from which humans can receive visitations.

Scholars exploring visitations from outer space offer a fresh perspective on the natural world, describing it as "enchanted" or, more precisely, "re-enchanted." Traditional cultures worldwide have long perceived the world as comprising multiple dimensions inhabited by various beings, including spirits, ancestors, deities, angels, and demons. They also view the Earth itself as infused with vitality and spontaneity, deserving of respect and care. Drawing upon the philosophy of Whitehead, David Ray Griffin embraces these ideas, along with the concept of a divine reality that permeates and transcends the multi-dimensional universe, guiding and being influenced by it.

Reenchanted Reason

For Griffin, these ideas are not irrational; instead, they represent the forefront of rationality. Reason, in his view, is intertwined with imagination and not constrained by outdated mechanistic views of reality. Along with other process philosophers, he sees genuine reality as organic, multi-dimensional, evolving, and suffused with value. We inhabit an enchanted universe that can be understood with the assistance of both science and religion.

Pasulka and Griffin, when considered together, point toward the emergence not of a new religion but of new ways of practicing religion that are reasonable, enchanted, visceral, and transformative. They point to the possibility of a reenchanted nature and a revisceralized religion which can encompass, according to Griffin, belief in a loving God who embraces the entirety: UFOs, angels, spirits, plants, animals, microbes, supernovae, black holes, and people.

- Jay McDaniel
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A Living Universe

Process Theology and
Encounters of the Third Kind

1. Life refers to vitality, energy, and feeling. We live in a living universe.
2. The living universe is infinite in scope and contains countless galaxies, stars, planets, moons, asteroids, comets, and other celestial objects.
3. The fundamental units of the living universe, its actual entities, are events with subjectivity of their own. Their subjectivity consists of feelings and responses to what is given to their experience from their past actual worlds. Examples of actual entities include moments of human experience and energy-events within the depths of atoms.
4. Three-dimensional space is but one of many ways that life can be organized; we live in a universe of multiple dimensions. The extensive continuum does not pre-exist the living universe but emerges from it.
5. There is no need to romanticize the living universe. It has a violent side, characterized by phenomena such as supernovae, black holes, and cosmic collisions. This violence expresses the self-creativity of individual entities.
6. The living universe may host various forms of life, some of which could be more technologically, ethically, intellectually, and emotionally advanced than humans.
7. The living universe as a whole is alive and possesses a mind, an inclusive consciousness that feels everything that happens and responds by providing fresh possibilities for further becoming. This is God. God is all-loving but not all-powerful.
8. Ideals such as truth, goodness, beauty, and vitality, as experienced by highly sentient beings anywhere in the universe, are ways in which God, the cosmic mind. is experienced.
9. The living universe may also include spirits, living ancestors, gods and goddesses, angels and demons, and forms of intelligence which are not carbon-based. These may or may not inhabit three-dimensional space; they are as "natural" as any other entities, part of the fabric of the universe.
10. It is possible that some of these entities can be encountered by human beings on Earth in dreams and in extraordinary forms of perception. (These encounters are the subject of "Encounters: Experiences with Nonhuman Intelligences" by Diana Walsh Pasulka.
11. Whether or not the entities encountered truly exist is an interesting question, but not the only question. The very openness to this possibility runs counter to modern, Western ways of thinking as espoused in many universities but makes sense from a process or Whiteheadian perspective.
12. In our time, openness to the existence of these entities is enhanced by artificial intelligence, which itself "opens" human beings to non-carbon-based forms of intelligence.
13. This openness, as internalized by humans on the planet Earth, represents a new form of religious life that is resonant with more traditional forms of religion, which likewise see the universe as enchanted, with different kinds of existence. This openness can be included within traditional forms of religion, helping make sense of traditional belief in angels, demons, spirits, and God.
14. A reenchanted nature makes possible a more imaginative and visceral form of religion. The two go together: reenchantment and viscerality.
15. There is no need to fetishize encounters with spirits, as if they are the summum bonum of religious life. The highest good of religious life is love, however arrived at.

- Jay McDaniel

​​You say we are living through the emergence of a new religion.
What does this mean?


There is no doubt in my mind that we are witnessing the emergence of a new form of religion, not a new religion. We already have UFO religions (Raelism, Nation of Islam, etc.). The new form of religion is a decentralized belief that encompasses technology, as in the belief that these beings are technologically more advanced than us. And it utilizes myths of which we are already familiar—for example, the belief that there are beings that are superior to human beings, gods and goddesses. Additionally, this belief is supported by entertainment media. All of us alive today have been brought up with a beloved “space alien” narrative, Star Wars, Star Trek, “X-Files,” “Space Invaders.”

Historically, Westerners have inherited the myth of Prometheus. Prometheus, in Greek mythology, was a Titan who stole fire from the Gods and gave it to humans, thus creating modern humans who are technologically proficient. This myth has provided a template for numerous culturally significant offshoots, like Mary Shelley’s “Frankenstein,” or the Terminator series, where humans utilize technology that becomes self-aware, and then creates havoc.

Here, we see the convergence of two powerful modern developments: the belief in UFOS, now ratified by our own government, and the reality of a potentially self-aware human creation, AI. This is a unique moment in human history, to put it lightly. We are witnessing a myth meet or become reality.

- Diana Walsh Pasulka, in Interview with Ron Dreher in The European Conservative. Click here.

As a believing and practicing Catholic, what challenges does your research into UFO culture pose to you, and how do you deal with them?

To be clear, I was religious prior to this research. I attended church, sometimes several times a week. After this research I had a much more visceral, almost literal, sense of religion and religious practice. I hope this makes sense. I became aware of the “invisible and visible” that Catholics talk about in the Creed they recite every week. That was the effect that this had on my faith. It changed my life.

Diana Walsh Pasulka, in Interview with Ron Dreher in The European Conservative. Click here.

Griffin's Living Universe
and Naturalistic Theism

​David Ray Griffin, a Whiteheadian philosopher of religion, has offers a compelling vision of the reenchantment of nature. In his book Reenchantment without Supernaturalism: A Process Philosophy of Religion, Griffin argues that the modern disenchantment of nature, which he attributes to the rise of mechanistic science and materialism, has led to a loss of meaning and purpose in life. He proposes a naturalistic theism, based on the process philosophy of Alfred North Whitehead and Charles Hartshorne, as a way to reenchant nature and restore a sense of wonder and awe to the world.

Griffin's process philosophy of religion is based on the idea that all reality is made up of events or "occasions" that are interconnected and interdependent. These occasions are not simply material objects, but rather they are also infused with experience and value. In other words, nature is not simply "dead matter," but rather it is a living and vibrant process that is filled with meaning and purpose.

Griffin's naturalistic theism is a way of understanding God as the creative and sustaining power of the universe. He does not believe in a supernatural God who intervenes in the world from outside, but rather he sees God as the inherent creativity and goodness of the universe itself. This means that nature is not simply a product of chance, but rather it is an expression of God's love and creativity.

Griffin's reenchantment of nature has a number of important implications for our relationship with the environment. He argues that we need to see nature as a sacred and valuable partner, rather than as a resource to be exploited. We need to live in harmony with nature, rather than trying to dominate it. And we need to find ways to protect and restore the natural world, which is essential for the health of our planet and our own well-being.

Griffin's work has been praised by a number of scholars, who have commended his ability to articulate a vision of the reenchantment of nature that is both intellectually rigorous and spiritually compelling. His work has also been influential in the growing movement of ecological theology, which seeks to integrate ecological concerns with theological reflection.

Here are some of the key themes of Griffin's reenchantment of nature:

• The intrinsic value of nature: Griffin argues that nature has intrinsic value, meaning that it is valuable for its own sake, not simply for its usefulness to humans.
• The interconnectedness of all things: Griffin emphasizes the interconnectedness of all things, arguing that we are all part of a larger web of life.
• The importance of place: Griffin believes that we need to have a strong connection to place, and that we need to work to protect and restore the places that we love.
• The role of imagination: Griffin argues that imagination is essential for reenchanting nature, as it allows us to see the world in new and creative ways.

​Griffin's work is a valuable contribution to the ongoing dialogue about the reenchantment of nature. It offers a compelling vision of a world in which nature is once again seen as a source of wonder, awe, and meaning.

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