An Alien Abduction & a Fairy Tale: “Is that clear enough?”–A Note

In Forbidden Science:  Volume Four:  Journals 1990-1999, The Spring Hill Chronicles, Jacques Vallée writes in the entry for 1 January 1996:

In one recent case an abductee reports seeing human arms and legs piled up like firewood in a corner of a dark room, lit by a blue glow. Ufologists take it at face value. To me the scene has a stunning mythopoetic connection to Germanic fairy tales where a hero spends the night in a haunted castle; little men force him to play bowling games as they knock down bones using human heads that keep dropping down the chimney. In the tale a horrible being reassembles itself out of the members that have appeared chaotically. Is that clear enough?

With Passport to Magonia (1969), Vallée began to probe the relation between modern UFO sightings and entity encounters with premodern narratives, myths, legends, tales, and chronicles of aerial phenomena and meetings with nonhuman intelligences, arguing, at times, that their similarities suggest something about the mystery behind the UFO phenomenon. His approach, in general, has been richer and more sophisticated than the approach summed up in the name von Däniken, though not always. His journal entry (above) is hardly a summation of his own positions, but it is representative of certain pitfalls the line of inquiry can fall into.

As I have argued on a number of occasions, it’s not only the ufologists who take things at face value (as if “face value” were a simple, obvious notion…). All other provisos aside, a preliminary question is exactly how are an alien abduction narrative and a folk tale equivalent kinds of narrative? Before comparing these stories one need get clear on the narrative codes that govern or governed their composition and reception. For example, anyone who takes “at face value” the Hebrews’ forty years wandering in the wilderness after fleeing Egypt and Jesus’ forty days and forty nights retreat before beginning his ministry is simply ignorant of the rhetoric or hermeneutics at work in Biblical narrative.

But even before engaging such substantial and necessary matters, a number of other problems come to mind. Taken “at face value”, assuming that the abduction narrative was retrieved by means of hypnosis, a more parsimonious explanation is that the abductee had been exposed to the fairy tale Vallée has in mind in his or her childhood and the forgotten (i.e., unconscious) content has resurfaced in surreal fashion during the hypnotic regression. Or, if one wants to indulge a more Jungian than Freudian approach, one might posit that the dreamlike memories conjured up under hypnosis and the imagery of the fairy tale both spring from the same mental source, the creative or collective unconscious.

But most tellingly is what’s revealed to be at work in Vallée’s own mind. The “Germanic fairy tale” is very likely the fourth in the Brothers Grimm’s collection, “Märchen von einem, der auszog das Fürchten zu lernen” (“The Tale of a Boy who Went Forth to Learn Fear”). In this tale,  there are no “little men” (that might count as analogues to the diminutive Greys presumably present in the abductee’s story), nor, strictly speaking,  does “a horrible being reassemble itself out of …members that have appeared chaotically”:  first one half, then another half of a man falls through the chimney; the two halves then reassemble themselves into a “hideous man.” Vallée has only dimly (mis)remembered the tale himself, fabulating a version as fictitious as the abductee’s hypnotically retrieved narrative in line with the point he desires both to perceive and make. Once we undertake the simplest philological labour, we see that the abductee’s story and the fairy tale as Vallée remembers it have next to nothing in common, other than, perhaps, certain psychological mechanisms that might be invoked to explain their respective creation.

Whatever what might finally be made of Vallée’s speculations concerning the sometimes very striking parallels between premodern and modern “UFO” narratives (as is the case with Faery and Alien Abductions), if his approach is to have more than a mythopoetic value (which I prize highly!), then a certain minimum of philological and hermeneutic reflection is called for. Is that clear enough?




The Promethean Lure

As Kevin Randle and others have remarked, recent U.S. Navy pilots’ encounters with UFOs are nothing we haven’t seen before. Since the Second World War, air force pilots have observed, pursued, and even fired on what appear to be aeroforms capable of instantaneously accelerating to hypersonic speeds, making impossible forty-five degree angle turns, and stopping, all performance features that outstrip the aircraft of the day. And then just as now it was speculated whether or not these aeroforms were domestic or foreign (not necessarily extraterrestrial) experimental aircraft. But beneath these analogues, a deeper pattern is discernible.

It’s an old chestnut of the Ancient Astronaut / Alien line of thinking that the culture heroes of world mythology, those deities that gifted humankind with fire (Prometheus) or writing (Thoth) for example, were in truth extraterrestrials leading homo sapiens down the path of technological development. A not unrelated story concerns the back-engineering of extraterrestrial technology recovered either from crashed saucers or intact ones secured through agreements with their pilots’ civilizations. On our own or under the guidance of ET advisors, the study of ET-tech has given us the transistor and fibre-optics (as Philip J. Corso contends in his 1998 book The Day After Roswell) and promises free-energy technology, and, with it, the advanced aeroform of the flying saucer, which, some believe, the American military or some break-away civilization has already developed.

A more circumspect version of such reflections was recently expressed by Dr Garry Nolan, who, thinking out loud, imagines the possibility that metamaterials left as physical traces of UFO sightings may be a gift, a kind of clue, so that their unusual characteristics might prompt us not only to develop ways to reproduce them but to imagine uses for them. The 2018 film UFO presents a similar scenario, where the mathematics needed to understand the ETs’ communications becomes increasingly complex, leading researchers along a line of mathematical and physical speculation toward the understanding of nature that enabled the ETs to overcome precisely the same threats to the survival of civilization we now face. In the same way such metamaterials function as hints to lines of inquiry, the aerial antics of the UFO become (in the words of Tyler Rogoway) a kind of “Holy Grail of aerospace engineering.”

Extraterrestrial technology becomes, then, either retro- or prospectively, a projection of next generation human technology. On the one (sociopolitical) hand, this projection is an expression of the ideology of the so-called advanced societies:  one haphazard inflection of human civilization imagines itself to be in line with a pattern of technological development characteristic of intelligent life universally, the kind of thinking that underwrites Maitreya Raël’s claim that his extraterrestrial teachers, the Elohim, are “25,000 years ahead” of us. On the other (more mythological) hand, the extraterrestrial symbolizes the alpha and omega, the arche and telos, of technological humanity: ET either gifts us technology or teaches us by means of teasing puzzles; more radically, in other speculations, ET interbreeds with us or biotechnologically “makes us in His own image” to raise us to its own level.

The Extra-Terrestrial, then, can be understood as an eminently mythological figure, “mythological” in the sense of making universal and necessary an historical contingency (reifying this moment of technological civilization) and, in a more compelling sense, an emblem of that reification, an idol embodying “the essence of technology”, simultaneously a transformation of the Promethean culture hero and a radical revision that remakes the mythic past in the image of now or what we thereby imagine tomorrow to be.


Revelation in Reverse, or Myth, Synchronicity, and the Collective Unconscious

Two meaningful coincidences dovetail together to prompt the following thoughts.

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First, in a post at Mysterious Universe, Micah Hanks speculates that unidentified delta wing aircraft, such as those witnessed by two Air Force colonels 24 July 1952 and perhaps those seen by Kenneth Arnold 24 June 1947, might have been early prototypes of what was to become aircraft like Northrop Grumman’s B-2 Spirit Stealth Bomber. Hanks bases his inference on the description of the UFOs seen in 1952—”three bright silver, delta wing craft with no tails and no pilot’s canopies. The only thing that broke the sharply defined, clean upper surface of the triangular wing was a definite ridge that ran from the nose to the tail”—which, he notes, bears a remarkable similarity to various stealth aircraft today, a flying wing aeroform originally that of the German Horton IX Go 229 that made its first powered flight in February 1945, prototypes of which were captured by American forces at the end of the World War II.

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Prima facie, Hanks’ conjecture appears persuasive, given the shared features of the Horton, the UFOs witnessed, and variations on the Stealth design. However, one need answer several objections to make the case more compelling, the most serious of which was raised in the earliest days of the phenomenon:  if the UFOs were experimental aircraft, then why were they seen indiscriminately over land and sea globally, threatening both civilian populations in the event of a crash or capture by foreign powers? By 1952, for example, the American Air Force had already experimented with several flying wing designs, some of which had crashed during test flights, and had secured proving grounds since the earliest days of rocket research where experimental aircraft could be tested both securely in and in secrecy.

Regardless of how this or other objections might be answered in more sophisticated versions of Hanks’ argument (and there are more sophisticated versions), in the context of his post, the 1952 sighting appears explainable “in hindsight“, and it’s two features of this inference that caught my attention:  on the one hand, a later event (in this case, an aeronautical development) is said to reveal the hitherto veiled truth of an earlier one (the 1952 sighting) “in hindsight”, and, on the other, this revelation is based on a visual (or morphological) similarity that prompts the comparison of the two events.

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Anyone familiar with the discourse around Ancient Astronauts or Aliens will likely recognize this way of thinking. Ancient Alien enthusiasts pick out a helicopter among the hieroglyphs reproduced above: a modern aeronautical development reveals the truth of an ancient artifact because of how the two resemble each other. The same eye would likely see two classic, oval UFOs in the upper half of this post’s featured image, a piece of rock art from Australia. In both cases, now is projected onto then because of a perceived resemblance.

One is likely more persuaded by Hanks than the Ancient Alien theorist. The Horton flying wing, the description of what was witnessed in 1952, and the variations on the Stealth Bomber are all modern, regardless of their relative places on the historical timeline, and the aeroform in question is unequivocally real and functional, whereas, in the case of the ancient Egyptian “helicopter” and the modern-day one, or the Outback UFOs and UFO photos since the 1940s, we are dealing with historically distant artifacts and, more importantly, different conventions of representation (as I have explained before) that render the comparison questionable in the first place.

But these visual coincidences share something in an uncanny way with the second synchronicity that prompts this post. Anthropologist Christopher F. Roth in his chapter in E.T. Cultures:  Anthropology in Outerspaces (ed. Battaglia) “Ufology as Anthropology:  Races, Extraterrestrials, and the Occult” remarks the hypnotically-recovered testimony of two abductees. “Joe” tells John Mack that the alien-human hybridization program of which he is a part is “necessary” to preserve the human “race and their seed and their knowledge,” because “human beings are in trouble” due to an impending “electromagnetic” catastrophe caused by the “negative” technology humankind has developed. Concerns about electromagnetic pollution have been around for decades, but have ramped up considerably with the impending introduction of 5G technologies and their perceived and imagined threats. In a similar vein, Roth relates, famous abductee Betty Andreasson tells Raymond Fowler that the hybridization program is needed because of “escalating infertility,” a striking statement in view of recent declining sperm counts in the developed world and the even more recently discovered effects of global warming on insect fertility. Reading the words of “Joe” and Betty Andreasson, the UFO believer is likely to nod and believe their testimony possesses prophetic import. It seems to me, however, that these “prophecies” become so only “in hindsight.” Again, present circumstances are projected, in this case, onto words uttered decades ago, words whose generality is skewed and focussed to make them harmonize with contemporary developments.

But my purpose here is not to debunk a kind of fallacious reasoning at work among the ufophilic or ufomaniacal. If, as Jung words it, the practically countless stories about UFOs and their pilots constitute a “modern myth of things seen in the skies”, then the logic I sketch at work here is more interestingly understood as mythological rather than merely fallacious. One could turn to Claude Lévi-Strauss, who, in his monumental four-volume Mythologies, sets out to demonstrate that the logic underwriting myth is as rigorous and functionally valuable as modern-day science; whether stone or steel, an axe is an axe. Jung, too, posits a ground for the kind of connections made by Hanks, the Ancient Astronaut/Alien enthusiast, or the devotee of revelations of Experiencers, namely that source of dreams, visions, and myth, the Collective Unconscious. Jung’s Collective Unconscious is “exalted above all temporal change”, i.e., in it, everything happens at once; it is eternal (timeless). Correspondences between its elements therefore cannot be causal (since cause and effect are temporally related) but synchronicitious, meaningfully coincident, just like the correspondences remarked above. Because these synchronicities are essentially atemporal, revelation can operate in reverse, with the present illuminating hitherto occulted truths in the recent or distant past.

At this point, however, I am taking up Jung’s ideas not as explanations for that modern myth but as elements of it themselves. For that modern myth is not so modern, rising as it must from the Collective Unconscious (present in its own way in the radically different thinking of Lévi-Strauss), meaningfully coincident as it is with Alchemy (as Jung shows at great lengths) but also with archetypal symbols from philosophy and poetry, as well. As James Olney writes in his chapter “The Esoteric Flower:  Yeats and Jung” (in Yeats and the Occult, ed. George Mills Harper, MacMillan, 1975)

There is one symbol…or a unified complex of symbols figured in a variety of related images, which tantalizes and frustrates (and has done for twenty-five centuries) more than any other, yielding many meanings to the seeker yet seeming at the same time to withhold at least as many meanings as it give up. That image or symbol—and it occurs as the central symbol as all esoteric studies from Pythagoras, Heraclitus, Parmenides, Empedocles, and Plato down to W. B. Yeats and C. J. Jung—is the gyre, the cycle, the circle, the sphere. There are hundreds of ways it can appear (a winding staircase, a snake eating its own tail, a round tower, a cycle of history, the philosopher’s stone of the alchemists, the flight of a falcon, an Unidentified Flying Object…

What’s at work here is not faulty logic but the mythopoetic imagination, whether Jung’s Collective Unconscious; Lévi-Strauss’ myth, not spoken by human beings but speaking them; or the Magical Universe (MU) of William Burroughs’ own Mythology for the Space Age wherein, like in the Hermeticist’s Universe, everything is related to everything else, like in the vision of the ‘Pataphysician for whom the universal solvent, a version of the Philosopher’s Stone, that dissolves all things in their infinite relatedness is language.

And I see by way of a further “meaningful coincidence” that while I worked on this post UFO Conjectures posted thoughts on UFOs (and “alien encounters”) in the Qur’an!

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The Dark Side of the UFO: Racisms, Nationalisms, and Extremist Politics

I had the pleasure to explore with M J Banias the relation between the UFO mythos and various racist and extremist ideologies. The thoughts that follow I owe to Banias’ welcome invitation to discuss the matter and to our subsequent lively conversation, which, happily, posed more questions than it answered! You can hear that conversation, here.


That UFOs might impinge in any way on “the real word” is a bizarre thought. That flying saucers and their extraterrestrial pilots have been ubiquitous in the popular imagination for a lifetime now will meet with ready acceptance, but that such a flighty fantasy might bear in any way on the grave matters of real life is a proposal not to be taken seriously. At least until one learns that the leader of a Brazilian UFO contactee group carried out false-flag terrorist attacks with members of Brazil’s security forces between December 1967 to August 1968 to prop up the nation’s dictatorial regime, or that Oklahoma City bomber Timothy McVeigh, a fan of Bill Cooper’s radio show, had visited Area 51 and while on death row watched Contact six times in two days.

On the face of it, it shouldn’t be surprising that members of the UFO community, being ordinary people, too, will have their opinions concerning politics and society, from the banal to the extreme. That Jacques Vallée has little patience for the French Left or that Richard Dolan believes that the marriage of free market capitalism and liberal democracy is the best of all possible worlds have likely little or nothing to do with their ufological concerns. Likewise, racist ideas shared by a member of MUFON or racist and anti-Semitic slurs from the mouth of a channeler are probably inspired by the racist and anti-Semitic ideas of these respective people not their ufological or New Age interests and beliefs.

But the relation can be more complicated. James Gilliland’s pronouncements from the ECETI ranch, despite their claiming to take up “an objective non-party non-political approach” are vehemently anti-“Left”, critical of identity politics,  pro-Trump, and conspiracist. That his newsletters evoke both the “lame stream media” (modern American English for that bit of Nazi propaganda, die Lügenpresse (“lying press”)) and New Age “Universal” or “Natural Law” suggests a less than accidental relation between his politics and ufological beliefs.

Right wing politics and ufology are even more intimately related for Michael Salla, who finds support for his exopolitical beliefs in the Q Anon conspiracy theory. He gathers that some of the crumbs dropped by Q confirm his http _lindapariscrimeblog.com_wp-content_uploads_2017_12_q-anonbeliefs about human-extraterrestrial interaction and a Secret Space Program. However, in the same mouthful, he also swallows the line that Trump was recruited and placed in power by a group of “White Hats” working to unmask and destroy the “Deep State” (“aka Cabal / Illuminati / Global Elite“). Here, he takes up whole cloth an old elaborate conspiracy theory first elaborated by fellow Australian Stan Deyos in his 1973 The Cosmic Conspiracy, which weaves strands of the UFO myth together with older threads about the Illuminati, which, in turn, Sallas twists together with fantasies about Satanic pedophile rings and even more sinister, anti-Semitic ones, in this case, attacks on the Rothschilds and George Soros.

This tendency of certain aspects of the UFO mythology to combine with extreme right wing ideologies was noted with some anxiety by Jacques Vallée in his 1991 book Revelations.

Another aspect many researchers of this field—with a few courageous and notable exceptions—have studiously ignored, is the link between the more eager proponents of imminent extraterrestrial contact and the American extreme right….

It could well be that the same kind of fanaticism that leads people to join neo-Nazi, anti-Semitic, and survivalist movements in the American southwest also induces them to believe in the imminent arrival of aliens from the sky. It could be that these groups who are convinced that government secrecy is abused in order to hide political truths from the public also believe that the reality of UFOs has been kept from us… (256-7)

That nexus of stories about “imminent extraterrestrial contact and the American Pale_Horseextreme right” had been growing in the decade leading up to Vallée’s expression of concern and was about to effloresce in the years following. Ufologically, an important set of rumours was begun, first thanks to Stanton Friedman’s groundbreaking research into the crash at Roswell in 1978, which was quickly followed by Berlitz’s and Moore’s 1980 The Roswell Incident. By 1984, the MJ-12 documents had surfaced, and, by 1988, an entire submythology had developed, about crashed flying saucers, retrieved and back-engineered alien technology, recovered ufonauts living and dead, treaties with alien races that traded technological know-how for the rights to mutilate cattle and abduct human beings, underground bases both human and alien, and the struggle to reveal this “horrible truth” that culminated in the TV documentary “Cover-Up: Live!” and the most ambitious synthesis of these tales with New World Order conspiracy theories, Bill Cooper’s Behold a Pale Horse (1991). Following the incidents at Ruby Ridge (1992) and Waco (1993), those “neo-Nazi, anti-Semitic, and survivalist movements in the American southwest” and the conspiracy theories that went with them would in turn explode in number, only to slowly decrease until the elections of Barack Obama and Donald Trump breathed new life into their paranoia and sense of legitimacy.

The belief that “that the reality of UFOs has been kept from us” has a long ufological pedigree. Donald Keyhoe already in his first book The Flying Saucers are Real (1950) http _n7.alamy.com_zooms_8cc5dfbc46da4bf2ba6cdd908204e6a0_the-flying-saucer-conspiracy-a-book-by-donald-e-keyhoe-the-cover-shows-g36p85posits that the USAF knows UFOs are extraterrestrial spaceships but suppresses this acknowledgement and actively debunks sightings in the name of national security; the truth will be revealed only after a careful process of acclimatization via strategic leaks, disinformation, and the entertainment media, all leading up to a moment of “disclosure”. It’s not until the process of decay of public trust in the US government sets in, with the growth of the American national security state, beginning with the founding of the CIA in 1947, and with “deep events”, such as the Kennedy assassination, Watergate, Iran-Contra, and, most recently, 9/11, (which in turn lead to notions of an “invisible government” as early as 1964, the “shadow government”, and the “deep state”) that The Flying Saucer Conspiracy (the title of Keyhoe’s 1955 book) devolves into the “horrible truth” expounded by the likes of Bill Cooper and John Lear that finds affinities with the New World Order conspiracy theories of the American militia movement.

This parallel development of narratives around UFO secrecy and the conspiracy theories held by various American anti-government groups arguably shows that UFO conspiracy theories are not essentially racist and that those of anti-government groups don’t necessarily entail an interest in UFOs. The UFO conspiracy discourse is merely consistent with and can therefore all the easier enter into conversation with the anti-government conspiracy theorizing of the various American patriot / militia groups, whose ideologies are also often racist and anti-Semitic, White Supremacist or Neo-Nazi, and vice versa. Thus, it is the intersection of anti-government sentiments that creates the space where a certain kind of UFO belief and extremist ideology can fuse.

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However little UFO and New World Order / Illuminati conspiracy theories entail each other, various extremists haven’t shied away from invoking advanced aeronautical technology or extraterrestrial origin stories to bolster claims to their own legitimacy. One instance are stories about Nazi flying saucers, whether as experimental prototypes recovered by the Allies or Soviets at the end of the WWII or as actually functioning aeroforms developed by the genius of Germany’s scientists, with or without extraterrestrial coaching, stories already extant at the writing of Donald Keyhoe’s The Flying Saucers are Real (1950). These rumours are often promulgated as evidence of the superior intelligence and technical ingenuity of the Third Reich and sometimes developed into narratives about a “Fourth Reich”, with bases in South America, Antarctica, the Moon or other planets, or even as an element of the evolving New World Order. In this extended form, the idea of the Nazi flying saucer is used as a tool for Neo-Nazi recruitment, fund-raising, or a means to insinuate Neo-Nazi ideas into more conventional conversation. As the Holocaust denier Ernst Zündel explained:

I realized that North Americans were not interested in being educated. They want to be entertained. The book [UFOs: Nazi Secret Weapon?] was for fun. With a picture of the Führer on the cover and flying saucers coming out of Antarctica it was a chance to get on radio and TV talk shows. For about 15 minutes of an hour program I’d talk about that esoteric stuff. Then I would start talking about all those Jewish scientists in concentration camps, working on these secret weapons. And that was my chance to talk about what I wanted to talk about.

Of course, white supremacists make reference not only to imagined technological achievement, but lay claim to the totality of human knowledge, science, and civilization in general, as ex-MUFON director John Ventre so infamously did in 2018. Not only that, but it has been remarked that a similar imperialist rhetoric is at work in Ancient Astronaut / Alien Theory, that, since we moderns cannot imagine how the non-white peoples of antiquity constructed certain instances of monumental architecture, whether the pyramids, Macchu Picchu, or the heads of Easter Island, for example, they must have received technical support from extraterrestrial “gods”. However much some particular versions of the argument might find their inspiration in or lend support to white supremacist beliefs, a little research quickly shows that the same discourse also points to the “equally impossible” construction of Stonehenge or the Goseck Circle in Germany. stonehenge ufoMore importantly, the white supremacist sentiments that underwrite views about the inability of ancient, nonwhite peoples to construct monumental architecture spring not only from beliefs in European intellectual and technological superiority, articulated and entrenched in natural history and anthropology (race theory) but from the more deeply-entrenched technocentric / technophilic prejudices characteristic of European colonists, race theoretical hierarchies, and ufology in general, because it is the ideology of the so-called advanced societies.

Curiously, such appeals to technological achievement are not restricted to Neo-Nazis or white supremacists. In 2015, Y. Sudershan Rao, recently appointed by India’s ruling Hindu right-wing Bharatiya Janata Party to head the Indian Council of Historical Research made glowing references to vimanas or Vedic aircraft. “Capable of interplanetary travel and invisibility, possessing radar systems and mine detectors, they capture the imagination of this resurgent, neo-­Hindu India like nothing else.” Just like allusions to Nazi technological genius, references to a mythic Vedic Golden Age of futuristic technology by Hindu Nationalists support claims to cultural / racial / national priority and ascendancy. However much references to fictitious vimanas and other technology belong more to discourses concerning Lost Civilizations or Ancient Discoveries, ufophiles will be quick to recognize the vimana from Ancient Astronaut / Alien Theory. In any case, the rhetoric at work is recognizable.

Upping the ante from boasts of technological prowess to extraterrestrial ancestry is the anti-Semitic, Greek nationalist Team Epsilon. We owe what we know about Team Epsilon in the anglophone world to religious studies scholar Tao Thykier Makeeff. He draws our attention to various forms the ideas of this very protean group have taken. Like the Neo-Nazis and Hindu nationalists, Team Epsilon asserts its members have been involved in the invention of an array of science-fictional weaponry. An important figure in this regard is physicist and inventor George Gkiolvas,

who claims to have worked for NASA developing a number of secret weapons including a sound cannon and special anti-aircraft technology. Gkiolvas’ real claim to fame is the invention of the so-called Bevatron, which according to epsilonist mythology is a secret weapon, sometimes referred to as the Greek ‘Golem’ against the Jews.

The Epsilonists add to technical prowess extraterrestrial ancestry. George Lefkofrydis in his Spaceship Ep­silon: Aristotle’s Organon: The Researcher (1977) advances that “Aristotle was an extraterrestrial from the star Mu in the constellation Lagos.” In 1996, Anestis S. Keramydas expands on this notion of extraterrestrial descent, stating that “not only the Greeks, but also the Jews, were originally from outer space.” For this reason, modern Greeks, descendants of a divine alien race (the gods), possess superior DNA, which is not to be mixed with that of lesser races.

Not to be outdone, America Black nationalist groups The Nation of Islam and a protean group whose various incarnations might be collectively termed Nuwabians enlist the UFO and extraterrestrial mythology to support their claims to being superior to “the blue-eyed devil.” 4a4aeeb0ae77a2ad0ea982494eeb496e.1500The Nation of Islam’s founder, The Honorable Elijah Muhammad, makes of Ezekiel’s Chariot a wheel-shaped “Mothership”; his followers, therefore, have taken UFO sightings as verification of their founder’s prophetic knowledge. The Nuwabians, on the other hand, have developed a mythology concerning their own descent from the ancient Egyptians, who were themselves interstellar refugees, the Annunaqi Eloheem, from the planet Rizq. This genealogy lets the Nuwabians claim both extraterrestrial ancestry and the technological ingenuity and know-how of these ancestors.

These Hindu and Black nationalist appeals to technical virtuosity, however, fall into a problematic dialectic. Every appeal to technical superiority, because such superiority is in the first instance always associated with European / Western / White civilization, must always, even and especially when it’s enlisted to empower the Hindu or Black, play into a white supremacist discourse. By trying to “beat the White Man at his own game” one plays by his rules, plays the opponent’s game, thereby affirming the prior and inescapable legitimacy of one’s opponent’s position, namely, his prior superiority.

Most importantly, this dialectic is itself governed by what I’ve come to term “Promethean idolatry”, the unquestioned valorization of technological sophistication and power that Jürgen Habermas already in the 1970s fingered as the ideology of the so-called developed world. In every case examined here, the same fateful orientation is at play, which allows one to speak of more or less technologically advanced societies at all, whether in the future, the lost past, or the far reaches of space. This ontotheological foundation of arguably all ufological discourse is the most obscured, if not the darkest, side of the UFO.

Comando Ashtar

Addendum:  Any member of the cognoscenti reading the above will likely notice how schematic my account of those pivotal decades of the 1980s and 1990s is. Interested parties are here referred to Michael Barkun’s A Culture of Conspiracy (2nd ed., 2013), especially chapters 5-9, whose summation of the version of events (98) confirms mine. I regret not having had Barkun’s study, which I cannot recommend highly enough, in hand at the time of writing this post. As I have observed in this regard, the phenomenon and its attendant study both possess an ever deepening history, and to know or claim to have broken new ground requires a knowledge of that history, a task made greater every day.




Ancient Astronauts, the Linguistic Turn, and the Hermeneutic Circle

The topic of a recent private (and very brief) correspondence concerned (Immanuel) Velikovsky and (Julian) Jaynes. The former is famous for his Worlds in Collision (1950), the latter for Origins of Consciousness in the Breakdown of the Bicameral Mind (1976). Velikovsky’s is a work of speculative cosmology, while Jaynes’ one of speculative psychology, i.e., the claims of both concern, respectively, cosmological and psychological developments in the relatively distant past. And what’s of importance here is that both take their initial impulse from ancient texts. For example, Velikovsky refers to the Long Day of Joshua (Joshua 10: 12-15) and Jaynes to the poet’s invocations of the Muse at the beginning of the Iliad.

Velikovsky’s and Jaynes’ appeal to premodern texts are arguably analogous in some ways to the same https _upload.wikimedia.org_wikipedia_commons_d_d2_newspaper_rock_is_a_large_cliff_mural_of_ancient_indian_petroglyphs_and_pictographs_remarkable_for_the_clarity_of..._-_nara_-_5456appeal made since the dawn of the modern UFO era (post-1947) in support of the claim that UFOs have been, in fact, a constant in human history. For example, Desmond Leslie in the book he wrote with George Adamski Flying Saucers Have Landed published soon after Velikovsky’s Worlds in Collision eschews the freshly-minted expression ‘flying saucer’, preferring “to use the ancient names for the sky disks such as ‘car celestial’, ‘vimanas’, and ‘fiery chariots'” (14). Ancient Astronaut “theorists” refer also to ancient art, seeing there depictions of flying saucers and extraterrestrials.

All such argumentative moves make the same questionable assumption, that premodern texts and art are universally representational. This assumption is not utterly unfounded:  Heinrich Schliemann’s taking Homer at his word resulted in his making important archeological discoveries (though it remains debatable that he in fact discovered the Troy of the Iliad), https _upload.wikimedia.org_wikipedia_commons_thumb_d_d6_altamira_bisons.jpg_330px-altamira_bisonsand it was precisely the strikingly realistic manner of the then newly-discovered cave paintings of Altamira that gave an impulse to the visual arts at the beginning of last century, most famously perhaps in the work of Picasso. On the other hand, I’m unaware of any paleontologists inspired by the Odyssey to search for the remains of the Cyclops nor does anyone, to my knowledge, believe The Sorcerer of Les Trois-Frères to be a realistically-depicted humanoid. Indeed, this interpretive move parallels “literal” readings of the Bible that support the belief in the reality of a global inundation in the distant, mythological past. All these hermeneutics (interpretive approaches) err in the roughly the same way:  they project a historically, culturally, and socially local communicative convention (namely, one of our own) onto human textual and artistic production in general.

The Sorcerer of Les Trois-Frères

As the examples of the Cyclops and The Sorcerer of Les Trois-Frères should make clear, premodern texts and art cannot legitimately in general be understood as merely distorted or embellished representations of historical events. Such a representational use of media is historically and culturally local, to us. Moreover, the very notion that language can be said to represent a ready-made world (as in the picture theory of meaning in Ludwig Wittgenstein’s Tractatus Logico-Philosophicus) or that it should, as admonished by Francis Bacon in his inaugurating the Scientific Revolution, is itself a notion that has undergone a devastating critique from the perspectives both of philosophy (e.g., Novalis’ “Monologue”) and linguistics (e.g., the Whorf-Sapir Hypothesis). Any attempt to enlist any not explicitly representational text as evidence must always undergo the philological labour of establishing the linguistic conventions that underwrite the meaning of that particular text in order to claim to have understood it all in the first place. And since this hermeneutic task is a historical one, undertaken by interpreters of a particular time to understand a text produced in a distant place and time, it is open-ended, always unfinished, perennially open to revision. These are the lessons of what philosophers term “the hermeneutic circle” and “the linguistic turn”, whether one takes this latter to have begun after the Great War or the French Revolution.

The error of taking all linguistic and artistic media in the same way, projecting our own practice onto the entirety of humanity in all times and places, finds its analogue in the prejudices evident in the Extraterrestrial Hypothesis (ETH), as I have been at pains to make clear in several posts, most recently in regards to the example of Donald Keyhoe. The difference between the crimes-against-interpretation sketched above and the errors of the ETH is one of scale:  the linguistico-artistic error restricts itself to human cultural production, while the ETH projects an anthropocentric and culturally, historically, and socially restricted notion of intelligence onto all life in the universe.

adam kadmon