Piping in on Hanks and Bullard on the Myth and Mystery of UFOs

Micah Hanks talks with Thomas E. Bullard concerning the folklore and reality of the UFO phenomenon. Hanks and, surely, Bullard are two with whom I share much in common on this matter, but there are some directions their conversation takes that give me pause for thought.

Not unsurprisingly, the problem of the relation between a folkloric (or sociological) study of UFO and entity encounter reports and claims concerning their physical reality or nature comes up. I’ve addressed the matter at least twice, here and, at greater length, here. Briefly, the problem Hanks and Bullard address is in the final analysis a methodologically real one. Nevertheless, it is at the same time perfectly legitimate and in fact quite fruitful for scholars such as Bullard to merely hold the question of the physical reality or nature of the phenomenon in abeyance, to merely leave it unasked, so that the meaning of the phenomenon might be examined all the more attentively. Of course, at a point, that plethora of meaning bleeds and pools into ontological questions, as Bullard is the first to admit up front.

But this methodological consideration dovetails into a more troublesome area, that has as much to do with the prejudices of Anglo-American thought as the phenomenon itself. As the research of Bullard and others has been taken to suggest, the UFO phenomenon, or more properly the UFO mythology, considered as a body of stories, because of the parallels it shares with folklore around the world, e.g., those between alien abduction and what Bullard calls “supernatural kidnap”, arguably arises from some “universal framework”. At those words, Hanks immediately brings up Jung’s Collective Unconscious and the Archetypes. Invoking universals and, even more so, universals posited to arise from the age-old, collective experience of homo sapiens, is, to say the least, problematic. The rooting of archetypes in experience betrays a need or drive for reference, as if stories must ultimately spring from what Hanks calls “a physical instigator or agent.” The same thinking applies to discussions of the Vision of Ezekiel:  did he have a spontaneous religious vision, suffer some kind of psychotic break, sight a complex space ship he described the best he could, etc.? What’s passed over is that this vision is presented in a text, however strikingly original, in a recognized genre, i.e., Ezekiel’s vision does not demand any external stimulus, psychological or otherwise, but may just as easily, and more profitably I would argue, be understood as a work of prophetic literature, with no more external, real world reference than Dante’s Commedia.

More gravely is the way that such mythological thinking dissolves what is uniquely modern about the phenomenon as we experience and communicate it now into some vastly more general distillation of species-wide experience, occluding what light the present version of these stories might throw upon our present predicaments. On the one hand, Jung himself navigates the problem by attempting to explain how the anxieties unique and immediate to the postwar world evoke a response from the archetypal tailored to that world. However, on the other, I would offer, given that stories are narrated in languages in the contexts of cultures, what is most informative about the mythology is its pertinence to what is special to our present historical moment not general to the human condition as such.

Bullard himself, at the beginning and end of his conversation with Hanks, makes statements that imply this more historicist approach. Hanks quotes a passage from Bullard’s research into alien abductions, words to the effect that what is important about these stories is not so much their reference to real-world experiences as their “status as narratives.” Then, near the end of their talk (around 01:23) he pleas for an openness to novelty in thinking. I contend that what is most significant about the UFO mythology is its functioning as a manifest content of a kind of collective dream (what Jung termed a “visionary rumour”) that expresses and articulates the anxieties and aspirations unique to (our) modernity.

Nevertheless, at the same time, I’ll be the first to counter that, just as the relation between the meaning and being of UFO reports and other stories are complexly intertwined, in the same way, the mythological and historicist (ideological critical) interpretations of the mythology are both exclusive but no less mutually implicated.

At any rate, not that Hanks or Bullard need any of the infinitesimally small promotion Skunkworks might offer, I urge parties interested in their approach to the topic to listen in and let their own thoughts pipe in. Bullard begins speaking around the 00:48′ mark.

RE: Medieval UFOs: footnotes for Swancer, Sprague & Hanks

I’m unsure what eddies in the aether are stirring up certain synchronicities, but last week (17 and 18 May 2020) Ryan Sprague with Micah Hanks spoke about Medieval UFOs and Brent Swancer posted a column on “strange accounts of very old UFO crashes”.

I listened through Sprague’s and Hank’s conversation and read Swancer’s column with some impatience, despite their many virtues, as the concerns they all address are interesting and, to use the word of the day, serious, but more complex, I’d argue, than they venture to unfold. For that reason, as a kind of Public Service Announcement, I point interested parties to posts here at Skunkworks that have grappled with some of the topics Sprague, Hanks, and Swancer touch on.

Sprague’s and Hanks’ conversation is wide-ranging and orbits in general the way or ways unusual aerial phenomena are variously interpreted over time, from antiquity to the present, the hermeneutics of which I essay here.

Around the 35:00 minute mark of Sprague’s and Hanks’ discussion, the subject of Medieval sky ships is broached, specifically one narrative of the chronicler Gervase of Tilbury, that Brent Swancer also addresses. It’s curious none remark the repetition of more-or-less the same story during the Airship wave of 1896-7. An any rate, I analyze the story, especially in its character as a story or narrative, here and here.

Sprague and Hanks also probe the question of artistic representations of what some have claimed are Flying Saucers, Extraterrestrials, or Visitors. This question is one I’ve harped on repeatedly here, of the problems around understanding narratives or artifacts from distant times and cultures. The briefest treatment, I think pretty much in line with Hanks’ views, is readable here.

Around the 59:00 minute mark, Sprague and Hanks conclude talking about nonmaterial modes of communication with so-called extraterrestrials, either by means of telepathy or altered states, a topic played with poetically, here. In fact, there are a number of poetic treatments of classic and not-so classic UFO reports (including the crash at Aurora, Texas Swancer includes in his article) throughout Skunkworks, accessible under the ‘poetry‘ category.

(Much) more, of course, could be appended. The curious will likely find posts to pique their respective interests wandering through the posts here….