The Anthropocene as the Beginning of our Descent to Eaarth

The myriad, variegated narratives inspired by UFOs—from sighting reports to the wildest, baseless fantasies to more sobre, scholarly research and reflection, as well as fiction, films, documentaries, and even poems—taken in toto can be grasped, as Jung proposed, as a “visionary rumour” or “myth of things seen in the sky”, the manifest content of a collective dream expressing the anxieties and aspirations of a technological civilization that can imagine its own species suicide as readily as relocating to another planet. It makes perfect sense then that the Contactees of the Cold War era were warned of the dangers of nuclear weapons or that in the 1980s Abductees were shown by their captors depictions of environmental devastation.

The UFO mythos in this way takes up in its vortex both our aspirations nazi-ufosto interplanetary travel and the Anthropocene. That is to say, humankind can be imagined to be already on an interplanetary journey, from Earth to Eaarth, propelled by the same man-made forces that have driven the world from the Holocene to the Anthropocene.

Regardless of when the Anthropocene might be said to have started (as if geological epochs are so finely demarcated) and to a lesser extent of whether we term this new age the Anthropocene, Capitalocene, or Cthulhucene, the earth is no longer the relatively temperate place that nurtured homo sapiens’ recent cultural development, the civilization we live in. It is undeniable rising levels of atmospheric carbon, ocean acidification, and ubiquitous “plastification” have markedly modified the earth, along with increasingly unpredictable weather patterns, the extinction and pressurized evolution of plant and animal species, and human transformations of the landscape and sprawling, artificial constructions all have changed the earth in unnerving, unrecognizable ways. Given a description of the chemical composition of the environments of two planets, we wouldn’t be too far amiss to believe we were observing two different worlds, rather than one in two different epochs. Humankind has transported itself en masse from Earth to Eaarth by an unconscious and unintentional “exoforming” (rather than terraforming) and now faces the challenge of having to colonize a planet unpredictably different from its homeworld.

What propelled human beings to this new planet itself gets caught up by the myth, which points to a Promethean intervention that created the sapience that underwrites the cultural explosion and rapid technological development within the matrix of the Holocene that results in the exoforming of the earth as a by-product of industrialization. The laughably perverse hermeneutic of the Ancient Astronaut Theorists like dreams, slips of the tongue, and other psychopathologies of everyday life, unconsciously discerns a truth, that our present predicament seems destined and out of our control. Whether the cultural heroes and gods of antiquity were Extra-terrestrial teachers, or if they interbred with proto-humans or genetically modified them, the Ancient Astronaut Theorists intuit that human beings are not quite at home on the earth (an insight they share with, among others, certain strains of Gnosticism), that there is something uncanny and “alien” about us, whether we call it sapience, intelligence, science, or technology, or, as I do here, technoscience.

It is just at this point that for all its way-outness the myth harmonizes with those concepts and values that make the accidents and historically and socially contingent forces that led us to this cultural point seem natural, universal and necessary. The assumptions that orient the Search for Extraterrestrial Intelligence (SETI), for example, posit that intelligent life is intelligent in the way humans conceive themselves to be, that ET civilizations will follow the same tool-using vector as our own, that technological civilizations follow a linear path such that they can be judged more or less advanced than each other, and that our and their histories will be sufficiently analogous in these regards that once we make contact and learn to understand each other then perhaps we can learn from them how they negotiated their way through the impasses that seem to threaten the existence of the very civilization that led to these crises. In more mundane terms, we tend to have faith that scientific ingenuity will be what will get us through precisely the grave dangers that ingenuity has wrought. This faith in science or “being-scientific”, this assumption that the radically contingent and social history of our civilization’s history as we write it from this moment is somehow more assured than that equally chance-ridden story of our or any species’ evolution and that it is moreover universal to all beings like us is the ideology that underwrites and guides both the speculations that UFOs are spaceships from other planets and that our stories of the gods who descend from the sky in chariots of fire (or more elaborate mechanisms, like that witnessed by Ezekiel) to remake if not make human beings in their own image are actually ancient astronauts.spaceships-ezekiel-1

And it is just here that a darker, more paranoid thread of the myth can be picked out. If we bring together the proposal that ETs have genetically engineered homo sapiens from the beginning with the stories about alien abduction and human-alien hybridization (a most extreme version being perhaps the more recent work of David Jacobs) then it becomes imaginable that the earth and human beings have been undergoing a process of colonization from the inside-out. The genetic and cultural interventions or intrusions simultaneously culture a technological intelligence and behaviour that exoforms the earth while the human species is transformed into an alien species fit for the planet the earth is becoming. I am unsure if any Gnostic in their most pessimistic speculation has outlined such a destiny and fate for humankind. In this view, the technoscientic knowledge outlined above and science-fictionally projected here is an alien technology whose end is at the same time the repression of the recognition of all non-human intelligence on the earth (the matter for another note, surely) and the extinction of homo sapiens and the earth as we knew it.

N.b. Let me be clear:  I hardly believe the contents of the myth I sketch here. I merely set out to constellate and cast the horoscope as it were of patterns I find in the UFO mythos and its implications and suggestions. It is therefore not a question of the truth of the Ancient Astronaut Hypothesis or the views of David Jacobs but of what meaning can be gleaned from them, reading them as if they were just what I suppose they are here, aspects of a myth for our time.

 

UFOs, Borges, and the Limits of Reason

At the only “ufological” blog I visit, a complaint has been made that “the conflation of the paranormal with UFOlogy….alien abductions, crop circles, cryptozoology, and hordes of New Age fluff” makes it so ufology, as a serious concern if not nascent discipline, can’t, as it were, get off the ground. My, expanded and developed, response follows.

Methodical inquiry (“science”) only gets under way once its basic concepts are articulated, a workable object is obtained to study and methods of investigation proper to that object grasped and developed. Of course, existing science demonstrates that the same object can be studied by different disciplines, e.g., emotion by psychology, neuropsychology, and anthropology, among others, and that sometimes there is no object to study, as was the case with phlogiston.

In the case of the pseudoscience of ufology, at least three problems arise:

On the one hand, the community of ufophiles is hardly a homogeneous group of like-minded and like-educated persons; it is wildly heterogenous, so discussion goes off in all directions. From such disciples no discipline is likely to arise.

On the other hand, other phenomena get yoked in, because they appear at the same time: glowing balls of light are associated with the appearance of some crop circles; Big Foot sightings do accompany UFO sightings; nor does it take a scholar of New Religious Movements to hear the “New Age fluff” in the preachings of Orthon, Semjase, and their ilk (ignoring for the present that Flying Saucers have always been imagined in the context of occult thought: Guy Ballard met the prototypes of Adamski’s Orthon in the 1930s, for example).

On the third hand, at least three researchers in three different fields (Jacques Vallee (Dimensions), Hilary Evans (Gods, Spirits, Cosmic Guardians:  Encounters with Non-Human Beings), and Terry Matheson (Alien Abductions: Creating a Modern Phenomenon)) have noted parallels between UFO sightings, visions of angels and of the Blessed Virgin Mary, hauntings, shamanic initiation experiences, Near Death Experiences, alien abductions, Fairy abductions, and so on, which would seem to suggest a general theory of apparitions, not without its natural scientific, psychological, and sociological anchors.

As usual, the UFO phenomenon (or not) illuminates, if not creates a vortex that whips together, all manner of material together, precisely in a way to frustrate our existing rational schemata and to suggest there is indeed more in Heaven and Hell than is dreamt of in our philosophies, natural and otherwise. It brings to mind the passage from Borges that so fascinated Foucault, who cites it at the beginning of his Preface to The Order of Things. (The original in English translation is found in “The Analytical Language of John Wilkins” in Borges’ Other Inquisitions).

These ambiguities, redundancies, and deficiencies recall those attributed by Dr. Franz Kuhn to a certain Chinese encyclopedia entitled Celestial Emporium of Benevolent Knowledge. On those remote pages it is written that animals are divided into (a) those that belong to the Emperor, (b) embalmed ones, (c) those that are trained, (d) suckling pigs, (e) mermaids, (f) fabulous ones, (g) stray dogs, (h) those that are included in this classification, (i) those that tremble as if they were mad, (j) innumerable ones, (k) those drawn with a very fine camel’s-hair brush, (l) others, (m) those that have just broken a flower vase, (n) those that resemble flies from a distance.

(trans. Ruth L C Simms)

Back to the Skunkworks

Just last week, a friend recently publicized a chapbook of mine composed and published airship2over twenty years ago, and the response, livelier than any to any of my work in recent memory, encourages me to return to the work that chapbook began.

I shouldn’t be surprised, in a way. This poem was the center-piece of the performances I gave during a tour of Germany in 1996, and then, too, the response was gratifying:  one audience member excitedly came up to me to say he would buy everything I would publish, and a friend I made during that tour, the German novelist Georg Oswald, approved with pleasure the approach I took to the material. And a few years later this sequence was well-received by Terry Matheson, a professor of English who has applied narratology to alien abduction reports and who was kind enough to even teach the poem below in one of his classes.

arnold_ufoSo, for interested parties, I append one of the first poems from this project, the last poem of my first trade edition, Grand Gnostic Central and other poems. and return to  back-engineering this “modern myth of things seen in the sky”.

 

Flying Saucers

 

Tuesday three in the afternoon 24 June 1947

Kenneth Arnold of Boise, rescue pilot, businessman, deputy sheriff and federal marshal, U.S. Forest Serviceman

At 9,000 feet crystal-clear conditions

Alone in his Callair between Chehalis and Yakima

An hour’s detour searching for a lost transport

Out of the blue a flash like just before a midair crash

Made him look left north of Mount Rainier

To see at ninety degrees

Nine seeming jet planes in a V pointed south

 

The echelon vaguely bobbing and weaving

Flashing reflections

Twenty-four miles off

Against Rainier’s snows, tailless—

Flying nearly forty miles

Between Mounts Rainier and Adams

Three times the speed of sound

The first crossed the ridge bridging the mountains

As the last came over its north crest five miles back

 

Nine crescents needing to be

Half a mile long to be seen

Flying that fast that far away

So smooth mirroring sunlight

Like speedboats on rough water

Wavering in formation

Like the tail of a Chinese kite

Wings tipping flashing blue white

Each like a saucer skipped over water