Synchronicitious Confirmation

If the UFO is a mandala (as Jung proposed) then by synchronicity (again) I’ve come full circle.

Though I’d been fascinated by the ufological as a boy, that interest faded sometime before high school. It wasn’t until the early 1990s that, like Saul on the road to Damascus, I was struck by my own private revelation of the phenomenon’s meaningfulness. At the time, alien abductions were in the air, or at least on the airwaves. Many if not most of the abductees were women, and their stories were retrieved for the most part by means of hypnotic regression. By that time, I’d read enough Freud to guess that what these women recalled was as much a kind of manifest dream material as memory, and, as a dream, their stories must be expressions of certain desires or fears. This insight dovetailed into other matters being mulled by the zeitgeist at the time, the Human Genome Project, cloning, and developments in reproductive technology, such as In Vitro Fertilization. It seemed clear at that moment that alien abductee narratives were surreal expressions whose latent content was the understandable concern women might suffer whose bodies were the subject of such probing investigations and manipulations. What struck me in a flash with this understanding was how the infinite stories about UFOs and their ET pilots were a kind of collective dream expressing the anxieties and aspirations of technological civilization in general, an idea I articulated a few years later just before one of the last End Times dates, the turn of the Millennium, in the following way:

The present stands within the horizon of the death of God, understood as the domination of the assumption of the immanence of the world and the consequent disappearance of the meta-physical, the super-natural, and the supersensuous (at least overtly) or their fall into the merely paranormal. The paranormal or paraphysical is that realm of nature yet to be understood (and so ultimately controlled) by science. This assumption that science will continue along the path of discovery, knowledge, and power naturalizes or reifies science and technology. When our science and technology poison the biosphere, split the atom to release potentially species-suicidal energies and manipulate the genetic code of living organisms, humanity has taken upon itself powers and potentialities hitherto exclusively the domain of superhuman deities. That science and technology, whose worldview determines how things are, brings us to an unprecedented impasse demands they must in some way be transcended (i.e., survived). The flying saucer appears within this horizon as a symbol of just such transcendence, promising that precisely the causes of our quandary will be our means of salvation.

By chance, meaningful or otherwise, following up on the reading around conspiracy theories I did for my conversation with M. J. Banias and the post clarifying and expanding on its ideas, I came to the following passage in Peter Knight’s Conspiracy Culture: from Kennedy to the X-Files (2000) uncannily setting forth those same ideas that had caught me up in that blinding vision of what the UFO mythology illuminates:

…the prevalence of alien abduction stories which feature invasive gynecological procedures speaks to concerns about rapidly changing reproductive technologies, in a decade whose political terrain has been scarred by battles over abortion, and fertility treatments such as surrogacy and cloning….alien abduction narratives in the 1990s express fears about medical science’s invasion of the body as the source of danger. It comes as little surprise, moreover, that the most frequent visitor, the so-called small gray alien, is typically represented in both personal accounts and Hollywood film as a creature with a disproportionately large head, huge enigmatic eyes, a tiny body and delicate hands. It forms an icon which recalls pictures of fetuses in the womb, a striking and uncanny image of the “alien within” that has only become available through new imaging technology in the last quarter century. The conspiracy-inflected dramas of alien experimentation thus say less about the particular makeup of the individuals telling the stories than they do about a society in which people’s (and especially women’s) relationships to their own body is so often mediated through technical expertise, be it medical, judicial, or ethical. (171-2)

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Skunkworks: First Orbit

Skunkworks has been at it a year now.

The initial impulse behind this blog was to keep me honest. I’ve been at work  (mainly on various drawing boards) on a long poem, whose working title is Orthoteny, that aspires to do for the UFO mythology what Ovid’s Metamorphoses did for classical mythology. And though I’ve test-flown various prototypes—poems such as “Flying Saucers”, “Will o’ the Wisp”, “Q’ Reveals the Real Secret Space Program”, and “Magonian Latitudes” and the sequence On the Phantom Air Ship Mystery—the work on Orthoteny had stalled, and when UFO Conjectures publicized my chapbook on the Phantom Airship Mystery, I imagined that developing the work in public would be a way of holding myself accountable.

One way of getting toward the poem is to imagine the countless stories around the UFO as constituting a “modern myth of things seen in the sky” and to read it as such. Many of the posts at Skunkworks have been just that, interpretations of various aspects of the myth as it has been developed since 1947. Complementing this hermeneutic labour has been reading classics of the canon to grasp their respective contributions to the myth and the poetic resonances within and between them.

But flying a parallel path to my poetic endeavors has been a cultural critical approach to the phenomenon. Already in 2000 with my collaborator Susan Palmer I published a study of the Raelian Movement International “Presumed Immanent” that argued that the UFO mythology was intimately bound up with and revelatory of the technoscientific spirit of modernity; that, like a collective dream, it expressed the anxieties and aspirations of the “advanced” societies and, at the same time, provided leverage for an ideological critique of that spirit; that, the UFO, like a funhouse mirror, reflected the truth of modernity back to it, but in a distorted form. Many of the posts here this past year have explored this thesis from various angles and in greater detail.

And despite being avowedly concerned exclusively with the meaning rather than the being, nature or truth of the phenomenon, with what I have called “the UFO Effect”, as any assiduous student of deconstruction will know, such distinctions, by their very separating two fields, unify as much as divide. For this reason, I have, at times, touched on matters more properly ufological, despite always attempting to steer back into the phenomenological lane.

On the immediate horizon is an omnibus review of three books that seek to bring ufology into the Twenty-first century, reviews of two books by religious studies scholars that touch on two different aspects of the phenomenon (one of which is D.W. Pasulka’s American Cosmic), and further entries in the series “Jung’s Ufological Bookshelf”. On the drawing board are more than a dozen other posts-in-the-working on the weaponization of the myth, various aspects of its sociopolitical implications, as well as some others on the peculiar logic of ufology. I hope too to address some English-language poetry about UFOs as a way of mapping what in fact has been accomplished in this direction. And of course given the nature of the phenomenon and the mill of rumour and speculation it drives I’ll be always on the lookout for synchronicitious inspirations for developments unimagined by my present philosophy to address.

To this first year’s readers: thank you for your interest and your occasional interventions. And special gratitude is extended on this occasion to Rich Reynolds for outing my ufological predilections a year ago.

Back to the Skunkworks!


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.

http _iliketowastemytime.com_sites_default_files_historical-photos-pt4-german-flying-ho-229-wing

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.

https _upload.wikimedia.org_wikipedia_commons_9_9d_Hieroglif_z_Abydos

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!

http _rosariomariocapalbo.files.wordpress.com_2011_06_the-gyre-tr-henn2





Science Fiction, Folklore, Myth, the UFO, and Ufology: a note

Commenting on my review of Gerald Heard’s The Riddle of the Saucers: Is Another World Watching? (1950), part of an on-going series “Jung’s Ufological Bookshelf”, Martin S. Kottmeyer generously provides extensive cultural context to Heard’s speculation that the flying saucers were piloted by super bees from Mars. Kottmeyer concludes:  “Heard may seem prescient, but he was part of a tradition of science and science fiction speculations that was quite orthodox within the genre he was part of” (my emphasis). This sentence is curious:  what genre does Heard’s book belong to?

The beginnings of a rigorous answer would evoke genre theory and reception theory; a prima facie materialist answer would trace the way Heard’s book was marketed and  how librarians catalogued it over the nearly seven decades since it was published.

Kottmeyer seems to group Heard’s book, one of the first on flying saucers, with a  “tradition of science and science fiction speculations,” which seems paradoxical. Science writing, even when it is popular or speculative, makes a claim to being true, while science fiction, as a kind of fiction, does not (or, more accurately, it makes a claim to an artistic truth…). However much A Brief History of Time and The Time Machine might have the same word in their titles and be science writing and science fiction, respectively, they surely belong to two different genres.

Today, and surely for some decades before, ufology is a liminal, paradoxical genre. On the one hand, it makes claims to being true, but in a way that is difficult to pin down. Some ufological volumes, e.g. Jacques Vallée’s Anatomy of a Phenomenon (1965) would make a claim to being true, in a provisional sense, in the same way any other sufficiently speculative science book might. Others, such as Desmond Leslie’s Flying Saucers Have Landed (1953) stake a different truth claim, one more akin to that of a religious work.

However much the truth claim of that paraliterature ufology is oscillates between the natural and spiritual, it can’t quite claim to belong to the same genre as, e.g., Carlo Rovelli’s Reality is Not What It Seems:  The Journey to Quantum Gravity (2017) regardless of how speculative the later chapters of Rovelli’s book might be. As many have pointed out, ufology is a pseudoscience (perhaps a genre all its own), though, as Vallée has cogently remarked, no problem is scientific in itself, only the approach to the problem can be properly called scientific.

For these reasons, perhaps, the literature about the UFO that is not explicitly fictional has been read as a kind of folklore in the making or mythology, not that either term in its  generality gets us much further. But this middle way has the advantage that it can make its truth claim and bracket it, too. However much folk wisdom might possess a merely heuristic truth, that truth is still practical and uncannily modern:  however much depression might be ultimately a result of brain chemistry, the folk psychology that underwrites meditative practice prescribes an effective therapy, and stories of faeries are as age old as they are contemporary (just ask highway builders in Iceland). A mythology, likewise, following Levi-Strauss, can claim an effective truth, just of a different kind than that of the natural sciences:  regardless of whether an axe is made of stone or steel, it’s still an axe. Myth, like folklore, in the case of the ufological literature, is possessed of a weird reality, as daemonic as those entities and situations it deals with.

For these reasons, I tend to take the pseudoscientific ufological paraliterature as belonging to a genre neither scientific nor science fictional, as its truth is neither one that is subject to experiment nor calculation nor one that invites us to only imagine the world as other than it is or was. Its truth, like the flying saucer, hovers between the two; like the UFO, it is both/neither material and/nor immaterial; nevertheless, like its namesake, it leaves traces, in the culture and its imaginary.

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What’s so compelling about ET, Cover-up and Disclosure?

A post of Robbie Graham‘s at Mysterious Universe coalesced with some of my recent, casual ufological reading (Jung’s Flying Saucers, Heard’s The Riddle of the Flying Saucers, Keyhoe’s The Flying Saucers are Real, Vallee’s Revelations…) to prompt the question that titles this post.

Of the “10 Shocking Statements about UFOs by Scientists and Government Officials” Graham presents, eight have to do with official secrecy or dissimulation (that governments in fact know the nature of UFOs but suppress that knowledge), while four openly espouse the Extraterrestrial Hypothesis (ETH), that UFOs are spacecraft piloted by intelligent, unearthly beings. What’s as curious (if not shocking) is that this coupling of the ETH with accusations of an official suppression of its supposed truth has been part of the fabric of the UFO myth from the very beginning:  Project Sign’s “Estimate of the Situation” proposed the ETH as a possible explanation for flying saucer sightings in late 1948, while Donald Keyhoe concludes the Author’s Note that begins his 1950 The Flying Saucers are Real

I believe that the Air Force statements, contradictory as they appear, are part of an intricate program to prepare America—and the world—for the secret of the discs[,]

namely, that they are extraterrestrial spaceships.

Given that flying saucers first appear as such within the horizon of the Cold War, it should come as little surprise that the USAF personnel tasked with identifying them had to come up with some positive answers. If the flying discs were in fact real objects (as observations seemed to imply) and that aeronautical technology, domestic or foreign, was incapable of manufacturing such aeroforms, some alternative explanation had to be supplied; the urgency of the times could not allow for a shrug of the shoulders and admission of ignorance. That the most persuasive alternative proposed was that the flying saucers were extraterrestrial artifacts produced by “civilizations far in advance of ours” is as curious as it proved to be fateful for the development of the myth….

This concatenation of the ETH and an early instance of conspiracy theory will develop over the coming decades into a complex tale of crashed saucers and the retrieval of their pilots living and dead, reverse-engineering of alien technology and secret treaties between governmental or even more shadowy organizations and an ever-growing number of ET races, alien abductions and ET-human hybridization programs, secret ET bases, Secret Space Programs and Breakaway Civilizations, the suppression of free energy and other technologies, and, hanging over all this, the ever-imminent official Disclosure of these matters engineered by government insiders, ever-growing numbers of whistleblowers, and even benevolent ETs. (One should not ignore that alongside this more secular development is an equally lively and creative religious one rooted in Theosophy, that extends through the early Contactees to channelers and the New Age and various New Religious Movements). As Jacques Vallee relentlessly discloses in his Revelations (1991), the genesis and on-going production of this “powerful new myth, perhaps even the emergence of a new religion” (18) has more to do with human machination and manipulation than any suppressed science-fictional reality. Nevertheless, as Jung himself discovered in the 1950s “news affirming the existence of UFOs [and ETs] is welcome, but…scepticism seems to be undesirable” (3). Why should this be?

One might venture the following. Since the Renaissance and the Scientific Revolution, humankind, especially in the West but increasingly globally, has found itself displaced. In the Christian cosmos, Man was the crown of creation, made in the image of God. With Copernicus, the earth ceased to be the centre of the universe; further discoveries in the Eighteenth century revealed the earth to be vastly older than 6,000 years; Darwin disabused homo sapiens of pretensions to any uniqueness in the animal kingdom; and cosmological discoveries since have revealed a God-less universe, if not multiverse, as vast in time and space as the earth and humankind upon it have become correspondingly tiny and insignificant. Add to this story the existential threats of nuclear war and ecological collapse and one will be unsurprised at attempts to imagine ways to alleviate the anxieties such a precarious situation inspires.

Enter one or more ET civilizations “far in advance” of our own or Space Brother incarnations of Ascended Masters to lead us on to a higher plane of spiritual evolution. In the first case, the history of one society on earth, that of the technologically advanced “First World”, becomes an instance of a universal tendency of life in the universe, to evolve towards intelligence, a sentience like our own, and evergrowing technoscientific knowledge and mastery of nature. In the latter case, again, the human being is understood as a stage on life’s way, from matter to spirit, from ignorance to enlightenment. In both cases, that dethroned, decentred, disoriented species finds a new orientation in a universal scheme, as either one species among a galaxy of others ranked according to their place on a  linear scale of intelligence and technoscientific development, or on an equally linear scheme of spiritual wisdom; humankind finds again a home in a cosmic order, a kind of Great Chain of Being, whether material or spiritual, except this time, humankind creates God in its own image. Even the paranoid and fearful version of the myth, that certain ET species and their human allies are evil, working toward conquest, colonization or domination, weaves itself on the loom that projects our kind of intelligence, the self-image of our present technoscientific culture, onto all forms of life, on and off the earth.

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)