Concerning traces, metamaterials and relics…

In the wake of the recently widely-publicized U.S. Navy encounters with Unidentified Aerial Phenomena (UAP) and History’s Unidentified:  Inside America’s UFO Investigation, comes the claim that To The Stars Academy (TTSA) has acquired samples of “metamaterials” “reported to have come from an advanced aerospace vehicle of unknown origin.”

Stories of such materials are, however, old news. Keith Basterfield has compiled A Preliminary  Catalogue of Alleged ‘Fragments’ Reportedly Associated with Sightings of  Unidentified Aerial Phenomena Where Analysis(es) was/were Conducted” of cases from 1897 to 2014. Reports of such fragments followed quickly on the heels of Kenneth Arnold’s eponymous sighting of “flying saucers” in 1947:  as will be well-known to the cognoscenti, Fred Crisman and Harold Dahl claimed to have witnessed six doughnut-shaped craft near Maury Island, Washington, three days before Arnold’s sighting, one of which ejected what appeared to be a white-hot, liquid metal. Since, witnesses have reported, for example, oily residues and powders and sometimes metal fragments, which were either ejected from the UFO or all that remained of it after it was seen to explode in midair. Traces of this sort were seized on for their forensic significance, as evidence of the sighting or landing and perhaps of some clue as to its nature.

The most famous of such cases, however, is doubtless Roswell, which, in this regard, added a layer to the merely forensic. Philip J. Corso’s The Day After Roswell sets out how materials recovered from the flying saucer that putatively crashed in July 1947 were studied and reverse-engineered into the components that made the modern, digital world possible, such as transistors and fibre-optic cables. TTSA’s ADAM Research Project (Acquisition and Data Analysis of Materials) was founded precisely to focus “on the exploitation of exotic materials for technological innovation”, namely those metamaterials TTSA has secured, “reported to have come from an advanced aerospace vehicle of unknown origin.”

It’s not my purpose here to judge the authenticity of TTSA’s claims (though they don’t look very compelling, if Robert Sheaffer’s points are valid…). Rather, I propose to reflect on the meaning such traces and fragments hold for the ufophilic. Diane Pasulka, in her American Cosmic:  UFOs, Religion, Technology, argues UFO phenomena bear a strong resemblance to traditional religious experience, likening the Ecstasy of Teresa of Avila to an encounter experience and the fragment she, James, and Tyler find in the American southwest to “an artifact of hierophany” (50), “a manifestation of the sacred.” Of course, such analogies are hardly new. Jacques Vallee, more for stylistic effect than analysis, writes in the opening pages of his Revelations (1997):

Like any emerging movement, this one has its shrines. Examples include Kirtland Air Force Base, with its crypts of mystery, and Dulce, New Mexico, with its great temples to which spiritual energy can be directed by the faithful. Because this is a technocratic movement, its capitals are not called Saint Peter’s, Mecca, Jerusalem, or Salt Lake City. Their designations are code names, words of power:  Hangar 18, Majestic 12, and Area 51. (19)

And, from a less religious but no less metaphysical perspective, Rich Reynolds speculates “if we get our hands on a UFO – really get hold of one – I think that we could find out what our reality consists of, what actually our existence’s sine qua non may be.”

However, as I have argued since my earliest theoretical (as opposed to poetical) interventions into the ufulogical, theses such as Pasulka’s are misguided because ahistorical, as they ignore the radical break between premodern and modern culture:  the modern, if not postmodern, era is, in part, characterized by a loss of the metaphysical or supernatural. Where, for Catholics, for example, the Shroud of Turin is evidence of a supernatural intervention in human affairs, any part of a UFO, whether Extraterrestrial, Extradimensional, or Extratemporal (from another time if not place), let alone merely exotic and all-too-earthly, would evidence only another, however novel, phenomenon immanent to nature and its laws.

The advent of the Scientific Revolution, along with Kant’s Critical Philosophy, is a dimension of a process wherein and whereby any possible object, however strange or uncanny, is never more than natural. This development is evident, too, even in the ways that religion itself is studied, as a sociocultural phenomenon, as possessing some conceivable evolutionary advantage, as rooted in the human nervous system, or being an a priori potential for numinous experience, and so on, that is, as something merely human, all-too-human, no longer as evidence of  supernatural, miraculous incursions into our mundane realm. TTSA’s metamaterials, regardless of the wonder and awe they might inspire, are no sacred relics, as should be acutely apparent in how they are acquired only for the sake of their potential technological exploitation and attendant profits.

 

 

 

 

Ufology’s Steadystate

Working randomly toward another review for Jung’s Ufological Bookshelf, I came across the following passage from Edward J. Ruppelt’s The Report on Unidentified Flying Objects (1956):  the

“will to see” [UFOs] may have deeper roots, almost religious implications, for some people. Consciously or unconsciously, they want UFOs to be real and to come from outer space. These individuals, frightened perhaps by threats of atomic destruction, or less fears—who knows what—act as if nothing that men can do can save the earth. Instead, they seek salvation from outer space, on the forlorn premise that flying saucer men, by their very existence, are wiser and more advanced than we. Such people may reason that race of men capable of interplanetary travel have lived well into, or through, an atomic age. They have survived and they can tell us the secret of their survival. (17)

Here, in a nutshell (as it were) Ruppelt plainly states many of the assumptions that guide beliefs about UFOs and extraterrestrials to this very day.

D. W. Pasulka’s recent American Cosmic: UFOs, Religion, Technology (2019) owes much of the splash it has made to her treating the fascination for the advanced technology the UFO-as-extraterrestrial-spacecraft represents as a religious phenomenon, yet, here, Ruppelt lays bare the “almost religious implications” the idea has. (And he is hardly the last:  Festinger et al. published their classic study of a flying saucer cult When Prophecy Fails the same year as Ruppelt’s no-less-classic Report, Jung published the first, German edition of his Flying Saucers:  A Modern Myth of Things Seen in the Skies in 1958, and anthologies of articles exploring the religious dimension of UFOs and contact with their pilots have appeared since (e.g., The Gods Have Landed: New Religions from Other Worlds (ed. James R. Lewis, 1995), UFO Religions (ed. Christopher Partridge, 2003), and Alien Worlds:  Social and Religious Dimensions of Extraterrestrial Contact (ed. Diana G. Tumminia, 2007)).

A famous (or infamous) intersection of American esoteric religious tendencies, the flying saucer, and anxiety over “threats of atomic destruction” are the Space Brothers of the Contactees. But Ruppelt’s point seems more complex. The Space Brothers, “wiser and more advanced than we”, land to warn us of the unknown dangers of atomic energy and weapons, yes. But, it is “by their very existence” that they “are wiser and more advanced than we” are. Here, he articulates a too-often unspoken assumption that “social and technical advancement” go hand in hand, a questionable thesis, as I’ve argued.

Even if we disentangle wisdom from technical ingenuity, Ruppelt observes a further belief, used today to justify the Search for Extra-Terrestrial Intelligence (SETI) and hopes that Disclosure will liberate world changing technologies, namely that “that race of men capable of interplanetary travel have lived well into, or through, an atomic age. They have survived and they can tell us the secret of their survival.” SETI researchers, like all who believe UFOs are extraterrestrial spaceships, project that trajectory of historical accidents that lead to the “advanced societies” of the earth onto the evolutionary vector of all life in the universe, as if all life universally follows a path from simplicity to complexity to human-like intelligence that as it grows in complexity necessarily develops a technology whose own development is always the same. That the hubristic anthropocentrism of this assumption persists unnoticed and unquestioned among so many of both casual and more dedicated or serious believers in extraterrestrial intelligence never ceases to appall me.

More gravely is how the UFO believers Ruppelt describes “act as if nothing that men can do can save the earth”, a sentiment echoed by German philosopher Martin Heidegger’s words twenty years after Ruppelt’s  (quoted by Pasulka to end her book):  “Only a god can save us.” Not twenty years after Heidegger’s words were finally published, Jacques Vallée in the Conclusion to his Revelations (1991) remarks the same situation and despairing response:

…Technology offers us some breakthroughs the best scientists of thirty years ago could not imagine. Better health, plentiful leisure, longer life, more varied pleasures are beckoning.

Yet the hopeful vistas come with a darker, more disquieting side. There is more danger, crime, environmental damage, misery, and hunger around us than ever before. It will take a superhuman effort to reconcile the glittering promises of technology with the utterly disheartening dilemma, the wretched reality, of human despair.

But wait! Perhaps there is such a superhuman agency, a magical and easy solution to our problems:  those unidentified flying objects that people have glimpsed in increasing numbers since World War II may be ready to help…. (254)

The ironies of this despair are manifold. On the one hand, it is believed that technology alone can solve the problems its development has led to. On the other hand, these technological answers are not forthcoming from our technology. In either case, as Vallée worries, the desperate and credulous are subject to being manipulated by their belief that “only a god [or “that race of men capable of interplanetary travel”] can save us.”

What should be no less concerning for those interested in such matters is how these ideas Ruppelt describes over six decades ago persist in governing if not grounding what we imagine and think UFOs—and, more importantly, ourselves—to be.