Tag: UFO religions

On UAP as Catalyst

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As is well-known, Carl Jung thought the Flying Saucer a compensatory “visionary rumour” for a planet riven by the Cold War (despite being circumspect about the implications of their possible reality). Likewise, Jacques Vallée proposed the appearance of UFOs and encounters with their pilots function as a “Control Mechanism” (a notion he apparently still entertains despite cogent reasons to question it, whether in fact or due to its implications). Here, however, as I try to generate ideas for a workshop paper I’ll deliver at the Society for UAP Studies conference in December, I want to essay some thoughts on the UAP as a catalyst.

A catalyst, to speak roughly, is an element of a chemical reaction that facilitates that reaction but remains, itself, unchanged. One might speak, as well, as the UAP as a stimulus, but the way the catalyst remains apart from (however much it is a part of) the reaction it facilitates opens the way to future thoughts on the UAP as an object par excellence (especially with regards to its role in the Subject/Object relation…). Moreover, in what follows, to be clear, I skirt and/or “bracket” the matter of the reality or nature of the phenomenon, so, for example, I eschew the Disclosurists’ contention that back-engineered technology from crashed flying saucers has driven recent developments in information or defence technologies, e.g., fibre optics or stealth. As is my wont here at the Skunkworks I treat all the totality of reports and stories about UAP, entity encounters, etc. as a mythology so as to focus on that mythology’s social import and implications (nor is this my first attempt at sketching a sociology of the phenomenon…).

The appearance of Flying Saucers in 1947, first, catalyzed a defensive reaction. In the wake of the Second World War with its opening the skies as a third theatre of combat (including the development and deployment of ballistic missiles) and the advent of the Cold War, the United States, especially, feared a sneak attack. Accordingly, its air arm formed various “projects” (first “Sign” and, eventually, “Bluebook” down to their present-day iterations), none of which, at least publicly, concluded the flying dics or UFOs were extraterrestrial spaceships or posed a threat to national security in themselves. Nevertheless, it was speculated at the time that the phenomenon could be weaponized, that, for instance, an enemy could simulate a flurry of sightings that would overwhelm a nation’s communications systems. The precise ways the belief in UFOs has been weaponized is very much a matter of speculation, given that such efforts must remain secret or at least occlude themselves to remain effective. However much I am skeptical the belief in “flying saucers from outer space” has been appropriated and engineered, for example, surely, the UFO has been used by militaries and intelligence agencies for their own ends. Perhaps the most famous such weaponization of the mythology is the case of Paul Bennewitz, whose personal life was destroyed by his being persuaded that secret military communications he had accidentally detected in fact originated with hostile aliens (as has been so ably documented by Greg Bishop.)

Parallel to official investigations was the formation of civilian clubs and research organizations. These ranged from the very casual to more formally organized, such as Donald Keyhoe’s National Committee on Aerial Phenomena (NICAP), the Lorenzens’ Aerial Phenomena Research Organization (APRO) or the Mutual UFO Network (MUFON). The phenomenon inspired not only (secular) curiosity but New Religious Movements. Indeed, seers had been in contact with entities from other planets since Swedenborg, and the influence of various Theosophies on both the early and more contemporary phenomenon should not be underestimated. The most famous of these religious responses includes the Aetherius Society, the Unarius Academy of Science, the Raelians, the Nation of Islam, the Nuwaubian Nation of Moors, Heavens Gate, and many others. This religious aspect has come front and centre of late, whether one is reading Jeffrey Kripal, Diana Pasulka, or Jason Colavito….

In a certain regard, the flying saucer has always been a phenomenon of mass or popular culture. One thinks of the Nineteenth century’s Phantom Air Ship Mystery (which might very well have been nothing more than an invention of the Yellow Press) or the “pulp” magazines of the early Twentieth century, which imagined and depicted so much of the mythology avant le lettre. Indeed, the very expression “flying saucer” was coined by a journalist nor should one overlook that the interest in the matter since 2017 was fomented by a newspaper article. Here, I agree with Pasulka: mass culture has served to disseminate the idea that UFOs (whether believed to be real or not) are spaceships from other planets. Arguably, the UFO-in-popular culture is, in a sense, the phenomenon, as nothing better presents and determines the mythology, even for military, intelligence, scientific, and scholarly actors. For the former, it needs by assumed that roughly half its members will believe UFOs are “flying saucers from outer space” and, for the latter, all thinking that orbits the imagination of an extraterrestrial, technologically-advanced civilization likely finds its original orientation in this popular culture idea.

And, as long time readers here will know, it’s just this near-universal, popular culture notion that possesses deeper, ideological implications. Not to belabour the point, but to posit an extraterrestrial, technologically-advanced civilization is merely to project the sociocultural formation of one society on earth as a natural, cosmic norm (just as the Star Trek franchise classifies cultures by the level of their technological “progress,” (as if such a linear scale can even be said to exist outside the self-justification of the technoscientific society that formulates it)). At the same time, the concept of “intelligence” at work in these imaginings, whether those of the Search for Extraterrestrial Intelligence or of the talk about Non-Human Intelligence, Crypto- or Ultraterrestrials, seems always either human-all-too-human or even more perversely narrow, identifying “intelligence” with the instrumental reason that has monopolized the very notion of Reason since the Scientific and Industrial Revolutions. The (at best) anthropocentrism of the thinking here has ecological implications, reaffirming however unconsciously the preeminence of the human being present in the Abrahamic religions (where “Man is made in the image of God”), sidelining the intelligence of animals and (possibly) plants. Here, I agree, in way, with Vallée’s Control System Hypothesis, except that I argue a more robust understanding of this “control” is to grasp it at the level of ideology, i.e., those more-or-less unconscious beliefs that pass as common sense in a society that help maintain and reproduce its social relations.

Hovering over all this relatively unperturbed is the UAP. True, its morphology has changed over the decades, from airships, to metallic dics or black triangles, to orbs, as have the signifiers floated to name this anomaly (‘flying saucer,’ ‘UFO,’ ‘UAP’…), but these developments cannot be traced to the effects the UAP has undoubtedly had on human societies and culture. And it is just this self-possessed stability that prompts reflection on the character of the UAP’s immaculately hovering over (as an ob-ject) what seems so much under, sub-ject to, its sway…

Shadow play: Jacques Vallée’s Control System Hypothesis and D. W. Pasulka on the social engineering of the UFO mythology

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Among thoughts provoked by my recently reading James Madden’s Unidentified Flying Hyperobject: UFOs, Philosophy, and the End of the World (2023), aside from those concerning the hyperobject, were others regarding Madden’s about Jacques Vallée’s Control System Hypothesis and D. W. Pasulka’s contentions about the intentional steering of the UFO mythology. I have already probed some ideological implications of two variations of Vallée’s Control System Hypothesis; here, I address Madden’s presentation of Pasulka’s “troubling thesis” (105) from her American Cosmic (2019).

For Madden, Pasulka’s position is that “we are in the midst of a religious transformation, and this process is something that is being done to us…[using] the newly honed tools of media technology.” This “manipulation looks like it has been transacted, at least in part, by quite mundane powers.” This “religious transformation” is characterized by “a particular system of belief centering on ‘nuts-and-bolts’ UFO technology manned by extraterrestrial, rational animals.” For Madden, Pasulka is inspired to investigate this “religious transformation” first by Jung’s observation that with the modern “flying saucer” era “We have…a golden opportunity of seeing how a legend [for Pasulka, a religion] is born” (103).

Despite Madden’s seeing Pasulka and Jeffrey Kripal as “the avant garde for academic ufology in the humanities and social sciences” (9), the religious dimensions of the UFO and its pilots have a long, rich history of academic, scholarly investigation (interested readers are directed—for a start—to the essays collected in The Gods Have Landed: New Religions from Other Worlds (1995)). Be that as it may, what strikes Madden is Pasulka’s conjecture that the UFO mythology is being intentionally engineered. Madden quotes American Cosmic:

The creation of a belief system is now much easier to accomplish than it was two thousand years ago, when people didn’t possess smartphones and were not exposed to the ubiquitous screens of a culture that now teaches us how to see, what to see, and how to interpret what we see…I [Pasulka] was beginning to research the ways in which the virtual and digital media were being used for political purposes under the auspices of information operations. how the military employed media, social media, and all types of electronic media for purposes of national security. All these media have played major roles in the creation of a global belief in UFOs and extraterrestrials. It is in the world of media that the myth is created, sustained, and proliferates. (104)

Surely, the myth is, in a sense, “created…in the world of media:” there would be no “flying saucers” had not a journalist coined the term. The “visionary rumour” has been spread through print, electronic, and now digital media (newspapers, magazines, books, radio, television, cinema, and the internet). Indeed, the dissemination, formation, and reception of the myth in the media is a study of its own. At the same time, that the authorities (at least in the United States) have not been absolutely forthcoming and have actively engaged in spinning the topic is old news. Already in his first book, The Flying Saucers are Real (1950), Donald Keyhoe first expressed the view that the air force knew (or had, at least, concluded) that flying saucers were interplanetary spacecraft but was covering up this knowledge and dissuading public belief in it until a later date when through various public relations efforts the “ontological shock” of the revelation that “we are not alone” could be sufficiently cushioned and controlled. Keyhoe’s books planted the seeds for the ideas of “the flying saucer conspiracy” (the title of his 1955 book) and the push for “Disclosure” (the authorities’ admitting publicly what they know about our interstellar visitors), something Keyhoe actively worked toward in his lifetime.

Today, the locus classicus of such dissimulation is the Army Air Force’s first claiming a flying saucer had crashed near Roswell, New Mexico, only to quickly retract the story and explain what had been found on Mac Brazel’s ranch were the remnants of a weather balloon. No less pertinent if perhaps less famous is Allen Hynek’s being urged to explain the sightings in Exeter, New Hampshire as swamp gas. More gravely, stories of intentional deception by military and intelligence agents are well-known (Jerome Clark’s The UFO Book (1998) includes a two-dozen page entry “The Dark Side” with a thirty-seven entry bibliography). Among them, most notoriously, are the cases of Paul Bennewitz, who was driven to insanity and suicide by an Air Force disinformation campaign (as well-researched and documented by Greg Bishop in his Project Beta: The Story of Paul Bennewitz, National Security, and the Creation of a Modern UFO Myth (2005)) and that of William L. Moore, who was actively recruited both to provide intelligence on his fellow ufologists and to disseminate disinformation, an important actor in the whole MJ-12 affair. Jacques Vallée’s 1991 Revelations: Alien Contact and Human Deception delves into these and other, international stories, while the late Robbie Graham’s Silver Screen Saucers: Sorting Fact from Fantasy in Hollywood’s UFO Movies (2015) is arguably the deepest dive into government actors’ actively playing a role “in the creation of a global belief in UFOs and extraterrestrials” (Graham, curiously, absent from the pages of American Cosmic).

What needs be remarked is that already in his 1975 volume The Invisible College: What a Group of Scientists Has Discovered about UFO Influences on the Human Race Vallée was reflecting on the manipulation of the myth by both human and nonhuman agents, writing about both the UMMO affair (an elaborate hoax committed by unknown parties for unknown reasons) and developing his Control System Hypothesis (that some UFO sightings and encounter events are intentionally staged by the intelligence behind the “real” phenomenon to act as stimuli to modify social behaviour). These two manipulations are humorously represented in the X-Files episode “José Chung’s ‘From Outer Space'” (1996) where two air force pilots, disguised as Greys abducting a young couple, are interrupted and abducted themselves by a real alien from (perhaps) inner earth. Indeed, that the American (and other) governments have had a hand in manufacturing UFO events and manipulating the mythology is, itself, an important part of the X-Files‘ UFO mythology. (One might be moved to ask if Chris Carter’s series is, then, a moment of postmodern reflexivity, where the medium of manipulation makes an open secret of its manipulations). The matter is, indeed, complex…

Setting aside the possible deceptiveness of the Phenomenon itself, even the human steering of the mythology is far from simple. (I have ventured some reflections on the matter, here). First, there are a number of parties involved, national (e.g. the United States) and private (e.g., those responsible for the UMMO hoax). Even within a single nation state, there are a number of agencies, not all of which are necessarily acting in unison or even necessarily aware of each others efforts (e.g., the navy, the air force, the various intelligence agencies). Are all these pushing the same agenda? More generally, it seems not unlikely that various nation states will exploit the mythology each for their own ends. Indeed, one reason the United States Air Force was so concerned about flying saucers was it feared the Soviet Union could use a flurry of “uncoordinated targets” as cover for an air assault. Exactly how various international actors might in fact be exploiting the mythology is a question.

As the cases of Paul Bennewitz and others attest, at least in the United States, various actors have in fact worked to maintain and guide the mythology, but to what end or ends? In the case of Bennewitz, it was to cover up highly-secret transmissions Bennewitz had detected but couldn’t understand. Further, we do know that the idea of extraterrestrial spaceships buzzing the skies has served as a cover story to hide test flights of experimental aeroforms. Other uses are imaginable, but uncertain. Even if the myth is part of a larger, long term plan, perhaps the interested powers-that-be, even without an immediate use, seek to maintain the myth of interstellar visitors as a potential weapon in the psychological, propagandistic arsenal for some eventual, unforeseen use.

However, as the X-Files episode mentioned above shows, the mythology is, in a sense, out of control. The manipulation of the myth, as well, at least among a portion of the population, is even already out of the bag. One might ask, moreover, if it is imaginable that any one government can have an agent in a steering role in every movie and television studio. Anyone who has worked in the motion picture or television industry will attest just how aleatoric the process of movie production is, how hard it is to control and determine the final product, so many having a vested interest. Of course, an iron-fisted control is likely not even needed; all that’s necessary is to nudge the mythology as necessary, as long as the reigning idea is that of extraterrestrial visitation. As long as the idea is sufficiently profitable, it will be creatively exploited. (Arguably, a less paranoid and more interesting question is just why this idea holds so much fascination…).

At the same time, however ubiquitous the “visionary rumour,” exactly how powerful is it? What exactly is the value of steering “our collective unconscious toward [this] particular system of belief” by a “co-opted popular media” (105)? However true that such co-option is in fact at work, the production of the mythology is out of any one party’s hands, not to mention its reception by audiences who are hardly mindlessly passive receivers, rendering the predictable and, hence, controllable effects of the myth uncertain to a questionable degree.

What Pasulka fails to question are the conditions of possibility for the persuasiveness of the myth’s central idea in the first place, social conditions which imply a deeper function of the idea of technologically-advanced extraterrestrial civilizations. First, the “plurality of worlds” is an old idea; the belief in the possibility of “intelligent life” on other planets goes back to antiquity. Thus, ideas about aliens and their spaceships were already in the air when the United States Army Air Force cast around for possible explanations for the sightings of flying discs in the wake of Kenneth Arnold’s report of “flying saucers.” That this science-fiction theme already thrived quite vitally in the media of the day suggests there would have been little need for it to be cultured to whatever end, however much there is in fact evidence of such meddling. And, as I have argued here consistently, the myth of anthropomorphic extraterrestrials and their technologies is an all-too understandable projection of the self-understanding of the so-called “advanced societies,” especially within the context of their having “progressed” to the point of being able to annihilate themselves. On the one hand, these alien societies are images of a possible future the other side of the critical threats facing the modernized world; on the other, as SETI researchers themselves have proposed, extraterrestrial civilizations “more advanced” than our own might very well have solved the very problems that threaten ours, a belief shared by advocates of Disclosure eager to exploit those free energy technologies they believe world governments have retrieved, reverse engineered, and exploited to their own ends. This more profound view of the UFO mythology perceives it not so much as a new religion (though it has surely inspired New Religious Movements) but as a quite understandably spontaneous outgrowth of the ideology underwriting technoscientific society, a fantasy that imagines that, because such societies are natural (a universal feature of the evolution of life, from its appearance to its developing “intelligence”), technological “progress,” at least potentially, can solve the problems it itself gives rise to, an imaginary answer to a real problem. In this regard, it seems those aspiring social engineers that so concern Madden and Pasulka could very well have saved themselves the trouble.

Presumed Immanent redux

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Theology Professor Stephen Bullivant essays a delightful thesis on the belief (or fascination) in “ancient aliens” as an inflection of atheism in his recent article for Big Think.

In doing so, he draws, however unwittingly, on a central premiss of my and Palmer’s article “Presumed Immanent” concerning UFO religions and the ideology they share with “advanced” society. Bullivant cannily observes that “While we might tend to think of aliens as being paranormal beings, they are not supernatural ones,” underlining the more-or-less unconscious naturalism or physicalism or materialism that underwrites much thinking in the disenchanted societies of the earth (not that such notions are far from controversial…).

This reconfiguration of religion-as-ufology has its modern inflections, too. The recent whistleblower revelations of David Grusch (which already have their own Wikipedia entry!) with their threadbare rumours of good and evil aliens, the crimes of the latter and the agreements entered into with them by various earth governments, rimes with the discourse around fundamentalist interpretations of the End Times that first emerged as such with no little gusto in the 1970s and fundamentalist Christian takes on UFOs and their occupants. Indeed, Nick Redfern described this mindset in certain governmental elements in his Final Events, a volume at home beside the more recent Skinwalkers at the Pentagon…

The matter is thought-provoking. On the one hand, the Flying Saucer has inspired a religious response. The Ancient Alien Hypothesis underwrites the dogma of the International Raëlian Movement; Theosophy and its Ascended Masters and doctrine of reincarnation find a ufological inflection in Unarius; and even the Nation of Islam has its mythology of the extraterrestrial origin of the white race and the nature of the UFOs. In all these cases, the UFO phenomenon is spiritualized. In a similar manner, a fundamentalist Christian perspective “abducts” (in the sense of Peirce’s semiotics) the UFO. On the other, a scientific, secular mindset is teased into dimensions more paranormal, the case of Jacques Vallée’s renunciation of the Extraterrestrial Hypothesis in the late 1960s being the locus classicus. Most recently, astrophysicist Massimo Teodorani has admitted (in part) “what emerges from my thoughts is that the UFO phenomenon is not much different …from ghost-like apparitions… So: why not from “other dimensions”, including the after-death realm?”. And it would be remiss not to mention, among the younger generation of researchers, Joshua Cutchin, who recently published a two-volume study on the phenomenon and death…

I hesitate to posit, as more rash thinkers have, that the phenomenon is a site where a binary opposition between the paranormal and the supernatural or between the secular and spiritual deconstructs (in the rigorous sense) but the theme surely possesses, as Walt Whitman said, “vista.”

Just what’s up at the Skunkworks (Skunkworksblog, that is)?

~ Bryan Sentes ~ 3 Comments

The fourth anniversary of this blog came and went last 22 February. I can, I think, be forgiven for not marking the occasion: here, in Montreal, the pandemic dragged on; the nation’s capital was occupied by a Canadian version of insurrectionists (so Canadian, in fact, they couldn’t recognize themselves as insurrectionists); and Russia was gearing up for that invasion of Ukraine it launched before the end of the month.

What prompts today’s clarifications, though, is the surprising and not unwelcome interest in my recent commentaries on some of the plenary sessions delivered at the recent Archives of the Impossible conference at Rice University in Houston, Texas: Jeffrey Kripal’s opening remarks and Jacques Vallée’s keynote address (here) and those of Whitley Strieber and Diana Pasulka.

On the one hand, sckepticks (my coinage) of the UFO phenomenon take quickly and enthusiastically to those remarks of mine that appear to harmonize with their dismissal of the whole matter: my notice of Vallée’s and Harris’ Trinity: The Best Kept Secret or my criticisms of aspects of the talks, above, usually their philological and scholarly lapses. Believers in the reality of the phenomenon, on the other hand, see me as a skeptic, too. Both, I claim, are mistaken, as would any believer who therefore takes it I side with them. Indeed, I would be especially disappointed if Kripal, Vallée, Strieber, or Pasulka reading my remarks (not for a moment that I imagine they have or do) took it I was crankily trolling them. And I am the first to admit that such confusion is a fault both the way my own interests wander and the relative subtlety of the more general stance I take here.

I started this blog in 2018 as a way of keeping myself honest. Since 1994 I’d been at work on an impossibly unwieldy project, an epic-length, poetic treatment of the UFO as, in Jung’s words, “a modern myth of things seen in the skies.” (Interested parties need only click on the ‘poems’ category to see some of the tentative results of this project). I had seen in a flash that year how the countless stories of UFOs and their pilots and their interactions with human beings composed a repressed critique of the technoscientific culture of the so-called advanced societies of the earth, a culture that at one and the same time served to revolutionize (scientifically and industrially…) human societies and has brought them to the brink of dissolution if not extinction. Here was a ready-made, generally familiar body of stories (contrast the recognizability of ‘UFO’ with “Prometheus’…) ready for the artist’s use.

In 1999 (I think it was) I presented this insight in the discourse of the sociology of religion at that year’s Society for the Scientific Study of Religion conference in Montreal in the form of a paper co-authored with a friend, Dr Susan Palmer, “Presumed Immanent: The Raëlians, UFO Religions, and the Postmodern Condition.” Jaws dropped, the editor of Nova Religio buttonholed me immediately after the session, and the paper has since appeared, first, in that academic journal, then, in university syllabi, textbooks, and most recently The Cambridge Guide to New Religious Movements. Though unposed as such, the question that motivated that paper’s argument was that of the appeal of Raël’s message. The answer is that Raël’s “religion of science” is in its essential presuppositions perfectly harmonious with the ideology of technoscience that governs the world’s advanced societies and inspires the imagination of technologically-advanced, extraterrestrial societies among “UFO people” and SETI scientists, alike.

The tendency of this blog has been to articulate that original insight in an ever more varied and hopefully more profound and thorough-going a manner. The vector of thought here has been critique (as opposed to criticism, fault-finding, mockery, or dismissal, the mode of many UFO skeptics…). ‘Critique’ hearkens back to the critical philosophy of Immanuel Kant that sought not to answer the metaphysical questions of his day (Does the world have a beginning or is it eternal? Does the soul survive death?, etc.) but to query how it is possible we have the knowledge of nature, morals, and beauty we do. After Kant, especially with the advent and development of historical materialism down to this day, ‘critique’ has come to sometimes denote that analysis of the presuppositions and implications of some position or body of belief or knowledge, in a word, a critique of ideology, here, precisely, that one Jürgen Habermas posited as that of our modern European or Western society, technoscience.

So, for example, my unrelenting critique of the various pronouncements of Avi Loeb should not be taken as claiming these are in any way false, but as attempts to reveal what goes unthought and uninterrogated in these positions. Of course, imaginably, an argument might be made from these critiques about the tenability of his claims, but this is an avenue my thinking does not go down. In the same breath, however, as anyone who has taken the lessons of deconstruction (namely those of Jacques Derrida and Paul de Man) to heart will understand, maintaining an airtight opposition between strictly “negative” critique (that is, it does not posit any theses of its own about the facts of the world in opposition to the positions it scrutinizes) and the demand to take some position with regard to the truth of things is ultimately unsupportable. Still, one, in all intellectual honesty and self-surveillance, can try….

In a more general sense, the project here, aside from publicizing the essential poetic project, is to bracket the question of the being (nature or reality) of the phenomenon to better bring into view its meaning. In this regard, the general stance most often taken here is phenomenological, in the sense first given that expression by Edmund Husserl and those who went on to develop his method of “philosophy as a rigorous science”. The dispute over the reality and nature of the phenomenon has proven exhausting and fruitless since 1947, and it’s one I consistently eschew. However, the significance or meaning of the phenomenon is an infinitely rich field of research for the more sociologically-minded, an argument I have made with greater force and at greater length, here.

For all that, I do sometimes criticize, but let it be noted not in the spirit of mere negation or dismissal, but precisely because I take the criticized and the matter under consideration seriously. This ethic is especially so in the case of more scholarly discourses, like those, for example, of Jeffrey Kripal or Diana Pasulka. I don’t demand a cold-blooded, heavy, Nineteenth century Teutonic demeanor (as doubtless some readers here hear me assuming) but I do have certain standards of precision, exactitude, and scholarship I can’t bear to see unfulfilled. Because what’s at stake is a grasp of the character and destiny of techno-industrial society, it is arguable that any lapse in such standards is understandably, at least, irritating. And let’s remember that “irritability” (“Does it react if you poke it with a stick?”) is a sign of life.

So, however gratifying it is to be read and, after a fashion, appreciated, I beg readers to remember that if they think the posts here are engaging in the never-ending for-and-against concerning the reality or nature of UFOs or UAP, likely something subtler and, hopefully, more profound is at work.

When Synchronicity Fails

~ Bryan Sentes ~ Leave a comment

In a recent podcast, Diane W. Pasulka and host Ezra Klein discuss UFOs in the context of both Pasulka’s book American Cosmic:  UFOs, Religion, Technology (2019) and recent developments, mainly the U.S. Navy videos made (more) famous by To The Stars Academy and the History series Unidentified:  Inside America’s UFO Investigation.

Among the many topics they explore are “book events” and the UFO and technology-as-religion. A book event is a synchronicitious discovery of a book that uncannily answers a need or question of the reader; said need can be answered, too, by other artifacts, as well, and even, imaginably, by a person:  one thinks of the proverb, “When the pupil is ready, the teacher appears.”

Around the 1:17 mark, Pasulka begins to expound on how technology might be thought of in religious terms. Her words leave me with the impression that in the research for her book a “book event” that failed to materialize was one that might have presented her with any number of versions of the paper on the Raelian Movement International my collaborator Susan Palmer and I presented at the Society for the Scientific Study of Religion conference in Montreal in 1999, published in the journal Nova Religio the following year, then reprinted in the religious studies textbook edited by Diana Tumminia Alien Worlds (2007), and, finally, included in an updated version in Hammer’s and Rothstein’s The Cambridge Companion to New Religious Movements (2012).

Our paper concludes:

…the advent of the Scientific and Industrial Revolutions ushers in today’s dominant discourse and practices within which religions orthodox and otherwise must define themselves. 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, bring 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.

Readers of the posts here at Skunkworks will recognize the nascent themes explored in that early paper cultured at this site from the start.

We find it gratifying our insights are making their way into the wider world, by whatever mysterious, obscure channels.

“UFO ‘Cults'”: Seriously? A Public Service Announcement

~ Bryan Sentes ~ 3 Comments

In various comment threads unwound from postings of M. J. Banias‘ article for Vice, “UFO Conspiracy Theorists Offer ‘Ascension’ From Our Hell World for $333“, I noticed a disturbing trend when it came to the matter of UFO New Religious Movements (NRMs). The only term used to refer to them was “cult”, and the only examples folks seem to have at their finger tips were Heaven’s Gate or the International Raëlian Movement.

As someone who came of age in a Roman Catholic school in the 1970s, “cults” (most notoriously “the Moonies” and sometimes the “Hare Krishna“) “brainwashing“, and “deprogramming” were very much front and centre, especially following the Jonestown Massacre of 1978. Popular thinking seems stalled in this era.

Anyone whose done more than cursory reading on the topic (a good starting point is the locus classicus anthology of scholarly papers, The Gods Have Landed: New Religions from Other Worlds) will quickly understand among UFO NRMs Heaven’s Gate, for example, is an outlier. The most well-known UFO NRMs (the Aetherius Society, the Unarius Academy of Science, or the Raëlians) are benignly amusing if not uninteresting from a sociological perspective. Indeed, among those who study New Religious Movements, the expression ‘cult’ has been culled as vulgarly dismissive.

Interested (i.e. serious) parties are invited to listen to a recent interview with my friend and collaborator, Dr. Susan J. Palmer, “What’s the difference between a religion and a cult?”. Dr. Palmer is the author and editor of eight books on NRMs, including two book-length studies of UFO NRMs, The Nuwaubian Nation : Black Spirituality and State Control and Aliens Adored: Rael’s UFO Religion.

Thank you for your attention.

Revelation, Enlightenment, and the Flying Saucer

~ Bryan Sentes ~ 1 Comment

Things at UFO Conjectures have taken a markedly spiritual turn. First, some thoughts on UFOs in the cosmos of Jesuit thinker Teihard de Chardin, then speculations about possible UFO sightings and extraterrestrial encounters in the Koran, and, finally, most interestingly, reflections on the failed promise of the flying saucers:  namely, that they have yet to prove to be spaceships piloted by highly advanced beings with answers to our pressing material, and, most importantly, spiritual questions, e.g., “Why do we exist; what is the meaning of life? Why does evil exist?” etc.

The spiritual significance of the UFO has long been with us and is well-studied (interested parties might consult The Gods Have Landed: New Religions from Other Worlds, ed. Lewis (1995)). The first contactee was arguably Emanuel Swedenborg, whose The Earths In Our Solar System:  Which Are Called Planets, And The Earths In The Starry Heavens, Their Inhabitants And The Spirits And Angels There From Things Heard And Seen (1758) recounts his astral travels and meetings with the inhabitants of other planets. Some of Madame Blavatsky’s Ascended Masters hailed from Venus, the same who met with Guy Ballard beneath Mount Shasta in 1930, one of whom, who called himself Orthon, stepped from a Venusian scout ship in 1952 and shook George Adamski’s hand. Since, numerous New Religious Movements (NRMs) have been founded whose gods are extraterrestrial rather than supernatural (among them, The Aetherius Society, the Unarius Academy of Science, perhaps most famously the International Raelian Movement or most disturbingly Heaven’s Gate). Nevertheless, these NRMs seem only to pour old wine into new bottles, their gods the old deities in space suits instead of robes, at least as far as their revelatory function goes.

The more secular version of this sentiment is one as complex as it is occluded. In the first place, it blends technological with moral if not spiritual sophistication. Any creature capable of inventing ways to travel to earth from a distant planet (or dimension or time) is thought as having to possess a philosophical knowledge equal to its technical know-how. This technological optimism is offered as grounds for the Search for Extraterrestrial Intelligence (SETI):  any more advanced civilization we might contact will have likely encountered and solved the dire threats to the continued existence of our civilization if not species that that technological development itself entailed. The same notion inspires the utopian future depicted in the Star Trek franchise, where technology has solved the problems it led to, science and technology advancing hand in hand with social and moral enlightenment. Just why being “advanced” in this way should also entail an even further philosophical or spiritual enlightenment, one capable of answering “The Big Questions” (Why do we exist? What is the meaning of life? Why does evil exist?, etc.), is an interesting question itself, but what is telling is how it seems to assume a concept of enlightenment that is all encompassing, failing to differentiate between the scientific, moral, philosophical, spiritual, and so on, and, most importantly, harnessing all development in the first place to the technoscientific.

The history of the past century or so has disabused many of this idea of progress. The carnage of The Great War resulted from the collision of technical ingenuity and industry with quaintly outmoded ideas of how to conduct warfare. The resulting shock was in part expressed by Dadaism, which inferred that if what Progress had led to was the dead end of No Man’s Land, then radically other ways forward had to be found, ways which left behind the “Reason” or rationality that invented the machine-gun and poison gas and the values of the “West” that had inspired millions to march singing patriotic songs to their grisly mutilation and death. Such misgivings were only more gravely deepened by the use of the A-Bomb on Hiroshima and Nagasaki and the revelations of the organized mass murder in Europe that led to the coining of the expression ‘genocide’ and the juridical concept of “crimes against humanity.” In this latter context, two anecdotes illuminate the relation of technology to culture and morality. One famous concentration camp commandant would retire home in the evenings to relish playing Schubert on the piano in the warm bosom of his family, while a German philosopher laconically but not less perceptively summed up the Holocaust as the application of industrial agriculture to mass murder. Even the realms of science fiction and ufology, despite their ideological commitments, betray an awareness of how technological power and morality are uncoupled. The “invasion from Mars” is an old cliché, wherein the ruthless rapaciousness of the extraterrestrial invader is made all the more threatening by its technological superiourity. Likewise, the experiences of alien abductees at the hands (or claws) of their vastly more advanced abductors are famously cruel, both physically and emotionally, lacking empathy and compassion.

In the Conclusion to his Revelations (1991), Jacques Vallée sums up the situation:

…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)

Even if UFOs are spaceships from more advanced civilizations, the technical prowess they evidence hardly entails high morality let alone philosophical insight into perennial, metaphysical questions. And even if they descended as teachers, rapt and pious acceptance of their revelations would be a kind of spiritual suicide. For, over against revelation is enlightenment, whose watch word is sapere aude, dare to think…for yourself.