It's been a while since I've offered a "thought du jour", so...
"The premises for revolution, on the cultural as well as the strictly political level, are not only ripe - they have begun to rot." - Guy Debord
A free-range conversation about ufology, documentation, and some of the classic cases that keep researchers like filmmaker Paul Kimball interested in what this mystery is all about. It's more than the sum of its strongest cases, such as the one involving an RB-47 reconnaissance plane like the one, above. I know you'll enjoy this conversation as much as we enjoyed it!It was great fun. Always nice to talk about the RB47 case. We went into some depth about the 1953 Santa Barbara Channel case too, and I corrected some misconceptions about its portrayal in the film that have been floating around out in the Internet ether, because facts matter. I also managed to slip in some chat about science fiction and Mac Tonnies as well, which was nice.
Scientists sometimes judge alien technology on the basis of what we can do, not on the basis of what a type three civilization, millions of years in advance of ours, can do.For "scientists", substitute "UFO researchers", and you'll see where the problem lies in UFO research, even as it applies to the extraterrestrial hypothesis.
Abducted: How People Come to Believe They Were Kidnapped by Aliens
They are tiny. They are tall. They are gray. They are green. They survey our world with enormous glowing eyes. To conduct their shocking experiments, they creep in at night to carry humans off to their spaceships. Yet there is no evidence that they exist at all. So how could anyone believe he or she was abducted by aliens? Or want to believe it?
To answer these questions, psychologist Susan Clancy interviewed and evaluated 'abductees' – old and young, male and female, religious and agnostic. She listened closely to their stories – how they struggled to explain something strange in their remembered experience, how abduction seemed plausible, and how, having suspected abduction, they began to recollect it, aided by suggestion and hypnosis.
Clancy argues that abductees are sane and intelligent people who have unwittingly created vivid false memories from a toxic mix of nightmares, culturally available texts (abduction reports began only after stories of extraterrestrials appeared in films and on TV), and a powerful drive for meaning that science is unable to satisfy. For them, otherworldly terror can become a transforming, even inspiring experience. 'Being abducted,' writes Clancy, 'may be a baptism in the new religion of this millennium.' This book is not only a subtle exploration of the workings of memory, but a sensitive inquiry into the nature of belief.
Henry Alline, Canada's first great evangelist, and a Christian of a mystical bent, had a profound spiritual experience in the late 18th century that changed his life irrevocably, and set him on his short career as the leader of the first Great Awakening in New Brunswick and Nova Scotia, and eventually New England.
Here, in part, is how Alline described his experience, which occurred in 1775, and which was about as intense and transforming as one can possibly imagine, and which he attributed to the divine presence of God:
"O the infinite condescension of God to a worm of the dust! for though my whole soul was filled with love, and ravished with a divine ecstacy beyond any doubts or fears, or thoughts of being then deceived, for I enjoyed a heaven on earth, and it seemed as if i were wrapped up in God, and that he had done ten thousand times more for me than ever I could expect, or had ever thought of: yet he still stooped to the weakness of my desires and requests, made as before observed on the 13th of February; though I had no thoughts of it then, until it was given me. Looking up, I thought I saw that same light, though it appeared different, and as soon as I saw it, the design was opened to me, according to his promise, and I was obliged to cry out: enough, enough, O blessed God; the work of conversion, the change and the manifestations of it are no more disputable, than the light which I see, or any thing that I ever saw."
Of course, most people looking at this passage would say that when Alline refers to seeing a light, he was speaking metaphorically, not literally.
Or was he?
He continued:
"I will not say either of those lights with my bodily eyes, though I thought then I did, but it was no odds to me, for it was as evident to me, as any thing I ever saw with my bodily eyes (-in my Life); and answered the end it was sent for."
The excerpts above can be found at p. 63, The Journal of Henry Alline (Hantsport, Nova Scotia: Lancelot Press, 1982), which was edited by James Beverley and Barry Moody, one of my favourite history professors when I was at Acadia University, or at pp. 35 and 36 of the original, which can be viewed on-line here and here.
The phrase "though I thought then I did " gives one pause for thought. Did Alline actually see a light, and perhaps come in contact with some other intelligence, which he perceived as a religious experience (which makes sense given the era in which his experience took place)? Probably not. Almost certainly he's speaking in traditional Christian metaphor, using symbols that were common and well understood in his time. But... if so, what are the genesis of those symbols? At some point, someone must have seen a light? Or, perhaps Alline did actually see a light.
He was a prolific hymn writer as well as a preacher and theologian. Those hymns contain some imagery that - again - was almost certainly traditional Christian imagery. But... Alline did seem to have a preoccupation with variations on the "beams of light" theme. From "The Soaring Mind":
"Break Sacred Morn with beams of LightAnd from My Soul Expel the NightAnd Sweetly Steal my heart awayWith raptures of immortal day -"
And from "Panting For The Spirit of God to Bear The Mind Away":
"Breathe on my Heart O Sacred DoveAnd let me Feel Immortal LoveInspired with One all Conquering RayWould Bear my Cheerfull Soul away."
I could go on and on as well about the imagery Alline uses that involves "the sky" or "realms above" or some other some variation thereof. While this was almost certainly metaphor, one wonders whether there might have been more to it than that. Yes, heaven was viewed as being "up there" and hell was seen as being "down there", so that's the most obvious (and, again, the most likely) explanation for the imagery - but why was it seen that way? Could there have been more at work than just superstition, if not for Alline, then for those who came before him and set the mold, so to speak?
I've touched on this before, because it's an aspect of the UFO phenomenon that interests me, which probably has something to do with all the time I spent studying and researching Alline and his successors as an MA student. He was a fascinating, complex, and inspirational man, whether you're religious or not.
But it goes beyond just Alline. As I have noted here before, there was a UFO sighting in the same general area where Alline lived (the Annapolis Valley region of Nova Scotia); it came in 1796, over a decade after his untimely death in 1784 at the age of 36 from tuberculosis, and two decades after his conversion experience. That sighting, which I discussed a couple of nights ago with Stan Friedman (who was unaware of it), was described by Simeon Perkins, a well-respected merchant in Liverpool, Nova Scotia, who kept a diary which has become one of the best primary sources for those studying Nova Scotia in the late 18th century:
""A Strange Story is going that Fleet of Ships have been Seen in the Air in Som part of the Bay of Fundy. Mr. Darrow is lately there by land. I enquired of him. He Says they were Said to be Seen at New Minas, at one Mr. Ratchford's, by a Girl, about Sunrise, & that the Girl being Frighted, Called out, & two men that were in the House went out & Saw the Same Sight, being 15 Ships and a Man forward of them with his hand Stretched out. The Ships made to the Eastward. They were So Near that the people Saw their Sides & ports. The Story did not obtain universal Credit, but Some people believed it. My own Opinion is that it was only in Imagination, as the Cloud at Sunrise might Make Some Such appearance, which being Improved by Imagination, might be all they Saw."
The original can be seen here.
Now, one might completely discount the potential extraterrestrial (or extradimensional) angle of Alline's experience, and one might easily discount the UFO sighting report, but when you put the two together... well, it gets just a little harder to completely discount it.
Which leads us to the experience of mystical Protestant Jane Lead in the late 17th century.
In her diary, A FOUNTAIN OF Gardens, or,A SPIRITUAL DIARY OF THE Wonderful Experiences of a CHRISTIAN SOUL, under the Conduct of the Heavenly WISDOM, Vol. III (which can be found transcribed on-line here), she recounts an experience even more "alien" (as we might call it today) than Alline's:
"February 9. 1678.
A Transport.
IN the Morning after I was awaked from Sleep, upon a sudden I was insensible of any sensibility as relating to a corporeal Being, and found my self as without the clog of an Earthly Body, being very sprightly and airy in a silent place, where some were beside my self, but I did not know them by their Figures, except one, who went out, and came in again: and there was no speaking one to another, but all did set in great silence, and I myself with my Eye fixed forward. And I did suddenly see at a pritty distance, where I was, a rich splenderous thing come down all engraven, with Colours, the Ground thereof being all of Gold. It was in the form of a large Ship with Wings, I cannot say, whether more than four, which spread themselves out, being like varnished Gold, it came down with the greatest swiftness as is imaginable. Upon which amazing sight, I asked some by me, do you not see this wonderful sight? And they said no. But I saw my self, or something like my self, leaping and dancing and greatly rejoycing to meet it. But when I came up to it, then it did as suddenly go up again, withdrawing out of all sight, unto the high Orb from whence it came. After which I found my self in my Body of Sense, as knowing I had been ranging in my Spirit from it for a while, that I might behold this great thing."
This seems to combine the ships sighted by the people at New Minas in 1796, and Henry Alline's mystical religious conversion experience in 1775, in what some would probably call an "abduction" experience today (one can only imagine what would happen, and how her story would morph into an alien experience, if Lead was somehow brought forward in time to be hypnotized by Budd Hopkins - one shudders at the thought!).
Is any of this evidence of anything? Absolutely not. In fact, we can't even be sure if Alline saw a light, much less what it was, and we don't know the names of the people who reported the ships above New Minas, and Lead's experience has any number of possible mundane explanations. However, if you do a bit of digging, you'll see that this is just the tip of the iceberg - and that there may be a relationship here that is worth looking into.
So.. is God an alien, or an extradimensional intelligence?
Or - and here's a question that most ufologists don't want to touch with a ten foot pole - are aliens and extradimensional beings God, but filtered through our own 20th (now 21st) century paradigms?
Or is there some other explanation?
Or are these things - Alline's and Lead's experience, the New Minas sighting, other pre-1947 events and experiences - unrelated to the UFO phenomenon at all?
More questions than answers, I'm afraid. But are they questions worth asking?
For my part, I say yes. I consider them intriguing questions which deserve more serious consideration, by ufologists, historians, and religious scholars, than they have gotten in the past.
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| Dave Sadler filming an episode of Ghost Cases at the Bridestones, May 2009. |
Which one was more accurate? That's a question open to reasonable debate, although to me the clear answer is Thoren, who was closer, and in a better position to observe the UFO in more detail. But the key point here is that the fact that Thoren and Johnson offered different descriptions of the shape of the object doesn't undermine the credibility of the case; it enhances it, because that is what can be expected when different people see the same thing (especially, as in this case, when they see it from different vantage points). What's important is that they agreed on the main point - that there was a UFO, and that it acted in a certain way. Alexander Wendt (Ohio State University) and Raymond Duvall (University of Minnesota), in Political Theory, Vol. 38, No. 4, August 2008.Modern rule and its metaphysics are extraordinarily resilient, so the difficulties of such resistance cannot be overstated. Those who attempt it will have difficulty funding and publishing their work, and their reputations will suffer. UFO resistance might not be futile but it is certainly dangerous, because it is resistance to modern sovereignty itself. In this respect militant UFO agnosticism is akin to other forms of resistance to governmentality; however, whereas sovereignty has found ways of dealing with them, the UFO may reveal an Achilles heel. Like Achilles, the modern sovereign is a warrior whose function is to protect—in this case, from threats to the norm. Unlike conventional threats, however, the UFO threatens humans’ capacity to decide those threats, and so cannot be acknowledged without calling modern sovereignty itself into question. To what extent that would be desirable is a large normative question which we have bracketed here. But taking UFOs seriously would certainly embody the spirit of self criticism that infuses liberal governmentality and academia in particular, and it would, thereby, foster critical theory. And indeed, if academics’ first responsibility is to tell the truth, then the truth is that after sixty years of modern UFOs, human beings still have no idea what they are, and are not even trying to find out. That should surprise and disturb us all, and cast doubt on the structure of rule that requires and sustains it.
| Stan at the 2007 premiere of Best Evidence: Top 10 UFO Sightings |
Rather than emphasizing our strength and wisdom in a message to more advanced civilizations, I suggest a more humble approach. I think the most powerful message that we could send to beings on another world is that we are a young civilization. We are in our technological adolescence. We are struggling. We are uncertain that we’re even going to survive. And yet, we have enough hope that we are willing to send a message and listen, maybe a hundred or a thousand years, with the hope that we’ll get a reply.On the one hand, the type of message that Dr. Vakoch is describing makes eminent sense to me. On the other hand, however, given that we have no idea what we might encounter "out there", caution should be the order of the day.
In May, 2009, I was in England filming four episodes of the television series Ghost Cases. After we were done, my co-host Holly Stevens and I stayed on in Europe for three weeks on vacation (England, Scotland and the Czech Republic). While in London, I attended a lecture by Dr. Michio Kaku at the Royal Society for the encouragement of Arts, Manufactures and Commerce (RSA) on the 28th of May, and took the opportunity to ask him a question about his view that we might be in the midst of an intergalactic conversation, and not even know it. This short episode of The Other Side of Truth features that exchange.I found myself wondering, oddly enough, about what Mac Tonnies’s take might be. The last of his friends to whom I spoke was Paul Kimball, a filmmaker who lives in Nova Scotia. He met Tonnies online about a decade ago; they corresponded for six years before meeting in person, when Kimball came to Kansas City to interview Tonnies for a documentary. They ended up becoming close, even collaborating on a play (swapping drafts via e-mail) that was staged at the Boulder International Fringe Festival.The Boulder theatrical version of Doing Time can be accessed in this post, wherein I offer some thoughts about the play, and the process of creating it. Alas, Mac passed away before we finished the screenplay that we were working on, but I've finished it based on our early drafts, and it looks promising to shoot in 2011.
Among their shared interests, it turns out, was the relationship among technology, consciousness and mortality. Their play, based on a science-fiction story Tonnies had written in college, involves two women who turn out not to be, strictly speaking, creatures of organic matter: one is an artificial-intelligence program, the other a human consciousness uploaded into a form that could survive a centuries-long space journey. The very title of Tonnies’s Posthuman Blues blog, Kimball points out, hints at ambivalence about these subjects. But that was the place, he says, where his generally private friend “revealed himself,” post by post. The fact that the blog persists, in public, is what makes it distinct from, say, a journal Kimball owns that belonged to his grandfather and that has been read by perhaps 20 people.
The day before we spoke, Kimball continued, he had linked to an old Posthuman Blues post on his Facebook page, seeking reactions from his own online circle. “So I’m still having this conversation” with his friend Tonnies, he told me, “even though he’s been dead for more than a year.” Eventually, Kimball added, such situations may be routine. “We’re entering a world where we can all leave as much of a legacy as George Bush or Bill Clinton. Maybe that’s the ultimate democratization,” he said. “It gives all of us a chance at immortality.”
After talking to Kimball, I ended up watching a couple of interview clips of Tonnies on YouTube. In one, he discussed “transhumanism,” the techno-scientific quest to transcend the traditional limits of the human animal, death included, whether through merging with machines or fiddling with our genes. Skeptics or opponents of transhumanism are missing the point that it’s well underway, he argued: medicine is transhuman, in that it thwarts mortality. While I didn’t find this wholly convincing, I will concede that it was interesting to find myself in a position to listen to his arguments at all. It made me wish I could offer Tonnies my counterpoints — but of course I can’t. So I’ll give him the last word. “I like to think of death as a glorified terminal illness,” Mac Tonnies said, and will continue to say, for as long as this particular collection of bits remains available for someone to watch and listen to. “If we can escape the boundaries of death, maybe we’ll be O.K.”