Mac vs. PC

Aliens Invade Art

Culture of Contact — Wed, 23 Jul 2008 16:36:33 +0000

I'm pretty sure I've just discovered a new favorite photographer.

(Twitch of the antennae to Ectoplasmosis.)

Ruminations of a Species Dieback 2006-2008

Culture of Contact — Tue, 08 Jul 2008 13:51:42 +0000

From 2006

I've been accused of scare-mongering because of my interest in global warming. But my interest isn't so much alarmist than a reflection of my fascination with the unknown.

We're actively engaged in reformatting the planet's climate. The process is all-encompassing and largely heedless. And although we can make some generally accurate predictions (all pretty grisly), we don't know when things get so bad that day-to-day life as we know it is turned utterly upside-down. Instead, we continue stumbling into unknown waters because, as far as I can tell, we prefer to die slowly.

I'm fascinated by this behavior. It's altogether weirder than any single "paranormal" item I've posted here since I launched this blog four years ago.

Scare-mongering? Hardly. I'm just watching the show.

__________________

2008 Update

Jeremy has reminded me that this post is two years old. Has my "estimate of the situation" changed? Hardly. If anything, my conviction that the world as we know it is about to end messily has hardened. But at the same time I've begun to appreciate the possible silver lining of business as usual grinding to a halt. After all, what sane person really *wants* the current paradigm to persist?

I maintain that we've entered a necessary transition that could very well be looked back on as an essential step in the evolution of our species. Painful? Sure. But that's life: in more or less equal measures excruciating, surprising, and jarring.

Alienvasion

Culture of Contact — Wed, 18 Jun 2008 17:02:59 +0000

How to prepare for alien invasion

Taylor and Boan started thinking about how to respond to an aggressive extraterrestrial attack during a 2001 discussion about defending against terrorist attacks.

"One thing that popped into my mind was that the only way Americans would be in an asymmetric war on the other side would be if we were attacked by aliens. Everyone chuckled, but then after a minute the comments started setting in," Taylor said.

"Then we really got to talking about it and we thought, well, you know, we really might need this contingency plan anyway."

(Via The Anomalist.)

This is, of course, a great source for speculation. But it assumes -- as do all remotely mainstream treatises on alien visitation -- that the ETs have yet to get here. While this may be the case, I certainly wouldn't bet my life on it.

Assuming for sake of argument that they are here, why haven't we been thoroughly demolished? The abduction mythos suggests that "they" are here for our DNA, in which case we constitute a valuable natural resource. Of course, this forces us to wonder why an extrasolar species would have any interest in a molecule that many scientists consider unique to this planet. Initially, at least, it seems implausible that ETs would have any practical use for human genetic material. Then again, given the sheer novelty of our biological heritage, is it excessively arrogant to consider ourselves worthy of prolonged ET scrutiny?

And don't get me started on the motives of possible cryptoterrestrials . . .

"Alien" Tech: More Misdirection Than Magic

Culture of Contact — Tue, 03 Jun 2008 13:44:44 +0000

I've always been intrigued by the essentially clumsy methods employed by the purported aliens. Their induced amnesia has a way of crumbling over a curiously brief period of time. Their craft -- which proponents of the ETH would have us believe are arbitrarily more advanced than our own -- tend to leave incriminating scars on the terrain, if not crash with worrisome frequency. Coupled with their occupants' human mannerisms, such seeming anachronisms suggest that we rethink an extraterrestrial origin; instead of dealing with beings wielding technology "indistinguishable from magic," UFO files reveal beings with surprisingly limited capabilities.

Indeed, their arsenal of gadgets, while impressive, is only a few decades in advance of our own. This observation, culled from a near-inexhaustible catalog of close encounters, hints that the phenomenon is at least partly physical, yet extraordinarily unlikely to represent ET visitation.

For example, Betty Hill reported a pregnancy test identical to amniocentesis, a technique invented shortly after her abduction. Similarly, accounts of electromagnetic effects on car engines and appliances are more in keeping with proposed earthly propulsion technologies than the sort of stealthy efficiency in keeping with a species hundreds of thousands of years ahead of us.

Scientists are already creating microscopic robots for use in medicine and industry. Given the inevitability of such devices, the presence of large metallic craft manned by humanoid pilots would appear, at best, a remarkably inept way to go about observing and cataloging life on this planet. Wouldn't a genuine ET survey mission employ miniaturized surveillance in keeping with its need for secrecy?

Instead, UFOs cruise our skies with an implacable arrogance. If our visitors are indeed extrasolar aliens, then they have a most curious penchant for drama. If, on the other hand, we're observing the activities of a cryptoterrestrial civilization, the apparent desire to be seen can be readily explained in terms of misdirection.

"Alien" imagery is the perfect cover, as our own military understands all-too-well. Greg Bishop chronicles just one example in "Project Beta," a devastating critique of the black-ops underworld and its readiness to exploit ET mythology in order to deflate serious interest in secret Air Force projects.

By utilizing our innate fascination with interplanetary visitors, the cryptoterrestrials have ensured that any accidental sightings of their craft will be ascribed to the ETH. The mainstream media, quick to "debunk" for fear of inciting ridicule, thus ignores credible sightings and inadvertently assists the cryptoterrestrial agenda. And if by some chance the sighting is undeniable, its cultural connotations will almost certainly relegate it to our collective Fortean attic.

I don't think it's accidental that so many UFOs are adorned with mesmerizing flashing lights. While one can always argue that conspicuous lights indicate the presence of some truly unearthly propulsion system, it's just as possible that they're a deliberate (and relatively low-tech) attempt to make a rather ordinary conveyance look unearthly, thereby eliciting the excitement of the very ET enthusiasts whose sightings are certain to be ignored . . . or, at best, published in some obscure journal or website.

As Vallee has astutely noted, many accounts of UFO landings have the undeniable flavor of staged events. The controversial events at Rendlesham, for instance, seem to make sense only if they were intended to be witnessed, perhaps in an attempt to further impress us with the extraterrestrial meme. In the same vein, the famous Washington National sightings, in which objects were tracked over Washington, D.C. with ground- and air-based radar and confirmed visually by mutiple witnesses, smack of an orchestrated event.

Intriguingly, the objects over Washington were limited to inexplicable sources of light -- not the "structured craft" described in other notable cases. Could the UFO intelligence use a form of holography to trick us into thinking we're observing tangible vehicles? The possibility can't be discounted. Michael Talbot supports the holographic theory in his book "The Holographic Universe," noting that some UFO displays have more in common with sophisticated projections than spacecraft.

The same can be said of many close encounters of the third or fourth kind in which witnesses report anomalous spatial effects. Some witnesses have described the interior of apparent alien vehicles as considerably larger than the craft as seen from outside; this odd detail, so bizarre when considered in isolation, might be explained as a perceptual trick enacted by the "aliens" to render their vehicles more impressive than they actually are. Upon exiting, a witness would be more likely to describe her experience in otherworldly terms.

(That the ufonauts use a form of mind control is practically taken as a given by most abduction researchers. But once we concede that our visitors are able to induce or dampen perception at will, where does one draw the line? Who's to say the bulk of abduction narratives can't be interpreted in an illusory context? Perhaps some incredible abduction reports, while sincere, reflect an intimate brush with virtual reality rather than encounters with literal extraterrestrials.)

Aliens Is People! It's People!

Culture of Contact — Wed, 28 May 2008 15:18:53 +0000

A must-read post by Greg Bishop:

Making UFO Sense Often Sucks

The source and meaning of truly "unexplained" UFOs seems to be hidden, and will likely remain that way for quite some time. It will reveal itself to us when we are ready, or when it is. Many UFO cases, if looked at from a symbolic perspective, reveal more to our humanness than simple questions about "where the aliens come from and what they're doing here."

Bishop posits that brushes with the paranormal, just like encounters with genuine art, convey meaning by remaining purposefully elusive. (Ever tried "explaining" a David Lynch movie to someone, or to yourself? In my experience, people who feel the acute need to understand "Eraserhead" on a literal level are exactly the sort of people who'll sap your brains, given the opportunity.)

My own creative powers (such as they are) suffer when I try to adhere to a template, which is one of the reasons I try to keep away from writing "how-to" texts, as seductive as some of them are. But when I relax my guard -- never an easy trick -- I find that meaning and structure often arise as if of their own volition.

The field of ufology suffers from a related problem, the toxic assumption that UFOs and other elements of forteana must necessarily yield to a single consciously derived explanation -- whether the hallowed Extraterrestrial Hypothesis or something else.

But if we're dealing with a truly alien intelligence there's no promise that its thinking will be linear. Indeed, its inherent weirdness might serve as an appeal to an aspect of the psyche we've allowed to atrophy. It might be trying to rouse us from our stupor, in which case it's tempting to wonder if the supposed ETs are literally us in some arcane sense.

Reactions To The Cryptoterrestrial Hypothesis

Culture of Contact — Thu, 22 May 2008 17:23:53 +0000

The Cryptoterrestrial Hypothesis has met with mixed reactions. Some Forteans seem to think I'm onto something. Most UFO researchers are, at best, extremely skeptical.

Others think I'm parroting John Keel's "superspectrum," a variation on the "parallel worlds" theme that in turn shares memes with Jacques Vallee's "multiverse." Both ideas suggest that we somehow occupy dimensional space with our "alien" visitors, doing away with the need for extraterrestrial spacecraft while helping explain the sense of absurdity that accompanies many UFO and occupant sightings.

Keel and Vallee have both ventured essentially "occult" ideas in cosmological terms; both the "superspectrum" and the "multiverse" require a revision of our understanding of the way reality itself works. But the Cryptoterrestrial Hypothesis is grounded in a more familiar context; I'm not suggesting unseen dimensions or the need for ufonauts to "downshift" to our level our consciousness.

Rather, I'm asking if it's feasible that the alleged aliens that occupy historical and contemporary mythology are flesh-and-blood human-like creatures that live right here on Earth. Not another version of Earth in some parallel Cosmos, but our Earth. While I can't automatically exclude the UFO phenomenon's "paranormal" aspects, I can attempt to explain them in technological terms. (For example, I see no damning theoretical reason why "telepathy" and "dematerialization" can't ultimately be explained by appealing to cybernetics, nanotechnology and other fields generally excluded from ufological discourse.)

A lynchpin of the CTH is that at least some of the more remarkable abilities displayed by reported aliens are in fact subterfuge -- immersive fictional scenarios staged to convince us we must be dealing with beings from another star system. Vallee and Keel have, of course, argued much the same thing. But both have maintained (unnecessarily, in my opinion) that the beings must hail from somewhere else -- not outer space, but an unseen realm that makes the outer space option seem almost preferable.

Needless to say, today's ufological pundits have decided to stick with the ETH. Sure, it's weird and by no means offers a holistic understanding of the phenomenon it purports to explain, but at least it makes sense in light of our own technological trajectory. After all, we've visited space (albeit briefly); the ETH has the overall appearance of a logical extrapolation.

The CTH is a synthesis. In keeping with the "nuts and bolts" tradition, it incorporates what we know about our planet and its biology and arrives at a prospective anthropology of the "other." It eschews interstellar travel in favor of beings that may not be nearly as alien as we've been conditioned to expect -- by the media and (as I argue) by the UFO intelligence itself.

Ironically enough, the CTH manages to alienate champions of the ETH and those who support a more esoteric, "interdimensional" explanation. It offers no clearcut reconciliation. It does, however, wield explanatory potential lacking in both camps.

Mac Tonnies: Theoretical Ufologist?

Culture of Contact — Thu, 15 May 2008 14:21:12 +0000

I've recently seen my name used in conjunction with the word "ufology." Loosely defined, ufology is the study of the UFO phenomenon. This includes disciplines ranging from metallurgy to psychology, from neuroanatomy to String Theory. The best UFO literature benefits from the reasoned inclusion of as many perspectives as possible, even those that would seem to refute the very phenomenon under investigation. (The pronounced lack of such books is predominantly why it's fashionable for intellectuals to adopt a scoffing, can't-be-bothered approach when addressing UFOs -- a most intriguing reaction, given that "UFO" simply denotes an aerial object of unknown origin.)

Am I a ufologist? I don't know. Maybe. If I am, I should probably qualify the "U" word with "theoretical." There are theoretical physicists and literary theorists; why not theoretical ufologists?

The ufological "community" suffers from creative anemia. It has a disheartening tendency to refute dissenting voices -- even those within its own ranks -- with tired screeds that unnecessarily polarize the debate (such as it is) between cautious advocates of the Extraterrestrial Hypothesis and know-nothing science popularizers who seem genuinely incapable of considering the UFO inquiry outside the cognitive barriers posed by decades of cheesy sci-fi cinema and the legacy of myriad True Believers.

So it's no real surprise why ufology is marginal. While its luminaries might noisily claim otherwise, ufology collectively wants to be marginal. With the lamentable exception of a few spokesmen who feel the need to "explain" the phenomenon's intricacies to a wary public (often in the guise of would-be political discourse), the ostensible UFO community remains afraid of stepping into the rude glow of widespread public attention.

And it has a right to be be afraid. Having dotingly constructed a theoretical house of straw, many ufological proponents secretly prefer the tenuous camaraderie of their peers to the much more exciting prospect of being taken seriously by science. (This isn't to condemn UFO research as anti-scientific; perhaps the only reason the field remains afloat at all is the pioneering effort of scientists such as James McDonald, J. Allen Hynek and Jacques Vallee.)

But the era of genuine hypotheses seems to be nearing an end. The "old guard," inexplicably enamored of the Extraterrestrial Hypothesis, is now engaged in little more than ideological turf-wars. The boons of speculation have been quietly set aside in favor of models that make just enough sense to allow their defenders to issue brittle proclamations with semi-straight faces.

Meanwhile, the enigma persists -- as always, seemingly just beyond our comprehension. And we have the nerve to wonder why.

Aliens Made In Our Image

Culture of Contact — Fri, 09 May 2008 13:06:28 +0000

Bodies of water play a significant role in UFO lore. Craft are seen rising from lakes and oceans; sailors observe remarkable wheels of light rotating beneath the hulls of their boats -- the aquatic equivalent to today's accounts of "buzzed" airliners.

The mystery can be traced to the dawn of recognized human society. The Sumerian Oannes myth maintains that civilization itself was a gift from beings who hailed from underwater. Before the detrimental pop-culture impact of Erich von Daniken, champion of untenable "ancient astronaut" theories, none other than Carl Sagan speculated that the Sumerian tale might represent an actual account of a meeting with nonhuman intelligence.

Of course, Sagan had visiting extraterrestrials in mind. Given the contemporary evidence for a nonhuman intelligence on this planet, the Oannes myth might instead represent contact between two very different types of terrestrials. That the Sumerians' enigmatic neighbors were interested in passing along the very concepts that would transform humans into city-dwellers is intriguing in light of Charles Fort's famous contention that we are the property of an intelligence that elects to remain unseen. Maybe, by concentrating large numbers of humans into unprecedentedly small enclaves, the human race was being made more amenable to cryptoterrestrial surveillance.

Equally engaging is the continued interest cryptoterrestrials display in human affairs. From unsolicited health check-ups to warnings of imminent ecological cataclysm, our fellow planetary residents appear deeply concerned about our plight, both as a species and, as some cases suggest, individuals. If our alleged "visitors" originate on some distant planet, this obsessive and long-lived attempt to steer the course of our psychosocial evolution certainly challenges modern thought on what "they" might be up to.

SETI theorists, for example, have cited radio communication as plausible means by which we might be contacted by extraterrestrials. Fortunately, the prospect of interstellar travel has gained a footing among mainstream scientists, challenging prevailing dogma that, for decades, confined hypothetical ETs to their home planetary systems. Some astronomers have even hazarded ways the aliens might betray their existence, from scattered microscopic artifacts to automated construction sites in the Asteroid Belt.

Despite the inexorably warming attitude toward ET visitation, mainstream thinkers still prefer the image of aliens as stealthy, clinical observers. UFOs, with their conspicuously visible antics, shatter this model. Many debunkers attempt, fallaciously, to dismiss the phenomenon precisely because it fails to conform with expectations. If ETs are cool and detached, it doesn't make immediate sense why they would have such a severe stake in our existence: if UFOs themselves seem like chancy evidence of ET visitors, face-to-face encounters with actual occupants -- who, moreover, look not unlike us -- seem exceptionally surreal.

But if we're instead dealing with indigenous beings, it's easier to understand why "aliens" might have cause for alarm. Their intervention throughout history indicates that they need us for reasons that are seldom forthcoming.

When abductees question their captors regarding their agenda, they're usually met with cryptic blurbs. For instance, Whitley Strieber writes that he was told, simply, that his tormentors had a "right" to snatch him from his bed and extract semen. (In recent years Strieber has publicly compared the infamous "rectal probe" to an electrostimulator, a device used to induce ejaculations in livestock. While the implications are frightening, it's at least easier to understand the brevity with which he depicted his abduction in 1987's "Communion." Unfortunately, the ubiquitous "rectal probe" quickly cemented itself into our cultural fabric, fueling the conviction that Strieber's assailants were dispassionate interstellar scientists with an inordinate interest in stool specimens.)

The many cases in which humans witness "hybrid" beings with human and alien traits call for a reconciliation with ancient contact mythology. If nonhumans are responsible, in part, for maintaining (or catalyzing) the human legacy, it would appear their reasons are more selfish than altruistic. Strangely, their desire for our continued survival -- if only for the sake of our genetic material -- may have played a substantial role in helping us to avoid extinction during the Cold War, when the UFO phenomenon evolved in our skies (much to the consternation of officialdom). The wave of sightings in 1947, for example, seems calculated to appeal to the collective unconscious in ways deftly explored in Carl Jung's "Flying Saucers."

Later sighting "flaps" possessed the same sense of theater, eventually leading French astrophysicist Jacques Vallee to suggest that we were in the grips of an existential control system. Well aware of the Extraterrestrial Hypothesis' gnawing limitations, Vallee postulated a "multiverse" in which the controlling intelligence originated in a parallel reality. This did away with the need for ET visitors and helped explain the seeming absurdity of close encounters in the 1960s, when the "aliens" were regularly sighted miming the exploits of our own Apollo astronauts. It also offered a new way to address the folkloric theme of nonhuman contact that prevails in disparate cultures, from the Irish Faerie Faith to the Ant People of the Hopi.

According to Vallee and Fortean journalist John Keel, the UFO/contact phenomenon was necessarily duplicitous, adept at exploiting the witness' belief system in order to appear comprehensible. In Vallee's view, the UFO intelligence is quite real and manifests itself in order to ensure we conform to some inexplicable ideal -- but the "spacecraft," regardless of physical evidence, are ultimately illusions (albeit studiously crafted).

In contrast, the Indigenous Hypothesis put forth here argues that some UFOs are in fact real vehicles. But we're not under siege by anthropomorphic ETs or "goblins from hyperspace": the beings behind the curtain are eminently tangible. They insinuate themselves into our ontological context not to confuse us but to camouflage themselves. The UFO spectacle takes on the flavor of myth because it wants to be discounted. At the same time, knowing that their activities are bound to be seen at least occasionally, the occupants deliberately infuse their appearance with what we might expect of genuine extraterrestrial travelers.

It's a formidable disguise -- but it can be pierced.