Alien Rhythms


Given the apparent mass diffusion of belief in UFOs—especially among the wealthy and the tech-savvy—these words from Jacques Vallee, penned in 1977, appear as staggeringly relevant:

Time and again in the history of civilizations, there arises some wonderful untruth around which magnificent energy crystallizes, and great deeds are done. Such a time has come again. It has become very important for large numbers of people to expect visitors from outer space.

As I was discussing Uri Geller’s abilities with British scholar Gordon Creighton, driving through the midst of London in the winter of 1973 – a winter plagued by strikes and the energy crisis – Creighton gave me a definition of myth that clarified the confusion of many approaches to the contemporary problems of UFOs. ‘People mistakenly believe,’ he said, ‘that a myth is an untruth. But myth is not that. A myth is that which is TRUER THAN TRUTH.’

It may not be true that flying saucers represent visits from outer space. But if large enough numbers believe it, then in some sense it will become truer than true , long enough for certain things to change irreversibly.

Some of the best informed sources of gossip in Washing- ton are convinced that UFOs will be increasingly prominent in coming years. There are persistent rumors that highly placed officials in the U.S. government have long had evidence that another form of intelligence was contacting us. The stage is set for another UMMO. A former aerospace engineer turned UFO lecturer even believes that at the occasion of the Bicentennial the government will announce that there is life on Mars, and that a meeting between U.S. representatives and extraterrestrials is imminent!

These people are going down an interesting path, one that Puharich has already traveled with enthusiasm. He predicts a mass landing. Ten years ago such statements would not have been taken seriously. But today they are eagerly listened to, evoking fear or passion in their audi- ences; tomorrow some higher officials may join the ranks of the believers. The UMMO affair, the case of AFFA, and the predictions of Mrs Keech (of When Prophecy Fails) have involved sincere people, holding responsible positions. Slowly a climate has been created in which a much larger number now participate in the myth-making. The belief is reinforced by successive waves of sightings. Skepticism is eroded. The cases are giving more and more evidence of the reality of the UFOs – but this evidence is so constructed as to elude classical analysis by scientists. Perhaps the UFOs are not behaving according to our laws of causality. Perhaps their time flows differently from ours. Perhaps their logic is a meta-logic.

[Given the mention of Uri Geller, we could not pass up the chance to draw attention to this Vortex Note-worthy reporting from The Jewish Chronicle: “Uri Geller: I’ll Use Telepathy to Stop Brexit”.]

Other Paths


Diffractions Collective has published a great interview with the mysterious Gruppo di Nun (including Claudio and Rhettt of Goth/Ins [in]fame[y]). The interview is worth reading full, but here are a few particularly juicy cuts:

From a political point of view, we were motivated by the realization that the right has often used, and still uses, magical tools in order to obtain consensus and shape its ideology. We refer, in particular, to the use of meme magic by the alt-right in recent years, and the recurring reference to authors such as Julius Evola by increasingly influential fascist thinkers, like Steve Bannon and Aleksandr Dugin. We believe that this resurgence of magic in right-wing environments calls for a radically anti-fascist demonological guerrilla, based on a foundational shake-up of the principles of the Right-Hand Path magical tradition.


…we wish to leave twentieth century magic behind, and propose a new millennial – and millenarian – magic, that, instead of barricading itself inside the boundaries of human consciousness, reaches beyond the human through all means available. Because of this, our magic has been widely inspired by scientific thought as a divinatory tool that can allow us to reach into the inhuman depths of matter, both theoretically, particularly through Boltzmann’s statistical thermodynamics, and experimentally, by rediscovering the experience of the chemical laboratory as a new form of anti-human alchemy.


We do not wish to substitute a hierarchy for another, but to build circles without centers, that explode towards the outside instead of reaching for convergence. 


This view of the cosmos as an equilibrium of polarities is rooted in our cultural substratum to the point where it is perceived as natural and, therefore, sacred and immutable. We believe, instead, that this notion of equilibrium conveys a clear political agenda, and that, far from being a perfect theory of everything, it contains arbitrary – and even absurd – assumptions. The absurdity of circular cosmology is, put simply, that it relies on perpetual motion, and thus denies the evidence of time as a material drive towards disintegration. 


Finitude, transgression, excess and imperfection are essentially demonical: they belong to the realm of un-being and becoming. In this sense, there is some sort of demonical presence even in the simplest of actions, such as deciding the position of a door: when is it too far to the right or too the left, too high or too low? This is an aesthetic judgment, devoid of obvious causal links and ratio (measure)or, perhaps, completely devoid of them (an example taken from Wittgenstein’s Lectures and Conversations on Aesthetics). So, the refutation of the validity of the economic principle does not make us merely arbitrary: to be revealed is the arbitrariness of the world itself, its groundlessness and the similarities it presents with games (in regard to its construction by humans but also to its self-construction’s faculty aka Nature). In the frame of speculative materialism this is the core principle of Hyperchaos, led by a principle of unreason.


 The barbarian is a revolutionary catastrophe incarnate, which stems from the catastrophe of modernity, that accelerationism diagrams so well, but does not perfectly coincide with it.


In my opinion, this obsession with time and recent (or even highly hypothetical) technologies you found in accelerationist circles is part of a right-wing (or right-hand path) hegemony: all eyes on the West, “Look at us, we are the future!”. This is a strident contradiction: why universalize time and relative cultural traits (unifying them into an Order or a Unit) while proclaiming to be some kind of “multitude” or fragmentary assemblage? This ethnocentric fallacy is absent in the CCRU Writings, so it should be dated at least to the second wave of accelerationism (the one who spawned L/Acc and R/Acc).



“Rotted by digital contagions, modernity is falling to bits”.

Via The Guardian:

It is the most talked about viral scare story of the year so far, blamed for child suicides and violent attacks – but experts and charities have warned that the “Momo challenge” is nothing but a “moral panic” spread by adults.

Warnings about the supposed Momo challenge suggest that children are being encouraged to kill themselves or commit violent acts after receiving messages on messaging service WhatsApp from users with a profile picture of a distorted image of woman with bulging eyes.


The rumour mill appears to have created a feedback loop, where news coverage of the Momo challenge is prompting schools or the police to warn about the supposed risks posed by the Momo challenge, which has in turn produced more news stories warning about the challenge.

Tremlett said she was now hearing of children who are “white with worry” as a result of media coverage about a supposed threat that did not previously exist.

“It’s a myth that is perpetuated into being some kind of reality,” she said.

Meanwhile, elsewhere: