Alien Rhythms

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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”.]

Vortex Notes (2)

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via the Outline:

 A new book by D.W. Pasulka — professor and chair of the department of philosophy and religion at the University of North Carolina Wilmington — American Cosmic: UFOs Religion, and Technology, focuses not on grassroots investigative societies or marginal cults, but on UFO believers in the halls of power.

Her narrative begins on a drive through the hills with pioneering computer scientist, venture capitalist, and ufologist Jacques Vallee. “Silicon Valley is full of secrets,” he tells her. It ends in the Vatican Secret Archives (alas, not because the Ultimate Clue lies steganographically hidden in a Templar codex).

[..]

If media experiences of the UFO account were limited to a few blockbusters, it’s hard to see how it could have the effects Pasulka claims. But the advent of micro-media platforms like YouTube and the rise of faux-documentarian investigations in the style of the History channel have compounded the Hollywood effect by orders of magnitude. Any scammer with a camera or hustler with an eye for the weird can simulate strange lights and speeding objects, or cut together unsourced footage glossed with their own theories. And they do, in spades, to the endless dismay of serious investigators.

All religions depend in some way on technology: The relationship between the Protestant reformation and the Gutenberg printing press is a historical cliché. American Cosmic argues that for an alien religion to succeed, the screen is not merely an incidental component. It is both the organizing structure that defines the content of the religion, and the point of contact between believers and their object of worship: It is the synagogue, the madrasa, the tabernacle, the church.

There is, however, another way that the UFO religion may be a religion of technology. More than one person has pointed out that alien accounts have some odd similarities with older fairy folklore: the strange lights, the miniature people, the domestic disturbances, the appearances and disappearances.

Related:

 

 

 

Cthelllic Tendrils (#3a: Possession and Return)

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From inside the Turning she whispers to the Bottomless Pit: Ogun the metal-bodied, one who is many, breaker of masks. The hour of her coming draws near, and her Cloud of Dispersion already casts its abysmal shadow. – Mother Mary Ann Haddok, Industrial Church of the Nine Knocks

In the final pages of Flatline Constructs, Mark Fisher turned his attention to John Carpenter’s 1994 horror film In the Mouth of Madness, which he provocatively described as something of a companion piece to the two volumes of Deleuze and Guattari’s Capitalism and Schizophrenia project. In the Mouth of Madness is the story of a freelance investigator by the name of John Trent, who is hired by a large New York City-based publishing company to look into the disappearance of Sutter Cane, a popular horror novelist whose novels are reputed to have ‘strange effects’ on certain types of readers. Things go off the rails fairly quickly when Trent and Linda Styles, Cane’s editor, arrive in the town of Hobb’s Endan otherwise idyllic little New England ‘burg, besides a sinisterly beckoning church that loom up on the outskirts and the fact that the town itself is a fictional setting in Cane’s novels.

What binds In the Mouth of Madness to Capitalism and Schizophrenia is the twisting red thread of market apocalypticism. Cane is ultimately revealed to be to be a conduit – initially unwittingly – for the Old Ones, who are invading the world through his books, with the massive capitalist market serving as a contagion vector for belief. The more people read, the more they believe, and the more they believe, the more time accelerates towards the impending arrival of the ancients from the Abyss. In the film’s closing moments, we hear emergency broadcasts reporting in from somewhere, panicked voices warning of mass outbreaks of schizophrenia, of waves of violence and social disintegration, and of afflicted human bodies undergoing horrific mutation. A hyperstitional configuration par excellence: fiction writing itself into reality, the Outside invading in via the wildly oscillating hype(r) circuitry of capital.

So too it goes in Capitalism and Schizophrenia: capital, described in Anti-Oedipus as a flow of “abstract or fictional quantities”, is oriented towards “the wilderness where the decoded flows run free, the end of the world, the apocalypse”. This plane of cosmic schizophrenia is constantly ward-offed by Oedipal and statist compensators – yet the more capital itself proliferates, the greater the schizophrenization that explodes back from the periphery to the center, and the more the compensatory mechanisms shake and, ultimately, shatter. When social bodiesthemselves compositions of fictional quantities and mythsare “confronted with this real limit, repressed from within, but returns to them from without, they regard this event with melancholy as the sign of their approaching death”.

Cane’s role is that of the xenocommunicant: here is a figure who is opened up, unwittingly at first, to the Outside, though which the infection of the “schizo-signal” spreads. It’s not hard to see him as a composite of, on the one hand, Stephen King, with his utterly insane sales figures and strangely mutagenic effect on cultural formations; and on the other Lovecraft (another point of connectivity with Capitalism and Schizophrenia, the second volume is particular). Carpenter filled In the Mouth of Madness with references to Lovecraft’s cosmic horror, from structure of the film itself, to the names of characters, to the New England setting, to the final actualization of the long-awaited return of the Old Ones.

If the fictional Cane is an xenocommunicant, is it a stretch to grant that same designation to the ‘real’ Lovecraft? Ludicrous as it may seemand it is only going to get strangerthis is the position that was taken by Kenneth Grant, who in the 1970s began to cross-pollinate Crowley’s Thelema doctrines with Lovecraft and UFOlogy. In Beyond The Mauve Zone Grant would even suggest that the signals tapped into by the author were “strange sigils swirled by the power-waves of [Frater] Achad’s work” – Achad being Charles Stansfeld Jones, a ceremonial magician and purported ‘magical child’ of Crowley. Peter Levenda also takes up this question in his work on Lovecraft, Crowley and Grant titled The Dark Lord; to quote him at length:

In Liber Liberi vel Lapidus Lazuli, Crowley refers to several of the images with which Lovecraft would be consumed in his stories, but especially in “The Call of Cthulhu.” Here we have a buried god that is awakened from a stone, in a coffin, in a sepulchre, and mysterious words written in an ancient book, including Tutulu. And “of pure black marble is the sorry statue” resonates with the black stone on which the statue of Cthulhu squats.Crowley believed that the first two books [the Holy Books of Thelema] mentioned above were not his writing, but were inspired works dictated to him by his Holy Guardian Angel, the ancient Sumerian personality Aiwass, after Crowley had attained samadhi during a course of rituals he undertook with his colleague, George Cecil Jones, in England. Even the undecipherable language of “Olalam Imal Tutulu” has its counterpart in the enigmatic hieroglyphics of the Cthulhu statue and the ecstatic, glossolalia-like cries of the worshippers in the Louisiana swamps. Both men—the American author and the English magician—were dealing with the same subject matter, and indeed Lovecraft had dated the first appearance of the Cthulhu statue to the same year, month and day that Crowley began writing these sections of the Holy Books.

Levenda suggests that these may not be mere coincidences (as if there is anything mere about coincidence!), but could very well be an indication of some alien entity at work: “Either Lovecraft was in some kind of telepathic communication with Crowley, or both men were in telepathic communication with… Something Else.”

[If anyone is on the fence thus far, consider Levenda’s innocuous capitalizations in light of the following AQ equivalence: SOMETHING ELSE = 268 = SCHIZOPHRENIA]

In 1949a year after Crowley’s death, the beginnings of the modern UFO phenomenon (by way of the Kenneth Arnold sighting and the mythical Roswell Crash), and the inauguration of the Aeon of MaatPeter Vysparov convened a small group of researches together to study, among other things, these very sorts of “cryptic communications from the Old Ones, signaling return”. In a manner very close to Grant’s own untimely remixing of the edgeland currents rippling through cosmic post-war modernity, Vysparov’s goal was to find the key that would zip together Lovecraft’s ‘fiction’ with the body of work produced by Crowley and his acolytes, as well as with that of certain Indonesian indigenous populations. In his correspondence with the anthropologist Echidna Stillwell, he described this nexus as the zone of “Cthulhoid contagion”. On these matters Stillwell would response with a sense of knowing hesitance:

Whilst not in any way accusing you of frivolity, I feel bound to state the obvious warning: Cthulhu is not to be approached lightly. My researches have led me to associate this Chthonian entity with the deep terrestrial intelligence inherent in the electromagnetic cauldron of the inner earth, in all of its intense reality, raw potentiality, and danger. According to the Nma she is the plane of Unlife, a veritable Cthelll—who is trapped under the sea only according to a certain limited perspective—and those who set out to traffic with her do so with the greatest respect and caution.

Down and under…

Close Encounters (Notes)

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The ‘Hynek scale’ is a tool used for assessing the typology an encounter with the UFO. Initially developed by J. Allen Hynek, an astronomer, UFOlogist and adviser to a series of US Air Force UFO studies (Project Sign, which ran from 1947-1949; Project Grudge, 1949-1952, and Project Blue Book, 1952-1969), the scale is divided amongst Distant Encounters (DE-) and Close Encounters (CE-). Although Hynek’s initial developments divided each into three primary categories, four additional CE types have been since added by later researchers.

The breakdown:

DE-1: Appearance of lights (and lights in motion)  in the nighttime sky that cannot be explained easily by ordinary light sources.

DE-2: Daytime sighting of an inexplicable object that may (or may not) move at immense speeds – metallic saucers or cigar-shaped crafts, primarily.

DE-3: Radar confirmation of unidentified flying objects that occur subsequently with eyewitness confirmation.

CE-1: Close witnessing of a UFO with no interaction, either with the witness or the external environment.

CE-2: Encounter with a UFO that entails some sort of interaction with the environment – strange electrical phenomenon (car ignition problems, radio interferences etc), burn marks on the ground, crop circles, etc.

CE-3: Confirmation of (usually humanoid) occupants of the UFO, which may or may not entail contact or communication.

CE-4: The abduction event proper, in which the witness is taken aboard of the UFO (and often experimented upon).

CE-5: Direct communication between the ‘aliens’ and the humans.

CE-6: Direct communication and engagement between the aliens and the humans that results in long-term injury or even death.

CE-7: The production of an alien-human hybrid through experimental breeding techniques.

After CE-4 comes CE-5 to -6. Schwa-mask peels off, and you’re heading into faceless horror, worm-spillage, losing focus. (1)

The transition from Close Encounter 4 – abduction as such – to CE 5-6 is a switch from the thematics of Science Fiction to those of cyberpunk or cybergothic. At CE5-6, the question of what is experienced is inextricably bound up with the question of what experience itself is, since the events undergone seem to constitute what Templeton calls a “Transcendental Occurrence” a change in the nature of time itself, registering as Freudo-Barkerian trauma. (2)

With the Transcendental Occurrence – the encounter with the Dweller on the Threshold, Yog-Sothoth, the Positive Zero – in mind, consider these AQ equivalences that rotate like beacons:

66 = FEAR = LOL = NET

69 = GATE  = KALI = KATA = LSD 25 = UFO = WAR

96 = DEMON = DJINN = FATES = METAL = PEST = WWW

99 = SCHWA = QABBALA = THETA = XXX

Spooky link round-up from the Sarkon zone:

Cybernetics came from UFOs: letter concerning the flying saucer crash recovery team.

Cybernetics came from UFOs, round 2: delirious conspiracy theory from Jack Shulman of the American Computer Company concerning the Roswell Crash, Bell Laboratories, AT&T and the secret history of the semiconductor.

The real Control Society: Jacques Vallee on UFOs and a cybernetic ‘control system’ – grist for the simulation hypothesis mill? (Bonus: Vallee puts on his accelerationist hat, 1, 2 and 3)

The real Control Society, round 2: Vallee hangs out at ARC.