Smile For The Aliens

July 17, 2014

NOTE: Images in this archived article have been removed.

Image RemovedLast week’s post, with its uncompromising portrayal of what descent into a dark age looks like, fielded the usual quota of voices insisting that it’s different this time. It’s a familiar chorus, and I confess to a certain wry amusement in watching so many changes get rung on what, after all, is ultimately a non sequitur. Grant that it’s different this time: so?  It’s different every time, and it always has been, yet those differences have never stopped history’s remarkably diverse stable of civilizations from plodding down the self-same track toward their common destiny.

It may also have occurred to my readers, and it has certainly occurred to me, that the legions of bloggers and pundits who base their reasonings on the claim that history has nothing to teach us don’t have to face a constant barrage of comments insisting that it’s the same this time. “It’s different this time” isn’t simply one opinion among others, after all; it’s one of the basic articles of faith of the contemporary industrial world, and questioning it reliably elicits screams of outrage even from those who like to tell themselves that they’ve rejected the conventional wisdom of the present day.

Yet that raises another question, one that’s going to bear down with increasing force in the years ahead of us: just how will people cope when some of their most cherished beliefs have to face a cage match with reality, and come out second best?

Such issues are rather on my mind just at the moment. Regular readers may recall that a while back I published a book, The UFO Phenomenon, which managed the not inconsiderable feat of offending both sides of the UFO controversy. It did so by the simple expedient of setting aside the folk mythology that’s been heaped up with equal enthusiasm by true believers in extraterrestrial visitation and true believers in today’s fashionable pseudoskeptical debunkery. After getting past that and a few other sources of confusion, I concluded that the most likely explanation for the phenomenon was that US military and intelligence agencies invented it out of whole cloth after the Second World War, as protective camouflage for an assortment of then-secret aerospace technologies.

That wasn’t the conclusion I expected to reach when I began work on the project; I had several other hypotheses in mind, all of which had to be considerably modified as the research proceeded. It was just too hard not to notice the way that the typical UFO sightings reported in any given decade so closely mimicked whatever the US was testing in secret at any given time—silvery dots or spheres in the late 1940s, when high-altitude balloons were the latest thing in aerial reconnaissance; points or tiny blobs of light high in the air in the 1950s, when the U-2 was still top secret; a phantasmagoria of flying lights and things dropping from the sky in the 1960s, when the SR-71 and the first spy satellites entered service; black triangles in the 1980s, when the first stealth aircraft were being tested, and so on. An assortment of further evidence pointing the same way, not to mention the significant parallels between the UFO phenomenon and those inflatable tanks and nonexistent battalions that tricked the Germans into missing the real preparations for D-Day, were further icing on a saucer-shaped cake.

To call that an unpopular suggestion is to understate the case considerably, though I’m pleased to say it didn’t greatly hurt sales of the book.  In the years since The UFO Phenomenon saw print, though, there’s been a steady stream of declassified documents from US intelligence agencies admitting that, yes, a lot of so-called UFOs were perfectly identifiable if you happened to know what classified projects the US government had in the air just then. It turns out, for example, that roughly half the UFO sightings reported to the Air Force’s Project Blue Book between 1952 and 1969 were CIA spyplanes; the officers in charge of Blue Book used to call the CIA when sightings came in, and issue bogus “explanations” to provide cover for what was, at the time, a top secret intelligence project. I have no reason to think that the publication of The UFO Phenomenon had anything to do with the release of all this data, but it was certainly a welcome confirmation of my analysis.

The most recent bit of confirmation hit the media a few weeks back. Connoisseurs of UFO history know that the Scandinavian countries went through a series of major “flaps”—periods in which many UFO sightings occured in a short time—in the 1950s and 1960s. The latest round of declassified data confirmed that these were sightings of US spyplanes snooping on the Soviet Union. The disclosures didn’t happen to mention whether CIA assets also spread lurid accounts of flying saucer sightings and alien visitations to help muddy the waters. My hypothesis is that that’s what was going on all the way through the history of the UFO phenomenon: fake stories and, where necessary, faked sightings kept public attention fixated on a manufactured mythology of flying saucers from outer space, so that the signal of what was actually happening never made it through the noise.

Many of my readers will already have guessed how the two sides of the UFO controversy responded to the disclosures just mentioned:  by and large, they haven’t responded to them at all. Believers in the extraterrestrial origin of UFOs are still insisting at the top of their lungs that some day very soon, the US government will be forced to ‘fess up to the reality of alien visitation—yes, I field emails from such people regularly. Believers in the null hypothesis, the claim that all UFO sightings result from hoaxes, illusions, or misidentification of ordinary phenomena, are still rehashing the same old arguments when they haven’t gone off to play at being skeptical about something else. That’s understandable, as both sides have ended up with substantial amounts of egg on their face.

Mind you, the believers in the extraterrestrial hypothesis were right about a great many more things than their rivals, and they deserve credit for that. They were right, for example, that people really were seeing unusual things in the skies; they were right that there was a coverup orchestrated by the US government, and that the Air Force was handing out explanations that it knew to be fake; they were even right in guessing that the Groom Lake airfield in Nevada, the legendary “Area 51,” was somehow central to the mystery—that was the main US spyplane testing and training base straight through the decades when the UFO mystery was at its peak. The one thing they got wrong was the real origin of the UFO phenomenon, but for them, unfortunately, that was the one thing that mattered.

The believers in the null hypothesis don’t have much reason to cheer, even though they turned out to be right about that one point. The disclosures have shown with uncomfortable clarity that a good many of the explanations offered by UFO skeptics were actually nonsense, just as their opponents had been pointing out all along. In 1981, for example, Philip Klass, James Oberg, and Robert Sheaffer claimed that they’d identified all the cases  that Project Blue Book labeled as “unknown.” As it happens, they did nothing of the kind; what they actually did was offer untested ad hoc hypotheses to explain away the unknowns, which is not exactly the same thing. It hardly needs to be said that CIA spyplanes played no part in those explanations, and if the “unknown” cases contained the same proportion of spyplanes as the whole collection, as seems likely, roughly half their explanations are wrong—a point that doesn’t exactly do much to inspire confidence in other claims made on behalf of the debunking crusade.

So it’s not surprising that neither side in the controversy has had the least interest in letting all this new data get in the way of keeping up the old argument. The usual human reaction to cognitive dissonance is to exclude the information that’s causing the dissonance, and that’s precisely what both sides, by and large, have done. As the dissonance builds, to be sure, people on the fringes of both scenes will quiely take their leave, new recruits will become few and far between, and eventually surviving communities of believers and debunkers alike will settle into a common pattern familiar to any of my readers familiar with Spiritualist churches, Marxist parties, or the flotsam left behind by the receding tide of other once-influential movements in American society: little circles of true believers fixated on the disputes of an earlier day, hermetically sealed against the disdain and disinterest of the wider society.

They have the freedom to do that, because the presence or absence of alien saucers in Earth’s skies simply doesn’t have that much of an impact on everyday life. Like Spiritualists or Marxists, believers in alien contact and their debunking foes by and large can avoid paying more than the most cursory attention to the failure of their respective crusades. The believers can take comfort in the fact that even in the presence of overwhelming evidence, it’s notoriously hard to prove a negative; the debunkers can take comfort in the fact that, however embarrassing their logical lapses and rhetorical excesses, at least they were right about the origins of the phenomenon.

That freedom isn’t always available to those on the losing side of history. It’s not that hard to keep the faith if you aren’t having your nose rubbed in the reality of your defeat on a daily basis, but it’s quite another matter to cope with the ongoing, overwhelming disconfirmation of beliefs on which you’ve staked your pride, your values, and your sense of meaning and purpose in life. What would life be like these days for the vocal UFO debunkers of recent decades, say, if the flying saucers had turned out to be alien spacecraft after all, the mass saucer landing on the White House lawn so often and so vainly predicted had finally gotten around to happening, and Philip Klass and his fellow believers in the null hypothesis had to field polite requests on a daily basis to have their four-dimensional holopictures taken by giggling, gray-skinned tourists from Zeta Reticuli?

For a living example of the same process at work, consider the implosion of the New Age scene that’s well under way just now.  In the years before the 2008 crash, as my readers will doubtless remember, tens of thousands of people plunged into real estate speculation with copies of Rhonda Byrne’s meretricious The Secret or similar works of New Age pseudophilosophy clutched in their sweaty hands, convinced that they knew how to make the universe make them rich. I knew a fair number of them—Ashland, Oregon, where I lived at the time, had a large and lucrative New Age scene—and so I had a ringside seat as their pride went before the real estate market’s fall. That was a huge blow to the New Age movement, and it was followed in short order by the self-inflicted humiliation of the grand nonevent of December 21, 2012.

Those of my readers who don’t happen to follow trends in the publishing industry may be interested to know that sales of New Age books peaked in 2007 and have been plunging since then; so has the take from New Age seminars, conferences, and a galaxy of other products hawked under the same label. There hadn’t been any shortage of disconfirmations in the previous history of the New Age scene, to be sure, but these two seem to have been just that little bit more than most of the movement’s adherents can gloss over. No doubt the New Age movement will spawn its share of little circles of true believers—the New Thought movement, which was basically the New Age’s previous incarnation, did exactly that when it imploded at the end of the 1920s, and many of those little circles ended up contributing to the rise of the New Age decades later—but as a major cultural phenomenon, it’s circling the drain.

One of the central themes of this blog, in turn, is that an embarrassment on much this same scale waits for all those who’ve staked their pride, their values, and their sense of meaning and purpose in life on the belief that it’s different this time, that our society somehow got an exemption from the common fate of civilizations. If industrial society ends up following the familiar arc of decline and fall into yet another dark age, if all the proud talk about man’s glorious destiny among the stars turns out to be empty wind, if we don’t even get the consolation prize of a downfall cataclysmic enough to drag the rest of the planet down with us—what then?

I’ve come to think that’s what lies behind the steady drumbeat of emails and comments I field week after week insisting that it’s different this time, that it has to be different this time, and clutching at the most remarkable assortment of straws in an attempt to get me to agree with them that it’s different this time. That increasingly frantic chorus has many sources, but much of it is, I believe, a response to a simple fact:  most of the promises made by authoritative voices in contemporary industrial society about the future we’re supposed to get have turned out to be dead wrong.

Given the number of people who like to insist that every technological wet dream will eventually be fulfilled, it’s worth taking the time to notice just how poorly earlier rounds of promises have measured up to the inflexible yardstick of reality.  Of all the gaudy and glittering technological breakthroughs that have been promised with so much confidence over the last half dozen decades or so, from cities on the Moon and nuclear power too cheap to meter straight through to120-year lifespans and cures for cancer and the common cold, how many have actually panned out?  Precious few.  Meanwhile most measures of American public health are slipping further into Third World territory with every year that passes, our national infrastructure is sinking into a morass of malign neglect, and the rising curve of prosperity that was supposed to give every American acces to middle class amenities has vanished in a haze of financial fraud, economic sclerosis, and official statistics so blatantly faked that only the media pretends to believe them any more.

For many Americans these days, furthermore, those broken promises have precise personal equivalents. A great many of the people who were told by New Age authors that they could get rich easily and painlessly by visualizing abundance while investing in dubious real estate ventures found out the hard way that believing those promises amounted to being handed a one-way nonstop ticket to poverty. A great many of the people who were told by equally respected voices that they would attain financial security by mortgaging their futures for the benefit of a rapacious and corrupt academic industry and its allies in the banking sphere are finding out the same thing about the reassuring and seemingly authoritative claims that they took at face value.  For that matter, I wonder how many American voters feel they benefited noticeably from the hope and change that they were promised by the sock puppet they helped put into the White House in 2008 and 2012.

The promises that framed the housing bubble, the student loan bubble, and the breathtaking cynicism of Obama’s campaign, after all, drew on the same logic and the same assumptions that guided all that grand and vaporous talk about the inevitability of cities on the Moon and commuting by jetpack. They all assumed that history is a one-way street that leads from worse to better, to more, bigger, louder, gaudier, and insisted that of course things would turn out that way. Things haven’t turned out that way, they aren’t turning out that way, and it’s becoming increasingly clear that things aren’t going to turn out that way any time this side of the twelfth of Never. I’ve noted here several times now that if you want to predict the future, paying attention to the reality of ongoing decline pretty reliably gives you better results than trusting that the decline won’t continue in its current course.

The difficulty with that realization, of course, is precisely that so many people have staked their pride, their values, and their sense of meaning and purpose in life on one or another version of the logic I’ve just sketched out. Admitting that the world is under no compulsion to change in the direction they think it’s supposed to change, that it’s currently changing in a direction that most people find acutely unwelcome, and that there are good reasons to think the much-ballyhooed gains of the recent past were the temporary products of the reckless overuse of irreplaceable energy resources, requires the surrender of a deeply and passionately held vision of time and human possibility. Worse, it lands those who do so in a situation uncomfortably close to the crestfallen former UFO debunkers I joked about earlier in this post, having to cope on an everyday basis with a world full of flying saucers and tourists from the stars.

Beneath the farcical dimensions of that image lies a sobering reality. Human beings can’t live for long without some source of values and some sense of meaning in their lives.  That’s why people respond to cognitive dissonance affecting their most cherished values by shoving away the unwelcome data so forcefully, even in the teeth of the evidence. Resistance to cognitive dissonance has its limits, though, and when people have their existing sources of meaning and value swept away by a sufficiently powerful flood of contradictions, they will seek new sources of meaning and value wherever they can find them—no matter how absurd, dysfunctional, or demonic those new meanings and values might look to an unsympathetic observer.  The mass suicide of the members of the Heaven’s Gate UFO cult in 1997 offers one measure of just how far astray those quests for new sources of meaning can go; so, on a much larger scale, does the metastatic nightmare of Nazi Germany.

I wrote in an earlier post this month about the implosion of the sense of political legitimacy that’s quietly sawing the props out from underneath the US federal government, and convincing more and more Americans that the people who claim to represent and govern them are a pack of liars and thieves.  So broad and deep a loss of legitimacy is political dynamite, and normally results within no very long a time frame in the collapse of the government in question. There are no guarantees, though, that whatever system replaces a delegitimzed government will be any better.

That same principle applies with equal force to the collapse of the fundamental beliefs of a civilization. In next week’s post, with this in mind, I plan on talking about potential sources of meaning, purpose and value in a world on its way into a global dark age.

Alien image via angelferd/flickr. Creative Commons 2.0 license.

John Michael Greer

John Michael Greer is a widely read author and blogger whose work focuses on the overlaps between ecology, spirituality, and the future of industrial society. He served twelve years as Grand Archdruid of the Ancient Order of Druids in America, and currently heads the Druidical Order of the Golden Dawn.

Tags: cultural stories, Culture & Behavior