He went on to note: “For some reason which I cannot fathom many, many people purposely and intentionally want and can believe anything. Facts do not sway them and anything that substantially threatens their topsy-turvy UFOlogical worldview is instantly labeled a conspiracy. Labeling anything with the conspiracy label without doing your due diligence is the height of intellectual laziness.”
In review, we can identify several recurring themes in groups of UFO zealots:
1) Mankind’s spiritual awareness is missing or weak. We are not “tuned in” to the true nature of the universe. This results in a lack of compassion, understanding, enlightenment and peace in our world.
2) Aliens (specifically Space Brothers) are trying to guide us back onto a path of spiritual understanding. It is only through continued interaction with such truly enlightened beings that we can hope to rise above our human failings.
3) There will be a Second Coming of aliens and/or a religious deity. Soon, if we are vigilant and can properly perceive the signs, there will be a revelation of the truth that will validate the claims of contactees and UFO zealots, revealing the presence of aliens among us.
4) Salvation is possible.
Even with these few common traits, we can see that UFO zealots and their groups are religious in nature. Such UFO religious cult-like groups are all concerned with the welfare of the human race. They are trying to spread the teachings of their “masters” in hope that mankind will be saved from itself.
Therefore, it can be argued that such UFO groups are essentially religious organizations that replace God with a being from another planet, higher dimension or parallel universe. They reject establishment science’s dismissal of UFO reports, and, in doing so, adopt an anti-science attitude that is impressed on their followers. Distrust of government and rejection of establishment science reinforces their beliefs, and, because they consciously do not engage with those who would criticize or ask uncomfortable questions about their standpoints, their community of adherents bonds even more strongly.
Many variants of this have been noted. The Heaven’s Gate UFO-based cult, for example, asserted that astronomers’ observations of Comet Hale-Bopp supported their view that an alien spacecraft was heading for Earth to save selected cult members and physically transport them to a higher plane of existence (whatever that would mean; it was incongruous that non-corporeal beings would need a spacecraft at all). Tragically, in 1997, 39 members of the cult were found dead at one of the cult’s centers, awaiting salvation after having ingested a poison so they could die and release their souls to heaven.20
This last point raises a concern that closed UFO-based religious cults could be dangerous. The Heaven’s Gate incident shows that there are personal dangers from becoming too involved in one’s faith in UFO salvation. In 1982, two people sat in their car for more than a month in North Dakota. They spent the entire time in their car, waiting for a spaceship to arrive. They were drawn by a “higher power” as they sat in below-freezing temperatures, snowbound in their vehicle. Eventually one of them died of a combination of hypothermia, dehydration and starvation, which spurred the other to seek help.21
A contactee named Vonnetta Chouinard claimed that at seven years of age, she died from pneumonia, but “rose again on the third day.” At age ten, she “walked into another dimension” and began having visions. In 1968, Chouinard met the Space Brothers, who took her in their UFOs to other planets, and even inside the Earth. She says she was chosen by these entities “from the fourth dimension” to bring their message of peace to the world. She was directed to help convince mankind to stop pollution, cease atomic testing and repent to God.22
One thing that can be noted about present-day contactees, such as those who lecture at “Experiencers” conferences, is that their message has not changed from contactees from the early flying saucer era. Menger, Adamski and others from the 1950s claimed contact with Venusians who warned of environmental disaster, bemoaned humanity’s lack of enlightenment and offered a prescription of peace, love and understanding. Nothing presented by post-Millennial contactees is any different, with almost identical content in their messages, channelled or otherwise. Even their descriptions of the physical appearances of aliens are virtually identical and without much more elaborate imagination: blonde-haired aliens (in some cases human hybrids), tall humanoids (sometimes blue in color) and the archetypal “little green man” (most often a shade of grey these days). In fact, one could say that the contactees from decades ago preached their messages with more flair and style, without resorting to vitriol often exhibited in Facebook forums, for example. That in itself is rather disappointing, and speaks to the dearth of actual information and lack of originality presented by modern contactees.
Some UFO-based religious groups’ beliefs probably reflect anxieties about our present society and, more specifically, the possibility of nuclear war. In conversation with UFO folklorist Dr. David Clarke in 2002, Guardian journalist Paul Harris observed, “…the UFO craze began at the start of the Cold War, when the new threat of atomic war with the Soviet Union hung over the world.” Clarke, in agreement, replied, “It was just simple to want to believe in something up there in the sky that could come and rescue us.”23
Another possible motivation for strong belief in UFO visitation is the general angst felt by those oppressed, marginalized or otherwise “left out” of society. The classic work by Donald Warren (1970) found that people who were status inconsistent—who believe that they should be more valued by peers because of heritage, perceived privilege, or other social factors yet are marginalized—tended to report UFOs more often than those who were not status inconsistent. In this scenario, UFO contactees can raise their profile within a peer group of other UFO zealots by claiming to have personal contact with aliens, thus increasing their status within the group.
Warren noted: “UFO sightings are linked to status frustration and, especially, to perceived status deprivations relative to one’s position on the social ladder… Thus, the marginal status persons report saucer sightings to break out of a social order in which they are not accorded the place that their situation, in their eyes, deserves. Alienation and distrust of official explanations and a general questioning of the merits of the “system” are common attitudes among status inconsistents.”24
Other contact themes are the role of religion in a technological society, the need for peaceful international relations and the possibility of extraterrestrial visitation.25
According to most UFO zealots, the Space Brothers come from planets free from war, poverty and need. They have also achieved immortality through an emphasis on spiritual matters. In short, they exist in idyllic paradises much removed from terrestrial problems such as terrorism, economic uncertainty and government corruption. The Space Brothers’ message also usually includes dire warnings to stop arms proliferation and prevent further war. Many early UFO religious cults were anti-communist but were paradoxically socialist in their structure. This was ironic, because both the FBI and CIA monitored the groups, which were viewed as dangerous, and often infiltrated the groups in order to keep watch on them.
Cult members’ fear of death is lessened or eliminated by the belief that the aliens will prolong their lives or guide them towards reincarnation them on another planet. The groups often made Jesus a spaceman, but also defined him as a true messenger who died in His desire to teach us truth and love.
Menger noted: “Jesus said, ‘Know the truth and the truth shall make you free.’ Those who die on this planet without knowing the truth or having the gifts of awareness are prisoners of this planet and do not leave it; they are reborn in new bodies and continue in the school of life, bound to the wheel of karma.”26
This corrupted mixture of Christianity and eastern religious theology is typical of those who reject religious dogma and instead selectively choose appealing ideas that fit with personal philosophy. Nevertheless, UFO cults almost always promulgate a “Christian” philosophy of love, peac
e and reconciliation. Most teach that humans should be kind to one another, respect all life and care for the Earth. Many have strong environmental convictions that in some cases move them to speak out against oil companies and large corporations.
However, by shifting their omnipotent deity from a spiritual God to a more technological entity, UFO cults place humans at par with their saviours. They believe that if only we were scientifically advanced enough, we could be like the aliens. This path to enlightenment is much easier than spiritual development, which requires somewhat more complicated things such as honest introspection, long-term commitment to a faith journey, altruism and true love for all.
The religious interpretation of abductions is not a trivial issue. Physiological psychologist Michael Persinger has suggested that religious experiences can be induced by the action of magnetic fields upon the brain. In particular, he points to conversion events as indications of alterations in brain function: “Beliefs that dominate a person’s life are considered delusions only when they deviate extremely from culturally acceptable concepts. Psychologically, there is no difference in the belief that God protects a person from harm and the conviction that Omnipotent Space Creatures are spiritual custodians.”27
He notes that dissociation, a common process, often occurs during intense personal events such as divorce, death and job changes. Periods of missing time and memories may change to the point where they are buried deep within our subconscious:
When this occurs the concept of self is sometimes changed; in more religious traditions the period coincides with conversions… During periods of personal stress, these dissociated memories, modified by beliefs and expectancies, occur as experiences that are perceived as originating “outside” of the self. These experiences are perceived as real and are frequently ascribed to religious or mystical intervention. The consequent conversion in cognitive structure, alters the perception of the self and the sense of purpose.28
It is easy to envision a situation where someone is disillusioned or disappointed by a mainstream religion’s dogma or church hierarchy and looks elsewhere for fulfilment and enlightenment. Perhaps he or she has been abused or slighted by a person of stature within the religion. Perhaps there is disagreement with one or more points within a particular statement of faith. Perhaps the commitment level required is too high or demanding. Regardless, this person is still seeking some form of spiritual guidance or enlightenment, and also something that will speak to his or her perceived higher intellectual level. In addition, the social/religious group will need to be non-threatening, help build self-esteem and have a minimum of dogma to which one should adhere.
What could be a better choice than a zealotrous UFO believers’ community? A marginalized person would fit right in. A person who has been ostracized from other groups for radical beliefs could find a home in a group where orthodoxy is rejected. And by declaring him-or-herself as a fellow contactee, acceptance into the group would be guaranteed. There would be no questioning of motives, veracity or details. Such acceptance would drive up one’s self-esteem and seemingly increase social status, at least within that community.
Such a UFO-based community also has expansive altruistic values, unlike groups such as dance clubs or book clubs. They are interested in far more than personal fulfilment (though that is one by-product of involvement) and are charged with raising the consciousness and/or spiritual level of the entire human race.
But such groups create a serious paradox within the broader ufological community. Although adherents insist they are on a quest for “truth,” their insistence they already “know” such truth undermines attempts by UFO researchers and investigators to understand the true nature of the phenomenon. Their experiences cannot be investigated as “ordinary” UFO reports. Their experiences cannot reasonably be compared with most other observed UFO phenomena such as nocturnal lights, radar cases and photographic evidence. In effect, their experiences are not viable as data that can be considered in any scientific evaluation of the UFO phenomenon. As such groups and their outspoken proponents often proudly proclaim, they operate literally outside of science.
This is a concern for those looking to engage the scientific community in reasonable discourse regarding UFOs. The unwillingness of UFO zealots to conform in any way with scientific methodology with regard to testing claims within their community negates their value as sources of reliable information about the subject.
Having said that, what should the broader UFO community do about UFO zealotry? The most logical solution might be to consider the UFO zealot community as a separate, parallel track for ufological discussion. They cannot be convinced to become more scientific in their approach, largely because they are faith-based and religious in nature. They operate on preconceived notions and a set of beliefs that preclude rigorous analysis. Their worldview is clearly metamodernist, accepting any and all claims and statements without critical examination.
The delineation of such a “second track” within ufology might be the best option for identifying differences within the field of study. There could be recognition that one track would be for scientific discourse and analysis, such as case studies, in-depth investigations and data mining, and a second track would be the religious aspects of ufology such as contactees and spirituality.
Religious UFO zealotry is not congruent with a scientific attempt to understand the UFO phenomenon. And nor should it strive to be.
THE EXPERIENCE IS IMPORTANT
Mike Clelland
There’s a joke about a guy standing out on the street at night looking down at the pavement under a lamp-post. His neighbor walks up and asks what he’s doing, and he says, “I lost my keys.” The neighbor asks if this is where he lost them, and the guy points to a tangle of thorny bushes off in the darkness, and says, “Oh no, I lost them over there, but this is a much easier place to look.”
In many ways, this is the challenge of the UFO mystery. The pragmatic investigator might want to stay under that brightly lit lamp-post, yet the core of the mystery is somewhere off in the darkness. Yes, it’s easier to frame the inquiry within the clarity of what we can comfortably wrap our minds around, and maybe that’s a good starting point. But looking into what a UFO might actually be, or what it might mean, is peering through a doorway into madness.
I recognize that there’s a need to cling to what can easily be understood. There is a belief that UFO abduction reports can be explained away as little scientists in metal spaceships visiting us to conduct experiments. We get in metal helicopters and abduct grizzly bears in Yellowstone National Park; we tranquilize them, subject them to medical exams, take samples and then release them—so this analogy is perfect, right? The pilots of those flying saucers are essentially us, just a bit further along their own timeline. This idea, that the UFO occupants are visiting from some other planet, star system or galaxy has been dubbed the Extraterrestrial Hypothesis (ETH), and it has permeated the UFO community to the point that most researchers treat it as certainty.
The problem is that this tidy metaphor falls apart when you really start to examine the accounts. It seems the only way to adhere to that simplistic view is purposely to ignore a lot of what gets reported. It would seem that we are dealing with something much more bizarre than can be explained by the ETH.
Of all UFO sightings reported each year, over half can’t be described as anything like a metal craft. Instead, the majority of reports are of ethereal glowing orbs, most often orange in color. People are seeing something that might not be physical at all, at least in the way we understand it, yet seemingly under intelligent control. The orbs might glow brightly, but won’t illuminate the things around them, as if incapable of projecting that light. This is just one point in a long list of things that just don’t make sense.
Granted, visitors from far off planets may play some part in what is happening, but there are weird details that make this seem too simplistic.
One reader of my blog wrote this, and I agree: “I
think the reality of what is going on is far stranger than the theories we’ve come up with. I think the idea of extraterrestrials is nowhere near as strange as what actually is.” This from someone who awoke to a giant praying mantis standing at the foot of her bed.
There are aspects of this phenomenon that challenge everything. The web of little strings seems to go everywhere. Everything is on the table—life, death, sex, dreams, spirituality, psychic visions, genetics, expanded consciousness, mind-control, channelling, mysticism, miraculous healings, out-of-body experiences, hybrid children, personal transformation, powerful synchronicity, portals in the backyard, distorted time, telepathy, prophetic visions, trauma, ecstasy, and magic. It’s as if our brains just aren’t big enough to deal with the overload of so much weirdness.
If we talk about little lights in the sky, it shouldn’t take long before we start talking about God. There is something about this mystery that forces us to confront the really big questions. Who are we? Why are we here? What does it all mean? These are the same questions that have followed us through the ages, and they well up again when wrestling with the UFO enigma. I’m always disappointed when a researcher avoids these deeper thoughts, never straying from the safety of that brightly lit lamp-post.
The focus of my obsessive research has been the issues surrounding abduction. There is a reason for this; it’s because I’m an abductee. This is no easy thing to say, and I’m terribly conflicted by what that even means. It’s something that evades easy answers. What I can say with complete sincerity is that something has intersected with my life, and these extremely difficult events point to some form of UFO contact. Coming to terms with this has been a profound challenge and it has altered the direction of my life.
UFOs- Reframing the Debate Page 5