While most students of UFOs believe their nature and intention are “good,” the alternative must certainly be seriously considered. The “good” theories of UFOs see them either as benevolent scientific beings trying to make peaceful contact with our world (as in the 1977 film Close Encounters of the Third Kind) or as the angels of God, shepherds watching over their flocks of human sheep by night.
But the idea that UFOs are “good” is not totally obvious. In UFO literature, the obvious fact is that UFOs, if they are operated by some higher intelligence, do not make overt contact with the human race. How can we trust a reality which insists on hiding from us? If the intentions of UFOs were honorable, the argument goes, wouldn’t they land openly? (The most obvious reply to this is: God is supposed to be good, but He is not too open about it either.)
One of the difficulties about the UFO problem is knowing precisely which data is reliable. Reliable or not, there are reports of UFOs shooting down fighter planes (usually after being attacked first), of humanoids giving off strange sounds and smells, of UFOs or their occupants paralyzing humans with various types of weapons, and also of humans being kidnapped, and later released, often with severe psychological aftereffects, as in the Barney and Betty Hill abduction case . Furthermore, people who have been in contact with UFOs sometimes develop unusual psychic powers—gaining prophetic ability in visions and dreams. There have been rumors that UFO beings are vampirelike, draining blood from domestic animals. In some ways, UFO stories often border on spiritualism.
How do we develop a consistent theory to explain the “unpleasant” data associated with UFOs? The most obvious way is to say that UFOs, from a human point of view, are evil. What is the nature of this evil? There are at least four categories of the evil or demon theory of UFOs: (1) the secular-scientific theory, (2) the secular-psychic theory, (3) the secular-supernatural theory, and (4) the religious-supernatural theory. Some of these theories are fairly well developed; others are very much in the embryo stage.
(1) The secular-scientific theory of UFOs sees them as evil or demonic in the sense that they have been deceptive in the influence of our religious values and beliefs. One famous UFO sighting occurred at Fatima, Portugal, in 1917. This sighting followed the vision of the Virgin Mary as reported by a group of children on the thirteenth day of several successive months, ending in a bright object in the sky witnessed by perhaps 70,000 people. Jacques Vallée, in his book Anatomy of a Phenomenon (1965), wonders with G. Inglefield if Fatima was really a religious miracle, or “a gesture of mocking”? In other words, was Fatima some kind of cosmic trick pulled on some gullible Catholics?
This view of religion is exemplified by the theory of R. L. Dione in his book God Drives a Flying Saucer (1969). Dione argues that God is really a spaceman who used an advanced technology to “fool” people into believing he had divine power. The miracles of Jesus were computerized tricks worked out on buttons pushed in a controlled spacecraft, which followed Jesus in his ministry and helped establish his divine reputation. In other words, the biblical religion is really a fraud, a scientific fraud perpetrated by beings from a higher technical civilization. Maybe Dione would not call these beings “demonic,” but the Devil could hardly have a better advocate. The biblical religion turns out, in Dione’s view, to be a big celestial joke. The reason UFOs don’t land is that we would discover the nature of the fraud.
(2) The second theory of UFOs as demonic is what I call the secular-psychic theory. The origins of this theory go back to Carl Jung’s book, Flying Saucers: A Modern Myth of Things Seen in the Skies (1959), advances in historical content in Jacques Vallée’s Passport to Magonia (1970), and continues in Jerome Clark and Loren Coleman’s book The Unidentified, (1975). Another title for this theory might be “The Global Nervous Breakdown Theory.”
Jung argued from the beginning that UFOs were psychological archetypes of the soul, round in shape, glowing in the dark. The old religions had died, and the world needed an image of a divine power flying to us from the heavens to save us. So, the human collective unconscious invented the UFO, a modern myth. Vallée shows how many UFO stories are Similar to folklore and fairy stories of old. Clark and Coleman carried this further and suggested that due to the stress of our scientific age, we may be having a kind of collective nervous breakdown. Our rational-scientific side has buried our unconscious (psychic) side, and the soul is fighting back with the UFO myth.
The reason this theory takes on demonic dimensions is that there is concern that the unconscious may win the battle over the rational completely, and this would throw the human race back to the jungle—to the days of instinct and emotion without the control of reason. UFOs in this theory are a sign that the collective psyche of man is breaking down and, therefore, civilization is breaking down. We are destroying ourselves by an invisible power, our own unconscious minds. Jungians might not call this theory “demonic,” but it is hardly good news.
(3) The third theory of UFOs as demonic is the secular-supernatural theory, developed almost entirely by John A. Keel in books such as UFOS: Operation Trojan Horse (1970) and The Mothman Prophecies (1975). Keel’s theory is that UFOs are a reality from another dimension—an almost supernatural dimension in the midst of our world. The UFO beings from this world Keel calls “ultraterrestrials.”
I call Keel’s theory “secular-supernatural” because the UFO beings have what we would traditionally call supernatural power, but Keel tries to avoid making a religious connection with UFOs. From his point of view, UFOs come from a dimension right in the midst of us (much as I have argued in the chapter “Where Is Heaven?” in my 1968 book The Bible and Flying Saucers. Keel’s beings sometimes have a demonic nature, but much of the time they seem to fly into our world the way we go to the movies for entertainment.
The Mothman Prophecies may be one of the most important (and least read) UFO books ever published. In it Keel explains his attempt to track down a UFO-related vision of impending doom, which turns out to be the collapse of the Silver Bridge at Point Pleasant, West Virginia. It seems clear to Keel that the UFO beings knew in advance of the collapse of the bridge, and they let him know of the impending disaster; enough so that he knew they knew, but not enough so he could avert it. Other unsettling aspects of Keel’s book include his impression that the UFO beings knew his every move and every thought, in advance. Maybe they even controlled his mind. One reason Keel’s work may not have received much attention is that its implications are too unsettling.
(4) The religious-supernatural theory of UFOs does not find John Keel’s work too unsettling at all. Christian fundamentalist millennialists love Keel’s theory, for it means that the Devil and his demons have been set loose on Earth in preparation for the end and the Second Coming of Christ.
The religious-supernatural theory has been developed by Chfford Wilson in his book U.F.Os and Their Mission Impossible (1974), and by John Weldon with Zola Levitt in their work UFOs: What on Earth is Happening? (1975). These Christian fundamentalists argue that UFOs are just as bad as John Keel says (they draw from his work), and a lot worse. It is the Devil and his angels let loose to torment civilization, to lead us to repent and believe in Christ, before he comes to judge the Earth. Weldon is a student of the theology of Hal Lindsey (Late Great Planet Earth, 1970, and Satan Is Alive and Well on Planet Earth, 1972), and UFOs along with the atomic bomb are a sign the end is near.
The weakness of the works of Wilson and Weldon is they support a religious dualism, of God and the Devil who are almost coequals fighting for the Earth. In traditional Christian theology, the Devil or Satan is only a “tester,” working under God’s direction. He has no authority except from God. In considering the religious nature of UFOs, “point of view” must be considered. Thus, as I have argued in The Bible and Flying Saucers, angels of God in the “pillar of cloud and fire” may have caused the parting of the Red Sea to save the Jews. This same power drowned the Egyptians. From the Jewish point of view, the pillar of cloud was an angel; f
rom the Egyptian point of view, a demon.
—BARRY H. DOWNING
References
Clark, Jerry, and Loren Coleman. The Unidentified (Warner Books, 1975).
Dione, R. L. God Drives a Flying Saucer (Exposition Press, 1969; Bantam Books, 1973).
Downing, Barry. The Bible and Flying Saucers (J. B. Lippincott, 1968; Avon, 1970; Sphere Books, 1973; Marlowe, 1997).
Jung, C.G. Flying Saucers: A Modern Myth of Things Seen in the Skies (Routledge & Kegan Paul/Harcourt, Brace & Co. 1959; Signet/NAL, 1969; Princeton University Press, 1978). Original German language edition published in 1958.
Keel, John A. The Eighth Tower (Saturday Review Press, 1975; Signet/NAL, 1977).
________. Operation Trojan Horse (G. P. Putnam’s Sons, 1970).
________. The Mothman Prophecies (Signet/NAL, 1975).
Lindsey, Hal. The Late Great Planet Earth (Zondervan Books, 1970).
Norman, Eric. Gods, Demons and Space Chariots (Lancer Books, 1970).
________. Gods and Devils From Outer Space (Lancer Books, 1973).
Spielberg, Steven. Close Encounters of the Third Kind (Dell, 1977).
Vallée, Jacques. Anatomy of a Phenomenon (Henry Regnery, 1965; Ace Books, 1966).
________. Passport to Magnonia (Henry Regnery, 1969).
Weldon, John, and Zola Levitt. UFOs: What On Earth is Happening? (Harvest House, 1975).
Wilson, Clifford, and John Weldon. Close Encounters: A Better Explanation (Master Books, 1978).
Wilson, Clifford. UFOs and Their Mission Impossible (Signet/NAL, 1974).
densification A process whereby nonphysical spiritual energies, ideas, and tendencies become anchored in the physical body and personality over time. This process is common for ET Walkins as they learn to integrate new spiritual and psychological qualities, associated with the new entering soul.
—SCOTT MANDELKER
Dick, Steven J. (b. 1949). An astronomer and historian of science at the U. S. Naval Observatory since 1979, Steven Dick is best known as an historian of the extraterrestrial life debate. He obtained his B.S. in astrophysics (1971), and M.A. and Ph.D. (1977) in history and philosophy of science from Indiana University. His doctoral dissertation was subsequently published as Plurality of Worlds: The Origins of the Extraterrestrial Life Debate from Democritus to Kant (1982).
Steven Dick
Dr. Dick tackled the entire scope of the twentieth century debate in The Biological Universe: The Twentieth Century Extraterrestrial Life Debate and the Limits of Science (1996), and its abridgement and update Life on Other Worlds (1998). The latter works argue that the idea of extraterrestrial life is a world view analogous to the Copernican theory, with widespread implications. Dick has written on these implications, notably in a volume he edited entitled Many Worlds: The New Universe, Extraterrestrial Life and the Theological Implications (2000).
Dr. Dick has served as Chairman of the Historical Astronomy Division of the American Astronomical Society (1993-1994), and as President of the History of Astronomy Commission of the International Astronomical Union (1997-2000).
Address:
United States
Naval Observatory
Code PAS
3450 Massachusetts Ave. N.W. Washington, DC 20392
U.S.A.
POSITION STATEMENT: The vast majority of UFO cases have prosaic explanations, including the planet Venus, balloons, hoaxes, and so on.
The question is what is the nature of the remaining few percent? In my view these few percent deserve further study, although it is unlikely they are extraterrestrial spacecraft for many reasons. They may be primarily a psychological or sociological phenomenon, but there is a chance they may be a physical phenomenon we do not yet understand.
Nevertheless, seen in the broad context of the history of the extraterrestrial life debate, UFOs are one way (science fiction is another) that popular culture deals with the world view that extraterrestrial intelligence represents. Like so many other elements in the debate over life on other worlds, the resolution of the UFO question is deeply embedded in the problem of the nature of evidence and inference.
These problems, as well as the fascinating history of the UFO debate, are discussed in my book The Biological Universe: The Twentieth Century Extraterrestrial Life Debate and the Limits of Science (1996) and its abridgement and update Life on Other Worlds (1998).
The effect on humanity of contact with extraterrestrial intelligence depends very much on the contact scenario, especially whether it is remote contact by radio, or direct contact.
If one accepts the premise that a universe filled with life is a world view, the best way to study the implications is by using historical analogues. One may study the trajectory of major world views such as the Copernican theory. Alternately, an appropriate analogue for remote contact would be the transmission of knowledge from ancient Greece to the Latin West via the Arabs in the 12th century; this input of knowledge resulted in the Renaissance of Western civilization.
—STEVEN J. DICK
Did Spacemen Colonise the Earth? (Pelham Books, 1974). Robin Collyns of New Zealand who claims his ideas were shaped by Buddhist philosophy, believes Earth was established as a waystation for reincarnated souls from other parts of the universe, which explains our planet’s racial and linguistic diversity. Our own solar system is inhabited by extraterrestrials who have captured and even repaired satellites launched by humans. These beneficient aliens live on Venus, Mars, Jupiter, and Neptune, but have remained invisible to us because they scramble or censor our satellite photos.
—RANDALL FITZGERALD
Downing, Barry H. (b. 1938). Barry Downing is an important proponent of the ancient astronaut theory as it applies to biblical interpretation. His book The Bible and Flying Saucers (1968), which deals primarily with the material in the Book of Exodus as it relates to possible descriptions of UFO intervention, is considered a classic.
Dr. Downing is presently the pastor of Northminster Presbyterian Church in Endwell, New York. He has been an advisor in theology to the Mutual UFO Network (MUFON) for more than twenty years, and is on the national board of directors of the Fund for UFO Research (FUFOR). He has published more than thirty articles and papers in the field of UFOs and religion. He is listed in Who’s Who in Theology and Science.
Barry Downing
Born in Syracuse, New York, Downing received his elementary education in that state, and his B.A. degree in physics, from Hartwick College, Oneonta, New York. His other degrees are as follows: B.D. in theology, Princeton Theological Seminary, Princeton, New Jersey; and Ph.D. in philosophy of science and religion, University of Edinburgh, New College, Edinburgh, Scotland. Downing was ordained as a United Presbyterian clergyman on March 5, 1967.
Address:
P. O. Box 8655
Endwell, NY 13762
U.S.A.
POSITION STATEMENT: My main area of study has concerned the possible relation between UFOs and the biblical religion. My theory is that some, if not all modern UFOs are related to what has been called the “angelic reality” reported in the Bible.
My theory, worked out in my book The Bible and Flying Saucers is that UFOs come from another dimension, a parallel universe “in the midst of us” as Jesus said (Luke 17:21). According to the Bible, God is invisible, but his angels can become visible if they need to, and so the reports of visible angels in the Bible. Furthermore, these angels often have forms of space transportation, reported as the “pillar of cloud and of fire” of the Exodus, the “chariot of fire” of Elijah, the “wheels” of Ezekiel, the bright “glory” hovering over the shepherds at the birth of Jesus, the “bright cloud” over Jesus at his transfiguration and ascension, and the “bright light” over the Apostle Paul on the Damascus Road. The angels were understood to travel on the “clouds of heaven,” a description parallel with many modern UFOs which often have a cloudlike appearance.
I believe the Exodus UFO, the “pillar of cloud and of fire,” used its powers to
split the waters of the Red Sea, and that this same UFO on the ground in a thicket caused the famous “burning bush” of Moses.
Psalm 23 says “Me Lord is my shepherd,” and I believe the modern UFO reports indicate that the “angels of God” are still with us, doing their shepherd work—by night and day.
—BARRY H. DOWNING
Drake Equation How can we estimate the number of technological civilizations that might exist among the stars? While working as a radio astronomer at the National Radio Astronomy Observatory in Green Bank, West Virginia, Dr. Frank Drake (now President of the SETI Institute) conceived an approach to quantify the factors involved in estimating the number of technological civilizations that may exist in our galaxy.
The Drake Equation, as it has come to be known, was first presented by Drake in 1961 and identifies specific factors thought to play a role in the development of such civilizations. Although there is no unique solution to this equation, it is a generally accepted tool used by the scientific community to examine these factors. The equation is expressed as follows:
N=R*·fp·ne·fl fi·fc·L
N
The number of civilizations in the Milky Way Galaxy whose radio emissions are detectable.
R*
The rate of formation of suitable stars: The rate of formation of stars with a large enough “habitable zone”
fp
The fraction of those stars with planets: The fraction of Sunlike stars with planets is currently unknown, but evidence indicates that planetary systems may be common for stars like the Sun.
ne
The number of “Earths” per planetary system: How many planets occupy a habitable zone where it would be able to maintain a temperature that would allow liquid water? A planet in the habitable zone could have the basic conditions for life as we know it.
fl
The Mammoth Encyclopedia of Extraterrestrial Encounters Page 30
