Much like the first post that initiated this “Nightmares of the Future” series, Deconstructing TRANSCENDENCE, this third movie in the Divergent series isn't a great film – which is disappointing, because I actually quite enjoyed the first two much more than other instances of the now well-established post-apocalyptic young adult film genre. We're talking about The Hunger Games of course, and stuff like The 5th Wave and Maze Runner too. The key point the film really serves to make is how played out that genre actually is now, at least its current form. Anyone looking to quickly cash in on it has probably missed the boat by now.
Yet what Allegiant is absolutely perfect for is to serve as an elaboration of the concepts core to the idea of the Plutocratic Exit Strategy that I've been developing - that the Elite are in the process of leaving behind a ruined planet and building their long dreamed of technocratic paradise on the Red Planet (or elsewhere). The film brings that all home; to Earth. It's a rather banal realisation of what actually lies ahead for this planet and its denizens in a century or two, if nothing changes course. For that reason, I have zero hesitation in spoilering the absolute shit out of this film to demonstrate just how this is the case.
Just watch the trailer: it's Fury Road meets Tomorrowland.
Perhaps you remember when I wrote about Fury Road's trailer here, asking of its world:
Is there another instance of humanity across the ocean, that has kept the high tech life of those that came before intact, but are dealing with their own set of uniquely horrifying problems? What is the geography of the end of the world?”
Mad Max : Fury Road slots disturbingly well into this filmic universe.
Immortan Joe could easily be made to work as a cult leader field-testing mind control techniques for the secret technocratic rulers of Earth, hidden away in their shielded, camouflaged cities, invisible tentacles of control reaching into every crevasse.
In the Plutocratic Exit Strategy series I have been sketching the idea a Technocratic Elite in the process of fleeing to Mars from an Earth whose ruined they've benefited from, establishing utopic technocratic colonies there. In the film Tomorrowland they've long been retreating to a parallel dimension to build their perfect world [Spoiler: it didn't go too well]. In Allegiant, it's shown they never left. They just holed up, and let the world burn. That's vastly simplifying it, so allow me to unpack it all now, point by point.
It's New Atlantis at the end of the World
In the 17th Century, Francis Bacon wrote a novel called New Atlantis that depicted his ideal vision of a technocratic community, hidden away on a remote island. He didn't actually finish writing it before he died; it was published posthumously in its incomplete form and has arguably served as inspiration for much of the Technocratic Elite since. The community of New Atlantis were free to pursue their scientific pursuits absent from interference from the masses, and its members would periodically walk amongst the Earth in disguise, gathering new knowledge to bring back. It's literally the prototype for a Breakaway Civilisation, as others have noted recently, and Allegiant might be its most perfect realisation yet.
As the above trailer shows, what the Divergent series' heroine, Beatrice 'Tris' Prior and her companions, discover upon escaping from the post-apocalyptic nightmare of a ruined Chicago is a shielded, highly technology advanced outpost for a technocratic civilisation. The brutal world she's known has just been an experiment overseen from without by these New Atlanteans. Worse, her nightmarish reality has been serving as an entertainment program for its citizens, who've been able to watch the entire drama of her life unfold like they're all ants in some glass colony. The post-apocalyptic Chicagoans are greeted as reality TV show stars by its inhabitants. That perspective on the life and death struggles of the bulk of humanity is a perfect rendering of how the Elite views the rest of the world. Like ants.
Or cattle. And as Tris quickly learns, she's been exactly that: the product of a breeding program.
The Technocrats are Eugenicists
On arrival at the technocratic output established in the old O'Hare Airport, Pris is informed she is the first 'Pure' to be back-bred from the 'Damaged' that are the bulk of humanity now.
For undivulged reasons in the film – maybe they're elaborated on in the books? - the blame for the breaking of the world is put on a period of time where the emergence of a genetically-engineered humanity went disastrously wrong. Some kind of transhuman civil war took place as people started modifying their children, resulting in not just the world being broken, but the bulk of humanity too. They're all termed 'Damaged', and are treated as sub-human; fit only to be experimented on; or, as we'll see later, otherwise interfered with.
The technocratic solution is to back-breed humanity to its original state, using experimental setups like the walled city of Chicago.
Now, anyone paying attention to the current science on the subject knows is total rubbish. Humanity has been in a constant state of evolution, and if anything is a mutant species; the result of cross breading between multiple hominid lineages. We're finding traces of ... Read More »
The ride through the desert countryside is smooth and pleasant, and I try once again to take a shot of the arid landscape with my phone. It's my first visit the Southwest of the United States, and the novelty of the scenery feels almost dreamlike. Add to that the fact I'm riding shotgun with Greg Bishop, host of Radio Misterioso and author of Project Beta --who up until now I'd never met face to face, despite the fact we've known each other and interacted online for almost 10 years-- and that the two of us are driving to the 25th International UFO Congress, at the We-Ko-Pa Resort and Conference Center in Scottsdale, Arizona, to watch the Jacques Vallee --arguably the most notable figure in the UFO field living today-- make his first re-appearance at a public UFO event since who-knows-how-many years (last time he spoke at a public UFO event, he was literally booed out of the stage!) all while listening to Greg's curated collection of weird-ass music, and the surreality of it all reaches 'Fear and Loathing' levels; to the point I almost feel the pressing need to yell "we can't stop here! This is saguaro country!"
Well, the name of the game on this road trip is not Gonzo Journalism, but Guerrilla Advertising: One of the reasons Greg and I decided to travel to Arizona and attend the congress, was because we wanted to promote an anthology of UFO essays Greg had previously posted online on the now-defunct blog UFOMystic, which he's now self-published under the title It Defies Language! --Greg came up with the oxymoronic name, BTW, through the use of the cut-up technique created by William S. Burroughs, one of his personal heroes.
I became involved with It Defies Language! back in October of 2015, when Greg and I were chatting on Skype and I decided to show him some of the caricatures I'd doodled through the years of some of our mutual friends (Micah Hanks, Nick Redfern and others); it was then that Greg asked me if I'd be interested in doing some illustrations for his book, the same way Mike Clelland did for the late Mac Tonnies' The Cryptoterrestrials. Imagine you were the biggest Star Wars fan in the whole world, and then you received a call from J.J. Abrams inviting you to participate in the new trilogy. Of course he had me at 'Hello'!
Consider also how I was unemployed at the time and with nothing to do but worrying about my murky future, and you can see why Greg's invitation was a lifeline which helped me focus on other things besides my dwindling bank account and my self pity. He gave me absolute freedom and only made minor objections to my ideas a couple of times; in return I drew illustrations for every chapter, and even ended up designing the covers for the book. By then I was heavily invested in It Defies Language! and wanted to help Greg in any way I could to ensure its success. So when we learned Vallee was going to the IUFOC we saw it as the perfect opportunity for killing two birds with one stone: Meeting Vallee --whom he had been in brief contact previously, in a failed attempt to invite him to Radio Misterioso-- and attempting to have a private conversation, where we would give him a copy of the book as a token of appreciation; while at the same time preparing flyers, bookmarks and even a few posters I printed in Mexico, which we would use to promote the book among the other speakers and attendees.
* * * * *
Saying the International UFO Conference is the Comic Con of UFO-related symposia is a double-edged compliment. While it is true the IUFOC is the largest event of its kind in the world, its current number of attendees don't even come closer to what Sci-Fi/Fantasy events were gathering in the mid-nineties. And while those gigs keep getting bigger and bigger, it's not preposterous to presume UFO-related conferences are going the way of the dodo. On an article for New York Magazine in 2014, Marc Jacobson pointed out to the dwindling attendance and aging demographic found at the annual MUFON conference in New Jersey, "a far cry from the thousands who attended the MUFON conference in the late 1970s, after Close Encounters of the Third Kind introduced extraterrestrials to the mainstream moviegoer."
Where Jacobson was dead wrong in his piece, however, was in equating the disappearance of UFO conferences to an overall decrease of public interest in the topic, which couldn't be farther from the truth. As I pointed out on The Daily Grail's comment section, Jacobson failed to take into account the Internet's impact in the way people interested in UFOs go about finding new information. In the 70's or 80's, live conferences and the journals published by the civilian UFO organizations were indeed the only game in town when it came to getting the freshest news and updates from researchers; but in 2016, when you can find almost anything about the topic freely online, and researchers are regularly invited to podcast shows, many in the younger generations don't see the point in spending up to a thousand bucks and almost a whole week of their vacation time, so they can sit on an auditorium to listen to a speaker for 45-60 minutes --and without even the chance to press PAUSE in order to play a round of Candy Crush.
That's why online conferences and pay-per-view video streaming are more than likely the way these events will survive in the digital age; if at all. But here's the thing: When you come down to it, the reason why spending all that money and free time is worth your while, is because of what happens AFTER the presentations are over. Getting to see people in the field you always wanted to meet in person is something you will definitely NOT get from your laptop --or even your Oculus Rift.
On the list of people I'd never met before, there was for example ... Read More »
by Mike Jay
The first well-documented hallucinogenic mushroom experience in Britain took place in London’s Green Park on 3 October 1799. Like many such experiences before and since, it was accidental. A man subsequently identified only as ‘J.S.’ was in the habit of gathering small field mushrooms from the park on autumn mornings, and cooking them up into a breakfast broth for his wife and young family. But this particular morning, an hour after they had finished eating, the world began to turn very strange. J.S. found black spots and odd flashes of colour bursting across his vision; he became disorientated, and had difficulty in standing and moving around. His family were complaining of stomach cramps and cold, numb extremities. The notion of poisonous toadstools leapt to his mind, and he staggered out into the streets to seek help. but within a hundred yards he had forgotten where he was going, or why, and was found wandering about in a confused state.
By chance, a doctor named Everard Brande happened to be passing through this insalubrious part of town, and he was summoned to treat J.S. and his family. The scene that he discovered was so bizarre and unfamiliar that he would write it up at length and publish it in The Medical and Physical Journal later that year. The family’s symptoms were rising and falling in giddy waves, their pupils dilated, their pulses and breathing becoming fluttering and laboured, then returning to normal before accelerating into another crisis. They were all fixated on the fear that they were dying, except for the youngest, the eight-year-old Edward S., whose symptoms were the strangest of all. He had eaten a large portion of the mushrooms and was ‘attacked with fits of immoderate laughter’ which his parents’ threats could not subdue. He seemed to have been transported into another world, from which he would only return under duress to speak nonsense: ‘when roused and interrogated as to it, he answered indifferently, yes or no, as he did to every other question, evidently without any relation to what was asked’.
Dr.Everard Brande would diagnose the family’s condition as the ‘deleterious effects of a very common species of agaric [mushroom], not hitherto suspected to be poisonous’. Today, we can be more specific: this was clearly intoxication by Liberty Caps (Psilocybe semilanceata), the ‘magic mushrooms’ which grow plentifully across the hills, moors, commons, golf courses and playing fields of Britain every autumn. But though Dr.Brande’s account of the J.S. family’s trip would not be forgotten, and would continue to be cited in Victorian drug literature for decades, the nineteenth century would come and go without any conclusive identification of the Liberty Cap as the species in question. In fact, it would not be until Albert Hoffman, the discoverer of LSD, turned his attention to hallucinogenic mushrooms in the 1950s that the botanical identity of these and other mushrooms containing psilocybin, LSD’s chemical cousin, would be confirmed.
But if they were obscure to Victorian science, there was another tradition which would appear to explore the ability of certain mushrooms to whisk humans off to another world: Victorian fairy lore. Over the nineteenth century, a vast body of art and literature would connect mushrooms and toadstools with elves, pixies, hollow hills and the unwitting transport of subjects to fairyland, a world of shifting perspectives and dimensions seething with elemental spirits. Is it possible that the Victorian fairy tradition, underneath its twee and bourgeois exterior, operated as a conduit for a hidden world of homegrown psychedelia, parallel perhaps to the ancient shamanic and ritual uses of similar mushrooms in the New World? Were the authors of such otherworld narratives - Alice in Wonderland, for example - aware of the powers of certain mushrooms to lead unsuspecting visitors to enchanted lands? Were they, perhaps, even writing from personal experience?
The J.S. family’s trip in 1799 is a useful jumping-off point for such enquiries, because it establishes several basic facts. First - and contrary to the opinion of some recent American scholars - British (and European) magic mushrooms are not a recent arrival from the New World, but were part of our indigenous flora at least two hundred years ago. Second, the species in question was unknown at the time, at least to science. Third, its hallucinogenic effects were unfamiliar, perhaps even unheard of - certainly unprecedented enough for a London doctor to feel the need to draw them to the attention of his medical colleagues.
In other scholarly contexts, though, the mind-altering effects of certain plants were already familiar. Through classical sources like The Golden Ass, the idea of witches’ potions which transformed their subjects was an inheritance from antiquity. The pharmacopeia and materia medica of doctors and herbalists had long included the drug effects of common plants like belladonna and opium poppies, though mushrooms had featured in them rarely. The eighteenth century had turned up several more exotic examples from distant cultures: Russian explorers describing the use of fly agaric mushrooms in Siberia, Captain Cook observing the kava-kava ritual in Polynesia. In 1762 Carl Linnaeus, the great taxonomist and father of modern botany, had compiled the first ever list of intoxicating plants: his monograph, entitled Inebriantia, had included opium, cannabis, datura, henbane and tobacco. Slowly, the study of such plants was emerging from the margins and tall tales of classical studies, ethnography, folklore and medicine and becoming a subject in its own right.
It was as part of this same interest that European fairy lore was also being assembled by a new generation of amateur folklore collectors such as the Brothers Grimm, who realised that the inexorable drift of peasant populations from country to city was beginning to dismantle centuries of folk stories, songs and oral histories. The Victorian fairy tradition, as it emerged, would be imbued with this new sensibility which rendered rustic traditions no longer coarse, backward and primitive but picturesque and semi-sacred, an escape from the austerity of industrial living into an ancient, often pagan otherworld. Under the guise of ‘innocence’, sensual and erotic themes could be explored with a boldness not permitted in more realistic genres, and the muddy and impoverished countryside could be re-enchanted with imagery drawn from the classical and arabesque. Within this process, the lore of plants and flowers was carefully curated and woven into supernatural tapestries of flower-fairies and enchanted woods; and within this imaginal world of plants, mushrooms and toadstools began popping up all over. Fairy rings and toadstool-dwelling elves were recycled through a pictorial culture of motif and decoration until they became emblematic of fairyland itself.
This was a quiet but substantial image makeover for Britain’s fungi. Previously, in herbals and medical texts, they had been largely shunned, associated with dung-heaps and poison; in Romantic poetry the smell of death had still clung to them (‘fungous brood/coloured like a corpse’s cheek’, as Keats put it). Now, a new generation of folklorists began to ... Read More »
On Saturday the 2nd of April 2016 Calderstones Mansion in Calderstones Park, Liverpool was home to #SpiritsOfPlace. This was a multidisciplinary symposium with nine guest speakers, all of whom took their cue in one way or another from the Neolithic stones which give the park their name.
I was the organiser of the event and my talk "Invoking the Spirits of Place" served as a kind of introduction and mission statement for the day. Based in part on my earlier Calderstones article, a piece I wrote about the genesis of the event for #FolkloreThursday, and even in some small way something I wrote for WarrenEllis.com, I present here the full text of my talk.
Welcome to South Liverpool, to Calderstones Park, and to Spirits of Place.
South Liverpool is where I was born, where I grew up, and where I live still. It is a place full of green-spaces. Its abundance of woodlands, parks, cemeteries, playing fields and golf courses are linked by an intricate network of narrow, bramble-lined public footpaths and overgrown roadside verges. The more romantically inclined might be tempted to call them faerie paths, or corpse roads, and perhaps some once were; back when an Iron Age fort stood on top of Woolton's Camp Hill, or perhaps longer ago still.
The area is bursting with history to the point where many of its residents seem to have become immune to the strange sites and artefacts they pass every day. Many people are dimly aware that the ornamental lake in Princes Park is filled by one of the city's many “lost” subterranean rivers, the River Jordan. There is an extant 17th century chapel just round the corner from the same park where astronomer Jeremiah Horrocks was once schooled by a member of the Mather family who later emigrated to America and played a large part in the infamous Salem Witch Trials. Williamson's Tunnels - an uncharted labyrinth of vaulted, brick-lined tunnels constructed under the orders of an eccentric 19th century tobacco magnate - lay buried and largely unexplored beneath Edge Hill. There's a 15th century Holy Well in Wavertree, right next to a swing-park, which bears a Latin inscription translating to “He who here does nought bestow, The Devil laughs at him below”. Allthis is normal, commonplace stuff in South Liverpool, it seems. So much so that even more ancient monuments are sometimes taken for granted.
Robin Hood's Stone stands on the pavement at the junction of Booker Avenue and Archerfield Road surrounded by green painted metal railings. During term time in the summer months an ice-cream van is often parked next to it, ready to supply the kids from Booker Avenue school with frozen treats on their way home. Robin Hood's stone was given its name on account of a series of deep grooves in its surface once believed to have been used for sharpening arrowheads. The grooves are now considered to have ... Read More »
First things first: I’m not a huge fan of superhero films, though I’m not a hater either – my interaction with them is largely for the ‘popcorn’ reason of sometimes enjoying turning off my brain, taking a seat and watching kick-ass special effects and listening to big sounds. Perhaps my favourite recent film in the genre is Deadpool, which is basically less a superhero film than a piss-take on the entire genre.
Second, I don’t claim to be any sort of film critic. I do think I have a decent idea of what makes a film ‘okay’, vs what makes one pants - but what follows is less a proclamation of judgement upon Batman vs Superman, than it is a discussion borne out of an inexplicable fact that has me intrigued: that while the rest of the world seems to think this film is horrible, I actually quite enjoyed it.
Let me explain. Though never a true comics ‘fan-boy’, I’m a Marvel kid: I began reading comics with a number of Jack Kirby’s works, which inexplicably somehow made it to my aunt’s house in a rural area in the deep north of Australia in the late 1970s (his 2001 adaptation in particular is burned into my memory). I later got into the X-Men, and perhaps my favourite teenage comic book memory is the (1984) Secret Wars series.
While there was no shortage of DC comics available also, Batman and Superman never really resonated with me. Batman was too mundane, Superman was too godly. In both cases, I pitied the story writers who had to work with each.
What this should tell you is: I enjoy comics, but I have little knowledge of the D.C. 'canon', alternative histories or many other elements of this film that might particularly enrage a true fan who thought the film-makers diverged from core elements of the Batman and Superman mythos. And when it comes to voicing any positive opinions on this film, it's not exactly one that I've had high on my list of 'must-views'.
But it’s currently school holidays here, and a new cinema has opened nearby that finally makes movie-going an attractive option for my wife and I, so I booked tickets in advance for the whole family to go see the opening marquee film: Batman vs Superman.
And then the reviews started rolling in. Review after review, calling it: one of the worst, if not the worst, superhero film ever made.
We’re a busy family, so I seriously considered just not going and chalking the lost money down to a bad call. But then, the reviews for Christopher Nolan’s Batman trilogy were glowing, and I really didn’t like those films at all. So why trust other people’s reviews?
And as it turned out, as the credits rolled (and after a quick check there were no post-credit scenes), I sat there thinking: “umm, I kind of enjoyed that…is there something wrong with me?” With some trepidation, I asked the rest of the family their thoughts. My wife, not usually one for big budget smash-em-ups, voiced her approval. All three children (10, 12, 14) gave it a thumbs-up, with perhaps the biggest movie cynic of the three remarking “that was a great film”.
I wouldn’t go so far as to say that. It’s got its share of plot flaws. Some of the casting was off for me, including the villain of the piece in Jesse Eisenberg’s Lex Luthor (though not the much-maligned Ben Affleck...in fact, in my book he probably goes the closest to nailing the Bruce Wayne/Batman combo of all that I’ve seen). The end boss-fight is an overblown mess.
But let’s also get this straight. It’s a comic-book movie, and I walked in with that knowledge in hand, ready for my popcorn enjoyment and little more. And I got the former, and plus more than a little extra on top.
So why are my thoughts completely out of sync with most other reviewers? This is ... Read More »
As the Easter weekend draws close, children and adults alike anticipating a chocolate egg binge, the internet is alive with articles on the "true" origins of Easter.
Over the last seven or so years the author, journalist and self described "pagan sceptic" Adrian Bott has written a series of detailed pieces discussing the myths and misconceptions surrounding the links between the pagan Eostre/Eostur and Christian Easter (this year's is actually entitled The case for Eostre, part 1: The Eostur Sacrifice). There's an interview with Adrian on the subject recently posted on patheos.com that's well worth a read and includes links to many of his previous Easter/Eostre pieces.
While I am by no means any kind of an expert in the writings of Bede or the religious festivals and beliefs of pre-Christian Britain, I feel there may be some tiny thing I can contribute here. There is one aspect of this whole debate that, so far as I can see, seems to have been largely overlooked (perhaps wilfully so on account of there being a fair bit of conjecture involved). That is that rabbits, or rather hares (which probably don't have any provable connection to Eostre) do lay eggs. Or at least, according to some, they were once believed to do so.
Hares do not raise their leverets below ground as rabbits do their kittens, rather they build little shallow nests for them among the grass. These nests are called forms and look remarkably like the nest of lapwings and other ground level nesting birds. In the spring (around the time of Easter) in certain parts of Britain, it is possible to find forms filled with tiny baby hares pretty much directly alongside nests containing beautifully speckled and patterned bird's eggs.
So, there's a theory that someone long ago - some say it was European invaders who had never seen hares before - saw a hare tending its young in a form having previously seen eggs in a very similar looking nest in more or less the same location and came to the conclusion that hares (or rabbits as they might have thought them to be) do, in fact, lay eggs.
That kind of makes sense. Where's the proof though? Well, beyond the fact that it does sort of make sense, there doesn't seem to be very much. There are a couple of blogs on BBC Wales from seven years or so ago that mention the idea, there's a post on docudharma.com from around the same time talking about Eostre/Easter and dropping in the hare's egg idea. And that, so far as my somewhat hasty searching has found, seems to be about it.
So, am I merely muddying the waters of the already seemingly overly complex issue of the "true" origins of Easter and its associated myths? Quite possibly, yeah. It's all good fun though, eh? Pass the Cadbury's Mini Eggs, please.
The first thing you need to know about Gordon White's Star.Ships: A PreHistory of the Spirits is that you don't have to identify as a Practitioner to find this an extremely valuable resource for understanding not just the world around us, in all its vast strangeness just waiting to be appreciated, but have a sense of humanity's epic journey across time and the stories its told itself along the way.
The second thing you need to know is that if you're looking for just an in-depth discussion of the book, go directly to the end of this post, where you'll find my 90+min talk with its author.
What I'll be attempting in this piece is more than just a synopsis of the book - I'll also situate it amongst both other recent texts and against the current mainstream worldview, to tell you just why you should be reading it.
A defining text of the new magical renaissance, Star.Ships addresses the question of who we are now by tracing where we come from, and by drawing out the stories and the spirits that have journeyed and evolved with us. The goal is, as Gordon writes, the restoration of context.
To this end, White applies his globally-recognised data and demographics skills to realise a groundbreaking work of truly interdisciplinary research. Utilising mythological, linguistic and astronomical data to reconstruct palaeolithic magical beliefs, he maps them to the human journey out of Africa; explores which aspects of these beliefs and practices have survived into the Western tradition; and what the implications (and applications) of those survivals may be for us.
Written for a magically literate and operative audience, Star.Ships displays the flair, wit and engagement with evidence that adherents of his runesoup blog have come to expect from Gordon. He deftly handles vast time scales and cosmologies to build his case; avoids the pitfalls of alternative historians with a refreshing absence of dogma or wishful thinking; and, in a masterful deployment of the latest research, simultaneously questions outworn dominant narratives and is not afraid to champion the work of independent researchers and entertain forbidden discourses. It is exactly what chaos magic should be.
Göbekli Tepe, the Pyramids and Sphinx, Nabta Playa, Gunung Padang, Easter Island and Sundaland are some of the points spangled across a work of truly cosmic scope. Star.Ships beckons those who are willing to engage in the adventure to follow the great river of history that flows into and out of an ocean of stars. Minds will be blown.
Nothing in that description is incorrect, and I don't mean to come off here as critical of it; except in the more traditional (vs common) usage of the word. Because, to me, this is an important book deserving of a much wider audience that extends beyond occult circles. Star.Ships to my mind is an ambitious work that succeeds in helping to build something extremely important to - and largely missing from - our contemporary condition: a global narrative of humanity that stretches back thousands upon thousands of years, that breaks down the individual civilisational mythologies of Earth's nation states and helps see us all as one people that splintered and regrouped, repeatedly cross-bred and adapted, and told each other stories under the Moon and the Stars for a hundred thousand years ... Read More »
A special ufologically-flavoured edition of the Plutocratic Exit Strategy.
How the Plutocrats could realistically fake an alien invasion invasion to enable a takeover of select cities, and cover their Exit to Mars, or elsewhere, using classified prototype vehicles kitted out with an alien aesthetic. How they could have been working on this since at least the early 20th Century, as just one part of the "enlightened elite's" Technocratic Project.
How could the Plutocracy utilise the public understanding of the UFO Phenomenon and expectation of the likely unfolding of an alien invasion? This was the subject of my article for the recent special issue of New Dawn magazine focusing on UFOs, and something I'm continuing to unpack in this series. In Part 1 I began this examination by looking at how the narrative has been constructed over time, starting from the early 1960s. Specifically, looking at an episode of the spy-fi TV show The Man From U.N.C.L.E, who's plot was an early iteration of this idea.
In this second part of the second instalment of a planned three part series, we continue this exploration of how a Plutocratic Exit Strategy could be executed through utilisation of the common conception of an alien invasion. We start by noting how similarly the rockets of the private (plutocratic) space program map onto the well established, through science fiction, landing behaviour of an alien mothership. We then look at how - from the 1940s through to the present time - world leaders have continued to pitch the same notion that things would be "so much better" if the world had the threat of alien invasion to unite against; continuing to cement the concept in the minds of generation after generation, through constant repetition - adjusted only in tone for the audience it's being delivered to.
Please note that I'm in no way saying an alien invasion - faked or otherwise - is any likelier now than at other moment in time. Or trying in any way to reduce the true mystery of the UFO Phenomenon to a simple (albeit super high tech, fully Clarkean) magician's trick, or explain it away as mass hallucination. The point here is to armour ourselves with a wider grasp of what might be possible, and how we might be lead astray, to get even a small step closer to comprehending things both as they truly are, for better or worse - especially in a media landscape of ever escalating ontological warfare - and have the mental toolkit to imagine how things might otherwise be, for the benefit of us all.
If an alien invasion suddenly hits the world exactly like you've seen in the movies etc, it's almost certainly a trap. RUN. You don't have to be faster than the harvester drones, just quick-witted enough to get away from the entranced masses.
There's a reason I have to bust out neologisms like "conspiratorial design faction" in my twitter bio to describe my work. I hope you find some benefit from spending some time with the in-depth exploration of these concepts in this series.
Let's dive back in.
THE PROBLEMATIC INHERITANCE OF THE PLUTOCRAT THAT SAYS HE WANTS TO DIE ON MARS
There's a much longer story to be told - but not one that will be told today - about how Elon Musk is actively fulfilling the dreams, and realising the plans, of the man who was both an SS Officer and NASA employee. The man who invented the V2 rocket for Nazi Germany that attacked Allied cities across Europe during World War II and the Saturn V rocket that took humans to the Moon and launched the Skylab space station; Wernher von Braun.
There's an even longer story to be told about the Russian Cosmists, and how those crazy, quirky Christians laid so much of the theoretical groundwork the more well known rocket scientists would build on.
John Glenn [left] & Wernher von Braun [right]
Thanks to Disney though - and the Space Military Industrial Entrainment Complex it's a part of - von Braun is for many the face of the Space Age. So it's no surprise to find the plutocrats actively ... Read More »
A special ufologically-flavoured edition of the Plutocratic Exit Strategy.
How the Plutocrats could realistically fake an alien invasion invasion to enable a takeover of select cities, and cover their Exit to Mars, or elsewhere, using classified prototype vehicles kitted out with an alien aesthetic. How they could have been working on this since at least the early 20th Century, as just one part of the "enlightened elite's" Technocratic Project.
As regular readers of this site are by now well familiar, the Plutocratic Exit Strategy is an alternative narrative I've been constructing to help explain the otherwise incomprehensible events and activities by world leaders and corporations since at least the 1970s. That they knowingly and willfully ruined the Earth and are laying down a ratline to Mars before our very eyes, and covering their tracks with Noble Lies.
In my article for the recent Special Issue of New Dawn magazine, entitled The Plutocratic Exit Strategy & Their False Flag Alien Invasion Getaway Plan , I laid out how and why the Elite might fake an alien invasion to not just take effective control of the world and its resources, but also perfectly mask this escape to Mars, or elsewhere. Such a plan takes careful preparation and testing before its almost instantaneous Shock & Awe implementation can be affected. I illustrated this by leaning heavily on such works as Arthur C. Clarke's first novel, Childhood's End and linking it to the pilot of the TV show Colony, using recent technological developments and public plutocratic plans to form the connective tissue.
In this series of posts, which forms the second part of a planned three part series (starting with the New Dawn article mentioned above), I look at how such a plan could've been developed over the decades by folding together elements of several fictional universe and gluing them into one meta-narrative with commentary. I also note, in doing so, some parallels to the formulation of the Plutocratic Exit Strategy itself.
The picture that's forming in my mind, that I seek to convey here - something that's less pure paranoia than Chaos Magick-style mask, or fiction suit (a temporary lens with which to see reality with, then discard) - is of a Technocratic Project engineered by an "enlightened elite" that stretches back perhaps a century or more - to at least the end of the Great War, and perhaps half a century earlier again. This will be the subject of the much longer third part of this three part series. Because an even more startling and ambitious narrative is forming that links an Exit to Mars (or elsewhere) as the end game in a project that's directly responsible for not just the polluting and looting of the Earth, but the Sixth Mass Extinction itself. And it's all been made possible thanks to the careful observation and attempted replication of the deeply strange mystery that is the real UFO Phenomenon.
Before we can go travel all the way back to examine the end of Empire and the rise of Technocracy we need to stop first and step through how the Plutocrats might have accidentally documented - or deliberately leaked - the progress of their plan in plain sight. How, in fact, this perhaps forms a key part of the plan.
We're peeling back the layers in this series. Throughout this second instalment we highlight the construction of an alien aesthetic in the popular consciousness through key elements and moments in ufology and ufological themed TV shows and movies. Something that's then been reinforced by the statements or evasions made by politicians and plutocrats alike. That's been further seeded by some public demonstrations made by the Military Industrial Complex. That in fact, parts of ufological lore might be as a carefully constructed and meticulously maintained as, say, the elements of a Steven Spielberg movie.
After all, what's the use of spending decades influencing people to know what to fear and what to worship, only to have them react the wrong way when its time to execute the final act in this long game. Aliens (and Asteroids) are an External Other to be ever watchful for.
Before we begin, it's especially useful to return to the alleged deathbed confessions of ... Read More »
Last Saturday - the 6th of February, 2016 - Professor Richard Dawkins, world renowned ethologist, evolutionary biologist, creator of the concept of the meme, and champion of Capital A Atheism (or New Atheism), suffered a minor stroke. He is, I am pleased to report, currently recuperating in his home and is expected to make a full, or near full, recovery. 
Yesterday, when news of Professor Dawkins illness broke, the Church of England Twitter account posted:
Prayers for Prof Dawkins and his family
[followed by a link to a report on his stroke in The Independent newspaper] 
At the time of writing, the CofE's Tweet has received 1.3K retweets and 925 likes.
The tweet has caused some controversy, so much so that a statement entitled #PrayForDawkins has been posted on the Church of England Communications tumblr.  Many people, it seems, felt that the CofE was not merely wishing Dawkins a speedy recovery, rather having some kind of dig at him. In the statement Reverend Arun Arora, Director of Communications for the Archbishops’ Council, wrote the following:
The prayer tweeted on Friday evening was for Richard Dawkins. It’s hardly surprising that I don’t agree with all of his views (viz his most recent tweet on Dan Walker). But there is a danger of reducing him to a one trick pony. His views are more nuanced that both supporters and detractors would usually acknowledge. At the end of last year Prof Dawkins publicly voiced his support for the Church of England when our “Lord’s Prayer” advert was banned by cinemas in the UK.
Any suggestion that Christians do anything other than hate Professor Dawkins utterly confuses those who think in binary terms. Few would appreciate that the former Archbishop of Canterbury, Rowan Williams, hosted Richard Dawkins and his wife at a party at Lambeth Palace in 2007. “There’s something about his swashbuckling side which is endearing,” said Archbishop Williams, saying of Richard and Lalla “they were absolutely delightful.”
I wish Professor Dawkins well. I hope he makes swift and full recovery and wish him the best of health. I will pray for him too. It is the very least I can do.
I am not a Christian and I imagine that there are many things Reverend Arun Arora and myself would not agree upon, but to me his statement seems clear and concise and without a hint of malice or snark. He does not agree with Dawkins on many things, but he does not wish the man harm.
There is no hint in the statement that Dawkins brought his ailment upon himself because of his Atheism, or that only God can help him, or anything of that nature. That's not really what the (fairly) moderate CofE is about - that is more the domain of the American Religious Right. Yes, the Church of England is guilty of many things as an organisation - their failure to openly condemn ludicrous and offensive 'Christian Gay Cure' therapies is just one of many recent examples - but they are not the Westboro Baptist Church. Just as all Muslims are not terrorists, all Christians are not slavering lunatics relishing the idea of their enemies, or anyone who vaguely disagrees with their interpretation of "God's Word", burning in Hell.
So, is it offensive for the Church of England to offer "Prayers for Prof Dawkins and his family"? It depends on your interpretation really. Are the CofE really saying "If we pray hard enough it will definitely make him better because God is magic"? Many atheists (capital A or otherwise) seem to have taken it as such. For my own part, I can't really see that.
Most Christians I know are rational, normal people who - so far as I can tell - seem to have reasonable expectations of what God can, or will do for them. Miracles genuinely do happen - people spontaneously recover from terrible things,  survive against the odds, etc - but if you're not religious, you probably don't call them miracles. And miracles, by their very definition, happen only on very rare occasions. A prayer is a hope is a wish - its a completely natural thing that all us humans do. If you are religious you direct the prayer at a God or Gods, if not you direct your wish, your hope, out at the world at large.
Professor Richard Dawkins is a man of faith. He has absolute faith in science and that faith will aid him - is already aiding him - in his recovery. The word placebo is something many people associate with being duped - it's a trick that works on children or the gullible - but the placebo effect is a proven scientific fact known to the medical community since the 1950s. People given treatments without active medical components can have their bodies "tricked" into getting better because their brain believes that they are receiving treatment. While many of the findings of Henry K. Beecher's pioneering 1955 paper The Powerful Placebo have since been disputed, it is now accepted that simply believing oneself to be receiving effective treatment can alter levels of hormones, endocannabinoids, and endogenous opioids . Dawkins' positive outlook will help him to recover more quickly and fully than someone in the same situation who was doubtful, or pessimistic, about the quality of care they were receiving and the power of medicine and science in general. His faith in himself and what is scientifically possible will drive him to push himself further and harder and faster along the road to recovery. His faith will heal, or at least help to heal, him.
It could be argued that this is mere semantics, that I'm wilfully abusing and twisting meaning to make religious faith the same as faith in science or in oneself. Yet, when the Church of England offer "Prayers for Prof Dawkins and his family", and people read that as a slight or a swipe at the Professor, aren't they twisting the meaning further than that? Even if there is no God, and prayer holds no power, where is the harm in someone offering their prayers for someone who has been taken ill? Haven't they as good as said "I hope", or "I wish that that person will get well soon"? To me it feels like even Professor Richard Dawkins should struggle to take offence at that.
I, for one, wish him a full and speedy recovery.