The Devil in Disguise: Are UFOs and Aliens “Evil?”
There have been a number of bizarre subjects over the years that have come to light within the annals of Ufology. These include the broad conception, stemming from images recalled during abductee’s hypnotic regressions, that a hybridization program involving the “harvest” of human reproductive processes is underway, carried out by visitors from another part of the galaxy.
Another odd facet of the UFO phenomenon deals with seldom-reported instances involving connections between UFO sightings and creatures like Bigfoot, as reported by researcher Stan Gordon of Pennsylvania. But when it comes to “high strangeness,” perhaps no subject involving UFOs is stranger—and more taboo—than those elements that deal with the occult.
Just the other day, I received in the mail a copy of a new book edited by my friend Timothy Green Beckley and Sean Casteel titled Round Trip to Hell in a Flying Saucer: UFO Parasites, Alien “Soul Suckers,” and Invaders from Demonic Realms.” I was asked by Beckley (aka “Mr. UFO”) to contribute a few paragraphs for one section of the book dealing with scanning the skies for UFOs with night vision technology, since it’s something I’ve dealt with a bit while working with Joshua P. Warren, Dean Warsing, and a few other associates for a National Geographic program on the Brown Mountain Lights in the fall of 2009. The crux of the argument presented in Beckley’s book, however, deals more with the notion that the UFO presence is somehow tied to a hellish invasion by otherworldly beings.
Perhaps there is some truth to this argument, since there remains the notion that folklore from decades and centuries past might represent an ongoing interpretation by mankind of some presence in our midst. At many points in the history of humanity, this interrelationship has appeared to be taking place with “demonic” or otherwise “evil” entities. On the other extreme, we have angels and deities we’d normally associate with a higher power that often make their way into the lives of abductees, whose experiences with presumed “aliens” mirror encounters with the divine. Often used are the experiences of the apostle Paul on the road to Damascus, or the prophet Ezekiel’s flying “wheels” that appeared before him in the sky. UFO buffs have long tried to make the association between such iconic religious experiences related in the Bible and their presumed modern UFO counterparts. Perhaps there is indeed some merit to this interpretation, but my gut tells me that the expression of perceived interaction with strange, alien intelligences goes far deeper than the simple, peripheral notion that ancient people were seeing UFOs buzzing around in the skies and calling them angels and demons.
This is where things tend to get murky, since trying to quantify reality—and thus present a base of consistency from which all our questions about this world can be measured objectively—is impossible to do. Humankind does not understand reality, and based on our present observations, UFOs extend well beyond this fragile construct we’ve pulled together thus far through our advancement in the sciences. Therefore, it becomes very easy to give ourselves to the notion that UFOs represent something far superior to ourselves, or something with a terrific potential for negativity and danger to mankind, especially while we consider them to be physical in the same sense as you or I, or alternatively, something with an evil hatred for humanity. But again, perhaps there is more to this than what the exterior has betrayed about the great secret that waits within. Paraphrased loosely, the old maxim reads, “the journey itself is sometimes more important that reaching the destination.” Much the same, what about our attempts at reconciling with the odd nature of the UFO phenomenon can we learn from, apart from trying to “solve” their inherent mystery?
Perhaps UFOs are no more “good” or “evil” than the importance of either of these concepts in the absence of humanity and life as we know it. We know that killing is bad, but we take the lives of animals all the time for consumption. Is this evil? Arguably, the lives that many of the cows, chickens, and other creatures harvested for food in the modern world live on commercial farms are better than what they might do in nature (we know, of course, that this is sadly not always the case). But the point here isn’t about ethics, but instead deals with the relationship between humans and the animals we consume. As my associate and fellow Mysterious Universe author Nick Redfern noted to me in a recent conversation, cows and farmers have a great relationship. In fact, the farmer, who provides food, sees to the health of the cows, and provides them with care and shelter when needed, might be considered their best friend. Of course, on the business side of things, he nurtures that relationship and cares for the cows with the end concern that they’ll be fit for slaughter. But is this relationship inherently “evil?” Does this notion lend itself to the idea that “evil” is a matter of perspective, and if so, would ongoing interaction with an alien presence that, at times, seems to usurp our natural rights as humans also be liable to the same sorts of scrutiny?