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Original: GROOM LAKE by Ben Templesmith

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?

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  • Tim

    Going by the majority of cases that I have heard of, these entities are indeed evil. Other adjectives such as cold, heartless, malicious and mendacious come to mind.

    As for the analogy of the relationship of the farmer and his cows: while it is a somewhat helpful, it also fails in a couple crucial areas:

    1) Cows aren’t sentient or self-conscious. While they certainly have a limited sense of their surroundings, they are totally incapable of feeling indignant, used, helpless, depressed, anger, hostility or any other of the vast range of emotions that humans feel as the result of abductions or visitations.

    2) A great many people are taken and interacted with against their will, cows are not.

    I imagine that entities that are totally different to us biologically, neurologically and psychologically would also have vastly different concepts of what ‘evil’ and ‘goodness’ are, but even so, what they are doing is still evil. This is because even if the ‘evil’ that we are talking about is only relative to us, and is benign relative to them, we still experience it as palpable ‘evil’: therefore it IS evil.

  • Red Pill Junkie

    In some audio interview, Dr. Leo Sprinkle said that there could be many allegories one could apply re. the behavior of the aliens. Rather than “good vs evil” scenario he said he preferred the “good cop vs bad cop” one. In that allegory, the bad cop acts all rough and tough, but in the end is all part of an act in order to apply the law on the transgressor —in this case, the abductee.

    He also said you could also use the “veterinary” allegory. If a vet is trying to put a shot in a vicious dog, he may have to apply a little force, but it is all done for the dog’s benefit.

    Granted, I’m sure many people who disregard all these metaphors as wishful thinking and doe-eyed “New Age-y” optimism; but until we learn more about the nature of these entities, these arguments have the same philosophical validity (perhaps even more so) as the ones who maintain we’re being visited by both benevolent and malevolent factions.

    Because ultimately the problem with applying such broad generalizations on these entities, is that we immediately deny them a psychological level of complexity comparable to what is found in human behavior. This might be as unfair & childish as a racist remark —e.g. “all Muslims are evil”.

    If we assume that these aliens are far more advanced technologically than we humans do, then why not also infer that advancement into other facets of their persona, like their intentions, or even their feelings? could it not be the case that the range of their emotions are far more rich and complex to what we humans could ever be able to imagine?

    The same way a person’s personality is far richer and complex than that of an insect or a dog, so too could these entities’ internal world be as distant and different to our own.

  • J.Griffin

    Muslims are not a race.

    Islam IS an oppressive system-
    especially to women and infidels.

  • Vestlandsguten

    You are not quite correct about the cows. As far as we know, all mammals (and probably birds) are capable of feeling depressed, anxious, helpless etc, because those are basic emotions to warn the body that it is in an unhealthy situation. And further, there are lots of accounts when for example dog’s owners have died or been in an axident, and the animal is clearly in distress. And cows DO become nervous and agitated when lead to the slaughterhouse, even they cannot coherently know where they are going, they do feel that something is amiss.