Tag Archives: paranormal

Gray Barker, Hoaxing, and Performance Art

(Cross-posting from the Saucerio Tumblr)

I just finished watching the documentary about Gray Barker, Shades of Gray.  It’s very well done, but one thing I would have liked to see addressed is a different take on his hoaxing, misrepresentation (fabrication?) of stories, and colluding with various fakers and frauds.  The film discussed Barker’s sense of humor about the subject, but I think there’s a case to be made for Barker’s hoaxing being a form of performance art.

I learned, a very tiny bit, on my trip to the Gray Barker archive about Barker’s personal life–particularly the ways his activities and sexuality didn’t fit particularly well with small-town West Virginia in the 1950s.  I think, perhaps, that the Saucer exploits could have been a kind of pressure release valve .  Enabling, through his editing and publishing, the creation of  a world where an outsider status worked to his advantage.  Unlike the world of Clarksburg, WV.

Religious Studies scholar David Halperin, back in February of this year, wrote of Barker, “When he wrote about Bender, he wrote about himself.  The Men in Black, with their hush-up threats and their terror, hovered over Gray Barker each day of his grownup life.  That was what gave They Knew Too Much About Flying Saucers its tremendous emotional authenticity, calling out to a boy obliged to bear a different secret” (Gray Barker, the Men in Black, and North Carolina Amendment One).  That says says it about as well as I could.  Halperin discussion Barker’s status as a Myth Maker, creating stories of the Men In Black, reflecting the fear he must have felt as a gay man living in 1950s West Virginia.  I think, however, his myth making goes further than that.

One aspect of Barker’s role that I think goes under-examined is his place as a publisher, distributor, and promoter of all manner of saucer and new age-related materials.  His work work was about far more than the Men in Black, the Bender story, the IFSB.  For a generation (at least), he was a major source for books, magazines, and pamphlets on The Weird.  I believe this, as much has the MIB aspects of his life that Halperin described in the linked article, speak to his embracing of an outsider status, living in that particular time and place.

This is particularly true of the Contactees which, of course, are a longstanding interest of mine (Extraterrestrials and the American Zeitgeist!  Coming in 2013!).  Barker did a masterful job of promoting them without explicitly endorsing them; recognizing that their stories were interesting, even if not especially true.  His editing of these works (such as Bender’s Flying Saucers and the Three Men and Gray Barker’s Book of Adamski) demonstrate a particular viewpoint.  He was not just a myth maker, he was a world builder–helping establish the parameters of a collective reality.

The people behind the Gray Barker project at West Virginia University’s Center for Literary Computing put it this way, “Gray Barker’s work is a act of literary self-creation. If the postmodern novel troubled the notion of authorship, of intertextual relations, and of the margins between text and context, then the Gray Barker archive is the most extensive, successful, and aporetic postmodern novel ever written” (Gray Barker Project Description).  They may be overstating it a bit, but there is no doubt that Barker’s collected output represents something huge and significant.

Gray Barker died when I was a child, long before I knew about flying saucers in any detail.  I think there’s a word–that slips my mind–but the basic feeling I have when I read his words (and the words of that entire generation of saucer people) is a nostalgia for something I never experienced.  Partially this is due to the utterly drab and nihilistic world of “UFOlogy” which my generation inherited in the 1990s.  Partially also, I think, it is due to the utter fun of Barker’s writings.  They Knew Too Much About Flying Saucers is one of the few saucer books I can read over and over again.  His The Silver Bridge (about the Mothman events) is the same way.

True or not (and whether he knew it or not) Barker was creating art which will outlast the more realistic and less interesting books on the paranormal which have been produced.

I think it’s why I keep coming back to Barker as a sort of touchstone of paranormal and Saucerlogical thought.  Oh, I respect the work of others, especially the Jacques Vallees of the field but no one had the art and passion that Barker did.  I think that may be because his work was great despite its intentions; subliminally great, if you will.  Down there in the soul of the fast-buck huckster and hoaxer was a raw talent for making The Weird wonderful.  Oddly, I have trouble putting my admiration for his work into words that seem to fit my feelings.

It’s probably an October thing, thinking about Barker and writing these ideas down.  I first read They Knew Too Much on a few sunny October days off from work in 2000 and Autumn, for some reason, makes me want to think about Flying Saucers.  The decay of the trees and grass and the year itself conjures feelings of The Weird.

Now, I need to do some real work and then–if I’m lucky and have time, I’m reading some Gray Barker.

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Space Demons!

I just finished reading Nick Redfern’s Final Events. It tells the story of the Collins Elite, a supposed group of government insiders who are convinced that alleged space visitors are demonic forces unleashed by occult activities carried out by the like of Jack Parsons. THe viewpoint of the CE is that of a particularly millennial fundamentalist Christianity. The book is worth reading, if for nothing else than the satisfyingly creepy figures Redfern met on his journey.

The book rekindled my thoughts on the intersection of Christianity and the paranormal—especially issues of saucers and contact. Fundamentalist Chrstianity seems to have gone through some convulsions in the past couple decades. The 19th century notion of dispensationalism has been expanded upon, leading to such notions as literal millennialism, a detailed eschatological timeline involving raptures of pre-trib, mid-trib, or post-trib varieties, and a political cognate known as “dominionism” that links the triumph of Christianity to the dominance of the United States. Most tangible is the connection between fundamentalist thought and American foreign policy, particulary some pro-Israel movements in the US.

Although I’m a Christian, coming from a Lutheran background, much of the fundamentalist though swimming around baffles me. Personally, I find the blending of faith and politics to be dangerous. It’s fascinating, however, to examine the overlap between some aspects of fundamentalist though and the paranormal. Writers such as L.A. Marzulli and Russ Dizdar have made names for themselves by connecting extraterrestrial contact with the old bugaboo of demonic possession or visitation. This is, however, old news.

Digging through my books the other day, I came across this classic from Bob Larson:

Larson has had a long career as a televengelist who is—recently, at least—focused on deliverence from evil spirits. Larson got his start in the Satanic cult scares of the 1980s, a field plagued by frauds and charlatans such as Mike Warnke. It always struck me as odd that the crossover between the DevilFear and the AlienFear took so long to take place.

After all, the beginning of the saucer contact mythos had strong spiritual—if not religious overtones, through the stories of the Contactees. Early concerns about the possibility of ET life having an adverse affect on our religious culture indicate that, as far back as the Brookings report, the overlap in the two topics existed. As the scientific bent of 1960s saucer research took hold, these religious questions moved to the back burner. Writers such as Keel and Vallee did much to move the notion of a wider ufology back to the fore but serious discussions of the intersection between religion and the paranormal were the exception rather than the rule.

Regardless of one’s views on religion (or on specific religions) the connections between the spirtual and the paranormal are there. It’s just awkward and difficult to look at it for any length of time. Like the intersection of the paranormal and academia any conclusions one draws tend to alienate at least 50% of the audience. Maybe…just maybe, it’s time for that to change.

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Mac Tonnies- Two Years On

In contrast, the Indigenous Hypothesis put forth here argues that some UFOs are in fact real vehicles. But we’re not under siege by anthropomorphic ETs or “goblins from hyperspace”: the beings behind the curtain are eminently tangible. They insinuate themselves into our ontological context not to confuse us but to camouflage themselves. The UFO spectacle takes on the flavor of myth because it wants to be discounted. At the same time, knowing that their activities are bound to be seen at least occasionally, the occupants deliberately infuse their appearance with what we might expect of genuine extraterrestrial travelers.

It’s a formidable disguise — but it can be pierced.

Mac Tonnies

Two years ago tomorrow, October 18, 2009, we who study and think about the weird and its implications lost one of our brightest lights, Mac Tonnies.  Mac though and wrote about far more than the paranormal and his blog Posthuman Blues was a showcase for ideas ranging from science and the paranormal to cutting edge design and technology.  Though probably most well-known today for his development of the cryptoterrestrial or indigenous hypothesis as a possible explanation for some UFO encounters (to which the quotation above is related), his work ranged far beyond that.  His first published work was science fiction, followed by extensive writing on the potential for interplanetary archaeology (of which his After the Martian Apocalypse was the culmination).  <!–

Fixated

I never met Mac in person, though we corresponded online semi-regularly via email and Twitter.  I admired him greatly for his ideas and the clarity with which he expressed them.  Even after a few years, I believe that the cryptoterrestrial idea is at least as possible as the extraterrestrial—not necessarily because of my experiences or physical evidence but because Mac was able to express the possibility of hidden peoples on our planet with such style.  

Not that Mac was ever sold completely on any idea—even his own.  This, as well, was something to admire.  He sought clues rather than answers and understood that knowledge could come from stories as well as science (and that science, after all, was just another kind of story).  Mac was a true skeptic who retained a sense of wonder about the universe, our world, and humanity.  

Even today, when looking at something interesting online, I find myself wanting to send Mac the link on Twitter to see what his view is.  Sometimes I still do, just in case he’s paying attention from beyond, in whatever posthuman state he’s achieved.  

Mac was unique—in the literal sense that there’s no one like him out there in what we laughingly call the paranormal “scene”.  I doubt there ever will be.

 



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