Magonia - No 32 - 1989 03

Magazine Overview

Magonia Issue 32

This issue of Magonia, dated March 1988, is number 32 and incorporates MUFOB 81. It is priced at 75p. The cover features a striking image of a grey alien head superimposed over a woman's head, with a horse in the background, and is headlined 'NIGHTMARES AND ABDUCTIONS Martin Kottmeyer compares and contrasts'. The issue is edited by John Rimmer, with an editorial panel including John Harney, Roger Sandell, Michael Goss, and Nigel Watson. Corresponding editors include Peter Rogerson and Robert Rankin, with overseas correspondents Thierry Pinvidic (France), Luis Gonzales (Spain), Martin Kottmeyer (USA), and Edoardo Russo (Italy).

Editorial and Publication Details

Magonia is presented as an independent journal devoted to examining anomalous phenomena and their interaction with society and the individual. It is published independently by the editors and has no connection with any other magazine or group. Views expressed by contributors are not necessarily shared by the editors. Subscription details are provided, with rates for the UK, Europe, and USA. The issue notes that USA subscriptions must be paid in dollar bills and that they are unable to accept cheques drawn on American banks due to exorbitant bank charges. New US rates are mentioned following £/$ exchange fluctuations. All correspondence, exchange magazines, and subscriptions should be sent to the Editor, John Rimmer, at John Dee Cottage, 5 James Terrace, Mortlake Churchyard, London SW14 8HB, England.

The copyright in all signed articles rests with the authors. The issue is printed by Emjay Reprographics.

Letters to the Editor

Mr Angry of Mortlake Writes...

The editorial addresses a reader's query about the delay between issues 31 and 32, with the reader humorously suggesting the editors spend too much time in 'sleazy drinking dens'. The editorial explains the delay was due to the magazines being trapped in a 'mystery time-warp' at the Mortlake Post Office (or the South West District Office) for two and a half months. The magazines were posted on November 9th, and despite the 'Customer Care' department of the Post Office, they remained unseen. The editorial playfully speculates on the cause of this delay, asking if Magonia vanished into a Black Hole, if the space-time continuum was distorted by Dr. Dee, or if they fell into the clutches of Postman Plod.

Articles and Features

Abductions: The Boundary Deficit Hypothesis by Martin Kottmeyer

Kottmeyer's article explores the assertion that psychology offers little insight into abduction experiences if they are considered real, arguing that abductees are normal people. He posits that if this assertion is true, the UFO phenomenon, if it is a genre of theatre and an expression of human imagination, should be amenable to psychological study. This presents a paradox. Kottmeyer suggests that drama, involving conflict and power, is quintessentially involved with the exercise of power. Aliens and their technology represent an extreme in power relationships. The vitality of the UFO mythos lies in its ability to provoke fear and desire. Studies of UFO belief correlate with externality, a generalized attitude of having little control over one's life. This is linked to belief in witchcraft, necromancy, and ghosts, deriving from a sense of powerlessness. He notes Donald Warren's Gallup poll analysis, which found elevated UFO belief among individuals who failed to achieve economic levels expected from their education. Abduction reports themselves are said to give ample testimony to powerlessness, with the dominant emotion being fear, which is counterintuitive if UFOs represent wholeness as Jungians claim. Instead, UFOs often behave like agents of chaos, causing vehicles to lose power, witnesses to be paralyzed, and lives to be disrupted. Abduction is presented as a natural extension of the core of UFO belief. Kottmeyer details the extraordinary variety of dramatic intrusions imposed on abductees, including pain, needles, organ removal, being ripped apart, eye scraping, limb pulling, rape, castration, abortion, choking, drowning, freezing, bleeding, blinding, hand cramps, being stripped, brain scrambling, and confrontation with personal phobias. He notes sensations of weakness, hurtling, spinning, being stuck, buried alive, and crashing. These experiences are linked to the theme of powerlessness. The article also draws parallels with fictive past life regressions and daytime fantasies.

Kottmeyer further explores the concept of 'boundary deficits' in individuals, drawing on Ernest Hartmann's work on nightmares. He argues that nightmares overwhelmingly involve powerlessness and reflect basic childhood fears. Hartmann developed 'boundary theory,' which posits that as the mind matures, it categorizes experiences, creating boundaries between self and non-self, sleep and waking, fantasy and reality, etc. Individuals with nightmares are described as having thin boundaries, making them more sensitive, fragile, easily hurt, and prone to diving too deeply into relationships, leading to rejection. Adolescence tends to be stormy, and adult relationships can be unsettled. A tendency to paranoia is common, with some contemplating suicide. Experimentation with drugs often leads to bad trips. These individuals are alert to stimuli, tend to have fluid sexual identities, and are often rebels or outsiders. They are drawn to fields involving artistic expression, such as musicians, poets, writers, and art teachers, while ordinary jobs are rare. Hartmann believes this results from the fact that thin boundaries allow them to experience the world more directly and painfully, contributing to the authenticity of their creations.

Kottmeyer notes Alvin Lawson's observation of striking correspondence between bad LSD trips and abduction experiences, including somatic threats like umbilical pain. He emphasizes that nightmares provide an ideal model for mapping abduction experiences due to their overwhelming involvement of powerlessness and reflection of basic childhood fears. These dramas often utilize motifs familiar in abduction stories, such as chase, capture, torture, and kinetic sensations. The eerie silence prior to encounters and the phenomenon of 'fog' are also noted as having lineages in SF and literature. The article argues that while abductee writings may have 'emotional authenticity,' this does not equate to material authenticity, as the unconscious can invest fictions with passion. Hartmann's boundary theory is used to explain the traits of nightmare sufferers, such as thin boundaries, sensitivity, fragility, and a tendency towards paranoia. These traits are seen to align with the characteristics of individuals who report abduction experiences.

Kottmeyer discusses Whitley Strieber's experiences as described in 'Communion,' noting his thin boundaries and the overwhelming emotions of powerlessness, despair, dread, and panic. Strieber's narrative is seen as reflecting a fear of dissolution and a projection of internal catastrophe onto the world. The article also touches on the idea of 'extraterrestrials' as a manifestation of UFOs, distinct from UFOs themselves, and suggests that the distinction between 'inner' and 'outer' is a spatial metaphor. The concept of Mercurius as a mediating spirit is also introduced in relation to UFOs.

Imaginary Reality by Patrick Harpur

Harpur's article explores the nature of imagination, drawing on the work of Hilary Evans, who concludes that 'within our minds there exists a creative, intelligent, sympathetic and understanding capability, whose function is to fabricate non-real scenes and scenarios.' Harpur identifies this capability with the 'imagination,' particularly as observed in poets like Bill Blake. He distinguishes between 'primary' and 'secondary' imagination, as defined by Coleridge. The primary imagination is described as 'the living power and prime agent of all human perception,' a repetition of the eternal act of creation. The secondary imagination is an echo of the primary, differing only in degree and mode of operation, dissolving and recreating. Harpur quotes WH Auden, who defines the primary imagination's concern as 'sacred beings and sacred events.' These beings are encountered, not anticipated, and evoke a passion of awe. Sacred beings can be beautiful or ugly, benign or terrifying, and can be specific to a culture or universal. Examples include kings, the Moon, fire, snakes, darkness, and 'Lights in the Sky.' UFOs are suggested to belong to specifically Westernized cultures, akin to how witches belong to tribal societies.

Harpur further discusses the concept of the 'opus' in alchemy, as described by Jung, who viewed it as a 'purely psychic' activity where alchemists 'project' their 'unconscious contents' onto substances and processes within the Hermetic vessel. Jung saw the opus not as 'immaterial phantoms' but as a corporeal 'subtle body.' The opus is described as an archetypal drama of sex, marriage, death, and resurrection. The article touches on Mercurius, the alchemical trickster and shape-shifter, who embodies contraries and is both aerial and chthonic, spiritual and material. The quintessence of the four elements, Mercurius manifests in various images, including dragons, lions, eagles, suns, and moons.

The article connects the collective secondary imagination to the theoretical models of anthropology, sociology, and ufology. It argues that in this view, 'imaginary' is not opposed to 'real,' and sacred beings are 'more real' than ordinary reality. Harpur also references C.G. Jung's therapeutic use of 'Active Imagination,' a technique for allowing unconscious images to rise into consciousness for observation, assimilation, and integration. This is seen as a quasi-activity akin to a waking dream.

Harpur suggests that UFO myths may occur in cultures at particular stages of development. He contrasts the primary imagination's focus on sacred beings with the secondary imagination's aesthetic evaluation. He notes that the 'producer' fabricates 'non-real scenes,' but these are not necessarily less real than ordinary reality. The article concludes by stating that the 'sacred beings' are 'more real' than ordinary reality and that the concept of the 'producer' is a way of understanding how these non-real scenes are created.

Reason and Superstition by Ralph Noyes

This article is not fully legible in the provided scan, but appears to discuss the interplay between reason and superstition, likely in the context of UFO phenomena.

Towards a European UFology by Edoardo Russo and Gian Grassino

This article is not fully legible in the provided scan, but suggests a perspective on developing a European approach to ufology.

Northern Echoes

This is a regular column, but its content is not legible in the provided scan.

Recurring Themes and Editorial Stance

This issue of Magonia strongly emphasizes a psychological and sociological approach to understanding anomalous phenomena, particularly alien abductions. The 'Boundary Deficit Hypothesis' and the parallels drawn between abduction experiences and nightmares are central themes. The magazine seems to advocate for a critical examination of UFO claims, suggesting that psychological factors, such as powerlessness and the nature of imagination, play a significant role in shaping these narratives. The editorial stance appears to be one of intellectual rigor, encouraging readers to look beyond superficial explanations and to consider the deeper psychological and cultural underpinnings of belief systems. There is a clear skepticism towards literal interpretations of UFO encounters, favoring instead an analysis of the human mind's role in constructing these experiences. The articles also engage with philosophical and literary concepts, such as Coleridge's definition of imagination and alchemical symbolism, to provide a richer context for understanding the UFO phenomenon.

This issue of Beacon, Volume 11, published in 1990 with a cover price of £2.00, features a prominent article titled 'TOWARDS A EUROPEAN UFOLOGY' by Edoardo Russo and Gian Grassimo. The magazine's ISSN is 0260-7227.

The Nature of Siragusa's Experience and Alchemical Parallels

The issue begins by discussing the nature of UFO experiences, using Siragusa's 'luminous disc' encounter as a point of comparison with Val's more personal experience and even St Paul's encounter with Christ. It argues against making strict distinctions between subjective and objective, or projection versus vision, suggesting that all such encounters share a common 'passion of awe'. The article posits that alchemy, Jungian psychology, and ufology share a common ground in their resistance to purely scientific explanations, instead embracing analogy and relationship. Alchemy, in particular, is lauded for its sophisticated understanding of contradictions, recognizing that spirit and matter inform each other, and that UFOs can be understood as embodying this principle of 'both-and'. Mercurius, the alchemical figure, is presented as a symbol of this duality, representing both the earthly and the transcendent.

The text suggests that Mercurius, in his aerial spirit form, warns humanity against corrupting atoms and abusing the natural world. It speculates that if humanity continues to produce atom bombs, we might be 'forcibly abducted' and treated as passive objects, mirroring our treatment of nature. This is framed not as punishment, but as a warning and a mechanism for restoring balance, protecting us from our own lack of equilibrium.

Defining Superstition and the Limits of Reason

An article by Ralph Noyes, titled 'REASON AS SUPERSTITION', reflects on a Magonia conference that aimed to debunk superstitions. Noyes describes feeling uneasy after the conference, questioning whether he believed in anything beyond deterministic materialism. He revisits David Hume's definition of miracles as violations of natural laws and his assertion that no human testimony can prove a miracle. Noyes recounts his own process of defining superstition, moving away from 'misdirected reverence' and 'fear' towards 'persistence in belief in the face of contrary evidence'. He argues that miracles do not occur and the supernatural does not exist, but cautions against prematurely dismissing phenomena simply because they are not yet understood.

Noyes applies this view to astrology, stating it was not initially superstitious but became so when men accepted the heliocentric hypothesis and saw constellations as mere artifacts. He criticizes CSICOP for dismissing psychokinesis as impossible, calling it a form of superstition to adhere to simple faith against evidence. He also touches on the irrationality of fearing nuclear power stations, pesticides, and genetic engineering, suggesting that paranoia might be a rational stance in the face of such potential dangers.

The Divergence of European and American Ufology

The article 'TOWARDS A EUROPEAN UFOLOGY' by Russo and Grassimo highlights the growing differences between ufological approaches in Europe and the USA. The 'language barrier' is identified as a primary reason for the divergence, but historical differences and specific national interests also play a role. While the USA was historically the leader in ufology, with classic names like Arnold, Ruppelt, and Keyhoe, Europe has developed its own distinct traditions. The article notes that the 'humanistic' turn in ufology, influenced by authors like Keel and Vallée, gained more traction in Europe than in America, leading to a more skeptical stance among some European investigators.

The authors contrast the American focus on abduction reports, UFO crashes, and government cover-ups (like the MJ-12 phenomenon) with the European tendency to consider IFOs (Identified Flying Objects) as a conceptual reality rather than simply misidentifications. They suggest that the high proportion of IFOs points to their significance. The article also notes the different media treatment of UFOs in Europe and the USA, with Americans being more open to publicizing their experiences, contributing to the success of books like Whitley Strieber's 'Communion'.

Cultural Differences and the Future of Ufology

The authors express concern that American ufology is moving in a 'dangerous way', particularly with the rehabilitation of contactees within a scientific framework. They argue that the American approach, often characterized by a 'debunking' mentality or an exclusive focus on abduction, fails to grasp the broader context of UFO phenomena. In contrast, European ufology is seen as more open to interdisciplinary approaches, integrating sociological and psychological perspectives. The article concludes by advocating for greater tolerance and understanding within the ufology community, suggesting that diverse opinions and approaches are legitimate and necessary for exploring the complexities of the UFO phenomenon.

Recurring Themes and Editorial Stance

This issue of Beacon strongly advocates for a nuanced and critical approach to ufology, moving beyond simplistic explanations and embracing the complexities of human experience and perception. The magazine appears to champion a more open-minded, yet scientifically rigorous, investigation of UFO phenomena, valuing interdisciplinary perspectives and questioning established orthodoxies. There is a clear editorial stance against what is perceived as the narrow, materialistic, or overly skeptical viewpoints often found in some segments of ufological and scientific communities. The emphasis on 'both-and' thinking, drawing from alchemical traditions, suggests a preference for embracing paradox and complexity rather than seeking to eliminate it. The magazine also seems to encourage a critical examination of cultural influences on ufological research, particularly the divergence between European and American perspectives.