Grace Williams Dr. S.

Smith Myth & Symbols November 23, 2010 Ancient Astronaut Theory in American Popular Culture In April of 2010, The History Channel premiered a documentary series that explores the various claims of Ancient Astronaut theorists. It was clearly a success, as the five-episode first season was followed by a second season that began October 28, 2010. According to The History Channel website, Ancient alien theorists like Erich von Dniken believe that, thousands of years ago, extraterrestrials landed on Earth, where they were hailed as gods and helped shape human civilization (History.com). The show features voice-over narration paired with computer recreations and footage of ancient sites and artifacts, along with interviews with prominent Ancient Astronaut theorists like von Dniken. What neither the show nor the website mention is that when these theories were first presented in the late 1960s and early 70s they faced heavy criticism from the scientific community at large, and that criticism, including specific contradictions of the examples given in von Dnikens works, has been constantly levied at Ancient Astronaut theory over the past 40 years. Despite this criticism thoroughly and soundly debunking the theories of von Dniken and his peers, the idea of Ancient Astronauts has maintained believers since it was first popularized, and with the inception of The History Channel series seems poised for a popular renaissance. The discussion that follows will explore the historical and sociological context of the first wave of public interest in Ancient Astronaut theory in the United States and from

 that construct an explanation for the premiere of the related series on The History Channel earlier this year. Attempting an explanation of any artifact of popular culture requires some concept of what appeals to the majority of the people participating in that culture, most powerfully the archetypes and mythic structures that satisfy their psychological needs. Ancient Astronaut theory, though it can seem so fanciful as to be comedic to those in academic communities, is not irrelevant. Its success can only be explained in the sense of its fulfillment of these psychological needs and so the theories of Joseph Campbell, and to a lesser extent his predecessor Carl G. Jung, will be applied

to Ancient Astronaut theory as it exists in American popular culture. This exploration is a valid and necessary endeavor as strains of this pseudo-science have permeated American culture to a point where they can be found, in earnest and in parody, in literature, entertainment, and religion. Erich von Dniken catapulted Ancient Astronaut theory, the theory that extraterrestrial beings visited Earth at some point during antiquity, into American public awareness with the publication of his first book, Chariots of the Gods? in 1969 (originally published in German in 1968) and its documentary adaptation of the same title that aired on American television in 1970. Although not the first to suggest that these visits could explain mysteries of ancient civilizations, Chariots was the first to do so in a way that garnered a large audience: according to the cover of the 1999 mass-market paperback edition the book had sold over seven million copies. Some critics have attributed the popularity of von Dnikens work to momentum it gained because of the timing of its publishing: as Curtis Peebles notes 1968 was a year of extraordinary social and political turmoil for the United States, including the disastrous

 Tet Offensive in the Vietnam War, the assassination of Martin Luther King, Jr. and the subsequent unrest and crime waves in 168 cities, and the assassination of Robert Kennedy (Peebles 186). Because of the failures of traditional social and political structures, the radical alternative history in von Dnikens Chariots may have been especially appealing. Alternatively, the fantastic sweeping proposals about the possibilities of the universe and humanitys place within it could have provided the escape from current events the public mind was craving because of the upheaval. For whatever reason, von Dnikens book and the documentary it inspired ignited the imagination of Americans and gained a remarkable following in a short period of time. And though the theory enjoyed its most widespread attention during the 1970s, there endures to this day a sizeable community of people who support and advocate for Ancient Astronaut theory.

Von Dniken is responsible for the Ancient Astronaut boom of the 1970s, but the true father of the Ancient Alien theory is American author Charles Hoy Fort. As cultural critic Andreas Grnschlo points out in Ancient Astronaut Narrations, Forts 1919 Book of the Damned was, according to its opening lines, A procession of the data that Science has excluded (Fort, 7). That is to say, Fort outlined a series of theories that were formed from accepted scientific data though outside of the conventions of Dogmatic Science including the theory that humanity once had contact with some extraterrestrial creature. As he explained it: I think were property. I should say we belong to something: That once upon a time, this earth was No-mans Land, that other worlds explored and colonized here, and fought among themselves for possessions, but that now its owned by something

 I accept that, in the past, before proprietorship was established, inhabitants of a host of other worlds have visited occasionally, have visited periodically have been unable to stay here, have established colonies here, have been lost here; far-advanced peoples, or things (Fort, 156-157)

Though Forts theories flavored popular culture in indirect ways (for example, by influencing H.P. Lovecrafts fiction [Grnschlo, 4]) he never gained much recognition of his own. Forts theory of these otherworldly creatures is relevant to any investigation of the Ancient Astronaut theory from an American viewpoint because Fort himself was an American and his early twentieth century text shows that the first suggestions of alien contact with early human civilization came from the United States. Thus it is safe to presume that there is something within the American psyche that is particularly receptive to the theory. A significant portion of the criticism targeting Chariots of the Gods? and von Dnikens later works were accusations of plagiarism and fabrication of data. For example, the 1977 Time-Life documentary The Case of the Ancient Astronauts showed that von Dniken knowingly suppresses data while knowingly using unreliable and false data. The clincher is von Dnikens cavalier admission that he falsifies reports to stimulate reader interest (Green & Justeson, 758). Because so much of von Dnikens argument rests on his personal research into the ancient artifacts and sites, when his integrity comes into question his theories lose much of their credibility. A more nuanced branch of criticism of Ancient Astronaut theory is that believing that primitive races would have been unable to produce the artifacts and physical structures associated with their cultures implies a latent racism. Nearly every prominent Ancient Astronaut theorist is a white male from the United States or Western Europe, and

many of the civilizations targeted by these theorists would have been non-white and nonEuropean. Carl Sagan, an American astronomer, who was a vocal critic of the movement from its inception, objected to the underlying assumption that our [human] ancestors were apparently too stupid to create the monumental architecture of the past (Huyghe, 77). Charles E. Orser elaborates on this view of the idea: Along with their tenacious attachment to nineteenth-century science, many pseudo-archeologists maintain their belief in nineteenth-century racialist ideas (Orser, 73). That the theory was most popular in America during a time of racial and ethnic tension does seem to support Orser and Sagans commentary. And yet, belief in Ancient Astronaut theories are most often accompanied by a deep-seated mistrust of traditional power structures like the scientific community or the national government, which seems to contradict that rationalization of these beliefs (Grnschlo). If an individuals rejection of mainstream explanation for myth and artifacts stems from their latent white superiority complex, it could not be accompanied by a rejection of the communities in which whites are so prominent without the promotion of an alternative power structure. The findings of sociologist Williams Bainbridge further cast doubt on this assertion as they show some correlation between belief in Ancient Aliens and traits that signal perceived belonging to a subculture as per cultural-deviance theories (Falling, 201). In fact, the community of Ancient Astronaut theorists seems to be one that is supportive and democratic, working towards the defeat of what Fort called Dogmatic Science in favor of a more democratic process that would take seriously contributions to research made by amateurs. Is it merely a tendency towards social deviance that attracts people to Ancient Astronaut theory? Clearly supporters are not motivated by traditional scientific principles

 or conventions, but neither are they making some implicit or subconscious statement about the superiority of their race. Inclusion in an alternate community must explain, at least in part, the popularity of the theory. It is not as though that von Dnikens books were bestsellers in mid-twentieth century and were quixotically revived recently. Since 1970 Ancient Astronaut theory has grown a community of avid believers that followed von Dnikens lead. Although there was a marked decrease in support for the theory in the 1980s and 90s (Huyghe, 77), with the advent of the Internet the community has strengthened, coalesced, and diversified. The History series Ancient Aliens gives a cross section of this community by incorporating interviews with many of the more prominent

figures, including von Dniken himself along with Giorgio A. Tsoukalos, Director of the Erich von Dniken Center for Ancient Astronaut Research, and many other selfproclaimed experts from fields as diverse as engineering, Christian priesthood and filmmaking (History.com). It seems, in fact, that the only thing these individuals have in common is a conviction in Ancient Astronaut theory. So to understand what draws people to this theory a suitably universal explanation must be found. This theory must encompass the diverse approaches, represented in small part by the professions mentioned above, through which people find themselves drawn to Ancient Alien theory. In fact there is no better way to explain this phenomenon than by searching for the patterns or archetypes with which, according to Jungian psychologists, all people can identify. As Grnschlo states: To the student of the religious history of mankind, Ancient Astronaut narrations must therefore be seen as truly mythic or neo-mythic activity: they represent a new mythic foundation for modern man and his scientific and technological mode of being in the world

 (Grnschlo, 14).

Joseph Campbell in Hero with a Thousand Faces posits that there is one mythic structure that all myths from all cultures have in common, which he calls the monomyth. The standard path of the mythological adventure of the hero Campbell elaborates, is a magnification of the formula represented in the rites of passage: separation initiation return: which might be named the nuclear of the monomyth (Campbell, 23). The narrative presented by the Ancient Astronaut theory, though it explicitly contradicts those narratives familiar as myths, itself can be seen to follow the path described by Campbell. The literature and propaganda of the Ancient Astronaut movement encourages proponents of the theory to see themselves as on a heroic journey or quest for ultimate truths about humanity and the scope of the universe. This is not the quest for understanding ones place within humanity that Campbell and other philosophers of religion describe as typical for every person through individual religious practice, but rather one that paints the Ancient Astronaut theorist as a mythic hero in his or her own right. For there is no official unified theory as such that addresses specifically who or what these aliens were, or why and when they came and left. Rather the community of theorists is committed to asking the same questions while proposing radically different answers, from explaining the Egyptian pyramids as alien power plants to identifying Jesus Christ as a star-child, or human-extraterrestrial crossbreed. Thus for someone to decide to support and advocate or perhaps evangelize acceptance of Ancient Astronaut theory is to think that he or she has the potential to radically and permanently alter human history. For all that this belief allows for entry into a community of fellow believers, the diversity of specific theories indicates that what these theorists have in

common more than anything else is a yearning for the immortality of a hero of myth, and a conviction that this immortality is achievable through discovery of heretofore unrealized truths about the origin of human civilization. A primary example of this quest narrative is the Legendary Times, the definitive Ancient Astronaut quarterly magazine published by the Archaeology, Astronautics and SETI Research Association, which was co-founded by Erich von Dniken. On its website, the Legendary Times invites readers to: Embark on a worldwide voyage of discovery, and explore the secrets of the past. Vivid tales of great adventure take you back to the time before history, and offer you, the explorer, research that you were always looking for but were unable to find. (Legendary Times) Each believer at some point heard the call to the theory, whether through the Chariots of the Gods? book or documentary, or later through the Internet or television specials. After that call, each day of their belief is a trial: they are ridiculed now by popular culture and summarily rejected by the academic establishment. This trial is made truly challenging because the believer really does believe that they are right this leads to a psychologically exhausting state of being. Of course, their opponents, society at large and mainstream archeologists in particular, are absolutely unwilling to compromise. The believer lives in hope, though, of a day when their belief is vindicated and the Ancient Astronaut theory becomes the mainstream mode of archeological thought. This too comes directly from the Legendary Times website: The A.A.S. R.A. is determined to prove, using scientific research methods, but in "layman's terms as to whether or not extraterrestrials visited Earth in the remote past. If the "visitors-from-space", or Paleo-SETI, hypothesis will be eventually proven and accepted by the larger scientific

 community, we will not only have assisted in bringing this research to the general public but will continue to help incorporate it into our daily lives. (Legendary Times) Erich von Dniken presents himself as an archetypal hero for the Ancient

Astronaut, which makes taking up his cause seem not only easy, but also right. He is selfaware of his position as de facto leader of the Ancient Astronaut movement, as he anticipated being in Chariots of the Gods? as evidenced by his first sentence, which could be a rallying cry for the movement: It took courage to write this book, and it will take courage to read it (von Dniken, 9). Throughout the more than four decades of his career, von Dniken has insisted on the veracity of the claims he made in Chariots and elaborated on in his sixteen subsequent books, as well as through his appearances in various documentaries and The History Channels Ancient Aliens series. In speaking of his work, though, von Dniken makes clear that he does not just see his personal reputation at stake, but rather the whole of the Ancient Astronaut movement, often symbolizing this by speaking in the first person plural about his work and beliefs (Huyghe, History.com). Because of this, other Ancient Astronaut theorists often cite von Dniken as a major influence on them, though they rarely say they agree with his specific theories about when and why extraterrestrials came to Earth. Rather, they follow his lead as to language patterns in arguments, substituting their own details and specific cultural examples. However well the alternative narratives created by Ancient Astronaut theorists can be, Joseph Campbell more than likely would not advocate a belief in Ancient Aliens as a viable myth system to nurture an individuals humanity and meet their psychological needs. As he explains in The Hero With a Thousand Faces:

 It has always been the prime function of mythology and rite to supply the symbols that carry the human spirit forward, in counteraction to those constant human fantasies that tend to tie it back. In fact, it may well be that the very high incidence of neuroticism among ourselves follows from the decline among us of such effective spiritual aid Apparently there is something in these initiatory images [found in myth] so necessary to the psyche that if they are not supplied from without, through myth and ritual, they will have to be announced again, through dream, from within (Campbell, 7-8) The defining character of myth, then, is not how well it fits Ancient Astronaut theorists who are suffering from the neuroticism of the modern human condition, and are instinctively turning to humanitys past, and humanitys alleged former extraterrestrial

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contacts, for inspiration and solutions. Contemporary culture does not provide the ritual and symbolism needed to live a meaningful life, but those needs can be met, superficially, with narratives like the Ancient Alien theory. However, by clinging to the irrational scientific claims of the Ancient Astronaut theory, believers are completely losing themselves in the very human fantasies that Campbell warns of. For ultimately pseudo-scientific theories, because of their literal falseness, are unable to fulfill the emotional function that fictitious myth fulfills; they are unable to provide the flesh and blood to make the bones of the archetype come alive with meaning for a living human. This distinction accounts for why only a portion of the population is susceptible to these theories: whereas myth helps humanity become at peace with the cosmos, Ancient Astronaut theory combatively labels all mythic systems as lies and pushes adherents to find literally true explanations, that is, alien influence, for human culture and tradition. Throughout the Ancient Alien series on History Channel, the various Ancient Astronaut theorists interviewed repeatedly refer to the gods described in ancient religious

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texts as false and fanciful. Mythic powers are identified as advanced alien technology that primitive humans were unable to understand, and mysteries of architecture and symbolism are explained in terms of extraterrestrial influence. But opinions vary on what role these aliens played in human society. Von Dniken and his associates tend to suggest that they were teachers and mentors who left with promises to return when human technology had progressed sufficiently. Other theorists suggest that Earth was merely a battleground in some alien war and that humans were only involved in terms of suffering as collateral damage. But in each case, the theorist places huge importance on the textual and artistic artifacts from antiquity. They view these as being true, more literally true than any psychologist or religious philosopher would claim but with more scientific basis than most religions suggest. Thus it can be seen that to be an Ancient Astronaut theorist one must find humanitys myths and traditions deeply compelling. In the mid 1960s Joseph L. Henderson, an associate of psychologist Carl Jung, wrote The ancient history of man is being meaningfully rediscovered today in the symbolic images and myths that have survived the ancient man (Henderson, pg. 97). Henderson would undoubtedly been disapproving of the alternative myth system proposed by believers in Ancient Aliens, with its emphasis on reinterpreting history through literal interpretations of sacred texts and renewed explorations of ancient sites. It is a strange coincidence, though, that less than a decade after psychotherapists began calling for a turn back to the ancient traditions of mythology for their symbolic import, Ancient Astronaut theorists propounded a more tangible return to antiquity to reevaluate physical evidence for proof of extraterrestrial technology. For an average American viewer at home, though, it is easy to guess which will be a more attractive solution for the

 deciphering of ancient artifacts: because Ancient Astronaut theory can produce (convincing, if not entirely accurate) neat answers to the unsolved questions of archaeology then the theory will always be able to garner supporters from television viewers. Although the appeal of the show to the general American audience can be

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understood in terms of Campbellian motifs, the question remains as to the motivation of History for airing it. Programming on the station, and on the other stations owned by its parent A&E Television Networks, which in turn is operated jointly by The Hearst Corporation, Disney-ABC Television Group and NBC Universal with the stated mission of offering consumers a diverse communications environment as well as supporting nationwide educational initiatives (AETN.com), does not seem to indicate a serious agenda of supporting pseudo-scientific conspiracy theories. Furthermore, the production company responsible for Ancient Aliens, Prometheus Entertainment, is similarly free from any obvious anti-establishment motivation; its other successful shows are Food Paradise, which features different restaurants across America, and Girls Next Door, a reality television series that follows Playboy founder and Editor-in-chief Hugh Hefners three girlfriends. One can assume that, elaborate conspiracy theories aside, a company with this portfolio is a typical production company, without any eccentric subculture agendas to force onto American TV watchers. Simply put, History as a television station and Prometheus Entertainment as a production company, like any other businesses, are motivated by its bottom line. To make a profit, a TV station must provide to its customer, the viewer, a product that the consumer wants, that is, a show that they want to watch. There is no better way to satisfy

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a customer, and ensure their continued patronage, than by offering a product that satisfies the deepest psychological urges; thus it stands to reason that a TV station will work to offer shows that will appeal to the publics psychological needs. Though characterized by shoddy scholarship, weak logic, and in some cases by blatant lies, Ancient Astronaut theory gives a convenient replacement for the myths that it rejects. Furthermore, Ancient Astronaut theorists present themselves and their theories in a way that resonates with the most basic archetypes recognized by the human subconscious. As long as the public is willing to accept this fulfillment of archetypes in this way there will be an ample supply, such as the History Chanel series Ancient Aliens.

 Bibliography A.A.S. R.A. - Archaeology, Astronautics and SETI Research Association Legendary Times. Web. Nov 2010. <http://http://www.legendarytimes.com/> About Prometheus. Prometheus Entertainment. Web. Nov. 2010. <http://www.prometheusentertainment.com/>. Ancient Aliens The Series. History.com American & World History. Web. Nov. 2010. <http://www.history.com/>. AETN - A&E Television Networks. Web. Nov 2010. <http://www.aetn.com/>

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Von Dniken, Erich. Chariots of the Gods? Unsolved Mysteries of the Past. New York: G. P. Putnam's Sons, 1968. Print. ------------ 1999 edition via Amazon.com Falling for the Ancient Astronaut Story. Science News 115.13 (1979): 201. Fort, Charles H. Book of the Damned. New York: Boni and Liveright (1919). Via Google Books <books.google.com> Green, Stanton W. and John S. Justeson. Television Productions: The Case of the Ancient Astronauts. American Anthropologist 80.3 (1978): 758. Grnschlo, Andreas. Ancient Astronaut Narrations: A Popular Discourse on Our Religious Past. Fabula: Zeitschrift fr Erzhlforschung/Journal of Folktale Studies/Revue d'Etudes sur le Conte Populaire 48.3-4 (2007): 205-228. Huyghe, Patrick. UFO Update: The Rise, Fall, and Afterlife of Erich von Dnikens Theory of Extraterrestrial Gods. Omni 16.8 (1994): 77. Jung, C. G., ed. Ancient Myths and Modern Man. Man and His Symbols. By Joseph L. Henderson. New York: Dell Pub. 1964. 95-157. Underground Aliens. Ancient Aliens. History.com. 18 Nov. 2010. Television.