The UFO phenomena: from stigma to charisma?

One of the founding fathers of sociology, Max Weber, meant that charisma has been the great revolutionary force in history. Charismatic movements often begin in the fringes of society. Is the status of the UFO phenomena transforming from stigma to a charismatic subject with the potential to revolutionise human society?

Adinkra symbol of greatness, charisma, and leadership.

In the following, we will look at Max Weber’s (1864–1920) view on charismatic authority and how the concept might relate to the UFO phenomena and the implications of greater official transparency on the UFO issue. Or as UFO or UAP (unidentified aerial phenomena) are re-labeled in the Fiscal Year 2023 Intelligence Authorization Act (IAA) (S. 4503), unidentified aerospace-undersea phenomena (the UFO-related material is on pp. 87–117 in the PDF-version of S. 4503).

We will return to the IAA, because the language in the bill might very well transform the stigmatized UFO subject into a charismatic and revolutionary force in history. The truth about the UFO issue will eventually be known to the world. However, the central question is how the people will perceive the truth and the consequences of society's cohesion of that perception. 

But first, let us look at Weber’s concept of charisma/charismatic authority and how it transfers to the UFO issue and its existential implications (perhaps needless to mention, but Weber did not discuss UFOs in his body of work).

Weber and charismatic authority

We will not go into the details of Weber’s typology of dominance and authority, which charismatic authority is one of three types (the other two being traditional and rational-legal authority). Neither will we go into the decades old sociological debate of how to interpret Weber’s concept of charismatic authority. Suffice for this article’s purpose is to note that Weber was influenced by religious studies of charisma (or “gift of grace”), but used the concept in a mainly secular context.

Weber’s first definition of charisma and charismatic authority in Economy and Society is as follows:

The term "charisma" will be applied to a certain quality of an in-

dividual personality by virtue of which he is considered extraordinary

and treated as endowed with supernatural, superhuman, or at least spe-

cifically exceptional powers or qualities. These are such, as are not ac-

cessible to the ordinary person, but are regarded as of divine origin or

as exemplary, and on the basis of them the individual concerned is

treated as a "leader." (Weber 1922 [1978], p. 241)

The problem with Weber’s definition is the passive voice. But if you read the quote carefully, it is easy to spot that Weber is not using charisma in an essentialist meaning. Rather, formulations like considered as, treated as, and regarded as, indicate that charisma (and authority) is a social phenomenon. That is, other people (followers, disciples, etc.) have to project on or attribute “exceptional powers or qualities” to an individual for him or her to have charismatic authority over them. Central in Weber’s definition above is also the idea of the ordinary versus the extraordinary. 

Now, why a specific individual is considered as extraordinary by others is an interesting question but not answered by Weber. Ponder that for yourself (for example, why was Hitler considered as a charismatic authority by many people in- and outside of Germany?).

Why is charisma and charismatic authority a revolutionary force, according to Weber? The following quote may summarise the most central factors why charismatic authority can be a revolutionary force:

In traditionalist periods, charisma is the great revolutionary force.

The likewise revolutionary force of “reason” works from without: by alter-

ing the situations of life and hence its problems, finally in this way

changing men’s attitudes toward them; or it intellectualizes the individ-

ual. Charisma, on the other hand, may effect a subjective or internal

reorientation born out of suffering, conflicts, or enthusiasm. It may then

result in a radical alteration of the central attitudes and directions of ac-

tion with a completely new orientation of all attitudes toward the differ-

ent problems of the “world.” (Weber 1922 [1978], p. 245)

So charisma, as opposed to reason or rationality, has the forceful effect of changing an individual from within. Modern psychology would probably call it intrinsic motivation for action. You can also view it as charisma, giving people a strong sense of coherence. That is, intrinsic motivation and a sense of coherence shared and maintained by a group of people can develop into a revolutionary force. Add to this the irrational and strong emotional aspect of charisma, and you can end up with tragedies as Heaven’s Gate or “leaders” as Donald Trump (Putin is doing a terrible job, but Weber would not count him as a charismatic authority). On the other end, you have charisma/charismatic authority having great potential for making society more humane (pick your favourite movement or charismatic authority).

What has all the above to do with the UFO phenomena? One obvious way that charisma/charismatic authority relates to the UFO issue is the aspect of the extraordinary, supernatural, and superhuman. Let us presume that the world within the next five years will have indisputable evidence of some UFOs — or unidentified aerospace-undersea phenomena — not representing human technology. How would the world’s population react to and handle that information in the short- and long term? Of course, we can only speculate, but we believe it is reasonable to presume that some part of the population will attribute supernatural qualities and powers to the UFO phenomena. What or whoever is behind some UFOs, determined not to be made of human hands, may be perceived as gods or demons, as saviors or “destroyers of worlds”.

Thus, a central question here is whether the charisma of the UFO phenomena will be a revolutionary force in a constructive (uniting) or destructive (dividing) way?

Source.

Related to the aspect of the extraordinary and supernatural is the transformational power of charisma on people’s attitudes and values. Transferred to the UFO phenomena, we have the utmost important question of whether the reality of some UFOs representing a nonhuman intelligence will “result in a radical alteration of the central attitudes and directions of action” among the world’s population? And in what ways (if in any way) will people reorientate their fears, anxiety, enthusiasm, curiosity, etc., when they comprehend the implications of some UFOs not being man made?

The problem of answering all the questions raised above comes down to every individual's interpretation of what the UFO phenomena represents.

Think about the problem of interpretation in this way: humans cannot agree on which religion is the right way of living or what interpretation of quantum mechanics is most accurate. Should we expect another result with the UFO phenomena? We would love to answer yes, but it would most likely be naïve.

Everything comes at a price. We, who are seriously interested in the UFO phenomena, have awaited when the status of the UFO issue goes from ridicule to seriousness. We have longed for the stigma of the UFO issue to lift. That moment seems to have arrived. But, the transformation from stigma to a charismatic subject/issue likely comes with a cost.

The price for the truth to be known is the problem of interpretation and the likely consequences of it. The UFO issue has the potential of being a powerful revolutionary — or transformational — force. Perhaps the most powerful in human history. In what direction that revolutionary force will go (constructive or destructive?), is probably anyone’s guess. However, a heavy responsibility lies on every individual regarding what and how one thinks and communicates about the UFO issue.

The core challenge with the problem of interpretation will be to resist the temptation of projecting our individual and collective fears, wishes, and values on the UFO phenomena. On the other side of that core challenge is not becoming narrow-minded and judgemental of other people’s interpretations of what the UFO issue represents.

Contextuality.

Perhaps Weber would say that it is ok to perceive the UFO phenomena as charismatic and becoming mesmerised by its capabilities and mystery. But, Weber might continue, to understand the UFO issue as accurate as possible, we have to be responsible, temper our emotions, and leave aside our values in our interpretation of what the UFO phenomena might represent.

If you know yourself, you know the latter is easier said than done. And if leaving your ego aside is hard for you, then it most likely is hard for other people, too.

So, how can we stay united and collaborate in the face of a multitude of interpretations of the nature and intent of the UFO issue?

The problem of interpretation is, to a large extent, caused by inadequate information (but also, to a large extent, by a lack of humility). But the Fiscal Year 2023 Intelligence Authorization Act (IAA) (S. 4503) might lessen the problem with interpretation. For an initial and perceptive examination of the IAA, I recommend this article by Douglas Dean Johnson (from July 14, but with updates). In short, the purpose of the language (or amendments) in the IAA, is to press the Department of Defense and Intelligence Community to get their thumbs out of their a**** with implementing the directives of the Gillibrand-Rubio-Gallego law (December 2021) regarding the study of the UFO phenomena, or unidentified aerospace-undersea phenomena (UAP).

Johnson summarizes the purpose of the amendments in the IAA (S. 4503):

The new proposals underscore the will of Congress that the Department of Defense and all of the intelligence agencies must deal with UAP in a more proactive, coordinated and methodical fashion, and must collaborate with Congress in uncovering and consolidating whatever pertinent data may already exist in government-affiliated programs, archives, or the memories of witnesses and program participants.

In essence, the Congress wants UFO history to be relevant for the new UFO office within the Department of Defense, and that witnesses and program (read Special Access Programs/Unauthorized Special Access Programs) participants can share relevant UFO information without breaking their non-disclosure agreements (with some exceptions). That is, military/government people with non-disclosure agreements will be offered some kind of “amnesty”.

All the above is a significant step towards greater official transparency on the UFO issue. The stigma of the UFO issue/subject lifted, will, however, come with a cost. Our guess is that the UFO issue soon will move from the fringe of society to the center of the world’s mesmerised attention. How will people perceive and interpret the UFO phenomena’s extraordinary capabilities and mystery? Will a multitude of interpretations of the nature and intent of some UFOs unite or divide humanity? Is a humble, rational, and respectful global conversation about the UFO phenomena possible?

We will probably have some answers to the above questions in a relatively near future. At the moment, we can only assert that a global conversation about the truth of some UFOs soon will be necessary, and that the conversation likely will have profound and complicated effects on the world’s population.


[I originally published this article on Medium.com. ]


Reference

Weber M (1922 [1978]), Economy and Society, 2 vol (ed. G Roth and C Wittich). Berkeley, CA; London; Los Angeles, CA: University of California Press.

Take care!

J. T