With Stars In Our Eyes

Commemorating 54-07-30 ∇ 16:54:07
Lunar Standard Time (LST)
on 16 July 2021 0:0:0.

From Anthropomorphism to Apollo
– outgrowing ancient myths, creating new ones.

Launch of Apollo 11, 16 July 1969 (NASA Photo)

“LIFT-OFF! We have a lift-off, 32 minutes past the hour. Lift-off on Apollo 11.” – NASA Public Affairs Officer Jack King utters the first words to confirm lift-off.

On the 52nd anniversary of the launch of Apollo 11 towards the Moon, it seems an appropriate time to pause and reflect upon the philosophical questions posed by that scientific achievement. The story of the Apollo missions is the stuff of modern legend – and is destined to become modern mythology. Perhaps it is no surprise that even as the Apollo missions were preparing to land men on the Moon, the archetypical astronaut was being conflated with pop mythology comprising gods and celestial beings, courtesy of Erich von Daniken.

Another remake of astronauts as mythical heroes took place towards the end of the Apollo program, when Martin Caidin created the Six Million Dollar Man – arguably a cross between astronaut, cybernetic superhero and James Bond. Colonel Steve Austin, astronaut, did not spawn much of a mythical industry beyond his girlfriend – possibly because his formulaic attributes were better represented in comic book superheroes; and if so, perhaps his most enduring legacy may have been the fuelling of the prosthetic industry.

Taking this idea of prosthesis and osmosis one step further, it is possible to understand that the space age has transformed us – and is still doing so, upgrading humanity one mobile phone at a time. Our ever-accelerating hardware and software updates mean that we have become humans with different capabilities and expectations than our parents during the Apollo Moon missions. It is hard to remember the world before the Internet, before ubiquitous mobile phones and streaming and tablets and wifi transformed us into a species that is closer to a lived experience of the ‘global village’ than any other in history. This merging of humanity with heroic high-tech might be the next step in our evolution from organic to something more. Such change is something to be celebrated and not feared:

“Asked if he felt the pervasive spread of technology was beginning to dehumanise us, [Arthur C] Clarke replied, “No, I think it’s superhumanising us.” “ (Benson, 2018, 432)

This evolution may even extend from the human to the posthuman. Francesca Ferrando suggests with some qualification that:

“Etymologically, the term “human” comes from the Latin term “humus” meaning “soil”, which, in our solar system, is only present on Earth. We can thus see migrating to space as the linguistic and semiotic step towards the literal creation of post-humans…”

Thus we may be evolving into the beings that we currently imagine in our dreams and myths: better, stronger, faster. Arthur C Clarke asserts in his Third Law that, ‘Any sufficiently advanced technology is indistinguishable from magic’ and maybe we get a glimpse of this advancement when we ponder our futuristic posthuman societies scattered across the solar system. Perhaps we are in the process of becoming our mythological heroes.

Hit and Myth

Image by Craig Clark from Pixabay

My introduction to science and myth-making came via two avenues: the first being the flying saucer craze of the 1970s (which really excited a teenager who had been inspired by the space program) until I began to realise – as I came of age – that the science and critical thinking in these conspiracy theories was abysmal. I later came to understand a fundamental truth about the UFO craze as explained by Alexander Geppert (2012, 335):

Seldom can historians observe the making of a ‘modern myth’ in real time, over the course of several decades; the emergence of the UFO phenomenon immediately after the Second World War constitutes such a case.‘.

My faith in UFOs began to decline along with my wishful thinking about Chariots of the Gods and the possible circumstances surrounding the tragic disappearance of Fred Valentich as a local case of alleged alien intervention. Even as a callow youth, I could see that UFOlogy was more wishful thinking than scientific investigation. I was maturing into a youth who esteemed critical thinking and scientific evidence over excitement and superstition. If only the rest of the world could do the same!

My second introduction to science and mythopoeia came via a humble pulp magazine that was on sale in my local newsagents in 1979. I was attracted to the front cover and content of a magazine that proclaimed; “SCI FI – Religion of the 80’s”. Inside, Christian evangelist Mal Garvin proclaimed:

We believe that science fiction is replacing some of the functions of religion. Though it may be doing it for the wrong reason.” (Garvin, 1979, 24.)

In that same issue, the Superman story was conflated with Biblical figures (ibid, 37 – 40). Even then, as a tender young teen, I sensed that this conflation of science and myth was somehow intended to lend scientific credibility to mythical/religious archetypes instead of acknowledging the grandeur to be found in science. If anyone was using the wrong reason to conflate science and religion, it was not the scientists.

Art by Dick ‘Ditmar’ Jenssen

Utopia, Dystopia, Mythopoeia

It is perhaps in human nature to construct a whole pantheon of mythologies, spanning from past and present into the future. As children, we seek role models in order to learn by imitation. As adults, although we have outgrown the need for imitation, we retain the instinct and use it to construct mythologies, religions and archetypes in order to personify what ideals we would seek to emulate or take as a warning of our fears. JRR Tolkein spoke of this myth-making in his poem Mythopoeia:

“He sees no stars who does not see them first
of living silver made that sudden burst
to flame like flowers beneath an ancient song,
whose very echo after-music long
has since pursued.”

Star Wars creator George Lucas created a breathtakingly successful franchise by borrowing extensively from other science fiction stories or literary tropes – including Flash Gordon, Dune, Lord of the Rings, Yojimbo, Gone with the Wind, and ‘Doc’ Smith’s Lensmen – and creating modern mythology which will undoubtedly echo our culture in the annals of history as much as the legend of Troy documents the culture of ancient Greece.

Damien Walter suggests that mythopoeia (myth making) is potentially interwoven with science:

“Science gives us far more accurate answers to our questions than ever before. But we’re still dependent on myths to actually comprehend the science. The multi-dimensional expansion of energy, space and time we call the Big Bang wasn’t literally a bang any more than God saying “Let there be light” was literally how the universe was created. They’re both mythic ideas that point at an actual truth our mammalian minds aren’t equipped to grasp.”

Such a conflation can be awe inspiring as we discover the glories of science. But David Ludden Ph.D. warns us that this conflation of science and mythology has its potential dangers, including the rise of conspiracy theories that undermine public confidence in science:

“Because conspiracy theories sow the seeds of distrust in our governmental and social institutions, they can have a destabilizing impact on politics and society.”

Whether 5G, COVID (or other) vaccines, HIV/AIDS denialism, climate catastrophe, Moon landing hoaxes, September 11, lizard aliens… and probably a thousand other conspiracies… Ludden suggests that such theories express the desire for understanding and certainty, control and security – particularly among those who do not understand modern science or who might feel threatened by the modern world. I would suggest that such theories also promote the false equivalence of expertise versus ignorance – a favourite among religious fundamentalists – where uneducated and unqualified people believe that their ignorance is equal to the knowledge of world experts. Conspiracy theorists want to bypass years of hard study and academic rigour, and declare themselves as being equal to Stephen Hawking, Anthony Fauci or Katherine Johnson. This is a rather astonishing act of laziness, arrogance and hubris. Do you want to know about the COVID vaccine? Go ask your doctor – YouTube is not a university; and Facebook is not a scholarly source. Do you want to determine if climate change is real? Don’t take my word for it – ask a climate scientist, not your fundamentalist pastor who relies solely on a Bronze Age prescientific book as his sole source of information.

Barry Vacker warns us that the conflation of science with mythopoeia is filled with the danger of these human frailties:

“The Apollo missions, 2001, and the original Star Trek TV series blasted us into a sublime future with the opportunity to build a unified planetary civilization, but we rejected it because we were unwilling to accept that we are a single species inhabiting a watery rock orbiting a flaming ball of hydrogen in an infinite universe. Apollo and Hubble forced us to confront cosmic nihilism, or the fact that there is no obvious meaning to human existence in a godless universe. Via Apollo, we’ve walked on the 4.5 billion-year-old moon, and via the Hubble Space Telescope, we’ve peered across 13.7 billion years of space-time — and there is not a Creator in sight. As Nietzsche famously said long before Apollo and Hubble: “God is dead.” But most everyone can’t accept it. Apollo’s photos of Earth from space and the Hubble Deep Field images have obliterated the rationales supporting the dominant narratives (theology, nationalism, and tribalism) we use to explain our origins, meaning, and destiny. Yet our species remains in utter denial.

We humans apparently can’t handle the paradoxical meaning of our greatest scientific achievement and most important philosophical discovery: The universe is vast and majestic, and our species is insignificant and might be utterly meaningless” – (Vacker, 2018, 3).

Dr. Pham Trong Van points out that knowledge comes after a long process of hard study: “You must identify clearly that studying is arduous and “the path of science” is not like others. Through difficulties, we find the glories of science and sympathize with those who sacrifice their whole lives for science.” And Armond Boudreaux reminds us that mythologies serve a more pointed purpose in our modern human endeavours:

“One of the reasons that I think superheroes are important at this particular moment is how good their stories are at helping us think about questions of power. And perhaps more now than in any other time, we need to think about what it means to seek and to wield power.”

Perhaps our myths and deities tell us more about ourselves than we realise: our gods are anthropomorphic versions of our aspirations, dreams, or nightmares.

Future Imperfect

A generation has now passed since men walked on the Moon, and this has allowed sufficient time for eye witnesses to become wizened historians; for formerly fresh and vibrant memories to be recast as ephemera within a larger repository of lifetime memories; and for exciting progressive events to be recontextualised within the mundane modern culture that they have helped to create.

Like the charming angels on the frontage of Bath Cathedral – many climbing Jacob’s ladder and some falling back down – we are a mix of aspiration and frailty, nobility and weakness. Our science and our dreams are limited by our failures and foibles. But still we strive and evolve beyond our mundane limitations, even though – on the scale of an individual human lifetime – such evolution seems to take forever. Our small steps become a giant leap when combined.

Meanwhile, adults and children continue to pause and gaze up at the night sky in awe and wonder – we are glimpsing our past, our current place in the cosmos, and our future destination. As we outgrow our pantheon of deities from Mount Olympus or the Garden of Eden, we might find another source of inspiration when we climb the dizzy heights of Olympus Mons on Mars, or create our own interstellar Garden of Eden on an exoplanet. Leaving behind our ancient mythologies, perhaps we will create new ones that are more authentic, engaging and exciting. Stardust to stardust.

Non-Digital References::

Michael Benson, 2018. Space Odyssey: Stanley Kubrick, Arthur C Clarke, and the Making of a Masterpiece, New York: Simon & Schuster.

Francesca Ferrando, 2016. ‘Why Space Migration Must Be Posthuman’, in Schwartz, J., Milligan, T. (eds.) Ethics of Space Exploration, Springer, Vol. 8, 137-152.

Mal Garvin (ed.), 1979. ‘SCI-FI – Religion of the 80’s’, Tell Magazine, Fusion Australia, Autumn, 20 – 25.
– – – – – – – – – – – – . ‘Superman, Supermyth’, Tell Magazine, Fusion Australia, Autumn, 37 – 40.

Alexander C.T. Geppert, 2012. ‘Extraterrestrial encounters: UFOs, science and the quest for transcendence, 1947–1972’, History and Technology Vol. 28, No. 3, September, 335–362.

Barry Vacker, 2018. Specter of the Monolith, The Center for Media and Destiny.

© 2021 Geoff Allshorn