A standard objection to the reality of time travel is the argument that if time travel is possible then it will surely be perfected at some point in the future. If this is the case, people from the future would certainly want to travel back in time, and not just to the future as Bielek did. In other words, if time travel is possible then we should see evidence of time travelers visiting our time and past periods. Since we don't have any evidence of that, it stands to reason that time travel doesn't work. Of course, one response to this objection is to suggest that time travelers may visit us all the time. Perhaps we simply don't recognize them.
In 2000 and 2001 someone calling themselves 'Timetravel_0' and then 'John Titor' made claims on various internet bulletin boards, starting with the Time Travel Institute forum, that he was a time traveler from the year 2036. He made several statements concerning events that were to transpire between 2001 and 2036, including a civil war in the United States in the year 2004 that would result in a fracturing of the nation into five regional governments. Titor's postings caused quite a stir at the time, and even though he has offered no new postings in recent years and his predictions have not been fulfilled, there are some who still believe that Titor is who he says he is.
The postings, reproduced on various websites, began simply enough, with a list of the basic components of a time machine:
02 November 2000 01:00 (about time travel) 1
I saw the posting requesting the basic systems for a gravity distortion system that will allow time travel. Here they are:
1. Magnetic housing units for dual microsingularities.
2. Electron injection manifold to alter mass and gravity of micro-singularities.
3. Cooling and x-ray venting system
4. Gravity sensors (VGL system)
5. Main clocks (4 cesium units)
6. Main computer units (3)
This was followed by a description of what time travel was like for the traveler:
Questions for Timetravel_0 with permission to post.
Pamela: By the way can you tell me what it feels like to time travel? when you are in the process of doing it what does it feel like and what do you see and hear. you made mention that you had to get use to the fields. Do you see a bright flash of light?
Timetravel_0: Interesting first question. The unit has a ramp up time after the destination coordinates are fed into the computers. An audible alarm and a small light start a short countdown at which point you should be secured in a seat. The gravity field generated by the unit overtakes you very quickly. You feel a tug toward the unit similar to rising quickly in an elevator and it continues to rise based on the power setting the unit is working under. At 100% power, the constant pull of gravity can be as high as 2 Gs or more depending on how close you are to the unit. There are no serious side effects but I try to avoid eating before a flight. No bright flash of light is seen. Outside, the vehicle appears to accelerate as the light is bent around it. We have to wear sunglasses or close our eyes as this happens due to a short burst of ultraviolet radiation. Personally I think it looks like your driving under a rainbow. After that, it appears to fade to black and remains totally black until the unit is turned off. We are advised to keep the windows closed as a great deal of heat builds up outside the car. The gravity field also traps a small air pocket around the car that acts as your only O2 supply unless you bring compressed air with you. This pocket will only last for a short period and a carbon sensor tells us when it's too dangerous. The C2O4 unit is accurate from 50 to 60 years a jump and travels at about 10 years an hour at 100% power. You do hear a slight hum as the unit operates and when the power changes or the unit turns off. There is a great deal of electrical crackling noise from static electricity.
One of the interesting claims that Titor makes is that his time line seems to be slightly different from ours. Football games are won by different teams than are recorded in history books from 2036. This means that his predictions for our future are really only descriptions of his past. These are two different things. The longer he is present in our time, the greater his influence upon the time line and the greater the divergence between the two. The following is an example of the types of claims Titor made:
Pamela: 1. what are some of your memories of 2036?
Timetravel_0: I remember 2036 very clearly. It is difficult to describe 2036 in detail without spending a great deal of time explaining why things are so different. In 2036, I live in central Florida with my family and I'm currently stationed at an Army base in Tampa . A world war in 2015 killed nearly three billion people. The people that survived grew closer together. Life is centered around the family and then the community. I can not imagine living even a few hundred miles away from my parents. There is no large industrial complex creating masses of useless food and recreational items. Food and livestock is grown and sold locally. People spend much more time reading and talking together face to face. Religion is taken seriously and everyone can multiply and divide in their heads.
Titor claimed that he had journeyed from 2036 to the year 2000 as part of a military assignment. He was originally sent to the year 1975 in order to acquire an IBM 5100 computer, which was needed to resolve twenty-first-century computer problems. His grandfather was one of the programmers of the 5100, hence Titor's selection for the mission. He stopped in the year 2000 for his own personal interests and to gather family documents and photographs that had been destroyed in the great civil war. Titor claimed that he had journeyed through time in a device, of which he shared pictures, that was first installed in a 1967 Corvette and then in a 1987 Ford truck.
His last post was in March of 2001, when he announced that he would be returning to the future.
Nine months after my visit to the Extraordinary Technology Conference, Paul Pantone is still in legal limbo. His supporters and defenders are now somewhat better organized. The Friends of GEET - Paul Pantone Defense Project has established a defense fund and has been actively working on Pantone's behalf. Unfortunately, it has not been all that successful. Among various tactics, they convinced the judge in the case to recuse himself from the proceedings following a Christmas ad campaign in which the supporters were asked to send the judge a lump of coal. Neither of these steps met with the approval of Pantone's attorney.
The Friends, however, are concerned that Pantone will never be able to receive a fair hearing. Many seem to believe firmly that he is the victim of a conspiracy to discredit him and his work, thus keeping the world safe for high gas prices. Pantone's attorney, apparently less than convinced of the accuracy of this assessment, has challenged Pantone's supporters to produce a working model of a Pantone engine for his inspection. If he finds it convincing, he promises to film the results for broadcast on television news programs.
Thus far there has been no demonstration.
Wilhelm Reich claimed that his orgone accumulator was based on hard science and that he had evidence that it worked. The U.S. federal government responded by banning the movement of orgone technology or related literature across state lines because they deemed his therapy to be without merit. Equipment was moved and Reich was arrested. Otis T. Carr claimed that his breakthrough in anti-gravity was based on insights from Nikola Tesla. Carr was convicted of securities fraud. Paul Pantone claims to have discovered a technique that will allow automobiles to operate using water as fuel. The State of Utah has declared him incompetent to stand for sentencing for the securities fraud charges to which he pled guilty.
Are these men crooks? Are their discoveries and inventions nothing more than scams, nothing more than tricks to separate gullible investors from their money? Are they kooks? Have they experienced a break with reality that makes them believe their own crackpot theories? Do their financial indiscretions result from a genuine case of misplaced confidence in their own inventions? Are they for real? Do orgone accumulators work? Did Otis T. Carr and Ralph Ring actually fly at the speed of light? Does Paul Pantone have the secret that will change our world for the better? These are not frivolous questions. They are necessary. If we respond too quickly and assume that everyone with a strange idea is a kook or a crook then we surely put a lot of honest, sane people in jails and mental hospitals, or worse. Followers of Jesus claim that it was just this misunderstanding that sent Christ to the cross, after all. Of course, the reverse is also true - if we believe every nutty professor's lame theory, we are bound to be led astray quite frequently.
And then there are the details of Paul Pantone's case. Whether or not he committed the crimes to which he pled guilty is one matter. The question of whether or not believing that his invention really works, that it can really save the earth, that it came to him on the wings of an angel, and that his government is out to get him - the question of whether or not believing all this makes him mentally ill
- is quite another. By those standards, there are a whole lot of people in the world - preachers and politicians as well as mad scientists
- who should be locked up.
Granted these beliefs are eccentric, they are weird, they are bizarre. But so are the beliefs of a lot of people: Bigfoot hunters, cryptozoologists, friends of the Forest Friends, theosophists, hollow earthers, alternative archaeologists, Christians, Hindus, Muslims, you, me.
I'll admit it, I've been at this so long I'm not sure that I know what is real anymore.
In one, my grandfather is driving his old truck down Baker Hill. My cousin Barry and I are seated in the back, in the bed of the truck with the spare tire and a few pieces of plywood. Barry gets a look in his eye. I know what it means. We each slip over opposite sides of the truck onto the running boards. We hold on tightly with one hand to the handles on either side of the cab. Facing forward with one foot on the running boards and one hand holding tight to the handles, we throw our free arms and legs out, spread-eagled. We are flying.
In the other memory, we are terrorized by a giant roc, a Thunderbird, a malagor.
Over the course of time I have filed these memories in different boxes, categorized them in different ways. One I treat as a real memory, as the reminiscence of something that really happened in the summer of 1977. The other I have come to regard as a fantasy, as the product of a young boy's overactive imagination.
But to me, many years later, both seem equally real.
William Roe walked out of a clearing in the woods and saw a Sasquatch. Frederick S. Oliver encountered Phylos the Thibetan on the slopes of Mount Shasta. Carlos Allende and Al Bielek witnessed the strange disappearance of a U.S. Navy ship in 1943. In 1977, 10-year-old Marlon Lowe, my contemporary, was playing outdoors in Lawndale, Illinois when he was attacked by a giant black bird. The creature lifted him into the air but was forced to drop his prey when the boy struggled free.
These people have sworn by their memories. They have signed affidavits and gone on the record. They have held onto the veracity of their weird experiences in a way that I have not. I categorized my encounter with a giant bird as a fantasy. Why do others categorize their encounters with Bigfoot, ancient Lemurians, disappearing ships, and, yes, giant birds, as factual reality? Have we responded differently because I am better at logic? Is it because I know something that they don't? In all honesty, I don't remember making the decision to classify it as one thing or another. It was not a choice on my part. As with most things in life, it has simply happened that way. As I have grown older, giant birds have not figured in any other part of my life than that of the fantastic fiction that I still love. Consequently, I suppose, my memory of the roc has been classed as fiction as well.
The difference between my response and the response of others may be related to the fact that my memory comes from childhood rather than adulthood. Perhaps it is harder to shake the reality of such things when they happen to us after we are all grown up. Perhaps if I had seen a roc at age 30, my story would be different, would be harder to relegate to the imagination. This raises the question of whether my response is less reasonable than the others. Is it only because the memory is from my childhood that I can so easily disregard it, so quickly cast it aside with abandoned comic books and forgotten action figures?
But Marlon Lowe, like me, was 10 years old when he saw the giant bird, way back in 1977. Unlike me, he felt himself lifted into the air by its hideous claws and felt the rush of wind from its massive wings and, unlike me, he still believes it to be true, even as an adult. We both share similar memories from a similar time. I have filed mine under fantasy, he has filed his under fact. It is possible that one of us has made a mistake.
People who believe strange things often have good reasons to do so. If someone believes in Bigfoot because they have seen Bigfoot, who am I to call this crazy or to say they have made a mistake? This does not mean that their memories, their experiences, are good reasons for me to believe, however. That is another matter entirely. On the other hand, if I saw a strange, hairy giant looking in my bedroom window, I might believe in
4 PEOPLE WHO BELIEVE STRANGE THINGS OFTEN HAVE GOOD REASON TO DO SO . . . WHO AM I TO CALL THIS CRAZY?'
Bigfoot as well. Or maybe not. Seeing a giant bird has not made me believe in rocs.
Of course, science demands the kind of verifiability and repeatability that many of the claims and theories talked about in this book are lacking. Science demands the kind of claims that can be accepted from one person to the next because the evidence is open to the public. Despite the work of Meldrum and others, claims about Bigfoot, the hollow earth, and time travel don't meet these standards. It is not that science is predisposed against the veracity of these claims. It is just that the kind of evidence that mainstream science demands is not there. Inasmuch as the discourses in this book are science, inasmuch as they are discourses based on evidence, research, and proof, it is clear that they are of a decidedly weird variety of science. Things do count as evidence here that don't count as evidence for mainstream science, things like unverifiable eyewitness accounts, channeled messages, and ancient manuscripts.
We might even say that the beliefs talked about in this book are more like religious beliefs than scientific theories, despite the scientific clothes that they sometimes are made to wear. We might say that the kinds of evidence counted here are the kinds of evidence that are often appealed to by religious believers. People rely on the testimony of others, on ancient manuscripts and sacred texts, and on visions and epiphanies. Many of the bizarre beliefs talked about in these pages are held in the way that other people hold more traditional religious beliefs. They strike us as bizarre, not because they are qualitatively different from more mainstream religious beliefs, but because they are rare.
For some, the pseudo-science of Bigfoot, Atlantis, Lemuria, the hollow earth, pyramid power, and Tesla Technology is seen as a threat to real science and maybe even to culture itself. Perhaps it is thought that if enough people buy into the unscientific claims of the theosophists and others, then the progress of real science might come to a standstill. Or maybe it is just based on an overriding sense that there is only one way to truth, only one way to arrive at an understanding of the real. This is hardly the position that I would take. I am a big fan of mainstream science, don't get me wrong. I believe that it should be supported by our governments and our universities and that it should be taught to our children. As long as science is kept strong, however, I don't see how Bigfoot and all of the other things talked about in this book can possibly pose much of a threat. I don't see any reason to think that we need to force a choice between one or the other or even get snippy about it in our dialogues and conversations with people with whom we disagree.
I would argue that a culture filled with diverse and idiosyncratic theories and ideas is a good thing. Uniform orthodoxy, whether it be scientific or religious in nature, has proven to be a recipe for cultural stagnation and decline. The printing press kicked off the reformation and ushered in the modern age because it allowed for the dissemination, not of the one universal truth, but of the varied panoply of divergent views that had previously been suppressed. It also helped to usher in the age of science. Suddenly, in a world of competing theories and beliefs, one's ideas had to be demonstrable to others in order to reach consensus, they had to be publicly verifiable and repeatable. It is only against a backdrop of diverse ideas and theories that scientific proof has a place. In a strict orthodoxy there is no place for it to get a foothold. The kind of diverse and idiosyncratic beliefs and theories in this book are, oddly enough, a good thing for mainstream science. It is only in a competitive marketplace of ideas that science is forced to really make its case.
I think it is also the case that a culture of idiosyncratic and diverse theories and beliefs is simply more interesting than a culture of agreement, whether that agreement arises from revelation or rationality. I would not want to live in a culture dominated by religious orthodoxy and I would not want to live in a culture dominated by pure rational thought. Believe in them or not, culture is more colorful thanks to Sasquatch and the gang. I know that my life is certainly more colorful.
Of course, another consequence of divergent beliefs and theories is conflict. Modernity not only brought us Protestantism and science, it has proven pretty good at nourishing wide-scale military conflicts as well. Our strong differences of opinions, our radically divergent beliefs, can lead to lots of animosity and bloodshed. It seems to me that it doesn't have to be this way, however. Diverse world views don't have to end in conflict. Much of the animosity could be avoided if we would simply take a more skeptical attitude toward our own beliefs, and admit that we might just be wrong. It also helps if we are humble enough to realize that the world is far more complex than can be accounted for by our own theories and beliefs. Diversity, even the weird and bizarre kinds, helps us in this regard because it reminds us that what counts as evidence differs from context to context. Likewise what is real.
This is a lesson that I have learned on my journeys.
I have tracked Bigfoot through storm-ravaged woodlands. I have talked to eyewitnesses. I have seen the tracks. I have journeyed toward the center of the earth in my quest to locate subterranean civilizations. I have met wise Phylos. I have met the evil Dero lord. I have met beautiful, beautiful Nydia. I have met with the mad scientists. My brainwaves have been altered through multi-wave oscillation. My heart has been touched by Tesla power.
Back in my hotel room, the tracks of the big bull Sasquatch seem to be transformed into nothing more than hoaxes. The dedicated Bigfoot hunters become hoaxers, ironists, or fools. But in the field, kneeling in the Texas mud, the tracks are real. I believe. I feel the tingle of excitement. I feel the rush of adrenaline. I see the honesty on all the faces. The tracks are real.
Down in the depths of the cave, covered in mud and slime, I know that this place holds no secret passages or giant lizards, I know that there are no armed Sasquatch or blue-skinned people. But as I stumble down the hill to wash away the mud, as I slip and fall onto hard stones, it is real. It isn't just mud and exhaustion that are weighing me down, it is the Dero with their diabolical machines.
As I step away from the Tesla coil, it loses its hold over me. Its power ceases to be real. But for that moment, when the arc of electricity leaps like lightning, like a death ray, when my chest grows tight, it is real. Real lightning, real sulfur, real pain, real power.
I open the cover of Burroughs' A Princess of Mars and read the opening lines to my son: 'I am a very old man; how old I do not know. Possibly I am a hundred, possibly more; but I cannot tell because I have never aged as other men, nor do I remember any childhood. So far as I can recollect I have always been a man.' But I do remember. I have not always been a man; I was once a boy.
There was a bird. A real bird of prey. Real feathers, red and brown. We ran by the sunflowers that my grandmother always planted at the end of the garden. The sunflowers were real. We ran over the freshly mown grass, wet blades sticking to our feet. The grass was real. We hid under the cottonwood tree, knotty with age. The tree was real.
As I read on as my son's eyes grow wide with wonder . . . as do my own:
I turned my gaze from the landscape to the heavens where the myriad stars formed a gorgeous and fitting canopy for the wonders of the earthly scene. My attention was quickly riveted by a large red star close to the distant horizon. As I gazed upon it I felt a spell of overpowering fascination - it was Mars, the god of war, and for me, the fighting man, it had always held the power of irresistible enchantment. As I gazed at it on that far-gone night it seemed to call across the unthinkable void, to lure me to it, to draw me as the lodestone attracts a particle of iron. My longing was beyond the power of opposition; I closed my eyes, stretched out my arms toward the god of my vocation and felt myself drawn with the suddenness of thought through the trackless immensity of space.
This is not a dream. This is real.
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