Thursday, October 8, 2026

The missing link in the woods near you?


The mainstream scientific establishment is overall very much against creationist theory. Why then are they so opposed studying Bigfoot?  🫈 Seems odd.  I'm not making a statement. I'm simply posing a question. If someone wants to give me an answer please do email with it at: jmtalboo@gmail.com 

But do not say it's because there is no scientific evidence for the existence of Sasquatch, because that simply is not true!


Evidence isn't absolute proof of course, but otherwise what a load of absolute rubbish! There are plenty of highly-credible scientists in the most relevant of disciplines who correctly think otherwise and therefore this statement is BUNK! 

1. Dr. Jeff Meldrum — Anatomy, Anthropology & Locomotion

Jeff Meldrum is an anthropologist and anatomist at Idaho State University whose specialties include foot morphology, locomotion and the evolution of bipedalism in humans and other primates.

His examination of alleged Sasquatch footprints is particularly relevant because the evidence falls directly within his areas of expertise.

Meldrum has repeatedly emphasized that his argument is not that the evidence constitutes absolute proof, but that it warrants investigation. His book Sasquatch: Legend Meets Science examines footprints, dermal ridges, photographs, hair, DNA and other evidence.

2. Dr. Jane Goodall — Primatology

Jane Goodall hardly needs an introduction.

The legendary primatologist has publicly expressed an open mind toward the possibility of Sasquatch while acknowledging that existing evidence has not satisfied most scientists.

That's an important distinction.

She isn't saying, “Bigfoot has been proven.”

She's saying the question shouldn't simply be dismissed.

3. Dr. Grover Krantz — Anthropology & Human Evolution

Anthropologist Grover Krantz studied alleged Sasquatch footprints and handprints from an anatomical and evolutionary perspective.

His work included analysis of alleged dermal ridge patterns and the unusual anatomical characteristics claimed in some footprint casts.

Again, agreement with Krantz isn't required.

The relevant fact is that an academically trained anthropologist considered the physical evidence worthy of detailed analysis.

4. Dr. John Bindernagel — Zoology

Canadian zoologist John Bindernagel devoted substantial attention to the possibility of a large, undiscovered North American primate.

His work examined the ecological question of whether such an animal could theoretically exist in North America and whether the reports deserved scientific investigation.

His work is another example of someone with relevant scientific training treating Sasquatch as a zoological question rather than merely a campfire story.

5. Jimmy Chilcutt — Fingerprint & Primate Dermatoglyphics

Jimmy Chilcutt is particularly interesting because his expertise is directly relevant to one of the strangest categories of alleged Sasquatch evidence: dermal ridges.

Chilcutt worked in law enforcement as a fingerprint examiner and has examined alleged Sasquatch track casts for fingerprint-like ridge patterns.

His conclusions regarding some casts were controversial, but they were based on an area of forensic examination in which he had professional experience. Sasquatch: Legend Meets Science specifically discusses his examination of dermal ridge evidence.

6. Dr. Henner Fahrenbach — Hair & Physical Evidence

Dr. Henner Fahrenbach investigated alleged Sasquatch hair and other physical evidence and also conducted statistical work concerning reported Sasquatch characteristics.

Hair attributed to Sasquatch has been subjected to multiple forms of analysis, including DNA testing. Some samples have ultimately been identified as human, which is important evidence against simply assuming every unusual hair represents an unknown animal.

But the existence of the investigations themselves demonstrates that physical samples have been collected and subjected to scientific examination.

7. Dr. Daris Swindler — Primatology & Anatomy

Daris Swindler was a prominent primate anatomist associated with Washington State University.

He examined the controversial Skookum cast, along with other researchers including Meldrum and primatologist Esteban Sarmiento.

Whatever conclusion one reaches about the cast, the fact remains that trained primate specialists were brought in to examine it anatomically.

8. Dr. Esteban Sarmiento — Primatology & Human Evolution

Esteban Sarmiento, a primatologist and researcher associated with the American Museum of Natural History, was another specialist involved in examination of Sasquatch-related physical evidence.

His participation is particularly relevant because primate anatomy and evolution are directly related to evaluating claims of an unknown large primate.

That doesn't make every interpretation of the evidence correct.

It does make the subject difficult to accurately characterize as something that qualified scientists have simply never investigated.

9. Dr. George Schaller — Wildlife Biology

George Schaller is one of the world's most respected wildlife biologists and conservation scientists.

Schaller has expressed skepticism about whether the existing evidence establishes Sasquatch, but he has also recognized the value of critically examining the evidence.

In his comments about Meldrum's work, Schaller described Meldrum as bringing scientific rigor to the question and praised his footprint analysis.

That's an important example because scientific engagement doesn't require accepting the final hypothesis.

10. Dr. Robert Benson — Bioacoustics

Robert Benson examined alleged Sasquatch vocalizations using computerized acoustic analysis.

His area of expertise is particularly relevant to reports involving unexplained sounds and vocalizations.

Again, the existence of an acoustic analysis does not automatically establish that the sounds came from Bigfoot.

But it demonstrates that alleged Sasquatch evidence has been subjected to specialized scientific analysis rather than simply accepted or rejected based on someone's personal opinion.

11. Dr. Craig Newton — DNA Analysis

Craig Newton was involved in DNA testing of biological samples associated with the Skookum site.

The results and limitations of such testing are part of the larger debate over alleged Sasquatch biological evidence.

And this is precisely why DNA evidence needs to be discussed carefully.

Some alleged Sasquatch samples have produced ordinary human or known-animal results. Others have generated questions about contamination, sample quality, identification and interpretation.

That's evidence to investigate—not automatically proof of an unknown primate.

12. Dr. Russell Ciochon — Paleontology & Human Evolution

Russell Ciochon is a paleoanthropologist whose work includes fossil primates and human evolution.

His involvement in Sasquatch: Legend Meets Science provided another perspective on the possible relationship between reports of giant unknown primates and extinct primates such as Gigantopithecus.

This does not mean Gigantopithecus has been demonstrated to be Bigfoot.

It means that questions about unknown or extinct primates can be examined through legitimate disciplines such as paleontology, anatomy and evolutionary biology.

So, the vast majority of relevant qualified scientists not looking for this possible missing link for evolutionary theory they vehemently defend are proving themselves to be quite dogmatic. Maybe pseudoscience is their religion? 

Undebunking Bigfoot

Debunking Pseudo-Skepticism Regarding the Topic of Sasquatch

One More Thought...

Some people have suggested that Bigfoot could actually be connected to the Nephilim mentioned in the Bible.

I'm not saying that's true.

But if you're looking for ways to put some of these creationist ideas to rest, perhaps it's time to get on the Bigfoot case ASAP.

After all, if Sasquatch turned out to be a real, previously unknown primate, that would be a pretty damn interesting development for evolutionary science.

So what are we waiting for?

Investigate the Bigfoot. 😂

And Since We're Talking About Bigfoot...

Here are two recent songs from my music featuring lyrics about Bigfoot, along with videos and pictures of me with Bigfoot.

Follow/subscribe on TikTok: @Crashout.Royalty

Bigfoot song #1 — TikTok

Bigfoot song #2 — TikTok



The AI Music Debate I May Never Have — Because I Value My Time

Before we get started, please bookmark my music site and check it out after reading this article. And while you're at it, follow me on TikTok at @Crashout.Royalty. That's where you can find more of my music, videos, artwork, and whatever else I'm creating next.

Here's my most recent Hip-Hop release as of this publishing date...

https://www.tiktok.com/t/ZPLjkEnsM/

And here is my old organic Hardcore/Punk Band ILLITHED

https://mindtreasury.blogspot.com/2018/02/hardcorepunk-band-illithed.html

The AI Music Debate I May Never Have — Because I Value My Time

Hello, I'm the account "Crashout Royalty" for those that are unaware. Multidisciplinary artist and activist researcher JM Talboo AKA BishopNeoWinstonSmith leader of the music group and collective of artists known as #CrashoutAristocrats

Before the imagined debate ensues I want to first acknowledge positive conversations are happening as evinced by the screenshots below. 

I say this because what sparked me writing this is a lot shit talking is taking place online from those opposed to AI music. Makes me wonder if they are industry plants Ad hominem attacks are not an argument, I can talk smack and lay one down too lol but I'll focus on substance and positivity while they act like the miserable people they msst be.

What would happen if I actually debated someone who believes AI-assisted music is inherently inferior to human-made music?

I may never find out.

And that's okay.

One of the reasons I use AI in the first place is because I value my time.

So rather than spending hours arguing with somebody on the internet, I decided to run the entire hypothetical debate through my head.

Here's how I'd approach it.

Not by assuming I'd win every argument.

Not by rigging the experiments.

And not by pretending AI is automatically better than human creativity.

I'd simply ask that we actually examine the claims being made.

And there's an important distinction right from the beginning:

I'm not simply an "AI music maker."

I'm a multidisciplinary artist.

I make music. I write. I perform. I make videos. I make physical artwork. I make digital artwork. I work with photography, animation, costumes, props, locations and visual effects. I showcase other artists and artwork. I use technology. I collaborate with other people. And sometimes I use AI.

Sometimes I use none of it.

That's the bigger picture.

I Don't Like Being Pigeonholed

I've never been particularly interested in being shoved into one category.

Why would I limit myself to one medium just because somebody else wants a convenient label?

If I have an idea that works as a song, I'll make a song.

If it works as a video, I'll make a video.

If it works as an image, I'll make an image.

If it works as physical artwork, I'll make that.

If somebody else's artwork communicates something I want to showcase, I'll showcase it.

If a costume communicates the idea better than words do, I'll put on the costume.

If animation makes the idea stronger, I'll animate it.

If AI helps me accomplish something I couldn't otherwise accomplish—or lets me accomplish it faster—I'll use AI.

I'm not interested in technological purity.

I'm interested in communication and creation.

There Isn't One Way I Make Music

This is where I think a lot of conversations about AI immediately go wrong.

People talk about "AI music" as though there's one standardized process.

There isn't.

I've been making music for years.

I've been in a successful band.

I can perform.

I can rap live.

I've made music without AI.

And I still make music without AI.

AI is simply another set of tools I've added to a much larger creative toolbox.

Sometimes I might use an AI-generated beat and put my own real vocals over it.

Sometimes I might perform the vocals myself and use an AI voice filter as an artistic effect.

Sometimes AI might be involved in the music while the performance itself is completely human.

Sometimes I might use AI for production but write and perform everything else myself.

Sometimes AI is involved in several elements.

Sometimes it's barely involved at all.

Sometimes it isn't involved whatsoever.

So when someone says:

"You're just letting AI make your music."

My response is pretty simple:

Which song?

Which part?

The beat?

My vocals?

The voice effect?

The lyrics?

The concept?

The production?

The video?

The artwork?

What exactly are you talking about?

Because you're imagining one workflow that doesn't actually describe what I do.

I make music in a lot of different ways.

AI is one set of tools I sometimes use within that larger creative process.

The Same Thing Applies to My Videos

And then there's video.

I'm not simply making songs and attaching a generic video to them afterward.

The visual production is its own creative process.

And just like music, I'm interested in using every possible way of making the thing.

AI animation.

Real photographs.

Real video.

Digital imagery.

Physical imagery.

Stickers.

Effects.

Costumes.

Props.

Settings.

Locations.

Practical elements.

Digital manipulation.

Found imagery.

Whatever works.

Sometimes I'll create an entirely artificial image.

Sometimes I'll film something in the real world.

Sometimes I'll take a real photograph and build something around it.

Sometimes I'll make physical artwork and photograph or film it.

Sometimes I'll create digital artwork.

Sometimes I'll take physical artwork and use AI to animate it.

Sometimes Dawn makes physical artwork and I incorporate that into what I'm doing.

Sometimes I'll showcase another artist's work.

Sometimes I'll visit or showcase art in a museum.

Sometimes the strongest visual is simply something I happen to encounter in the real world.

And sometimes I'll combine several of those methods in one project.

That's not a contradiction.

That's the medium.

The Best Results Are Often Hybrids

Think about modern filmmaking.

Computer-generated imagery didn't eliminate practical effects.

Practical effects didn't eliminate sets.

Digital effects didn't eliminate actors.

Photography didn't eliminate painting.

And computer animation didn't eliminate live-action filmmaking.

In fact, some of the most effective visual work comes from combining different techniques.

You can have a real actor standing in a real environment while interacting with a digitally created world.

You can have a physical prop enhanced with computer effects.

You can have real footage combined with animation.

You can have photographs turned into moving imagery.

The best solution isn't necessarily:

"Use only the human method."

It may be:

"Use the right combination of methods for this particular idea."

That's what I'm doing.

The Image Can Say Something the Song Doesn't

There's another reason I care so much about the visual side.

The video doesn't have to simply illustrate the lyrics.

Sometimes it reinforces the song.

Sometimes it expands upon it.

Sometimes it provides another interpretation.

Sometimes it deliberately creates irony.

Sometimes it communicates a completely different but related idea.

You can say a thousand words with an image.

Sometimes more.

A single image can establish a mood, tell a story, suggest a political idea, create symbolism, or make someone question what they're seeing.

I might put something like a They Live flyer into a video.

Maybe the song doesn't literally say the same thing.

That's okay.

The image creates another layer of communication.

The audience makes the connection.

That's part of the artwork.

Visual Language Is Different From Verbal Language

An image isn't simply a paragraph without words.

Visual language works differently.

A costume can communicate satire.

A setting can communicate danger.

A photograph can communicate nostalgia.

A surreal image can communicate an emotional state.

A juxtaposition can create an argument without anybody speaking.

A symbol can make someone think about an idea without spelling out the conclusion.

And sometimes an image can communicate something in a way that a literal statement simply can't.

That's one of the reasons I'm interested in visual storytelling.

I'm not just making a music video.

I'm building another layer of the message.

Physical Art Counts Too

And this is another reason I don't want to be reduced to "AI artist."

I make physical art.

I work with physical objects.

I showcase artwork other people create.

Dawn makes artwork that I can incorporate into the larger creative world.

I make digital artwork too.

And sometimes I'll take something that physically exists and use AI or other digital tools to animate or transform it.

So now we've got:

physical → digital → animated → combined with video → combined with music.

Where exactly are you going to draw the line and tell me which part is the "real art"?

That's the wrong question.

The better question is:

What did the artist create, and what was the artist trying to communicate?

Technology Has Always Disrupted Art

And this isn't even a uniquely modern argument.

We've been having versions of this argument for centuries.

Whenever a new technology changes who can create, who can distribute art, or what art can sound or look like, somebody eventually says:

"This is going to ruin everything."

Sometimes that person has a point.

Sometimes they're completely wrong.

Usually it's more complicated than either side wants to admit.

But the pattern is worth recognizing.

There were people who were suspicious of ordinary people having widespread access to writing.

Then came the printing press.

Suddenly information could be reproduced and distributed on a scale that was previously impossible.

Then came newspapers and mass publishing.

Then radio.

Then recorded music.

Then television.

Then home video.

Then the internet.

Then digital recording.

Then digital photography.

And now we're dealing with generative AI.

Every one of these technologies changed the creative landscape.

And every time, there were people who looked at the new technology and said, in one form or another:

"That's not real art."

"Video Killed the Radio Star"

There's a reason a phrase like "Video Killed the Radio Star" became culturally memorable.

It captured a real fear about technological change.

Radio didn't literally disappear.

The radio star didn't literally die.

Instead, the culture changed.

Television created a new requirement: artists could suddenly become visual personalities in addition to being voices.

That changed what a successful performer looked like.

And then television itself was eventually challenged by cable, home video, the internet, streaming and social media.

The old medium doesn't necessarily disappear.

The ecosystem changes around it.

That's an important distinction.

The Printing Press Didn't Destroy Human Culture

The printing press is another good example.

Imagine living in a world where books are expensive, labor-intensive objects that have to be copied by hand.

Then suddenly you have technology capable of reproducing text on an enormous scale.

You could reasonably be concerned about misinformation.

You could be concerned about low-quality writing.

You could be concerned about people flooding society with garbage.

You could be concerned about political propaganda spreading faster.

Those concerns wouldn't necessarily be stupid.

But the answer wasn't:

"Therefore, nobody should print books."

The technology created enormous new possibilities while also creating new problems.

That's often what technological progress actually looks like.

Newspapers and the Internet

The same thing happened when the internet disrupted newspapers.

People worried about what would happen to journalism.

Some of those concerns were absolutely justified.

The internet created incredible opportunities for independent publishing, but it also created misinformation, clickbait, declining traditional revenue models and all sorts of other problems.

So I'm not going to make the simplistic argument that every technological disruption is automatically good.

Sometimes we should be wary.

Sometimes older ways of doing things really do contain wisdom that we shouldn't throw away.

But that's different from saying:

"New technology exists, therefore everything created with it is artistically worthless."

Those are two completely different arguments.

The Guitar Didn't Stay the Guitar

Music has gone through this process constantly.

The acoustic guitar existed.

Then amplification changed what the guitar could do.

Then the electric guitar arrived.

And there were plenty of people who thought it was loud, obnoxious noise.

Then people figured out what could be done with it.

Entire genres developed around that sound.

The instrument didn't become objectively "better" than the acoustic guitar.

It became different.

And different artists wanted different things from it.

That's the key.

Three Chords vs. Stevie Ray Vaughan

I remember the kind of argument people made about bands like Nirvana and other grunge artists.

You'd hear the criticism:

"They only know three chords."

That's obviously an oversimplification, but the criticism illustrates something interesting.

Someone could look at Stevie Ray Vaughan and admire his technical ability, musicianship and complexity.

And that's perfectly legitimate.

But that doesn't mean the aesthetic of Stevie Ray Vaughan is automatically superior to the aesthetic of a stripped-down grunge song.

Sometimes three or four chords are exactly what the song needs.

Sometimes technical complexity is the point.

Sometimes simplicity is the point.

Sometimes virtuosity communicates.

Sometimes restraint communicates.

The question isn't:

"Which musician worked harder to master technical complexity?"

The question is:

"What is this artist trying to communicate, and does the chosen method communicate it?"

That's an important distinction for AI too.

A technologically complicated production isn't automatically better than a simple one.

And a technically simple production isn't automatically worse.

Complexity isn't the same thing as quality.

People Fear Change for Good Reasons Sometimes

This is where I don't want to turn the argument into some simplistic:

"Old people fear technology and young people understand progress."

That's bullshit.

People sometimes fear technological change for legitimate reasons.

Some technologies genuinely cause harm.

Some things that were once celebrated as progress turned out to have consequences we didn't understand.

Sometimes the people saying "slow down" were right.

Sometimes the people saying "this is going to cause problems" were right.

We should be willing to listen to them.

But there's another lesson from history:

Being concerned about a technology isn't the same as proving that everything created with that technology is worthless.

And that's where I think the AI conversation often goes off the rails.

Technology Changes the Definition of Possible

Every major creative technology expands the range of things an artist can do.

The microphone changed singing.

Recording technology changed songwriting.

Multitrack recording changed arrangement.

The electric guitar changed rock.

Synthesizers changed electronic music and eventually countless other genres.

Sampling changed hip-hop.

Digital audio workstations changed music production.

Digital cameras changed photography.

Computer graphics changed filmmaking.

The internet changed distribution.

Smartphones turned almost everybody into a potential photographer and filmmaker.

AI is doing something similar.

It's changing the distance between:

"I have an idea."

and

"I made the thing."

That's enormous.

So Let's Actually Test the Music

Suppose someone tells me that AI music is obviously inferior to human music.

Okay.

Let's test it.

I'd propose ten songs with broadly comparable themes.

Peace.

Humanity.

Love.

Freedom.

Overcoming hatred.

Making the world a better place.

Five would involve AI assistance.

Five would be entirely human-made.

The listener wouldn't know which was which.

But here's the important part:

I wouldn't initially ask them to identify the AI songs.

I'd ask them to judge the music.

Which songs communicate their message most effectively?

Which are best written?

Which are most emotionally powerful?

Which are most memorable?

Which would they actually listen to again?

Which make them think?

Which make them feel something?

Then, after they've made their judgments, we reveal how the songs were created.

Only then would we test their ability to identify AI involvement.

Because those are two completely different questions.

Can you identify AI?

And:

Does AI involvement make a piece of music worse?

Being good at the first doesn't automatically prove the second.

What If They're Really Good at Spotting AI?

Maybe they are.

That's entirely possible.

Maybe they've listened to enough AI music to recognize certain production characteristics that most people don't notice.

Great.

Let's test that too.

We could compare their results with other listeners.

Musicians.

Non-musicians.

People who listen to enormous amounts of music.

People who don't.

Maybe they absolutely crush the test.

Maybe everybody does.

Maybe nobody does.

Maybe some people are extremely good at it and others are terrible.

Whatever happens, that's useful information.

I'm not afraid of an experiment simply because it might produce a result I don't expect.

That's what makes it an experiment.

And if somebody really is exceptionally good at recognizing AI music, I'd rather find that out than pretend otherwise.

But identifying the technology is still not the same thing as proving that the art is inferior.

Then Let's Remove the Blindfold

Now let's make it personal.

Take one of my songs.

Let's use something like Naptown.

I'll perform the song for you myself.

Live.

No AI.

Just me.

Then I'll play you the AI-assisted version I created.

Now tell me which vocal performance you prefer.

Maybe you'll prefer mine.

I'd actually expect that in some cases. I'm a performer. I'd hope my live performance has strengths that an AI-generated performance doesn't.

Maybe you'll prefer the AI version.

That's possible too.

And here's the funny part:

Either result is interesting.

If you tell me my live performance is better, I'm not going to throw a fit.

I'll probably say:

"Yeah. I'm a performer. I'd fucking hope so."

But then we have to ask what we've actually demonstrated.

The Part People Leave Out: Reality

Maybe when I made that song, I didn't have a studio available to me.

Maybe I was going through some difficult shit in my life.

Maybe I didn't have the money for studio time.

Maybe I didn't have musicians available.

Maybe I didn't have the time to sit there and record thirty takes of the same line.

Maybe AI allowed me to turn an idea into a finished song that otherwise would have remained an idea.

That's not a hypothetical benefit.

That's how technology works.

People sometimes look at the final product and completely ignore the circumstances that made the product possible.

If my human vocal performance is slightly better but the AI-assisted version allowed me to actually finish the song under circumstances where the alternative was not making the song at all, then what exactly have I lost?

And what have I gained?

I gained a finished song.

I saved time.

I saved money.

I didn't need a studio.

I didn't need to coordinate multiple people.

I didn't need to spend hours and money getting another take every time I flubbed a line.

And I could move on to the next idea.

That matters.

What If They Prefer the AI Version?

Now let's turn the tables.

Suppose they listen to both versions and say:

"Honestly, I like the AI version better."

I'm not going to pretend I lost.

I'm going to say:

"Well, shit. Great."

Because I wanted the song to communicate.

If I had something I genuinely wanted to say, and the technology helped me say it in a way that somebody found more enjoyable, understandable or emotionally effective, then the technology accomplished something useful.

I don't need the human version to win every comparison.

The song winning is enough.

And What If They Say the Human Version Is Better?

That's useful too.

Maybe the human version has something the AI version doesn't.

Maybe I have a vocal characteristic that can't be replicated.

Maybe the human performance has a particular imperfection that makes it more compelling.

Fine.

Then I've learned something about the strengths of human performance.

That doesn't prove AI has no value.

It proves that humans and AI can have different strengths.

That's called having different tools.

The Mother's Day Problem

There's another experiment that I don't think an AI critic can solve with a simple production argument.

Suppose I make a tribute song for my mother.

She's getting older.

I have things I want to say to her.

I use AI to help turn those thoughts into a song quickly.

She hears it.

And she cries.

Now somebody tells me:

"Yeah, but it was made with AI."

Okay.

So?

Does that make her tears less real?

Did the emotional response somehow disappear because I used a machine to help construct the song?

Did the love I was trying to express become less genuine?

Did the words suddenly stop meaning what they meant?

No.

The technology doesn't get to rewrite the emotional experience that happened afterward.

My mother didn't cry because she performed a philosophical analysis of my production process.

She cried because I made something for her that meant something to her.

That's important.

Efficiency Doesn't Equal Emptiness

There is a strange assumption that if something becomes easier to produce, it must become less meaningful.

But that's not how technology has historically worked.

A camera didn't make photography meaningless.

Digital editing didn't make filmmaking meaningless.

The synthesizer didn't make music meaningless.

The electric guitar didn't make songwriting meaningless.

Recording technology didn't make live performance meaningless.

Technology repeatedly changes the distance between an idea and its final form.

And that's exactly what AI does for me.

I have more ideas than I could possibly execute using traditional methods alone.

AI reduces the distance between:

"I have an idea."

and

"I made the thing."

That's not necessarily a reduction in creativity.

Sometimes it's an expansion of creativity.

The Real-World Economics Matter Too

Artists don't create in a vacuum.

People have limited money.

Limited time.

Limited access to musicians.

Limited access to studios.

Limited physical energy.

Limited opportunities.

Sometimes you're dealing with family obligations.

Sometimes you're dealing with work.

Sometimes life is simply kicking your ass.

A person might have ten songs in their head and only enough money to record one.

What happens to the other nine?

AI can sometimes change that equation.

Maybe it doesn't produce the same result as a professional studio.

Maybe it does.

But if it allows someone to create something that otherwise wouldn't exist, that's not automatically a negative.

The alternative isn't always "human-made masterpiece."

Sometimes the alternative is:

nothing.

And I'd rather have another imperfect song in the world that genuinely communicates something than have a great idea remain trapped in somebody's head because they couldn't afford the conventional production process.

I'm Not Claiming AI Does Everything

I don't need to claim that AI is superior to humans.

I don't need to claim that AI can replace musicians.

I don't even need to claim that every AI-generated song is good.

Some are garbage.

So are some human-made songs.

Human beings have been making terrible music for a very long time.

The existence of bad AI music doesn't prove that AI music is inherently bad any more than the existence of bad human music proves that humans shouldn't make music.

What matters is what happens when a particular person uses a particular tool to create a particular piece of work.

And Sometimes I Don't Use AI At All

This is worth emphasizing because it destroys the idea that I'm somehow dependent on AI to make music or art.

Sometimes I use it.

Sometimes I don't.

Sometimes I use it heavily.

Sometimes I use it for one small component.

Sometimes I might use AI for a beat but have real vocals.

Sometimes I might have real vocals and use an AI voice filter as an artistic effect.

Sometimes the music is human and the imagery is AI.

Sometimes the music is AI-assisted and the video is AI-assisted too.

Sometimes I'm mixing all of these things.

Sometimes I'm using physical art.

Sometimes I'm using digital art.

Sometimes I'm filming reality exactly as it exists.

Sometimes I'm taking something physical and transforming it digitally.

Sometimes I'm working entirely without AI.

The point is that I choose the tool based on the project.

I'm not pledging allegiance to a machine.

I'm making art.

The Human Is Still Here

This is the part that gets lost in a lot of these arguments.

When I use AI to make music, I'm still here.

I'm deciding what I want to say.

I'm choosing the subject.

I'm writing and shaping ideas.

I'm directing the process.

I'm deciding what works and what doesn't.

I'm rejecting things.

I'm rewriting things.

I'm making artistic choices.

Sometimes I'm performing.

Sometimes I'm using real vocals.

Sometimes I'm combining human performance with AI.

Sometimes I'm using AI for parts of the production.

Sometimes I'm using it because I simply don't have the resources to do something another way.

The fact that a machine participates doesn't mean the human disappeared.

So What Exactly Makes It "Fake"?

At some point I'd stop talking about individual songs and ask the fundamental question:

What exactly makes an AI-assisted song illegitimate?

Is it the sound?

Then let's listen.

Is it the songwriting?

Then let's compare the songwriting.

Is it the emotional impact?

Then let's see what listeners actually experience.

Is it the amount of human labor?

Okay. Let's discuss what the human actually contributed.

Is it the fact that a machine was involved at all?

Now we're no longer talking about whether the music is good.

We're talking about a philosophical objection to the tool.

That's a legitimate position for somebody to have.

But it's important to call it what it is.

The Tool Doesn't Have to Win

This might be the most important part of the whole argument.

I'm not trying to rig these experiments so that AI wins.

Every single comparison is a crapshoot.

Maybe the human song wins.

Maybe the AI song wins.

Maybe the results split right down the middle.

Maybe the person I'm debating identifies every AI song correctly.

Maybe they completely screw it up.

Maybe they identify AI correctly but still prefer several AI-assisted songs.

Maybe they can't identify them at all.

Maybe my live performance beats the AI version.

Maybe the AI version beats my live performance.

I'm willing to live with any of those outcomes.

Because I'm not trying to prove that humans are obsolete.

I'm trying to challenge the idea that the presence of AI automatically determines the value of the finished work.

The Same Principle Applies to the Visuals

If somebody tells me:

"That image doesn't count because AI made it."

My answer is basically the same.

Okay.

Let's look at the image.

Does it communicate?

Does it create the intended mood?

Does it tell a story?

Does it make you curious?

Does it reinforce the music?

Does it create a useful contrast?

Does it make you feel something?

And if the answer is yes, then the fact that AI participated tells me something about how it was made.

It doesn't automatically tell me whether it worked.

Likewise, if I take a real photograph, add stickers and effects, animate part of it with AI, put it over my music, and then combine it with footage I shot myself while wearing a costume in a real location, what exactly is the "real" part?

All of it.

Because all of those are materials I intentionally assembled into a finished piece.

The Question I'd Eventually Ask

At some point I'd ask:

"What exactly are we trying to measure?"

If we're measuring whether somebody can recognize AI, let's measure that.

If we're measuring vocal performance, let's compare vocal performances.

If we're measuring songwriting, let's judge songwriting.

If we're measuring emotional impact, let's see what actually moves people.

If we're measuring efficiency, let's discuss how much time and money different production methods require.

If we're measuring artistic authenticity, then we'd better define what we mean by authenticity.

But let's stop treating all of those questions as though they're the same question.

They're not.

My Position Isn't "AI Is Better"

My position is much simpler.

AI is another tool.

Sometimes it's the right tool.

Sometimes it isn't.

Sometimes human performance is better.

Sometimes AI-assisted production is better.

Sometimes the combination is better than either one alone.

And sometimes I don't use AI at all.

The fact that I can make music and art in different ways is not a weakness in my argument.

It's the argument.

I've already made music without AI.

Now I have additional tools.

Why would I voluntarily pretend those tools don't exist?

I'm a Multidisciplinary Artist

That phrase might sound fancy.

Maybe it is.

But I think it's accurate.

I'm not limited to one artistic medium.

I don't want to be.

I've never liked being pigeonholed.

I'm interested in whatever medium best communicates the idea.

Sometimes that's a song.

Sometimes that's a photograph.

Sometimes it's a painting or physical object.

Sometimes it's a digital image.

Sometimes it's a video.

Sometimes it's animation.

Sometimes it's a costume.

Sometimes it's a combination of all of them.

Sometimes it's somebody else's artwork that I think deserves to be seen.

Sometimes it's Dawn's artwork.

Sometimes it's something I encountered in the real world.

Sometimes it's AI-assisted.

Sometimes it isn't.

That's not inconsistency.

That's creative freedom.

Everything Is Material

There's another philosophy behind all of this.

I tend to see almost everything as material.

An argument can become an article.

A strange experience can become a song.

A photograph can become a visual.

A physical object can become artwork.

A piece of artwork can become animation.

A conversation can become an idea.

A walk can become a video.

A costume can become a character.

A location can become a setting.

A random image can become symbolism.

Even an annoying argument with somebody on the internet can become useful.

That doesn't mean I'm exploiting every moment of my life for clicks.

Quite the opposite.

Sometimes the desire to create content actually gets me out there living more life.

Maybe I want to film something, so I take the dogs for a walk when I otherwise might have stayed home.

Maybe I'm outside and the sun hits the snow just right.

Maybe Harley's shadow falls across a church.

Maybe I capture that.

Now I've had a novel experience.

I've spent time with my dog.

I've gotten outside.

I've created something.

I've broken up the routine.

And I've given myself another memory.

The content becomes a reason to participate in life rather than a substitute for living it.

And sometimes those novel experiences are valuable precisely because they make time feel more substantial in retrospect.

So even the act of creating can feed back into the life that I'm creating from.

That's the loop.

Life produces art.

Art encourages me to experience more life.

Those experiences produce more art.

And around and around it goes.

The Entire Toolbox

That's ultimately why I reject the idea that I need to choose between:

human creativity

and

technology.

Why?

Why can't I have both?

Why can't I use my own voice and an AI beat?

Why can't I make physical artwork and then animate it digitally?

Why can't I photograph something real and add artificial elements?

Why can't I use a costume, a real location, practical props and computer-generated imagery in the same video?

Why can't I showcase another artist's work alongside my own?

Why can't Dawn make something and I incorporate it into a project?

Why can't a museum inspire a video?

Why can't a fictional image communicate a real idea?

Why can't a machine help me turn an idea into something I can actually show people?

Why would I deliberately limit the toolbox?

So What Am I Actually Asking?

I'm not asking anybody to worship AI.

I'm not asking anybody to abandon traditional art.

I'm not asking anybody to pretend that AI-generated material is automatically brilliant.

I'm asking for something much simpler:

Judge the work.

Judge the song.

Judge the performance.

Judge the image.

Judge the video.

Judge the message.

Judge the emotional impact.

Judge the craftsmanship.

Judge the choices.

And then, if you want, ask how it was made.

But don't reverse that order and decide whether something has artistic value before you've even looked at it.

Because ultimately, I don't think the most important question is:

"Was AI involved?"

I think it's:

"What did you do with it?"

And if somebody still wants to debate me after reading all of this?

Fair enough.

Bring your arguments.

I'll bring mine.

But remember:

I value my time.

So if you want to debate me, you're gonna have to pay me.

Have a nice day.

Sunday, October 4, 2026

The Illuminati: Questions That Still Fuel the Conspiracy

The Illuminati: Questions That Still Fuel the Conspiracy

Mention the Illuminati and you're likely to get very different answers depending on who you ask.

One person will tell you about Adam Weishaupt and an 18th-century secret society in Bavaria.

Another will tell you the Illuminati secretly survived.

Someone else will point toward Freemasonry.

Someone else will mention Skull and Bones.

Then there's Bohemian Grove.

Banking dynasties.

Political families.

Intelligence agencies.

Hollywood.

Music videos.

Pyramids and all-seeing eyes.

Secret meetings.

Global organizations.

And the theory that all of these things are somehow pieces of the same puzzle.

So what is actually known?

What is alleged?

And what questions remain?

This isn't an attempt to prove that a modern Illuminati exists.

It isn't an attempt to prove that it doesn't.

It's simply a list of questions surrounding one of the most persistent conspiracy theories in modern culture.


1. Did the original Illuminati actually exist?

Yes.

The Bavarian Illuminati was founded by Adam Weishaupt in 1776 in Ingolstadt, Bavaria.

It was a genuine secret society with Enlightenment-oriented political and philosophical goals.

It was suppressed by the Bavarian government in the 1780s.

So the first question isn't whether the Illuminati existed.

It did.

The much bigger question is what happened afterward.


2. Did the Bavarian Illuminati actually disappear?

Historical evidence indicates that the original organization was suppressed and ceased functioning as an organized society.

But that leads directly to the conspiracy question:

Could some members have continued operating independently after the organization was officially dismantled?

That's possible in principle.

But is there documentary evidence demonstrating an unbroken organizational chain from Weishaupt's Illuminati to a modern organization?

That's a much harder question.


3. Why did the Illuminati become associated with enormous world events?

Within years of the group's suppression, writers began accusing the Illuminati of continuing underground and influencing major political events.

The most famous later accusations connected the Illuminati with the French Revolution.

But how much actual influence did the organization possess?

How much was extrapolation?

And how much was added to the story decades or centuries later?


4. Could a secret organization survive without retaining the same name?

This is one of the more interesting theoretical questions.

A conspiracy doesn't necessarily require an organization to continue using the same name.

A group could theoretically dissolve, reorganize, merge with another organization, or operate through different institutions.

So when someone says:

“The Bavarian Illuminati was disbanded.”

that doesn't automatically answer the entirely different question:

“Could people associated with its ideas have continued meeting or organizing?”

But demonstrating such continuity would require evidence.


5. Is there a documented connection between the Bavarian Illuminati and modern secret societies?

This is where things become much more complicated.

Modern conspiracy theories frequently connect the Illuminati to Freemasonry, Skull and Bones, the Bilderberg meetings, Bohemian Grove and other elite organizations.

But these organizations have different histories.

Skull and Bones, for example, was founded at Yale in 1832 — more than four decades after the Bavarian Illuminati was suppressed.

So the question is:

Is there evidence of direct institutional succession, or are similarities in secrecy, ritual and elite membership being interpreted as evidence of a connection?


6. Why does Skull and Bones repeatedly appear in Illuminati theories?

Skull and Bones is real.

It is a secretive senior society at Yale.

Its membership has included prominent people, and its secrecy, unusual rituals and famous “Tomb” have naturally generated speculation. The society was founded in 1832, and Yale's own historical account describes its early origins.

But does Skull and Bones actually descend from the Bavarian Illuminati?

That's a different question.

Where is the documented organizational link?

And if there isn't one, could the perceived connection simply be based on the fact that both organizations are secretive societies associated with influential people?


7. What exactly happens at Bohemian Grove?

Bohemian Grove is not fictional.

The Bohemian Club is a real organization, and its annual gathering in California has been documented extensively.

But what happens inside the Grove?

Which activities are simply eccentric traditions?

Which involve networking among powerful people?

And which claims about secret political decisions are actually supported by evidence?

If influential people meet privately, does that automatically mean they are secretly controlling events?

Or could private networking itself explain some of the perception?


8. Why do powerful people join private clubs and secretive organizations?

This may be one of the most important questions in the entire subject.

Powerful people have historically formed private networks.

Business leaders meet other business leaders.

Politicians meet donors.

Military officials meet former military officials.

Executives meet executives.

Members of elite universities form lifelong networks.

None of that automatically proves a conspiracy.

But it does raise another question:

How much influence can private networks exert without constituting a formal conspiracy at all?


9. Could different elite organizations cooperate without being part of one organization?

This is another distinction that often gets lost.

Suppose a billionaire belongs to one organization.

A politician belongs to another.

A military official belongs to another.

They also know each other socially.

They attend the same conferences.

They went to the same universities.

They belong to overlapping clubs.

Does that require one master organization coordinating everything?

Or could a sufficiently interconnected elite network produce similar results through ordinary relationships?

And how would researchers distinguish between those possibilities?


10. Is Freemasonry the missing link?

The Bavarian Illuminati had documented relationships with Masonic lodges.

That historical connection is real.

But that creates another question:

Does a historical relationship between the Illuminati and some Freemasons establish a continuing Illuminati-Masonic organization?

Or did later conspiracy writers take a real historical connection and extend it far beyond what the evidence demonstrates?


11. Why does Illuminati symbolism appear everywhere?

The eye.

The pyramid.

The number 13.

Triangles.

Obelisks.

Sun imagery.

All-seeing-eye imagery.

These symbols appear frequently in conspiracy discussions.

But symbols can have many meanings.

So when an artist, corporation, government building or music video contains one of these symbols, what exactly does that demonstrate?

Does it demonstrate membership?

Influence?

A deliberate message?

Or simply the use of an old symbol that already has religious, artistic, Masonic or cultural meanings?


12. Why does the “all-seeing eye” appear in American imagery?

The Eye of Providence appears in American history, including on the Great Seal of the United States.

That is a documented fact.

The question is what people think that symbolism means.

Does the presence of an eye and pyramid demonstrate Illuminati control?

Or does it reflect older religious and symbolic traditions that existed independently of the Bavarian Illuminati?

And if the symbolism predates the modern conspiracy theory, how much weight should it carry as evidence?


13. Is the entertainment industry actually connected to an Illuminati organization?

This is one of the most popular modern versions of the theory.

Music videos, album covers, hand gestures, costumes, lyrics and stage performances are frequently interpreted as Illuminati symbolism.

But here's the question:

What would constitute actual evidence of membership?

A symbol?

A lyric?

A photograph?

A contract?

A firsthand account?

Financial records?

Correspondence?

An admission?

And if symbolism is the primary evidence, how do we distinguish deliberate signaling from artistic imagery, coincidence or symbolism chosen because audiences already recognize it?


14. Why do so many celebrities seem to “sell their souls”?

The expression appears frequently in Illuminati-related conspiracy culture.

Sometimes it is literal.

Sometimes metaphorical.

Sometimes it's connected to sudden fame.

Sometimes it's connected to accusations that an artist's personality or music changed after becoming successful.

But what exactly would constitute evidence that an actual secret organization demanded something in exchange for fame?

And why would an organization need to use supernatural language to accomplish something that could theoretically be explained through contracts, management, money, influence and ordinary entertainment-industry power?


15. Could the “Illuminati” simply be a name applied to several different power networks?

This may be one of the most interesting possibilities.

Maybe there isn't one enormous organization.

Maybe there are numerous powerful organizations, families, corporations, political networks, intelligence connections, private clubs and wealthy individuals.

And maybe people looking at those overlapping networks give them one name:

Illuminati.

If so, is the conspiracy theory identifying something real — concentrated power and interconnected elites — while incorrectly describing the mechanism?

Or is that simply another way of rescuing the theory when direct evidence is missing?


16. Why do so many famous political families appear in Illuminati theories?

The Bush family.

The Rockefellers.

The Kennedys.

The Rothschilds.

And many other wealthy or politically connected families have appeared in different versions of the theory.

But powerful families having connections to other powerful families isn't necessarily evidence of a secret organization.

The more interesting question is:

How much power can be concentrated through ordinary wealth, inheritance, political connections and social networks without requiring a secret master organization?


17. What about intelligence agencies?

This is another area where fact and conspiracy can become difficult to separate.

Intelligence agencies really do conduct classified operations.

Governments really do maintain secrets.

Historical documents have demonstrated that governments sometimes denied activities that were later documented.

So when someone claims that a secret operation existed, the appropriate question isn't simply:

“Could the government do that?”

Obviously, sometimes governments can keep secrets.

The better question is:

What evidence demonstrates that this particular operation existed?


18. Does secrecy itself constitute evidence?

If an organization is secretive, outsiders naturally don't know everything about it.

But that creates a logical problem.

If something is secret, lack of evidence might be interpreted as evidence that the secret is being successfully protected.

But that makes the theory extremely difficult to falsify.

So how much secrecy is too much?

What evidence would actually convince a believer that a particular Illuminati claim was false?


19. Could conspiracy theories sometimes identify real relationships while getting the explanation wrong?

This may be the fairest question of all.

Powerful people really do network.

Secret societies really do exist.

Private meetings really happen.

Governments really classify information.

Corporations really lobby governments.

Political families really maintain influence.

Intelligence agencies really conduct covert operations.

None of those facts automatically establishes an Illuminati.

But could genuine networks of influence be the raw material from which the modern Illuminati theory developed?

And if so, does the theory contain a distorted version of something real?


20. If there is a modern Illuminati, what would prove it?

This may be the ultimate question.

What evidence would we actually need?

A membership list?

Internal documents?

Financial records?

Meeting minutes?

Communications?

A surviving organizational charter?

Testimony from multiple insiders?

A demonstrable chain connecting a modern organization to the historical Bavarian Illuminati?

Without something like that, how do we distinguish a genuine hidden organization from a theory that connects unrelated people and institutions?


The Bottom Line

There is a documented historical Illuminati.

There are documented secret societies.

There are documented elite networks.

There are documented private meetings involving powerful people.

There are documented government secrets.

And there are documented cases in history where conspiracies really did exist.

But none of those facts, by themselves, establishes the existence of a modern organization secretly controlling the world under the name Illuminati.

That's where the questions become important.

Did the original Illuminati disappear completely?

Did some of its members continue underground?

Did its ideas survive even if its organization didn't?

Are modern secret societies descendants of older organizations, or merely similar institutions?

Are Skull and Bones and the Bohemian Club connected to anything resembling the historical Illuminati?

Are modern elites coordinating through one organization, through many organizations, or simply through ordinary social and economic networks?

Does recurring symbolism mean something—or are we sometimes seeing patterns because we're looking for them?

And perhaps the biggest question:

If there really is a modern Illuminati, what evidence would prove it?

That's the standard that matters.

Not whether a theory is fascinating.

Not whether the symbols look suspicious.

Not whether powerful people know each other.

Evidence.

Because a breadcrumb is worth investigating.

But a breadcrumb isn't proof of where the trail ends.

Crystal Skulls: What If We’re Asking the Wrong Question?

Crystal Skulls: What If We’re Asking the Wrong Question?

By JM Talboo DebunkerBusters.blogspot.com

Crystal skulls have been argued over for decades.

Are they ancient?

Are they modern?

Were they genuinely made by ancient civilizations, or were they created much more recently and passed off as something older?

Those are interesting questions. But I think they may also be the wrong questions to stop at.

Because even if someone eventually demonstrated beyond reasonable doubt that a particular crystal skull was made in the nineteenth century, that would tell us something about when it was carved.

It would not necessarily tell us everything about what happened afterward.

And that distinction is where this gets interesting.

What if an object's physical history and its experiential history are two different things?

What if an object can have a relatively ordinary origin but an extraordinary history of human attention, ritual, belief, experience and meaning?

And more fundamentally:

Can human consciousness put something into an object—or even create something that eventually seems to exist independently of the people who created it?

I don't claim to know the answer.

But I think the question deserves more investigation than it usually gets.


The archaeological question

Let's start with the part of the story that is easiest to investigate.

There is substantial evidence that at least some famous crystal skulls are not ancient Mesoamerican artifacts.

Scientific examination has identified characteristics consistent with relatively recent manufacture in some well-known museum skulls. That is an important finding, and it shouldn't simply be ignored because it is inconvenient to a paranormal interpretation.

But there is a tendency to make a leap from:

“This skull appears to have been manufactured in the nineteenth or twentieth century”

to:

“Therefore everything associated with crystal-skull traditions is nonsense.”

Those aren't the same statement.

In fact, I think the word “modern” can sometimes obscure an interesting middle ground.

A nineteenth-century object is not ancient in the archaeological sense. But neither is it a disposable piece of contemporary plastic.

It can have more than a century of history.

People can have handled it, prayed over it, meditated with it, talked about it, fought over it, treasured it, feared it and attributed experiences to it.

That history is real even if the object's origin turns out to be much less mysterious than its mythology.

And that leads to a distinction I think is important throughout this article:

Physical history

When and where was the object made?

Cultural history

What stories, traditions and beliefs became associated with it?

Experiential history

What do people report actually experiencing around it?

Those three histories can be very different.


The Mitchell-Hedges skull and the stories surrounding it

One of the most famous crystal skulls is the skull associated with Anna Mitchell-Hedges.

There is a long-running story that Anna discovered it in the ruins of Lubaantun in Belize in the 1920s. The story has been challenged, and the archaeological history is considerably more complicated than the popular version suggests.

But what interests me here isn't simply whether the discovery story can be proven.

It's what happened afterward.

A New Dawn article about the mystery of the crystal skulls describes the enormous amount of attention that accumulated around the Mitchell-Hedges skull. According to the article, Anna allowed hundreds of people to spend time with the skull, and she received hundreds of letters from people who claimed they had been healed by it or had experienced communication with it.

People reportedly described seeing lights or images in the crystal, experiencing unusual sensations, and having other remarkable experiences.

That doesn't prove the skull healed anybody.

But it does establish something else:

The skull developed an experiential history.

And I think that is worth documenting separately from the archaeological debate.

New Dawn — “The Mystery of the Crystal Skulls”

Suppose tomorrow we proved that the skull was made in the nineteenth century.

Would that automatically mean every person who reported an experience with it was lying?

Of course not.

There would still be hundreds of reported experiences that would need explaining.

The explanation might be psychological.

It might involve expectation, suggestion, group dynamics, altered states of consciousness, coincidence or misinterpretation.

Or, perhaps, something we don't currently understand.

The important thing is not to confuse “we know what caused this” with “we know when the object was made.”


The third position

One reason I find crystal skulls so interesting is that both sides sometimes seem excessively confident.

One side can say:

“These are obviously ancient and possess extraordinary powers.”

The other can respond:

“They're fake, therefore there is nothing more to investigate.”

I'm not satisfied with either conclusion.

A much more interesting approach is to ask what the evidence actually allows us to say.

The Mystery Atlas discussion of crystal skulls is useful in that respect because it examines the subject from multiple angles rather than treating the question as settled simply because one category of evidence is unfavorable to one interpretation.

Mystery Atlas — “Is It Real?”

That approach is much closer to what I'm trying to do here.

I'm not trying to prove that crystal skulls are magical.

I'm also not trying to prove that they aren't.

I'm asking whether there is enough interesting material surrounding them to justify continuing the investigation.

I think there is.


The 13 skulls

One of the most persistent parts of crystal-skull mythology is the idea that there are thirteen significant skulls and that bringing them together somehow unlocks knowledge or produces a larger effect.

There are different versions of the story.

Some connect the skulls to ancient civilizations.

Others connect them to extraterrestrials.

Some say the skulls contain information.

Others describe them as instruments of communication or consciousness.

The Ancient Aliens material is a particularly good example of how these ideas have developed in modern popular culture.

In one episode, the narrator and contributors discuss the idea of thirteen skulls and the possibility that the skulls contain information or represent something far more technologically sophisticated than ordinary ritual objects.

Ancient Aliens: “Crystal Skulls from Outer Space”

Another Ancient Aliens segment takes the technological argument even further.

It begins with something that is unquestionably interesting: modern engineers have demonstrated that quartz-based materials can be engineered to store information.

The program then asks whether that raises the possibility that ancient people might have used crystal for information storage or communication.

Erich von Däniken goes so far as to suggest that we shouldn't automatically exclude the possibility that information could exist in a crystal skull even if we don't currently possess the technology to retrieve it.

That is a hypothesis, not a demonstrated discovery.

But it is an interesting hypothesis.

Ancient Aliens — quartz, information storage and crystal skulls

The important distinction is this:

Modern technology demonstrates that engineered quartz or quartz-based materials can be used for information storage.

That does not demonstrate that an ordinary ancient crystal skull contains a hidden message.

The first statement is technology.

The second is speculation.

And I think we can discuss both without pretending they're the same thing.


Extraterrestrials, Atlantis and the Anunnaki

The extraterrestrial interpretation is probably the most famous version of the crystal-skull mystery.

Ancient astronaut theorists have proposed that crystal skulls could be remnants of a technologically advanced civilization, devices created by extraterrestrials, information-storage systems, or objects connected with lost civilizations such as Atlantis.

Those ideas have also become associated with broader ancient-astronaut theories involving beings sometimes identified as the Anunnaki.

I'm not presenting any of that as established history.

I'm interested in the fact that the same object has become a focal point for an enormous collection of ideas about lost knowledge, consciousness, ancient technology and extraterrestrial contact.

That tells us something about the cultural history of the object.

The longer-form Ancient Aliens material is useful for readers who want to see how these ideas are woven together into the larger ancient-astronaut framework.

Ancient Aliens — “Mysterious Devices & Magic of the Gods”

I also want to be transparent about something: some of the material circulating about these programs comes from summaries rather than complete transcripts. If you watch the source, make up your own mind about how convincing the arguments are.

That's part of the point of this article.

Go look.


Dan Aykroyd and the problem of wanting something to be true

A surprisingly useful discussion comes from an unlikely source: Dan Aykroyd talking with Joe Rogan.

Aykroyd discusses the crystal-skull traditions, the Mitchell-Hedges skull, alleged testing, the thirteen-skull mythology, Indigenous traditions as he understood them, and the competing explanations for where these objects came from.

What makes the discussion interesting to me isn't that Aykroyd believes the skulls might be important.

It's that he also acknowledges uncertainty.

He wants some of the stories to be true, but he recognizes that wanting something to be true isn't evidence that it is true.

That is an important problem for anybody investigating paranormal subjects.

We have to be willing to ask:

What if I'm wrong?

Joe Rogan / Dan Aykroyd — “The Crystal Skulls and Alien Abductions”

I think that question should apply equally to believers and skeptics.

The person who wants the skull to be an extraterrestrial computer should be willing to consider that it might be a nineteenth-century carving.

The person who wants it to be a nineteenth-century carving should also be willing to consider that its history might contain something that archaeology alone cannot explain.


Indiana Jones didn't invent all of this

Indiana Jones and the Kingdom of the Crystal Skull made crystal skulls famous to an enormous audience.

The movie is fiction.

I'm certainly not suggesting that because something appeared in Indiana Jones, it must be historically accurate.

But the movie didn't invent the entire idea out of nowhere.

Crystal skull mythology, mysterious ancient knowledge, extraterrestrial interpretations and the idea of multiple skulls containing some larger secret all existed before Hollywood put them on the screen.

Sometimes popular culture takes an existing fringe tradition and turns it into something much bigger.

That doesn't make the fictional version true.

But it does make it worth asking where the underlying stories came from.


Could belief itself create something?

This is where the subject gets much more interesting to me.

There is an old idea found in several traditions that concentrated thought can produce something that behaves as though it has an existence of its own.

In Tibetan Buddhist and related traditions, there are concepts that have been translated into English using words such as tulpa or thoughtform.

The modern Western understanding of the tulpa is complicated and has been influenced by Western occultism, Theosophy and writers such as Alexandra David-Néel.

So we shouldn't casually pretend that every modern internet discussion of tulpas is identical to historical Tibetan practice.

But the underlying question is fascinating:

Can concentrated consciousness produce an apparently independent form of experience?

My own site has explored this question extensively.

Debunking Death — “WHAT IS A TULPA?”

I've also collected ten examples and lines of evidence that I think are worth considering when examining the possibility that thoughtforms might have some reality beyond ordinary imagination.

Debunking Death — “Top 10 Pieces of Evidence that Paranormal Tulpas Might Actually Exist”

The point isn't that these examples prove tulpas exist.

They don't.

The point is that the human belief that consciousness can produce something apparently separate from the individual is much older and broader than modern crystal-skull culture.

And that gives us another question:

What if people have been experimenting with consciousness in ways we haven't yet learned how to measure?


Alexandra David-Néel and the interesting part skeptics sometimes miss

Alexandra David-Néel is particularly interesting because she didn't simply say, “I created a thoughtform, therefore supernatural beings exist.”

She described her own experiences, but she also entertained the possibility that she had created a hallucination.

That is exactly the sort of ambiguity I find valuable.

A firsthand observer can honestly say:

“I experienced this.”

while still admitting:

“I don't know what caused it.”

That is a much stronger position than pretending certainty.

And that distinction applies directly to crystal skull experiences.

Someone can genuinely experience something extraordinary around a skull without knowing whether the skull caused it.

The experience can be real as an experience without the interpretation automatically being correct.


The Shadow

There's another strange example that fits into this discussion: The Shadow.

Walter Gibson created the fictional character who became one of the most famous pulp heroes of the twentieth century.

There are reports of a strange figure associated with the New York residence where Gibson wrote the stories, and the possibility has been raised that the phenomenon represented a kind of thoughtform or “tulpa” of The Shadow.

The story is discussed by Strange Familiars in an episode specifically devoted to Gibson and the reported apparition.

Strange Familiars — “The Shadow's Ghost”

Again, this isn't proof that Gibson's fictional character became a supernatural being.

But it creates a fascinating sequence:

A fictional character → enormous concentration and attention → cultural reality → reports of encounters with the character.

That doesn't prove a paranormal mechanism.

But it is exactly the sort of case that makes the mechanism worth asking about.


And then there's Slender Man

Slender Man is an even more modern example.

Unlike an ancient deity or mysterious folklore figure, we know exactly where Slender Man came from.

He was created on the internet.

He is fictional.

And yet belief in Slender Man became powerful enough to have real-world consequences, including the horrific 2014 Wisconsin attack in which two young girls attacked another girl while believing they needed to protect themselves from Slender Man.

That case doesn't demonstrate that Slender Man physically existed.

It demonstrates something extremely important:

A fictional idea can become psychologically real enough to change behavior in the physical world.

And that is already extraordinary.

The paranormal question is whether there is another step beyond that.

Could sufficiently concentrated belief ever produce something that is not merely psychological?

I don't know.

But I don't think the question becomes irrational simply because the first stages of the process are psychological.


What about Santa?

Santa Claus offers another intriguing thought experiment.

Millions of people across generations have been encouraged to believe in essentially the same figure.

Children report seeing Santa.

Adults tell stories about Santa.

People dress as Santa.

Entire cultural traditions reinforce the character.

Does that mean a supernatural Santa exists?

Obviously, we can't conclude that.

But if we are investigating the idea of thoughtforms, Santa is an interesting example of what happens when enormous numbers of people repeatedly imagine, discuss, depict and emotionally invest in the same figure.

Maybe nothing more than culture is happening.

Maybe psychology explains everything.

Or perhaps collective attention has properties we don't yet understand.

Again, I'm asking the question—not claiming the answer.


Can consciousness affect physical reality?

This is where I think the discussion becomes much more interesting than simply talking about crystal skull folklore.

I've written about Dean Radin's experiments involving conscious intention and quantum systems.

Debunking Death — “Proving the Existence of Life After Life” / Dean Radin material

Radin and his collaborators have investigated whether conscious intention might produce measurable effects in experiments involving quantum phenomena.

This should not be described as proof that consciousness controls quantum mechanics.

The ordinary double-slit experiment does not establish that human consciousness magically collapses reality.

That is a popular interpretation, not an established scientific conclusion.

Radin's work is asking a more specific and controversial question:

Can conscious intention produce a measurable physical effect without ordinary physical interaction?

If experiments of that kind were eventually replicated robustly, independently and under rigorous conditions, that would be enormously interesting.

It still wouldn't prove that a crystal skull has supernatural powers.

But it would make the larger question considerably more interesting.

Because then we would have experimental evidence that consciousness might interact with physical systems in ways that aren't adequately explained by ordinary assumptions.

And that brings us back to the skull.


Rainbow

This is where this subject becomes personal for me.

I have access to a large crystal skull known as Rainbow.

Rainbow has an extraordinary history attached to it, including claims of archaeological provenance, connections with different traditions, ceremonies and spiritual practices, and stories about its journey before coming into its present circumstances.

I am not presenting every part of that history as established archaeological fact.

The history surrounding Rainbow contains claims, traditions and interpretations.

But that is precisely why I find it fascinating.

Ancient Crystal Skulls — Rainbow

What interests me particularly is the possibility that an object can accumulate significance through the attention of people who interact with it.

I've seen smaller crystal skulls that have spent time with Rainbow, and I believe there is something worth investigating about whether prolonged proximity, attention and intention can somehow affect the experience of the smaller objects.

That's a hypothesis.

And unlike a claim that can't be tested, it's something I can actually investigate.


Does size matter?

Here's another question I keep coming back to.

If there really is some kind of energetic or consciousness-related effect associated with a crystal skull, why should the skull have to be enormous?

Why couldn't a tiny skull matter just as much?

I have been considering an extremely small opal skull—only about an inch across.

It would be almost absurd to compare it physically with Rainbow.

But if whatever we are talking about is not simply a matter of physical size, then size might be irrelevant.

That gives us a prediction.

If spiritual significance is proportional to physical size, tiny objects should matter less.

If it isn't, then perhaps a tiny object could have enormous personal or symbolic significance.

That's something that can at least be explored.


My own experiences with thoughtforms

I should also acknowledge my own position.

I have personally had an experience that I interpret as creating and encountering a tulpa.

I know that doesn't prove the phenomenon exists objectively.

It proves that I had an experience.

That's different.

But I don't think firsthand experience should automatically be thrown away simply because it isn't laboratory evidence.

If somebody tells me they saw something strange, I don't have to believe their interpretation in order to take their testimony seriously.

That's the approach I want to take here.

Experience is evidence of experience.

The harder question is what caused it.


The cumulative case

This is probably the most important part of the article.

I'm not looking for one piece of evidence that says:

“CRYSTAL SKULLS ARE DEFINITELY SUPERNATURAL.”

I don't expect to find that.

Instead, I'm interested in whether a collection of smaller observations might eventually become difficult to dismiss.

Consider the different categories:

  • Archaeological investigations of famous skulls.
  • Longstanding traditions about crystal skulls.
  • Reports of unusual experiences around particular skulls.
  • Hundreds of reported healing experiences associated with the Mitchell-Hedges skull.
  • Thoughtform traditions.
  • Alexandra David-Néel's accounts.
  • Reports surrounding The Shadow.
  • Modern examples such as Slender Man.
  • Experiments investigating whether intention can influence physical systems.
  • Modern demonstrations that quartz-based materials can store information.
  • The enormous cultural investment people have placed in crystal skulls.
  • Personal experiences that don't fit neatly into conventional explanations.
  • And objects such as Rainbow, which have accumulated extraordinary histories of their own.

None of these, individually, proves the paranormal interpretation.

But that's not necessarily how evidence works.

Sometimes the question isn't:

“Do we have the smoking gun?”

It's:

“How much weight does the entire collection of evidence carry?”


A real-world experiment

And this is where I'm taking the next step.

I'm planning to do something that I think is more useful than simply arguing about crystal skulls online.

I plan to acquire another large crystal skull and actually investigate it.

I'm not expecting an EMF meter to suddenly explode.

In fact, I'd be surprised if it did.

But I'm going to measure things anyway.

I'll compare the skull with ordinary quartz and other crystals.

I'll document the objects.

I'll video what I'm doing.

I'll meditate with the skull.

And here's an important part:

I'm not going to enter the meditation convinced that something will happen.

But I'm also not going to enter convinced that nothing can happen.

I want to hold both possibilities in my mind.

Something might happen.

Nothing might happen.

And I want to document that mental state rather than pretend I don't have expectations.


The haunted-location experiment

I'm also planning to investigate reportedly haunted locations both with and without the skull.

The ideal experiment would involve comparable sessions under different conditions.

For example:

Location A — no skull

Location A — skull present

Location B — no skull

Location B — skull present

And if possible, I want multiple sessions rather than one dramatic night.

If ten sessions without the skull produce one unusually interesting response, while ten comparable sessions with the skull produce five, that would at least be something worth discussing.

It wouldn't prove the skull caused the difference.

There could be dozens of explanations.

But it would be a result.

And if nothing changes?

I'll report that too.


Why the cemetery may actually be useful

One location I have access to is a cemetery where I've investigated numerous times.

That gives me something I don't normally have in paranormal research:

a baseline.

I've been there roughly ten times without experiencing anything I would consider strongly paranormal when I wasn't deliberately investigating.

When I have deliberately investigated, I've sometimes obtained things that I found interesting—but not every time.

I can therefore compare future sessions against my own previous experience there.

There is also a particular grave known as the Gypsy Queen, where visitors have left numerous objects and offerings.

During one investigation, I asked:

“Can I take your gold?”

I received an immediate and remarkably clear “yes” response, and I have the event recorded.

I'm not claiming that proves the dead woman communicated with me.

But it gives me an interesting baseline for future experimentation.

The cemetery's history also isn't simply something I picked up from an internet legend. I've personally gone through historical cemetery records, and the cemetery's own publications discuss parts of the history involved.

I've also encountered firsthand witnesses connected with unusual experiences surrounding the cemetery.

That kind of documentation matters.


The witness question

One thing I've learned from paranormal investigation is that people often dismiss testimony too quickly.

If an elderly witness tells me she experienced something extraordinary, I don't have to accept her explanation to recognize that she is reporting something she believes genuinely happened.

In one case, a woman described an experience involving what appeared to be photographs or images associated with her deceased husband, followed by hearing a voice say:

“I'm not dead.”

I'm interested in documenting her testimony while she is still able to tell the story herself.

If I ask a witness to swear on a Bible that she is telling the truth, that doesn't magically transform the testimony into scientific proof.

But it does establish something about the nature of the testimony:

she is willing to formally affirm that she is telling me what she genuinely remembers and believes happened.

That's relevant to the question of evidence.


Science and paranormal investigation don't have to be enemies

I don't want to use science as decoration.

I also don't want to use the word “science” as a weapon to shut down questions before they can be investigated.

A good investigation should allow the possibility that the result will disappoint you.

That's one reason I'm interested in controls.

If the skull produces nothing unusual, I'll have learned something.

If the skull produces something unusual but the same thing happens with ordinary quartz, that's important.

If the skull produces unusual results repeatedly while ordinary quartz does not, that is interesting.

If people report more experiences with the skull but instruments show nothing, that is interesting too.

If instruments register something but nobody reports an experience, that's interesting.

And if nothing happens at all?

That's a result.

The goal isn't to manufacture evidence.

The goal is to find out what happens.


What if the skull is fake?

Here's the question I really want to leave readers with.

Suppose every famous crystal skull eventually turns out to have been carved in the nineteenth century.

Would that settle everything?

I don't think it would.

It would settle an important archaeological question.

It would tell us that those particular objects weren't ancient Mesoamerican carvings.

But then another question remains:

What happened to them afterward?

Why did people report experiences?

Why did these objects become so culturally powerful?

Why do people continue to have unusual experiences around certain objects?

Can belief affect perception?

Can focused attention affect consciousness?

Can consciousness affect matter?

Can collective belief create something that feels independent?

Can an object become a focus for something we don't yet know how to measure?

And, ultimately:

Does an object's physical age determine everything it can possibly mean or do?

Maybe the answer is yes.

Maybe it isn't.


Two kinds of “real”

Perhaps part of the problem is that we use the word real as though it has only one meaning.

An object can be physically real.

A person's experience can be experientially real.

A tradition can be culturally real.

And then there is the much harder question:

Is there an independent external phenomenon behind the experience?

Those are four different questions.

If someone sees something that isn't physically there, the experience is still real in the sense that the person experienced it.

If hundreds of people report similar experiences, that doesn't automatically prove an external phenomenon—but it may make the phenomenon more interesting to investigate.

And if a physical object repeatedly appears in those reports, perhaps the object itself deserves attention.

That is the possibility I'm exploring.


I don't need crystal skulls to be supernatural

This may be the most important point of all.

I'm not emotionally invested in proving that crystal skulls are ancient.

I'm not emotionally invested in proving that they're extraterrestrial.

I'm not even emotionally invested in proving that they're paranormal.

What interests me is whether we are overlooking a category of phenomena simply because the existing arguments don't fit neatly into either “ancient artifact” or “modern fake.”

Maybe crystal skulls are mostly nineteenth-century objects that acquired extraordinary mythology.

Maybe people experience unusual things because of expectation and altered states of consciousness.

Maybe some experiences have explanations we haven't discovered yet.

Maybe consciousness interacts with objects in subtle ways.

Maybe something genuinely paranormal is happening.

And maybe several of those things are true at the same time.

That's the possibility I find most interesting.


The experiment will be the next chapter

This article is not intended to be the final word.

It's the beginning.

The next step is to take the questions off the page and into the real world.

I'll document the skull.

I'll document the locations.

I'll establish baselines where possible.

I'll compare conditions.

I'll record the sessions.

I'll meditate with the skull.

I'll investigate with it.

I'll investigate without it.

And then I'll report what actually happened.

If the results are boring, I'll say they're boring.

If something extraordinary happens, I'll document that too.

Because ultimately, I don't think the best way to approach questions like this is to decide the answer before doing the investigation.

The best approach is to ask a better question.

And for me, that question is no longer simply:

“Are crystal skulls ancient?”

It's:

“What happens when a physical object becomes the focus of extraordinary amounts of human attention, belief, intention and experience—and could that accumulated history actually matter?”

I don't know.

But I think it's worth finding out.


Sources & Further Reading

The following are the sources that informed the questions and examples discussed in this article. They include skeptical, archaeological, paranormal, experiential and popular-culture material. They are intentionally presented together rather than divided into “believer” and “debunker” camps.

Debunking Death

Thoughtforms and tulpas

Debunking Death — “WHAT IS A TULPA? A short description of what a tulpa or a thoughtform is…”

Debunking Death — “Top 10 Pieces of Evidence that Paranormal Tulpas Might Actually Exist”

Consciousness and Dean Radin

Debunking Death — “Proving the Existence of Life After Life”

Gypsy Queen / cemetery investigation

Debunking Death — paranormal investigation archive containing the Gypsy Queen investigation material

Crystal Skull Background & Experiences

New Dawn — “The Mystery of the Crystal Skulls”

This is particularly useful for its discussion of the Mitchell-Hedges skull and the reported experiences and healing claims of people who spent time with it.

Mystery Atlas — “Is It Real? The Crystal Skull Mystery”

Rainbow

Ancient Crystal Skulls — Rainbow

This page contains the history, traditions and claims associated with Rainbow. Those claims should be understood as reported history and spiritual tradition rather than automatically as established archaeological fact.

Ancient Aliens & Crystal Skulls

Ancient Aliens — “Crystal Skulls from Outer Space”

Ancient Aliens — quartz, information storage and crystal skulls

Ancient Aliens — “Mysterious Devices & Magic of the Gods” marathon

Joe Rogan / Dan Aykroyd

JRE Clips — “Joe Rogan | The Crystal Skulls and Alien Abductions w/Dan Aykroyd”

The Shadow

Strange Familiars — “The Shadow's Ghost”

This episode discusses Walter Gibson, the creator of The Shadow, and reports concerning a strange figure associated with the residence where he wrote the stories.

Additional Perspective

The article intentionally draws from sources that do not all agree with one another. Some present archaeological or skeptical interpretations; others document paranormal traditions, firsthand reports or speculative theories.

That disagreement is part of the investigation.

The objective isn't to assemble a collection of sources that all reach the same conclusion.

It's to examine what happens when we put the different pieces on the table at the same time.