form of science fiction,” precognition and the “block” nature of space-time, 20th century mysticisms of energy and matter, and paranormal phenomena as actual cinematic-like “special effects” in the physical environment (vol. 2); and, finally, the history of the UFO phenomenon and related abduction phenomena, the UFO and the NDE (ufology as eschatology), occult military technologies (particularly remote viewing), the present renaissance of psychedelic or entheogenic research, and the dark apocalyptic ecologies of environmental crisis, species extinction, and climate change (vol. 3). What this breathless list of fantastic phenomena has in common is a certain specificity or granularity, an apparently random collection of colorful “pixels” that, seen from afar and with just the right squint now, take on the specific shapes, figures, and stories about who and what we might (yet) be and—just as importantly—what we have lost and destroyed. I do not claim any conclusion or single story, of course, about what we might see in all of this, about what this all means. I rather seek to show how modern mystical experience as gnostic unity (with the cosmos, space, time, matter, mind, and species) and mythical science as totalizing narrative are two deeply related expressions of the same human, and fundamentally religious, impulse: to live in a meaningful world that is whole, alive, and really, really big.