Belief, Truth, Science, Religion and 9-11

On 2 September 2021, Counterpunch published my article ‘Confessions of a Secret Controlled Demolitions Special Operative for 911’ (

Some readers believe this story is entirely true, and confirms suspicions they “have always known to be true” about 9-11 being “an inside job.” Other readers believe this story is a hoax, something like the Piltdown Man fake fossil of 1912 that was only definitively refuted in 1953. And a third group of readers vacillate maddeningly with their uncertainties between these poles of true belief and complete non-belief. The present article is my reflection on all of this.

FIRST, about me

I gained a Bachelor’s Degree in Mechanical Engineering from the University of Pennsylvania in 1972 (Magna Cum Laude). I was awarded a Ph.D. in Aerospace and Mechanical Sciences by Princeton University in 1978. My graduate studies were centered on the classical and quantum physics of molecular and ion gas mixtures that in macroscopic quantities are fluid masses, and quantified by the branches of physics known as: fluid mechanics, thermodynamics, chemical thermodynamics, statistical mechanics, electrodynamics and magnetohydrodynamics and plasma physics. My thesis work focused on supersonic flow electric discharge molecular infra-red lasers, specifically with gas mixtures containing CO (carbon monoxide) or CO2 (carbon dioxide), and non-lasing inert species like diatomic nitrogen (N2) or helium (He, atoms). The following are images of my experimental apparatus: a supersonic windtunnel (flow is right to left), with a variety of electrodes for creating and spreading out ionization. The first image shows the unit in a static condition, the second shows it in operation, with blurred photo-images of vertical arcs being swept horizontally at Mach 2.2 (740 meters/second).

Image of Discharge Channel, static (#1)
Image of Discharge Channel, ‘Jacob’s Ladder’ (#2)

Because of my scientific knowledge about the molecular physics of the interaction (absorption and emission) of infrared radiation (IR) with heteropolar molecules like CO2 and CO, and its loss by them through molecule-molecule and molecule-atom inelastic collisions, and in this way mechanically transferring internally stored IR energy (held in excited rotational-vibration quantum levels) to other particles (like N2, O2, He, Ar, and unexcited heteropolar molecular species) as enhancements to the energy of motion (heat) of those other species — I have long been aware of the detailed physics of global warming through CO2.

Between 1978 and 2007, I had a physics experimentalist job that was dominated by nuclear radiation physics, as well as including aspects of plasma physics, magnetohydrodynamics, classical hydrodynamics, physical chemistry, and electronics. Also, throughout my entire scientific life, up to the present, I have done a great deal of mathematical physics modeling, mainly analytical but also computational, and based on the solution of systems of differential equations (both linear and nonlinear).

From 2003 to the present, I have written articles for the general public explaining physical phenomena in Nature (like global warming) and human society (like 9-11, and chemical warfare), and articles advocating antiwar, anti-racist, leftist-progressive political, and logical-rationalist orientations. Between 2006 and 2008, I wrote detailed reports — for the public — on my independent analysis of the many mechanical and thermodynamic phenomena that occurred during the building collapses of World Trade Center Buildings 1, 2 and 7. My original copies of those four reports are now collected at, and viewable from, the following webpage.

Since 2006, I have received many many e-mails expressing the full spectrum of ‘belief’ to ‘non-belief’ about my descriptions of the 9-11 phenomenology. I have also received the full spectrum of praise to condemnation that accompanies the entire ‘belief spectrum’ attached to the 9-11 events.

So all of this is the background from which I wrote ‘Confessions of a Secret Controlled Demolitions Special Operative for 911.’

SECOND, what I have learned about you all

Most Americans (and many others) in these modern times live out their lives by employing 20th-21st century technology with minds mired in medieval conceptions and fearful superstitions. This closely-held ignorant conservatism more than anything else kills the promise of possible enlightened societal advancement. We are witch-burning gods-fearing emotionally reactive apes with nuclear weapons.

I have learned that people believe what they want to believe, because that is how they construct their images of themselves. Any outsider who tries to change that runs into furious defensive opposition. Any outsider who supports that is warmly received.

Also, it is impossible for me to “change your mind” about anything. Only you can decide if and when you wish to reevaluate a currently held belief, perhaps prompted by a dramatic or traumatic life experience that shifts your consciousness into doubting previously held certainties. Such life shocks are usually what prompt people to reorient their thinking about life and about themselves: we only ever learn from ourselves.

At most, the only influence an outsider like me can have on your “change of mind” is if in your personal ruminations you choose to include some of the facts or arguments I advance in my publications, to formulate the final synthesis of the new orientation you will now operate from.

So it is pointless for me to argue with people about their belief systems, and I will never be a missionary, but I will always be a scientist: rational, logical, empirical. (I will also always be a poet: lyrical, romantic, philosophical; but that is another discussion.)

Clear thinking — also known as critical thinking — is performed with a rational mind that employs logic and wields Occam’s Razor.

My advice to all younger people on how to live fulfilling lives is: have fun, think clearly, and be kind.

THIRD, belief spectrum on my “confessions” article

The tripartite split of responses within one day after publication was: 60% True Believers (TB), 20% Vacillators (V), 20% Great Joke (GJ).

Vacillators mainly wanted to be reassured that it was all true, so a bipolar characterization of the first day responses could be: 80% TB (with 3 out of 4 fully confident, 1 out of 4 apprehensive), and 20% GJ.

FOURTH, what my “confessions” article really is

‘Confessions of a Secret Controlled Demolitions Special Operative for 911’ is a satire sprinkled with truthful incidental details to provide it with verisimilitude. You could think of it as Part II of Orson Welles’s radio broadcast on Halloween 1938 of the Mercury Theater’s play based on H. G. Wells’s novel ‘The War of the Worlds’.

Nearly every assertion in my article can be checked out against factual reality, with some internet searches performed with a rational mind that employs logic and wields Occam’s Razor, to slice away the elaborately improbable from the much simpler most likely.

A scientist allows preferred belief to fall before the superior force of verifiable facts, even if undesirable. A religious believer — for that is what all faith-dominant beliefs are: religions — will be undeterred by facts and hew to the faith, condemning all contradictions to it even if factual, and welcoming all agreements with it even if fabulous.

My “confessions” is a mirror to the reader’s chosen belief values on the reality or unreality of the 9-11 events, and on the believability or unbelievability of my elaborate “inside job” story about them.

Did I have fun writing “confessions”? You bet!

What parts are real and what parts are fake? That’s for you to decide.

FIFTH, what are my answers to your belief choices and “more details” questions?

In truth, at this point in my life I really don’t care what you believe about 9-11, or about what I’ve written on it.

To ‘truthers’ miffed at my tweaking of their noses: touché, for all your many troll e-mails to me over the years.

To people laughing at the satire: I’m glad you enjoyed it.

To vacillators anxious that I quell their doubts: stop being lazy, use your brains and work it out for yourselves; gaining knowledge takes work, and then it rewards you with confidence.

To most everyone (and especially those not scientifically minded) you doubtless take your set of beliefs as core elements that define your personality — not just to others but to yourself: your self-image. Thus it is very likely that anything anyone might say or write that contradicts one of your self-image defining beliefs will be met with hostility because you would experience it as a personal attack.

When a person takes a scientific approach to holding a set of observations and empirical and theoretical findings, synthesized into a unified hypothesis or body of knowledge (whether general or topical), as separate from themselves, then like all scientific knowledge such belief systems will be considered tentative-in-waiting until new information comes to light requiring you to gladly correct those beliefs.

This scientific process of evolving your belief systems insulates you from the emotional turmoil of feeling personally attacked when reality finds your ideas in error and dumps bad karma on you if you persist in failing to correct them. Remember, our goal as rationalists, realists and scientists (like Sherlock Holmes) is to maintain the most accurate description of reality available to us. That is what makes us happy to hold the belief systems we keep, and to change them as needed by the dictates of reality.

SIXTH, Science versus Religion, Rationality versus Irrationality

In his book ‘The Rebel’ (L’Homme révolté) Albert Camus made a very apt distinction between two orientations toward reality and meta-reality, those being a “rational” or “irrational” perspective. The conflict between faith-based people and “scientists” (characterized as agnostic or atheist: like Darwin, Einstein, Steven Weinberg, and many others, BUT NOT ALL) is of the type that Camus was describing in his book (which is superb). In my experience that conflict is entirely a result of believer insecurity.

Science is a method of logical and empirical inquiry. Results that have been shown to be reproducible by others are then taken as “scientifically proven facts” (e.g., enabling excellent engineering, invention and technological developments) until such time as new data calls them into question, as with supremely accurate Newtonian physics and Maxwell’s electromagnetics, which were refined with Einstein’s new revelations of 1905. Einstein’s corrections to 17th century mechanics and 19th century electrodynamics are essential for making late 20th century GPS satellite technology work.

So all science is always tentative in that scientists accept the possibility that new data and knowledge may require updating, correcting and refining old results; as for example with the refinement of Darwin’s formulation of the fact of evolution, with modern genetic science, which is essential for producing items like changeable flu and COVID-19 vaccines.

Scientific “laws” are not legalistic restrictions, but simply facts that no one has yet found contradictions too (like: heat always flows from a hotter point to a colder one). Scientists are also aware (or should be) of the wider implications of Gödel’s Incompleteness Theorem: that no axiomatic-logical system can contain within itself all the elements (definitions, rules of transformation) needed to prove every fact or hypothesis that can be constructed from those elements contained within the system. Loosely: no one theory can prove everything imaginable.

So, items like arguments over “proofs” or “disproofs” that God (or gods) exists or doesn’t exist, are beyond the purview of science. Metaphysics (“beyond physics”) is a matter of belief, that is to say irrationality: faith, intuition, hunch, but not rational, logical, scientific analysis.

And on belief, people believe what they want to believe, especially about how they wish to mediate their personal connection to the infinite. What science does do is provide us with the most accurate description of reality that is currently available to us (which window of availability has steady expanded — with a few hiccups — throughout human history), knowing that the totality of reality is always beyond the limits of human knowledge.

It has been my experience that people uncertain in their irrational beliefs (“faiths”) are more likely to attack science and scientists (impugning their honesty, for example as “all” being paid-off shills) as a defensive-by-attacking acting out, rather than scientists being more likely to go out of their way to attack faith-beliefs/”believers” — unless they are doing public harm, such as with creationist pollution of public education, vaccine avoidance, promoting poisons as alternative medicines, and climate change denial.

Fantastical “inside job” conspiracy theories about 9-11 are minor obstructions to the public good, in comparison to the four public harms I just mentioned. But their damage to both the public good and the wellbeing of the individuals holding them is still real, like the damaging effects on our politics and society by the entire complex of biases and delusions and hucksterism that I would term the Trumpian Neurosis, or the Cult of Rage. This kind of stuff stymies a better running of our public affairs, and bogs down the potential for advancing enlightened societal progress.

It’s bad enough that malicious power-seeking politicians and special interests will work to divide the citizenry by appealing to their competing bigotries, fears, superstitions, mental laziness and ignorance — all for the sake of their careerist self-aggrandizing agendas — without us making that easier for them by deluding ourselves with irrational beliefs and conspiratorial fantasies. Thinking is freedom: when it is done right.

Again: how you formulate your personal relationship with the infinite and eternal is for you alone to decide. This is outside the bounds of science.

However, the damaging social consequences, or “collateral damage,” that your irrational beliefs may have on other individuals and on the public at large are rightly matters of public concern and enlightened containment by society. Obvious examples of this today, in dire need of correction, are the imposition of White Supremacy biases through violent policing on Black, Latino, Amerindian and refugee people, and the imposition of sexist domination of women by men intrinsically fearful of female sexuality and psychology, through legalisms (or worse yet ‘honor killings’) aimed at usurping women’s control of their own bodies, their reproductive functioning, and to whom they choose to direct their affections.

9-11 ‘trutherism’ is a minor secular cult, or self-willed mental weakness, and springs primarily, I believe, from a deep-seated desire for personal attention, and deep-seated insecurity. It is a symptom that it would be well for those who have it to recognize as such, so they can then choose to improve their experience of life by developing and strengthening their ability at critical thinking. Teaching oneself how to think clearly is how one gains reality-based self-confidence, and the equanimity that emerges from that.


On Plato’s Republic and Just Societies

I see Plato’s book, Republic, as logic-based epistemology applied to political philosophy. Anyway, that would be my claim in my undergraduate Philosophy 101 essay on Plato.

The conceptual range of “logic” and “epistemology” and “politics” in Plato’s Republic is that of a sophisticated and prosperous well-educated aristocrat of late 5th Century and early 4th Century BCE Athenian-Greek society. That conceptual range is free of prehistoric animism, and Asiatic and Celtic mysticism; it is solidly materialistic and absent any “depth psychology” of the type that would be popularized by Sigmund Freud and C. G. Jung (the psychology of the “unconscious”). That conceptual range is also absent any qualms about hierarchical society structured on hereditarily-conferred class-based social status and functional roles, and which includes slavery.

So it is easy to see Plato’s Republic as the stone at the center of the plump fruit that is Western Philosophy with its inner flesh of Christian mythology and irrationality — which appropriated, subsumed, reformulated and blended prior pagan myths and mysticisms to serve the needs of temporal political hierarchy — its middle layer of Renaissance and Enlightenment rationalism, and with its outer flesh and skin covering as later envelopments by early 19th Century Romanticism — emotionalism — and late 19th Century Nietzschean anti-religious intellectualism, Freudian-Jungian depth psychology as a substitute for discredited and discarded Christian metaphysics, and the proletarian-socialist consciousness engendered by industrialization.

As 20th and 21st Century individuals, parts of each of us live in various prior periods of the development of Western Consciousness, depending on the particulars of the arcs of our personal psychological, family, ethnic, cultural, educational, economic and political situations.

The slow inter-bleeding of Eastern and Western Thought, at least since the 19th century, has somewhat diluted both, more fundamentally in the East that has become quite enthusiastically capitalist since the 20th Century, than in the West that has added a minor flavoring of Eastern philosophy into the self-absorbed and self-indulgent aspects of its materialistic consumerist obsessiveness.

In his book, Republic, Plato lays out his political philosophy for the establishment and maintenance of a stable, well-ordered and just society. In his time societies were city-states, like Athens in the time of Socrates, Plato and Diogenes. The essential element of Plato’s scheme is the “guidance” of the city — “governing” is too strongly “micro-management” of a word — by a class of “guardians” who were carefully selected and trained from youth for the task, and who were wholly devoted to it for their lifetimes: basically philosopher-guru-priests.

However, I note that the viability of Plato’s political formulation for the construction and operation of just societies rests primarily on the incorruptible moral character of its central and guiding personnel, the guardians, and secondarily on the reasonably stable decency of behavior of the citizens: that is to say, their morality.

Please note that by “moral” I do not at all mean “religious”; there is no functional correlation between the two (and in my view more likely an anti-correlation).

At least since the end of the Neolithic, the idea developed that a stable, well-ordered society (whether just or unjust, but always to the liking of its rulers) could be established solely by political means, such as in: monarchies, parliamentary democracies, socialist and communists states (most pointedly those sharply Marxist materialist), and dictatorships (whether purely materialistic or theocratic).

By political I mean social arrangements for societal management that are constructions external to the individual person. Note that such political structures can include elements of physical compulsion on individual behavior, and elements of thought-control by indoctrination and propaganda to capture, shape and distort individual thought, and that such political structures will still be external to the individual as a moral being.

So, I do not believe it is possible to ensure the stable continuation of any momentarily just society, whatever its political structure, solely on the basis of the forced maintenance of that political structure, nor solely on the basis of a change of political structure whether that change is reformist or revolutionary. Justice as societal stability requires a taproot into incorruptible moral character by a majority of the citizens. Justice is good politics and good political structure, and is a natural outgrowth of good and intelligent morality, which in turn is individually personified as character.

Given the above, I believe that any social movement aiming to “permanently” evolve, reform or revolutionize a society in need of anything from improvement to drastic change in order to make it universally just, has to base its efforts on developing the moral character of its movement adherents and the mass of citizens it wishes to convince, for lifetime incorruptibility. Here, we have faith that a society with a majority of its citizens being of incorruptible moral character will ensure the continuation of such in succeeding generations, by the operation of its educational systems.

Of course any serious movement for social change will act politically whenever it can to counter existing injustices and respond to humanitarian emergencies. But it must never lose sight of its chronic fundamental task — instilling ethics — regardless of the frequency and variety of crisis flare-ups it reacts to during the daily spectacle.

Yes, this prescription for engineering permanent social change for the better is an idealization that may seem impossible to implement, as witnessed by the history of human civilization, but I think it is nevertheless true and has been the most powerful force that has helped bring about whatever degree of decency any of our human societies possesses today.