Traditional criticism of the so-called hypotheses of the “Ancient Astronauts” and of the “Alien Genesis”, cleared in recent decades by the Azerbaijani 'Sumerologist' Zecharia Sitchin and his increasingly numerous followers.

di Matt Martini
image: Hans Ruedi Giger

Reposted from HERE.

The theory of the "ancient astronaut" and above all of the "alien Genesis", with all due respect Sitchin, von Daniken, Kolosimus and Ticket, clearly shows its enormous limits, which in the limited space of this short exposition I will try to show in synthesis, without going into the merits of the "translations" but solely based on the objective difficulties that arise from these alternative theories and from the forcing that have been made in exegetical terms in order to justify them.Given the premise that, unlike many traditionalists, I do not at all deny the existence of alien Intelligences (in all the nuances and declensions of the term - «There are more things in heaven and on earth ...»), And also granted that some of these may have manifested themselves in the past to human civilizations in decline and spiritually regressed, and have been exchanged or elevated to the rank of divinity, the doctrinal fallacy arises when this hypothesis becomes general exegesis, when for example it becomes a theory extended indiscriminately to all Anunnaki, to all celestials, forcibly transferred to the category of alien race (or rather, species), and perhaps extending this one-sided interpretation to the pantheon of other civilizations, finally to that of all civilizations!

Now, apart from the linguistic forcing on which these interpretations are based (remember that Biglino translates Ruach, the 'breath' or 'divine spirit', with the exhaust jet of a rocket or engine - really funny, since 'ufological' technologies should be a bit more refined than a simple internal combustion engine! - And, moreover, the same experience so far has shown that sightings are extremely silent), the critical element is in the preconceived one-sidedness of this hypothesis: it is a methodological materialism, denying any archetypal meaning to ancestral divine figurations.This is an all too evident unilateralism, typical of those who have discovered that some animals are poisonous and by induction want to argue that all animals are poisonous. Furthermore, no proven discoveries have been made here, not even one, but only a few linguistic hypotheses. Therefore unilateralism and interpretative dogmatism, moreover based on the thesis of pure fantasy and without objective, archaeological, anthropological, biological findings, external to the works of "alternative" translation, which can somehow corroborate these hypotheses from the outside.The second criticism, even more compelling, is that all this current of suggestions - especially those concerning anthropogenesis on Earth starting from alleged alien "genetic engineering" experiments - takes for granted a series of postulates that are anything but peaceful:

1. That certain alien Intelligences must also possess a physical or "gross" body (which is certainly possible but not necessary);
2. If this exists, it must have a biology similar to ours, including a "genome";
3. That this must be a sequence code of deoxyribonucleic acids (DNA), which is somewhat debatable given that even terrestrial biological forms (viruses) do not use DNA but RNA. The possibility that “exobiological” forms use other types of molecular codes is very high (taking into account that in other ecosystems biological systems unthinkably distant from those we know could have developed;
4. That even in the very remote hypothesis that an alien genome uses a DNA code, this is actually compatible and integrable by mere inclusion in the genome of terrestrial primates, which is no less imaginative and daring than the others.

The theory of “alien Genesis”, if taken as it presents itself today, poses such criticalities as to make it, on a strictly probabilistic level, simply unsustainable. Among other thingsthe naive materialistic trait is to consider such alien forms as biological duplicates of terrestrial humanity, with physical-material needs and the need to create hybrids; including, I repeat, the fact that they may even possess a DNA genome, like all terrestrial animals.

Instead, it is to be observed how other researchers who have delved into the studies of "Exobiology", for example Corrado Malanga but certainly not only him, testify on the contrary that many of these alien entities may not possess a physical body, or have a possibility of physical incarnation in other conditions of existence, or in other "places" (which may also mean other dimensions), but not necessarily as we experience it; that some species would have at most only an "etheric body" (to use the language of occultism), that a physical body may have had it in the past, but have lost it later, when their personal evolution has led them to "move" their incarnation on the etheric plane and beyond; that others do not possess a "body" at all, but are only entities of light (the so-called 'Lux' of which Malanga speaks).So in some cases they can be beings that, on the basis of certain experiences, we could define "multidimensional" and hardly related to the need to do i zootechnical researchers or breeders of hybrid breeds, for purposes that beings of such psychic development could pursue, in any case, in ways more consonant with their nature. This is regardless of the possibility that some classes of these beings have, as is quite possible, a dense physical body. Among other things, the reasons why some of these entities could seek contact with terrestrial humanity, could also reside in this difference in "density", but even here it should not be made a general rule.Both from myth and from certain derived doctrines, such as the anthropogenesis expounded in the work of Rudolf Steiner, we certainly speak of "intermediate Intelligences", which would have guided the development of terrestrial humanity, some actually linked not only to the Earth but to the entire Solar System, or to star systems that evidently have a 'historical' relationship with the Earth (see, Orion and the Sirius System, so recurrent in geographically and culturally distant mythological complexes), but the myth of human origin from divine blood (eg. Enuma Elish) should not be understood in a literal sense, no more than the myth of the human origin from corn (as for example in the Mayan tradition) must be taken in a literal sense, a clarification that clearly shows the limits of biological interpretation.

Sumerian tablet.

More interesting is the case of the myths of "hybridization", for example that referred to by the Apocrypha of the Old Testament (Book of Enoch e Book of Watchers). These too must not necessarily be understood as operations connected to biological mechanisms, but rather as the contribution that particular beings have given on the subtle level to the development of certain "bloodlines", that is, in other words that they may have given a formative address (through the famous forming forces Steiner) to certain "lineages", as it seems to emerge also from myths and folklore.In fact, from many traditional doctrines we know that not only some classes of beings can have an analogical relationship with certain human types, and therefore in the case of terrestrial incarnation, orient themselves in this sense; we also know that certain forms of "hybridization" between subtle entities and man can occur in various ways, obviously through the thin component man (certainly not with its correct genetic-biological). Myths and legends from all over the world attest to the contact in a certain sense "parasexual" between men and species or entities that do not have a biological apparatus, eg. the 'little people', the fairies, i fairies, nymphs, sirens, or semi-divine beings, or even with animal species (in which case the non-biological nature of this "crossing" is evident, as contact is possible on a biological level, but sterile) [cf. M. Maculotti: The kidnappings of the Fairies: the "changeling" and the "renewal of the lineage"].

Indeed, this last case study must be the key to understanding this kind of contacts: it's about relationships shamanic type, not with the animal in the sense of a single biological individual, exemplary of that species, but with the 'Genius' of it [cfr. F. Spain: Spiritual Animals: Native Traditions of Subarctic Canada]. Both the contact between man and the Genius of an animal species, and that with other subtle entities (such as elementary beings, or other kinds of entities linked to the kingdoms of nature), takes place on the subtle plane and therefore on etheric-astral levels. , to use the lexicon of occultism. In the well-known seventeenth-century text The Count of Gabalis, possibilities of contacts of this type are reported. Such "contacts" would not be devoid of generating possibilities, in the sense that on the etheric level they would lead to the creation of entities ("Genius" comes from "generate") and also to the subsequent, eventual, physical incarnation of these forms, means sexual magic operations.After all, certain still existing noble cults, dating back to the ancient Roman patriciate (but not exclusive to this context), present similar possibilities, with respect to the archegetic genius of the family, with the propitiation of the nuptial thalamus to it and gradually a whole series of operations that it is sufficient to mention only [for an extended treatment, cf. M. Maculotti: Blood, Gens, Genius: familiar rites in ancient Rome]. These descriptions are sufficient to give an account of what certain "hybridizations" are: these operations, of which the incarnation in a human matrix (uterus) is only the final step, necessary for physical incarnation, are aimed at incorporation on this human level of beings whose creation or generation was made on the subtle plane with means that often, but not always, involve the use of sexual magic operations or in any case the use of certain vital "vehicles" (including the creation of Homunculi, of which in Paracelsus, symbolically overshadows certain operations which in the Paracelsian text are masked under the analogical guise of the alchemical cipher).

The birth of the "Giants" (it remains to be seen whether this physical description is to be understood stricto sensu) from the fallen Angels and from the "daughters of men" is an exemplary case of such "hybridizations". It should be noted that such myths, which overshadow operations or processes Really, "Explain" not the origin of humanity, which indeed should a fortiori already exist, how much rather the spontaneous or conscious and willed birth of some specific bloodlines, families, clans, or peoples(Well yes Myrmidons, born from ants).Therefore, analyzing the Myth (which, let us remember, speaks of techniques and processes that occultism seems to know and that have survived in shamanism and, in our cultural area, in the noble cults of Mediterranean hermeticism) within its real reach, it is understood that these are not stories related to anthropogenesis, that is, to the birth of the human species. The hybridizations, which in any case do not involve any genome other than the human one - we repeat - refer only to the birth of particular groups and strains, within terrestrial humanity, given however as already existing or "created", but created in another way. Basically it is a process which, if anything, explains not anthropogenesis, but the ethnogenesis of a specific group, that is, of specific lineages.The myth of divine sacrifice or divine dismemberment (as inEnuma Elish where the god Kingu is sacrificed by Marduk, or the Purusha of the Hindu tradition: cf. B. Udai Nath: From Ganesha to Dionysus: dismemberment and (re) integration) as an original act of humanity and / or of the entire creation, does not postulate any contact or hybridization and this dismantles most of the current interpretations that imagine an engineering hybridization at the basis of the birth of humanity starting from terrestrial primates with the insertion of alien genome sequences. Among other things, not even Biglino explains where he gets the idea that his "Elohim" would have hybridized theirs tzelem (which he translates as 'DNA', but which means 'image' and therefore could also indicate the "Subtle Double") with primates, since the text of Genesis does not mention primates. In reality, only an incorrect exegesis of the myth leads to these forcing.

Another element that demonstrates the extreme naivety of Biglino's interpretations is that precisely what he believes to be the strengths of his interpretation are real and obvious weaknesses. For example Biglino argues that the Elohim they must be biological organisms endowed with a physical body, as they enjoy 'smells', the burning of meat and fat or food offered in holocaust, etc. From this, therefore, Biglino claims that they were aliens endowed with a physical body since, according to him, beings of another "nature" (ie divine, or disembodied) would not have had no interest in it or way of experiencing perfumes.If anything, this is proof of the exact opposite: no known biological organism can draw glucose or reactive energy molecules from a smoke, that is, from a material that is already burnt and therefore cannot be further oxidized and unable to provide any biochemical nourishment. Therefore whoever "feeds" on smells can only be a disembodied entity, able to separate the subtle part of this process, which is in effect a process in which matter comes as it were sublimated and “rarefied” or worn, passing to a more subtle level (after all we know the effect that fire has and its use also for funerary purposes for this same reason).Beings that feed on vapors and fumes are therefore necessarily non-physical entities: for example, in the Tibetan tradition there is a class of spirits which is called precisely 'Eaters-of-smells'. Another example is the offering of incense that the Egyptians made to Ka of the deceased to feed him and keep him alive. I don't think further arguments are needed to remember that the Ka it is a subtle principle of the soul and therefore a form disembodied. In the same way, the coarseness and naivety of the assertion of those who claim that an olfactory-physical apparatus is necessary to experience a perfume is surprising, given that the whole esoteric tradition attests to the existence of subtle senses. These observations are sufficient to completely overturn Biglino's deductions as to the fact that Elohim were biological-physical entities: if anything, a correct knowledge of traditional data attests the exact opposite.

In conclusion of this short essay, what seems to me to be happening - but this is only my suspicion and my personal opinion - is that if anything certain "Alien Intelligences" are, through suggestion on some of these researchers, to which they evidently guaranteed also a certain "success" and following, creating a myth (which has now become a fashion and line of thought) alternative to the original ones, a "alien" demiurgic myth, probably aimed at replacing in the "psychic" and semi-conscious cult of some segments of the human population, to what was paid to other entities, terrestrial or celestial, more or less divine, to which these demiurgic schemes were referred and to which these "cults" they could be addressed. Also the crisis, evident above all in the West, of traditional churches and religions, is a concomitant factor capable of creating the vacuum necessary for this infiltration.This shift obviously foresees, in order to make the new myth of "alien" foundation digestible and usable by the masses, to provide a naïve materialistic image of certain entities, such as to be imagined as duplicates of terrestrial man and with a science and a technique that curiously appears superimposable to the theories, biological and scientific concepts, and technical possibilities, typical of modern humanity. Too naive not to raise suspicions about a major operation psychic marketing.