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GODS
OF THE NEW MILLENNIUM
A SELF-CRITIQUE
By Alan F. Alford
CHAPTER
ONE: BELIEVING THE UNBELIEVABLE
As the title
of this chapter suggests, it is designed to open up the minds of
sceptics, and it therefore covers a broad range of introductory
topics.
Flesh
& Blood Gods (pp. 4-11). The point is well made here that
the gods do appear to be flesh-and-blood entities. It thus
follows logically that the creation of mankind in the image of said
entities would indeed be a case of genetic engineering.
Appearances,
however, can be deceptive, and just because the ancients depicted
their gods as human-like does not prove that the gods were flesh-and-blood
beings. On the contrary, the second and third books in my trilogy
explain that the gods personified various celestial bodies,
both physical and metaphysical. It is clear to me now that the ancient
priests 'dumbed down' their religion for mass public consumption
by portraying the celestial gods in anthropomorphic forms. In other
words, to underline the point, the true gods were not flesh-and-blood.
With hindsight,
I can now see that the fatal flaw in this work was my failure to
appreciate the symbolism of the anthropomorphic imagery.
Thus, even as early as page 11, I state: 'From here on, all of my
references to "gods" should be taken to mean flesh-and-blood
beings like ourselves...' This is an extremely premature and misjudged
conclusion.
The true
story of how the gods created mankind in their own image belongs
to the celestial mysteries which are revealed in my third book 'When
The Gods Came Down'.
The Pharaoh's
Ascent to Heaven (pp. 12-13). Here I cite the ascent of the
pharaoh to Heaven via a set of underground chambers, and I ask:
'Could this journey be the product of imagination', implying that
the correct answer is 'No'. My subsequent research, however, has
demonstrated that the ascents of the pharaohs were indeed based
on the imagination. In fact, the route which the pharaohs took (via
the underworld) was designed to retrace the path of the fallen meteorites
and take them back to Heaven. Hence the references on page 13 to
flame and fire, and the quaking of the Earth.
Technological
Perspectives (pp. 11-15, 18-21). The Ark of the Covenant does
sound like a modern bag of tricks (pp. 14-15), but this does not
mean that it actually was such a device. Admittedly it is possible
that the Ark was a capacitor, but it is unlikely to have been a
communicator.
Similarly,
the apparent references to aircraft and radiation on Mount Sinai
(pp. 14-15) might not be what they seem to be. Many readers have
written to me expressing their surprise that the spacecraft of the
gods would have belched out smoke and fire, as well as emitting
dangerous levels of radiation. And I must say that, short of the
gods flying around in right old 'bangers', my readers must surely
have a point.
As for the
aircraft supposedly seen by Ezekiel (pp. 19-20), Blumrich's U-turn
might well be a good advert for the ancient astronaut theory, but
he must inevitably have brought some modern preconceptions to bear
on the ancient biblical text. With all due respect to Blumrich,
I would now be very sceptical about his reconstruction. How could
he have deduced such clearcut details from the rather vague description
which is given in the Book of Ezekiel?
Later in
this book (p. 93) I write that: 'a legacy has passed down to us...
which can only now be recognised in the twentieth century.' This
statement sums up the trap which I and others have fallen into,
namely a tendency to impose modern technological interpretations
upon ancient descriptions, without actually understanding the ancient
way of thinking.
As regards
the Mount Sinai incident, I have recently come to an entirely different
understanding; it seems perfectly obvious to me now that the fire
coming down on the mountain denoted a catastrophic God. See
chapter 10 of my third book 'When The Gods Came Down: The Catastrophic
Roots of Religion Revealed'.
The Problems
With Darwinism (pp. 15-17) A redeeming feature of this chapter
is the introduction to Darwinism, which hits the mark in several
respects. Yes there are disputes raging in this field which expose
the weaknesses of the Darwinian theory as it applies to us, Homo
sapiens. Yes, the 'lack of evolutionary time' is one of the
most telling problems.
Interventionism
(p. 22-24). In principle, the conclusion here is correct. Even if
the gods of ancient mythology were not flesh-and-blood, we
should still consider whether a genetic intervention by someone
might explain the origins of Homo sapiens.
Conclusions
(pp. 24-25). (1) OK-ish; (2) Prima facie this appears to be OK,
but in actuality No; (3) Yes; (4) A premature assumption.
CHAPTER
TWO: MAN THE EVOLUTIONARY MISFIT
This is by
far the strongest chapter in this book. It outlines the problems
with Darwinism as it applies to the origins of Homo sapiens,
and it concludes that these problems are significant and fundamental.
It is this failure of Darwinism to explain where we come from which
underpins the alternative scientific theory presented in this book,
namely Interventionism.
The importance
of this chapter cannot be overstated. As I note in my closing comments
(p. 395): 'Considerable evidence has been presented in chapter 2
of this book to establish genetic intervention as an exclusive
solution to the mystery of mankind's origins. Everything else in
this book represents detailed corroboration of this central claim.'
Similarly, on p. 397 I write: 'Mankind himself is therefore the
battleground and the evidence of chapter 2 goes right to the heart
of the issue.'
I am both
pleased and disappointed to report that, four years after writing
this chapter, scientists are still clutching at straws to explain
where we come from. This chapter thus requires very little in the
way of comment and modification.
The Human
Brain (pp. 33-35, 39-43). With regard to the apparent over-engineering
of the human brain - an organ well beyond our needs for everyday
survival - one possible counter-argument has occurred to me. It
might be argued that our over-developed brain is a random mutation
- an accident - and that we are currently in the midst of the long
process of deselecting this mutation. Personally, however, I am
not at all convinced by this notional counter-argument.
The Aquatic
Ape Theory (Footnote 62). In my closing comments (p. 397), I
comment that: 'As things stand, the Darwinian argument is weak...'
Indeed, this is the case, as things stand. But what if scientists
have completely missed the missing link? In Footnote 62 I highlight
the Aquatic Ape theory, which was proposed by Elaine Morgan back
in 1982. It must be acknowledged that if this theory is correct,
then the missing evidence for the evolution of Homo sapiens
might well lie in the sea. In which case we are going to have no
end of difficulty trying to find the evidence which we are seeking.
Genetic
Engineering (pp. 45-47). This chapter goes a little astray towards
the end, where I speculate as to the origins of mankind based on
the ancient legends which describe its creation by the gods. I now
realise that these legends are not at all what they seem, and that
the gods were not flesh-and-blood entities; see chapter 2
of 'When The Gods Came Down'.
Nevertheless,
there is some good information here about several important subjects:
DNA, the Human Genome Project, cloning, and gene splicing. In the
four years since writing this book, these genetic sciences have
all become regular front page news.
Conclusions
(pp. 47-48). (1) Yes; (2) Yes; (3) Yes; (4) No.
CHAPTER
THREE: SIGNS OF THE GODS
This chapter
cites physical evidence of an advanced technology being used at
various sites around the ancient world: Baalbek, Tiwanaku, Chavin
de Huantar, Cuzco, Sacsayhuaman, Ollantaytambo, Machu Picchu and
Nazca. (The Egyptian pyramids are held back until chapter 4). This
is undoubtedly one of the strongest chapters in this book; it is
fun to read thanks to the photographic content, and the anomalies
which it highlights are very real indeed. Moreover it has stood
the test of time well, and there are few comments to add.
The
Mystery of the Stones. One of the
great mysteries in this chapter (and also in chapter 4) is how the
ancients moved such enormous stones. We appear to be faced with
a lost technology. However, such technology may be explained by
a lost civilisation as well as by ancient astronauts.
Mountain-Gods
(p. 73). It is interesting with hindsight to spot the reference
to the mountain-gods of Nazca. As readers of my later books will
know, this mountain symbolism is a prevalent theme in ancient Egypt
and Mesopotamia, and it is one of the keys which has led me to the
realisation that ancient religions were exploded planet cults. One
wonders, then, whether the South American gods were of a similar
ilk, i.e. personifications of celestial powers.
Conclusions
(p. 75). (1) Yes, but what do these archaeological anomalies actually
prove? If the legends of the gods are discounted, the evidence in
this chapter would lend equal support to the lost civilisation theory;
(2) Possibly, but the link to Baalbek is tenuous.
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