With
Leathery Wings, Little
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During his life, Sir Arthur C. Clarke (1917–2008) was a famous
science-fiction author, inventor, futurist, and television commentator who,
together with Robert A. Heinlein and Isaac Asimov, was considered to be one of
the “Big Three” of science fiction.
Clarke in
particular had an uncanny knack at foreseeing the future. As an example, modern
video games were unheard of in 1956 and virtual reality games had not even been
imagined. That is, until Clarke wrote about them in The City and the Stars:
Of all the
thousands of forms of recreation in the city, these were the most popular. When
you entered a saga, you were not merely a passive observer.… You were an active
participant and possessed—or seemed to possess—free will. The events and scenes
which were the raw material of your adventures might have been prepared
beforehand by forgotten artists, but there was enough flexibility to allow for
wide variation. You could go into these phantom worlds with your friends,
seeking the excitement that did not exist in Diaspar—and as long as the dream
lasted there was no way in which it could be distinguished from
reality.[i]
Or who
could have believed in 1968 that the “newspad” technology set in 2001 would be
realized nine years late as the iPad in 2010? Yet Clarke in his novel, 2001: A Space Odyssey, clearly described the technology:
When he
tired of official reports and memoranda and minutes, he would plug his
foolscap-sized Newspad into the ship’s information circuit and scan the latest
reports from Earth. One by one he would conjure up the world’s major electronic
papers; he knew the codes of the more important ones by heart, and had no need
to consult the list on the back of his pad. Switching to the display unit’s
short-term memory, he would hold the front page while he quickly searched the
headlines and noted the items that interested him.[ii]
Unfortunately, that
Clarke showed such remarkable prescience may hold important (and frightening)
realities for our investigation, too. This is because in the sci-fi seer’s
classic, Childhood’s End (1953),
giant silver spaceships appear in the future over every major city on Earth.
After the dust settles, the peaceful yet mysterious “Overlords” inside them help
form a world government, which ends all war and turns the planet into a utopia.
Oddly, only a select few people get to see the Overlords, and their purpose for
coming to Earth remains shrouded as they dodge questions for years, preferring
to remain in their spacecraft, governing by proxy. Overlord Karellen, the
“Supervisor for Earth,” (an alien god) speaks directly only to the UN
Secretary-General. Karellen tells him that the Overlords will reveal themselves
in fifty years, when humanity will have become used to (and dependent on) their
presence. When the revealing finally takes place, at Karellen’s request, two
children run into the ship as the crowd below finally gets a glimpse of what the
aliens look like. Clarke writes:
There was no
mistake. The leathery wings, the little horns, the barbed tail—all were there.
The most terrible of all legends had come to life, out of the unknown past. Yet
now it stood smiling, in ebon majesty, with the sunlight gleaming upon its
tremendous body, and with a human child resting trustfully on either
arm.[iii]
According
to the narrative, the revelation that these beings—historically known as the
devil and his angels—were in fact always our benefactors and saviors does not
lead to chaos but rather to technological and spiritual utopia, quickly
resulting in the dissolution of all previously existing religions. The
world celebrates as people are described as having overcome their prejudices
against the devilish sight of Karellen, or, as he had been known in the Bible,
Satan.
Here was a
revelation which no-one could doubt or deny: here, seen by some unknown magic of
Overlord science, were the true beginnings of all the world’s great faiths. Most
of them were noble and inspiring—but that was not enough. Within a few days, all
mankind’s multitudinous messiahs had lost their divinity. Beneath the fierce and
passionless light of truth, faiths that had sustained millions for twice a
thousand years vanished like morning dew.[iv]
As the story continues,
the children on Earth—set free from outdated Abrahamic religions such as
Christianity—begin displaying powerful psychic abilities, foreshadowing their
evolution into a cosmic consciousness, a transcendent form of life. Indeed, this
is the end of the human species as it
was known as everyone merges into a cosmic intelligence called the
Overmind.
Those familiar with eastern religions
will recognize Clarke’s narrative as a clever ET version of pantheistic monism
(the view
that there is only one kind of ultimate substance). Overmind is quite similar to
the Hindu concept of Brahman, and given that Atman is, simply stated, the
concept of self, the Hindu doctrine “Atman is Brahman” is roughly equivalent to
absorption into the Overmind. Similarly, Buddhism advocates the dissolution of
the self into Nirvana. In fact, nearly all New Age, spiritualist, and occult
traditions have comparable monistic dogma. Some shroud this doctrine of deceit
in terms like “Christ Consciousness,” giving it a more appealing veneer, but
Jacques Vallée recorded interesting examples of such twisted ET theology,
replacing biblical prophecy with the Overmind. One contactee told Vallée:
I was told
that I was to come out at this time with this information because mankind was
going to go through the collective Christ experience of worshipping UFOs and
receiving information. It would help mankind balance its political focus. You
see the interesting thing, Jacques, is that we must emphasize the fact that we
are receiving a new program! We do not
have to go through the old programming of Armageddon. [v]
That such New-Age babble as described
above has been the doctrine of non-Christians this century is one thing, but in
recent homilies, Pope Benedict XVI’s end-times views took on a troubling and
similar preparatory tome. This may not come as a surprise to those Catholics
familiar with Father Malachi Martin’s warnings in his book, The Jesuits, which documented how priests like
Pierre Teilhard de Chardin were deeply influencing the Church and its academia
toward occultism this century. In our chapter on “Exotheology” in the new book
Exo-Vaticana we establish Chardin’s belief in extraterrestrials and offer a
brief discussion on his sorcerous Darwinian mysticism. But it was his connection
with monistic occultism and what is called the “Omega Point” that takes us
through the alien-deity rabbit hole. According to Chardin, in his The Future
of Man (1950), the universe is currently evolving towards higher levels of
material complexity and consciousness and ultimately will reach its goal, the Omega Point. Chardin postulated that
this is the supreme aspiration of complexity and consciousness, an idea also
roughly equivalent to the “Technological Singularity” as expressed in the
writings of transhumanists like Ray Kurzweil. Indeed, one finds a remarkable
coalescence of all non-Christian systems under the banner of Singularity,
Monism, Omega Point, and Overmind. Yet, like the nebulous “Christ consciousness”
advocated by occultists, Chardin’s writings are easily misunderstood because he
not only created new vocabulary for his Darwinian religion, he also redefined
biblical terminology to mean something alien to its original intent. For
instance, when Chardin writes about “Christ,” he usually does not mean Jesus of
Nazareth. Instead, he is describing the Ultra-Man, the all-encompassing end of
evolution at the Omega Point. As an example, consider when Jesus said, “Think
not that I am come to destroy the law, or the prophets: I am not come to
destroy, but to fulfill” (Matthew 5:17). Chardin exegetes this as, “I have not
come to destroy, but to fulfill Evolution.”[vi]
To most Christians, this probably seems overtly
heretical, but its infiltration into Roman Catholic thought and the dangerous
alien-christ implications it brings with it has infiltrated the highest levels
at Rome—including the
papacy.
Unbeknownst to most Roman Catholics, the retired Pope Benedict XVI is
a Chardinian mystic of the highest order. His book, Credo for Today: What
Christians Believe (2009), follows
the lead of the Jesuit and states unequivocally that a belief in Creationism
(the idea that life, the Earth, and the universe as we know it today did not
“evolve” but rather were created by the God of the Bible) “contradicts the idea
of evolution and [is] untenable today.”[vii]
Following his rejection of Creationism and
support of evolution, Pope Benedict XVI employed the doctrine of the Second
Coming of Christ to advance Chardin’s “Omega Point,” in which a “new kind”
of God, man, and mind will emerge. From page 113 we read:
From this
perspective the belief in the second coming of Jesus Christ and in the
consummation of the world in that event could be explained as the conviction
that our history is advancing to an “omega” point, at which it will become
finally and unmistakably clear that the element of stability that seems to us to
be the supporting ground of reality, so to speak, is not mere unconscious
matter; that, on the contrary, the real, firm ground is mind. Mind holds being
together, gives it reality, indeed is reality: it is not from below but from
above that being receives its capacity to subsist. That there is such a thing as
this process of ‘complexification’ of material being through spirit, and from
the latter its concentration into a new kind of unity can already be seen in the
remodeling of the world through technology.[viii]
The term
“complexification’ was coined by Chardin (and the technological allusions it
suggests is akin to transhumanism and Ray Kurzweil’s Singularity) and the pope’s
complete devotion to this theology is again laid bare in his book, Principles of Catholic Theology (1987),
which states:
The impetus
given by Teilhard de Chardin exerted a wide influence. With daring vision it
incorporated the historical movement of Christianity into the great cosmic
process of evolution from Alpha to Omega: since the noogenesis, since the
formation of consciousness in the event by which man became man, this process of
evolution has continued to unfold as the building of the noosphere above the
biosphere.[ix]
This “noosphere” is taken very seriously today in
modernist Catholic theology, academia, and even science. It is explained in the
scientific journal, Encyclopedia of
Paleontology, this way:
Teilhard
coined the concept of the “noosphere,” the new “thinking layer” or membrane on
the Earth’s surface, superposed on the living layer (biosphere) and the lifeless
layer of inorganic matter (lithosphere). Obeying the “law of
complexification/conscience,” the entire universe undergoes a process of
“convergent integration” and tends to a final state of concentration, the “point
Omega” where the noosphere will be intensely unified and will have achieved a
“hyperpersonal” organization. Teilhard equates this future hyperpersonal
psychological organization with an
emergent divinity [a future new form of God].[x]
The newly sanctioned doctrine of an
approaching “emergent divinity” in place of the literal return of Jesus Christ
isn’t even that much of a secret any longer among Catholic priests (though the
cryptic Charindian lingo masks it from the uninitiated). For instance, in his
July 24, 2009, homily
in the
Cathedral of Aosta while commenting on Romans 12:1–2, the pope
said:
The role of
the priesthood is to consecrate the world so that it may become a living host, a
liturgy: so that the liturgy may not be something alongside the reality of the
world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de
Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos
becomes a living host.
[xi]
This is
overtly pantheistic and, of course, the text he was discussing (Romans 12)
teaches the exact opposite: “Be not conformed to this world” (Romans 12:2a).
While the pope thus aggressively promotes Chardin’s process of “noogenesis” in
which the cosmos comes alive and everyone unifies as a “living host,” one can
readily see that Brahman, Nirvana, Overmind, and Singularity are roughly
equivalent to this monistic concept. Interestingly, noogenesis (Greek:
νοῦς=mind; γένεσις=becoming) actually has two uses: one in Chardin’s Darwinian
pantheism—and another, more telling
rendering—within modern astrobiology.
In Cardin’s system, noogenesis is the fourth of five stages of
evolution, representing the emergence and evolution of mind. This is the stage
we are said to be in currently, and as noogenesis progresses, so does the
formation of the noosphere, which is the collective sphere of human thought. In
fact, many Chardinians believe that the World Wide Web is an infrastructure of
noosphere, an idea intersecting well with transhumanist thought. Chardin wrote,
“We have as yet no idea of the
possible magnitude of ‘noospheric’ effects. We are
confronted with human vibrations resounding by the million––a whole layer of
consciousness exerting simultaneous pressure upon the future and the collected
and hoarded produce of a million years of thought.”[xii]
However, this concept gets more translucent in astrobiology, where
scientists have adopted noogenesis as the scientific term denoting the origin of technological civilizations
capable of communicating with humans and traveling to Earth—in other words,
the basis for extraterrestrial contact.[xiii] Consequently, among many if not most of Rome’s astronomers and
theologians, there is the widespread belief that the arrival of “alien deities”
will promote our long-sought spiritual noogenesis, and according to a leading
social psychologist, the world’s masses are ready for such a visitation and will
receive them (or him) as a
messiah.[xiv] This is further reflected in a 2012 United Kingdom poll, which
indicated that more people nowadays believe in extraterrestrials than in
God.[xv] Consequently, whether or not it is the ultimate expression, the
noogenic “strong delusion” is already here.
While we aren’t
suggesting a direct equivocation per se, the conceptual intersection between the
two uses of noogenesis (the occultic and astrobiological) is thought provoking,
especially in light of Clarke’s scenario in Childhood’s End, where noogenesis in the
astrobiological application (the arrival of the alien Overlords) was the impetus
for evolution toward the Overmind and dissolution of humanity. It seems Rome has
connected these dots for us. In his sanctioned treatise, Kenneth J. Delano
linked the concept of maximum consciousness and alien contact, truly noogenesis
in both senses of the word:
For man to
take his proper place as a citizen of the universe, he must transcend the
narrow-mindedness of his earthly provincialism and be prepared to graciously
accept the inhabitants of other worlds as equals or even superiors. At
this point in human history, our expansion into space is the necessary means by
which we are to develop our intellectual faculties to the utmost and, perhaps
in cooperation with ETI, achieve the maximum consciousness of which St.
Thomas Aquinas wrote in Summa
Theologica:
This is the earthly goal of man: to evolve his intellectual
powers to their fullest, to arrive at the maximum of consciousness, to open the
eyes of his understanding upon all things so that upon the tablet of his soul
the order of the whole universe and all its parts may be enrolled.[xvi]
Viewed through this lens, the Vatican’s
promotion of Darwinism and astrobiology intrigues. Following Chardin and Delano,
perhaps Pope Benedict, the VORG astronomers, and theologians like
Tanzella-Nitti, O’Mera, and Balducci pursued astrobiological noogenesis so that
when Petrus Romanus assumed his reign as the final pope, they might usher in the
Fifth Element of the Omega Point known as “Christogenesis.” (Authors note: one
cannot help recall the movie The Fifth
Element that involved a priesthood who protects a mysterious Fifth Element
that turns out to be a messianic human who ultimately combines the power of the
other four elements
[noogenesis]
to form a “divine light” that saves mankind.) In Chardin’s book, The Phenomenon of Man, the five elements
of evolution are:
1) “geogenesis” (beginning of Earth);
2) “biogenesis”
(beginning of life);
3) “anthropogenesis” (beginning of humanity);
4) noogenesis
(evolutionary consolidation to maximum consciousness); leading to finally
5)
“Christogenesis,” the creation
of a “total Christ” at the Omega Point.
With that in mind, be aware that
astrobiology and transhumanist philosophy suggest this noogenesis is being
driven by an external intelligence,
whether it be respectively artificial or extraterrestrial, which
leads these authors to conclude we are on the cusp of a
noogenesis
unlike the one Rome’s theologians may have anticipated. We would redefine the
terms and instead suggest aggressive preparation for an Antichristogenesis––an Alien
Serpent-Savior––the ultimate Darwinian Übermensch who may even bare leathery
wings, little horns, and a barbed tail. But regardless how he appears, it will
be frighteningly obvious to all readers of Exo-Vaticana that the Vatican has
cleverly prepared for his coming, even now monitoring his approach from atop Mt.
Graham, using the LUCIFER device.
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