Published 1988 in PURSUIT. Edited and updated: October 2004.
A central thesis of Erich von Daniken's
Ancient-Astronaut
hypothesis is that religions on Earth have evolved from our worship of physical
entities from outer space. Much of the evidence for the gods having been ancient
astronauts is the same as the evidence that our gods cannot have been other than
physical beings.
Biblical, legendary, and
epic accounts depict gods empirically. It is not difficult to reconstruct
inferentially the changes in concepts wrought by the minds and languages of
pre-scientific man. Descriptions of power, characteristics, and behavior,
originating presumably from visits by ancient astronauts, were amplified into
concepts of perfection: power became infinite power; the sky became heaven, and
scientific technology became miracles.
Because of man's need to
idealize, to seek immortality, protection, and comfort, he was moved to express
those needs in the limited concepts possible in his pre-scientific early
evolutionary stage. After thousands of years, all that remain are conflicting
legends and stories. They have become part of the permanent furniture of our
language, continually reinforced in a church-dominated and religiously saturated
society, for most of two millennia, by the clerics whose dogged authority and
irrationality continue to feed supernatural and theistic language into it.
They
do this despite the fact, as von Daniken clearly shows, that the literature
gives actual descriptions of physical entities coming to Earth in what can be
accepted rationally as extraterrestrial vehicles.
We can try to counter these
forces of dogmatism and thought control only by clarifying how abilities, values
and characteristics emerged in physical creatures and were later transformed
into hypostatized entities. Ultimately, the reified gods were carefully defined
as unknowable. Finally, we were persuaded to accept these so-called non-physical
gods through blind faith.
Blind faith is no pathway
to truth and knowledge. Certainly it is not, as Pope John Paul The Second said,
" . . . the highest form of reason." It is, rather, a physiological,
neuron-conditioned syndrome. In the absence of some physical life form, there is
no evidence in the history of man of the existence of such functions as
"knowing," "seeing," "tasting,"
"smelling," or "hearing." They are all neuron-directed
activities. This is especially demonstrable by an examination of the emergence
of life in man, and of his mental, perceptual, and conceptual faculties. All
these are dependent upon a physical substratum. Such characteristics as
speculation, reflection, self-awareness, etc., separate us from inanimate
objects, and to an enormous degree, lower animals. They separate us, as well,
from immaterial gods that by their definition cannot exist.
Thus, our gods as man
defines them, are best described as having been physical creatures of our
universe, intelligent beings far superior to those then on Earth.
Have those intelligences
achieved mental capacities beyond our comprehension? Have they developed means
of communication which makes ours as primitive by comparison as those of our
primitive ancestors beating tom-toms? If so, then a 1,000 to 10,000 or more
year's difference in the evolutionary progress of knowledge can make gods of us
all.
Scientific knowledge of the
universe is not much more than 300 years old on Earth, and we have already been
accepted as gods by the Cargo Cults of World War II.
What makes an intelligent
entity a god? The answer to this question depends on the social and religiously
institutional impact upon emotional, rational, and intellectual development and
the psychological needs of those seeking a god.
How, then, are we to
interpret the use of the term, 'God,' in so much of our conventional language?
How
are we to interpret such statements as, "God is pure act." (St. Thomas
Aquinas), "God permeates the universe," "God created the
universe," "God is in all of us," "God is the unmoved mover,"
"God is the energy that underlies and permeates the universe," and
President Bush's campaign remarks, "The hand of God is guiding the affairs
of this nation," and "Freedom is . . . God's gift to every man and woman
in this world," and Senator Kerry's retort " . . . as Abraham Lincoln told
us, . . . we are on God's side," "In God we trust," (on our money),
and Eisenhower's insertion of "under God" in our pledge of allegiance,
and in countless other ways?
The factual vacuity of
these statements can be exposed if we approach them through an analysis of the
language and knowledge of analytical philosophy and science. Terms like
'knowledge,' 'goodness,' 'intelligence,' 'seeing,' 'hearing,' etc., having no
inherent meanings, have acquired their conventional usage in relation to man's
emotional, conceptual, and physical interaction with his environment and his
psychological needs.
To apply them to cosmic,
supernatural, transcendental, and metaphysical "intelligences" gives
the illusion of understanding, utters sheer factual nonsense, and fails to
recognize that the conditions under which they could apply would have no
communicative value for us. Supernatural gods, being beyond nature and, hence,
immaterial, cannot, contrary to common but unfounded belief, talk without
tongues, see without eyes, hear without ears, or think and communicate without
brains. Though gods may exist, communication between them and us depends on
their nature.
In the case of some gods,
personal contact is possible. Witness the gods (American military personnel) of
the Cargo Cult, as reported in The National Geographic magazine of May 1974.
Such contact is no longer possible. However, because John Frum (their god)
cannot be found, he has achieved somewhat the status of Christ, whom the popes
designated as the physical evidence of their incorporeal god.
The transcendental,
supernatural, and metaphysical characteristics of man's gods have always been
the end product of a process beginning with experiences of events not
understood, of astronomical events and bodies, and of animals in such cultures
as Egypt, India, etc., in awe of superior intelligences, in hero worship of
superior human beings, in myths, legends, political and personal needs, or in
fear of what lies beyond the light of the campfire.
A study of the history of
how we evolved the concepts of our gods would be extremely enlightening for
those interested in educating themselves.
The gods of ancient Greece
and Rome were finely honed and propagated by the poetic genius of Hesiod and
Homer; and later, commissioned by the popes, non-physical Christian gods were
depicted in human form by the creative genius of such artists as Michaelangelo,
El Greco, and Raphael. They offered up heroes as gods and theistic concepts as
reality for the popes and the church. This was done so superbly that the former
have become an indestructible mosaic in the societies of the world.
One irrevocable fact
remains as a fault in the mosaic. Literature as far back as Plato's and the
great religious books such as the Bible, the Talmud, the Koran, the Mahabbarata,
and the great mythologies: Teutonic, Roman, Greek, Egyptian, Babylonian,
Chinese, etc., bear witness to the countless mysterious and enigmatic physical
facts, records, stories, artifacts, ancient descriptions in physical terms, of
flying ships, gods from space, descriptions of Earth from the sky, and empirical
descriptions of the gods' activities, etc.
Such facts, though not
evidence as compared to the ruins of a spaceship, at the very least
unquestionably point to a coherent body of data which tends to support von
Daniken's ancient astronaut hypothesis. The superabundance and consistency of
such empirical descriptions attest to their nature. These are the gods who,
according to written testaments of their physical existence, lorded, with power,
influence, and authority, over man, loved him, wedded him, and gave birth to
children seeded in human beings.
It is important to examine
the nature of gods that can exist and the predicated nature of "those"
that cannot. To accomplish this task requires reason, facts, and knowledge.
Unlike blind acceptance and illusion, clear understanding requires patient
analysis of the language with which we clothe our gods.
Many theologians attempt to
show, logically, that past so-called "proofs" for the existence of
immaterial gods are not faulty. They then claim that since it is logically
possible that God exists, He does. However, we can logically prove that a
quadrillion of incorporeal "things" can both exist and not exist.
"Logically possible"
must never be equated with "physically possible." For something
corporeal to be shown to exist logically, one must first verify that all the
premises, themselves, of the process of logic are factually true. In such an
instance, the conclusion is only formally true. Despite the comfort one may
derive from that conclusion, to determine whether it is empirically true, one
must verify the formal, i.e., non-empirically founded truth with empirical
evidence.
In the case of the ancient
astronaut hypothesis, some declare there may be no hard evidence available.
Some
claim there is and offer physical facts as evidence. Such evidence, however, is
circumstantial unless an ancient astronaut can be produced. However, just as
science extrapolates from its evidence, so do ancient astronaut researchers.
Their claims are no less falsifiable than are those of science.
Scientists, today, are
convinced that somewhere in the vast expanse of the universe, extraterrestrial
life and intelligence probably exist, though it may not yet be evidenced. Certainly this lends some credence and a degree of probability to the fact that
Earth may have been visited in the past.
One such outrageous claim,
that is blindly accepted by billions of people, including leaders of our
nations, is that God, as an incorporeal cosmic (a contradiction) mind, exists.
He knows, constantly and
simultaneously, not only every thought and action of sentient beings that did,
do, and will populate the universe, He knows, also, every event in the universe
such as colliding galaxies, the flutter of each butterfly's wings, the movements
of every ant and cockroach, even every quark, and the jump of every electron to
another orbit due to an energy input.
All this notwithstanding, I
am willing to concede to the possibility of cosmic intelligence. But bear in
mind that the term 'cosmic' involves a physical, not a supernatural, world.
This
admission entails the probability that there are many more than one such
intelligences.
Let us, therefore, first
give thought to a mind, i.e., the functions of a physical brain that might be
the result of a hundred thousand or more years of evolution. To develop this
further, however, we must momentarily digress, imaginatively and creatively.
Consider this: according to present estimates,
there are about a billion trillion stars -- 1,000,000,000,000,000,000,000 -- (10
to the 21st power) in our universe. We have here the basis for
a rough computation of the number of planets that might have intelligent life on
them.
As is commonly known, one out of 9 (counting Pluto) planets in our solar system
supports intelligent life. If out of every million stars only one of their
planets supports intelligent life, there are left a thousand trillion
(1,000,000,000,000,000) planets supporting intelligent life. If only one
out of every one million of these planets supports intelligent life far superior
to us, then one billion (1,000,000,000,) planets support intelligent life far
superior to us.
Considering the mathematical probability that this is the case, such
intelligences would possess the basic characteristics and abilities with which
we define our gods. If each of these planets supports a population of a
mere million adults, far superior to us, there are at least a million trillion
gods.
Let us return, then to the
nature of our gods. Even the eminent Carl Sagan, when he was not at his
arrogant best -- attacking von Daniken for saying what he, Sagan himself, held as
a possibility -- referred to the Oannes legend as deserving of
"critical studies" interpretable as "direct contact with an
extraterrestrial civilization
A concept of gods who have
evolved over many hundreds of thousands of years is not what theologians have in
mind. Such gods, if they are in our presence, are accessible to the sense
faculties. In the history of man, that presence has been described in no
uncertain terms.
Surely a non-physical,
i.e., spiritual, god could not have wrought the physical cataclysm that,
according to the Bible was predicted and visited upon Sodom and Gomorrah. Any
reputable scientist would deny the possibility of physical effects being caused
by other than a physical agent or event. By "physical," we include all
forms of energy.
Von Daniken's gods exist on
the same physical dimension as do we. We do not mean that they will transform
themselves from non-corporeal into physical form for our convenience as in the
story of the physical Jesus, the Hebrew messiah, and His immaterial, i.e.,
spiritual, Father.
Most of man's gods, like
the Christian god, are defined as transcendent, supernatural, permeative,
non-material, i.e., spiritual and inaccessible to men's sense faculties. Except
as conflicting concepts all over the world, such gods are defined as unknowable
even though the language gives the false impression that they can be known.
That is the language that
theologians, i.e., popes, priests, ministers, rabbis, use as they presume to be
able to describe their gods in remarkable detail and to know specifically what
those gods demand of us. They guide our actions, see, hear, and know every good
or evil act of every inhabitant and creature in the universe -- all at one given
moment. And more remarkable still, even as we are maimed, murdered, tortured, or
brutalized, such non-physical gods are said to protect us.
Now as to cosmic
intelligence, we must embark upon what for some is a viable possibility while
for others it is a flight of fancy. It is, however, less fanciful than is an
immaterial or spiritual god.
Let us fantasize that we
are standing on a rock in a wide open field, enjoying the brilliance of the
stars. Suddenly we perceive ourselves becoming smaller. Our diminution
continues. We must assume for our purposes that our life functions will not
terminate. Eventually, we find ourselves suspended between the rock's molecules.
As our diminution continues the inner space of the rock takes on astronomical
proportions. Finally we have "landed" on a "world" which in
proportion to our size would be the size of Earth.
As we look up at the
"sky," we see little difference between it and the one we formerly
enjoyed except, of course, that the outlines of familiar constellations are
missing. We are accustomed to thinking of the vastness of space. We ignore the
fact that the distances between galaxies, stars, and planets relative to their
sizes are little different from the distances between atoms, electrons, protons,
etc., relative to their sizes. There is one crucial difference in our
perception, however. We know the "universe" we now experience is a
finite rock. Past experience tells us there are other "universes,"
i.e., rocks, like it.
If, now we substitute for
our rock, an intelligent, physical, sentient being, that entity becomes our
physical universe; and its "mind," "intelligence,"
"consciousness," etc., constitute our "cosmic" intelligence.
It is indeed conceivable
that our suns, galaxies, and planets could very well be the physical substratum
of the brain, body, leg, or toe, or some other object as is the case with our
bodies that are the universes of the trillions of life entities that thrive
within each of us.
Let us postulate that our
universe is the brain structure of a giant entity on another dimensional plane.
We are forced, then, to accept the further thesis that were this a brain capable
of reasoning on at least the order of human beings (for, after all, it may be a
giant amoeba, dog, ape, or creature unknown to us), it would in no way be
capable of communicating with us. Such an intelligence could hardly be aware of
us except possibly in the aggregate, or unless it put one of us on the slide of
its microscope. But there are more serious reasons why there would be no
communication between it and us.
There are radical
differences in the spectrum of the physical composition of the billions of
different sentient entities on Earth, and elsewhere in the universe, such as
various insects, animals, children, criminals, insane people, or under-achievers
(as Woody Allen described God in one of his films). It is obvious, then, that
there are radical differences in the spectrum of minds -- both human and cosmic.
We
will not, here, allude to the differences in the nature of the space-time
continuum on the macroscopic versus the quantum level.
As long ago as the 17th
century, the philosopher, John Locke, and others before and after him, concerned
himself with the source of knowledge. Locke postulated that mind is but a tabula
rasa (a blank slate) on which is written all our experience and that this
experience is derived totally through our sense faculties. There is no need to
go into the history of the philosophical dialogue that followed him. However,
the important outcome of that dialogue was the recognition that without the
sense faculties, anthropomorphic knowledge, such as we attribute to non-physical
gods, is not possible.
We can surely recognize the
validity of this thesis if we envision babies born without eyes (i.e., optic
nerves). The content of their minds would be devoid of knowledge of color.
Extend this perceptual deficiency to include all the sense faculties. It should
become apparent that such babies would never be able to develop minds. They would
forever remain in a "vegetable" state, i.e., Locke's "blank
slate."
At no time in the history
of man has there been an iota of evidence that mind or knowledge is possible in
the absence of a physical structure. Recent developments in biology clearly
demonstrate that life and minds in those senses of the word that entail
consciousness, knowledge, human or animal experience, etc., or any of the
functions of animal life such as seeing, hearing, tasting, feeling, smelling,
thinking require a physical substratum. Particular elements, substances, and
quantities thereof give rise to particular qualities: eyes to
"seeing," ears to "hearing," noses to "smelling,"
brains to "thinking."
Note the variety of
sensing faculties in the
animal kingdom and the nature of their experiences acquired.
A brain thinks according to
past input from the sense faculties. If our gods are not physical, they surely
cannot possess the qualities and attributes which are possible only as the emergence
of emergents from physical interactions.
Hence, life and
mind emerge from physical structures sensitive to, i.e., reacting to, other physical
elements and substances (light, sound, electricity, chemicals, or matter).
Moreover, life and mind are qualities of physical substances just as liquidity,
transparency, and the ability to smother fire are qualities of water emerging
from the gases hydrogen and oxygen interacting with each other in particular
quantities.
The only minds
comparable to those of human beings knowledgeable people accept are those that are a complex of neuron activity,
electrochemical interactions of approximately 10 billion neurons in the brain.
The physical brain is the
command post of human activity.
If we realize the validity
of the thesis that these activities are "caused" by the brain, we must
include, also, all the qualities we attribute to gods such as knowing,
believing, thinking, seeing, touching, tasting, smelling, hearing, etc. Therefore, concepts that we have of mind, of intelligence, of thought, of ideas
are always given in terms relating to a functioning physical brain that stores
our observations and
explanations of physical events and behavior and our imaginative constructs.
Surely rational people
cannot ignore the Biblical Ezekiel's clarity and coherence of description of a
spaceship and its occupants, as described in Joseph Bloomrich's The Spaceship of
Ezekiel. Ezekiel's account withstands the critical scrutiny, technological
knowledge, and caliber and proficiency of this engineer who was involved in
building NASA's Saturn Five spaceship.
In this paper, I have
offered philosophical and scientific arguments in support of the Ancient
Astronaut Hypothesis. Through the prodigious efforts and research of von
Daniken and many other Ancient Astronaut theorist, relevant data, that have been
conveniently ignored or overlooked for centuries, have been culled out of historical documents
that, viewed as a coherent whole, attest, at least circumstantially, to the physical nature of
our gods.
A study of these data will
show any rational person, who holds the thesis that all facts and hypotheses
should be subjected to the cold light of reason and empirical evidence, that he
has a responsibility to keep his mind open to the possibility and viability of
the ancient astronaut hypothesis and the physical nature of our Gods.