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Humanity: The Alien Project - An Ancient Astronaut Theory

Book By: nephilim33
Non-fiction



Available March 1, 2013 on amazon.com and bn.com (Barnes and Noble)

Since the advent of flight and the infancy of the space program, there have been numerous accounts of UFOs and alien beings. But what about ancient times? Did people observe mysterious objects in the skies prior to the invention of the airplane? Did they speak of mysterious, intelligent creatures from the stars? The answer is “Yes”. Since the earliest days of human history, UFOs and their occupants have been witnessed and recorded in detail.
These accounts can be found in the writings of Assyria, Babylon, and ancient Egypt; in the Old Testament and apocryphal texts; in the ancient Sanskrit texts of India; in the literature and “legends” of Rome, Norway, Ireland; and in the oral traditions of many tribal cultures around the world, including those of Africa, the Hawaiian Islands, the Easter Islands, and the Americas.
Humanity: The Alien Project examines ancient tablets, codices, hieroglyphs, manuscripts, scrolls, and oral traditions that describe alien encounters throughout history. These accounts span centuries, cultures and continents, but they all share the same central theme: the origins of man as it relates to the history of the “gods” and ancient UFO sightings. Author Vincenzo Macrino presents astonishing evidence that our ancestors not only observed strange objects in the skies, but at one time had a close, personal, face-to-face relationship with their occupants, and that in truth, we owe our very existence to the “gods” of the ancient world.
In modern times, alien encounters have largely been covered up by media and the military or debunked as “conspiracy theories” or fiction. However, this fascinating investigation of thousands of years’ worth of literature and artwork shows that such encounters occurred long before anyone had a desire to cover them up; instead, they recorded these encounters so that mankind would remember them.

Are our ancestors really extraterrestrials? The wealth of evidence presented in this work invites you to investigate this theory.


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Chapter II

The God of the Old Testament and the Apocrypha

Speaking in generalities, modern Christians and Jews do not seem to have an accurate concept of who or what the "God" of the Old Testament is, what he did, or the circumstances that surrounded his involvement with the people of ancient Israel. This misidentification is rooted in the fact that most people do not read or interpret the Bible for themselves. They only know the ideas fed to them from the religious leaders in their churches. This imprisonment of the mind, body, and spirit has gone on for millennia, and started with "God's" own misrepresentation of himsel. It is not until we read the Bible and supporting Apocryphal texts for ourselves, with a modern perspective, that we are able to see the true identity of the "Lord of hosts, the God of Israel," and what his plans for ancient man truly were.

"God" begins to appear to the ancient Israelites and establish his laws among them after the war between the "angels" of Satan and those that remained loyal to "god"; and this brings us to our first major misconception of the Judeo-Christian belief structure. The Bible and supporting texts do not present a monotheistic concept until much, much later. "God" is the lord, or king of an other than human pantheon of entities sometimes referred to as angels, Nephilim, hosts of heaven, sons of God, or Watchers; hence the self-given title, "Lord of hosts." He is the monarch of the "hosts of heaven." The Hebrew word for hosts, Tsaba, actually means "armies."

So, in actuality, "God" is referred to as the Lord of the armies of heaven.

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"... the Lord of hosts mustereth the host of battle.

They come from a far country, from the end of heaven..." (Isaiah 13 4-15)

"And he said, nay; but as a captain of the host of the Lord am I now come.

And Joshua fell on his face to the earth, and did worship ...

And the captain of the Lord's host said unto Joshua, Loose they shoe from off thy foot; for the place whereon thou standest is holy ..."

(Joshua 5:14-15)

Here an angel is actually referring to himself as a captain in the army of the Lord.

"I saw the Lord sitting on his throne,

and all the host of heaven standing by him on his right hand and on his left."

(1 Kings 22:19)

"God" is actually depicted here as sitting on a throne, surrounded on all sides by his great army. Many researchers and scholars have had a hard time conceptualizing that a non physical, spiritual being that created everything into existence simply by willing it so, in such terms. What does "God" need with an army; could he not crush his enemies at will? Why would "God" have enemies of a mortal nature? If "God's" enemies are of the angelic persuasion, is he still not supreme even over them? I see characteristics of a corporeal being that would need such forces to invade and over throw other forces of more or less equal power. These entities, the members of the host or armies of heaven, are the same ones that "God" is speaking to in Genesis when he says "Let us make man in our image." These entities are part of a heavenly council with whom "God" confers with and is associated with several times in the Old Testament.

1 Holy Bible,King JamesVersion,Amazon Digital Services,2011

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Humanity: The Alien Project - An Ancient Astronaut Theory

"And God said let us make man in our image, after our likeness..."

(Genesis 1:26)

"God," in speaking to these other beings, equates them to himself. He speaks of them as equals and of the same kind as himself. Later in Genesis, after being enraged over the building of the Tower of Babel, "God" uses this same pattern of speech as if he is not acting alone and is convincing others to do what he is suggesting or perhaps giving an order to others like himself to carry out his bidding.

"Go to, let us go down, and there Confound their language, that they Not understand one another's speech." (Genesis 11:7)

It seems that whenever mankind becomes too independent or accomplishes certain achievements, "God" gets very anxious and feels he needs to put up obstacles in the way of man's development or enlightenment. Why? If we look a little deeper into scripture we will find that "God" fears that if man achieves too much knowledge, he will obtain the secrets of immortality and other forbidden wisdoms that would make him as a "god" himself.

"For God doth know that in the day ye eat thereof,

then your eyes shall be opened, and ye shall be as gods; knowing good and evil."

(Genesis 3:5)

After man's disobedient act of eating from the tree of knowledge, "God" becomes fearful that man will also eat from the tree of life and obtain the secret of immortality; actually the secret of the extreme longevity of the Anunnaki. This is the true reason why "God" removes man from the Garden of Eden.

"And the Lord God said, behold, the man is become

as one of us, to know good and evil ...

and take also of the tree of life and eat and live forever." (Genesis 3:22)

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This passage also serves to exemplify again how "God" is refer- ring to other beings as entities of the same kind. Whoever "God" is referring to here is obviously like "God" and not a lesser creation, or else why would the phrase "like us" continually be used? It is clear that "God" is in fact referring to beings of his same nature, and justify- ing his decision concerning man with them.

The Old Testament and Apocryphal scriptures repeatedly speak about the existence of "angels" which in and of themselves can be classified as subservient "gods"; subservient to the "God." The angels of "God" are oftentimes his messengers.

"...and the angel of God called to Hagar out of heaven..."

(Genesis 21:17)

"And the angel of the Lord called unto Abraham out of heaven..."

(Genesis 22:11)

These angels at other times are harbingers of destruction sent by "God" to eradicate his enemies.

"...that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred and fourscore and five thousand ..."

(1 Kings 19:35)

It is apparent from this passage that a single angel is capable of incredible destruction, no doubt through the aid of technology, as will be examined in later chapters.

Scripture also talk about other "gods" extensively in that specific terminology. From the very beginning in Genesis, we are presented with a polytheistic notion of creation. The Hebrew word used for "God" in the original text is Elohim, which in the context used means "gods." So the correct translation of Genesis 1:1 is "In the beginning, gods created the heavens and the earth." Ignoring this simple but con- clusive fact, skeptics and devout Christians alike will argue that the other "gods" mentioned in the Bible are nothing more than references made to false "gods" or graven images. However, the Old Testament

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makes very clear distinctions between "gods" as entities and false idols. False idols and graven images are referred to as such. When cir- cumstances arise concerning actual "gods" the manner in which they are described clearly indicates that these are beings.

"For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord."

(Exodus 12:12)

"God" is going to punish the people and animals of Egypt for perceived offenses. He then goes on to say that he is going to execute judgment on the "gods." How does one put false idols, graven images, and inanimate items on trial? "God" is invading Egypt and punishing the people and the "gods" who lead them.

"The gods that have not made the heavens and the earth, Even they shall perish from the earth, and from under these heavens."

(Jeremiah 10:11)

"God," seemingly angry, is establishing his supremacy by indi- cating that it is his hand that rules the kingdom of heaven and the kingdom of earth and is issuing a threat that he will destroy all that oppose him; the gods that are dwelling upon earth and those that are abiding in the heavens.

"I have said, Ye are gods; and all of you are children of the most High.

But ye shall die like men, and fall like one of the princes."

(Psalms 82:6-7)

"God" is addressing those Nephilim whom have taken mortal wives, a situation that will be examine in depth later. He is telling them that although they are "gods," being Anunnaki and possessing "immor- tality," he is subjecting them to a mortal death, the same as men.

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"Who is like unto thee, O Lord, among the gods?"

(Exodus 15:11)

"Among the gods there is none like unto thee ..."

(Psalms 86:8)

This is a clear reference to other "gods" and a statement made that the "Lord" is greater than all the others. Would it not be blasphemy to equate the one and only "God" to inanimate objects? If there is only one true "god," then why make a statement to distinguish him?

"God" is clearly the monarch of a race of "gods," a ruler who makes it perfectly clear that not only does he want mankind to worship only him, he does not want these other "gods" presenting themselves as being worthy of worship. Along the same lines as the theory of Sitchin, Erich Von Daniken's 1960's best selling book Chariots of the Gods claimed that around 10,000 years ago, after an interstellar war, aliens visited the earth. He stated that these beings created humans by altering the DNA of earth native primates. Because these aliens were so technologically advanced, they were worshiped as gods by early man. Daniken also claimed that ancient artifacts of these aliens have been uncovered by archeologists and that the stories in the Bible and other holy books account for the alien manipulation of human affairs.

The monotheism of the Judeo-Christian belief structure rests all its existence on a play of words, so to speak. There is no dispute among theologians, scholars, and religious authorities that the scrip- tures and related texts account for the existence of "angels" who dwell with "God" in the heavens, and that they are a superior race sepa- rate from humanity, are capable of seemingly supernatural acts, are "immortal," keep "God's" council, and do his bidding. Some of these "angels" saw themselves as being so equal to "God" that they sought to overthrow him and assume kingship over the heaves and the earth for themselves.

"How art thou fallen from heaven, o Lucifer, son of the morning!

how art thou cut down to the ground,

which didst weaken the nations!

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For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God:

I will sit also upon the mount of the congregation,

in the sides of the north:

I will ascend above the heights of the clouds; I will be like the most High."

(Isaiah 14:12-14)

It is no secret that this is not an original concept and is incredibly similar to the struggle for dominance among the "gods" in any number of ancient polytheistic religions of the past. Wars among the "gods" are a common occurrence from the Anunnaki of ancient Sumer, the Pantheon of Greek "gods," and even including the celestial battle between "God" and Satan.

If these "gods," so often referred to are truly nothing more than idols and graven images, then why would the "One True God," the only "Living God" be so insanely jealous of their worship? The language used in these instances is also most curious. Why in these earlier scrip- tures are they referred to as other "gods" and given attributes of living entities? Why are they not just referred to as false gods, or graven images as in some of the later scriptures?

It is my contention that this is because during the time period in which these older books were authored, the "other gods" referred to are actually other Anunnaki abiding and having some limited, regional kingship on earth. This would also explain the use of the word "serve" time and time again.

"For they went and served other gods, and worshipped them..."

(Deuteronomy 29:26)

"Therefore will I cast you out of this land and into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night ..."

(Jeremiah 16:13)

How would one serve or do the bidding of an inanimate object? "God" is saying that the people are to follow his laws, worship him

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only, and to discount the orders of all other Anunnaki, because he and only he is supreme to all men and "gods" alike. This is also a plausible explanation for the title "God of gods."

"The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know..." (Joshua 22:22)

"For the Lord your God is God of gods and Lord of lords..."

(Deuteronomy 10:17)

Why would a supreme being designate himself as the "God" of non-existent beings? God is quoted as saying that he has commanded and judged these "other gods."

"I, even my hands have stretched out the heaven, and all their host have I commanded."

(Isaiah 45:12)

In this statement, "God" is bragging that he has commanded the entire army of heaven. If he is the only "god," then of whom is this army comprised?

"For the Egyptians buried all their firstborn, which the Lord had smitten among them; upon their gods the Lord executed judgments."

(Numbers 33:4)

Again, are we really to believe that the "Lord God" is placing inanimate idols on trial and subjecting them to punishments? These passages only make sense if we are to view them from the perspective that these "other gods" are living, breathing personalities, guilty of some real or perceived slight against the "God of Israel."

"God standeth in the congregation of the mighty, he judgeth among the gods."

(Psalms 82:1)

In Psalm 82, the language is clear. God stands in the congregation of the gods as the judge.

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Why also would "God" be so jealous of non-existent beings? In these earlier books, there is never a remark made that these other "gods" do not exist, only that "God" is superior to the "other gods" and only he is worthy of worship.

"They provoked him to jealousy with strange gods,

with abominations provoked they him to anger.

They sacrificed unto devils, not to God;

to gods whom they knew not, to new gods that came newly up ..."

(Deuteronomy 32:16-17)

Is this passage referring to newly appointed Anunnaki overseers who have recently acquired their position of authority? These other entities are personified again and again.

From the beginning to the end of both the canonized and apoc- ryphal books, "God" is like that of an overbearing, jealous, abusive master, forever suspicious and punitive. At one point, he even forbids the people of Israel from even mentioning the names of the "other gods."

"... and make no mention of the name of other gods, neither let it be heard out of thy mouth."

(Exodus 22:13)

He resorts to the genocide of thousands of men, women, and chil- dren for worshipping and serving these "deities," and even orders men to murder their own brothers, sons, and daughters for engaging in the practice.

"If thy brother, the son of thy mother, or thy son,

or thy daughter, or thy wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying,

Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;

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Thou shalt not consent unto him, nor hearken unto him; neither

Shall thine eye pity him ...

But thou shalt surely kill him; thine hand shall be first upon him

To put him to death..."

(Deuteronomy 13:6-9)

Actions speak louder than words; however, "God" promotes himself as being kind, loving, forgiving, merciful, and all powerful. One would think that a being of this nature would simply appear to the non-believers, perform some acts or miracles to educate them, or show them of his eternal love and majesty. Instead he slaughters men, women, and children and enslaves them for generations.

These abominable acts seem more like the campaign of a victori- ous warlord who is attempting to subjugate and establish his supreme dominance over other like beings, whom mankind knows and has established relationships with.

The "God" of the Old Testament was the Lord of the victorious faction of warring Anunnaki. As these beings were still colonizing earth, and mankind was multiplying but yet enslaved, "The Lord of hosts" had to establish his dominance and control, not only over the other Anunnaki, but also over the human populations who were worshipping the local governor or overseeing Anunnaki of particular regions.

This newly established, heavenly monarch was cruel, vicious, vin- dictive, power hungry, and criminally insane as anyone who reads the Old Testament can see. He destroys nations mercilessly for paying devotion to his rivals or subordinate "gods."

"Certain men, the children of Belial,

are gone out from among you,

and have withdrawn the inhabitants of their city, saying,

Let us go and serve other gods, which ye have not known; Then shalt thou enquire, and make search and ask diligently;

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and, behold, if it be truth, and the thing certain, that such abomi- nation is wrought among you;

Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly ..."

(Deuteronomy 13:13-15)

His dominance was absolute, and he was to make it known among "gods" and men that his power was undisputed in the kingdom above and below.

In light of "God's" claim that man should serve him in that he is the creator of mankind, one is taken back to Chapter 1 concern- ing ancient Sumer, recalling that the Anunnaki created mankind as a worker race to serve them, and called that race the Adama. Genesis offers support to this fact in stating that "God" created mankind and termed the entire race the "Adam."

"...male and female he created them; and blessed them, and called their name Adam, in the day when they were created." (Genesis 5:2)

From the very beginning the purpose of this race was to serve "God" or the "gods."

"And the Lord God took the man, and put him into the garden to dress it and keep it."

(Genesis 2:15)

Although the first male of such a race was also individually named Adam, the entire hybrid race of mankind was referred to by the same name in both Sumerian and Biblical accounts.

As the first humans, according to the Sumerian history of mankind, were direct genetic hybrids between Homo Erectus (the indigenous ape man of earth) and the long-lived Anunnaki of Nibiru, it is believed that these ancient men acquired enough Anunnaki DNA to provide them with a much longer lifespan than that of modern humans. The apocryphal Book of the Wisdom of Solomon states this fact exactly, commenting on the eternity of "God" and how man was supposed to have inherited this trait.

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"For God created man to be immortal,

and made him to be an image of his own eternity." (Wis 2:24)

Genesis offers a cornucopia of supporting statements in the records of the generations of Adam.

"And the days that Adam lived were nine hundred and thirty years: and he died." (Genesis 5:5)

"And all the days of Seth were nine hundred and twelve years: and he died." (Genesis 5:8)

"And all the days of Enos were nine hundred and five years: and he died." (Genesis 5:11)

"And all the days of Cainan were nine hundred and ten years: and he died." (Genesis 5:14)

"And all the days of Mahalaleel were eight hundred ninety and five years: and he died." (Genesis 5:17)

"And all the days of Jared were nine hundred sixty and two years: and he died." (Genesis 5:20)

As the generations of mankind got farther and farther removed from the originally altered progenitor, the lifespan of mankind short- ened more and more over the years.

"And all the days of Lamech were seven hundred and seven years: and he died." (Genesis 5:31)

Eventually the lifespan of man diminished into the low to mid one hundreds; ages that we may, as a species, see again more often with the advancement of modern medicine.

"And Sarah was an hundred and seven and twenty years old..." (Genesis 23:1)

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"And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years."

(Genesis 25:7)

"And these are the years of the life of Ishmael, an hundred and thirty seven years..." (Genesis 25:17)

"And the days of Isaac were an hundred fourscore years."

(Genesis 35:28)

As we continue our examination of the Bible and related scriptures and their correlation to ancient Sumerian, Assyrian, and Babylonian texts, we discover that all these documents account for an even more intimate involvement between the "gods" and the human race. Genesis 6 continues perpetuating the concept that "God" is among a popula- tion of equals in that it refers to the "Sons of God," originally "the sons of gods" who come down to earth and began to have sex with, marry and have offspring with human women.

"And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of man were fair, and they took them as wives of all which they chose ...

There were giants in the earth in those days;

and also after that, when the sons of God came unto the daughters of men, and they bore children to them, the same became mighty men which were of old, men of renown."

(Genesis 6:1-4)

The identity of these "sons of God" has been debated to no end, giving rise to three major interpretations. The first theory, proposed by orthodox Jews states that the "sons of God" means "nobles" or "magnates." This explanation is not accepted by very many people today. The second interpretation suggests that the "sons of God" are fallen angels. These angels began lusting after human women. Biblical fundamentalist reject this theory on the grounds of heresy. The third

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theory is the most accepted by scholars. They believe that the "sons of God" are the male descendants of Seth, and that the "daughters of man" are the female descendants of Cain.

These scholars contend that Genesis 6 refers to believers marrying nonbelievers. The offspring of these mixed marriages became so cor- rupt that God destroyed all of humanity. The later interpretation is faulty to extreme.

According to the Bible, God had not destroyed mankind for inter- marrying before the great Flood. Genesis 6:2 does not mention the descendants of Seth and the descendants of Cain. It calls the two inter- breeding clans the "sons of God" and the "daughters of man." And why would it be that only the sons of Seth interbred with only the daughters of Cain? What about the daughters of Seth and the sons of Cain? Also, if we are to subscribe to this explanation, we are forced to believe that only the male descendants of Seth were righteous and only the female descendants of Cain were corrupt. According to the Bible, when God came to destroy mankind, he found that the only righteous people on earth were the family of Noah.

In the Old Testament, the descriptive "sons of God" is always used to designate supernatural beings. It is never used when refer- ring to human beings. The "sons of God" are the angels or "other gods" referred to so often. They are the only beings superior to man but "inferior" to the self-appointed "God of gods," and that is exactly what the Book of Enoch tells us.

"And it came to pass when the children of men

had multiplied that in those days were born unto them beautiful and comely daughters. And the angels,

the children of heaven, saw and lusted after them,

and said to one another:

'Come, let us choose us wives from among the children of men and begat us children.'"

(Enoch 6:1-3)

So it is here in the Book of Enoch that we find the answer to the question the Bible leaves open. Who were the "sons of God"? We have already arrived at that same answer through our study of the ancient

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Sumerian accounts, but standing alone, we can arrive at that same con- clusion from the Biblical and Apocryphal accounts. These beings were the angels or "other gods" that are discussed so often in these texts. Their nature is physical and not of a spectral form. It is obvious that not only did they have physical desires, but they also had the means to satisfy their desires. They had bodies. It is the contention here that these were flesh and blood entities that engaged in all the same physi- cal activities as human beings.

"And there came two angels to Sodom at even; And Lot sat in the gate of Sodom: and Lot Seeing them rose up to meet them ...

and he made them a feast, and did bake unleavened bread, and they did eat."

(Genesis 19:1-3)

Lot, in seeing the angels of the Lord, the children of heaven, the sons of God, takes them in and prepares a meal for them. The passage clearly states that the angels did eat. Not only did the angels eat, but some passages from the apocryphal scriptures indicate that they even had their own cuisine. During the Exodus in the desert the Israelites are fed manna, which is specifically referred to as the food of angels.

"Then had I pity upon your mornings, and gave you manna to eat;

So ye did eat angels' bread."

(2 Esdr 1:19)

"Instead whereof thou feddest thine own people with angels' food, and did send them from heaven

bread prepared without their labour, able to content every man's delight, and agreeing to every taste."

(Wis 16:20)

It is made clear that this manna, the food of the angels, comes from the same place that the angels do: the heavens. It was not made by human hands, and it was of a quality that it appealed to every man's taste.

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Araqiel the signs of the earth, Shamsiel the signs of the sun, and

Sariel the course of the moon."

(Enoch 8:3)

Vincenzo J. Macrino M.S.

It has been established quite convincingly that physical beings from the skies created man, ruled over him, and interbred with him. As these boundaries of creator/created were crossed and hybrid chil- dren were born, it is easy to imagine that the "gods" wanted only the best for their children, as we humans do. Since these children were only two-thirds Anunnaki and their mothers even less celestial, certain knowledge was forbidden to them. However, certain "gods" violated this decree and began to bestow secret knowledge unto mankind.

"... and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants."

(Enoch 7:1-2)

As was believed by all ancient cultures, civilization and all man- ner of knowledge was said to have been bestowed upon man by the "gods." The Book of Enoch gives very specific details by recording by name what specific "angels" were teachers and what specific knowl- edge each one bestowed.

"And Azazel taught men to make swords, and knives, and shields, and breast plates, and made known to them the met- als of the earth and the art of working them,

and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all coloring tinctures."

(Enoch 8:1-2)

"...Semjaza taught enchantments, and root cuttings, Armaros the resolving of enchantments,

Baraqijal taught astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds,

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"These are the angels who descended to the earth, and revealed what was hidden to the children of men and seduced the children of men into committing sin." (Enoch 64:1)

"The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them down to earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted the holy sons of God evil council, and led them astray so that they defiled their bodies with the daughters of men. And the third was Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men, the shield and coat of mail, and the sword for battle, and all the weapons of death to the children of men. And from his hand they have proceeded against those who dwell on earth from that day and for evermore. And the fourth was named Penemue: he taught the children of men the bit- ter and the sweet, and he taught them all the secrets of their wisdom, and he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to

eternity and until this day. For men were not created for such a purpose, to give confirmation to their good faith with pen and ink. For men were created exactly like the angels, to

the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this their power it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smiting of spirits and demons, and the smiting of the embryo in the womb, that it may pass away..." (Enoch 69:4-12)

The treatment of humans as equals caused great contention among the "gods" and resulted in both them and their human counterparts being punished. It is reasonable why the "gods" in the upper ranks of author- ity would take such opposition to the education and intermarrying of

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mankind when we re-examine the reason for man's existence in the first place. He was created as a "primitive worker" - a lulu, accord- ing to ancient Sumerian and Mesopotamian accounts. He was treated at first as nothing more than livestock: a commodity, really. There are accounts that show that mankind in the early years served its masters completely naked. Just as beasts of burden serve man naked, so man served the "gods." Knowledge is power, and educating man - creat- ing a sense of self and self worth, for that matter - and giving him the ability to rebel against tyranny were very dangerous for the "gods." Man would be more difficult to control. Not to mention the fact that once inter-breeding began, there were "gods" living among humans and raising children with them that were even more genetically "god" than the hybrid wives.

These renegade "gods" then developed a personal interest in improving conditions and quality of life for their loved ones - ones who were intended to be slaves, not family to the "gods." This situa- tion created an extreme conflict of interest.

"And go, say to the Watchers of heaven, who have sent thee to intercede for them:

You should intercede for men, and not men for you: Wherefore have ye left the high holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children of the earth and begotten giants (as your) sons? And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and begotten children with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die and perish. Therefore have I given them wives also that they might impregnate them,

and beget children by them, that thus nothing might be wanting to them on earth.

But you were formerly spiritual, living the eternal life, and immortal for all generations of the world ... for as for the spiritual ones of the heaven, in heaven is their dwelling." (Enoch 15:2-9)

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What begins to become apparent concerning the conflicting personalities of "God," when viewed armed with even the slightest knowledge of Sumerian "mythology," is that the Bible has merged stories of several individual "gods" into one "God." The different regional overseer "gods" directly involved with mankind from region to region, the conflicting philosophies and rivalry between Enki and Enlil, and the eventual takeover by Marduk and his rewriting of every- thing concerning the "gods," making himself the hero, seem to have all been merged into one "God" who seems to have multiple personal- ity disorder. One example of this along the lines of the previous topic is the fact that "God" is enraged at the "angels" for giving mankind knowledge and wisdom, however, in other instances, he is guilty of the same thing. This only makes sense when looked at from the per- spective that has just been outlined: The "God" who is angry at the "angels" for helping man is not the same "God" as the one in the sto- ries where "God is teaching man and bestowing knowledge himself.

"And the Lord spake unto Moses, saying,

See, I have called by name Bezaleel the son of Uri,

the son of Hur, ...

and I have filled him with the spirit of God,

in wisdom, and in understanding, and in knowledge and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and

in cutting stones, to set them and in carving of timber, to work in all manner of workmanship."

(Exodus 31:1-5)

Think of it as if a foreigner was to attempts to interpret the deci- sions and political philosophies of all the presidents of the United States since the birth of our country, having the mindset that the term "president" refers to one man throughout the entire time span. The conflicts between the liberal and conservative parties alone would be enough to confound his comprehension, but now throw in all the con- flicting laws that vary from state to state. A person would not have the ability to understand what was taking place unless he arrived at the knowledge that he was dealing with multiple people over an extended period of time.

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The Old Testament books that also make up the Jewish Torah, being those books from Genesis to Deuteronomy, seem nothing more than instructions to a primitive tribal people in all manner of educa- tion. In these scriptures, "God" teaches the people of Israel how to identify certain diseases and infections, and how to cure them and prevent them from spreading. He teaches them what animals to eat and specifically what not to eat, and how to prepare food sanitarily. All of these instructions relate to the primary issue of health. "God" also gives mankind laws: Laws that are incredibly specific and stringent on almost every aspect of daily life. More so than all other things, "God" demands to be worshipped, and he is so precise on the mode and manner in which he is to be worshipped that any violation is met with genocidal rage.

"And Nadab and Abihu, the sons of Aaron took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the lord, which he com- manded them not.

And there went out fire from the Lord, and devoured them, and they died before the Lord."

(Leviticus 10:1-2)

"And there came out a fire from the Lord, and consumed the two hundred and fifty that offered incense."

(Numbers 16:35)

This character flaw is compelling evidence in support of the theory that "God" is a flesh and blood entity. Why would a superior, spiritual being, the creator of all life and all things, demand such worship? Surely such an enlightened being would be beyond such ego trips. This personality seems more akin to the warlord beings that have been previously discussed.

Chapter I presented the theory that the ancient "gods" were actually physical beings from another planet that came to earth on a mission for resources. In their efforts to ease the toil of the working class of "gods," they created man as a primitive worker race. Different regions of the world at that time were set up as different industrial and

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economic centers. Each region was placed in the charge of a specific "governor" who attained "godhood" among the human populations. Eventually these beings began to interbreed with mankind and a race of "demigods" was born on earth.

"And it shall come to pass in those days that the elect and holy children will descend from the high heaven, and their seed will become one with the children of men."

(Enoch 39:1-2)

Technology so far advanced would seem like magic to a primi- tive culture. This fact has been established in modern times. Like the accounts from many other ancient cultures, the Bible and Apocryphal texts contain records of mankind attempting to describe in their own terms these witnessed acts of the "gods" involving the use of advanced technology.

The use of flying craft is a prime example of such technology. The "gods" are described as coming and going from the skies, the place of their origin.

"...and behold a ladder set upon the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending upon it."

(Genesis 28:12)

These events are always accompanied by the appearance of a "pil- lar of a cloud," or "pillars of light," fire, smoke, thunderous noise, and a brightness that illuminates the land and skies as well. The "gods" are said to always appear from out of such phenomena.

"And the Lord went before them by day in a pillar of a cloud, to lead them the way;

and by night in a pillar of fire, to give them light; to go by day and night:

He took not away the pillar of the cloud by day nor the pillar of fire by night, from before the people."

(Exodus 12:21-22)

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During the exodus of the Israelites from out of Egypt, "God" leads the people from the skies, during the night and actually illuminates their path at night from what seems to be an aerial craft of some sort.

"And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud sent from before their face and stood behind them:

And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that one came not near the other all the night ... the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud and troubled the host of the Egyptians."

(Exodus 14:19-24)

This is an incredible passage in that it reveals some important details about the pillars and the nature of the angels and of "God." During the Israelites' flight out of Egypt, the Pharaoh has a change of heart and sends his army to pursue them. An angel of the Lord is lead- ing the people, as is the pillar of the cloud. When it becomes obvious that they are being followed, the angel and the pillar fall to the rear of the procession. This object places itself between the two encamp- ments as a barrier, blocking the sight of the Egyptians with darkness and illuminating the way for the Israelites. It is also said that the Lord was within the pillar and watched the Egyptian army from inside of it. Simplified, an aerial object that is illuminated and also solid, and is controlled from within by a being, is providing assistance to a popula- tion on the ground. It is obvious that whatever this object in the sky is, it functions as a vehicle for the Lord.

"And the Lord said unto Moses, Lo, I come unto thee in a thick cloud."

(Exodus 19:9)

"... they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud."

(Exodus 16:10)

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"And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam..."

(Numbers 12:5)

"And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord."

(Exodus 34:5)

"And it came to pass on the third day in the morning, that there were thunders and lightenings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud, so that all the people that was in the camp trembled.

And Moses brought forth the people out of the camp to meet with God...

And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire:

And the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked..."

(Exodus 19:16-18)

"And Moses went up into the mount, and a cloud covered the mount.

And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days; and the seventh day he called unto Moses out of the midst of the cloud.

(Exodus 24:15-18)

The sight of the glory of the Lord was like a devouring fire on top of the mount in the eyes of the children of Israel. It is apparent that "God" is arriving in an illuminated craft that disrupts the atmosphere and breaks the sound barrier upon entry. He addresses the people from

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an amplified P.A.-type system, and calls them to assembly. The craft is in the presence of the Israelites for seven days, but is concealed with cloud cover for six. On the seventh day, the clouds dissipate and the people are able to see an illuminated craft, which Moses enters at the top of Mount Sinai. It is in this passage that we can discern that the phrase "glory of the Lord" actually refers to his craft.

As we shall later examine, the angels, the "children of heaven," are said to glow at times, especially just after descending from the heavens. This is a phenomenon that is not easily understood, but it is obviously tied to the technology utilized to traverse space. Moses boards the craft and is taken aboard for 40 days and 40 nights. It seems reasonable that he is transported at speeds equal to or greater than that of light. This is assumed because the time that he is gone must not have been as long from his perspective, as he did not eat or drink the whole time he was gone. Science tells us that from the perspective of someone traveling at the speed of light, minutes passed to them are years to those left behind.

"And he was there with the Lord forty days and forty nights; he did neither

Eat bread, nor drink water... when he came down from the mount; that Moses wist not that the skin on his face shone while he talked with him ...

And when Aaron and all the children of Israel saw Moses, behold, the skin on his face shone; and they were afraid to come nigh him."

(Exodus 33:28-30)

"The Vision of Isaiah" brings to light a powerfully thought-pro- voking notion. After taking Isaiah to heaven, the angel was requested to return the prophet to earth. Isaiah said, "Why so soon? I have only been here two hours. " The angel said, "not two hours but thirty two years... do not be sad, you will not be an old man." This seems like the well documented effects of time-dilation. If Isaiah was aboard the spacecraft traveling near the speed of light, time would run much slower for him than the people back on earth. Albert Einstein was

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Humanity: The Alien Project - An Ancient Astronaut Theory

among the first scientist to explain time-dilation. In 1970, several experiments were successful in proving this theory. Extrapolation and modicum of mathematics states that if one were to take a two-hour trip into outer space at a speed close to that of light, they would return to find their family and friends decades older than when they left, while the traveler would only be two hours older. This effect was first pre- dicted by the Theory of Relativity in the twentieth century. This raises a very puzzling question: How did the author of the "Vision of Isaiah" know about it in the fourth century, if not earlier?

While aboard the ship, Moses is instructed to build a sanctuary so that he may live among the people. Moses is given specific details as to its design and the design of its furnishings.

"They are to make a sanctuary for Me so that I may dwell among them. You must make it according to all that I show you, that is, the design of the tabernacle as well as the designs of all its furnishings."

(Exodus 25:8-9)

This dwelling place was also to be used to house the Ark of the Covenant and serve as a meeting place where Moses and Aaron would contact the extraterrestrials. Moses was instructed to have the Ark of the Covenant constructed, but the Ark was primarily crafted by Juda- hite, to whom the design plans were revealed by God. The construction plans of the Ark are thought-provoking, to say the least. The transpor- tation poles were to be made of acacia wood and plated with gold leaf. Special receiving ports for the insertion of the poles were mounted on the sides of the Ark. The poles were to stay in the receiving ports and were never to be removed. It was ordered that the Ark was only to be touched by the Kohathites; anyone who touched the ark who was not a member of the Levi clan would meet instant death. As the Ark was being transported on the backs of beasts of burden, it became unstable. Uzzah, who was not a Levi or Kohathnite, attempted to steady the Ark, and was shot dead by a powerful bolt of energy.

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"When they came to Nacon's threshing floor, Uzzah reached out to the Ark of God and

took hold of it, because the oxen had stumbled, then the Lord's anger burnt against Uzzah,

and God struck him dead on the spot for his irreverence, and he died there next to Ark of the God."

(2 Samuel 6:6)

Robert Charroux, a French writer, conjectured that the Ark of the Covenant was a high-powered energy condenser, which was used to communicate with the celestial Yahweh.

As we shall see, Moses is not the only mortal who is given the privilege of being taken aboard a space craft. Upon examining the circumstances surrounding Enoch, we get a better perspective of what it is like inside the "pillar of the cloud," and it becomes even more apparent that this is indeed a physical craft.

"And I went into the tongues of fire and drew nigh to a large house which was built of crystals:

and the walls of the house were like a tessellated floor made of crystals, and its groundwork was of crystal.

Its ceiling was like the path of the stars and the lightings, and between them were fiery cherubim, and their heaven was clear as water. A flaming fire surrounded the walls, and its portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice:

there were no delights of life therein:"

(Enoch 14:10-14)

Enoch enters into a house described as being built of crystal. He describes the walls as being like a tessellated floor, which in all respects appears like a mosaic. One can imagine a tiled wall of some transparency. The floor is also described as being of crystal. Enoch is obviously encountering some translucent artificial substance with which he was unfamiliar. There are descriptions of what appear to be windows, and Enoch seems to have encountered or at least perceived the propulsions system of the craft.

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"And they took and brought me to a place which those who were like flaming fire, and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven." (Enoch 17:1-2)

Enoch is taken by some shining, non-human entities who, when desired, could appear as humans. He is taken aboard a craft and travels to space, "the place of darkness."

"I saw the four winds bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between the heaven and the earth: these are the pillars of heaven. I saw the winds of heaven which turn and bring the circumference of the sun and all the stars of their setting.

I saw the paths of the angels. I saw the end of the earth the firmament of the heaven above."

(Enoch 18:2-6)

Enoch is describing the appearance of the earth from space and observing the clouds as they appear in their surrounding of the earth.

Figure 7: Earth from space, perhaps what Enoch was describing.

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As we progress further into the story of Enoch, it is revealed that the purpose for Enoch's abduction is to teach him astronomy and other science, to record it, and to pass it own to mankind.

"And I saw how the stars of heaven come forth, and I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their times and their months, as Uriel the holy angel who was with me showed me. He showed

all things to me: also their names he wrote for me, and their laws and their companies."

(Enoch 33:2-4)

"Hear, ye men of old time, and see, ye that come after, the words of the Holy One which I will speak before the Lord of Spirits. It were better to declare them only to the men of old time, but even from those that come after we will not withhold the beginning of wisdom, till the present day such wisdom has never been by the Lord of Spirits by whom the lot of eternal life has been given to me..."

(Enoch 37:2-5)

It is made clear here that the knowledge bestowed to Enoch is to be shared with mankind. Enoch was taken up into space and taught "secret knowledge." If the previous passages are too cryptic and one still stands unconvinced, the fact that Enoch is taken into space is expressed in clear language.

"I had been carried off in a whirlwind and they had borne me toward the west.

There mine eyes saw all the secret things of heaven."

(Enoch 52:1)

"And in those days a whirlwind carried me off from the earth, and set me down at the ends of heaven."

(Enoch 39:3)

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Within the Bible and Apocryphal texts there appear even more descriptions of the flight and appearance of "God" and the angels, which make it even more apparent that these beings are flying by the use of mechanical means.

"And I saw in those days how long cords were given to those angels, and they took to themselves wings and flew, and they went towards the north."

(Enoch 61:1)

"And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining mountains cir- cling and sweeping to and fro."

(Enoch 108:4-5)

"And they saw the God of Israel: and there was under his feet as it were a paved work of sapphire stone, and as it were the body of heaven in his clearness."

(Exodus 24:10)

The God of Israel is seen, or more likely a craft of the "gods" is seen, traveling in the air with a glowing trail behind it.

Oftentimes, rather than using the description of the

"pillar of the cloud," these texts use the word "whirlwind" to describe the craft of the "angels" and "God."

"For behold, the Lord will come with fires and with his char- iots like a whirlwind..."

(Isaiah 66:15-16)

"And it came to pass, as they still went on, and talked, that, behold there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up in a whirl- wind into heaven."

(2 Kings 2:11)

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This passage is describing the event when Elijah was saying his good-byes, as it was foretold he would be taken to heaven to live a life immortal, when an obvious craft descends and takes him up into space. We are told in plan language that he is picked up by a chariot of fire. God is sending for Elijah, and again one could question, why would a spiritual, non-corporeal being need to utilize nut and bolt craft?

The section of the Bible that offers the most fascinating descriptions of what many believe to be a close encounter with a UFO and its occu- pants is that of Ezekiel. Ezekiel was a Jewish prophet who was exiled to Babylon somewhere around 597 B.C. In 593 B.C., while sitting on the banks of the River Khobar, Ezekiel encountered a "chariot of Yahweh" descending from the sky. NASA engineer Josef F. Blumrich, author of Spaceships of Ezekiel, is one who believes that Ezekiel encountered an extraterrestrial craft. Blumrich analyzed the entire book of Ezekiel, and his insights and conclusions are among the most convincing.

Here are his conclusions:

"I looked and behold a whirlwind came out of the north, a great cloud, and a fire unfolding itself, and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of fire."

(Ezekiel 1:5)

Blumrich conclusion:

The craft begins some distance from Ezekiel in its landing.

A vapor cloud from the engine cooling before firing the rocket engines are seen, then the engine is fired...

"and in the fire was what looked like four living creatures. In appearance their form was that of a man"

(Ezekiel 1:5)

Blumrich conclusion:

As he looks up, Ezekiel sees four shapes surrounded by fire

and vapor that look alive. These are helicopter-like bodies deployed before landing.

"...but each of them had four faces and four wings."

(Ezekiel 1:6)

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Blumrich conclusion:

Ezekiel now sees more detail as the ship lowers in the sky. He sees four rotor blades and the fairing housings above the rotors, which look like faces to Ezekiel.

"Their legs were straight; their feet were like those of a calf and gleamed like burnished bronze."

(Ezekiel 1:7)

Blumrich conclusion:

Ezekiel is observing the landing legs which have shock absorbers and round foot pads.

"Under their wings on their four sides they had the hands of a man. All four of them had faces and wings ..."

(Ezekiel 1:8)

Blumrich conclusion:

This is believed to be a description of remote-controlled, mechanical arms that hang alongside the cylindrical helicop- ter bodies.

"... and their wings touched one another. Each one went straight ahead; they did not turn as they moved." (Ezekiel 1:9)

Blumrich conclusion:

This is a reference to the helicopter blades stretching outward.

"Their faces looked like this: Each of the four had the face of a man, and on the right side each had the face of a lion and on the left the face of an ox; each also had the face of an eagle."

(Ezekiel 1:10)

Blumrich conclusion:

Ezekiel thought the fairings, which protected the control devices above the rotors, looked like faces. The fairings

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are of irregular shape, elevated, and carved out. "Blumrich shows photos of the Gemini and Apollo capsules that at certain angles look like monsters. Because like faces face in like directions, we see that the rotors are synchronized at rest positions." - Aho pp. 3

"Such were their faces. Their wings were spread out upward; each had two wings, one touching the wing of another crea- ture on either side, and two wings covering its body."

(Ezekiel 1:11)

Blumrich conclusion:

This verse is making reference to a gap in the control device or fairing. The second part refers to the rotor blades being folded in an up and down configuration.

"Each one went straight ahead. Wherever the spirit would go, they would go, without turning as they went."

(Ezekiel 1:12)

Blumrich conclusion:

This is another description of the landing legs and the retractable wheels on each leg. Ezekiel sees the wheels in verse fifteen.

"The appearance of the living creatures was like burn-

ing coals of fire or like torches. Fire moved back and forth among the creatures; it was bright, and lightning flashed out of it."

(Ezekiel 1:13)

Blumrich conclusion:

Ezekiel is describing the reactor radiator and the bursts from the control rockets. The lightning effect is the bursts from the various rockets, stabilizing the vehicle.

"The creature sped back and forth like flashes of lightning."

(Ezekiel 1:14)

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Blumrich conclusion:

Looking for a suitable landing site, the craft hovers and moves in multiple directions.

"As I looked at the living creatures, I saw a wheel on the ground besides each creature with its four faces." (Ezekiel





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