The Caveman at the Crossroads of Millennia Part 2: On the Crisis of Our Times - the Possibility of Contact with Extraterrestrial Life
by Eddie Beato (written circa 2016-2020, and revised in 2025)
Due to din-noise and the distraction of our hectic times, inconsistency and desultoriness are faults for which I must constantly ask forgiveness and forbearance. These common symptoms, as those of stress, angst, ambivalence, disturbance, paroxysm, among other psychological perturbations in the conflicting music of our time, may rather point to a larger crisis in the very core of our civilization.
The placid serenity of some animals in the wood, e.g., the frisky squirrel and the blissful birds of Thoreau, unperturbed by any concerns, ennui and brain-racking cavils of the “ghetto-citizen of our civilization,” may impress me as perhaps too naive in the serious struggle of existence, but I am tempted to believe the “rustic peasants of yore” to enjoy a happier existence than the sleep-walker, soulless automaton of our inquiries.
Nevertheless, when assessing the fundamentals of our so-called civilized society, I cannot deny a greater share of happiness among those friends who have found lodging, peace, and a quiet enlightenment in some sequestered spot, cradled by the generous boons of Mother Nature.
A greater spirituality, coupled with a keener sense of vitality, energy, and a kind of healthy intoxication, seems to nourish the soul of the naturalist.
Virtues, potencies, and forces which, for the most part, lie dormant in the automaton of our inquiries, are constantly at work in the womb of Mother Nature.
By neglecting to grant our bodies and minds a greater participation in the natural theaters, the luscious libations and living operations of Mother Nature, we have reduced ourselves to little animalitos — the Lilliputians of Jonathan Swift — with a sickly penchant for the firecrackers and fleeting gadgets of our civilization.
Training ourselves to live amid the distractions of our times is a thankless task. It would demand not mere adaptation, but the birth of a new society, a new milieu, a new mentality — a complete revaluation of the intrinsic values, gifts, and potencies latent in every human being when reared and nursed within settings of the grandest scope.
Every now and then, I have come across skeptical minds who regard humans as not so different from gnats, mosquitoes, fleas, or the roaring drones of summer — ever complaining about the meaning of life.
Many skeptical minds, mostly nourished on materialism, cannot live beyond the realm of rocks, metals, and their stubborn, wired indolence — as if this were the sole mode of existence.
With the staggering explosion of gadgets and other unnecessary electronic luxuries born of our sciences, it has become increasingly difficult to cultivate a genuine congeniality with the unquestionable benefits and boons of Mother Nature.
There are those skeptics — like slimy creatures oozing forth from the experimental labs of biogenesis — who, disappointed with the human race, have chosen to dwell amid swamps, moraines, and moats of fetid water, rarely reaching the Safe Citadel against the advancing army of Nihilo (Nihilism: the belief that there is no meaning in this life).
Other straggled souls — those fatal existentialists nourished on the insidious philosophies of Camus and Sartre — have at last surrendered their most precious spiritual belongings to Nihilo, the god of meaninglessness in our time.
Accordingly, when approaching some post-modern philosophers, I must constantly guard my mind against such drivels and twaddles — the noxious stuff and swill of our post-modern times.
Bacterial thoughts, like anything parasitic and harmful, can be transmitted even through the finest forms of prose and philosophy. And soon the spirit finds itself inundated by a morbid sensation — a chill of desolation, nihilism, competitiveness, and the silent breath of the grave.
If you have found any merit in these humble reflections on the crisis of our civilization, I invite you to peruse the refreshing writings of Henry David Thoreau — especially Walden Pond: Higher Laws.
Perhaps you are already familiar with the refreshing insights of Henri Bergson’s philosophy on consciousness and intelligence.m
Better than many new-age gurus, money-making charlatans, or charismatic evangelists, Bergson’s luminous vision of life — as a mirrored reflection of our higher strivings in the sublime and peaceful realms of existence — stands as a testament to how a truly elevated mind can deliver us from the predatory, pernicious mosquitoes of our times.
Of course, such Debussy-like philosophy would require new ears for a new, supernal music — nay, a pure heart attuned to the serene, pellucid lakes of thought, vitreous and crystalline, as is only possible when we elevate ourselves beyond the lower impulses of the “ghetto-man” and “ghetto-woman” of civilized society.
If you have ever thought yourself to be more than a complicated bundle of biological matter, more than an automaton, more than a mere defective mechanism in the chess game of chance and fate — or perhaps sensed that you are something greater than a post-modern hybrid enslaved in the mechanistic procedures of civilized society — then the path toward renewal and true consciousness still lies open before you.
If you have ever felt yourself to be none of the above, but something more — perhaps divine, intelligent, sentient — then you are awakening to a new revelation of yourself.
These are the first signs that you are no longer content with the Matrix of our times, for your inner self — perhaps all along — has been diligently searching for new thought-materials, new prototypes analogous to the nature of higher essences, airs, minds, and spirits.
You are not alone.
Perhaps there were times when you felt yourself to be something more than a two-legged, bipedal creature feeding on the carrion and carcasses of Darwin’s survival of the fittest.
Perhaps there were times when you felt yourself to be more than just a mammal — a biped of clumsy gait, a mere ridiculous brute making grimaces, winces, and meaningless headways in the struggle of existence.
Have you ever felt like this — even for a fleeting moment? Yes or no?
If you have ever felt yourself to be a greater biological project in the vast laboratories of intelligence, sentience, awareness, and consciousness, then you are — so I hope — ripe and ready for the transcendental philosophy of Henri Bergs
Three blooming virtues can make you stand out as a remarkable person committed to a higher form of existence: diligence, productivity, and probity — virtues Kant himself praised in his Essay on the Different Human Races.
Please, take a moment to imbibe these lofty and insightful thoughts — these revelations and epiphanies — which, if nurtured within, shall bear good fruits of peace and well-being.
The Philosophy of Henri Bergson
https://m.youtube.com/watch?v=ShPPua3HBiE
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On the Possibility of Intelligent Life in The Celestial Shores of the Cosmos:
In this final revision, and in these reflections on the possibility of extraterrestrial life, I have added several provocative thoughts and “nays” within the confines of brackets [ ]. You will find them scattered here and there, like small guiding lanterns, as we embark upon this journey of life — the greatest wonder of all our inquiries.
That aliens and gods may be but reflections of our own psyche brings objective data no less real than the fancy of figments, dreams, and illusions; and if there is any glimmer of hope for resolving the great questions of space, time, and immortality, it must be sought in the phenomena of consciousness and sentience
And if these latter — consciousness and sentience — can exist independently of any biological procedure or decomposition, then we are called to re-embrace ourselves as spiritual entities.
As such, let us ponder the beauty, love, and divinity of a higher universe — a realm replete with essences, souls, and heavenly beings whose joy and beauteous existence remain untouched by the conflicts and clashes that beset this Darwinian world of wars, woes, tears, and injustice.
This is the sad reality for those materialistic atheists who may finally succumb to the dint of reason when confronted with the baffling and mysterious origin of good and evil — believed by many to be merely subjective, even though evil itself, across the long stretches of time, seems to have found bodily manifestation in the warty head of a snake: La Serpienta Antigua
Physically speaking, aggression may appear to be nothing more than a plaything of blind forces and organisms struggling for supremacy; but when we delve deeper into the nature of humankind, we cannot reduce these recalcitrant creatures — Homo sapiens — to the low level of brutish animals, viruses, or bacterial nits endlessly reproducing in staggering quantities upon the surface of the Earth.
No doubt, some people are said to be beautiful, good-hearted citizens — ideal for a better world. And if we are to make any careful assumption about human nature, there are indeed many remarkable cases of extraordinary perfection, elevation, and probity.
At times, here and there, one may come across extraordinary individuals — whether dear children or venerable elders — gifted with astonishing degrees of saintliness, moral integrity, and intelligence. These radiant souls point to higher types, projects, and marvels within the surprising family tree of Homo sapiens.
The vices typical of the current development of our beloved Homo sapiens — greed, pride, covetousness, and the like — may be deemed no less savage than the sordid behavior, waggeries, and waggishness of chimpanzees and the all-grubbing baboons running amok in a zoo: barbarism, viz., the Revolt of the Masses of my admirable José Ortega y Gasset.
Though there is much ground for classifying a large part of mankind within the demoting brackets of pernicious, “predatory entities,” there is nevertheless a great deal of good in humanity — beautiful qualities that could justify its earthly existence as part of a larger, meaningful, and grand cosmic plan. Yet one must wonder: if these nits and broods were ever allowed to propagate beyond the ecosystems and habitations of our planet Earth, what other calamities might humankind bring to the celestial shores of pristine exoplanets?
Meanwhile, their kind must be restrained from further harm. It is only through the agency of either Mother Nature or Providence that a decisive and universal change in the unpalatable history of humankind — however rife with wars and unspeakable sufferings — may finally usher in a new epoch of greater peace, love, fraternity, and understanding.
Perhaps such future humanities will hold the tickets to interstellar travel, and the seed of a new humankind will flower, bloom, and blossom in the most beautiful, lush, and serene worlds conceivable — new celestial realms where water, mild temperatures, and luscious oxygen might welcome the celebration of life’s verve, free from the stings of snakes, fleas, thistles, and sufferings.
That said, and following the rigor and inquiries of a philosophic mind in the objective assessment of the visible world around me, my conclusion is that there is neither verifiable nor evidential ground to assume that intelligent, physical aliens from outer space are presently meddling with the crazy affairs of our Homo homini lupus.
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Midsummer of the Year 2016:
My mind, enervated by a wave of heat and exhaustion, could not so readily correct the obscurity of certain passages on the keyboard of clarity and lucidity. I had to rework this essay, replete as it was with wrong dictions, hackneyed phrases, and redundancies. Nevertheless, dear reader, bear with me as we once again touch upon the question of extraterrestrial life — hostile or benevolent?
In this latter revision, I have included links to additional references, and my thoughts now dare to strike kindred with the works of serious authors who have grappled with the uncanny and controversial origins of the human species.
So as not to wound the religious feelings and convictions of some of my beloved readers — some of them Christian, others Jewish — I felt bound to find corroboration in the sacred literature of the Bible, a venerable and reliable source often quoted by serious authors when alluding to extraterrestrial contact, spirits, demons, or angelic hosts from outer space (see Ezekiel, Chapter 1, Old Testament).
As I perused my own thoughts and writings on the subject of extraterrestrial contact, I was surprised to find that my ideas bore little conflict with the canon of the New Testament. This duality between the children of light and of darkness became all the more meaningful when I admitted the possibility of higher powers and dominions as the principal agents behind much of humankind’s suffering (Ephesians 6:11–23; Revelation 12:4).
Therefore, while grappling with the facts surrounding the possibility of extraterrestrial life, I felt bound to reexamine the wise counsels of those venerable prophets, holy men, and women who may have possessed a clearer understanding of this millennial dichotomy between the forces of good and evil.
However respectful of religious institutions I may be, I could not win other friends by supporting my insights and opinions on the staff of faith alone. Philosophy, Sophia, and the Muse have gently led me to seek wisdom, God, and true congeniality in the holy shrines of Mother Nature.
This essay is a continuation of the ever-controversial issue of extraterrestrial life, and of how any respectable stance on the matter must contend with the lack of conclusive, tangible proof in the solemn verdicts of both science and archaeology.
Nevertheless, philosophically speaking, the most unexplored territory in the search for intelligent life may not lie in distant galaxies or fossilized ruins, but in the very phenomena of consciousness and sentience themselves — those hidden dimensions of being where intelligence may manifest long before it becomes visible to telescopes or instruments.
Unable to draw a definitive link between the shimmering sparks of consciousness and the baffling operations of the brain, we are left with the hope that while energy may die out in one form, it might continue to exist beyond the decomposition of our physical body.
In the following essay — a seminal analysis of life as found here on Earth and perhaps elsewhere in outer space — I dare to examine the question of “aliens’ periodic visitations” while perusing the wonders and riddles of our own planet’s ecosystems, and the complex biological dynamics shaped over deep time in the ever-blasting laboratories of Mother Nature.
I cannot turn my gaze outward, nor search elsewhere among the distant stars, without first undertaking a careful inquiry into those causes and organisms — oftentimes hostile and predatory — which seem fatally bent upon aggression and the ruin of their own dwelling place.
Of all the creatures that roam the Earth, it is humankind alone that is known not merely for predation, but for a darker and more deliberate tendency: for unlike the lion, the snake, or the ponderous hippopotamus, the human race seems capable of taking a perverse delight in the devastating power of fire, and in the most revolting alterations of its own natural dwelling.
Therefore, after years of pondering the writings of Henry David Thoreau, I felt bound to praise those learned seers, poets, and philosophers who, time and again, have lifted their voices in warning against the obnoxious effects of a civilization grown unnatural — a civilization that steadily reduces every noble aspect of human life to mechanistic, materialistic, and pragmatic procedures, and to the dreary confinements of head-scratching reductionism.
The argument against Homo sapiens’ technological and destructive prowess may likewise cast a certain light upon those mysterious reasons — insoluble, perhaps, to the modern mind — that seem to account for humankind’s long disconnection and isolation from the greater cosmos. For nearly two millennia, the heavens have remained silent; and yet, in ages long past, the ancients are said to have communed with extraterrestrial deities, angels, demigods, or other enigmatic beings who descended from the skies.
Were these celestial visitants but the products — or perhaps the projections — of a collective psyche, woven from the fears, hopes, and longings of ancient peoples?
Such head-scratching tales may well have been exaggerated through the ingenious and well-attested tendencies of cult-founders, who, giving free vent to the mind’s resourceful imagination and its wishful longings, launched mankind upon one of the most fascinating voyages of all.
Nevertheless, there are those who hold, with quiet conviction, that these gods or angels were not mere phantoms of the mind, but technologically advanced beings who once came to us from the twinkling stars.
As we contemplate the advancing technological prowess of our civilization, it seems not implausible to surmise that we shall soon reach those twinkling stars, and then perhaps we shall discover whether these so-called gods or angels, borne upon spaceships, were but childish tales for a humanity still slumbering in the manger of religion, ignorance, and primitiveness.
Unlike the gods of yore, whose divine powers were said to be bound within the sacred limits of Mother Nature, the gravest danger posed by Homo sapiens lies not merely in its reckless technological prowess, but in the terrifying likelihood that its incorrigible tinkering with the forces of nature — even with the subtle immensities of quantum physics — may yet prove its own undoing and ruin.
Not content with the lush and splendid vistas of our own planet Earth, we are ever in search of some fairer paradise elsewhere; and it little occurs to me that, perhaps — or perchance — this is indeed “the best of all possible worlds” for my dear Homo sapiens, to borrow the very train of thought of my admirable Gottfried Leibniz.
Moreover, should these wicked critters ever succeed in traversing the outer limits of our solar system, one may well wonder what fresh troubles and misfortunes might be carried into the Elysian vistas of other splendid worlds.
Thankfully, the enormous distances that separate certain hostile organisms, when contemplated from a cosmic perspective, may serve as natural boundaries to the mystery of iniquity — that essentially predatory principle so rife upon this planet Earth. For were it otherwise, in the long stretches of time, what woes and calamities might ensue under the unchecked corrosion of intelligence, spreading its troubles to the outer limits of space?
Accordingly, I dare keep a watchful eye upon the essentially combative nature of our human species, which may yet prove capable of carrying its damages and destructions into the distant celestial shores of our own solar system.
Highly intelligent, yet essentially caustic and corrosive like fossil fuel, humankind continues to multiply like the sordid Yahoos of Jonathan Swift, to the detriment of our planet’s most delicate efforts in the phenomena of life and biogenesis. Such a spectacle would argue against the notion that the human species — however philanthropic when stirred by the innocent smile of an adorable child — is essentially good and harmoniously integral to the universe, and that it ought to be permitted to reproduce upon the pristine surfaces of other worlds.
But unlike Bertrand Russell, in his classic Why I Am Not a Christian, I do not regard the human race as “inessential or useless” in the potential colonization of other planets. It may be that our brief earthly existence forms part of some greater germination of the human genus-seed — or genome — intended as a basis for intelligent life throughout the universe. And yet, I must confess, I hold this inference in the deepest doubt.
If there are indeed intelligent extraterrestrials observing us in this our inexorable race to contaminate the Earth, some finer minds may well wonder at the seeming indifference and tardiness of such furtive entities to intervene — and, by heaven’s sake, perhaps to put an end to the gravest afflictions of humankind: hunger, systemic collapse, and the ever-present terror of nuclear annihilation from the very surface of the Earth.
—-Where are the gods?
On the contrary, we are told by ufologists and other enthusiasts that these supposed aliens would simply expect us to learn from our own bitter and unpalatable mistakes; that a cosmic confederacy of planetary civilizations has, by some tacit accord, resolved not to meddle in the frail and tumultuous affairs of our human world.
And so they would simply stand by, indifferent onlookers, while we continue, unremittingly, to pollute the seas and rivers with the wastes and refuse of human civilization.
The Silence of the Gods
The only reasonable argument for their apparent refusal — or objection — to any open dialogue with our species lies perhaps in our own low ethical principles, no less savage than barbarians running amok upon the surface of the Earth; or in our seeming primitiveness, no better than sordid brutes. Greed, filth, ignorance, mendacity, bigotry, and religious fanaticism render us incapable of accepting a new account of the origin of life on Earth — one that might unsettle the fragile foundations of our creeds.
It has also been reported that such “unparalleled encounters with extraterrestrials” would unleash worldwide panic, shaking the very pillars of traditional authority and religious belief. The consequences, it is said, might prove far-reaching — even to the solvency of our banking systems — for both gain and faith would wane, and the in-comings that so profitably fill the coffers of our modern megachurches would dwindle to a trickle.
Moreover, who can say whether humankind is, as yet, prepared to embrace the unsettling fact that we are not alone in this vast universe?
Such a revelation might well precipitate our species into a perilous loss of moral compass; in other words, chaos and rampant disbelief could follow, as traditional religious systems — those long-standing metaphysical holders and guardians of social order — prove no longer capable of restraining the restive herds. Thus might unfold a revolt of the masses, disillusioned at last before the ever-vexing question of meaning upon this ancient Earth.
Nay, it is quite possible that open contact with a superior civilization could unsettle — if not altogether ignite — the sensitive and explosive niter of human society; for humankind, rightly called a social animal, may then resort to unrest, vandalism, and the desecration of its most beloved sacred institutions and edifices.
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So much, then, for long tales. Most recently, our telescopes have detected curious celestial objects — comets or asteroids, perhaps — appearing as potential visitors or probes from outer space: 3i/Atlas and ʻOumuamua. And it seems that the antiquated “chariots of the gods,” despite the obvious inadequacy of such fuel- or gas-propelled chugging celestial vehicles (the so-called Vimanas of Erich von Däniken), remain curiously in vogue.
The Comet, 3i/Atlas, and the Mirror of Awe:
Whenever a comet streaks across the firmament, humanity’s oldest instinct awakens: to interpret. In that luminous traveler from the void, we glimpse both our origins and our destiny. The ancients saw portents; the moderns see physics. Yet, beneath both impulses lies the same trembling question — why are we here to witness at all?
The recent appearance of 3I/ATLAS, an interstellar visitor from beyond our solar system, has reignited this ancient awe. Some proclaim it a mere celestial stone; others, a messenger or probe from distant intelligences. But perhaps the truth lies not in the comet itself, but in the mirror it holds to our imagination.
Our fascination reveals more about us than about the object. For the comet, indifferent and silent, becomes the screen upon which we project our longings: for contact, for meaning, for reassurance that consciousness is not alone in the cosmic night.
And yet — in the very act of projecting, we affirm our deepest nature. To wonder is to be alive. The comet thus becomes both question and answer, symbol and reality, proof that even in an age of algorithms, the human spirit still gazes upward and feels awe.
“The comet passes; but awe remains. And in that residue of wonder, we meet ourselves anew.”
As 3I/ATLAS crosses our skies, we are reminded of the brevity of human chronology against the vast, impassive continuum of cosmic time.
We project meaning onto these visitors from the stars through the narrow aperture of our recent appearance in the universe — a gentle, almost endearing form of anthropocentrism.
This interstellar wanderer is almost certainly nothing more than ice and dust, yet its silent arc through space thickens the narrative fabric of our age. It speaks — without speaking — of a civilization nearing the threshold of broader contact, preparing, perhaps unknowingly, to listen to the voices that move among the stars.
And so, my dear friends, just as the peasants of yore in medieval times, we too are wont to project our current psychic developments — our prevailing zeitgeist — upon every fancy of speculative conjecture.
The far reaches of the cosmos offer, in turn, a richly dappled canvas, no less vivid than the most abstract artworks, upon which the most outlandish theories may be concocted or hatched in the ingenious imagination of our scientists.
But as Arthur Schopenhauer and Goethe have rightly observed, errors and fallacies — like daunting blades of grass, furze, lianas, and creeping vines entwined about the feet of every seeker — may persist for ages, treacherously binding themselves to the fancies of established academia. To uproot such “scientific dogmas” is to shake the very behemoth of our time.
Such a scientific collapse would render obsolete a staggering number of best-selling books — the Big Bang spectacle of the heavens, born of unfettered human imagination and sustained by head-scratching yet plausible conjectures — all projected onto the star-studded canvas of an abstract artist: the ever-expanding cosmos.
The James Webb Space Telescope daily confirms my point: that human beings remain profoundly subjective in their interpretations of cosmic phenomena — no less mystified than they were three thousand years ago. For ours is a well-known proclivity to project the motley tapestry of our psyches onto the far reaches of “scientific speculation,” deeming it perhaps more reliable than Theogony, the ancient cosmogony of Hesiod.
Nevertheless, I must confess a sense of relief — a very happy moment indeed, a secret delight — upon learning that the universe may have had an origin other than the one currently taught by astrophysicists with their penchant for Big Bangs and nihilism.
Of course, I am not denying the veracity of such theories, but I would rather embrace the Cosmogony of Hesiod, or the Cosmology of the Book of Genesis, as perhaps proffering a more significant place to humanity in the grand scheme of things.
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Contacts with Aliens:
Lack of communication has not always been a hindrance to the gradual development of our species; for highly developed civilizations — such as those of the mysterious Sumerians, the Ancient Romans, and the Chinese — were able to thrive and flourish independently of one another. Yet in many accounts, these so-called “visitors from outer space” are said to have offered indecipherable solutions and technological advances which, for the most part, can neither be decoded nor understood by our earthly scientists.
(Please, read this essay in your placid hours of leisure, and forgive those incongruous passages which may suffer from unwitting prolixity or self-indulgent twaddle in the face of the incomprehensible phenomenon of the UFO.)
In the last analysis, the topic cannot be discussed without a certain enthusiasm for the plausibility of extraterrestrial life; yet the force of evidence and facts remains so tenuous, so flimsy, that I am often inclined to treat the subject as little more than the vaporous fancy of metaphysics, art, science fiction, morphology, and biology — the scribblings of a poorly informed witness. Countless books have been written on the matter, yet as Carl Sagan warned us:
"Extraordinary truths would require extraordinary evidence."
As perceived by our robotic probes surveying distant worlds, countless planets reveal surfaces that are dismal, barren, and hellish. And if we are to draw any inference from this grim reality — and from the very struggle of life upon our own Earth — existence elsewhere is likely no less a battlefield for the survival of the fittest, nor any gentler in its sufferings for sentient beings.
From dangerous bacteria, viruses, and all manner of parasitic entities that feed upon the marrow and blood of other species, one may reasonably infer that the vast cosmos envisioned by Stephen Hawking could be teeming with bacterial life.
But what kind of life is there to be found in outer space?
Like the building blocks of organic matter on Earth, it is believed that organisms from distant worlds may share with us the same basic molecular structure — essential to the performance of motion itself. Rightly so, as Aristotle affirmed, life is indistinguishable from movement.
Biological dynamics and life are analogous to the basic principles of existence and activity, for few organisms are said to exist in a state of inertia alone; and even those sluggish ones appear to exert themselves, if only to secure a wider scope of movement and spatial action in the grand emancipation of life.
The conquest of the outer limits of space seems to be a connatural urge; for even among the vegetal and animal kingdoms, the primary motive of life is not merely to eke out its existence for transient needs, but to reach for that which may enhance and elevate its condition, offering a timely alleviation to the dissonant equation of existence. In many cases, this quest for assurance of life impels us to seek, elsewhere, the possibility of a new horizon upon the celestial shores of the cosmos.
In the struggle for existence, the biological brushstrokes of fungus, bacteria, yeast, mold, mushroom, and their kind have left their indelible marks upon every corner of the globe.
Thus, so clearly, Mother Nature seems to point to this irrefutable fact: that complex life-forms may have first arisen from simpler ones. And this insightful view leads us to further speculate — nay, to admit — that higher forms of existence have not yet found their culmination in the creation of humankind.
Homo sapiens, I may dare speculate, is not the crowning achievement of Mother Nature. We may boast of possessing a “representational apparatus,” a proud “Here I stand as thy witness to the marvels of the universe,” claiming an integral place in the grand scheme of things. Yet I cannot be certain that there are not, as yet, surprises waiting to be discovered in the biological mysteries of consciousness and sentience.
The mysterious and uncharted expanses of the seas may well be teeming with self-aware entities, blissfully existing with little alteration to their ancient habitats.
And do we not, we human beings, trace our own biogenesis to the profound waters of creation?
Of course, humans — unlike other organic phenomena, which require no contest of millions of spermatozoa vying for the fertilization of a single egg — cannot simply emerge from the scummy froth of organic matter found in many a damp recess of the Earth. Yet we know well that the seed of life, at least for certain living organisms, may have oozed forth from a primeval hotchpotch, an organic soup composed of water, amino acids, heat, and other residues borne to our planet by the conveyance of meteorites or other cosmic purveyors.
If there is any truth to the possibility of complex organisms existing in outer space — living things such as we find here on Earth — then it must likewise be true that such creatures would subsist at the expense of other organic matter or biological wastes.
That human beings sprang forth and evolved from a primordial seminal genesis of complex organic compounds is a theory neither preposterous nor laughable. Yet it is also held by some that alterations to the first prototypes may have been wrought by some older, unknown species — gods, Elohim, or Nephilim (peruse Genesis, Chapter 2). This view, I must note, is shared by certain Christian friends.
As much as I have pondered this genetic-engineering theory, the sheer complexity of our physical bodies has led me to infer that chance alone could scarcely account for certain performing features of the human frame.
However defective in some functions and vulnerable to bacterial infections, the seemingly superfluous appendages of the body — eyelashes, nails, hair, and the like — may point to utilitarian purposes rather than to the mere fancy of aesthetic predilection in the mating or coupling drives of different species.
But I am inclined to believe that aesthetic considerations — as well as those advantageous to the minimization of pain and the perpetuation of life with minimal nuisance — may have required a measure of purposely designed engineering in the present anatomical form of the human body.
As we retreat more and more from the roughness of the woods to the lax comforts of urban society, these once advantageous appendages may appear unnecessary, even superfluous. Yet the human race, as observed by my admirable Henry D. Thoreau, was designed to exist in conjunction — nay, in conformity — with a far greater community of other sentient entities.
Perhaps we are approaching the omega point — that mysterious threshold at which we may finally set ourselves free from the limits imposed by Mother Nature. And when that time comes, our physical bodies may evolve into creatures more akin to hairless entities, not unlike the extraterrestrials we so often imagine.
Accordingly, “Aliens” — a misnomer from the perspective of a larger cosmic confederacy and fraternity — are, in some accounts, but former members of bygone civilizations; that is to say, technologically advanced peoples who have already mastered the riddles of space, time, gravity, and mortality.
As implausible as this may seem at first glance, the elongated skulls of certain ancient Egyptians may hint at the possibility of a thorough mastery of the higher faculties of mind — sentience, consciousness, or even a Supra-Consciousness capable of resolving the riddles of time and space travel. Such Supra-Conscious Entities, like others of their kind, might still be living somewhere in the sequestered enclaves of our old home planet, Earth.
These are, perhaps, very outlandish theories; yet Dr. Ferdinand Ossendowski, in his magnum opus Beasts, Men and Gods (1922), speaks of strange people — denizens from the dawn of history — said to dwell quietly within the capacious enclaves of our planet’s inner expanses. This hidden realm, known as the Kingdom of Agharti (or Agharta), is believed to hold the “Mothers of Dr. Faust” (Goethe, Part II), brandishing the keys to the mysteries of predawn civilizations.
Accordingly, some ancient peoples may not have vanished altogether; they may simply have transcended the limits of time and space through a complete mastery of themselves. Such mysterious entities might be living among us incognito, so to speak — passing as ordinary citizens of our world — yet perhaps, upon closer inspection, they are the night-watchers of our civilization.
That such earthly “aliens,” whether demons or angels, as evinced in the repugnant morphology of certain mummies lying in the sarcophagi of ancient Egypt, might have an interest in assisting our petroleum civilization to reach a higher level of development in the equation of life, would not surprise me in the least. Yet as a philosopher, I am scarcely persuaded to believe — much less to admit — such aliens, these strangers of the night, as the ideal angels of our inquiries.
Concerning the Physical Disparities and Chromatic Intelligence of the Human Race
My personal view is that human beings — however frail, and so easily subject to putrefaction and decay — are the outcome of past genetic manipulations, or selective breeding, carried out in the tumultuous history of earlier civilizations.
It does not take a very high intelligence to speculate that the Ancient Greeks — whose brilliance, love of symmetrical beauty, orderliness, and philosophy remain the subjects of uninterrupted admiration — were perhaps an adumbration, however short-lived, of Mother Nature’s grander projects in fruition. These wondrous enterprises, marvelous prototypes in their incipient phase, may yet find new expression with the advent of Artificial Intelligence: the reconstruction of bygone eras and peoples through the marvels of this unprecedented technology.
If there is any true marvel in the advent of Artificial Intelligence, it is the promise of superior human archetypes — the luminous meeting point between the divine and the mortal — through its agency, to enhance the quality of life across our planet. Let us, then, free ourselves from any burdensome, tedious chores and unnecessary drudgeries, and turn instead to the higher pleasures of the soul; and, like the Ancient Greeks, let us celebrate the fireworks of the spirit!
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Our present human species, Homo sapiens, is, in all likelihood, the outcome of ancient interbreeding with slightly divergent types of the early aggressive primates — hunter-gatherers, Neanderthals, and other apelike creatures — whose rudimentary tools and barbed stone weapons are still scattered across the globe.
These latter primates may have interbred with highly developed types — X, so to speak — giving rise to certain remarkable branches of Homo sapiens, such as those highly intelligent and now extinct peoples of ancient Egypt and Sumer.
Homo sapiens may well be the outcome of genetic engineering, yet our progenitors were not necessarily fashioned after any extant type of the human race.
In this respect, I may respectfully disagree with Immanuel Kant (Of the Different Human Races) who assumed that the variations of the original human kind — the genus — were due solely to attendant circumstances of milieu, latitude, and clime. According to his view, these peoples, over time, became distinct races within the family of humanity. The different races of humankind, for Kant, are therefore but varieties and variations of one and the same original genus or prototype.
Nevertheless, there are those who believe that the intricate design of the human body cannot be ascribed to purposeless, blind circumstances or to the fickle chances of fate in the laboratory of Mother Nature. Predatory eyes with three-dimensional lenses, highly sensitive nostrils, supple limbs, all-clutching fingers, a delicately tuned spinal cord, vital glands, a cerebral apparatus for gathering and processing data, and a complex system of drainage and secretion — all these suggest, to some minds, a design too subtle to be the mere offspring of accident.
However well equipped with an immune system to ward off viruses and disease, the organs of the human body remain vulnerable to swift deterioration.
Nevertheless, our human species — however capable of outliving many others — may yet prove physically vulnerable to infection, even feeble when compared with the protective coverings of certain animals, with their hard, shaggy skins and rough-textured scaliness. And when it comes to the remarkable audacity, suppleness, and tenacity of a snake set upon its prey, humans are not always the most adept at outwitting the ubiquitous presence of night-roaming rodents, vermin, and rats galore — those mischievous entities hell-bent on the total contamination and pollution of humanity’s grandest achievement: the state machine, civilization.
Humans may not have been vouchsafed horns, fangs, feelers, or claws; yet ingenuity has furnished them with weapons no less lethal than those of the shark, the tiger, or the asp.
But when deprived of technology and proper sanitation, and thereby left exposed to contamination, even a mere mosquito could bring human existence to its knees
A widespread epidemic may be borne by those fiendish insects whose sole delight is to feast upon the blood of the herd — my dear humanity.
At any rate, malevolent entities — the likes of bedbugs, mites, lice, fleas, and other devilish biological things — continue to proliferate their kind, lagging not a whit behind those prolific tropical species resilient to the inhospitalities of Mother Nature.
That said, few species have proved as adaptable to varied milieus as those bipeds under our investigati
That such two-legged walking animals might have required the intervention of intelligent genetic engineering would certainly presuppose the possibility of forefathers, progenitors, sires, or gods — an opinion not only shared by religious believers but also by Alienists; and even staunch atheists may, in their own way, welcome the notion of “intelligent interventions” in the history of Homo sapiens.
Due to the rapid proliferation of humans across the globe, countless species have been wiped from the surface of the Earth. Yet our species, Homo sapiens, remains resilient, indomitable, ingenious, and indefatigably curious — forever concocting the strangest alterations and head-racking experimentations, often resulting in monstrous hybrids and regrettable violations of the laws of natur
As observed by the German philosopher Arthur Schopenhauer, every living organism — if fashioned from the pain-reactive, sensitive material of complex organic concoction, as found in most predatory entities — must, of necessity, be spurred to movement, often aggressively, and even bent on attack, thereby securing its existence through the sustenance of other living things. Such entities, in turn, may themselves be contaminated or exterminated, as is presently happening to many species upon this planet Earth.
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Conflicts and clashes are the primary moving causes in the emancipation of any living organism, and every budding endeavor is impelled by the restless mechanism of need and aggression in the reaffirmation of existence.
This is a fact of life.
If there is a kernel of truth in the possibility of complex organisms developing in the far reaches of the cosmos, then it follows that they too must subsist at the expense of other organisms.
In many instances, predatory entities — as dangerous as the rapacious hyena, the flea, the indomitable bedbug, or the pestering gnat that feeds on the blood of cattle — are often compelled to migrate elsewhere in search of new sources of energy and sustenance.
It is therefore very tempting to foresee future invasions by hostile, carnivorous entities feeding upon the sinews, tissues, and membranes of species not unlike our own.
There was once a philosopher who believed that human beings were the preferred muttons of certain extraterrestrials. Of course, our conceptions of such beings — however fashioned in the reflection and semblance of our own physical characteristics — may not necessarily conform to the forms of bacteria, or to the strangest and most unaccountable phenomena drifting in from outer space.
Dangerous, degenerate, and decaying nomadic entities from outer space — intelligent, yet teetering on the brink of extinction — may have been visiting this planet for aeons, albeit clandestinely. These carnivorous beings, desperate to prolong their existence, may have found here, upon this Earth, a vast supply of edible human flesh or, in the most felicitous of encounters, an abundant field of organic matter which they require as much as we require fats and carbohydrates for our own sustenance.
Organic material is the product of striking natural coincidences; more precious than gold or silver, it requires fertile soil and a propitious clime — conditions favorable to the development of life-forms.
Therefore, it is plausible to assume that other intelligent organic entities, journeying across long sidereal distances, might well pause upon this Earth in search of food.
For if Earth, by a singular chain of fortunate conditions, has become a reservoir of rich organic matter, then it is only natural to imagine that such voyaging entities might regard this planet not as a realm of wonder, but as a granary — a living storehouse of nutrients and flesh.
This view is shared by some modern philosophers who correlate reports of alien visitations to Earth not merely with the narrow locality of individual witnesses, but with the global reach of modern civilization itself, where the news of such encounters could encircle the world in a matter of hours.
By the same train of thought, it has been observed that during periods of great population expansion — such as those of ancient Egypt, Sumer, and the vast indigenous civilizations of pre-colonial America — reports of UFO sightings appear to have increased exponentially.
And who are these gods who come from outer space?
In times of widespread media and vast populations, localized reports of alien visitations swiftly become universal phenomena, compelling us to wonder whether such extraterrestrial wayfarers might be no more to humanity than mosquitoes, fleas, or gnats are to the cattle of the field.
The correlations and striking coincidences are simply too numerous to dismiss alien visitations as mere analogues of earthly species migrating in response to dearth and climatic change.
This is common sense. The butcher of our lives (1 Peter 5:8) meanwhile remains hidden, for perhaps we are, like innocent sheep without a shepherd, a lost species — vulnerable hybrids without shelter or protection from the true dangers and rapacious ghouls of this world — and may well end up destroyed by the recurrent forays of other living organisms.
This is indeed a scenario not only frightful, but tragic — especially for those who have long believed the heavens to be teeming with benevolent messengers bringing good tidings to the human race.
The backyard of history is strewn with terrible truths — for those who have eyes to see and ears to hear.
Logic and reason would lead us to surmise this unsettling possibility: that the justification for the burdensome proliferation of the human race is not unlike the propagation of squirrels and other denizens in the slaughterhouse of survival. The difference, perhaps, lies in a larger utilitarian purpose; and if we are bold enough to admit these conclusions as plausible, then we are, in the last analysis, little more than a vast storehouse of edible organic matter — sustenance for cannibalistic aliens on the verge of extinction.
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On the Possibility of Electric Rattling Snakes Spewing Fire
As we have already invented the drone — that near-ground, flying, killing machine — it is only a matter of time before humankind discovers a remarkably malleable substance: resilient, self-moving through flexible joints, tendons, membranes, and supple limbs, yet bearing the endurance and resisting strength of metal.
Soon we shall have rattling electric serpents crawling and sliding through the crevices of subterranean passages.
These ugly things were already foreseen by Goethe in Faust Part II — those serpentine engines of human ambition, slithering from the forge of restless minds.
We all struggle with the great equation of life — that restless balance between survival, meaning, and the unyielding forces that shape our existence.
. I have always viewed life much as Darwin and Schopenhauer did — through the lens of struggle, instinct, and the inescapable tragedies of existence. The only difference is that I believe in the God of Spinoza and Einstein — perhaps even in the gods imagined by Erich von Däniken.
Of course, I accept the God of the New Testament as merciful and loving. Yet down here on Earth, the marks — the Mark of the Beast, 666 — and the hideous spoors of the beast are spread all over this old planet.
La Bestia es una realidad de la existencia — no un mito, sino una sombra que acompaña al hombre desde el amanecer de los tiempos.
Today, ancient Egypt stands as little more than the burial ground of past civilizations. And I do not discard the possibility of periodic — albeit disastrous — contacts with extraterrestrial intelligences whose ethics are not always aligned with the preservation of humankind.
Individually, human beings are wonderful — even beautiful. But collectively, the human race may prove to be little more than an army of combatants, for like a swarm of contrary ants, they would soon devour one another.
The struggle is real. It is unjust that there are so many ways to destroy a human being. Highly intelligent souls can attest to this battlefield in the inner reaches of the mind — where only the most able learn to guard the fragile fabrics of their inner fortress against unpredictable ass
What is truly terrifying is that whoever possesses your soul thereby gains authority over your thoughts, your emotions, and your decisions.
You are but slaves building pyramids for hidden oligarchs — mysterious powers enthroned in the upper spheres of society — whose will can shape the conditions of your very existence and sustenance.
Most recently, I watched a terrifying film — Alien vs. Predator. Watch this movie, and test your mettle in the struggle for existence in the vast, indifferent universe of Stephen Hawking. It is, in its own strange way, a continuation of Schopenhauer’s philosophy: the will to survive laid bare in its most brutal form.
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Canadian Government Admits UFO's & Aliens Exist -
https://m.youtube.com/watch?v=5N3y0goXPZw
Religious institutions that fail to address the possibility of life on other worlds may fall behind the ever-expanding horizons of humankind as it approaches the celestial shores of Divinity.
Unfortunately, the baffling mysteries surrounding the origin of our species are no less intriguing than the comforting belief — at least for some traditionalist Christians — that our planet Earth is, perhaps, the only habitable world in our solar system.
But as we peer through the spectacular window of cosmic grandeur, logic and philosophy lend weight to the plausible possibility that life is a common by-product of water, heat, and amino acids.
The innocent child, once cradled and nursed in the manger of former ages, is now coming of age — ready to embark upon another awe-inspiring chapter in the chronicles of intelligent life beyond our beautiful planet Earth.
As we gather the lessons of millennia, it seems probable that, from time to time, there is a separation between the wheat and the chaff — a gathering of the finest gleanings and seeds in the great harvest of humanity (Matthew 24).
Logically, if we are indeed being observed by superior, super-intelligent entities — as affirmed by men and women of the highest respectability and office, who have warned of the imminent dangers facing our civilization — then it is conceivable that there could be a great evacuation, a kind of rapture, in which a select few might be spared from a coming destruction.
Veiled in the fables of religion or myth, it seems probable that our civilization — burdened with mind-boggling debts now reaching thirty-six trillion — may ultimately have to be salvaged and assisted by an outside power no less miraculous than the God of Moses in ancient Egypt.
But are we mature enough to encounter this Power without the veil of religious mystification — to boldly proclaim Him as accompanied by mysterious entities, resembling angels or aliens, descending in lightning celestial vehicles?
Whether you are a Christian, an agnostic, or an atheist, we may all agree on this: the planet Earth is, indeed, a miracle — a masterpiece of striking and delicate coincidences.
Concerning Modern Civilization
While modern civilized man may praise the great advantage and luxury of owning an automobile, there are still lovely places in this world that make us all the more grateful for the simple gift of legs and limbs.
Naturally, the inner urge to walk during the early hours of morning or evening — which are often propitious due to milder weather — may be one of the healthiest activities known to us, and its benefits can scarcely be overstated.
http://m.casadellibro.com/libro-el-arte-de-caminar-tras-los-pasos-de-henry-d-thoreau-walking-un-manifiesto-inspirador/9788493683245/1614086
Of course, few would find joy in walking under the scorching heat of a sweltering, Hades-like day, when such a stroll could feel more like punishment than pleasure.
People who come from tropical climes — especially those who have endured the stings of mosquitoes, parasitic nits, intestinal worms, and barren lands — often find that, upon setting foot in New York City, the advantage of having a car can be likened to other luxuries of modern civilization: a cell phone, a computer, a television, a DVD player, and the many gadgets that ease the burdens of existence in a modern, urban world.
Few would deny the benefits of having a cellphone or a computer, and fewer still would dispute the fact that an automobile is far preferable to a horse, a mule, or a donkey.
That said, civilized Homo sapiens — however clever these bipeds may be — cannot truly be said to be healthier than those sordid brutes swinging through the trees and forever devouring bananas, rancid meat, and the occasional sausage.
The question remains whether Homo sapiens — as we know them, two-legged earthly entities and no less aliens to the woods than the beaver, the ermine, or the squirrel — were ever naturally designed to live in environments where their bodies might suffer less from obesity, mental atrophy, retardation, and degradation.
Another argument against civilized Homo sapiens lies in the irrefutable evidence of scummy excesses, refuse, and rotting organic waste that besmirch nearly every inch of our habitats and ecosystems.
Much has been done to stave off the invasion of a repugnant swarm of denizens creeping up from the subterranean passages of New York City.
According to the Department of Health & Mental Hygiene, the war against vermin and the rat-feces infesting our expired carrion and carcasses could ultimately give rise to another brood of humanity — the People of the Abyss, as forewarned by Jack London.
The predicaments of modern Homo sapiens are not limited to an unnatural diet, poorly conceived habitats, and perilous incubation techniques. Even the staggering density of their own reproduction, at such close quarters, could unleash strange diseases, virulent plagues, and hellish broods of prodigious proliferation.
New designs of the human type may one day emerge, for many species have already been lost in the ever-frothing soup of humanity. Perhaps, in resisting the relentless onslaught of Mother Nature, it will fall to good-hearted aliens to bring forth a new creation — Homo Divino — intelligent, resilient organisms capable of surviving the strangest biological upheavals: viruses, germs, and bacterial infestations.
Containing any lethal virus would require the complete quarantine of entire groups and communities. Yet airborne diseases and strange, unheard-of infections could still spread through the medium of water and the stifling atmosphere of our urban society.
The question of whether we are truly more intelligent than the Ancient Egyptians is not measured by the firecrackers of our perilous sciences, but by the form of society that inflicts the least noxious harm upon our planet.
The Planet Earth and Homo Sapiens
A more intelligent entity than present-day humans would have to adapt to an ecosystem that demands a deeper equilibrium and balance within the intricate logistics of Mother Nature.
Another argument against present-day Homo sapiens is the simple, undeniable fact of their hostility toward both their own species and the planet that sustains them.
According to the most trustworthy sources on alien visitations, and their adamant refusal to engage in open dialogue with our political leaders, the human species has been deemed dangerously aggressive — a civilization capable of unleashing a universal conflagration and the annihilation of all known life-forms on this planet.
by Eddie Beato (written circa 2016-2020, and revised in 2025)
Due to din-noise and the distraction of our hectic times, inconsistency and desultoriness are faults for which I must constantly ask forgiveness and forbearance. These common symptoms, as those of stress, angst, ambivalence, disturbance, paroxysm, among other psychological perturbations in the conflicting music of our time, may rather point to a larger crisis in the very core of our civilization.
The placid serenity of some animals in the wood, e.g., the frisky squirrel and the blissful birds of Thoreau, unperturbed by any concerns, ennui and brain-racking cavils of the “ghetto-citizen of our civilization,” may impress me as perhaps too naive in the serious struggle of existence, but I am tempted to believe the “rustic peasants of yore” to enjoy a happier existence than the sleep-walker, soulless automaton of our inquiries.
Nevertheless, when assessing the fundamentals of our so-called civilized society, I cannot deny a greater share of happiness among those friends who have found lodging, peace, and a quiet enlightenment in some sequestered spot, cradled by the generous boons of Mother Nature.
A greater spirituality, coupled with a keener sense of vitality, energy, and a kind of healthy intoxication, seems to nourish the soul of the naturalist.
Virtues, potencies, and forces which, for the most part, lie dormant in the automaton of our inquiries, are constantly at work in the womb of Mother Nature.
By neglecting to grant our bodies and minds a greater participation in the natural theaters, the luscious libations and living operations of Mother Nature, we have reduced ourselves to little animalitos — the Lilliputians of Jonathan Swift — with a sickly penchant for the firecrackers and fleeting gadgets of our civilization.
Training ourselves to live amid the distractions of our times is a thankless task. It would demand not mere adaptation, but the birth of a new society, a new milieu, a new mentality — a complete revaluation of the intrinsic values, gifts, and potencies latent in every human being when reared and nursed within settings of the grandest scope.
Every now and then, I have come across skeptical minds who regard humans as not so different from gnats, mosquitoes, fleas, or the roaring drones of summer — ever complaining about the meaning of life.
Many skeptical minds, mostly nourished on materialism, cannot live beyond the realm of rocks, metals, and their stubborn, wired indolence — as if this were the sole mode of existence.
With the staggering explosion of gadgets and other unnecessary electronic luxuries born of our sciences, it has become increasingly difficult to cultivate a genuine congeniality with the unquestionable benefits and boons of Mother Nature.
There are those skeptics — like slimy creatures oozing forth from the experimental labs of biogenesis — who, disappointed with the human race, have chosen to dwell amid swamps, moraines, and moats of fetid water, rarely reaching the Safe Citadel against the advancing army of Nihilo (Nihilism: the belief that there is no meaning in this life).
Other straggled souls — those fatal existentialists nourished on the insidious philosophies of Camus and Sartre — have at last surrendered their most precious spiritual belongings to Nihilo, the god of meaninglessness in our time.
Accordingly, when approaching some post-modern philosophers, I must constantly guard my mind against such drivels and twaddles — the noxious stuff and swill of our post-modern times.
Bacterial thoughts, like anything parasitic and harmful, can be transmitted even through the finest forms of prose and philosophy. And soon the spirit finds itself inundated by a morbid sensation — a chill of desolation, nihilism, competitiveness, and the silent breath of the grave.
If you have found any merit in these humble reflections on the crisis of our civilization, I invite you to peruse the refreshing writings of Henry David Thoreau — especially Walden Pond: Higher Laws.
Perhaps you are already familiar with the refreshing insights of Henri Bergson’s philosophy on consciousness and intelligence.m
Better than many new-age gurus, money-making charlatans, or charismatic evangelists, Bergson’s luminous vision of life — as a mirrored reflection of our higher strivings in the sublime and peaceful realms of existence — stands as a testament to how a truly elevated mind can deliver us from the predatory, pernicious mosquitoes of our times.
Of course, such Debussy-like philosophy would require new ears for a new, supernal music — nay, a pure heart attuned to the serene, pellucid lakes of thought, vitreous and crystalline, as is only possible when we elevate ourselves beyond the lower impulses of the “ghetto-man” and “ghetto-woman” of civilized society.
If you have ever thought yourself to be more than a complicated bundle of biological matter, more than an automaton, more than a mere defective mechanism in the chess game of chance and fate — or perhaps sensed that you are something greater than a post-modern hybrid enslaved in the mechanistic procedures of civilized society — then the path toward renewal and true consciousness still lies open before you.
If you have ever felt yourself to be none of the above, but something more — perhaps divine, intelligent, sentient — then you are awakening to a new revelation of yourself.
These are the first signs that you are no longer content with the Matrix of our times, for your inner self — perhaps all along — has been diligently searching for new thought-materials, new prototypes analogous to the nature of higher essences, airs, minds, and spirits.
You are not alone.
Perhaps there were times when you felt yourself to be something more than a two-legged, bipedal creature feeding on the carrion and carcasses of Darwin’s survival of the fittest.
Perhaps there were times when you felt yourself to be more than just a mammal — a biped of clumsy gait, a mere ridiculous brute making grimaces, winces, and meaningless headways in the struggle of existence.
Have you ever felt like this — even for a fleeting moment? Yes or no?
If you have ever felt yourself to be a greater biological project in the vast laboratories of intelligence, sentience, awareness, and consciousness, then you are — so I hope — ripe and ready for the transcendental philosophy of Henri Bergs
Three blooming virtues can make you stand out as a remarkable person committed to a higher form of existence: diligence, productivity, and probity — virtues Kant himself praised in his Essay on the Different Human Races.
Please, take a moment to imbibe these lofty and insightful thoughts — these revelations and epiphanies — which, if nurtured within, shall bear good fruits of peace and well-being.
The Philosophy of Henri Bergson
https://m.youtube.com/watch?v=ShPPua3HBiE
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On the Possibility of Intelligent Life in The Celestial Shores of the Cosmos:
In this final revision, and in these reflections on the possibility of extraterrestrial life, I have added several provocative thoughts and “nays” within the confines of brackets [ ]. You will find them scattered here and there, like small guiding lanterns, as we embark upon this journey of life — the greatest wonder of all our inquiries.
That aliens and gods may be but reflections of our own psyche brings objective data no less real than the fancy of figments, dreams, and illusions; and if there is any glimmer of hope for resolving the great questions of space, time, and immortality, it must be sought in the phenomena of consciousness and sentience
And if these latter — consciousness and sentience — can exist independently of any biological procedure or decomposition, then we are called to re-embrace ourselves as spiritual entities.
As such, let us ponder the beauty, love, and divinity of a higher universe — a realm replete with essences, souls, and heavenly beings whose joy and beauteous existence remain untouched by the conflicts and clashes that beset this Darwinian world of wars, woes, tears, and injustice.
This is the sad reality for those materialistic atheists who may finally succumb to the dint of reason when confronted with the baffling and mysterious origin of good and evil — believed by many to be merely subjective, even though evil itself, across the long stretches of time, seems to have found bodily manifestation in the warty head of a snake: La Serpienta Antigua
Physically speaking, aggression may appear to be nothing more than a plaything of blind forces and organisms struggling for supremacy; but when we delve deeper into the nature of humankind, we cannot reduce these recalcitrant creatures — Homo sapiens — to the low level of brutish animals, viruses, or bacterial nits endlessly reproducing in staggering quantities upon the surface of the Earth.
No doubt, some people are said to be beautiful, good-hearted citizens — ideal for a better world. And if we are to make any careful assumption about human nature, there are indeed many remarkable cases of extraordinary perfection, elevation, and probity.
At times, here and there, one may come across extraordinary individuals — whether dear children or venerable elders — gifted with astonishing degrees of saintliness, moral integrity, and intelligence. These radiant souls point to higher types, projects, and marvels within the surprising family tree of Homo sapiens.
The vices typical of the current development of our beloved Homo sapiens — greed, pride, covetousness, and the like — may be deemed no less savage than the sordid behavior, waggeries, and waggishness of chimpanzees and the all-grubbing baboons running amok in a zoo: barbarism, viz., the Revolt of the Masses of my admirable José Ortega y Gasset.
Though there is much ground for classifying a large part of mankind within the demoting brackets of pernicious, “predatory entities,” there is nevertheless a great deal of good in humanity — beautiful qualities that could justify its earthly existence as part of a larger, meaningful, and grand cosmic plan. Yet one must wonder: if these nits and broods were ever allowed to propagate beyond the ecosystems and habitations of our planet Earth, what other calamities might humankind bring to the celestial shores of pristine exoplanets?
Meanwhile, their kind must be restrained from further harm. It is only through the agency of either Mother Nature or Providence that a decisive and universal change in the unpalatable history of humankind — however rife with wars and unspeakable sufferings — may finally usher in a new epoch of greater peace, love, fraternity, and understanding.
Perhaps such future humanities will hold the tickets to interstellar travel, and the seed of a new humankind will flower, bloom, and blossom in the most beautiful, lush, and serene worlds conceivable — new celestial realms where water, mild temperatures, and luscious oxygen might welcome the celebration of life’s verve, free from the stings of snakes, fleas, thistles, and sufferings.
That said, and following the rigor and inquiries of a philosophic mind in the objective assessment of the visible world around me, my conclusion is that there is neither verifiable nor evidential ground to assume that intelligent, physical aliens from outer space are presently meddling with the crazy affairs of our Homo homini lupus.
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Midsummer of the Year 2016:
My mind, enervated by a wave of heat and exhaustion, could not so readily correct the obscurity of certain passages on the keyboard of clarity and lucidity. I had to rework this essay, replete as it was with wrong dictions, hackneyed phrases, and redundancies. Nevertheless, dear reader, bear with me as we once again touch upon the question of extraterrestrial life — hostile or benevolent?
In this latter revision, I have included links to additional references, and my thoughts now dare to strike kindred with the works of serious authors who have grappled with the uncanny and controversial origins of the human species.
So as not to wound the religious feelings and convictions of some of my beloved readers — some of them Christian, others Jewish — I felt bound to find corroboration in the sacred literature of the Bible, a venerable and reliable source often quoted by serious authors when alluding to extraterrestrial contact, spirits, demons, or angelic hosts from outer space (see Ezekiel, Chapter 1, Old Testament).
As I perused my own thoughts and writings on the subject of extraterrestrial contact, I was surprised to find that my ideas bore little conflict with the canon of the New Testament. This duality between the children of light and of darkness became all the more meaningful when I admitted the possibility of higher powers and dominions as the principal agents behind much of humankind’s suffering (Ephesians 6:11–23; Revelation 12:4).
Therefore, while grappling with the facts surrounding the possibility of extraterrestrial life, I felt bound to reexamine the wise counsels of those venerable prophets, holy men, and women who may have possessed a clearer understanding of this millennial dichotomy between the forces of good and evil.
However respectful of religious institutions I may be, I could not win other friends by supporting my insights and opinions on the staff of faith alone. Philosophy, Sophia, and the Muse have gently led me to seek wisdom, God, and true congeniality in the holy shrines of Mother Nature.
This essay is a continuation of the ever-controversial issue of extraterrestrial life, and of how any respectable stance on the matter must contend with the lack of conclusive, tangible proof in the solemn verdicts of both science and archaeology.
Nevertheless, philosophically speaking, the most unexplored territory in the search for intelligent life may not lie in distant galaxies or fossilized ruins, but in the very phenomena of consciousness and sentience themselves — those hidden dimensions of being where intelligence may manifest long before it becomes visible to telescopes or instruments.
Unable to draw a definitive link between the shimmering sparks of consciousness and the baffling operations of the brain, we are left with the hope that while energy may die out in one form, it might continue to exist beyond the decomposition of our physical body.
In the following essay — a seminal analysis of life as found here on Earth and perhaps elsewhere in outer space — I dare to examine the question of “aliens’ periodic visitations” while perusing the wonders and riddles of our own planet’s ecosystems, and the complex biological dynamics shaped over deep time in the ever-blasting laboratories of Mother Nature.
I cannot turn my gaze outward, nor search elsewhere among the distant stars, without first undertaking a careful inquiry into those causes and organisms — oftentimes hostile and predatory — which seem fatally bent upon aggression and the ruin of their own dwelling place.
Of all the creatures that roam the Earth, it is humankind alone that is known not merely for predation, but for a darker and more deliberate tendency: for unlike the lion, the snake, or the ponderous hippopotamus, the human race seems capable of taking a perverse delight in the devastating power of fire, and in the most revolting alterations of its own natural dwelling.
Therefore, after years of pondering the writings of Henry David Thoreau, I felt bound to praise those learned seers, poets, and philosophers who, time and again, have lifted their voices in warning against the obnoxious effects of a civilization grown unnatural — a civilization that steadily reduces every noble aspect of human life to mechanistic, materialistic, and pragmatic procedures, and to the dreary confinements of head-scratching reductionism.
The argument against Homo sapiens’ technological and destructive prowess may likewise cast a certain light upon those mysterious reasons — insoluble, perhaps, to the modern mind — that seem to account for humankind’s long disconnection and isolation from the greater cosmos. For nearly two millennia, the heavens have remained silent; and yet, in ages long past, the ancients are said to have communed with extraterrestrial deities, angels, demigods, or other enigmatic beings who descended from the skies.
Were these celestial visitants but the products — or perhaps the projections — of a collective psyche, woven from the fears, hopes, and longings of ancient peoples?
Such head-scratching tales may well have been exaggerated through the ingenious and well-attested tendencies of cult-founders, who, giving free vent to the mind’s resourceful imagination and its wishful longings, launched mankind upon one of the most fascinating voyages of all.
Nevertheless, there are those who hold, with quiet conviction, that these gods or angels were not mere phantoms of the mind, but technologically advanced beings who once came to us from the twinkling stars.
As we contemplate the advancing technological prowess of our civilization, it seems not implausible to surmise that we shall soon reach those twinkling stars, and then perhaps we shall discover whether these so-called gods or angels, borne upon spaceships, were but childish tales for a humanity still slumbering in the manger of religion, ignorance, and primitiveness.
Unlike the gods of yore, whose divine powers were said to be bound within the sacred limits of Mother Nature, the gravest danger posed by Homo sapiens lies not merely in its reckless technological prowess, but in the terrifying likelihood that its incorrigible tinkering with the forces of nature — even with the subtle immensities of quantum physics — may yet prove its own undoing and ruin.
Not content with the lush and splendid vistas of our own planet Earth, we are ever in search of some fairer paradise elsewhere; and it little occurs to me that, perhaps — or perchance — this is indeed “the best of all possible worlds” for my dear Homo sapiens, to borrow the very train of thought of my admirable Gottfried Leibniz.
Moreover, should these wicked critters ever succeed in traversing the outer limits of our solar system, one may well wonder what fresh troubles and misfortunes might be carried into the Elysian vistas of other splendid worlds.
Thankfully, the enormous distances that separate certain hostile organisms, when contemplated from a cosmic perspective, may serve as natural boundaries to the mystery of iniquity — that essentially predatory principle so rife upon this planet Earth. For were it otherwise, in the long stretches of time, what woes and calamities might ensue under the unchecked corrosion of intelligence, spreading its troubles to the outer limits of space?
Accordingly, I dare keep a watchful eye upon the essentially combative nature of our human species, which may yet prove capable of carrying its damages and destructions into the distant celestial shores of our own solar system.
Highly intelligent, yet essentially caustic and corrosive like fossil fuel, humankind continues to multiply like the sordid Yahoos of Jonathan Swift, to the detriment of our planet’s most delicate efforts in the phenomena of life and biogenesis. Such a spectacle would argue against the notion that the human species — however philanthropic when stirred by the innocent smile of an adorable child — is essentially good and harmoniously integral to the universe, and that it ought to be permitted to reproduce upon the pristine surfaces of other worlds.
But unlike Bertrand Russell, in his classic Why I Am Not a Christian, I do not regard the human race as “inessential or useless” in the potential colonization of other planets. It may be that our brief earthly existence forms part of some greater germination of the human genus-seed — or genome — intended as a basis for intelligent life throughout the universe. And yet, I must confess, I hold this inference in the deepest doubt.
If there are indeed intelligent extraterrestrials observing us in this our inexorable race to contaminate the Earth, some finer minds may well wonder at the seeming indifference and tardiness of such furtive entities to intervene — and, by heaven’s sake, perhaps to put an end to the gravest afflictions of humankind: hunger, systemic collapse, and the ever-present terror of nuclear annihilation from the very surface of the Earth.
—-Where are the gods?
On the contrary, we are told by ufologists and other enthusiasts that these supposed aliens would simply expect us to learn from our own bitter and unpalatable mistakes; that a cosmic confederacy of planetary civilizations has, by some tacit accord, resolved not to meddle in the frail and tumultuous affairs of our human world.
And so they would simply stand by, indifferent onlookers, while we continue, unremittingly, to pollute the seas and rivers with the wastes and refuse of human civilization.
The Silence of the Gods
The only reasonable argument for their apparent refusal — or objection — to any open dialogue with our species lies perhaps in our own low ethical principles, no less savage than barbarians running amok upon the surface of the Earth; or in our seeming primitiveness, no better than sordid brutes. Greed, filth, ignorance, mendacity, bigotry, and religious fanaticism render us incapable of accepting a new account of the origin of life on Earth — one that might unsettle the fragile foundations of our creeds.
It has also been reported that such “unparalleled encounters with extraterrestrials” would unleash worldwide panic, shaking the very pillars of traditional authority and religious belief. The consequences, it is said, might prove far-reaching — even to the solvency of our banking systems — for both gain and faith would wane, and the in-comings that so profitably fill the coffers of our modern megachurches would dwindle to a trickle.
Moreover, who can say whether humankind is, as yet, prepared to embrace the unsettling fact that we are not alone in this vast universe?
Such a revelation might well precipitate our species into a perilous loss of moral compass; in other words, chaos and rampant disbelief could follow, as traditional religious systems — those long-standing metaphysical holders and guardians of social order — prove no longer capable of restraining the restive herds. Thus might unfold a revolt of the masses, disillusioned at last before the ever-vexing question of meaning upon this ancient Earth.
Nay, it is quite possible that open contact with a superior civilization could unsettle — if not altogether ignite — the sensitive and explosive niter of human society; for humankind, rightly called a social animal, may then resort to unrest, vandalism, and the desecration of its most beloved sacred institutions and edifices.
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So much, then, for long tales. Most recently, our telescopes have detected curious celestial objects — comets or asteroids, perhaps — appearing as potential visitors or probes from outer space: 3i/Atlas and ʻOumuamua. And it seems that the antiquated “chariots of the gods,” despite the obvious inadequacy of such fuel- or gas-propelled chugging celestial vehicles (the so-called Vimanas of Erich von Däniken), remain curiously in vogue.
The Comet, 3i/Atlas, and the Mirror of Awe:
Whenever a comet streaks across the firmament, humanity’s oldest instinct awakens: to interpret. In that luminous traveler from the void, we glimpse both our origins and our destiny. The ancients saw portents; the moderns see physics. Yet, beneath both impulses lies the same trembling question — why are we here to witness at all?
The recent appearance of 3I/ATLAS, an interstellar visitor from beyond our solar system, has reignited this ancient awe. Some proclaim it a mere celestial stone; others, a messenger or probe from distant intelligences. But perhaps the truth lies not in the comet itself, but in the mirror it holds to our imagination.
Our fascination reveals more about us than about the object. For the comet, indifferent and silent, becomes the screen upon which we project our longings: for contact, for meaning, for reassurance that consciousness is not alone in the cosmic night.
And yet — in the very act of projecting, we affirm our deepest nature. To wonder is to be alive. The comet thus becomes both question and answer, symbol and reality, proof that even in an age of algorithms, the human spirit still gazes upward and feels awe.
“The comet passes; but awe remains. And in that residue of wonder, we meet ourselves anew.”
As 3I/ATLAS crosses our skies, we are reminded of the brevity of human chronology against the vast, impassive continuum of cosmic time.
We project meaning onto these visitors from the stars through the narrow aperture of our recent appearance in the universe — a gentle, almost endearing form of anthropocentrism.
This interstellar wanderer is almost certainly nothing more than ice and dust, yet its silent arc through space thickens the narrative fabric of our age. It speaks — without speaking — of a civilization nearing the threshold of broader contact, preparing, perhaps unknowingly, to listen to the voices that move among the stars.
And so, my dear friends, just as the peasants of yore in medieval times, we too are wont to project our current psychic developments — our prevailing zeitgeist — upon every fancy of speculative conjecture.
The far reaches of the cosmos offer, in turn, a richly dappled canvas, no less vivid than the most abstract artworks, upon which the most outlandish theories may be concocted or hatched in the ingenious imagination of our scientists.
But as Arthur Schopenhauer and Goethe have rightly observed, errors and fallacies — like daunting blades of grass, furze, lianas, and creeping vines entwined about the feet of every seeker — may persist for ages, treacherously binding themselves to the fancies of established academia. To uproot such “scientific dogmas” is to shake the very behemoth of our time.
Such a scientific collapse would render obsolete a staggering number of best-selling books — the Big Bang spectacle of the heavens, born of unfettered human imagination and sustained by head-scratching yet plausible conjectures — all projected onto the star-studded canvas of an abstract artist: the ever-expanding cosmos.
The James Webb Space Telescope daily confirms my point: that human beings remain profoundly subjective in their interpretations of cosmic phenomena — no less mystified than they were three thousand years ago. For ours is a well-known proclivity to project the motley tapestry of our psyches onto the far reaches of “scientific speculation,” deeming it perhaps more reliable than Theogony, the ancient cosmogony of Hesiod.
Nevertheless, I must confess a sense of relief — a very happy moment indeed, a secret delight — upon learning that the universe may have had an origin other than the one currently taught by astrophysicists with their penchant for Big Bangs and nihilism.
Of course, I am not denying the veracity of such theories, but I would rather embrace the Cosmogony of Hesiod, or the Cosmology of the Book of Genesis, as perhaps proffering a more significant place to humanity in the grand scheme of things.
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Contacts with Aliens:
Lack of communication has not always been a hindrance to the gradual development of our species; for highly developed civilizations — such as those of the mysterious Sumerians, the Ancient Romans, and the Chinese — were able to thrive and flourish independently of one another. Yet in many accounts, these so-called “visitors from outer space” are said to have offered indecipherable solutions and technological advances which, for the most part, can neither be decoded nor understood by our earthly scientists.
(Please, read this essay in your placid hours of leisure, and forgive those incongruous passages which may suffer from unwitting prolixity or self-indulgent twaddle in the face of the incomprehensible phenomenon of the UFO.)
In the last analysis, the topic cannot be discussed without a certain enthusiasm for the plausibility of extraterrestrial life; yet the force of evidence and facts remains so tenuous, so flimsy, that I am often inclined to treat the subject as little more than the vaporous fancy of metaphysics, art, science fiction, morphology, and biology — the scribblings of a poorly informed witness. Countless books have been written on the matter, yet as Carl Sagan warned us:
"Extraordinary truths would require extraordinary evidence."
As perceived by our robotic probes surveying distant worlds, countless planets reveal surfaces that are dismal, barren, and hellish. And if we are to draw any inference from this grim reality — and from the very struggle of life upon our own Earth — existence elsewhere is likely no less a battlefield for the survival of the fittest, nor any gentler in its sufferings for sentient beings.
From dangerous bacteria, viruses, and all manner of parasitic entities that feed upon the marrow and blood of other species, one may reasonably infer that the vast cosmos envisioned by Stephen Hawking could be teeming with bacterial life.
But what kind of life is there to be found in outer space?
Like the building blocks of organic matter on Earth, it is believed that organisms from distant worlds may share with us the same basic molecular structure — essential to the performance of motion itself. Rightly so, as Aristotle affirmed, life is indistinguishable from movement.
Biological dynamics and life are analogous to the basic principles of existence and activity, for few organisms are said to exist in a state of inertia alone; and even those sluggish ones appear to exert themselves, if only to secure a wider scope of movement and spatial action in the grand emancipation of life.
The conquest of the outer limits of space seems to be a connatural urge; for even among the vegetal and animal kingdoms, the primary motive of life is not merely to eke out its existence for transient needs, but to reach for that which may enhance and elevate its condition, offering a timely alleviation to the dissonant equation of existence. In many cases, this quest for assurance of life impels us to seek, elsewhere, the possibility of a new horizon upon the celestial shores of the cosmos.
In the struggle for existence, the biological brushstrokes of fungus, bacteria, yeast, mold, mushroom, and their kind have left their indelible marks upon every corner of the globe.
Thus, so clearly, Mother Nature seems to point to this irrefutable fact: that complex life-forms may have first arisen from simpler ones. And this insightful view leads us to further speculate — nay, to admit — that higher forms of existence have not yet found their culmination in the creation of humankind.
Homo sapiens, I may dare speculate, is not the crowning achievement of Mother Nature. We may boast of possessing a “representational apparatus,” a proud “Here I stand as thy witness to the marvels of the universe,” claiming an integral place in the grand scheme of things. Yet I cannot be certain that there are not, as yet, surprises waiting to be discovered in the biological mysteries of consciousness and sentience.
The mysterious and uncharted expanses of the seas may well be teeming with self-aware entities, blissfully existing with little alteration to their ancient habitats.
And do we not, we human beings, trace our own biogenesis to the profound waters of creation?
Of course, humans — unlike other organic phenomena, which require no contest of millions of spermatozoa vying for the fertilization of a single egg — cannot simply emerge from the scummy froth of organic matter found in many a damp recess of the Earth. Yet we know well that the seed of life, at least for certain living organisms, may have oozed forth from a primeval hotchpotch, an organic soup composed of water, amino acids, heat, and other residues borne to our planet by the conveyance of meteorites or other cosmic purveyors.
If there is any truth to the possibility of complex organisms existing in outer space — living things such as we find here on Earth — then it must likewise be true that such creatures would subsist at the expense of other organic matter or biological wastes.
That human beings sprang forth and evolved from a primordial seminal genesis of complex organic compounds is a theory neither preposterous nor laughable. Yet it is also held by some that alterations to the first prototypes may have been wrought by some older, unknown species — gods, Elohim, or Nephilim (peruse Genesis, Chapter 2). This view, I must note, is shared by certain Christian friends.
As much as I have pondered this genetic-engineering theory, the sheer complexity of our physical bodies has led me to infer that chance alone could scarcely account for certain performing features of the human frame.
However defective in some functions and vulnerable to bacterial infections, the seemingly superfluous appendages of the body — eyelashes, nails, hair, and the like — may point to utilitarian purposes rather than to the mere fancy of aesthetic predilection in the mating or coupling drives of different species.
But I am inclined to believe that aesthetic considerations — as well as those advantageous to the minimization of pain and the perpetuation of life with minimal nuisance — may have required a measure of purposely designed engineering in the present anatomical form of the human body.
As we retreat more and more from the roughness of the woods to the lax comforts of urban society, these once advantageous appendages may appear unnecessary, even superfluous. Yet the human race, as observed by my admirable Henry D. Thoreau, was designed to exist in conjunction — nay, in conformity — with a far greater community of other sentient entities.
Perhaps we are approaching the omega point — that mysterious threshold at which we may finally set ourselves free from the limits imposed by Mother Nature. And when that time comes, our physical bodies may evolve into creatures more akin to hairless entities, not unlike the extraterrestrials we so often imagine.
Accordingly, “Aliens” — a misnomer from the perspective of a larger cosmic confederacy and fraternity — are, in some accounts, but former members of bygone civilizations; that is to say, technologically advanced peoples who have already mastered the riddles of space, time, gravity, and mortality.
As implausible as this may seem at first glance, the elongated skulls of certain ancient Egyptians may hint at the possibility of a thorough mastery of the higher faculties of mind — sentience, consciousness, or even a Supra-Consciousness capable of resolving the riddles of time and space travel. Such Supra-Conscious Entities, like others of their kind, might still be living somewhere in the sequestered enclaves of our old home planet, Earth.
These are, perhaps, very outlandish theories; yet Dr. Ferdinand Ossendowski, in his magnum opus Beasts, Men and Gods (1922), speaks of strange people — denizens from the dawn of history — said to dwell quietly within the capacious enclaves of our planet’s inner expanses. This hidden realm, known as the Kingdom of Agharti (or Agharta), is believed to hold the “Mothers of Dr. Faust” (Goethe, Part II), brandishing the keys to the mysteries of predawn civilizations.
Accordingly, some ancient peoples may not have vanished altogether; they may simply have transcended the limits of time and space through a complete mastery of themselves. Such mysterious entities might be living among us incognito, so to speak — passing as ordinary citizens of our world — yet perhaps, upon closer inspection, they are the night-watchers of our civilization.
That such earthly “aliens,” whether demons or angels, as evinced in the repugnant morphology of certain mummies lying in the sarcophagi of ancient Egypt, might have an interest in assisting our petroleum civilization to reach a higher level of development in the equation of life, would not surprise me in the least. Yet as a philosopher, I am scarcely persuaded to believe — much less to admit — such aliens, these strangers of the night, as the ideal angels of our inquiries.
Concerning the Physical Disparities and Chromatic Intelligence of the Human Race
My personal view is that human beings — however frail, and so easily subject to putrefaction and decay — are the outcome of past genetic manipulations, or selective breeding, carried out in the tumultuous history of earlier civilizations.
It does not take a very high intelligence to speculate that the Ancient Greeks — whose brilliance, love of symmetrical beauty, orderliness, and philosophy remain the subjects of uninterrupted admiration — were perhaps an adumbration, however short-lived, of Mother Nature’s grander projects in fruition. These wondrous enterprises, marvelous prototypes in their incipient phase, may yet find new expression with the advent of Artificial Intelligence: the reconstruction of bygone eras and peoples through the marvels of this unprecedented technology.
If there is any true marvel in the advent of Artificial Intelligence, it is the promise of superior human archetypes — the luminous meeting point between the divine and the mortal — through its agency, to enhance the quality of life across our planet. Let us, then, free ourselves from any burdensome, tedious chores and unnecessary drudgeries, and turn instead to the higher pleasures of the soul; and, like the Ancient Greeks, let us celebrate the fireworks of the spirit!
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Our present human species, Homo sapiens, is, in all likelihood, the outcome of ancient interbreeding with slightly divergent types of the early aggressive primates — hunter-gatherers, Neanderthals, and other apelike creatures — whose rudimentary tools and barbed stone weapons are still scattered across the globe.
These latter primates may have interbred with highly developed types — X, so to speak — giving rise to certain remarkable branches of Homo sapiens, such as those highly intelligent and now extinct peoples of ancient Egypt and Sumer.
Homo sapiens may well be the outcome of genetic engineering, yet our progenitors were not necessarily fashioned after any extant type of the human race.
In this respect, I may respectfully disagree with Immanuel Kant (Of the Different Human Races) who assumed that the variations of the original human kind — the genus — were due solely to attendant circumstances of milieu, latitude, and clime. According to his view, these peoples, over time, became distinct races within the family of humanity. The different races of humankind, for Kant, are therefore but varieties and variations of one and the same original genus or prototype.
Nevertheless, there are those who believe that the intricate design of the human body cannot be ascribed to purposeless, blind circumstances or to the fickle chances of fate in the laboratory of Mother Nature. Predatory eyes with three-dimensional lenses, highly sensitive nostrils, supple limbs, all-clutching fingers, a delicately tuned spinal cord, vital glands, a cerebral apparatus for gathering and processing data, and a complex system of drainage and secretion — all these suggest, to some minds, a design too subtle to be the mere offspring of accident.
However well equipped with an immune system to ward off viruses and disease, the organs of the human body remain vulnerable to swift deterioration.
Nevertheless, our human species — however capable of outliving many others — may yet prove physically vulnerable to infection, even feeble when compared with the protective coverings of certain animals, with their hard, shaggy skins and rough-textured scaliness. And when it comes to the remarkable audacity, suppleness, and tenacity of a snake set upon its prey, humans are not always the most adept at outwitting the ubiquitous presence of night-roaming rodents, vermin, and rats galore — those mischievous entities hell-bent on the total contamination and pollution of humanity’s grandest achievement: the state machine, civilization.
Humans may not have been vouchsafed horns, fangs, feelers, or claws; yet ingenuity has furnished them with weapons no less lethal than those of the shark, the tiger, or the asp.
But when deprived of technology and proper sanitation, and thereby left exposed to contamination, even a mere mosquito could bring human existence to its knees
A widespread epidemic may be borne by those fiendish insects whose sole delight is to feast upon the blood of the herd — my dear humanity.
At any rate, malevolent entities — the likes of bedbugs, mites, lice, fleas, and other devilish biological things — continue to proliferate their kind, lagging not a whit behind those prolific tropical species resilient to the inhospitalities of Mother Nature.
That said, few species have proved as adaptable to varied milieus as those bipeds under our investigati
That such two-legged walking animals might have required the intervention of intelligent genetic engineering would certainly presuppose the possibility of forefathers, progenitors, sires, or gods — an opinion not only shared by religious believers but also by Alienists; and even staunch atheists may, in their own way, welcome the notion of “intelligent interventions” in the history of Homo sapiens.
Due to the rapid proliferation of humans across the globe, countless species have been wiped from the surface of the Earth. Yet our species, Homo sapiens, remains resilient, indomitable, ingenious, and indefatigably curious — forever concocting the strangest alterations and head-racking experimentations, often resulting in monstrous hybrids and regrettable violations of the laws of natur
As observed by the German philosopher Arthur Schopenhauer, every living organism — if fashioned from the pain-reactive, sensitive material of complex organic concoction, as found in most predatory entities — must, of necessity, be spurred to movement, often aggressively, and even bent on attack, thereby securing its existence through the sustenance of other living things. Such entities, in turn, may themselves be contaminated or exterminated, as is presently happening to many species upon this planet Earth.
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Conflicts and clashes are the primary moving causes in the emancipation of any living organism, and every budding endeavor is impelled by the restless mechanism of need and aggression in the reaffirmation of existence.
This is a fact of life.
If there is a kernel of truth in the possibility of complex organisms developing in the far reaches of the cosmos, then it follows that they too must subsist at the expense of other organisms.
In many instances, predatory entities — as dangerous as the rapacious hyena, the flea, the indomitable bedbug, or the pestering gnat that feeds on the blood of cattle — are often compelled to migrate elsewhere in search of new sources of energy and sustenance.
It is therefore very tempting to foresee future invasions by hostile, carnivorous entities feeding upon the sinews, tissues, and membranes of species not unlike our own.
There was once a philosopher who believed that human beings were the preferred muttons of certain extraterrestrials. Of course, our conceptions of such beings — however fashioned in the reflection and semblance of our own physical characteristics — may not necessarily conform to the forms of bacteria, or to the strangest and most unaccountable phenomena drifting in from outer space.
Dangerous, degenerate, and decaying nomadic entities from outer space — intelligent, yet teetering on the brink of extinction — may have been visiting this planet for aeons, albeit clandestinely. These carnivorous beings, desperate to prolong their existence, may have found here, upon this Earth, a vast supply of edible human flesh or, in the most felicitous of encounters, an abundant field of organic matter which they require as much as we require fats and carbohydrates for our own sustenance.
Organic material is the product of striking natural coincidences; more precious than gold or silver, it requires fertile soil and a propitious clime — conditions favorable to the development of life-forms.
Therefore, it is plausible to assume that other intelligent organic entities, journeying across long sidereal distances, might well pause upon this Earth in search of food.
For if Earth, by a singular chain of fortunate conditions, has become a reservoir of rich organic matter, then it is only natural to imagine that such voyaging entities might regard this planet not as a realm of wonder, but as a granary — a living storehouse of nutrients and flesh.
This view is shared by some modern philosophers who correlate reports of alien visitations to Earth not merely with the narrow locality of individual witnesses, but with the global reach of modern civilization itself, where the news of such encounters could encircle the world in a matter of hours.
By the same train of thought, it has been observed that during periods of great population expansion — such as those of ancient Egypt, Sumer, and the vast indigenous civilizations of pre-colonial America — reports of UFO sightings appear to have increased exponentially.
And who are these gods who come from outer space?
In times of widespread media and vast populations, localized reports of alien visitations swiftly become universal phenomena, compelling us to wonder whether such extraterrestrial wayfarers might be no more to humanity than mosquitoes, fleas, or gnats are to the cattle of the field.
The correlations and striking coincidences are simply too numerous to dismiss alien visitations as mere analogues of earthly species migrating in response to dearth and climatic change.
This is common sense. The butcher of our lives (1 Peter 5:8) meanwhile remains hidden, for perhaps we are, like innocent sheep without a shepherd, a lost species — vulnerable hybrids without shelter or protection from the true dangers and rapacious ghouls of this world — and may well end up destroyed by the recurrent forays of other living organisms.
This is indeed a scenario not only frightful, but tragic — especially for those who have long believed the heavens to be teeming with benevolent messengers bringing good tidings to the human race.
The backyard of history is strewn with terrible truths — for those who have eyes to see and ears to hear.
Logic and reason would lead us to surmise this unsettling possibility: that the justification for the burdensome proliferation of the human race is not unlike the propagation of squirrels and other denizens in the slaughterhouse of survival. The difference, perhaps, lies in a larger utilitarian purpose; and if we are bold enough to admit these conclusions as plausible, then we are, in the last analysis, little more than a vast storehouse of edible organic matter — sustenance for cannibalistic aliens on the verge of extinction.
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On the Possibility of Electric Rattling Snakes Spewing Fire
As we have already invented the drone — that near-ground, flying, killing machine — it is only a matter of time before humankind discovers a remarkably malleable substance: resilient, self-moving through flexible joints, tendons, membranes, and supple limbs, yet bearing the endurance and resisting strength of metal.
Soon we shall have rattling electric serpents crawling and sliding through the crevices of subterranean passages.
These ugly things were already foreseen by Goethe in Faust Part II — those serpentine engines of human ambition, slithering from the forge of restless minds.
We all struggle with the great equation of life — that restless balance between survival, meaning, and the unyielding forces that shape our existence.
. I have always viewed life much as Darwin and Schopenhauer did — through the lens of struggle, instinct, and the inescapable tragedies of existence. The only difference is that I believe in the God of Spinoza and Einstein — perhaps even in the gods imagined by Erich von Däniken.
Of course, I accept the God of the New Testament as merciful and loving. Yet down here on Earth, the marks — the Mark of the Beast, 666 — and the hideous spoors of the beast are spread all over this old planet.
La Bestia es una realidad de la existencia — no un mito, sino una sombra que acompaña al hombre desde el amanecer de los tiempos.
Today, ancient Egypt stands as little more than the burial ground of past civilizations. And I do not discard the possibility of periodic — albeit disastrous — contacts with extraterrestrial intelligences whose ethics are not always aligned with the preservation of humankind.
Individually, human beings are wonderful — even beautiful. But collectively, the human race may prove to be little more than an army of combatants, for like a swarm of contrary ants, they would soon devour one another.
The struggle is real. It is unjust that there are so many ways to destroy a human being. Highly intelligent souls can attest to this battlefield in the inner reaches of the mind — where only the most able learn to guard the fragile fabrics of their inner fortress against unpredictable ass
What is truly terrifying is that whoever possesses your soul thereby gains authority over your thoughts, your emotions, and your decisions.
You are but slaves building pyramids for hidden oligarchs — mysterious powers enthroned in the upper spheres of society — whose will can shape the conditions of your very existence and sustenance.
Most recently, I watched a terrifying film — Alien vs. Predator. Watch this movie, and test your mettle in the struggle for existence in the vast, indifferent universe of Stephen Hawking. It is, in its own strange way, a continuation of Schopenhauer’s philosophy: the will to survive laid bare in its most brutal form.
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Canadian Government Admits UFO's & Aliens Exist -
https://m.youtube.com/watch?v=5N3y0goXPZw
Religious institutions that fail to address the possibility of life on other worlds may fall behind the ever-expanding horizons of humankind as it approaches the celestial shores of Divinity.
Unfortunately, the baffling mysteries surrounding the origin of our species are no less intriguing than the comforting belief — at least for some traditionalist Christians — that our planet Earth is, perhaps, the only habitable world in our solar system.
But as we peer through the spectacular window of cosmic grandeur, logic and philosophy lend weight to the plausible possibility that life is a common by-product of water, heat, and amino acids.
The innocent child, once cradled and nursed in the manger of former ages, is now coming of age — ready to embark upon another awe-inspiring chapter in the chronicles of intelligent life beyond our beautiful planet Earth.
As we gather the lessons of millennia, it seems probable that, from time to time, there is a separation between the wheat and the chaff — a gathering of the finest gleanings and seeds in the great harvest of humanity (Matthew 24).
Logically, if we are indeed being observed by superior, super-intelligent entities — as affirmed by men and women of the highest respectability and office, who have warned of the imminent dangers facing our civilization — then it is conceivable that there could be a great evacuation, a kind of rapture, in which a select few might be spared from a coming destruction.
Veiled in the fables of religion or myth, it seems probable that our civilization — burdened with mind-boggling debts now reaching thirty-six trillion — may ultimately have to be salvaged and assisted by an outside power no less miraculous than the God of Moses in ancient Egypt.
But are we mature enough to encounter this Power without the veil of religious mystification — to boldly proclaim Him as accompanied by mysterious entities, resembling angels or aliens, descending in lightning celestial vehicles?
Whether you are a Christian, an agnostic, or an atheist, we may all agree on this: the planet Earth is, indeed, a miracle — a masterpiece of striking and delicate coincidences.
Concerning Modern Civilization
While modern civilized man may praise the great advantage and luxury of owning an automobile, there are still lovely places in this world that make us all the more grateful for the simple gift of legs and limbs.
Naturally, the inner urge to walk during the early hours of morning or evening — which are often propitious due to milder weather — may be one of the healthiest activities known to us, and its benefits can scarcely be overstated.
http://m.casadellibro.com/libro-el-arte-de-caminar-tras-los-pasos-de-henry-d-thoreau-walking-un-manifiesto-inspirador/9788493683245/1614086
Of course, few would find joy in walking under the scorching heat of a sweltering, Hades-like day, when such a stroll could feel more like punishment than pleasure.
People who come from tropical climes — especially those who have endured the stings of mosquitoes, parasitic nits, intestinal worms, and barren lands — often find that, upon setting foot in New York City, the advantage of having a car can be likened to other luxuries of modern civilization: a cell phone, a computer, a television, a DVD player, and the many gadgets that ease the burdens of existence in a modern, urban world.
Few would deny the benefits of having a cellphone or a computer, and fewer still would dispute the fact that an automobile is far preferable to a horse, a mule, or a donkey.
That said, civilized Homo sapiens — however clever these bipeds may be — cannot truly be said to be healthier than those sordid brutes swinging through the trees and forever devouring bananas, rancid meat, and the occasional sausage.
The question remains whether Homo sapiens — as we know them, two-legged earthly entities and no less aliens to the woods than the beaver, the ermine, or the squirrel — were ever naturally designed to live in environments where their bodies might suffer less from obesity, mental atrophy, retardation, and degradation.
Another argument against civilized Homo sapiens lies in the irrefutable evidence of scummy excesses, refuse, and rotting organic waste that besmirch nearly every inch of our habitats and ecosystems.
Much has been done to stave off the invasion of a repugnant swarm of denizens creeping up from the subterranean passages of New York City.
According to the Department of Health & Mental Hygiene, the war against vermin and the rat-feces infesting our expired carrion and carcasses could ultimately give rise to another brood of humanity — the People of the Abyss, as forewarned by Jack London.
The predicaments of modern Homo sapiens are not limited to an unnatural diet, poorly conceived habitats, and perilous incubation techniques. Even the staggering density of their own reproduction, at such close quarters, could unleash strange diseases, virulent plagues, and hellish broods of prodigious proliferation.
New designs of the human type may one day emerge, for many species have already been lost in the ever-frothing soup of humanity. Perhaps, in resisting the relentless onslaught of Mother Nature, it will fall to good-hearted aliens to bring forth a new creation — Homo Divino — intelligent, resilient organisms capable of surviving the strangest biological upheavals: viruses, germs, and bacterial infestations.
Containing any lethal virus would require the complete quarantine of entire groups and communities. Yet airborne diseases and strange, unheard-of infections could still spread through the medium of water and the stifling atmosphere of our urban society.
The question of whether we are truly more intelligent than the Ancient Egyptians is not measured by the firecrackers of our perilous sciences, but by the form of society that inflicts the least noxious harm upon our planet.
The Planet Earth and Homo Sapiens
A more intelligent entity than present-day humans would have to adapt to an ecosystem that demands a deeper equilibrium and balance within the intricate logistics of Mother Nature.
Another argument against present-day Homo sapiens is the simple, undeniable fact of their hostility toward both their own species and the planet that sustains them.
According to the most trustworthy sources on alien visitations, and their adamant refusal to engage in open dialogue with our political leaders, the human species has been deemed dangerously aggressive — a civilization capable of unleashing a universal conflagration and the annihilation of all known life-forms on this planet.