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The Eyes of the Sphinx: The Newest Evidence of Extraterrestrial Contact in Ancient Egypt Mar 28, by Erich von Daniken, Danny Campbell, Tantor Audio. Results 1 - 12 of 55 Erich Von Daniken Comic PDF - Free download as PDF File .pdf), Text File .txt) or read online for free. Chariots of the Gods by Erich Von Daniken Mass Market Paperback 7. Results 1 - 12 of . Saeti Das E-buch. Daniken, Erich von, [Gotterdammerung. English]. Twilight of the gods: the Mayan calendar and the return of the extraterrestrials / by. Erich von Daniken.


Erich Von Daniken Bucher Pdf

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Scanned, OCR'd, proofread, and converted to “PDF” “P by ->MKMMKMErich Von Daniken This low priced Bantam Book has been completely reset in a CORDAN, W., Das Buch des Rates, Mythos und Geschichte der Maya. Willkommen auf der Website von Erich von Däniken. Welcome to is the anniversary year of Erich's first book: Chariots of the Gods (orig. Erinnerungen an . In , Erich von Däniken moderated a part television made a biography about Erich von Däniken. It was first . DAS UNHEILIGE BUCH. Volume V .

Das Historische Narrativ des Anderen kennen Gruyter Berlin sind einige. An dieser Stelle. Juni Die unheilige Allianz Saudi-Arabien und Israel. Autor: Tsafrir Cohen Datum: Versandfertig innerhalb 48 Stunden Das unheilige Buch. Weitere Formate Seine Wirkungsgeschichte in der Dieses Buch ist ein Appell, in der Auseinandersetzung Gedanken Ehrenfried Pfeiffers.

Edzard Clemm. Rudolf Steiners. Reinkarnation und Karma. Aus dem neuen Buch von. Finanzmarkt: Die unheilige Allianz von. Banken und Es ist die biologisch wirksame Hauptkomponente einiger Breitband- bzw.

Februar , 19 Uhr. Die Frankfurter Schule und ihre zersetzenden Auswirkungen Bert Hellingers Verfahren ist Humbug - agpf. What is wrong with letting a company of soldiers carry out excavations under expert supervision? Money is available for so many other things in the world. Research for the future is of burning importance. As long as our past is undiscovered, one entry in the account for the future remains blank. Cannot the past help us to reach technical solutions which will not have to be found for the first tie because they already existed in antiquity?

If the urge to discover our past is not sufficient incentive to set modern intensive research work in motion, perhaps the slide rule could be usefully employed. So far, at all events, no scientist has been asked to use the most modern apparatus to investigate radiation at Tiahuanaco, Sacsahuaman, the legendary Sodom, or in the Gobi Desert. Cuneiform texts and tablets from Ur, the oldest books of mankind, tell without exception of "gods" who rode in the heavens in ships, of "gods" who came from the stars, possessed terrible weapons, and returned to the stars.

Why do we not seek them out, the old "gods"? Our radio-astronomers send signals into the universe to make contact with unknown intelligences. Why don't we first or simultaneously seek the traces of unknown intelligences on our own earth, which is so much closer? For we are not groping blindly in a dark room-the traces are there for all to see.

Some 2, years before our era the Sumerians began to record the glorious past of their people. Today we still do not know where this people came from. But we do know that the Sumerians brought with them a superior advanced culture which they forced upon the still semibarbarian Semites. We also know that they always sought their gods on mountain peaks and that if there were no peaks in the regions they inhabited they erected artificial "mountains" on the plains.

Their astronomy was incredibly highly developed. Their observatories achieved estimates of the rotation of the moon which differ from present-day estimates by no more than 0. In addition to the fabulous Epic of Gilgamesh, about which I shall have more to say later, they have left us one thing that is quite sensational. On the hill of Kuyunjik former Nineveh a calculation was found with the final result in our notation of ,,,, A number with fifteen digits! Our oft-quoted and extensively studied ancestors of Western culture, the Greeks, never rose above the figure 10, during the most brilliant period of their civilization.

Anything beyond that was simply described as "infinite. Periods of years that are quite incomprehensible to our way of thinking, although the names of all the rulers exist in long lists, neatly perpetuated on seals and coins. What would happen if here too we dared to take off our blinkers and look at the old things with fresh eyes, the eyes of today?

Let us suppose that foreign astronauts visited the territory of the Sumerians thousands of years ago.

Let us assume that they laid the foundations of the civilization and culture of the Sumerians and then returned to their own planet, after giving this stimulus to development. Let us postulate that curiosity drove them back to the scene of their pioneer work every hundred terrestrial years to check the results of their experiment. By the standards of our present-day expectation of life the same astronauts could easily have survived for terrestrial years.

The theory of relativity shows that the astronauts would have aged only about forty years during the outward and return flight in a spaceship that had traveled just under the speed of light! Over the centuries the Sumerians would have built towers, pyramids, and houses with every comfort; they would have sacrificed to their gods and awaited their return.

And after hundreds of terrestrial years they actually did return to them. In what form did the Sumerians imagine and depict their "gods"? Sumerian mythology and some Akkadian tablets and pictures provide information about this.

The Sumerian "gods" were not anthropomorphic, and every symbol of a god was also connected with a star. Stars are depicted in Akkadian picture tablets as we might draw them today. The only remarkable thing is that these stars are circled by planets of various sizes. How did the Sumerians, who lacked our techniques for observing the heavens, know that a fixed star has planets?

There are sketches in which people wear stars on their heads, while others ride on balls with wings. There is one picture that instantly reminds one of a model of an atom: If we look at the legacy of the Sumerians with "space eyes," it teems with questions and enigmas beside which the terrors of the deep and the wonders of the heavens pale into insignificance.

Here are only a few curiosities from the same geographical area: Drawings of spira1s, a rarity 6, years ago, at Geoy Tepe. A flint industry credited with an age of 40, years at Gar Kobeh. Similar finds at Baradostian estimated to be 30, years old. Figures, tombs, and stone implements at Tepe Asiab dated 13, years back.

Petrified excrement, possibly not of human origin, found at the same place. Tools and stone engravers found at Karim Shahir. Flint weapons and tools excavated at Barda Balka. Skeletons of grown men and a child found in the cave of Shandiar. They were dated by the C method to about 45, B. The list could be considerably enlarged, and every fact would strengthen the assertion that a mixture of primitive men lived in the geographical territory of Sumer about 40, years ago.

Suddenly, for reasons inexplicable so far, the Sumerians were there with their astronomy, their culture, and their technology.

The Conclusions to be drawn from the previous presence on earth of unknown visitors from the universe are still purely speculative. We can imagine that "gods" appeared who collected the semisavage peoples in the region of Sumer around them and transmitted some of their know-ledge to them. The figurines and statues that stare at us today from the glass cases of museums show a racial mixture, with goggle eyes, domed foreheads, narrow lips, and generally long, straight noses.

A picture that is very difficult to fit into the schematic system of thought and its concept of primitive peoples. Visitors from the universe in remote antiquity? In Lebanon there are glasslike bits of rock, called tektites, in which radioactive aluminum isotopes have been discovered. In Egypt and Iraq there were finds of cut crystal lenses which today can only be made using cesium oxide, in other words an oxide that has to be produced by e1ectro-chemical processes.

In Helwan there is a piece of cloth, a fabric so fine that today it could be woven only in a special factory with great technical know-how and experience. Electric dry batteries, which work on the galvanic principle, are on display in the Baghdad Museum. In the same place the visitor can see electric elements with copper electrodes and an unknown electrolyte. In the mountainous Asian region of Kohistan a cave drawing reproduces the exact position of the stars as they actually were 10, years ago.

Venus and the earth are joined by lines. Ornaments of smelted platinum were found on the Peruvian plateau. Parts of a belt made of aluminum lay in a grave at Yungjen, China. At Delhi there is an ancient pillar made of iron that is not destroyed by phosphorus, sulphur, or the effects of the weather. This strange medley of "impossibilities" should make us curious and uneasy. By what means, with what intuition, did the primitive cave dwellers manage to draw the stars in their correct positions?

From what precision workshop did the cut crystal lenses come? How could anyone smelt and model platinum, since platinum begins to melt only at 1, C? And how did the ancient Chinese make aluminum, a metal which has to be extracted from bauxite under very great chemico- technical difficulties?

Impossible questions, to be sure, but does that mean that we should not ask them? Since we are not prepared to accept or admit that there was a higher culture or an equally perfect technology before our own, all that is left is the hypothesis of a visit from space! As long as archaeology is conducted as it has been thus far, we shall never have a chance to discover whether our dim past was really dim and not perhaps quite enlightened.

A Utopian archaeological year is due, during which archaeologists, physicists, chemists, geologists, metallurgists, and all the corresponding branches of these sciences ought to concentrate their efforts on one single question: Did our forefathers receive visits from outer space? For example, a metallurgist would be able to tell an archaeologist quickly and concisely how complicated the production of aluminum is.

Is it not conceivable that a physicist might instantly recognize a formula in a rock drawing? A chemist with his highly developed apparatus might be able to confirm the assumption that obelisks were extracted from the rock by wetting wooden wedges or using unknown acids.

The geologist owes us a whole series of answers to questions about what is of significance in certain Ice Age deposits. The team for a Utopian archaeological year would naturally include a group of divers who would investigate the Dead Sea for radioactive traces of an atomic explosion over Sodom and Gomorrha. Why are the oldest libraries in the world secret libraries? What are people really afraid of?

Are they worried that the truth, protected and concealed for so many thousands of years, will finally come to light? Research and progress cannot be held back. For 4, years the Egyptians considered their "gods" to be real beings. In the Middle Ages we still killed "witches" in our burning ideological zeal.

The belief of the ancient Greeks that they could tell the future from a goose's entrails is as out of date today as the conviction of ultraconservatives that nationalism still has the slightest importance.

We have a thousand and one past errors to correct. The self-assurance that is feigned is threadbare and is really only an acute form of stubbornness. At the conference tables of orthodox scientists the delusion still prevails that a thing must be proved before a "serious" person mayor can--concern himself with it. In the past the man who put forward a brand-new idea had to count on being despised and persecuted by the church and his colleagues.

Things must have become easier, one thinks. There are no more anathemas, and fires at the stake are no longer lighted. The snag is that the methods of our time are less spectacular, but they are hardly less obstructive to progress.

Now everything is more "civilized" and there is much less fuss. Theories and intolerably audacious ideas are hushed up or dismissed by such killer phrases as: Always a good one!

Bound to impress. Unequaled in its deterrent effect! The universities won't go along with that! Others have already tried that! Of course. But were they successful? We can't see any sense in it! And that's that! That hasn't been proved yet! Quod erat demonstrandum! Five hundred years ago a scientist cried out in the law courts, "Common sense must tell anyone that the earth cannot possibly be a ball, otherwise the people on the lower half would fall into the void!

Consequently every such assertion is the work of the devil! But on the threshold of the twenty-first century the research worker should be prepared for fantastic realities. He should be eager to revise laws and knowledge which were considered sacrosanct for centuries but are nevertheless called in question by new knowledge. Even if a reactionary army tries to damn up this new intellectual flood, a new world must be conquered in the teeth of all the unteachable, in the name of truth and reality.

Anyone who spoke about satellites in scientific circles twenty years ago was committing a kind of academic suicide. Today artificial heavenly bodies, namely satellites, revolve around the sun; they have photographed Mars and landed smoothly on the moon and Venus, radioing first-class photographs of the unknown landscape back to earth with their tourist cameras.

When the first such photos were radioed to earth from Mars in the spring of , the strength used was 0. Yet nothing is incredible any longer. The word "impossible" should have become literally impossible for the modern scientist. Anyone who does n6t accept this today will be crushed by the reality tomorrow. So let us stick tenaciously to our theory, according to which astronauts from distant planets visited the earth thousands of years ago. We know that our ingenuous and primitive forefathers did not know what t6 make of the astronauts' superior technology.

They worshiped the astronauts as "gods" who came from other stars, and the astronauts had no choice but patiently to accept their adoration as divinities-a homage, incidentally, for which our astronauts on un-known planets must be quite prepared. Some parts of our earth are still inhabited by primitive peoples to whom a machine gun is a weapon of the devil. In that case a jet aircraft may well be an angelic vehicle to them.

And a voice coming from a radio set might seem to be the voice of a god. These last primitive peoples, too, naively hand down from generation to generation in their sagas their impressions of technical achievements that we take for granted. They still scratch their divine figures and their wonderful ships coming from heaven on cliffs and cave walls.

In this way these savage peoples have actually preserved for us what we are seeking today. Henri Lhote, a French scholar, discovered at Tassili, in the Sahara, several hundred walls painted with many thousands of pictures of animals and men, including figures in short elegant coats. They carry sticks and indefinable chests on the sticks. Next to the animal paintings we are astonished by a being in a kind of diver's suit. The great god Mars-so Lhote christened him-was originally more than 18 feet high; but the "savage" who bequeathed the drawing to us can scarcely have been as primitive as we should like him to be if everything is to fit neatly into the old pattern of thought.

After all, the "savage" obviously used a scaffolding to be able to draw in proportion like that, for there have been no shifts in ground level in these caves during the last few millennia. Without overstretching my imagination, I got the impression that the great god Mars is depicted in a space or diving suit. On his heavy, powerful shoulders rests a helmet which is connected to his torso by a kind of joint. There are a number of slits on the helmet where mouth and nose would normally be.

One would readily believe that it was the result of chance or even in the pictorial imagination of the prehistoric "artist" if this picture were unique. But there are several of these clumsy figures with the same equipment at Tassili, and very similar figures have also been found on rock faces in the United States, in the Tulare region of California. I should like to be generous, and I am willing to postulate that the primitive artists were unskilled and portrayed the figures in this rather crude way because it was the best they could do.

But in that case how could the same primitive cave dwellers depict animals and normal human beings to perfection? It seems more credible to me to assume that the "artists" were perfectly capable of drawing what they actually saw. In Inyo County, California, a geometrical figure in a cave drawing is recognizable--without overstraining the imagination--as a normal slide rule in a double frame. The archaeological opinion is that the drawing shows figures of the gods. An animal of unknown species with gigantic upright horns on its head appears on a pottery vessel found at Siyak in Iran.

Why not? But both horns display five spirals to left and right. If you imagine two rods with large porcelain insulators, that is roughly what this drawing looks like. What do the archaeologists say to that? Quite simply that they are symbols of a god. Gods are of great value. People explain a great deal--certainly everything that is unexplained-by referring to their unknowableness and supernaturalness. In this world of the undemonstrable they can live in peace.

Every figurine that is found, every artifact that is put together, every figure that can be restored from fragments-they are all instantly associated with some ancient religion or other. But if an object cannot be fitted into any of the existing religions, even forcibly, some new crackpot old cult is rapidly conjured up--like a rabbit out of a top hat!

The sum works out once again. But what if the frescoes, at Tassili or in the United States or in France, actually reproduce what the primitive peoples saw? What should we say if the spirals on the rods really depicted antennae, just as the primitive peoples had seen them on the unfamiliar gods? Isn't it possible that things which ought not to exist do in fact exist?

A "savage," who nevertheless was skillful enough to execute wall paintings, cannot really have been so savage. The wall drawing of the White Lady of Brandenberg South Africa could be a twentieth-century painting. She wears a short-sleeved pullover, closely fitting breeches, and gloves, garters and slippers. The lady is not alone; behind her stands a thin man with a strange prickly rod in hi hand and wearing a very complicated helmet with a kind of visor.

This would be accepted as a modern painting without hesitation, but the snag is that we are dealing with a cave drawing. All the gods who are depicted in cave drawings in Sweden and Norway have uniform indefinable heads. The archaeologists say that they are animal heads. Yet isn't there something rather absurd about worshiping a "god" whom one also slaughters and eats?

We often see ships with wings and even more frequently typical antennae. Figures in bulky suits occur again in Val Camonica Brescia, Italy , and, annoyingly enough, they also have horns on their heads.

I am not going so far as to claim that the Italian cave dwellers shuttled backward and forward between North America or Sweden, the Sahara and Spain Ciudad Real , to transmit their illustrative talents and ideas.

Yet the awkward question is left hanging in the air-why did the primitive people create figures in bulky suits with antennae on their heads independently of each other?

I would not waste a word on these unexplained oddities if they existed in only one place in the world. But they are found almost everywhere. As soon as we look at the past with our present-day gaze and use the fantasy of our technological age to fill up the gaps in it, the veils that shroud the darkness begin to lift. In the next chapter, a study of ancient holy books will help me to make my theory such a credible reality that in the long run the investigators of our past will no longer be able to evade the revolutionary questions.

The Bible is full of secrets and contradictions. Genesis, for example, begins with the creation of the earth, which is reported with absolute geological accuracy. But how did the chronicler know that minerals preceded plants and plants preceded animals? Why does God speak in the plural? Why does he say "us," not "me," why "our," and not "my"? One would think that the one and only God ought to address mankind in the singular, not in the plural.

Erich Von Daniken PDF

Who can tell us what sons of God took the daughters of men to wife? Ancient Israel had a single sacrosanct God. Where do the "sons of God" come from?

Once again we have the sons of God, who interbreed with human beings. Here, too, we have the first mention of giants. So they must have existed. What sort of creatures were they, these "giants"? Were they our forefathers, who built the gigantic buildings and effortlessly manhandled the monoliths, or were they technically skilled space travelers from another star? One thing is certain. The Bible speaks of "giants" and describes them as "sons of God," and these "sons of God" breed with the daughters of men and multiply.

We are given a very exciting and detailed account of the catastrophe of Sodom and Gomorrah in Genesis Two angels came to Sodom in the evening when father Lot was sitting near the town gate. Obviously Lot was expecting these "angels," who soon proved to be men, because he recognized them at once and hospitably invited them to spend the night in his house.

The men of the town, says the Bible, wanted to "know" the strangers. But the two strangers were able to dispel the local playboys' sexual lust with a single gesture. They smote the mischief-makers with blindness. According to Genesis The family was unwilling to believe this strange warning and took the whole thing for one of father Lot's bad jokes. And Genesis continues: And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him: And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in the plain; escape to the mountain, lest thou be consumed.

Haste thee, escape thither; for I cannot do anything till thou be come thither. The suggestive urgency, the speed with which they drove the Lot family on, also makes us think. When father Lot tarried, they pulled him along by the hands. They had to get away m a matter of minutes.

Lot, they ordered, must go into the mountains and he must not turn around. Nevertheless, Lot does not seem to have had unlimited respect for the "angels," because he keeps on making objections: I cannot escape to the mountain, lest some evil take me, and I die. What actually happened at Sodom? We cannot imagine that almighty God is tied down to a timetable. Then why were his "angels" in such a hurry?

Or was the destruction of the city by some power or other fixed to the very minute? Had the countdown already begun and did the "angels" know about it? In that case the moment of destruction would obviously have been imminent. Was there no simpler method of bringing the Lot family to safety?

Why did they have to go into the mountains at all costs? And why on earth should they be forbidden to look around again? Admittedly these are awkward questions about a serious matter. But since the dropping of two atomic bombs on Japan, we know the kind of damage such bombs cause and that living creatures exposed to direct radiation die or become incurably ill. Let us imagine for a moment that Sodom and Gomorrah were destroyed according to plan, i.

Perhaps--let us speculate a little further-the "angels" simply wanted to destroy some dangerous fissionable material and at the same time to make sure of wiping out a human brood they found unpleasant. The time for the destruction was fixed. Those who were to escape it-such as the Lot family-had to stay a few miles from the center of the explosion in the mountains, for the rock faces would naturally absorb the powerful dangerous rays. And-we all know the story-Lot's wife turned around and looked straight at the atomic sun.

Nowadays no one is surprised that she fell dead on the spot. And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. With the best will in the world we cannot imagine an omnipotent, ubiquitous, infinitely good God who is above all concepts of time and yet does not know what is going to happen.

God created man and was satisfied with his work. However, he seems to have repented of his deed later, because this same creator decided to destroy mankind. The Old Testament gives some impressive descriptions in which God alone or his angels fly straight down from heaven making a tremendous noise and issuing clouds of smoke. One of the most original descriptions of such incidents comes to us from the prophet Ezekiel: And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber, out of the midst of the fire.

Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf s foot: He describes a craft that comes from the north, emitting rays and gleaming and raising a gigantic cloud of desert sand. Now the God of the Old Testament was supposed to be omnipotent.

Then why does this almighty God have to come hurtling up from a particular direction? Cannot he be anywhere he wants without all this noise and fuss? Let us follow Ezekiel's eyewitness account a little further: The appearance of the wheels and their work was like unto the color of a beryl: When they went they went upon their four sides: As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four.

And when the living creatures went, the wheels went by them: Ezekiel says that each wheel was in the middle of another one. An optical illusion! To our present way of thinking what he saw was one of those special vehicles the Americans use in the desert and swampy terrain. Ezekiel observed that the wheels rose from the ground simultaneously with the winged creatures. He was quite right Naturally the wheels of a multipurpose vehicle, say an amphibious helicopter, do not stay on the ground when it takes off.

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More from Ezekiel: The strange apparitions addressed Ezekiel as "son of man" and wanted to talk to him. The account goes on: I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing. He likens the din made by the wings and the wheels to a "great rushing.

The "gods" spoke to Ezekiel and told him that it was his task to restore law and order to the country. They took him with them in their vehicle and confirmed that they had not yet forsaken the country. This experience made a strong impression on Ezekiel, for he never tires of describing the weird vehicle.

On three more occasions he says that each wheel was in the middle of a wheel and that the four wheels could go "on their four sides Ezekiel took the task very seriously and handed on the instructions of the "gods. Who spoke to Ezekiel? What sort of beings were they? They were certainly not "gods" in the traditional Sense of the word, or they would not have needed a vehicle to move from one place to another. This kind of locomotion seems to me to be quite incompatible with the idea of an almighty God.

In this connection, there is another technical invention in the Book of Books, which is worthwhile examining impartially. In Exodus The directions are given to the very inch, how and where staves and rings are to be fitted, and from what alloy the metals are to be made. The instructions were meant to ensure that everything was carried out exactly as "God" wanted it.

He warned Moses several times not to make any mistakes. No one, he told Moses, should come close to the Ark of the Covenant, and he gave precise instructions about the clothing to be worn and the footwear appropriate when transporting it In spite of all this care there was a slipup 2 Samuel 6: David had the Ark of the Covenant moved, and Uzzah helped to drive the cart it was in.

When passing cattle shook and threatened to overturn the Ark, Uzzah grabbed hold of it. He fell dead on the spot, as if struck by lightning. Undoubtedly the Ark was electrically charged! If we reconstruct it today according to the instructions handed down by Moses, an electric conductor of several hundred volts is produced.

The border and golden crown would have served to charge the condenser which was formed by the gold plates and a positive and negative conductor.

If, in addition, one of the two cherubim on the mercy seat acted as a magnet, the loudspeaker--perhaps even a kind of set for communication between Moses and the spaceship--was perfect. The details of the construction of the Ark of the Covenant can be read in the Bible in their entirety. Moses heard the voice of his Lord, but he never saw him face to face.

When he asked him to show himself to him on one occasion, his "God" answered: And the Lord said, Behold, there is a -place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back -parts: There are some astonishing similarities in old texts. On the fifth tablet of the Epic of Gilgamesh, which is of Sumerian origin and much older than the Bible, we find virtually the same sentence: He who looks the gods in the face must die.

Why did the "gods" not want to show themselves face to face? Why did they not let their masks fall? What were they afraid of? Or does the whole account in Exodus come from the Epic of Gilgamesh? Even that is possible. After all, Moses is sup-posed to have been brought u-p in the Egyptian royal household. Perhaps he had access to the library or acquired knowledge of ancient secrets during those years. Perhaps we ought to query our Old Testament dating, too, because there is a good deal to Sup-port the fact that David, who lived much later, fought with a giant with six fingers and six toes in his day 2 Samuel We must also consider the possibility that all the ancient histories, sagas, and narratives were collected and compiled in one spot and later found their way to different countries in the form of co-pies and somewhat garbled versions.

The finds during recent years near the Dead Sea the Qumran texts provide a valuable and astonishing amplification of the biblical Book of Genesis.

Once again several hitherto unknown texts mention heavenly chariots, sons of heaven, wheels, and the smoke which the flying apparitions emitted. In the Moses Apocalypse Chapter 33 Eve looked up to heaven and saw a chariot of light traveling there; it was drawn by f9ur shining eagles. No terrestrial being could have described its magnificence, it says in Moses. Finally the chariot drove u-p to Adam, and smoke came out from between the wheels. This story, incidentally, does not tell us much that is new.

Nevertheless, chariots of light, wheels, and smoke were spoken of as magnificent apparitions as early as and in connection with Adam and Eve.

A fantastic event was deciphered in the Lamech scroll. As the scroll is only fragmentarily -preserved, sentences and whole paragraphs of the text are missing. However, what remains is curious enough to be worth retelling. This tradition says that one fine day Lamech, Noah's father, came home and was surprised to find a boy who, judging by his appearance, was quite out of place in the family.

Lamech reproached his wife Bat-Enosh and claimed that the child was not his. Then Bat-Enosh swore by all that was holy that the seed came from him, father Lamech, and not from a soldier or a stranger or one of the "sons of heaven. What sort of "sons of heaven" was Bat-Enosh talking about? At all events, this family drama took place before the Flood.

Methuselah listened to it, reflected, and went off himself to consult the wise Enoch. The cuckoo in the family nest was causing so much trouble that the old man accepted the hardships of the long journey. The question of the little boy's origin had to be cleared up. So Methuselah described how a boy had appeared in his son's family who looked much more like a son of heaven than a man.

His eyes, hair, skin, and whole being were unlike those of the rest of the family. Enoch listened to the story and sent old Methuselah on his way with the extremely worrying news that a great judgment would come upon the earth and mankind and that all "flesh" would be destroyed because it was sordid and dissolute.

But the strange boy of whom the family was suspicious had been chosen as the progenitor of those who should survive the great universal judgment. Therefore he should order his son Lamech to call the child Noah. Methuselah journeyed home and told his son Lamech what was in store for them all. What could Lamech do but recognize the unusual child as his own and give him the name of Noah! The astonishing thing about this family story is the in-formation that Noah's - parents were told about the coming flood and that even grandfather Methuselah was fore-warned of the terrible event by the same Enoch who soon afterward, according to tradition, disappeared forever in a fiery heavenly chariot.

Does not this seriously pose the question whether the human race is not an act of deliberate "breeding" by unknown beings from outer space? Otherwise what can be the sense of the constantly recurring fertilization of human beings by giants and sons of heaven, with the consequent extermination of unsuccessful specimens?

Seen in this light, the Flood becomes a preconceived project by unknown beings with the intention of exterminating the human race except for a few noble exceptions. But if the Flood, the course of which is historically -proved, was quite deliberately planned and prepared-and that several hundred years before Noah received orders to build the ark-then it can no longer be accepted as a divine judgment.

Today the possibility of breeding an intelligent human race is no longer such an absurd theory. Just as the sagas of Tiahuanaco and the inscription of the pediment of the Gate of the Sun talk about a spaceship which landed the Great Mother on earth so that she could bear children, the old religious scripts, too, never tire of saying that "God" created men in his own image.

There are texts which note that it needed several experiments before man finally turned out as successfully as "God" wanted. With the theory of a visit to our earth by unknown intelligences from the cosmos, we could postulate that today we are similarly constituted to those fabulous unidentified beings. In this chain of evidence, the offerings for which the "gods" asked our ancestors raise curious problems. Their demands were by no means limited to incense and animal sacrifices.

The lists of gifts required by the gods often include coins made of alloys which are specified in great detail. In fact, the biggest smelting installations in the ancient East were found at Ezion-geber, consisting of a regular ultra-modern furnace with a system of air channels, chimney flues, and openings for specific purposes.

Smelting experts of our own day are confronted with the as yet unexplained -phenomenon of how co-p-per could have been refined in this prehistoric installation. That was undoubtedly the case, for large deposits of copper sulphate were found in the caves and galleries around Ezion-geber. All these finds are estimated to be at least 5, years old! If our own space travelers happen to meet primitive peoples on a planet one day, they too will presumably seem like "sons of heaven" or "gods" to them.

Perhaps our intelligences will be as far ahead of the inhabitants of these unknown and as yet unimagined regions as those fabulous apparitions from the universe were ahead of our primitive ancestors. But what a disappointment if time on this as yet unknown landing place had also been progressing and our astronauts were not greeted as "gods" but laughed at as beings living far behind the times!

It was a heroic epic of great expressive power engraved on twelve clay tablets, and it belonged to the library of the Assyrian King Ashurbanipal. The epic was written in Akkadian; later a second copy was found that goes back to King Hammurabi.

It is an established fact that the original version of the Epic of Gilgamesh stems from the Sumerians, that mysterious people whose origin we do not know but who left behind the astonishing fifteen-digit number and a very advanced astronomy.

It is also clear that the main thread of the Epic of Gilgamesh runs parallel to the biblical Book of Genesis. The first clay tablet of the Kuyunjik finds relates that the victorious hero Gilgamesh built the wall around Uruk.

We read that the "god of heaven" lived in a stately home which contained granaries, and that guards stood on the town walls.

We learn that Gilgamesh was a mixture of "god" and man--two-thirds "god," one4hird man. Pilgrims who came to Uruk gazed up at him in fear and trembling because they had never seen his like for beauty and strength. Tn other words, the beginning of the narrative contains the idea of interbreeding between "god" and man yet again.

The second tablet tells us that another figure; Enkidu, was created by the goddess of heaven, Aruru. Erkidu is described in great detail.

His whole body was covered with hair; he wore skins, ate grass in the fields, and drank at the same watering place as the cattle. He also disported himself in the t"mbling waters. When Gilgamesh, the king of the town of Uruk, heard about this unattractive creature, he suggested that he should be given a lovely woman so that he would become estranged from the cattle. Enkidu, innocent fellow, was taken in by the king's trick and spent six days and six nights with a semi-divine beauty.

This little bit of royal pandering leads us to think that the idea of cross-breeding between a demigod and a half-animal was not taken quite as a matter of course in this barbaric world.

The third tablet goes on to tell us about a cloud of dust which came from the distance. The heavens roared, the earth quaked, and finally the "sun god" came and seized Enkidu with mighty wings and claws. We read in astonishment that he lay like lead on Enkidu's body and that the weight of his body seemed to him like the weight of a boulder.

Even if we grant the old storytellers a fertile imagination and discount the additions made by translators and copyists, the incredible thing about the account still remains: How on earth - could the old chroniclers have known that the weight of the body becomes as heavy as lead at a certain acceleration?

Nowadays we know all about the forces of gravity and acceleration. When an astronaut is pressed back into his seat by a force of several G's at takeoff, it has all been calculated in advance.

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But how on earth did this idea occur to the old chroniclers? The fifth tablet narrates how Gilgamesh and Enkidu set out to visit the abode of the "gods" together. The tower in which the goddess Irninis lived could be seen gleaming in the distance long before they reached it.

The arrows and missiles which the cautious wanderers rained on the guards rebounded harmlessly. And as they reached the precinct of the "gods," a voice roared at them: No mortal comes to the holy mountain where the gods dwell; he who looks the gods in the face must die. On the seventh tablet is the first eyewitness account of a space trip, told by Enkidu.

He flew for four hours held in the brazen talons of an eagle. This is how his story goes literally: What does it look like? Look at the sea. How does it seem to you? And again he flew for four hours and said to me: And he flew higher yet another four hours and spake: The account is too accurate to have been the product of pure imagination.

Who could have possibly said that the land looked like porridge and the sea like a water trough if some conception of the globe from above had not existed? Because the earth actually does look like a jigsaw puzzle of porridge and water troughs from a great height.

When the same tablet tells us that a door spoke like a living person, we unhesitatingly identify this strange phenomenon as a loudspeaker. And on the eighth tablet this same Enkidu, who must have seen the earth from a considerable height, dies of a mysterious disease, so mysterious that Gilgamesh asks whether he may not have been smitten by the poisonous breath of a heavenly beast. But where did Gilgamesh get the idea that the poisonous breath of a heavenly beast could cause a fatal and incurable disease?

The ninth tablet describes how Gilgamesh mourns for the death of his friend Enkidu and decides to undertake a long journey to the gods, because he is obsessed by the idea that he might die of the same disease as Enkidu.

The narrative says that Gilgamesh came to two mountains which supported the heavens and that these two mountains arched the gate of the sun. At the gate of the sun he met two giants, and after a lengthy discussion they let him pass because he was two-thirds god himself. Finally Gilgamesh found the garden of the gods, beyond which stretched the endless sea. While Gilgamesh was on his way, the gods warned him twice: Thou shalt not find the life that thou seekest.

When the gods created man, they allotted him to death, but life they retained in their own keeping. But Utnapishtim lived on the far side of the great sea; no road led to him and no ship flew across it except the sun god's. Braving all kinds of perils Gilgamesh crossed the sea. Then Utnapishtim tells Gilgamesh about his past, strangely enough in the first person.

To our amazement we are given a detailed description of the Flood. He recounts that the "gods" warned him of the great flood to come and gave him the task of building a boat on which he was to shelter women and children, his relatives, and craftsmen of every kind. The description of the violent storm, the darkness, the rising flood, and the despair of the people he could not take with him has tremendous narrative power even today.

We also hear--just as in Noah's account in the Bible--the story of the raven and the dove that were released and how finally, as the waters went down, the boat grounded on a mountain. The parallel between the stories of the Flood in the Epic of Gilgamesh and the Bible is beyond doubt, and there is not a single scholar who contests it.

The fascinating thing about this parallelism is that we are dealing with different omens and different "gods" in this case. If the account of the Flood in the Bible is a second-hand one, the first-person form of Utnapishtim's narrative shows that a survivor, an eyewitness, was speaking in the Epic of Gilgamesh. It has been clearly proved that a catastrophic flood did take place in the ancient East some thousands of years ago.

Ancient Babylonian cuneiform texts indicate very precisely where the remains of the boat ought to be. And on the south side of Mount Ararat investigators did in fact find three pieces of wood which possibly indicate the place where the ark grounded. Incidentally, the chances of finding the remains of a ship that was mainly built of wood and survived a flood more than 6, years ago are extremely remote.

Besides being a first-hand report, the Epic of Gilgamesh also contains descriptions of extraordinary things that could not have been made up by any intelligence living at the time the tablets were written, any more than they could have been devised by the translators and copyists who manhandled the epic over the centuries.

For there are facts buried among the descriptions that must have been known to the author of the Epic of Gilgamesh--and we may discover them if we look in the light of present--day knowledge. Perhaps asking some new questions may throw a little light on the darkness.

Is it possible that the Epic of Gilgamesh did not originate in the ancient East at all, but in the Tiahuanaco region? Is it conceivable that descendants of Gilgamesh came from South America and brought the Epic with them?

An affirmative answer would at least explain the mention of the Gate of the Sun, the crossing of the sea, and at the same time the sudden appearance of the Sumerians, for as is well known, all the creations of Babylon, which came later, go back to the Sumerians.

Undoubtedly the advanced Egyptian culture of the Pharaohs possessed libraries in which the old secrets were preserved, taught, learned, and written down. As has already been mentioned, Moses grew up at the Egyptian court and certainly had access to the venerable library rooms. Moses was a receptive and learned man; indeed he is supposed to have written five of his books himself, although it is still an unsolved puzzle in what language he could have written them. Ought we not to ask such questions?

The classical method of research into antiquity has got bogged down and so cannot come to the right unassailable kind of conclusions. It is far too attached to its stereotyped pattern of thought and leaves no scope for the imaginative ideas and speculations which alone could produce a creative impulse. Many opportunities for research into the ancient East undoubtedly foundered on the inviolability and sacredness of the Bible. People did not dare to ask questions and voice their doubts aloud in the face of this taboo.

Even the scholars of the nineteenth and twentieth centuries, ostensibly so enlightened, were still caught in the mental fetters of thousand-year-old errors, because the way back would inevitably have called in question parts of the biblical story. But even very religious Christians must have realized that many of the events described in the Old Testament cannot really be reconciled with the character of a good, great, and omnipresent God. The very man who wants to preserve the religious dogmas of the Bible intact ought to be interested in clarifying who actually educated men in antiquity, who gave them the first rules for a communal life, who handed down the first laws of hygiene, and who annihilated the degenerate stock.

If we think in this way and ask questions like this, it need not mean that we are irreligious. Yet the hypothesis that the unimaginable god needed vehicles with wheels and wings to move from place to place, mated with primitive people, and dared not let his mask fall remains an outrageous piece of presumption, as long as it is unsupported by proof. The theologians' answer that God is wise and that we cannot imagine in what way he shows himself and makes his people humble is really dodging our question and is unsatisfactory for that reason.

People would like to close their eyes to new realities, too. But the future gnaws away at our past day after day. In the near future, the first men will land on Mars. If there is a Single, ancient, long-abandoned edifice there, if there is a single object indicating earlier intelligences, if there is one still recognizable rock drawing to be found, then these finds will shake the foundations of our religions and throw our past into confusion. One single discovery of this kind will cause the greatest revolution and reformation in the history of mankind.

In view of the inevitable confrontation with the future, would it not be more intelligent to use new imaginative ideas when conjuring up our past?

Without being unbelieving, we can no longer afford to be credulous. Every religion has an outline, a schema, of its god; it is constrained to think and believe within the framework of this outline. Meanwhile, with the space age, the intellectual Day of Judgment comes ever nearer. The theological clouds will evaporate, scattered like shreds of mist. With the decisive Step into the universe we shall have to recognize that there are not 2,, gods, not 20, sects, not 10 great religions, but only one.

But let us continue to build onto our hypothesis of the Utopian past of humanity. This is the picture so far: Dim, as yet undefinable ages ago an unknown spaceship discovered our planet The crew of the spaceship soon found out that the earth had all the prerequisites for intelligent life to develop. The spacemen artificially fertilized some female members of this species, put them into a deep sleep, so ancient legends say, and departed.

Thousands of years later the space travelers returned and found scattered specimens of the genus homo sapiens. They repeated their breeding experiment several times until finally they produced a creature intelligent enough to have the rules of society imparted to it.

The people of that age were still barbaric. Because there was a danger that they might retrogress and mate with animals again, the Space travelers destroyed the unsuccessful specimens or took them with them to settle them on other continents. The first communities and the first skills came into being; rock faces and cave walls were painted, pottery was discovered, and the first attempts at architecture were made. These first men had tremendous respect for the space travelers.

Because they came from somewhere absolutely unknown and then returned there again, they were the "gods" to them. For some mysterious reason the "gods" were interested in passing on their intelligence. They took care of the creatures they bred; they wanted to protect them from corruption and preserve them from evil.

They wanted to ensure that their community developed constructively. They wiped out the freaks and saw to it that the remainder received the basic requirements for a society capable of development. Admittedly this speculation is still full of holes. I shall be told that proofs are lacking. The future will show how many of those holes can be filled in.

This book puts forward a hypothesis made up of many speculations, therefore the hypothesis must not be "true. Perhaps it will do some good to say a few words about the "truth. Theosophists, theologists, and philosophers have reflected about their teaching, about their master and his teaching; they are convinced that they have found the " truth. The result is a biased way of thinking which we are brought up to accept from childhood. Nevertheless generations lived and still do live in the conviction that they possess the "truth.

Anyone who really seeks the truth cannot and ought not to seek it under the aegis and within the confines of his own religion. If he does so, is not insincerity godfather to a matter which demands the greatest integrity?

What is the purpose and goal of life alter all? To believe in the "truth" or to seek it? Even if Old Testament facts can be proved archaeologically in Mesopotamia, those verified facts are still no proof of the religion concerned. If ancient cities, villages, ells, and inscriptions are dug up in a particular area, the finds show that the history of the people who lived there is an actual fact. But they do not prove that the god of that people was the one and only god and not a space traveler.

Today excavations all over the world show that traditions tally with the facts. But would it occur to a single Christian to recognize the god of the pre-Inca culture as the genuine god as the results of excavations in Peru? Quite simply what I mean is that everything, both myth and actual experience, makes up the history of a people.

No more. But even that, I claim, is quite a lot. So anyone who really seeks truth cannot ignore new and bold and as yet unproved points of view simply because they do not fit into his scheme of thought or belief. Since the question of Space travel did not arise a hundred years ago, our fathers and grandfathers could not reasonably have had thoughts about whether our ancestors had visits from the universe.

Let us just venture the frightful, but unfortunately possible, idea that our present-day civilization was entirely destroyed in an H-bomb war. Five thousand years later archaeologists would find fragments of the Statue of Liberty in New York.

According to our current way of thinking they would be bound to assert that they were dealing with an unknown divinity, probably a fire god because of the torch or a sun god because of the rays around the statue's head.

They would never dare to say that it was a perfectly simple artifact, namely a statue of liberty. It is no longer possible to block the roads to the past with dogmas. If we want to set out on the arduous search for the truth, we must all summon up the courage to leave the lines along which we have thought until now and as the first step begin to doubt everything that we previously accepted as correct and true.

Can we still afford to close our eyes and Stop up our ears because new ideas are supposed to be heretical and absurd? After all, the idea of a landing on the moon was absurd fifty years ago.

As I have previously observed, there were things in antiquity that should not have existed according to current ideas. But my collector's zeal is by no means exhausted with the finds already accumulated. Because the mythology of the Eskimos also says that the first tribes were brought to the North by "gods" with brazen wings!He questions not just the capacity for memory, but the capacity for culture and civilization itself, in ancient peoples.

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