THE SECOND INCARNATION
THE SECOND INCARNATION
There are still many people that believe that it is a great leap against common sense to believe that somewhere out there in vast reaches of the cosmos is life. The idea that we are alone in the universe is a geocentric belief that has come and gone for nearly 2000 years and it appears that every millennia brings with it all sorts of ideas about what is out there and what it means to human kind if we discover that we are not alone.
Regardless of the popular fiction, I have discovered that the very idea of deifying beings that may live in the heavens is not as contemporary as one might think. In fact, these ideas have evolved over two and a half millennia and the idea that aliens are gods or that God or “the gods” are simply extra-terrestrials may be the very basis for our religious faith.
I know that it may be a bit of cosmic blasphemy to admit that this is the case and to admit that God or the Father that lives in heaven is really an extra-terrestrial entity – if only for the sole reason that he does not live on the earth, but dwells in some nebulous heavenly domain that no one can even pinpoint in any dogma.
There is also the overwhelming belief that the extra-terrestrial father will someday return and, apart from apocalyptic writings in biblical texts, the return is often accompanied by catastrophic events that change the way we see our humanity.
For thousands of years the Catholic Church has guarded the secret of God or where God may be in the cosmos and has, up until now, not given any official announcement about the reality of extra-terrestrials and they most certainly have not equated them with being godlike. However, the secret may soon be revealed that the extra-terrestrial questions can be answered not only from the bible, but from ancient texts that also give a rich history of interaction with “gods” or beings that come down from heaven.
So far, unofficial pronouncements have recently come from respected sources connected to the Vatican. Rev. George Coyne, director of the Vatican Astronomic Observatory, considers the possibility of extra-terrestrials an “exciting prospect, which must be treated with caution.”
Rev. Christopher Corbally, S.J., another astronomer at the Vatican Observatory, believes that if we discover the existence of extra-terrestrials it will entail an expansion of the Catholic theology. He admits that “while Christ is the First and the Last Word (the Alpha and the Omega) spoken to humanity, he is not necessarily the only word spoken to the whole universe.”
Thomas O’Meara, O.P., professor of theology at Notre Dame, argues that “[t]he history of sin and salvation recorded in the two testaments of the Bible is not a history of the universe; it is a particular religious history on one planet.” For O’Meara, “the central importance of Jesus for us does not necessarily imply anything about other races on other planets. Believers must be prepared for a galactic horizon, even for further Incarnation.”
So this begs the question: Is this a gradual admission that the geocentric position of the church is now a thing of the past? Would a further incarnation mean that we will most definitely see the proof needed to open up to another doctrine, another dogma, and that this will be the next step in our ability to understand where we belong in the universe?
Could the second coming be literally a second incarnation?
According to a Catholic studies overview by Benjamin D. Wiker, the idea of aliens and their affairs with mankind arose more than 2,000 years ago among the ancient atomists (Democritus, but especially Epicurus and Lucretius) as part of an overall philosophical argument, rooted not in evidence but in the desire to rid the world of religion:
“According to Epicurus and Lucretius, belief that the gods interfere in human affairs was the root of all evil, causing human beings to engage in all manner of vile and foolish activities from war to child sacrifice. In Lucretius’s famous words (which 17 centuries later were to become a favorite taunt of the anti-Christian elements of the Enlightenment), “Tantum religio potuit suadere malorum” (Only religion was able to persuade men of [such] evil things).
The Epicurean solution? A rather modern-sounding one: Eliminate religion by embracing a materialist view of the universe. The atomists got rid of the need for a divine creator of nature by asserting that everything in the universe came into being as a result of the chance jostling of brute matter (a.k.a., atoms). Because the number of atoms in a limitless universe is infinite, the random motion of the atoms must have produced a “plurality of worlds.” As Lucretius declared in On the Nature of the Universe, if “the purposeless congregation and coalescence of atoms” brought about all living things in our world — plants, people, and everything in between — then certainly “in other regions there are other earths and various tribes of men and breeds of beasts.”
Gene Roddenberry, the creator of Star Trek, once commented “As the human race moves into adolescence and adulthood, it can no longer afford to guide its affairs via those simple myths. Our human ancestors thought long and hard on who and what they were and came up with the best explanations they could make. The frightening thing is that we–at the end of the 20th century — are still hanging on to those explanations, which date back to our stone age. I think we need a more fruitful way to analyze these questions. We need exciting philosophical thought.”
From the simplest metaphor of the apple being consumed, to the apple falling on the head of Isaac Newton, to the Apple computer, man has gained his ideas though an intervention that can be either preplanned or accidental. The new meme that seems to be used today is the Promethean “New Dawn” or “New Age” of enlightenment. In this “New Age” we will see man’s potential as a god or a new relationship with gods of this earth and not of this earth. Therefore, it is vital that the religions of the world reopen the dialogue about the true origins of a father or mother of creation that may reside in the cosmos or, to use the romantic vernacular, “heaven.”
The metaphor of the UFO, the alien, the conspiracy, and the final possession or surrender of earth and its inhabitants is slowly replacing the chariot of fire, the angel, evil, and the final judgment and rapture of the faithful into the presence of God.
We look at religion with our eyes squinting through a small hole. Equally, science seems to be looking through the same hole with eyes skewed and sees things in a different way.
In the small hole we see simple encounters throughout history as being godly and angelic and, as the hole widens through time, we see a new perspective that rips the hole even wider. We start to see a new religious and scientific synthesis taking place where man learns that his origins cannot be completely explained with science or religion unless we apply a migratory hypothesis. Man and his counterparts in the universe have quite possibly hopped from planet to planet and that the Genesis that we read about in the Bible is only part of the story and not all of it.
The Bible could be a book that explains the origins and the future of man in such a way not to upset or provoke a harsh response. It uses mythologies and metaphors that try to tell the story in storybook form. It doesn’t want to reveal everything, it leaves the reader with the responsibility to use wisdom and realize that we have everything God has right at our fingertips and that if we apply them then we will find the truth. We will be able to figure out where we came from and what our origins truly are.
Benjamin Riker holds a Ph.D. in Theological Ethics from Vanderbilt University and has taught at Marquette University, St. Mary’s University (MN), and Thomas Aquinas College (CA). He is now a Lecturer in Theology and Science at Franciscan University of Steubenville he mentions in his overview ‘Alien Ideas, Christianity and the Search for Extraterrestrial Life‘ that there were both cosmological and theological reasons why early Christians either did not believe in extra-terrestrials or refused to speculate about them. The early Christians held to a geocentric universe: The earth was the only location possible for intelligent embodied beings.
As patristics scholar Rev. Joseph Lienhard points out, there were no extra-terrestrials in either the Epicurean or modern sense; because in the world of the early Christians, “anything ‘extra terram’ (that is, apart from earth and water) had to live in the air — hence, they would be spirits of some sort.
“In no case I know of did a Father of the Church postulate corporeal beings living on some other planet.” According to Father Lienhard, the closest thing we find among the early Christians is the belief of some (rooted in neo-Platonism) that “the seven planets or wanderers (the sun, moon, and five visible planets) were indwelt by rational beings or minds” because their circular motion “had to have a rational origin.”
History has shown that governments and religions would never surrender to a new idea or theory or even evidence that something is about to change. Did Pharaoh ever listen to Moses when Moses clearly gave him evidence to show that some powerful force was causing waters to divide, pillars of fire to appear and bushes to burn? Did Pilate ever listen to Jesus when he began speaking of another kingdom outside of the earth that he ruled in?
Were Jesus and many other “man gods” part of the first incarnation of extra-terrestrial hybrids that were chosen to impart knowledge to a civilization misguided by other chaotic extra-terrestrials that influenced the planet thousands of years prior to their arrival?
The Book of Genesis makes it clear that God created the universe and, consequently, that human beings were intentionally created by God to become caretakers and heirs to creation under his guidance.
The 6th chapter of Genesis indicates however metaphorically that there was a war between God’s creation and the observers that cam from heaven to have sexual relations with the women.
According to scripture, the universe is already quite well populated with intelligent extra-terrestrials; they’re eventually identified in the scriptures as angels and demons.
In the year 593 BC, ancient history documents the early days of the Babylonian siege of Jerusalem. A man named Ezekiel witnessed a marvel in heaven, a wheel within a wheel spinning towards him. After speaking with the strange looking occupants of this flying wheel he was given instructions on how to use the heavenly event for leverage against idol worshippers.
Then comes the incarnation of Christ: the union of an extra-terrestrial God’s divinity with our humanity. Human beings were thereby placed at the center of the cosmic drama, which made no room for questions about the redemption of other intelligent beings.
Saul of Tarsus was a Roman who, after he was blinded by a large glowing object in the sky, changed his name to Paul and became Christianity’s Roman Evangelist. The churches started by Paul grew and developed into “mainline” Christianity by the end of the third century. Many of them changed a lot of doctrine in order to create a new religious movement and a new way to see Jesus. It united a great many people and its effects have lasted over a thousand years.
It has taken thousands of years, many books and sacred texts to continually wire the human mind for the arrival of Gods, demons, angels, demons, extra-terrestrials, aliens or whatever metaphor you choose to use.
Whoever is behind it has had the sound knowledge of social engineering and a clear view of the intended goal. Keeping a mystery is a subtle weapon and keeping a secret is a manipulative tool to get the reptilian mind working to try and reveal the secret.
The theory of the plurality of worlds became even more fashionable after the invention of the telescope.
Again, Benjamin Riker has some sound research when he demonstrates how history is full of the speculative ideas of extra-terrestrials:
“When coupled with the earlier arguments of Copernicus — that the earth was not the center of the universe this open expanse of space filled with countless stars seemed to shatter any notion that our little sun and our little world were anything other than a drop in the cosmic bucket. For many Christians, the expanded cosmology seemed to demand an expanded theology.
From approximately 1600 to 1900 there was first a trickle, then a flood of scientific/philosophical/theological speculation on the nature of extra-terrestrial life.
Such speculation often came from the best scientists of the day. Sir William Herschel (1730-1822), the astronomer who discovered Uranus (1781), claimed that he saw near-certain evidence of forests, circular buildings, canals, roads, and pyramids on the moon — all, of course, signs of lunarians. He was equally certain that the known planets of our solar system were all peopled and insisted the sun was “a most magnificent habitable globe” filled with solarians “whose organs are adapted to the peculiar circumstances of that vast globe.” Sir John Herschel (1792-1871), William’s son, inherited both his father’s science and his fantasies; he argued that since the front side of the moon was apparently dead, lunarians must live on the dark side.
Johann Bode (1747-1826), a director of the Berlin Observatory and famous for Bode’s Law, asked of these same solarians, “Who would doubt their existence?” The reason for such certainty was quasi-theological. “The most wise author of the world assigns an insect lodging on a grain of sand and will certainly not permit…the great ball of the sun to be empty of creatures and still less of rational inhabitants who are ready gratefully to praise the author of life.” The same reasoning led him to affirm the existence of extra-terrestrials on the moon, Mercury, and Venus.
If belief in solarians, lunarians, jupiterians, venusians, mercurians, and martians seems madness now, during the 18th and 19th centuries it was taken to be the only rational, scientifically grounded view. Small wonder, then, that theologians — both Christian and deist — felt not only inspired but obliged to incorporate extra-terrestrials into their systems.
Looking first at the Christian attempts, one notices immediately that the doctrine of the Incarnation underwent a transformation as well-intentioned Christians rushed to keep up with the latest menagerie of extra-terrestrials.”
This would go on until science demanded hard evidence of extra-terrestrials. During the 20th century there was an onslaught of UFO activity, reports of contemporary alien encounters, landings like in Roswell, secret cover-ups and conspiracies. These activities have become part of some cloak and dagger investigations that sometimes yielded intriguing finds – but they are dismissed by a science that has become dogmatic on the subject.
Surprisingly, the Catholic Church has now stepped up and has spoken openly about the subject. They have even developed an observatory that has the capability of scouring the universe for any indication of some heavenly anomaly that would signal and arrival of some extra-terrestrial god or a possible second incarnation rather than a second coming.
The Roman Catholic Church has stated that they are interested in the prospects of extra-terrestrials coming to earth. The Vatican is using a special telescope called Lucifer to look for these beings.
Lucifer, of course, is a ironic acronym meaning Large Binocular Telescope Near-infrared Utility with Camera and Integral Field Unit for Extragalactic Research. The purpose for the telescope is to seek out anomalies in space and unofficially looking for planets and or star systems that may indicate the presence of intelligent extra-terrestrials.
Anomalies in space have always been exploited politically, religiously and you can also see meaning being projected into these events by astrologers and new age gurus. This is creating a bit of predictive programming. Christian belief systems also get a nudge as the memes of heavenly anomalies become evident and the prophecies of a messianic return all revolve around what the New Testament calls “wonders in heaven.”
After all, Christians have the Book of Luke that says: “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. Men will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. At that time they will see the Son of Man coming in a cloud with power and great glory. When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near.”
Even the Quran has eschatological passages that indicate the same “signs” and the return or both the Mahdi and Jesus, entities that come from the heavens to fight Dajjal.
Secret societies have been known throughout history to use fundamental magic to try and summon these beings to Earth in order to bring about a second incarnation.
In secret societies there are three known keys or name combinations that have been revealed to be the symbolic combination that when used in ritual can open a star gate and allow for the arrival of the working or waking of God. These are taken from the Kabala and are rich in traditions of the Chaldean, Syrian and Egyptian.
Names like Yod-Heh-Vav-Heh, Adonai, Yehoshua, Tzva’ot, and Elohim represent several gods that may exist in the host of the hierarchy.
Jahbulon is a composite name for God which includes the secret. The secret is in the utterance of God the Divine, God the adversary and God as the one divine adversary. This also indicates the secret that God has duality like his human creation, that we must find balance in our duality.
But as humans we become marked and beastly. More profane than divine. There are some who believe that Jahbulon is an ancient Chaldean demon. Jahbulon is the one divine adversary God Create and God Uncreate the alpha and omega; end is the beginning, the beginning as the end of all things, the enlightened and Luciferian Genesis.
All of the science and all of the speculation and really we do not know who we are. We don’t even know that name of the God we worship, or the devil that knocks on our door. We have heard a few names, and we seem to be aware that something out there is looking out for us.
But what, who is out there? What are we waiting for? Our future seems to be all for naught because we hear of mass destruction on the way and maybe it is all because we secretly know that most of what we are told is really nonsense.
Here we are again, waiting for some kind of ascended master to throw us a life preserver. We are now looking to aliens as saviors even though for thousands of years the speculation about such beings pins them down as nothing more than amoral observers just looking down at us.
Ironically, we are now finding new and better ways to look back and try and see them.