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Since the explosion of the ET/UFO phenomena in 1947, speculation about alien intrusion on planet Earth has been rampant. Half a dozen theories dominate the debate, but there is one theory that has yet to be examined. It did not emerge after 1947, but approximately 1600 years earlier.
To be precise, the evidence of this
theory came to light through a discovery in Egypt in December, 1945,
although the significance of the find was not realized until — guess
when? 1947.
This is the untold story of how the
Mysteries ended. Since that signal year, 1947, some of the lost
Mystery School knowledge has been recovered.
Gnosis was a kind of yogic noetic
science melded with parapsychology. In heightened perception,
Gnostics developed a vast cosmological vision centered in a female
deity, the Divine Sophia. The Gnostic creation myth is unique in
that it includes a full-blown explanation of how inorganic alien
beings came to be present in our solar system.
Interestingly, this Gnostic insight accords closely with the view of Jacques Vallee, who maintains that ET/cyborgs probably belong to the local planetary realm. Vallee also proposes that the ET/UFO enigma is a “spiritual control system,” a phenomenon that “behaves like a conditioning process.” (Messengers of Deception). This is exactly what Gnostics said about the Archons: they can affect our minds by subliminal conditioning techniques.
Their main tactics are mental error
(intellectual virus, or false ideology, especially religious
doctrines) and simulation. Archons are predatory, unlike a wide
range of non-human and other-dimensional beings also know to the
Gnostics, beings who are benevolent or neutral toward humanity.
Two types are clearly identified:
Obviously, these descriptions fit the Greys and
Reptilians of contemporary reports to a T. Or I should
say, to an ET.
What is amazing about the Gnostic theory of the Archons is not only the cosmological background (explaining the origin of these entities and the reason for their enmeshment with humanity), but the specificity of information on the alien m.o., describing how they operate and what they want from us.
For one thing, Gnostics taught that these entities envy us and feed on our fear. Above all, they attempt to keep us from claiming and evolving our “inner light,” the gift of divine intelligence within. While I would not claim that Gnostic teachings on the Archons, or what remains of such teachings, have all the answers to the ET/UFO enigma, one thing is clear:
They are far more
complete and sophisticated than any theory in discussion today.
As far as I know, apart from myself only one writer on the ET/UFO issue has directly identified the Gnostic Archons with contemporary ETs. This is Nigel Kerner, whose book, The Song of the Greys, is a strange, singular and little-known contribution to the debate.
Kerner cites the Nag Hammadi texts just in passing, and does not elaborate on Gnostic teachings about the Archons. He makes a strong case for alien interference with the human genome, but this claim does not stand up against Gnostic analysis. Gnostic texts use mythological language to describe actual events in prehistory as well as long-term developments in the human psyche.
According to the ancient seers, Archons
cannot access our genetic makeup but they can fake an intervention.
Considering the confusion of humanity in modern times, a faked
intervention would be as good as real. This typifies the Archon
tactic of getting us to imagine and believe things that are not
true, and to accept simulation for reality. In this way, Gnostics
taught, these alien cousins can deviate the human species from its
true and proper course of evolution. Encounters with Aliens in a Mystery School Text
I will attempt to address both these questions in this brief topical
essay.
Considerable information is packed into this exchange. The resemblance to contemporary reports of close encounters is undeniable: the Archons induce a state of mortal panic, they often appear in threes, they perform abductions ("take away souls by theft").
These details present a striking match to contemporary ET/UFO lore. But in an equally striking departure from the current literature, the Gnostic teacher gives explicit instructions on how to face the alien entities. The vast amount of testimony on the ET/UFO phenomenon available today presents almost nothing on defense against alien intrusion.
Contactees and abductees are passive
witnessed, overwhelmed and overpowered by the aliens. But Gnostic
writings not only describe such encounters, they also prescribe
defensive action. The Master offers cogent counsel for keeping the
Archons in their place.
Shamans heal, not only by their
knowledge of the properties of plants, but also by their recounting
the story of the plant. Likewise, Gnostics defeated the Archons with
the "medicine" (occult power) of mythological recall.
Describing the find at Nag Hammadi, Tobias Churton writes,
But there were no such headlines, even
in the tabloids. It took many years before the codexes were
translated and still, even today, no scholar will allow that these
rare Coptic codices contain reliable accounts of encounters with
ET-like entities.
This threat appears to have emerged in a particularly alarming way in that era to which Philip K. Dick often refers: the first century of the Common Era, when the Incarnation of Christ is said to have occurred, according to Christian belief. Both the time and the place where Archontic molding of human character set in strongly are specified in the Nag Hammadi texts.
In his Gnostic view of the human
condition, Dick assumed that the spiritual life of humanity was
arrested at that moment. It is as if the behavior of those "who
exist as the type of Archons" locked into place in that era, and
came to dominate all subsequent centuries — until the moment in 1945
when the Nag Hammadi texts were discovered.
Significantly, archon was the common
term for "governer," or "authority" in Roman times. In some
translations of the Coptic materials, archon (plural, archontoi)
is rendered as "the authorities." Reich's analysis of what I propose
to call the mystico-fascist complex focuses on National Socialism,
the Nazi movement, which he experienced first-hand, but The Mass
Psychology of Fascism contains ample references to Catholicism and
the Holy Roman Empire, the millennial ancestor of the mystico-fascist
program.
This is purely a Gnostic insight, compatible with passages in the NHC and deeply resonant with Reich's views on the massenpsychosen of Roman Christianity. It might be argued that the Nazis were not Christians, but in fact Hitler imagined himself as a Grail Knight, modeled after Wagner's Parsifal, and the savior complex of Judaeo-Christian belief is wholly transposed into Nazi racial ideology — hence the "Aryan Christ" identified, and, to some degree, embraced by C. G. Jung.
The Holy Reich, published in 2004 by
Richard Steigman-Gall, professor of history at Kent State University
in the USA, argues that Hitler was sincere in calling himself a
Christian, and reveals to what extent Christian ideology was
embraced by the Nazi party and contributed to the advancement of
their cause.
According to Reich, these fixations, focused on the master fixation on a transcendent God beyond the Earth, arise from the repression and displacement of somatic sensations, especially sexual-genital feelings. Philip K. Dick agreed with Reich in observing that the mystico-fascist ideology grows like armor around people who adopt these fixations, either through indoctrination or intimidation ("conversion").
The mystico-fascist ideology operates like a virus,
The ideology of the authorities can
infect even those who resist it. Hence it turns humanity against
itself.
Gnostic observers on the ground when
Christianity arose saw salvationist ideology exactly the way Philip
K. Dick did: as a virus. An ideological virus, to be precise. Pagan
intellectuals of the day even used that very term for the fanaticism
of the converts.
It might be said that Gnostics believed that only by confronting what is insane and inhumane in ourselves, can we truly define what is human. In essence, to define humanity is to defend it against distortion.
Gnostics asserted that the capacity for distortion of humanitas, or dehumanization, is inherent in our minds, but this capacity alone is not potentially deviant. Since we are endowed with nous, a dose of divine intelligence, we are able to detect and correct distorted thinking. We can master what Tibetan Buddhists call krol'pa, "thoughts that lead astray," mental fixations that turn us away from humanitas, our true identity.
However, Gnostics also warned of an alien spin that can add a truly deviant element to our thinking. The effect of the Archons is not to make us err, but to make us, largely through dullness and distraction, disregard our errors, so that they extrapolate beyond the scale of correction.
The catechism on alien encounters in The First Apocalypse of James is not exceptional. A great deal of Gnostic teaching was dedicated to the theory of error I have just summarized. In a practical sense, Gnostic teachers in the Mystery Schools instructed the neophytes in how to face the Archons both as alien intruders, comparable to the Greys and Reptilians of contemporary lore, and as tendencies in their minds.
The detection of Archontic intrusion in
both these modes of experience seems to be unique to the finely
nuanced noetic science of the Mysteries.
All scholars agree that some Gnostics condemned equally the Jewish origins of the Christian salvationist program, and the Pauline-Johannine program itself. Doing so, they did not spread a hate message against anyone. Rather, they attempted to expose what they perceived to be the hateful and deceiving message disguised in the Judeo-Christian ideology of salvation.
At the source of this message, they
detected the subliminal intrusion of the Archons into the human
mind. Hence the thrust and preponderance (more than half of all
surviving material, by my estimate) of politically and theologically
incorrect passages in the Coptic materials.
There is an issue of credibility here, of course — that is to say, we may consider the source of Gnostic teachings apart from their content. But Gnosis is by definition a matter of knowing and not of believing. It is about enlightenment, not faith.
To give Gnostics credit for actually knowing what they claimed to know is only the first step. Beyond that, we must confirm what they knew by our own resources, our own faculties. This is the perennial challenge of Gnosis, the living, ever-renewing cognition of the human spirit.
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