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Review of "Sekret Machines: Gods" by Tom DeLonge with Peter Levenda (Part 2)

3/9/2017

15 Comments

 
Picture
​Yesterday I began my review of Tom DeLonge’s and Peter Levenda’s Sekret Machines: Gods, and it bears noting that the misspelling in the title is intentional. The authors explain that they chose the spelling to recall simultaneously a punk rock aesthetic, the German meaning of sekret, Soviet secrets, and Greek mysticism. The word, for Levenda, is important as the German word for a secretion, or an oozing, which summarizes how the authors think UFO information will leak out. But more importantly, Levenda wants us to remember that the Greek word for secret is mystikó, related to mysticism. It is religion that is Levenda’s primary interest, and spirituality eclipses UFOs in this volume.
​Chapter 3
The third chapter opens with Levenda recapping the previous chapter and asking us to accept that the myth of the Watchers mating with human women is hard evidence of contact with space aliens. This makes about as much sense as arguing that global stories of dragons are evidence of prehistoric contact with space-faring dinosaurs. After all, dragons can fly into the heavens (i.e., space!) and resemble modern reconstructions of dinosaurs, just as the Watchers come from the heavens (i.e., space!) and resemble modern accounts of Nordic space aliens. Ah, but there is a difference! Drawing on interviews with so-called Area 51 whistleblower (and convicted felon) Bob Lazar, whom even Stanton Friedman dismissed as a “fraud,” and with “unnamed” figures, the authors allege that the U.S. government is attempting to reverse engineer alien spacecraft, and that these spacecraft are described in the Bible. Dragons, of course, don’t fly in spaceships. Only Bigfoot does that.
 
Levenda brings in the usual suspects from Abrahamic religion: Jacob’s Ladder, Jacob wrestling God (which Levenda claims to “not understand”), various sacred stones from heaven, Ezekiel’s vision of the Throne of God—all elements discussed to death in earlier ancient astronaut books, and given here in similarly wrongheaded analysis, claiming them to be evidence of UFO “technology.” Even though he claims to reject von Däniken’s and Sitchin’s analyses of Ezekiel’s vision as a spacecraft, he just tweaks them a bit. For him, God’s chariot is simultaneously the Big Dipper (sometimes envisioned as a chariot) and the alien craft that inspired the depiction. He does add one wrinkle to the usual narrative: He acknowledges skeptics’ arguments about the influence of Babylonian iconography on shape of the chariot of God, but, following his cargo cult hypothesis, he instead argues that the real elements of Near Eastern culture reflected in these stories are actually imitations of space alien originals in the first place. This is a cute inversion, but it is a trick of rhetoric, not fact: He assumes a space alien original in order to prove that the “evidence” is best interpreted as such. It’s a circular argument.
 
Or rather, the space alien original is simultaneously an alien spacecraft and a shamanic journey, for Levenda sees Judaism (and indeed all religion) as a cargo cult trying to spiritualize an encounter with alien craft whose nature he isn’t ready to discuss, causing UFO sightings and divine chariots alike to be cult acts of communion with the divine. “Yes, we know this sounds very New Age-y and mystical, but that is not our intention. Rather such a perverse reaction is the side effect of so much poor contextualization of the experience itself.” Oh really? Levenda himself said that the book’s title was chosen specifically to connect with mysticism. Cool story, bro.
 
Chapter 4
Levenda opens this chapter by arguing that the ritual of blood sacrifice (including human sacrifice) has “evaded serious study,” at least in terms of its cultural role in premodern spirituality, a patent falsehood from someone who ought to be familiar with classics of academic research into the topic, such as Walter Burkert’s Homo Necans (1972). He dismisses all academic work on the subject as wrongly focused on genocide, another patent falsehood. Perhaps the problem is that his references are all a century out of date. He seriously claims that the “modern” scholarly view of blood sacrifice is that it is “a savage custom of foreign races.” I feel like I should have a pith helmet on while reading this Victorian bullshit. Sorry: pulp bullshit. He relates his understanding of human sacrifice to pulp fiction versions from Talbot Mundy, H. P. Lovecraft and various writers of the first half of the twentieth century. Levenda is clearly more at home in the world of science fiction than science fact.
 
The larger portion of the chapter is given over to following Graham Hancock’s Fingerprints of the Gods argument about why the peoples of Pre-Columbian Mexico industrialized human sacrifice in a way the Old World largely did not. Levenda speaks of the universal synecdoche of blood for life, and he endorses John. H. Grandy’s suggestion that DNA is conscious, thereby concluding that the ancients were trying to free the DNA of the best and the brightest for the alien gods. This is just dumb on so many levels. Why do we need to posit magic DNA when the ancients themselves explained that they offered sacrifice to appease the gods? The Maya, for example, claimed in the Popul Vuh that sacrifice was repayment for the gift of fire, and the Aztec said it was to keep burning the flame of the sun. In both cases, red blood was seen as an analog for orange-red flame. Is that not enough? Or does Levenda just not want to accept that the power of belief in bad ideas is sufficient to motivate awful behavior. The Holocaust should offer plenty of evidence that bad ideas and delusional authority figures can motivate terrible massacres. Of course, Levenda wants to associate Nazis with aliens, too, as though to exorcise the horrific aspects of the human condition. All the bad things we do as humans are simply mistakes, made from bad imitations of perfect supernatural originals.
 
Levenda rejects the very idea of an earthly explanation for sacrifice because he is revolted by blood and guts and death. Here therefore says the sacrifices of religion as akin to worshiping serial killer Ed Gein as a god, or Hannibal Lecter as the creator. Burkert suggested that human sacrifice emerged from rituals performed to help assuage the guilt people felt from having to take animals’ lives for food, symbolically consecrating animals to the gods to make up for their fate on Earth. Human sacrifice became the ultimate expression of this transfiguration of the sacrificial victim. Levenda can only see the blood and imagine that it is a horrific mistake, traumatized cargo cultists misunderstanding the idea that alien DNA resides within us and should be returned to the gods.
 
He concludes the chapter by discussing the folly of war, and he speculates that the aliens encoded self-destruction into our DNA to keep us under control.
 
Chapter 5
In this chapter, Levenda relates aliens to the quest to continue consciousness indefinitely, in an afterlife, a new body, or whatever. He literally says that movies like Red Planet Mars (1952) provide information about what aliens might be like, and surely by this point it is clear that Levenda is simply throwing ancient astronaut books and pulp fiction into a blender to create a remixed version of a 1970s In Search of Ancient Astronauts-style special. Levenda’s confidence in his conclusions is matched only by the poverty of his research. He discusses alchemy in this chapter and notes that the (or rather one possible) etymology of the word comes from the old name for Egypt. But he isn’t well versed in ancient literature and can’t manage to connect alchemy to his beloved Nephilim (e.g. Zosimus of Panoplis, Imouth 9, preserved in George Syncellus, Chronicle 14) and thus misses out on “evidence” that would have strengthened his own claims. He doesn’t seem to know that Late Antique and medieval alchemists worked in the ruins of the Egyptian temples, or that their claims to secret knowledge from Hermes, identified with Enoch and Idris, gave rise to the mysteries of the pyramids (via conflation with the temples, whose inscriptions were thought from Late Antiquity to record all wisdom) and, indeed, indirectly to the mysteries of Freemasonry and the ancient astronaut theory. He came close to the heart of the mystery, but through arrogance or laziness missed it entirely.
 
Instead, Levenda delves into the astral connection between the pyramids and the stars, largely along the lines of Graham Hancock in Fingerprints of the Gods​, in order allege that the ancients all tried to return their souls to the stars because, essentially, of panspermia. The reasoning is convoluted and nonsensical, but it boils down to this: Many Old World myth cycles start with a sex act that spawns the gods, so therefore ancient people had a distorted memory of when aliens seeded the universe with microbes filled with programmed DNA. The unanswered questions are evident: If panspermia were true, how would anyone in historic times “remember” something no earthling witnessed? And if the aliens came here to tell them in recent times, then why do we need to presuppose panspermia? Too many assumptions are needed, especially when a more obvious origin point—people know sex leads to kids, so it’s not a stretch to liken cosmic creation to procreation—requires far fewer assumptions, just the human propensity to enjoy and observe sex.
 
Levenda makes another howler in this chapter. He tries to argue that astronomy and space travel are imperatives that come from within us. Thus, he says of space exploration: “Yet we cannot articulate the reasons why we would expend so much time, effort, money, calculation, and the best minds of our generation towards this goal.” Really? You can’t think of a single reason? The amounts are relatively small, compared to military spending, for example--$18.5 billion per year for NASA vs. $600 billion per year for the U.S. military (in fiscal 2016)—and space exploration has practical scientific and strategic purposes, not just theoretical ones. How, for example, does he think satellite services came to be? Oh, right: He calls these “side-benefits” of an unquestioned “faith” in the need to penetrate space. Perhaps we should put this stupid argument for ignorance in terms Levenda might understand: There are many more defensible reasons to engage in space exploration than to waste time, energy, and talent performing ritual magick to commune with imaginary demons and cast pointless spells. Did the aliens program him to do that, too?
 
Afterward in this overlong chapter, Levenda attacks “pyramidiocy” by wrongly claiming that Erich von Däniken claimed that aliens built the pyramids. He certainly implied it in Chariots of the Gods, but he never specifically claimed it. Von Däniken would go on to claim that the aliens planned or provided technology, but not that they physically constructed ancient wonders. In attacking von Däniken viciously, Levenda ties him to the Nazis through his editor, Wilhelm Utermann, a former Nazi journalist who went on to a publishing career in West Germany. He speaks of American Nazi William Dudley Pelley’s fascination with pyramid prophecies, and he notes that Neo-Nazis and white supremacists are attracted to ancient astronaut theories because they suggest brown people couldn’t be responsible for ancient wonders. He tears down ancient astronaut theorists as people “who speculate about the real purpose behind the pyramids without any actual evidence from archaeological or textual sources” (cough, ahem, cough… Peter Levenda, who spells “Giza” in the Victorian style as “Gizeh” and wrongly places Khufu in the Fifth Dynasty), but he does so to build up Graham Hancock and Robert Bauval as “serious” researchers of pyramid mysteries with “exhaustive” evidence. Indeed, their books cast a long shadow over this chapter, much of which summarizes parts of The Orion Mystery and Fingerprints of the Gods without much acknowledgement. Levenda plays favorites but lacks the critical thinking to apply the same standards to his favorite fringe authors that he does to those he doesn’t like.
 
Among the other authors he summarizes with high praise are Robert Temple, whose Sirius Mystery he mistakes for a work of keen scholarship instead of a grab bag of bad ideas; Peter Tompkins, whose faulty and credulous books he sees as insightful; and the authors of Hamlet’s Mill, whose numerological speculation about the significance of 72 in world mythology he takes for conclusive evidence. The last of these he praises deeply, but seems unwilling to consider the fact that numbers derived from multiples of 2 and 3 (72, 216, 432, etc.) could easily have emerged from using simple base numbers like 2, 3, 6, and 12 rather than a lost ancient civilization having passed on around the world a 360° division of the sky (5,000 years before Babylon settled on the number after trying alternatives) and centuries of secret measurements of the slow drift of the stars by 1° every 71.6 years, which was then rounded to 72. One explanation is simple, and the other requires so many assumptions that one’s head might spin. Levenda likes spinning heads.
 
As the chapter comes to a close, Levenda questions why Egyptians would bother building pyramids, asking if anyone today would “waste” effort on a show place for little practical purpose. Apparently he has never seen the mostly empty skyscrapers—much taller than any ancient pyramid—that societies around the world build to announce their prowess. One World Trade Center in Manhattan currently sits about 40% empty. According to the Council on Tall Buildings and Urban Habitat, between a quarter and a third of skyscraper space is unusable and is essentially just to make the building taller for show.
 
He next offers a thought experiment suggesting that mummification might have been the result of ancient humans imitating aliens in stasis pods for interstellar journey. He seems unaware that the claim has been on Ancient Aliens and appeared more than four decades ago in The Outer Space Connection (1975) by Alan Landsburg, when Landsburg suggested mummies imitated alien cryogenic freezing. His lack of research into primary sources also means he missed the references to translucent “stasis” chambers in Al-Maqrizi’s account of the pyramids in Al-Khitat 1.40. Instead, he seems to think he stumbled on something new all by himself.
 
The chapter ends with lengthy speculation about how Egyptian monuments and religious beliefs anticipate philosophical questions about whether our souls are the same as our bodies, and even Einstein’s Twin Paradox (without offering any evidence for the latter), and that seems like a good place to stop for today. It’s clear that Levenda has entered the Graham Hancock universe, for not only do the two authors use the same material, but Levenda even endorses Hancock’s idea that the “otherworldly beings” encountered in altered states of consciousness are the gods and/or aliens. Like Hancock, Levenda sees ancient history as a tool for investigating the mysteries of consciousness, for he sees the answers to the real questions as lying within us rather than out in space. That way solipsism lies.
 
I’ll cover the last third of the book tomorrow.
(• Part 1 • Part 3 •)
15 Comments
Only Me
3/9/2017 10:37:01 am

I know I'm pointing out the obvious, but I can see why Levenda's cargo cult/imitation of aliens interpretation is so important. So far, he has imitated, copied and repeated the same ideas expressed by fringe authors he reads and accepts.

Reply
Dubious f
3/9/2017 11:22:31 am

Wow, a lot of words and time are going into this patched up book and the review looks tiresome. Why use all these allegories and academic fantasies and say that it's a non-fiction book. DeLonge's claim that this book will blow the lid of the truth is, as always, absurd. There is no lid because there is no pot. Theories, fantasies and wishful thinking will never sway the hardcore reality that aliens and ufos do not have evidence of existence. If I was a sentient extra-terrestrial and got a hold of that book, for sure I'd pay us a visit, "hey Glöxniak! Take a look at what they think we are.... Wanna go and have some fun...?"

Reply
Shane Sullivan
3/9/2017 12:33:53 pm

"There is no lid because there is no pot."

Levenda sends his apologies for that. He needed some inspiration to write this book.

Reply
SDO
3/9/2017 11:10:32 pm

"Because there is no pot"

Ummm are you sure about that? Sounds to me like there was a LOT of pot involved.

Reply
BigNick
3/9/2017 12:25:10 pm

I have no intention of reading the book, but I was wondering if the author doesn't seem to understand how chapters are supposed to work, or if he doesn't have enough "information" available to write a chapter on each topic. It's hard to see how he is going to write three books if he's hitting every topic in the first three chapters

Fun fact: the guy that replaced Tom de longe in blink was at one time the front man of a band called Matt Skiba and the Sekrets.

Reply
Jason Colavito link
3/9/2017 01:19:42 pm

Ancient astronauts are only for book one. The second book is going to cover early ufology from the Great Airship Mystery to the late twentieth century, and the third book, he suggests, will be about contemporary issues and how ufology can change the world.

Reply
Bob Jase
3/9/2017 01:40:42 pm

Is this because a book title "Yadda-Yadda-Yadda" containing nothing but "Yadda-Yadda-Yadda" printed repeatedly for 180 pages wouldn''t sell to fringers?

Reply
Clint Knapp
3/9/2017 07:55:34 pm

I don't know. If you broke the "Yadda" into various patterns and attempted to resemble some sort of sentence structure, I can think of a few who might take it for the Ultimate Truth of Everything just waiting to be decoded from the gibberish.

Much akin to the way various "researchers" impose their meanings on the Voynich Manuscript to get around that pesky problem of it being written in nonsense characters and accompanied by illustrations ranging from botanical to outright bizarre.

Scribble a few sketches of little naked women dancing around the edges of the pages of Yadda-Yadda-Yadda and you have yourself a bonafide cypher-text of unimaginable value and occult significance.

Reply
Bob Jase
3/10/2017 09:22:37 am

Well there is this -

https://www.amazon.com/Al-Azif-Necronomicon-Abdul-Alhazred/dp/1587150433/ref=sr_1_3?s=books&ie=UTF8&qid=1489155611&sr=1-3&keywords=al+azif

I have a 1st edition copy that John Betancourt used to own.

John Darke
3/16/2017 11:58:47 am

Funny you should mention that book, Bob, because the following book claims Levenda wrote, or helped write, the Simon penned Necronomicon:

https://www.amazon.com/Necronomicon-Files-Behind-Lovecrafts-Legend-ebook/dp/B00PVAQ8UU/ref=sr_1_1?ie=UTF8&qid=1489679492&sr=8-1&keywords=necronomicon+files

So one could see, not only how Levenda writes his fact-based fiction, but also his obsession with everything Sumerian...

Xenozoic
3/9/2017 05:16:58 pm

Dragons are of course, as Von Däniken has taught us, the primitive natives interpretations of the spaceships themselves!

Reply
Clete
3/9/2017 06:29:40 pm

There is a problem with that interpretation. Dragons, if the legends are to be believed, have fire coming from their mouths. Alien space ships would have fire coming out of the other end. I guess, like drunken college students, the aliens all got together and lit their outer space farts.

Reply
Pacal
3/9/2017 09:23:23 pm

I am constantly bemused by Ancient Astronaut enthusiasts fascination with humans mating with aliens and producing offspring. Yes it is a stable of Science fiction but in the real world it is doubtful.

Carl Sagan once said that a human and alien mating successfully made has much sense has a human mating successfully with a petunia. The biological / genetic differences would be so huge has to make it in effect impossible.

So we Erich von Daniken's fantasy of alien astronauts mating with human females and assorted other junk.

I suspect that if alien's had, via virtually inconceivable genetic engineering, managed to blend alien and human DNA it would be damn obvious from an analysis of the human genome.

Reply
Graham
3/10/2017 08:02:58 am

On the subject of Tom DeLonge, UFO blogger Curt Collins posted to his Facebook page that DeLonge has been caught trying to pass off screenshots from Stephen Spielberg's tv series 'Taken' as evidence that the US Government is keeping captured UFOs under lock and key...

https://www.facebook.com/BlueBlurryLines/posts/1297760560311074

Reply
A C
3/11/2017 07:20:47 am

Funny, "space dragons inspire world mythology" was literally the novel draft I first started reading this blog to research (my inspiration was Graham Hancock's ripping off Donnelly in The Sign and the Seal no less).

If I ever get round to doing a publishable draft I'll have to finish that lengthy appendix explaining why the whole concept is nonsense and every lie and deliberate misinterpretation I had to use to weld the shit together.

I'll get round to reading Homo Necans at some point but I've read two Walter Burkett books this year already.

Seeing how most forms of religious sacrifice were basically just barbecue parties with priests giving an introductory speech, being squeamish about the blood is just typical modern alienation from food processing. Without any form of refrigeration, you had to kill animals on site to have any form of large feast or party.

I don't find the 'guilt' idea very convincing, the symbolism of giving part of the animal to the gods so you can share the meal with them seems much more in focus. There are of course diverse forms of sacrifice that need different explanations and analyses.

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