Thursday, March 04, 2010

Salvador Freixedo - Guest Blogger

Salvador Freixedo's presence in the field of the paranormal stretches far beyond UFOs and into the broader realm of the paranormal. His theories on the origin of UFOs and the nature of the paranormal influenced a number of writers in the 1970s and 1980s, and his landmark work Defendámonos de los dioses (Beware of the Gods) stands among the most impressive works in the field. His book Visionaries, Mystics and Contactees appeared in the U.S. in 1992; other translated works are still pending publication.

Salvador Freixedo: “The Gods Exist”

A long time ago, I made the following distincton between the rational beings who are equal or superior to humans: humans, superhumans, gods, GOD.

Superhumans are basically humans like ourselves, but trained to carry out a great mission, which is why they are endowed with outstanding qualities that enable them to perform such a deed. Some of them are fully prepared since birth, and others acquire these powers in a given moment of their lives, when they are chosen by one of the gods, whom we will discuss shortly.

The founders of great relgions tend to be superhumans. Anyone who wishes to see a superman in our times and witness the incredible powers they are often endowed with can go to India, where in a small town called Puttaparthi, near Bangalore and Hyderabad (the state capital) he or she can try to get as close as possible to one Sathya Sai Baba. I say "as close as possible" because it is not unusual that upon reaching Prasanthi Nilayam, the temple-place in which he dwells, there should be thousands--if not hundreds of thousands--of his devotees who will bar any physical proximity to the superman.

Zoroaster, Buddha, Mohammed, Moses, Confucius, Lao Tse etc. belonged to this order of beings.

And before we leave the subject of the superhumans altogether (although we shall be going back to it repeatedly throughout the length of the book), we must make it perfectly clear that these exceptional human beings, no matter how great their powers, are but instruments that the gods make use of to carry out their wishes in human society and on our planet in general (which is not as entirely "ours" as we had imagined). These wishes, up to now, remain undeciphered by the human brain, and will probably utterly undecipherable to us until our intelligence takes a drastic evolutionary step forward.

Just as I have said, superhumans are fundamentally humans, either by their way of appearing in our world, their physical nature or their more or less normal way of dying, no different from that of other mortals. However, it is worthy of note that some of them, in the process of their manipulation by the gods, have deviated significantly from what is normal in most humans. This could be the case with Krishna, Virachocha, Quetzalcoatl and Christ hmself. They give the impression of having partaken of the nature of the gods in some way, like some sort of hybrid between man and god, or else gods prepared for a specific mission on this planet.

On the other hand, gods are not humans. Some of them have the capacity to manifest themselves as such, and have in fact done so on countless occasions, even to live intimately among us when it suits their engmatic purposes. As soon as their task is completed, however, or when they achieve their desire, they return to the plane of existence where they can function more naturally and conforming to their psychic and electromagnetic traits.

But the gods are not humans, and one of the few points in common we have with them is intelligence, although their knowledge and intelligence exceed our own by far. We will speak of their intelligence in greater detail later on.

Although we will discuss this matter in several parts of the book, it is nonetheless establish the following fact right now: there are many more differences among the gods than there are among men. These differences are of all kinds, and refer not only to their physical being in their natural state, but also in the way they manifest themselves; their greater or lesser ability to manipulate matter and enter our world; their level of mental, and therefore technical, evolution; and in a certain way, their degree of moral development, as some appear to take greater care about not interfering unduly in our world or not interfering at all. They are different in origin as well; some hailing from beyond our world, although I tend to believe that the ones who have meddled the most in human life and history are from our very own world, as we shall see later on. The reasons that prompt their manifestations among us, and the ends they seek upon doing so, vary as well.

These great differences among them are not the result--as among humans--of belonging to different races, natonalities, religions, cultures, social classes or languages. The differences among the gods is deeper, as humans, no matter how great their differences, are equal in their humanity. The gods do not belong to the same generic order of beings, and the differences among them could be perhaps as great as the differences between ourselves and an evolved mammal. It is also very possible that there is less difference between us and some of them than there is between their own ranks.

From the information we have received from them (and it is seldom entirely reliable), many of them ignore other gods that they have met during their forays into our level of existence, only realizing that they do not belong to the human world. If we are to believe what they have said, not only is there mutual mistrust among them, but on some occasions we have learned of open animosity between them and even pitched battles.

An example of this animosity appears in the rebellion that, accordng to christian theology, Lucifer and many of his followers condicted against Yahweh. Those who believe explicitly in the classic teachings of the Church, and who believe unswervingly that that is the only and entire explanation of the origins of Man on Earth and his relationship with God, should be aware that all the great religions describe similar conflicts among their gods, or between a greater deity and lesser ones.

Nonbelievers who, on the other hand, regard these biblical stories as mythological and not worthy of attention shoud be advised that myths and legends are nothing more than history distorted by the passing of millenia. They should also know that these battles among gods appear in all of humanity's oldest books (which is to say the "sacred histories" of all religions) and continue to re-enact themselves today before our very eyes, as we shall see later on.

Finally, we can say that these vast differences among the ranks of the gods translate into their widely divergent behavior upon our world and in their relatonship with us, whch vary greatly from one case to another and which, precisely on account of such variety, still have us wondering what it is they want.

While the physical being of the gods is different from our own, we can nonetheless say that the gods have some sort of body or physical presence. A small parenthesis becomes necessary at this point to explain that in the Cosmos, everything, even what we naively call "spiritual" is in a certain way "physical" (much in the same way that everything physical is in some way imbued with spirit). "Physis" is a Greek word meaning "nature", and in this sense we can state that everything natural, or belongng to the natural order, is "physical". The gods, then, do not belong to the "supernatural" order as it has been always been defined by theologians.

To understand the physical nature of gods (and many other nonhuman creatures) we have no choice but to seek the help of atomic and subatomic physics. The "bodies" of the gods are electromagnetic and made up by waves. Those who find this wording suspicious should also know that the human body is composed of waves and nothing more than waves, because that is ultimately what matter is all about (This is the great wonder and secret of the entire Universe. This physical fact, beyond all sentimentality and all dogmatic and mystical concepts, brings us close to the uninteligible Entity that created the Cosmos).

The "matter" in the "bodies" of the gods, while basically similar to our own, is structured in a much more subtle form, much in the same way that the matter that forms the air is subtler than that which constitutes a bar of steel, although both are ultimately the same.

The superior gods, unlike us, have the ability to manipulate and control their own matter, adopting more or less elusive shapes and making them more or less accessible to being perceived by our senses, whenever they so choose.

Another thing in which many of them coincide with us is their place in the Universe, for while their level of existence (or "vibrational level", as the occultists have termed it for years) does not coincide with our own, our planet is nevetheless their planet, at least to many of them.

It is a little naive to ask where they live exactly. Their location obeys physical laws different to the ones that we know, because the ideas of time and space that humans hold are extremely crude. Many of them can live--and do so, in fact--here with us, and nonetheless manage to go undetected by our senses. Our senses capture only a small portion of the surrounding reality. With a physical nature similar to that of a stone, the air remains invisible to our eyes. Many sounds and many more smells go unnoticed by our senses, yet they are the normal environment in which animal senses function. The television waves that flood our homes are visible to us only through the use of a device. We should not be surprised, then, at the invisibility of the gods. The paranormal world provides an abundant casuistry with which to reinforce this thesis.

Aside from all this, the indisputable field of photography
offers us cases in which a normally developed photo does not reveal the presence of objects that could only have been discovered when the negatives were "burnt" by the photographer's skilled hand. I have published proof of this in another book of mine.

We can conclude from what has been said earlier that the gods have no need of ground on which to stand or air to breathe and therefore have no need of being in any of the places of the world in which humans exist, with their matter and particualr physical chatacteristics.

On the other hand, I believe that there is no choice but to admit that some or perhaps many of them originate from other parts of the Universe, with out planet being little more than a stopover or temporal residence, which would explain in part the lack of continuity in many of their activities on our world, and more concretely, in the great variation that can be witnessed in their
interventions in human hstory.

By now, some reader must be wondering from where have we extracted the whimsical notion of the existence of such beings. Science says nothing at all about them, but then again, science says nothing about things like love and poetry, and in fact knows very little about either one. Even academic parapsychology itself, which is the branch of science that should be interested in the existence of these beings, says nothing about them and in fact rejects their existence whenever some bold parapsychologist makes a suggestion about their possible presence in some paranormal events.

This is, sadly, the state of affairs, produced by the mental paralysis of many so-called scientists. So much for science and psychology with all their prejudices and myopia. "Amicus Plato, sed magis amica veritas." The truth of the matter is that, no matter how unlikely and disquieting it all seems, such beings exist and we have written accounts of them in all the writings that humanity preserves since Man began to keep a written record of what he thought and saw. We shall go about the business of proving it in these pages.

If megascience says nothing officially about these beings (many high-ranking scientists have a lot to say, off the record and in private), religion, which is a very important aspect of human thought, says many things and has been doing so for centuries. When I say religion, I am referring to all religions, without the exclusion of christianity.

Most religions refer to these beings as "spirits" in general terms, although they may have an endless variety of names, dependng on the religions and depending on the different "spirits". We must bear in mind that all religions are aware of the great differences that exist among these "spirits".

As nomenclature goes, the Greeks and the Romans hit closest to the mark and simply called them "gods", although they realized that they were spirits that could assume corporeal form as it suited them, they also recognized an entire series of deities or lesser spirits that were beholden to these greater "gods".

No matter how much strongly we believe that christianity is far above all this polytheistic viewpoint, it accepts these sprits and in fact speaks of them constantly in the Bible and in all the teachings of the christian doctrine throughout the centuries. Christianity calls them "angels" or "demons", assigns them vast powers--some of them, in fact, are shown as being in rebellion against God in the sacred history--and signficant distinctions are made among them. We must bear in mind the gradations among the different classes of "angels": archangels, angels, thrones,dominions, powers, principalities, cherubim, seraphim...all these names are proof that the Church has a well-defined and concrete idea of them. What is even more curious is that in the Bible itself, Yahweh himself is called an "angel".

The abundant and most eclectic mythologies of all peoples, which were presented to us in days of yore as the result of the almost childlike imagination of primitive cultures, have gradually gained credence in out times. We see in them no less than the recollection of events that took place many thousands of years ago, deformed by the passing centuries. Anthropologists have studied them and know them well, but focus upon them from a biased perspective in order to explain their own theories. Students of the new cosmic theology examine them from a completely different and more inclusive point of view, without falling into the trap of either a priori theories concocted by anthropologists nor the hardened dogmas of any one of the religions that have imprisoned the minds of almost all the inhabitants of this planet.

Students of this new theology try to illuminate and corroborate these myths by comparing them with other facts we find in history and the myriad phenomena we encounter today.

That the study of these mythologies has yielded is that in the remote, and not so remote days of antiquity (and we shall soon see that in our own times), beings that claimed heavenly origin manifested themselves before the startled inhabitants of ths planet and claimed to be almighty "gods" or more boldly, the Creator-God of the Universe. Primitive Earthlings, with a rudimentary knowledge of nature, were on the one hand amazed at the beauty they witnessed and terrified on the other, not questioning for a moment the fact that they stood before the rulers of the Universe, surrendering their minds without hesitation and placng themselves at their disposal uncondtionally.

If this would have been the case with only one culture, we could ascribe it to a number of causes, but the truth of the matter is that the phenomenon of the manifestation of a "deity" as taken place in almost all the cultures of whom we have a written record. Collectively speaking, the phenomenon of divine manifestation and individually, the phenomenon of "apparition" or "illumination" are events that have repeated themselves in all latitudes, all cultures and all ages throughout the centuries.

It is only fitting to discuss if these beliefs common to all cultures are due to objective apparitions by these "celestial" beings or if they were simply a subjective creation due to the innate religiosity common to humans throughout the ages. Official science, with psychologists and psychiatrists at the forefront, will tell us that all these beliefs are unquestionably due to the latter, and that such objective apparitions never took place.

Contrary to their position we have religious fanatics (or simply ardent believers) who defend--with their lives, if necessary--that the objective reality of the divine manifestations and apparitions taught by their holy faith is unquestionable.

Who is in the right? As the reader knows very well, the truth is no one's patrimony and in this particular case it is exactly so. Science has the right to state that on countless occasions that which is portrayed as a "vision" is mere hallucination, the product of an unwell mind, and what is portrayed as a miracle --meaning a proof of the immediate or almost immediate presence of God--is no more than the conscious or unconscious use of an unknown natural law by the miracle-worker.

This sums up the portion of the truth contained by official science, which is no mean amount. The religious contingent also has its share of the truth. Their error lies in distorting the facts and blowing them out of proportion, turning relative, local and temporal phenomena into absolute or universal truths. On many occasions, the event of the vision or apparition has occured objectively, but it has not been exactly what the seers have thought it to be or more precisely,what they have been led to believe it was. This is where the deceitful activity of the gods comes into play. This deceitful activity not only takes place immediately and on the short term over the seers and their coreligionaries, but extends many years later, even unto scientists and human society in general, leading them to believe that such "visions" are purely subjective, "mythical" and utterly devoid of any reality.

As we can see, the gods play a double game: immediate witnesses are turned into raging fanatics (they have no choice after having seen and felt what they have seen and felt) and society in general--particularly the scientific community--who have not been immediate witnesses, experience a totally opposite effect, creating a special and uncanny mental resistance to accepting that such things can possibly be real, no matter how many times we see them repeated and documented to satiety in all the sacred and profane books of all cultures and all ages. Religions--omnipesent throughout human history--are the result of such "impossible" events.