It’s almost impossible to write or speak about the things that DeLonge and Levenda discuss–and to do so in a way that considers them and their implications serious topics–without a certain degree of anxiety. That anxiety isn’t over the topics themselves. I am not in fear of being abducted by EBEs and taken to their genetics lab for advanced experimentation. The anxiety, rather, is that people will ignore my analysis and write it off as just one more piece of kookery. And that anxiety is not self-directed. I’m not worried that people will label me a kook. The anxiety is other-directed, that the pressure to conform to socially and politically acceptable modes of thought about socially and politically acceptable ideas will prevent others from trying to get to the bottom of things, from trying to grasp at truth instead of convenience or convention.
The truth can be a difficult thing to grasp from within works such as Sekret Machines. For one, DeLonge and Levenda do not set forth what, precisely, they mean when they imply that their work is an attempt to tell “the truth” about UFOs and related phenomena. Another problem is that, so far in Sekret Machines, the authors fail to state any clear conclusions or premises on which to draw either propositions or hypotheses. As I noticed previously: although DeLonge and Levenda wish to distinguish their work from such pop-culture treatments as Ancient Aliens, their approach often resembles those approaches–if not in substance then in methods. Just like the constant refrain in Ancient Aliens of: “Isn’t it possible that __________?”, Sekret Machines is thus far a hodgepodge collection of isn’t-it-possible-that statements and scenarios.
My analysis of this approach is that it is not directed at getting its readers to believe any particular, specific set of truth claims about the reality of UFO-related phenomena. Instead of taking the standard scientific approach of stating an hypothesis (“UFOs are X”; “Extraterrestrials are Y”) and then offering evidence to support that hypothesis, what the authors of Sekret Machines appear to be arguing for is either the possibility, probability, or plausibility of several distinct but interconnected ideas related to any attempt to explain the UFO phenomenon.
In Volume I, this approach was confined to the question of metaphysics and basic worldview structures. What the authors ask readers of that volume to consider possible, probable, or plausible is the metaphysical approach and worldview of Gnosticism. This Gnostic metaphysic, which posits that the physical reality in which we exist is the product of an intelligence that is at best indifferent and at worst malicious, gives rise to an esoteric, occult, and hermetic approach to the investigation of truth. This is so because physical reality–being the product of an indifferent or malicious creative intelligence–hides the true nature of ultimate reality. This hidden nature of ultimate reality requires hidden methods for its discovery: esotericism, occultism, and hermeticism.
In Volume II, this same Gnostic approach is applied to questions of anthropology. The authors ask the question: What does it mean to be human? Their Gnostic approach leads to the overarching idea that consciousness is the defining feature of being human. In making this point, the authors venture down several paths that are probably familiar to most readers: artificial intelligence, cyborg technology, quantum mechanics, and parapsychology.
These pathways are interesting to me because they resemble in abbreviated format many of the subjects that got me interested in UFOs to begin with, especially as they relate to official government secrecy about national security and intelligence agencies’ own pursuit of esoteric, occult, and hermetic knowledge. In Sekret Machines: Man, DeLonge and Levenda spend a good deal of time discussing these programs and the extent to which many of their advisors–both official and unofficial–participated in them. Although they don’t explicitly say it (because they don’t explicitly claim anything, really) the obvious intent of this discussion is to establish the credibility of esotericism, occultism, and hermeticism. This, in turn, helps to establish the credibility of the Gnostic metaphysical approach of Volume I.
Thus, if a Gnostic metaphysical approach necessarily gives rise to esoteric approaches to epistemology and cognate fields like science, then establishing the credibility of those esoteric approaches lends credibility to the worldview system on which those approaches are based.
My instincts tell me that this is really what the various disclosure movements and organizations are really about. They aren’t really about government secrecy at all. Virtually everyone affiliated with DeLonge’s To The Stars has openly touted their connections to a range of NatSec, intelligence, and scientific programs–public and private–that have official state support. Taking these folks at their word, it is clear they’re not telling anyone anything about government-run or government-sponsored programs based on occult science that government itself doesn’t want anyone to know.
You might ask: “How could you possibly know this?” To which I would reply with two names: Edward Snowden and Julian Assange. If you want to know what happens to people who publicly expose information that the U.S. government doesn’t want exposed, then look at these two examples: exile and imprisonment. I could also add another name to my reply: Gary Webb, whose persistent quest to uncover the links between CIA, drug cartels, and the American crack cocaine epidemic drove him to commit “suicide” by shooting himself in the head . . . twice . . . with a revolver.
So no, I am not convinced that the successes of the disclosure movement are an example of secretive government agencies being forced, reluctantly and by process of law or public sentiment, to disclose anything that they don’t want the American public to know or believe. That so many in the disclosure movement push and reinforce the idea that if the U.S. government admits to or otherwise confirms something (e.g., through FOIA compliance) then it’s just gotta be true, tends to paint a certain picture of the assumed credulity of the public.
In case you need reminding:
Leaders who wanted the U.S. to enter WWI said the Lusitania wouldn’t be attacked.
Leaders who wanted the U.S. to enter WWII gave some strange orders to the Pacific Fleet before the attack on Pearl Harbor.
Leaders who wanted the U.S. to escalate its activity in Vietnam used a made-up story about an attack that never happened to justify their actions.
And, by the way, it’s very likely that the CIA was involved in the killing of JFK.
I could go on, but you get the point. If your standard of something like the UFO phenomenon being true is the official position of the U.S. government, then you need a new epistemology. Ditto if your interpretation of any phenomenon’s meaning is derived from those same sources.
That’s not to say that the official and/or secret knowledge and views of the U.S. government are not important. They are. But instead of limiting ourselves to the question: “What does the U.S. government believe about x, y, or z?” what we should be asking is: “What does the U.S. government want me to believe about x, y, or z?” And: “Why does the U.S. government want me to believe this?”
What I’m driving at is that media like Sekret Machines are not trying to get you to believe any particular truth claim about UFOs [or a range of other issues]. What they are trying to do is alter or modify your basic worldview assumptions in order to establish the necessary preconditions for you to accept certain other, as yet unknown, particular truth claims. In the case of Sekret Machines, to this point in my reading, it appears that the primary objective is to establish an intellectual predisposition for accepting a Gnostic worldview in which the following will likely be accepted:
- The origins of the cosmos have an original ontology of chaos.
- Spirit/soul/psyche/consciousness are primary and superior to the physical/fleshy/material.
- Spirit/soul/psyche/consciousness can be employed using esoteric/occult/hermetic techniques to change the nature and meaning of physical reality.
This is tentative and still preliminary, and I don’t want to get sidetracked. For now, I want to focus on the idea of intellectual preconditions. In apologetics, we talk about presuppositions. In Kantian philosophy, we talk about transcendental logic. These are concepts that ground my approach to analyzing Sekret Machines.
Let me explain.
A transcendent presupposition is the necessary, conceptual precondition for what we might call higher or later knowledge and beliefs.
To illustrate what I mean, consider the solar system. In considering the solar system, we might make the relatively uncontroversial claim that the earth revolves around the sun. Although this is a relatively uncontroversial claim, there are still necessary epistemic preconditions for believing this claim. They include things like, for example, the spherical nature of the earth and sun and the elliptical nature of orbits. If one denies either of these–for example, by claiming that either the earth or the sun are not spheres–then the claim that the earth revolves around the sun becomes untenable.
Stated another way, to say that one believes the truth claim of any given proposition is to imply that they also believe the truth claims of all propositions necessary to the main proposition.
So, if for X to be true, A, B, and C must also be true, then to say “X is true” necessarily means one is also implicitly saying “A, B, and C are true.” One could not logically say “X is true but C is not true.” Transcendent logic requires one to affirm the truth of C in order to affirm the truth of X.
So what does all of this have to do with Sekret Machines?
My intuition leads me to the following hypothesis:
The disclosures about UFOs in the last few years are aimed primarily at making people “believe in” UFOs. That is they are aimed at sustaining the proposition: “UFOs are real.” Once the reality of the UFO phenomenon gains wide acceptance, those who control how the public narrative surrounding UFOs is crafted will use it to make transcendental claims about the nature of reality itself. In fact, in Volume II, one can already detect how this is being done in relation to human nature.
Essentially, the two books combined make the argument that accepting the reality of UFOs (taken as given by the authors due to recent disclosures) makes the probability of a Gnostic cosmos more likely. This, in turn, makes a particular view of human nature more likely, one that is best described as transhuman.
If I were to express it in layman’s terms, it might go something like this:
It’s not that I think that Tom DeLonge or any of his CIA and DOD buddies is really interested in convincing people of this because they think it’s true. Maybe they really believe it, maybe they don’t. It doesn’t matter. What does matter is the kinds of ideas that such a belief could justify.
Again, I must repeat, this is speculative and tentative, but it’s tentative speculation based on experience and evidence.
And if you think that the U.S. government and its agents are above such science-fiction-type things, I suggest you become a better student of history and pay attention to the world around you.
Of course, there are still two fiction books in this series that I haven’t read yet, and a third non-fiction and fiction book that as yet remains to be published. So these conclusions are not final. But for now, I think that what these works are designed to do is sell the idea of an esoteric technocracy that seeks to implement a Gnostic-hermetic policy framework that reads like a synthesis of every globalist conspiracy theory:
- Pursuit of a scheme of global governance
- Strategic Depopulation combined with transhumanist guided evolution.
- A merger of fascistic and socialist themes into a totalitarian, communist-type system.
- Destruction of private property
And the goal is to convince the masses to impose this on themselves against their own best interests.
Am I right? Time will tell.