Read Forbidden History: Prehistoric Technologies, Extraterrestrial Intervention, and the Suppressed Origins of Civilization for Free Online Page B
Authors: J. Douglas Kenyon
and malfeasance. “You can find many cases where it’s just an automatic process. It’s just human nature that a person will tend to reject things that don’t fit in with his particular worldview,” he said.
He cites the example of a young paleontologist and expert on ancient whalebones at the Museum of Natural History in San Diego. When asked if he ever saw signs of human marks on any of the bones, the scientist remarked, “I tend to stay away from anything that has to do with humans because it’s just too controversial.”
Cremo sees the response as an innocent one from someone interested in protecting his career. In other areas, though, he perceives something much more vicious, as in the case of Virginia Steen-McIntyre. “What she found was that she wasn’t able to get her report published. She lost the teaching position at the university. She was labeled a publicity seeker and a maverick in her profession. And she really hasn’t been able to work as a professional geologist since then.”
In other examples Cremo finds even broader signs of deliberate malfeasance. He mentions the activities of the Rockefeller Foundation, which funded Davidson Black’s research at Zhoukoudian, in China. Correspondence between Black and his superiors with the foundation shows that research and archeology were part of a far larger biological research project. The following is a quote from that correspondence: “. . . thus we may gain information about our behavior of the sort that can lead to wide and beneficial control.” In other words, this research was being funded with the specific goal of control. “Control by
whom
?” Cremo wants to know.
The motive to manipulate is not so difficult to understand. “There’s a lot of social power connected with explaining who we are and what we are,” Cremo says. “Somebody once said ‘Knowledge is power.’ You could also say ‘Power is knowledge.’ Some people have particular power and prestige that enables them to dictate the agenda of our society. I think it’s not surprising that they are resistant to any change.”
Cremo agrees that scientists today have become a virtual priest class, exercising many of the rights and prerogatives that their forebears in the industrial-scientific revolution sought to wrest from an entrenched religious establishment. “They set the tone and the direction for our civilization on a worldwide basis,” he says. “If you want to know something today, you usually don’t go to a priest or a spiritually inclined person, you go to one of these people because they’ve convinced us that our world is a very mechanistic place, and everything can be explained mechanically by the laws of physics and chemistry, which are currently accepted by the establishment.”
To Cremo, it seems the scientists have usurped the keys of the kingdom and then failed to live up to their promises. “In many ways the environmental crisis and the political crisis and the crisis in values is
their
doing,” he says. “And I think many people are becoming aware that [the scientists] really haven’t been able to deliver the kingdom to which they claimed to have the keys. I think many people are starting to see that the worldview they are presenting just doesn’t account for everything in human experience.”
For Cremo, we are all part of a cosmic hierarchy of beings, a view for which he finds corroboration in world mythologies: “If you look at all of those traditions, when they talk about origins they don’t talk about them as something that occurs just on this planet. There are extraterrestrial contacts with gods, demigods, goddesses, angels.” And he believes there may be parallels in the modern UFO phenomenon.
The failure of modern science to satisfactorily deal with UFOs, extrasensory perception, and the paranormal provides one of the principle charges against it. “I would have to say that the evidence of such today is very
He cites the example of a young paleontologist and expert on ancient whalebones at the Museum of Natural History in San Diego. When asked if he ever saw signs of human marks on any of the bones, the scientist remarked, “I tend to stay away from anything that has to do with humans because it’s just too controversial.”
Cremo sees the response as an innocent one from someone interested in protecting his career. In other areas, though, he perceives something much more vicious, as in the case of Virginia Steen-McIntyre. “What she found was that she wasn’t able to get her report published. She lost the teaching position at the university. She was labeled a publicity seeker and a maverick in her profession. And she really hasn’t been able to work as a professional geologist since then.”
In other examples Cremo finds even broader signs of deliberate malfeasance. He mentions the activities of the Rockefeller Foundation, which funded Davidson Black’s research at Zhoukoudian, in China. Correspondence between Black and his superiors with the foundation shows that research and archeology were part of a far larger biological research project. The following is a quote from that correspondence: “. . . thus we may gain information about our behavior of the sort that can lead to wide and beneficial control.” In other words, this research was being funded with the specific goal of control. “Control by
whom
?” Cremo wants to know.
The motive to manipulate is not so difficult to understand. “There’s a lot of social power connected with explaining who we are and what we are,” Cremo says. “Somebody once said ‘Knowledge is power.’ You could also say ‘Power is knowledge.’ Some people have particular power and prestige that enables them to dictate the agenda of our society. I think it’s not surprising that they are resistant to any change.”
Cremo agrees that scientists today have become a virtual priest class, exercising many of the rights and prerogatives that their forebears in the industrial-scientific revolution sought to wrest from an entrenched religious establishment. “They set the tone and the direction for our civilization on a worldwide basis,” he says. “If you want to know something today, you usually don’t go to a priest or a spiritually inclined person, you go to one of these people because they’ve convinced us that our world is a very mechanistic place, and everything can be explained mechanically by the laws of physics and chemistry, which are currently accepted by the establishment.”
To Cremo, it seems the scientists have usurped the keys of the kingdom and then failed to live up to their promises. “In many ways the environmental crisis and the political crisis and the crisis in values is
their
doing,” he says. “And I think many people are becoming aware that [the scientists] really haven’t been able to deliver the kingdom to which they claimed to have the keys. I think many people are starting to see that the worldview they are presenting just doesn’t account for everything in human experience.”
For Cremo, we are all part of a cosmic hierarchy of beings, a view for which he finds corroboration in world mythologies: “If you look at all of those traditions, when they talk about origins they don’t talk about them as something that occurs just on this planet. There are extraterrestrial contacts with gods, demigods, goddesses, angels.” And he believes there may be parallels in the modern UFO phenomenon.
The failure of modern science to satisfactorily deal with UFOs, extrasensory perception, and the paranormal provides one of the principle charges against it. “I would have to say that the evidence of such today is very
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