I was an archdeacon; that's one down from a bishop in the Anglican Church in Australia. I worked as a church doctor and as a church planter, a theological educator for 33 years. My goodness me, I get a lot of hate mail.
I get death threats saying if I don't stop doing this work, there will be mortal consequences from Christians. I get this pushback because I think of a sense of panic that if I am right that many of the Elohim and Yahweh stories are stories of ET contact, if I am right that we're in a populated cosmos for which Christian theology is not yet ready, they fear that the whole edifice of their faith is going to come tumbling down. So sometimes there's a level of hysteria in the response that comes, I think, from insecurity.
If you attack a pastor's interpretation of the Bible, if he's insecure, he won't say, "Oh, you disagree with my interpretation; I haven't convinced you. " He'll accuse you of attacking the Bible. If you challenge a believer's belief about a particular thing, if they're insecure, they won't say, "Oh, you're making me think about that.
" They'll say, "You're attacking my faith. " It's that kind of escalation of response that I experience on a weekly basis. People say, "Paul, you're attacking the Bible.
" No, I'm not; I'm questioning how it's been translated and interpreted. Before we get into today's content, on behalf of The Fifth Kind TV, I want to say a big thank you to Surfshark for sponsoring today's content. Surfshark is a VPN that allows us all to become citizens of the world through online access.
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With Surfshark, you can swim under the radar in the sea of online content. [Music] 2025 is going to be the most embarrassing year for the Christian churches with regard to the process of disclosure and ET contact. I don't think we will have seen this level of cover-up or panic since Fatima more than a century ago.
Pastors who believe in aliens will have a head start on the game. Any clergy, priest, or pastor who's been following the news and the recent clash between the U. S.
Congress and the world of U. S. military intelligence will have a head start.
But I'm afraid for most of the churches, because the question of a populated cosmos has been a taboo for so long; because the question of aliens in the Bible has been a taboo for so long, the churches have been still in gaslighting mode with regard to ET contact right up to the present, and they are going to get caught with their pants down with everything that's going to happen in 2025. I don't think it takes a rocket scientist to predict this. In 2024, we're seeing this amazing spat of orbs and drones over U.
S. airspace and around the world, and anyone following the news will realize that something has changed in terms of the control of the narrative. Clearly, corporations involved in military-industrial technology have had the fence around disclosure and ET tech for a long, long time.
The reverse engineering of UFO crash retrievals has been privatized to those corporations for a very long time. In my book, "The Invasion of Eden," I point out that if we really want to know what is going on in terms of current contact and collaboration, that's where we should be looking. Maybe rather than banging on the doors of the Pentagon, we should be talking to Boeing, Ron Loy, and Martin Skunk Works.
That's where the answers lie. But clearly, within the industry of military-industrial technology, there are groups who are just letting their toys out to play, and I think it might not be for a single agenda because there have been plural agendas around the cover-up and around disclosure for a very long time. In "The Eden Conspiracy," I show that this process began thousands of years ago with the narrative shift in the Bible—a shift from a collection of paleo contact, which in the past we interpreted as polytheism, to monotheism, a covering up of ancestral memory.
This has been a great shame, and in my latest research, I show that if we sit at the feet of our ancestors, if we read the ancient symbols, if we follow the canon of ancient art, if we listen to the narrative of ancestral stories, we don't have to approach 2025 in the dark, not knowing who we might be dealing with, not knowing what the conflicting agendas might be. Our ancestors have prepared us for exactly this moment. Meanwhile, the mainstream churches are absolutely failing to grasp the nettle.
So, I want to begin by commending pastors who do believe in aliens. Now, since I published "Escaping from Eden," I've been contacted by pastors all around the world who believe in non-human intelligence, who believe in contact with extraterrestrial civilizations. There are three reasons that pastors believe in aliens: the first is they have had an encounter experience for themselves, and many of those people find they're not allowed to discuss this in.
. . Their communities of faith— not even at the academic level— and then there are pastors who, in their studies of the ancient Hebrew texts of the Bible, find evidence for extraterrestrial contact.
All my Eden books argue for that. When we correctly translate the Elohim and Yahweh stories of the Bible, what we have are really accounts of paleo contact, and that word means contact in the beginning. In the deep past, our ancestors knew what ET contact was about.
Once again, those pastors find they have nowhere they can go with what they've seen in the texts. The third group of clergy who contact me are pastors who are dealing with parishioners experiencing contact phenomena, and finding that their dioceses, regions, and seminaries have absolutely nothing to offer them— often other than ridicule— in terms of a pastoral response to those people. It seems to me a great shame that the main reason contact is not discussed openly in the churches is because of the social dynamics of communities of faith.
Now, this became clear to me at a personal level because when I made these discoveries for myself through my study of the Hebrew scriptures, I was so thankful that I was not serving a congregation at that time. In most churches, to stand up and say, “Guys, I think for 2,000 years we've got this wrong and that many of the stories we've thought were God's stories are actually retellings of Mesopotamian stories of sky people," and that what they called sky people— or tinger, or anaki— or what today we would call extraterrestrials, could split a church in two. I think that keeps a lid on this kind of conversation for a lot of pastors, and that's why one of the main groups I hear from in my correspondence, from week to week, from day to day, are pastors who have just retired.
You wouldn't believe how many pastors contact me and say, “I retired a few months ago, and I've been watching your videos, Paul, and I think you're on the money! I think we are looking at texts describing ET contact. ” They may have spent 40 years in the ministry, but they haven't had the freedom to go back to those texts that have gripped their attention and think, “What are these really about?
” They haven't had the liberty in congregational ministry because they would split their congregation. They have no support from the higher-ups, and it keeps a lid on the whole conversation. I think even sadder than that for me is when I'm contacted by ordinands.
These are people who are training for the ministry; they're in seminary, they're in theological college, and they're finding in the texts all the things I identify in the Eden series pointing to ET contact and technology in the pages of the Bible. They're reading Exodus, they're reading Ezekiel, and they're thinking, “Wait a minute, I think I know what I'm looking at. ” They're reading Second Kings, they're reading Jeremiah, and asking, “Who are all these other entities being named here?
” But when they take their questions to the faculty, they're told, “Don't rock the boat; don't ask those questions. Just get back to your essays about the theology of the cross, and then you'll be ready for ordination. ” The ordinands contact me and say, “What am I going to do?
Because I know I'm being gaslighted. I know there are other stories hidden in plain sight in the Bible. What am I going to do with that knowledge as I move towards ordination?
” And then, of course, once they're ordained, they're in a church where very often the congregation will sit in judgment of their teaching. Is their teaching measuring up to the traditional doctrinal basis, or are we going to have to let this pastor go? That's the kind of issue we're dealing with: the social dynamics of communities of faith.
It’s not a theological issue that is keeping a lid on this in the churches; it's the social dynamics. How do we keep the churches going? How do we avoid splitting them?
How do we keep the declining numbers we have at present? That, I think, is why it remains a taboo, because unfortunately, a lot of Christian institutions run their churches on the basis of “How do we sustain what we have? ” not “How do we pursue the truth?
” or “How do we find out what's going on? ” Communities of faith operating in that dynamic are the absolute enemy of an open mind or of curiosity, or of even following the news. That is going to be a major failing in 2025.
Another group of pastors I hear from are specialist pastors— people involved in paranormal ministry. Now, the Church of England is supposed to have a designated expert in every diocese to support clergy dealing with paranormal issues. What this usually means is entity removal, so that's exorcisms and deliverance ministry.
I am learning that even in those circles, discussion of extraterrestrial contact and close encounters is absolutely taboo and to this day still being laughed at. So you can go into those meetings of specialist clergy; you can talk about demons, demonization, and archonic entities, spiritual cleansing— all that's taken seriously. But one word of close encounters, mass sightings, and you'll be laughed out of the room.
Personally, I find that absolutely shameful, and those people need to get with it if they're going to engage with the things I believe are going to unfold in 2024. Another group I hear from is pastor's kids— kids who have grown up with the Bible in their homes, hearing daddy preach from it on a Sunday morning, and from time to time not being wholly convinced by the stories being told. To time spotting questions that never get resolved, or events that don't get described adequately, and then when they take those questions to Dad, it's "Don't rock the boat!
" Again, we're on to the social dynamics of communities of faith. Pastors are under great pressure to show that they are adequately pastoring their own family. There's a verse in the New Testament that says, "If an elder cannot adequately govern his own family, how on Earth can he look after the community of faith?
How can he look after churches? " There's that pressure for the pastor's family to be a model family, all ascribing to the twelve fundamental truths of the church's doctrinal basis. Sometimes, questions are not welcome, especially when Daddy can't answer them.
I find I'm contacted by pastors' kids well into their 70s who are finally allowing themselves the freedom to say, "I experienced this; I have seen this; my interpretation is this. " Whereas before, they have not been allowed to discuss the extraterrestrial aspect of these experiences and stories, I find I have to because I need to process what I've seen for myself. I think some of the pushback that they get from their dads in ministry, or the pastors may get in churches, or that I get from week to week—my goodness me, I get a lot of hate mail; I get death threats saying if I don't stop doing this work, there will be mortal consequences from Christians—I get this pushback because I think there’s a sense of panic that if I am right, that many of the Elohim and Yahweh stories are stories of ET contact, if I am right that we’re in a populated cosmos for which Christian theology is not yet ready, they fear that the whole edifice of their faith is going to come tumbling down.
Sometimes, there’s a level of hysteria in the response that comes, I think, from insecurity. Let me just illustrate how this works. If you have an insecure government, if you criticize the government, they will attack you not for criticizing the government but for attacking the country.
If you attack a pastor's interpretation of the Bible, if he's insecure, he won't say, "Oh, you disagree with my interpretation; I haven't convinced you. " He'll accuse you of attacking the Bible. If you challenge a believer's belief about a particular thing and they're insecure, they won't say, "Oh, you're making me think about that.
" They'll say, "You're attacking my faith. " It’s that kind of escalation of response that I experience on a weekly basis. People say, "Paul, you're attacking the Bible!
" No, I'm not; I'm questioning how it's been translated and interpreted. "Paul, you're attacking Christianity! " No, I'm not; I'm criticizing how the churches have gaslighted people over the question of hermeneutics in the Bible, ETs in the Bible, and contact experiences.
"Today you're attacking my faith! " No, I'm not; I'm asking you to review one of your beliefs. I think there's this histrionic response because some people hold their faith like a Jenga tower where each of those blocks represents a belief.
This belief is built on this one, and this one is built on that one, and this one is built on that one, so that if I pull this piece out here and say, "Let’s look at this," they're worried the whole tower is going to come tumbling down. I had the great benefit of going to Nottingham University. I started off at Bath University studying languages and linguistics and then I went to Nottingham University where I got an honors bachelor's degree in Theology.
When you do a degree, you are forced to take that tower down so that you can look at every block. Every pastor with a theological degree has had to do this, and that is why I find that behind closed doors, a lot of pastors, and especially academics, know the credibility of what I’m saying. If I say that Hebrew stories of Elohim are summary forms of the Mesopotamian stories of Anunnaki, at an academic level, that is known and understood, and it has been since the 1800s.
The problem is that what's known at an academic level has not filtered down into the churches so that the rank and file of the churches have never heard such a thing. They’ve never heard these might not be God's stories; they've never heard these are stories of Sky people. They’ve never heard stories that sound like contact with ETs, and they won't have heard it in their Bible study groups because it’s a taboo there.
So if I'm saying it, then I'm clearly wrong and I'm attacking orthodoxy, and so I get this pushback. Now, I’m not a Roman Catholic believer, and I've never worked for the Roman Catholic Church. I was an Archdeacon—that's one down from a bishop—in the Anglican Church in Australia.
I worked as a church doctor and as a church planter, a theological educator for 33 years. I don't really follow the statements of successive popes, not being part of the Roman Catholic Church, but I do take my hat off to the RCs because I think they are further forward in this conversation. In 2009, we heard from the Reverend Dr Gon Soman, senior astronomer for the Vatican Observatory.
We heard from José Gabriel Funes, who spoke about our need to be ready to embrace a brother or sister alien, and that we should be prepared sooner than anyone might expect for contact with other civilizations. We also heard from Monsignor Corrado Balducci, who is the Vatican's senior advisor in paranormal ministry, and he said very publicly that when people experience close encounters, this is not a demonic experience; it's not a psychotic break. These people are experiencing a totally different kind of entity.
That merits serious study; and so, by allowing these very senior figures to speak in the wake of the 2009 colloquium convened by the Pontifical Academy of Sciences, called upon by Pope Benedict XVI, the most conservative pope in my lifetime, they pushed the conversation forward. It was Reverend Dr Guy Consolmagno who said we should be ready for this conversation because there are ETs in the Bible, in the New Testament, and in the Old Testament. It was that which gave me the spur for my research work that has produced *Escaping from Eden*, *The Scars of Eden*, *Echoes of Eden*, *The Eden Conspiracy*, *The Invasion of Eden*, and *The Eden Enigma*.
Now, I'm far from being the first pastor on this territory. Back in the 1960s, the Reverend Barry Downing was writing on very similar topics: ETs in the Bible and current contact phenomena. He found, just as I have found, another group of people contacting me, and that is veterans of war, particularly from American Defense Forces, British Defense Forces, and Australian Defense Forces.
I hear from people who have experienced mass sightings. Now, bear in mind that in the briefing paper that the U. S.
Senate received in 2021, a period of time was studied between 2004 and 2021. We were told that, on average, once every six weeks, U. S.
military activity is interfered with by UAPs or UFOs. That is quite a rate of mass sightings. Now, when this happens, these experiences have to be logged, and then what happens?
They're not allowed to talk about it. They can't go back to the higher-ups and ask, "So, what was that? Have we found out what those Tic Tacs were?
" or whatever their question might be. Because they can't do that, they have to go somewhere else to process the experiences they’ve had. So, Barry Downing found he was being contacted by individuals and groups within the military asking him to talk with them, to help them process what they experienced, reframe their worldview in light of it, and if they were believers, reframe their faith in light of what they were seeing and experiencing.
That is the same experience I’m having right now, and more so than ever during this period of anomalies in the sky. Now, there is another reason that pastors believe in aliens, and it has to do with not just sightings of craft but encounters with entities. So, let me talk to you a bit about paradigms for guidance.
In the Christian world, there is the notion of the "word of knowledge. " This is something I first learned about as a young believer in charismatic and Pentecostal circles. The paradigm for a word of knowledge is this: that God is up there in the heavens somewhere, but as a believer, you've got a bit of God in yourself called the Holy Spirit, and that the Holy Spirit, the Spirit of God, can feed you bits of information to equip you in your ministry.
Thus, you may suddenly know things about a person, and you have no idea how you know those things, and they turn out to be right. It turns out to be helpful; you can coach them, assist them, or support them in some way because you've had this piece of knowledge. So, that's that "God in the cloud, G in your heart" model, and it's equipment for ministry.
That was my experience, and it was my way of thinking about guidance early in my spiritual journey. For me, that model began to break down because I realized there were people who were not Christian believers who could do exactly the same things that I could do, who had the same kind of insight and words of knowledge that I, from time to time, would experience. There is another theology of guidance that might give account for that, and that is a different vision of God.
In the New Testament, in the Book of Acts, the Apostle Paul describes God—this is in chapter 17—where he’s speaking to a non-religious audience. He says, “By God, I mean the source of the cosmos and everything in it, that in which we all live, move, and have our being, of which we are all offspring. ” I love that image of God because it’s almost just an expression of logic.
It says that my consciousness is a participation in an aspect of the universe called consciousness, that my intelligence is a participation in something that has come from the source and filled the universe called intelligence. Thus, I should fully expect to have divine experiences and think divine thoughts; there’s no separation between me and the source in that picture. It’s in whom we all live, move, and have our being; it’s of whom we are all offspring.
So that fully explains why my Buddhist friend, my non-believing friend, my Muslim friend, my Christian friend, my secular friend, my humanist friend—we might all have these experiences of insight or second sight or words of knowledge because we and God are all overlapping. Then, there’s a similar view to that which we might find in Gnostic literature that essentially says we are all divine, learning to activate that divinity. So when Jesus says in the Gospels, “The Kingdom of Heaven is within you,” and to translate that in a more fundamental way: the cosmic realm is inside you, then once again I should fully expect to have these extraordinary transformative experiences where I can download information from a wider field of information.
In that way, I should expect guidance. Well, as I went through my personal journey in faith and in ministry, I moved from that God in the cloud, God in my heart, to those other. .
. two ways of thinking; and for the most part, that explains my experience of guidance. Then one day, I heard John Wimber.
Now, he was a very significant leader in charismatic and Pentecostal Christianity in the 20th century, and he was very good with words of knowledge. As far as I knew, he went for that "God up there, God in my heart" model, until one day he described a meeting where he was absolutely flowing with words of knowledge. He said afterwards, "A lady told me, 'I could see two entities speaking with you, and every time they spoke with you, you came out with one of those words of knowledge.
'" Now, I thought it was very brave of him to say that, because a lot of Christians would listen to that and think, "Oh my goodness, that's not the right paradigm, that must be demonic. That's some aberration; that's not a proper word of knowledge. " Except, of course, in the Bible, messages are brought by entities described as angels.
You might just write that off as a religious story, but if I tell you that the word "angel" does not tell you anything about the biology or genus of those messengers, all the word "angel" means is a person or entity on assignment with a message. So, we see people like Mary or Daniel getting messages from beings whose genus is never quite named. In the New Testament, the writer of 1 John tells believers to fully expect to be receiving information from spirits, and he never says what he means by that word.
But in a lot of traditional cultures, a spirit is simply a being who shows up and then leaves by some means that you don't understand. So if I materialize in your room, I must be a spirit. If I leave here and fly up towards the moon, I must be a spirit.
That is the way ancient cultures used the word "spirit. " It didn't necessarily mean some ethereal, non-embodied entity; it meant someone who's got means of locomotion I don't understand. And so, John Wimber's experience begins to sound like those angelic experiences, except I am also in contact with pastors today who are very well known—I'm not going to name any names—very well known in the world of American Christianity: leading figures in Evangelical and charismatic Christianity, pastors of mega churches, whose guidance experience has to do with encountering nonhuman entities who give them information they could not otherwise understand.
Now, this might be really shocking in the Christian world, but of course the notion of close encounters is not new. People have been reporting close encounter experiences in the modern era for decades, and in particular since the 1940s. For most of that time, they had been mocked, ridiculed, gaslighted, and essentially silenced because the church isn't ready to deal with that.
I had a conversation with a guy the other day who I love; I respect him. He's a bishop in the Anglican Church, and I know that he's a very pastoral man indeed. But when he became aware of my current work, he said, "Oh, I see you're selling books to UFO freaks.
" This is his language for anyone who believes we are in company in the universe. This is his language for anyone who claims they've had a close encounter experience. Now, somebody goes to him or any of his clergy saying, "I've just had this experience.
I need to understand it. " What kind of response are they going to get? Whatever my friend says, he thinks they're a freak; he thinks they're a UFO freak.
And just imagine there are chaplains who are supposed to support military personnel—Defense Force personnel—all around the world and support them when they have these experiences. I should say that Defense Force personnel experience close encounters at a rate far greater than the average among the general public, so they're going to need that support from their chaplain. If they have a bishop over them who takes that view, how more profoundly could you let those people down?
Now, I find that absolutely unacceptable. I find it unacceptable in peacetime, but right now, with this current spat of orbs and drones in the skies of the USA and all around the world, the church is going to have to do a lot of running to catch up with what is happening. Now, in my book, *The Invasion of Eden,* I argue we shouldn't be surprised to see this kind of escalation of phenomena.
We shouldn't be surprised that there is a leakage with regard to disclosure and that there is different behavior from different groups involved in the reverse engineering of technology. Some want to push the conversation forward; some want to leverage people's fear because obviously that advantages them in terms of evincing black budgets from the government to continue their own work unaccountably. There are agendas that would like to push the conversation forward because humanity deserves a better future, and more open collaboration with those with whom we're in contact is a key to making that happen.
That's what I argue for in *The Invasion of Eden. * My most recent travels have been to Turkey, and in the legacy of symbols carved into basalt blocks by our Ur-an ancestors, we have a story that has been designed to prepare us for what is going to unfold in the months ahead. So, if you're feeling a little anxious, a little panicked by what's happening in the skies right now, if I can recommend my own work for a moment, it's in *The Invasion of Eden* and *The Eden Enigma* that you will find the work I've done, where I have traveled the world to sit at the feet of the elders of traditional cultures who have maintained a knowledge of contact for.
. . Thousands of years, I've probed the Bible for the root meanings of key words and found stories designed to equip us for contact in the present day.
I believe if we give attention to these ancient stories, there's no reason why we should be embarrassed, or caught short, or caught with our pants down when disclosure ramps up, as I believe it will in 2025. In the conversation so far between the US Congress and representatives of US military intelligence, this whole discussion has been framed in terms of existential threat or military security. I argue if that's the only lens we bring to what's happening right now, we are going to miss the most phenomenal opportunity for advancing human understanding.
If we are in contact with advanced non-human intelligence, we need an intelligent conversation—not one driven by profiteering out of military industrial technology. We have the opportunity to take our conversation with our cosmic neighbors to a better level than that, and that's what I don't want us to miss in 2025 or in the years that follow. If we can do that, then we have a future that does not have to be fear-based but a future that promises a better human experience.
The social dynamics of communities of faith are often inherently conservative. Some years ago, I was working for a national network of churches in the UK, and we were working to transition the movement to a national standard in terms of theological training for those seeking ministerial status in the movement. In our discussion, I pointed out to the movement's senior theologian, the principal of the theological college that produced the pastors for that movement, that there were, in the doctrinal basis of the movement, in their expression of their fundamental truths, some errors.
In my opinion, and I identify them as errors simply because I felt that they were not supportable by Scripture, and that was a principle very important to that network. It wanted to say that all its doctrines were basically sound and solid, incontrovertible interpretations of the New Testament, except there were some mistakes in it. When I talked about this with the senior theologian for the movement, he said, "Paul, I think you're probably right, but we're going to have to wait until a generation of our leaders has died before we can go back and review the doctrinal basis.
It's just a taboo. " I think that shows you at a national level how these dynamics were. There are certain people we cannot offend, and if that means we're saying things that aren't quite true in the meantime, we're going to have to live with that.
If we require people to sign up to it in the meantime, we're going to have to live with that. Now, at a practical level, what he said to me may have been perfectly fair, but I was pretty shocked that even the most respected theologian in the movement did not feel he had the authority to go there. Thank you for watching The Fifth Kind TV.
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