UFO of God: The Chris Bledsoe Story
The Aeonic Realm vs the Archontic Order
Introduction
My personal spiritual journey began in 1988 when I travelled to Medjugorje, a small Bosnian hamlet located in the former Yugoslavia, where apparitions of the Virgin Mary had been occurring since 1981, and still occur today.
I had joined a group of 80 or so pilgrims and curiosity seekers (I belonged to the latter) that included actor Martin Sheen. We were there to film a documentary about the apparitions to six village children. Sheen would narrate.
Today’s piece, however, is not about the apparitions in Medjugorje. It is about visions being experienced by Chris Bledsoe here in the U.S. and those by the late Maria Esperanza in Venezuela. More specifically, about prophecies revealed to each.
I first became familiar with Bledsoe about a week ago when he appeared on Jesse Michaels’ YouTube podcast. (A link to that video, which is titled UFOs Follow Me Everywhere is in the footnotes.)1
He also authored a book. Bledsoe’s memoir is titled UFO of God. Here’s a relevant passage from the book we’ll use as a jumping off point.
I looked up to where I thought the gust [of wind] was coming from, and saw in the trees that a hole had opened up several feet off the ground. A zone about the size of the car was suddenly a complete blackness, with nothing discernible within it. The second I felt the blast of air and saw the void, out of it came charging a fifteen-hundred-pound black bull with horns.
It galloped as if it were itself an aspect of the wind. Just when I thought I was about to meet my end, it went over me, knocking me on my back. I saw the underside of its head, its powerful shoulders and haunches. Like the shadow beings,* I was surprised to find that it wasn’t entirely solid. I saw stars and branches beyond its translucent body as I fell backward…
* (In his book, Bledsoe offers no origin details for these shadow beings. I’ll present my theory as to who/what they are later in the essay.)
[Bledsoe resumes:] I pushed myself up from the ground to my hands and knees. Before me, a woman floated in a circle of light. Poised still and silent, she gazed down at me. Her beauty tranquilized me and my fear vanished. I thought no more of the bull.
The Lady’s prophecy:
“When the red star of Regulus aligns just before dawn in the gaze of the Sphinx, darkness will be exposed and the truth will be revealed; a new knowledge shall come into the world.”
I was not sure what that meant. I have come to understand that around Easter 2026 there will be the end of an old way and the beginning of a new.
The phrase “just before dawn” in astronomical and astrological usage is the classic way of describing a star’s heliacal rising. That occurs when the star first becomes visible low in the east shortly before sunrise following a period of invisibility.
Analyses attempting to match “Easter 2026” as the prophesized alignment date concluded that around this time Regulus will be actually setting before dawn as seen from Giza, so Easter 2026 does not fit the prophecy’s geometry, at least not as I interpret it.
However, Regulus rising rather than setting in the morning sky, roughly along the eastward gaze of the Sphinx, will occur on October 7, 2026. We should probably keep eyes on both those dates: Easter and October 7.
Shadow Beings and Shadow Sapiens
Going forward, I will present my own interpretative analysis of the beings Bledsoe and his family describe as small entities associated with the orbs, as well as who the Lady is. The small beings include moon‑colored figures, some with red eyes, in or emerging from luminous orbs.
By Bledsoe’s own descriptions, it is reasonable, albeit speculative on my part, to treat the red‑eyed “shadow beings” and the moon‑colored “light‑beings” as different types of entities, with different emotional valence, rather than as one single species wearing interchangeable masks.
The “shadow beings” that appear around his son and their home are described in commentary as darker, more intrusive presences that watch, hover, or loom — classically ominous shadow‑entity phenomenology.
The small, pale or “moon‑colored beings” associated with orbs and healings are described as luminous, soft, and closely linked to encounters that include the Lady. This language gives them a markedly more benevolent or numinous profile.
In the book and discussions about it, the shadow figures tend to cluster around episodes of fear, psychic pressure, and family distress, whereas the orb‑linked beings appear around healing, messages, and the expansion of Bledsoe’s spiritual worldview.
Within ufology, that pattern (dark watchers vs. luminous guides) aligns with a long cross‑cultural split between parasitic/obstructive entities and teaching/healing beings, even when all are embedded in one “contact ecology.”
In classic contactee and abduction literature, researchers such as John Mack, Jacques Vallée, and Whitley Strieber all documented two recurring classes of non-human encounters:
Intrusive, parasitic or manipulative beings — These are associated with fear, paralysis, bodily violation, memory disruption and psychic pressure. They behave like operators rather than teachers.
Guiding, luminous or pedagogical beings — These appear in healing, visionary or revelatory contexts and are often accompanied by symbolic communication, moral messaging or insight into the nature of being (ontology).
Given the distinct visual form and affective charge of these encounters, parsing them as at least functionally different, i.e. Archontic vs. Aeonic, parasitic vs. pedagogical, or multiple “species” within one ecology, is more text‑faithful than collapsing everything into one neutral class of “ETs.”
Obviously, NASA’s intense interest in Bledsoe is mostly focused on the ET component — specifically, the orbs. Bledsoe himself has stated that he regards the Lady’s appearance and her words to be paramount.
I myself find one aspect of Bledsoe’s encounters particularly compelling. Believers, like him, interpret these to be experiences with spiritual entities, whereas skeptics and passionate materialists associate the beings with aliens and the orbs with UFOs.
Bledsoe’s case lies squarely along the fault line between these two interpretations; the religiospiritual and the UFO/extraterrestrial. In this regard, his experiences underscore the foundational categories through which people interpret anomalous phenomena.
Two interpretive grids
From a spiritual/religious standpoint, Bledsoe’s story looks like the modern visionary cycle: a suffering protagonist, apparitions of a radiant Lady, messages or secrets, healings, signs in the sky, and a call to conversion (metanoia) and witness.2
In this grid, the orbs are “angelic lights” or manifestations of the divine, and the entities are spirits (good, ambiguous, or hostile), not space‑faring biologicals.
On the other hand, from a UFO/ET standpoint, the same data points of non‑human intelligences, luminous craft‑like objects, entities emerging from orbs, episodes of missing time or altered consciousness, can all be indexed as a classic contactee/abduction narrative. The Lady as a high‑ranking ET, the orbs as craft, the beings as members of one or more alien species.
Tech billionaire Peter Thiel has suggested in interviews that if non-human intelligences (NHI) exist, they are more likely to be demonic than extraterrestrial, situating the UFO question within a broader angels-and-demons context rather than a space-travel one, and thus implicitly rejecting both the materialist and ET constructs.
Each of these communities has its own canon and language. Believers draw on Scripture, Marian apparitions, angelology, and demonology, whereas skeptics and ufologists draw on crash reports, radar cases, and abduction literature.
In addition to spiritual and/or alien entities, there are several additional explanations that can trickle into the slow-drip “Disclosure Narrative.” I detailed the other possibilities, which include Nazi-era Black Magic, in our post The Mother of all Psyops.
Bledsoe notes that, “disclosure is a one person at a time awakening.”
For our purposes, Chis Bledsoe’s experiences can be read as a laboratory case for our Setian Cosmology; different phenomenological streams (red‑eyed shadow beings vs. luminous orbs and apparitions of a Lady who Bledsoe identifies with the Divine Feminine) invite different metaphysical attributions even before one can decide whether they are “spirits” or “aliens.”
Who is the Lady appearing to Bledsoe?
The aim of this piece is to align Bledsoe’s experiences with our Setian Cosmology and with my own personal experience with the Marian apparitions in Medjugorje, experienced by six visionaries, two of whom are personal friends of mine.
I would not presume to instruct Bledsoe on the identity of the Lady. However, I am reasonably sure she is not the Virgin Mary. I will explain this reasoning shortly. There are many Divine Feminine possibilities who could be appearing, e.g. Hathor, Isis, Quan Yin, Athena, Shakti, etc.
My guess is that Bledsoe is seeing Mary Magdalene.
In the Bible, there were a number of women named Mary in Jesus’ life and ministry, most notably, his mother, the Virgin Mary, and Mary Magdalene, who many believe was his wife.
Rational Spirituality classifies Mary the mother of Jesus as the quintessence of the Divine Feminine archetype. Sophia is the Aeon; divine feminine archetypes and female saints are reflections of her.
Upon her death, the Virgin Mary is said to have been “assumed” into Heaven (the Gnostic Pleroma). This event, known in Western Christianity as the Assumption of Mary, is celebrated each year on August 15, especially within the Roman Catholic Church, while Eastern Orthodoxy commemorates the Dormition of the Theotokos on the same date. (The Greek word Theotokos means god-bearer.)
In Setian Cosmology, Mary Magdalene, who is known as the Apostle to the Apostles, joins other Divine Feminine archetypes as one of the Shadow Sapiens in the hyperdimensional Exochronum. I’ll explain these terms later.
Within our cosmology, Mary Magdalene’s status after Christ’s resurrection is bifurcated. She is Aeonically anchored in Sophia yet able to manifest through the Exochronum as a Shadow Sapien when acting within historical and psychic time.
Before continuing, a brief off-topic word about the Magdalene. She was not a prostitute! Next to his mother, she was arguably the most important woman in Jesus’ life.
Pope Gregory in 591 CE mistakenly conflated Mary Magdalene with an unnamed prostitute from Luke's Gospel, creating the long-held but biblically unsupported tradition that Mary Magdalene was a reformed prostitute, an injustice the Catholic Church finally got around to admitting 1,400 years later in 1969.
In 2016 Pope Francis raised her liturgical celebration from a memorial to a feast, with the decree and its commentary explicitly presenting her as “apostle of the apostles” in the life of the universal Church. Her annual feast date is July 22.
The Eastern Orthodox churches, to their great credit, avoided this defamation altogether having never evolved a Mary Magdalene-as-prostitute tradition. Author Dan Brown did as excellent job defending the Magdalene in his Da Vinci Code (book and film).
Returning to Shadow Sapiens. These are sentient beings from humanity’s past who originate primarily from Atlantis, Ancient Egypt, and the Far East in our epoch. Shadow Sapiens are compassionate conservators of primordial gnosis, the original Sophian wisdom and memory of humanity that predates all religious forms.
One of my favorite exemplars of the Divine Feminine is Quan Yin (Buddhist). As a bodhisattva, she earned the right to enter nirvana. However, having heard cries of anguish from her people on Earth, she chose to remain behind (as a Shadow Sapien) to alleviate suffering. Quan Yin is known as the Mother of Mercy, a title she shares with the Virgin Mary. Their goal is to awaken humanity to truth.
Like Quan Yin, I personally believe that all Shadow Sapiens elected to remain in hyperdimensional proximity to humanity rather than ascend into Heaven. This viewpoint likely holds true for all Divine Feminine archetypes and goes a long way to explaining why the Religious Control System denigrates women.
As universal mother and supreme mediatrix between humanity and the Divine, the Virgin Mary participates in the spiritual direction of every individual’s psyche or soul. That said, the Blessed Virgin along with Sophia belongs to the Aeonic Realm, not to the Exochronum, the mixed abode of Shadow Sapiens and Archons like the Mothman.
The Exochronum
We define the Exochronum, a neologism I coined, as a preternatural realm, liminal and extraordinary, informational in nature, and situated outside space and time. The Exochronum functions as an extra or hyperdimensional plane within the natural order.
In our lexicon, we draw an important distinction between hyperdimensional and extradimensional space, although the two terms are often used interchangeably.
Extradimensional space can be taken to mean additional dimensions “outside” our familiar 3+1 spacetime, as in extra‑dimensional models that serve as precursors to, or inspired by, superstring theory.
Hyperdimensional space can be used broadly to describe any environment of high dimensionality, or metaphorically for a domain encompassing not only extra spatial dimensions but additional “degrees of freedom,” such as hypertime, consciousness, or nonlocal order, that exist beyond ordinary spacetime.
In this context, ‘hyperdimensional’ can accommodate our hypertime theory, which posits that synchronicities emerge from the Exochronum, proceeding as sanctifying grace from Shadow Sapiens. As Chris Bledsoe suggests, we should “listen to the synchronicities,” as they are helpful not only for spiritual discernment, but also spiritual growth and increased self-awareness.
One may visualize the Exochronum as existing outside the flow of time, thereby transcending its linear limitations, a state analogous to the Greek concept of kairos. While kairos represents the event itself (a perfect, timely intervention), the Exochronum is the ontological location, or the ‘outside’ from which such interventions originate.
This distinction between the site of intervention (the Exochronum) and the acting agencies within it (Shadow Sapiens and Archons) becomes the decisive factor when examining the different metaphysical requirements for Marian apparitions and those that originate from other beings, be they benevolent or malevolent.
Because the Virgin Mary was assumed body and soul into the Aeonic Realm (Heaven, Pleroma), she is by definition outside the natural order. This distinction is not merely semantic but cosmological.
Archons and Shadow Sapiens both operate in the hyperdimensional Exochronum and therefore within the same ecology (the prison‑ecology of time, simulation, and psychic constraint), whereas the Virgin Mary stands in the Aeonic Realm (Pleromatic order, on the Sophia/Logos side of the veil).
This ontological split makes it impossible, by definition, for the Virgin Mary as Aeonically transfigured to co‑operate in “mixed” apparitions that include Archontic agencies. For this reason, I propose that Chris Bledsoe is experiencing apparitions of Mary Magdalene, and perhaps other Shadow Sapiens as well.
These categories may be helpful: Sophia is the Divine Feminine Aeon. The Virgin Mary is the quintessence of the Divine Feminine archetype. Mary Magdalene is the Gnostic Bride archetype of the Divine Feminine Aeon.
Exochronum — the layered time‑trap where Archons, Mothman‑like mimics, red‑eyed shadow beings, and Shadow Sapiens operate hyperdimensionally but still bound to defective time, entropy, and deception.
Aeonic Realm — the pleromatic order of Sophia/Logos where the Virgin Mary, glorified in union with Christ her son, functions as an Aeonic emanation rather than a transient psychic phenomenon.
Catholic discernment norms for Marian apparitions look for a specific phenomenology inclusive of ordered messages, doctrinal coherence, deepening of prayer, humility, and fruits of lasting peace and conversion.
Signs of deceptive phenomena include confusion, restlessness, pride, doctrinal error, and sensationalism that leaves the soul disturbed and less oriented to God. Chris Bledsoe and his family have experienced both types.
To recap all of this:
Structured Marian apparitions (Aeonic):
Highly coherent symbolic grammar (title, iconography, timing, liturgical anchoring).
Content that elevates toward the divine, stabilizes the psyche, and calls to repentance and charity.
Phenomenology: luminous, decent, modest, with speech and gestures marked by purity and truth.
Synchronicities and Shadow Sapiens (Exochronum):
Synchronicities participate in an Aeonic grammar of grace rather than in random acausal coincidences (Jungian “meaningful coincidence”).
Their timing, repetition, and symbolic coherence form a kind of “hypertext” in hypertime, orienting the subject toward metanoia, charity, and deeper participation in the divine life.
Synchronicities feel gently directive, clarifying, and consoling. They stabilize the psyche (soul) even when warning of suffering.
Archontic display (Exochronum):
Fragmentary or contradictory messages, fixation on spectacle, and psychic/ontological shock.
Entities that mimic religious forms (red‑eyed “angels,” Mothman‑like figures, grotesque winged silhouettes) but leave confusion, obsession, or despair.
Fruits: compulsion, pride in secret knowledge, or spiritual paralysis, aligning with classic signs of deceptive apparitions.
It becomes quite apparent, when reading or watching Chris Bledsoe (video below), that he exhibits genuine humility and positions the foci of his experiences within the context of spiritual phenomena.
The Black Bull
“The second I felt the blast of air and saw the void, out of it came charging a fifteen-hundred-pound black bull with horns.” ~ Chris Bledsoe
This imagery is not merely zoological but mythic. The bull functions here as a symbolic eruption of the Archontic economy into the perceptual field, not simply as a frightening animal.
Beyond its role as a Tauric symbol of dense Archontic materiality, the charging black bull also resonates with man-bull therianthropes such as Moloch, the Minotaur, and related child‑sacrificing themes.
This is a very disturbing development. However, given our Gnostic‑informed approach, child sacrifice, trafficking, and molestation are concentrated expressions of Archontic power rather than aberrations.
The Moloch myth is not a strange Bronze Age aberration but a template. At its center is an idol that promises protection and advantage in exchange for the lives of the innocent. The Archontic lie is always the same, that violence, coercion, and sacrifice are required to keep the system running, and that those who object are naïve or unpatriotic.
Political and economic rhetorical flourishes of “necessary costs,” “regrettable but unavoidable losses,” and “the way the world works” are the sanitized liturgy of this cult, obscuring the fact that what is actually being offered up are the innocents, children, the poor, and the powerless, to a machine that feeds on fear and dispossession (loosh).
Understood in this way, our intrusion of Moloch into an otherwise mixed benevolent–malevolent narrative clarifies a contrast that I feel compelled to outline: Aeonic mercy versus Archontic extraction.
Aeonic presences (the Virgin, Sophian currents, Shadow Sapiens) terminate sacrifice by revealing a God who desires mercy, not sacrifice. Archontic powers, on the other hand, perpetuate and escalate sacrifice, especially of children, to tighten their hold through terror, complicity, and unhealed trauma.
Positioning Moloch as an Archontic eruption in Bledsoe’s inspirational narrative allows us to quarantine that strand in his experience. The half-bull Moloch is not an instrument of Aeonic guidance, but the local mask of the Archontic “rulers of this age.”
In this line of thought, the bull becomes a momentary condensation of the sacrificial, youth‑devouring Archontic regime that the Divine Feminine most radically detests. Its thunderous disappearance immediately followed by the appearance of the Lady dramatizes, in a single sequence, the temporal passage from a Molochian-Tauric, Archontic order to an Aeonic intervention that may bode well for the future of humanity.
It will begin in Venezuela
We can better understand the urgency and timing of Chris Bledsoe’s revelations by juxtaposing them with those of the late visionary María Esperanza, who passed in 2004.
María Esperanza de Bianchini, the Venezuelan “Mystic of Betania,” is best known for apparitions of the Virgin Mary that emphasized reconciliation, family conversion (metanoia), and a coming global purification situated within Divine mercy.
Given that context, Esperanza repeatedly indicated that a period of turmoil and chastisement “would begin in Venezuela,” a line widely cited by her followers and by later commentators who connect the phrase to the country’s severe political, economic, and humanitarian crisis under socialist regimes that was recently addressed by U.S. military intervention.
Priests and authors summarizing her message stress that this “beginning in Venezuela” is not about Venezuela alone but about a wider wave of upheaval and division radiating outward, that should be met by prayer, unity, and total trust in the Virgin’s protection.
Catholic journalist Michael Brown, who knew Esperanza, has reported additional prophetic details that she shared with him concerning the End Times.
Among them, he mentioned her prediction that in the period of great trial a person “dearly loved by God” would be martyred, a figure he has at times speculated about in relation to contemporary public personalities. This includes the possibility of someone like Charlie Kirk having fulfilled this prophecy.
Brown treats this interpretation as part of a broader eschatological (End Times) arc in Esperanza’s revelations, a severe but ultimately purifying crisis, marked by martyrdom and suffering, culminating in a Christianity freed from ideological distortions.
Conclusion
Taken together, Medjugorje, Betania, and the Bledsoe encounters sketch a single drama, the Divine Feminine pressing against the membrane of history at a moment of heightened Archontic pressure.
The apparitions of the Lady, whether to six Croatian children in Medjugorje or a North Carolina contractor named Bledsoe, do not float in a devotional vacuum. Rather, they arise within a contested field where Molochian powers still demand children, red-eyed shadow beings still circle the young, and a civilization under judgment staggers toward whatever “new knowledge” the star Regulus may symbolize.
In Setian terms, Bledsoe’s borderland phenomenology simply renders visible what Esperanza’s more classically Marian revelations announced in gentler tones. Namely, an approaching threshold in which Venezuela becomes a point of ignition, the West faces both chastisement and purification, and the Divine Feminine asserts herself as both Mother of Mercy and implacable antagonist of sacrificial, parasitic regimes.
Within that architecture, distinguishing Magdalene‑type Shadow Sapiens from Archontic “shadow beings” is not a mere taxonomic exercise, but rather a discernment of which side of the veil is speaking at any given moment.
The same is true of Esperanza’s warning that “it will begin in Venezuela” along with a private revelation revealed by her daughter that some “innocent person dearly loved by God would die and it would shock the world.” Father Chris Alar also believes that prophecy may refer to Charlie Kirk (video).3
To interpret Bledsoe’s Lady as Mary Magdalene, and his Mothman-like entities as Archontic interference, is to place it precisely where it belongs: at the fault line where Sophia/Isis, the Virgin Mary, the Magdalene, Quan Yin, and other Shadow Sapiens help us resist the “rulers of this age” and reclaim our liberty.
For my part, I do not worry about tomorrow. It has enough troubles of its own. My constant companion and loyal spirit guide, “Dingo Pumpkin Girl,” is an Australian Cattle Dog who is quite adept at bullying 1,500 pound black bulls that unexpectedly charge out of the Exochronum!
Peace.
“Listen to the synchronicities” ~ Chris Bledsoe
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Metanoia (Greek) means a fundamental change of mind, heart, or direction, representing a profound transformation in one’s perception, beliefs, and life’s orientation, moving from an old way of being to a new, better one, often seen in religious contexts as spiritual conversion, but also in psychology as a significant shift in self-awareness.
^
So many conflicting reports on Charlie Kirk. Wondering if you believe he actually passed, or does the symbolism represent the same in your mind.
In the book and discussions around it, the shadow figures tend to cluster around episodes of fear, psychic pressure, and family distress, whereas the orb‑linked beings appear around healing, messages, and the expansion of Bledsoe’s spiritual worldview. Yes of course! And this sums up why it’s vital to keep your vibration high at all times. Be love, joy, peace, compassion!