What if human history had been reset several times?

From the CIA to Plato, from ancient floods right up to 2046. A journey into the possibility that our civilisation is not the first… and perhaps not even the last.

Today I am providing my English translation of an article by Ciro Pirone (a.k.a. Kurus), originally in Italian and published on Massimo Mazzucco’s website LuogoComune.net on Monday 1st June 2026. (All formatting original, footnotes mine).

Imagine discovering that the history of humanity is not a straight line, but a cycle. Civilisations that rise, accumulate knowledge, build monuments, map the heavens… and are then wiped out by events so devastating that only small groups of survivors remain, forced to start almost from scratch.

What we call the “beginning of civilisation” might simply be the latest fresh start. It sounds like science fiction. Yet this hypothesis emerges from the intersection of declassified documents, ancient texts, flood myths found all over the world, archaeological sites on an unprecedented scale, and geophysical anomalies that can now be measured. You do not have to believe it all. But when the pieces start to fall into place, the picture becomes hard to ignore.

And the first piece does not come from a pyramid. It comes from the CIA’s archives.

The book that has resurfaced from the CIA’s archives

In the 1960s, Chan Thomas, the American author of The Adam and Eve Story [link to free PDF on Archive.org], put forward a disturbing theory: at certain cyclical moments, the Earth’s crust could undergo a sudden shift relative to the planet’s innermost layers. Not a slow tectonic movement, but a catastrophic dislocation.

In his scenario, the oceans flood the continents, the winds become devastating, climate zones shift, cities are swept away and historical memory is severed. Humanity survives only in small groups, often in high-altitude or isolated locations.

The title itself suggests how the book should be read: Adam and Eve, the Flood, and the myths of destruction and rebirth are not merely spiritual allegories, but symbolic memories of previous real cataclysms.

But the strangest part is the book’s history. The 1960s version, which is now most readily available, comes via a 2013 CIA release, labelled “Declassified in Part – Sanitised Copy”. A copy that was only partially declassified.

If it were merely an irrelevant fantasy, why archive it? Why release it decades later in a redacted form? And why are complete, independent copies of the original print run not normally accessible? This does not prove that Thomas was right, but it does make the question a legitimate one.

The underground cities and the former official who speaks of a “near-extinction event”

Then comes a voice much closer to the seat of contemporary power. Catherine Austin Fitts, former Assistant Secretary of Housing and Urban Development during the George H. W. Bush administration, spoke in an interview with Tucker Carlson, an American journalist and political commentator, about enormous sums of money not accounted for in public budgets and the possibility that part of these funds may have been used to build underground infrastructure.

She speaks not only of bunkers, but of bases, underground cities, hidden transport systems and facilities designed to ensure operational continuity in extreme scenarios. The most striking reason she cites is the mitigation of the risk of an event that could lead to the near-extinction of civilisation.

Her statements alone do not prove the existence of what she describes. But the fact that a former high-ranking official is speaking publicly about untraceable funds, underground infrastructure and “near-extinction” scenarios inevitably raises a question: if a faction in power truly feared a future catastrophic event, would it tell the public… or would it build underground?

What if this idea isn’t a modern one?

But the idea of cyclical cataclysms did not originate with Chan Thomas, nor with the CIA. It is much older.

Plato, the 4th-century BC Greek philosopher, in the Timaeus, the Critias and the Laws, presents a view of history radically different from the modern one: humanity is said to have been destroyed several times by great cataclysms, particularly fire and water. Each time, cities, writing, the arts and knowledge are swept away. Few survivors remain: shepherds, mountain dwellers, isolated people, devoid of the education of previous civilisations.

In the Timaeus, the Egyptian priest speaking to Solon states that the Greeks remember only one flood, but in reality there have been many. In the Critias, the image is even more striking: after long intervals, a destruction coming from the heavens leaves alive only men devoid of literacy and education, forcing humanity to start afresh “like children”.

This is not merely decorative mythology. It is a cyclical theory of history: advanced civilisations arise, accumulate knowledge, are destroyed, and the survivors start again almost from scratch.

Jesus, Noah and the call to flee to the mountains

The same logic recurs in the Gospels, but in spiritual and prophetic language. In the Sermon on the Mount of Olives, recorded in Matthew 24 and its parallels in Mark 13 and Luke 21, Jesus speaks of wars, earthquakes, famines, false prophets, tribulations and cosmic upheavals.

One of the most important passages is the call to flee to the mountains. On a material level, the mountain is a refuge: it protects from the chaos of the lowlands, from the waters, from the fleeing masses, and from the collapse of cities. On a symbolic level, it represents a higher state of consciousness: ascending inwardly, seeing from a higher vantage point, and not becoming trapped in collective confusion.

Then Jesus compares the times to come to the days of Noah: people were eating, drinking, getting married, living their lives as normal… until Noah entered the Ark and the flood came. The point is not merely physical destruction. It is a lack of awareness. No one sees the sign. No one heeds the warning.

“Stay alert”, says Jesus. “Be ready”. He is not calling for paranoia. He is calling for awareness.

The Flood as a Global Memory

The story of a great flood is not unique to the Bible. We find it in cultures far and wide: Utnapishtim in the Epic of Gilgamesh, Noah in Genesis, Nūḥ in the Qur’an, Manu in Indian tradition, Deucalion and Pyrrha in Greece, and in many Native American, Andean, Oceanic and Aboriginal traditions.

The names may change, but the core remains similar: a corrupt or unbalanced world, a warning ignored, great waters, a few saved, an ark or a mountain, and a new humanity beginning anew.

Of course, every people may have experienced local floods. But when the same pattern appears everywhere, the question is inevitable: are these independent myths or fragments of a shared memory? Perhaps, at the end of the last Ice Age, humanity experienced a trauma so profound that it was preserved in sacred tales across the globe.

The physical evidence: Göbekli Tepe, Giza and the underground cities

If this memory were real, we would expect to find evidence of it. And the ancient world offers some that are hard to ignore.

Göbekli Tepe, in south-eastern Turkey, is perhaps the most striking example: T-shaped pillars weighing 10–20 tonnes, circular structures, animal and humanoid symbols, all dated to around 11,600–12,000 years ago, predating agriculture, pottery and permanent settlements. According to the traditional model, such a site should not exist. Yet it does. And it was deliberately buried.

In the same area, Karahan Tepe, Sayburç and other sites at Taş Tepeler suggest a broader and more sophisticated culture. Elsewhere, Gunung Padang in Indonesia, the underground cities of Cappadocia and formations such as Bimini Road continue to fuel questions about what might have been lost.

Then there is Giza. The pyramids and the Sphinx are officially dated to the Old Kingdom of Egypt, but their astronomical precision, their alignment with true north and their monumental scale remain striking. Robert Schoch, an American geologist, has suggested that water erosion on the Sphinx may point to a much earlier era, when the Sahara was wetter.

And then there is the subsoil. The claims made by Corrado Malanga and Filippo Biondi regarding possible structures beneath the Pyramid of Khafre require independent verification, but they raise an age-old question: if these monuments also served to preserve knowledge or survive catastrophes, should we look only above… or also below?

Durupınar, the Ark and the strange interest of modern institutions

In this context, Durupınar, in eastern Turkey near Mount Ararat, also takes on particular significance. Some interpret it as a possible physical trace of Noah’s Ark, due to its elongated shape and dimensions when compared with those described in Genesis. Mainstream geology, however, regards it as a natural formation.

Groups such as Noah’s Ark Scans [link], an American initiative dedicated to studying the site, have published analyses based on ground-penetrating radar, electrical resistivity and soil tests, claiming to have identified corridors, internal structures and organic anomalies. These findings are certainly controversial, but not without interest.

There is also an even more curious detail: the Ararat area has also been photographed and monitored by military and intelligence agencies. The so-called Ararat anomaly was captured as early as 1949 during a US Air Force mission; some aerial and satellite images of the area were classified and only released decades later through FOIA [Freedom of Information Act] procedures.

This does not prove that the US government found the Ark. But it does show that interest in anomalies linked to Mount Ararat has not been solely religious or popular.

Douglas Vogt and the Solar Cycle

If the ancients preserved memories of cataclysms, the next question is inevitable: is there a possible physical mechanism behind these cycles?

Douglas Vogt, an author and independent researcher known for his theory of the 12,068-year solar cycle, has devoted decades to this possibility. According to his hypothesis, at the end of each cycle the Sun could enter a micro-nova phase or a phase of intense energy ejection, with effects on the Earth’s magnetic field, the climate, the Earth’s rotation and the stability of civilisation. The date he links to the next possible peak is around 2046.

The point is not to automatically believe Vogt. The point is that he has published books, hours of explanations, data, calculations and references.

He does not ask for faith. He asks for verification.

And this is an important distinction. True science thrives on debate, criticism and reproducibility, not on authority. If Vogt is wrong, he must be refuted on the basis of the data, not by being labelled. Because if even just part of his model were correct, the consequences would be enormous.

The Earth today: wobble, magnetism and ECDO

In recent years, certain parameters of the planet have exhibited behaviour worthy of attention. The Chandler wobble – a small natural oscillation of the Earth’s axis lasting approximately 433 days – is said to have decreased significantly since 2015. The magnetic field continues to change. The South Atlantic Anomaly¹ is expanding. Organisations such as the IERS [International Earth Rotation and Reference Systems] constantly monitor polar motion, UT1² and the length of the day.

Conventional science interprets these phenomena through mass redistributions, climatic, hydrological and cryospheric dynamics, and core-mantle interactions. But some independent researchers interpret them in a more radical way.

The ECDO Theory — Exothermic Core-Mantle Decoupling – Dzhanibekov Oscillation Theory — associated with Roger B. Cunningham, an independent author known online as The Ethical Skeptic, proposes that the dynamic link between the core and the mantle may weaken, leading the planet’s outer shell towards a phase of rotational instability.

The hypothesis draws inspiration from the Dzhanibekov effect, or the “tennis racket theorem”, according to which a rotating rigid body can tip over about its central axis. Applied to the Earth, the theory takes on extreme proportions: rapid reorientation of the outer shell, shifting poles, moving oceans and mega-floods.

It is controversial, and it must be made clear: the Earth is not a simple rigid body. Conventional geophysics does not consider a rapid overturning of the Earth’s outer shell to have been proven. But the theory has one merit: it points to parameters to be observed, such as the Chandler wobble, the length of the day, polar motion, the magnetic field, gravimetric data and deep-ocean temperatures. It does not prove the cataclysm. But it encourages us to view the planet as an integrated system.

If governments knew, what would they say?

At this point, the question becomes political: if a small section of the institutions knew about, or even merely seriously feared, a future catastrophic event, would they say so openly? Probably not.

The first problem would be panic. A population convinced that an uncontrollable geophysical event is imminent could react with economic collapse, mass exodus, a scramble for resources, a loss of trust in institutions and social paralysis.

A gradual narrative would be far more manageable: the climate is changing, you are the main cause, but the situation is still manageable through restrictions, the energy transition, reduced mobility, digitalisation and monitoring.

This does not mean that human-induced climate change is a hoax. It means asking whether that narrative might also function as a psychological containment framework: making people believe the problem is manageable, while any deeper risks remain outside the public discourse.

After 9/11, in the name of counter-terrorism, many democracies accepted increased surveillance. During the Covid pandemic, in the name of public health, millions of people accepted lockdowns, health certificates, contact tracing and restrictions on mobility. The point is not to claim that every crisis has been artificially created. The point is to observe the pattern: after every major emergency, the threshold of control accepted by the population rises.

Elon Musk and the Technological Ark

If ancient civilisations built arks, shelters, pyramids or underground cities, what would a modern ark look like today? Probably not a wooden ship.

It would be a combination of space, energy, communications, artificial intelligence, tunnels, rugged vehicles, robotics and neural interfaces. In this sense, the empire of Elon Musk – the entrepreneur at the helm of SpaceX, Tesla, Starlink, Neuralink, xAI and The Boring Company – appears almost like a modern architecture of resilience.

SpaceX aims to make humanity multiplanetary: not to stake humanity’s entire fate on a single planet. Starlink creates global satellite communications, useful even in wars, disasters and local breakdowns. Tesla stands for energy, batteries, electric mobility and backup systems. The Cybertruck embodies an “end-of-civilisation” aesthetic: steel, robustness, autonomy. The Boring Company brings the underground dimension into play. Neuralink and xAI shift the focus to intelligence, adaptation and the human-machine relationship.

None of this proves that Musk knows of a specific event in 2046. But the common thread is clear: to reduce dependence on a single planet, a single electricity grid, a single communications infrastructure and a single biological form of intelligence.

Musk is not necessarily a prophet. But symbolically, he appears as a builder of technological arks.

The Inner Ark

But even if all this were true, the most important question remains: is it enough to prepare materially? What is the point of building bunkers, rockets, tunnels, satellites and space colonies if human beings remain spiritually asleep?

This is where the spiritual dimension comes in. Salvatore Brizzi, an Italian author on spirituality and inner alchemy, speaks of presence, of the “master of the house”, of the inner observer who does not identify with the body, with fear, with the ego or with personal history.

According to this view, major crises are not merely destruction. They are initiatory trials. Structures collapse, illusions shatter, the personality is put under pressure. And so one question remains: who am I really?

The true Ark is not merely a physical refuge. It is a state of consciousness.

Jesus puts it in simple yet powerful words: “As in the days of Noah… keep watch”. The problem facing humanity before the Flood was not merely moral. It was perceptual. They did not see. They did not listen. They were not present.

Perhaps this is the deepest message: it is not enough to survive the external world. We must awaken within.

The final question

We do not know whether 2046 will be the year of a new reset. We do not know whether Vogt is right, whether the ECDO describes a real mechanism, whether Chan Thomas had intuited something, or whether ancient traditions truly preserve a global historical memory.

But we do know one thing: the history of humanity is far more fragile, mysterious and cyclical than we are led to believe.

The stones of Göbekli Tepe, Plato’s words, the flood myths, the declassified CIA document, the underground infrastructure, the Earth’s anomalies, the modern technological arks and the spiritual call to vigilance all seem to point to the same question:

What if we are not the first civilisation to have reached this point? And will we be alert enough this time to heed the message?

Or will we, too, become nothing more than ruins, a myth, a fragmented legend in the hands of the survivors of the next cycle?

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1. Region where Earth's magnetic field is significantly weaker - Wikipedia

2. Universal Time - a time standard based on Earth's rotation - Wikipedia