AZAZAZAZAZAZAZAZAZ

The Alizzed, scribe, and shadows, contained within their obtained obliqueness, listened in silent gratitude, to that good Brother, of sister born, Brother John.

Page 7

"...There were formerly two other letters, representing numbers 90 and 900, but they became obsolete in literature, retained only as numer-cal symbols. Another letter, the digamma of value 6, also fell out of use and was replaced..."

"Thus the value in Gematria of..." "...a cross is either

The number of the beast in Revelation 13..." "...= 666..."

Jesus, has the number 888. By the conventions of gematria one unit, known as a colel, may be added to or subtracted from the value of any word without affecting its symbolic meaning. Thus'..." "778, Church of God, is equivalent by gematria to..." "..777. "

"These triple numbers, such as 111, 666, etc., all mutiples of 37, are of particular significance in gematria, and in the dimensions of temples. The plan of Noah's Ark in Genesis 6.15 measures 300 x 50 cubits which, if the royal cubit of 1.72 feet is the appropriate unit is equal to 4440 square feet. 444 is the number of..." "...flesh and blood (1 Cor. 15.50). 37 x 64 = 2368 which is the number of the Christian holy name'..." "...Jesus Christ, occurring /

Page 8
several times in New Testament gematria including fo example, the passage ( John 15.1) where Jesus announces his divinity

"I am the true vine, and my Father is the husbandman,'

The interpretation by gematria of this sentence is

The true vine,..."                      "...= 558
(my father the husbandman,..." "...= 1810
                                               "...= 2368       

Page 23

"In the course of the following chapters we shall examine a certain way of thought which in some ages is considered as the justification for human existence, in others as an aspect of madness, for ideas, being emanations of the gods, follow a cyclical career and their influence waxes and wanes accordingly. The attraction of this philosophy is that it professes to interpret a wide and varied range of phenomena by means of a few simple laws, which are those of natural growth and movement. Its masters are both mystics and logicians, insisting that nothing be accepted as true that can not be proved so in two ways: by reason and poetic intuition. These two criteria are brought to-gether through the medium of geometry and musical harmony, arts which are founded on rational principles yet may also be appreciated directly by the senses." The last occasion on which this way of thought achieved any great influence was at the start of the Piscean age which coincided with the rise of Christianity; the history of the last 2000 years records its suppression and gradual decline."

Page 24

Yet 2000 years ago it was believed that the secret of the elemental science, by which the forces in nature may be recognised and controlledcontrolledcontrolled,was at last returning. The decaying fabric of the old world, finally destroyed by the legions, had been replaced by a new order, formed after the military and commercial image of Rome. It was naturally understood by the scholars and initiates of Alexandria that this unbalanced situation would inevitably bring forth opposition to the imperial power, which they identified with the principle bearing the number 666. This opposition would take the form of a prophetic revival at the instigation of the earth spirit,.." "...whose number, 1080, represents the antithesis of 666. At the same time the sun was entering Pisces, and it was reckoned that the appearance of a new sun god in conjunction with the upsurge of the terrestrial spirit would introduce a fresh epoch in sacred history.

The portents associated with the end of an era had long been apparent. The uncertain state of the world had created a renewed nterest in the hermetic philosophy and the mysteries of initiation. People had taken to withdrawing from the cities and founding lonely communities in search of a new approach to life, and among the many prophets and teachers of the time were several of whom it was claimed that they were the Messiahs of the age

The great event took place probably at Alexandria in the shape of /

Page 25 / a birth long awaited by the astrologers. The reborn spirit was that of an ancient system of knowledge which, even in the time of Plato some 500 years earlier, had already been generally forgotten outside the hermetic schools of Egypt. The essence of this tradition, which consists ultimately of a mathematical demonstration of cosmic law, is so elusive, that it can only be grasped at certain times, when the influences of the age are favourable to vision and prophecy. Yet even though it may vanish for generations and appear to have be-come lost for ever, the tradition is always revived, for its spores are deeply embedded in human nature, and the truth to which it refers is constant and unique.

Although it is known as the hermetic or secret tradition, its ma-terial content has never been hidden from anyone who felt inclinedto study it. There are no esoteric schemes of geometry, no secret laws of mathematics, lost chords or musical harmonies which may not be discovered by searching. A profound scholarship in the various indi-vidual arts and sciences is open to whoever cares to achieve it without the necessity for any mystical initiation. The sum of all that has ever been discovered about the physical nature of the universe may be aquired through application and the use of reason. 

However, there comes a stage in the work of every mature scientist and philosopher when the language of ordinary communication is no longer adequate to express certain aspects of his subject, of which he has become intuitively, but nonetheless certainly, aware. The disadvantage of the analytical approach is that it artificially isolates phenomena which are, like all else in nature, relative, having no individual significance other than in terms of the system to which they belong. The study of systems and of the laws which determine the relationships within and among the various classes of phenomena was therefore the chief concern of the ancient philosophers, and for this purpose they made use of a metaphysical, numerical language, ser-viceable in every department of science. This language may be dis-cerned in the foundations of all great philosophies and religions of antiquity, including Christianity. Its expression varied according to the national characteristics of its adepts, but its numerical basis was everywhere identical. By means of this language it is possible to identify areas of reality normally beyond investigation, to extend logic into the realm of intuition and to activate parts of the mind otherwise dormant. Einstein experienced the need for it when he warned his students that it was necessary to follow their intuition in order to understand his cosmology; Jung also when he wrote that only a poet could appreciate his work. Both these masters were /

 Page 26 / impeded in their attempts to share their revelation with others for lack of a precise metaphysical language to guide the thoughts of their pupils towards a personal realisation of the same truth.

The visionary quest for a simple formula to express the one creative process that governs the entire range of cosmic motion is now gener-ally regarded as the chimera of an earlier, more credulous age. Yet, even though it may appear to have no reasonable justification, the vision of a comprehensive world system remains an eternal poetic truth, an infallible stimulus to the imagination and thus a potential influence in human affairs. In former times, when little distinction was made between the physical and the psychological needs of a healthy society, the natural human longing for a true understanding of the cosmic order as the model for a perfectly harmonious way of life was more generally appreciated. The most cherished possession of every race was its sacred canon of cosmology, embodied in the native laws, customs, legends, symbols and architecture as well as in the ritual of everyday life. The inner secrets of this life giving tradi-tion were preserved in the principal temple which both sheltered and displayed the sacred canon; for the temple was itself a canonical work, a model of the national cosmology and thus of the social and psychic structure of the people.

The functions and attributes of the temple were so numerous, that they may only be summarised in the ancient concept of the temple as a living organism having both body and spirit. The body was that of God the macrosm, for its form and dimensions were determined by reference to the structure of the heavens; but it was also the body of a man, the same set of proportions being found applicable on each scale. The ritual varying with the seasons and cycles, provided the spirit and transformed a symbol which has no life of its own but contains a vast living potential, into an instrument of light and fertility that illuminated the entire nation..

The temple was also the seat of government, and everything that took place there was understood to have a direct influence on the life of the people. It was therefore a matter of the greatest concern that the ritual observances should follow the cosmic rhythm, for if the temple fell out of tune with the times, if the rulers became insensitive to the current forces or failed to preserve harmonious relationships among themselves, the same defects would appear throughout society, A rational explanation of this belief in the wide efficacy of acts per-formed at the sacred centre is provided by Lord Raglan, who in The Temple and the house derives the origins of the feudal mannerhouse, the palace of the local lord, from the ancient cosmic temple: 'All new /

Page 27 / features start in the palaces and spread to the cottages; they start in the capitals and spread to the provinces; they start in the centres of civilisation and spread to the wilds..."

  " This may represent an extreme aristocratic view of the natural order, but it comes of a far deeper understanding of human society, which is inevitably hierarchical, than is revealed in the most ingen-ious utopias of egalitarian world improvers. It was formerly reckoned that since every system must have its sun and every society its king, it were better that the royal prerogative be sanctified, defined and limited by law, than that it be usurped by whatever gang leader might aquire the power to do so. However, the significance of the temple was not merely social and political: its chief function was as the local power station, the generator of a current which obviated the need for any further technological contrivance. The considera-tions behind the plan and position of the temple were astronomical, geometrical and numerical, and they were also geological, for the site of the temple was decided by reference to the field of terrestrial magnetism and located where the fusion between the earth current and the forces of cosmic radiation would naturally occur.

. Of the Temple at Jerusalem, the mystical centre of the Jews, Dr Raphael Patai writes in his book Man and the Temple:

. 'Nor was the cosmic significance of the Temple exhausted with the light that emanated from it. In the middle of the Temple and con-stituting the floor of the Holy of Holies, was a huge native rock which was adorned by Jewish legends with the peculiar features of an Omphalos, a Navel of the Earth. This rock called in Hebrew Ebhen Shetiyyah, the Stone of Foundation, was the first solid thing created, and was placed by God amidst the as yet boundless fluid of the pri-meval waters. Legend has it that just as the body of an embryo is built up in its mother's womb from its navel, so God built up the earth concentrically around this Stone, the Navel of the Earth. And just as the body of the embryo recieves its nourishment from this Navel.'

The invariable practice in antiquity of locating sacred buildings immediately above underground springs and watercourses, as at the Temple of Jerusalem, constitutes one of the greatest mysteries of the past, for evidently some principal was involved of which we are now totally unaware. It is a fact, however, that the feeling which comes to many sensitive people at ancient ritual sites, that they are standing on ground which is in some way inherantly sacred, accords with the experiences of dowsers or water diviners, who detect underground /

Page 28 / springs beneath every old church and the sites of prehistoric stones. Further information on this subject has recently been provided by the dowser Guy Underwood, in his book The pattern of the past, in which he shows that the groundplans of churches and temples are in some way related to the pattern of underground water beneath them. Yet in accordance with the remarkable unity between the symbol, the thing symbolised, and the spirit behind them both, that charac-terises the omphalos or sacred centre, the actual existence of underground water was seen as a token that the spiritual water was seen as a token that the spiritual water the stimulus to prophetic inspiration, would also be present at the spot. And it was this quality that rendered the site of the Temple peculiarly suitable as the centre of the nation, the oracle and seat of government. For at that place the priests and governors would be most susceptible to the spiritual influences, and find a supernatural guidance in their conduct and decisions."

At this point the account of wah Brother Michell, held itself in humble abeyance, whilst, as if out of nowhere, the esteemed words of wah Brothers, Lethbridge and Wilson gave common voice.

Strange Talents Editor Peter Brooksmith 1984

Author Colin Wilson. A seeker after truth

Page 16 "NO ONE WHO is interested in the paranormal can afford to ignore Tom Lethbridge, yet when he died in a nursing home in Devon in 1971, his name was hardly known to the general public. Today, many of his admirers believe that he is the single most important name in the history of psychical research his ideas on dowsing, life after death, ghosts, poltergeists, magic, second-site precog-nation, the nature of time, cover a wider field than those of any other psychical researcher. Moreover, they fit together into the most exciting and comprehensive theory of the 'occult' ever advanced.

. These ideas were expressed in a series of small books published in the last 10 years of his life. The odd thing is that Lethbridge took no interest in psychic matters until he retired to Devon in his mid fifties. He was trained as an archaeologist and a historian and spent most of his adult life in Cambridge as the Keeper of Anglo-Saxon Antiquities at the University Museum. Together with his wife Mina he moved into Hole House, an old Tudor mansion on the south coast of Devon. He ment to spend his retirement reading and digging for bits of broken pottery. In fact, the most amazing period of his eventual life was about to begin.

. The person who was most responsible for the change of direction was an old witch who lived next door. This white haired little old lady assure Lethbridge that she could put mild spells on people who annoyed her, and that she was able to leave her body at night and wander around the district - an ability known as 'astral projection' Lethbridge was naturally sceptical - until something convinced him."

At this point, after the words 'astral projection'. Zed Aliz Zed said, here you are scribe, perchance to dream, one of those delightful coincidences that never was, provided by that good wah brother of all our sisters, our man Thomas.

Page 150

"...I could stand it no longer, I shook their dust from off my feet and I bolted."

. "You raised your flag and took to your heels," Frau Stohr stated.

. "Precisely," shouted Settembrini. "I fled with my flag. Ah, what an apt phrase! I see I have come to the right place; nobody else here knows how to coin phrases like that. - May I be permitted to enquire after the state of your health, Frau Stohr?

      It was frightful to see Frau Stohr preen herself.

. "Good land!" she said. " "It is always the same, you know your-self two steps forward and three back. When you have been sit-ting here five months, along comes the old man and tucks on an-other six. It is like the torment of Tantalus : you shove and shove, and think you are getting to the top -"

. "Ah how delightful of you, to give poor old Tantalus a new job, and let him roll the stones uphill for a change! I call that true benevolence. - But what are these mysterious reports I have been hearing of you, Frau Stohr? There are tales going about - tales about doubles, astral bodies, and the like. Up to now I have lent them no credence - but this latest story puzzles me, I confess."

. "I know you are poking fun at me."

. " Not for an instant. I beg you to set my mind at rest about this dark side of your life; after that it will be time to jest. Last night between half past nine and ten, I was taking a little exercise in the garden; I looked up at the row of balconies; there was your light gleaming through the dark; you were performing your cure, led by the dictates of duty and reason. 'Ah,' thought I, ' there lies our charming invalid, obeying the rules of the house, for the sake of an early return to the arms of her waiting husband.' - And now what do I hear? That you were seen at that very hour at the Kur-haus, in the cinematografo" (Herr Settembrini gave the word the Italian pronounciation, with the accent on the fourth syllbable) and afterwards in the cafe, enjoying punch and kisses, and - afterwards in the cafe, enjoying punch and kisses, and -"

. Frau Stohr wriggled and giggled into serviette, nudged Joa-chim and the silent Dr Blumenkohl in the ribs, winked with coy confidingness, and altogether gave a perfect exhibition of fatuous complacency. She was in the habit of leaving the light burning on her balcony and stealing off to seek distraction in the quarter be-low. Her husband, meanwhile, in Cannstadt, awaited her return /

Page 151 / She was not the only patient who practised this duplicity.

. And went on Settembrini, "that you were enjoying those kisses in the company of - whom, do you think? In the company of - whom, do you think? In the company of Captain Miklosich from Bucharest. They say he wears a corset - but that is little to the point. I conjur you, madame, to tell me! Have you a double? Was it your earthly part which lay there alone on your balcony, while your spirit revelled below, with Captain Miklosich and his kisses?"

. Frau Stohr wreathed and bridled as though she were being tickled.

"One asks oneself, had it not been better the other way about," Settembrini went on; "you enjoying the kisses by yourself, and the rest-cure with Captain Miklosich - "

"Tehee!" tittered Frau Stohr."

Man's Eternal QUEST Paramahansa Yogananda

Page 467 "Glossary

 astral body. Mans subtle body of light, prana or lifetrons, the second of three sheaths that successively encase the soul: the causal body (qv), the astral body, and the physical body. The powers of the as-tral body enliven the physical body, much as electricity illumines a bulb The astral body has nineteen elements: intelligence, ego, feel-ing mind (sense - consciousness); five instruments of knowledge (the sensory powers within the physical organs of sight, hearing, smell , taste, and touch); five instruments of action (the executive powers in the physical instruments of procreation, excretion, speech, locomotion, and the exercise of manual skill); and five in-struments of life force that perform the functions of circulation, metabolization, assimilation, crystallization, and elimination."

At this point in time and, you may think, not before time. That very far yonder scribe asked Alizzed "What is the point of all that." You will just have to wait and C C C see, scribe, said Zed Aliz.

Strange Talents Editor Peter Brooksmith 1984

Author Colin Wilson.

A seeker after truth

..."Lethbridge's neighbour, a 'witch' or 'wise woman' whose strange powers' convinced Lethbridge that the world of the paranormal was worth investigating..."

The witch explained to him one day how she managed to put off unwanted visitors. What she did was to draw a five pointed star - a pentagram - in her head, and then visualise it across the path of the unwanted visitor - for example on the front gate.

Shortly afterwards, Tom was lying in bed, idly drawing pentagrams in his head, and imagining them around their beds. In the middle of the night, Mina woke up with a creepy feeling that there was somebody else in the room. At the foot of the bed, she could see a faint glow of light, which slowly faded as she watched it. The next day, the witch came to see them. When she told them that she had 'visited' their bedroom on the pre-vious night, and found the beds surrounded by triangles of fire, Tom's sceptism began to evaporate. Mina politely requested the old witch to stay out of their bedroom at night.

Three years later, the old lady died in peculiar circumstances. She was quarrelling with a neighbouring farmer, and told Leth-bridge that she intended to put a spell on the man's cattle. By this time Lethbridge knew enough about the 'occult' to take her serious-ly, and he warned her about the dangers of black magic - how it could rebound on to the witch. But the old lady ignored his advice. One morning, she was found dead in her bed in circumstances that made the police suspect murder. And the cattle of two nearby farms suddenly got foot and mouth disease. However, the farmer she wanted to 'ill wish' remained unaffected. Lethbridge was convinced that the spell had gone wrong and 'bounced back'

 Page 17 The invisible world

But the old lady's death resulted - indirectly - in one of his most important insights. Passing the witch's cottage, he experienced a 'nasty feeling', a suffocating sense of dep-ression. With a scientist's curiousity, he walked around the cottage, and noticed an interest-ing thing. He could step into the depression and then out of it again, just as if it was some kind of an invisible wall.

The depression reminded Lethbridge of something that had happened when he was a teenager. He and his mother had gone for a walk in the Great Wood near Wokingham. It was a lovely morning; yet quite suddenly both of them experienced 'a horrible feeling of gloom and depression, which crept upon us like a blanket of fog over the surface of the sea'. They hurried away, agreeing that it was something terrible and inexplicable. Afew days later, the corpse of a suicide was found a few yards from the spot where they had been standing, hidden by some bushes.

About a year after the death of the witch, another strange experience gave Tom the clue he was looking for. On a damp January afternoon, he and Mina drove down to Ladram Bay to collect seaweed for her gar-den. As Lethbridge stepped on to the beach, he once again experienced the feeling of gloom and fear, like a blanket of fog descend-ing upon him. Mina wandered off along the beach while Tom filled the sacks with sea-weed. Suddenly she came hurrying back, saying: 'Let's go. I can't stand this place a minute longer. There's something frightful here.'

The next day, they mentioned what had happened to Mina's brother he said he also had experienced the same kind of thing in a field near Avebury, in Wiltshire. The word 'field' made something connect in Tom's brain- he remembered that field telephones often short-circuit in warm, muggy weather. 'What was the weather like?' he asked. 'Warm and damp, said the brother.

An idea was taking shape. Water. . . .could that be the key? It had been warm and damp on Ladram beach. The following weekend, they set out for Ladram Bay a second time. Again, as they stepped on to the beach, both walked into the same bank of depression - or 'ghoul' as Lethbridge called it. Mina led Tom to the far end of the beach, to the place she had been sitting when she had been overwhelmed by the strange feel-ing. Here it was so strong that it made them feel giddy - Lethbridge described it as the feeling you get when you had a high tem-perature and are full of drugs. On either side of them were two small streams.

Mina wandered off to look at the scenery from the top of the cliff. Suddenly, she walked into the depression again. Moreover, she had an odd feeling, as if someone - or something - was urging her to jump over. She went and fetched Tom, who agreed that the spot was just as sinister as the place down on the seashore below.

Now he needed only one more piece of the jigsaw puzzle, and he found it - but only years later. Nine years after the first known experiences of depression were felt on those cliffs a man did commit suicide there. Lethbridge wondered whether the 'ghoul' was a feeling so intense that it had become timeless and imprinted itself on the area, casting its baleful shadow on those who stood there.

Whether from the past or from the future the feelings of despair were 'recorded' on the surroundings - but how?

The key, Lethbridge believed, was water. As an archaeologist, he had always been mildly interested in dowsing and water - divining. The dowser walks along with a forked hazel twig held in his hands, and when he stands above running water, the muscles in his hands and arms convulse and the twig bends either up or down. How does it work? Professor Y Rocard of the Sorbonne dis-covered that underground water produces changes in the earth's magnetic field and that is what the dowser's muscles respond to. The water does this because it has a field of its own, which interacts with the earth's field.

Significantly, magnetic fields are the means by which sound is recorded on tape covered with iron oxide. Suppose the magnetic field of running water can also record strong emotions - which after all, are basi-cally electrical activities in the human brain and body? such fields could well be strongest in damp and muggy weather.

 Page 24 Gateway To Other Worlds

"In 1962, FIVE YEARS AFTER his move to Devon, Tom Lethbridge's ideas on ghosts, 'ghouls', pendulums and dowsing rods began to crystallise into a coherent theory, which he outlined in a book called Ghost and divining rod. This appeared in 1963 and it aroused more interest than anything he had published so far. It deserved to be so popular, for its central theory was orginal, exiting and well argued.

He suggested that nature generates fields of static electricity in certain places, par-ticularly near running water. These 'fields' are capable of picking up and recording the thoughts and feelings of human beings and other living creatures. But human beings are also surrounded by a mild electrical field, as the researches of Harold Burr of Yale Uni-versity in the United States revealed in the 1930s. So if someone goes into a room where a murder has taken place and experiences a distictly unpleasasant feeling, all that is happening is that the emotions associated with the crime (such as fear, pain and horror) are being transferred to the visitor's electrical field, in accordance with the laws of elect-ricity. If we are feeling full of energy, excite-ment, misery or anger, the emotional trans-ference may flow the other way, and our feelings will be recorded on the field.

'But if human emotions can be imprinted in some way on the 'field' of running water, and picked up by a dowser, then this world we are living in is a far more strange and complex place than most people give credit for. To begin with, we must be surrounded by hidden information - in the form of these 'tape recordings' - that might become ac-cessible to al of us if we could master the art of using the dowser's pendulum.

It looks - says Lethbridge - as if human beings possess 'psyche fields' as well as bodies. The body is simply a peice of ap-paratus for collecting impressions, which are then stored in the psyche-field. But in that case, there would seem to be part of us that seeks the information. Presumably this is what religious people call the spirit. And since the information it can aquire through the pendulum may come from the remote past, or from some place on the other side of the world, then this spirit must be outside the limits of space and time.

It was this last idea that excited Lethbridge so much. His experiments with the pendulum seemed to indicate that there are other worlds beyond this one, perhaps worlds in other dimensions. Presumably we cannot see them - although they co-exist with our world - because our bodies are rather crude machines for picking up low-level vibrations. But the psyche field - or perhaps the spirit - seems to have access to those other invisible worlds.

Page 23 Secrets of the 'other you'

Tom Lethbridge's own explanation of this strange 'power of the pendulum' Is that there is a part of the human mind - the uncons-cious, perhaps - that knows the answers to all questions. Unfortunately it cannot convey these answers to the 'everyday you', the busy, conscious self that spends its time coping with practical problems. But this 'other you' can convey its message via the dowsing rod or pendulum by the simple expedient of controlling the muscles.

Lethbridge had started as a cheerfully sceptical investigator trying to understand nature's hidden codes for conveying information . His researches led him into strange, bewildering realms where all his normal ideas seemed to be turned upside down. He compared himself to a man walking on ice, when it suddenly collapses and he finds himself floundering in freezing water. Of this sudden immersion in new ideas he said: 'From living a normal in a three- dimensional world, I seem to have suddenly fallen through into one where there are more dimensions. The three dimensional life goes on as usual; but one has to adjust one's thinking to the other.' "

Page 25 "...Lethbridge had always been interested in dreams, ever since he read J. W. Dunne's An experiment with time in the 1930's" "...Lethbridge speculated that during sleep, a part of us passes through this world to a still higher world still. Coming back from sleep we pass through it once again to enter our own much slower world of vibrations."

Page 27 "...The more he studied these puzzles, the more convinced Lethbridge became that the key to all of them is the concept of vibrations. Our bodies seem to be machines tuned to pick up certain vibrations. Our eyes will only register energy whose wavelength is between that of red and violet light. Shorter or longer wavelengths are invisible to us. Modern Physics tells us that at the sub- atomic level matter is in a state of constant vibration.

Diagram and photographs omitted

"...the spectrum of electromagnetic (EM) vibrations. EM waves consist of electric and magnetic fields vibrating with a definite frequency, each corresponding to a particular wavelength in order of increasing frequency and decreasing wavelength, the EM spectrum consists of : very long wave radio, used for communication with submarines; long, medium and short wave radio (used for AM broadcasting); FM radio, television and radar; infra-red (heat) radiation, which is recorded in the Earth photographs taken by survey satellites; visible light; ultraviolet light, which, while invisible, stimulates fluorescence in some materials; X- rays; and high energy gamma rays, which occur in fall out and in cosmic rays. The progressive discovery of these waves has inspired speculations concerning unknown 'vibrations' making up our own and higher worlds"

Worlds beyond worlds

According to Lethbridge's pendulum, the 'world' beyond our world-the world that can be detected by a pendulum of more than 40 inches - consists of vibrations that are four times as fast as ours. It is all around us yet we are able to see it, because it is beyond the range of our senses. All the objects in our world extend into this other world. Our personalities also extend into it, but we are not aware of this, because our 'everyday self' has no communication with that 'other self'. But the other self can answer questions by means of the pendulum."

"...Lethbridge's insistence on rediscovering the ancient art of dowsing also underlined his emphasis on understanding the differences between primitive and modern Man. The ancient peoples- going back to our caveman ancestors - believed that the Universe is magical and that Earth is a living creature. They were probably natural dowsers - as the aborigines of australia still are - and res-ponded naturally to the forces of the earth. Their standing stones were, according to Lethbridge, intended to mark places where the earth force was most powerful and perhaps to harness it in some way now forgotten.

  Modern Man has suppressed - or lost that instinctive, intuitive contact with the forces of the Universe. He is two busy keeping together his precious civilisation Yet he still potentially possesses that ancient power of dowsing, and could really develop it if he really wanted to. Lethbridge set out to develop his own powers, and to explore them scientifically, and soon came to the conclu-sion that the dowsing rod and the pendulum are incredibly accurate. By making use of some unknown part of the mind - the un-conscious or 'superconscious' - they can provide information that is inaccessible to our ordinary senses, and can tell us about realms of reality beyond the 'everyday' world of physical matter.

Lethbridge was not a spiritualist. He never paid much attention to the question of life after death or the existence of a 'spirit world'. But by pursuing his researches into these subjects with a tough - minded logic, he concluded that there are other realms of reality beyond our world, and that there are forms of energy we do not even begin to understand. Magic, spiritualism and occult-ism are merely our crude attempts to under-stand this vast realm of hidden energies, just as alchemy was Man's earliest attempt to understand the mysteries of atomic physics.

As to the meaning of all this, Lethbridge preserves the caution of an academic. Yet in his last years he became increasingly con-vinced that there is a meaning in human existence. and that it is tied up with the concept of our personal evolution. For some reason we are being driven to evolve.

With a bow, those twa brothers, and one sister, beings caught fast, rainbowed out. Whereupon in order not to lose that golden thread of threads. Alizzed, re-introduced that beloved Mann, Castorp.

         THE MAGIC MOUNTAIN 
         Thomas Mann 1924
         

Page 251                 

Humaniora

ZAZAZAZAZAZAZAZAZA
         
                           
         CITY OF REVELATION
                  John Michell 1972         

Page 151 Chapter Fourteen

"On the south wall of St Mary's Chapel, Glastonbury, the words Jesu Maria are carved into the stone. If these words are written in Greek,.." "...their value is 1080. In the crypt beneath the chapel there is an ancient well. There is also a well in the pre - historic buried chamber on which Chartres Cathedral is built, and the same feature is commonly found at other sites of sanctity.

The area of the Stonehenge sarsen circle with diameter 100.8 feet is 1080 square megalithic yards. Guy Underwood, the dowser, in his The Pattern of the Past shows plans of the remarkable pattern of underground water lines he detected below Stonehenge. He found that the site was an important centre of convergence for under-ground streams and fault lines from the surrounding area, and he located a powerful buried spring near the centre. Other dowsers who have investigated the site of Stonehenge are in general aggree-ment with Underwood's conclusions.

Mr B Smithett, Secretary of the Society of Dowsers, writes that many practising dowsers, members of the Society and others, report the presence of underground water below old churches and other sacred sites. In fact, it is now believed by dowsers that not only churches, but all prehistoric stone circles, standing stones, chambered mounds and dolmens are placed above buried springs or at the junction of underground streams, and that their sites may have been determined by these considerations. Over the years a number of articles on this subject have appeared in the Society's Journal, and research among the records of local antiquarian societies reveal several others, the results in all cases being independently obtained. For example, in the 1933 Transactions of the Woolhope Club of Hereford an article by Mr Walter Pritchard describes how he watched a dowser trace the passage of a stream beneath Arthur's /

Page 152 / Stone, a dolmen at Dorstone, Hereford; he later investigated the megalithic Four Stones near Old Radnor, finding it to mark the intersection of two buried water courses. Underwood's observation, which has been confirmed by others, is that the current associated with sacred and megalithic sites reverses the direction of its flow in accordance with a monthly lunar cycle.

Here, the Zed Aliz Zed, had the scribe darken the door of an emphasize.

"...that the current associated with sacred and megalithic sites reverses the direction of its flow in accordance with a monthly lunar cycle."

"These results are obtained in many cases by professional men, engaged by local councils and building contractors to locate under-ground faults, lost waterpipes, drains, etc., who have developed a justifiable confidence in their own accuracy. On the subject of the connection between ancient sites and underground water they are in general agreement. Some important principle of ancient science and civilization is involved here, of which virtually nothing is now known. The solution of the mystery lies in the complete understanding of all the correspondences of the number 1080 and of the others that re-late to it, for they illuminate an aspect of reality which, for the lack of an adequate language, has for too long been allowed to remain beyond the comprehension of science.

In Revelation and in the apocalyptic works of the Old Testament particular emphasis is placed on the waters that flow beneath the holy city or temple. They play an active part both in the destruction of the old city and in the creation of the new. Wherever there is a legend of the Temple, it is said that the waters of the world spring from beneath it. Old maps show the four rivers of paradise as a cross within a circle with the holy city at the centre. Jung finds the arche-type of the New Jerusalem expressed in the cloister with a fountain at the centre. The formal gardens of Persia, which are laid out as figures of cosmic geometry, always surround a central spring of water. In a dry country this water is conveyed with great labour and in-genuity in culverts, often several miles in length from the lower slopes of the hillls. All known ancient cosmic temples, at Jerusalem, Hieropolis, Cnossos and elsewhere are found to have been built over extensive labyrinths of chambers and watercourses. F. Bligh Bond discovered a curious system of tunnels and culverts below Glaston-bury Abbey. Plato's Atlantis, which is a cosmic model, Carthage and other cities were arranged in concentric rings of land and water-ways. In Egypt, Babylon and China elaborate systems of canals were constructed on a geometrical pattern, particularly in the areas surrounding the great temples. The carefully contrived balance between areas of land and water was reflected in the pattern of waterpipes beneath the temple itself. The monks of Glastonbury made and maintained a wonderful canal system alongside the prehistoric / Page 153 / causeways of the country around the abbey, and these waterways have a mystical association with King Arthur's legend.

In the third chapter of Man and Temple Dr Patai gives an exellent account of the legends and rituals referring to the waters beneath the Temple of Jerusalem and at other cosmic centres. They were conceived as the female partner in the annually celebrated marriage between the waters of the earth and of the heavens. When fertilised, they conveyed benefits to all the world.

Quite a number of legends tell in an interesting variety of versions about this subterranean network of irrigation canals that issue from underneath the Temple and bring to each country its proper power to grow its particular assortment of fruits. If a tree were planted in the Temple over a spot whence the water-vein issued forth to a certain country, it would grow fruit peculiar to that country; this was known to King Solomon, who accordingly planted in the Temple specimens of fruit trees of the whole earth.

The waters that issued forth from the Temple had the wonderful property of bestowing fertility and health. Legends have it that as in days of old so again in the days of the Messiah "all the waters of creation" will again spring up from under the threshold of the Temple, will increase and grow mighty as they pour forth all over the land.'

The stone at the centre of the earth in the Temple of Jerusalem was supposed to press down the surging waters of the earth, and the Altar stone at Stonhenge, which could at one time have stood erect, may have had a similar function. The waters beneath the Temple were not mythical, nor are the stories of the advantages to be gained from their proper union with the cosmic element in any way exagerated. These legends are poetically true, they have a deep philosophical and psychological meaning and they recall a vanished world order founded on cosmic principles. But more than that, they record a former system of natural science, practised by men who understood the earth as a living creature, the mother of all her inhabitants, not only in a poetic sense but literally as a fact of nature. The prosperity of all life on the planet was considered to be a reflection of the earths own state of health and morale, which was naturally of the greatest concern to men, the intelligent parasites. According to the philosophy on which the forgotten science of antiquity is based, the earth must be regarded as an essentially female organism, being particu-larly susceptible to the influence of the moon, and craving seasonal intercourse with the fertilising solar shaft.

Every year therefore, the earth was made the bride of the heavens, the terrestrial flow was animated by the radiant power of the sun, Page 154 / all the correspondences of 1080 were brought together with those of 666; the opposites were united in the Temple as in Noah's Ark. At Jerusalem the great ceremony of the year, attended by vast, excited crowds, took place at the start of the rainy season, and was intended by vast, to promote the union between the upper and the lower waters. But its purpose was not simply to invoke the fertilising autumn rains, for the marriage of the elewments prompted a similar desire among the congregation at the Temple, which spread along the chain of magical correspondences, infecting all nature with the urge for union.

Evidently the Temple functioned as the generator and transmitter of a form of energy which was beneficial to the earth and all its in-habitants. This was not the belief of idiots or degenerate savages. To the Jews and to all the civilised people who possessed the institution of the Temple it was a self evident fact, which they percieved with their own eyes. A spirit was generated at the Temple; they saw the operation, felt its power and observed its effect in the increased fertility of the countryside. We may speak of sympathetic magic, mass delusion and invent other names for phenomena which we are not able to explain, but the fact is that the performances at the Temple led to the actual invocation of a spirit that provoked a physical reaction throughout nature.

The numbers with which we are dealing were once the instruments of elemental control. Their first and most essential reference is to the natural forces of the cosmos, to the spirits that are behind all manifestations of movement in wind and water, as well as in the less perceptible electro-magnetic currents of the earth and atmosphere, The earliest passage in the I Ching express the relationship between the principles in terms of cosmic forces. So it is in the oldest forms of myth and in the basic traditions of the cabala. The most ancient art, architecture, mythology is always more impersonal and funda-mental than that which came later . In the case of the I Ching, suc-cessive generations of scholars widened the interpretation of the symbols to provide canons of deportment and etiquette, their original elemental significance becoming obscure in the process.

The Temple was not merely a symbol of the cosmic order; it was an instrument designed to fuse the spirit of the sun, 666, with the soul of the earth, 1080. In the same way the waters and catcombs beneath the Temple were not intended simply to represent the water of inspiration as a monument to the sanctity of the spot, or for any other such picturesque purpose. They played a physical part in the process of fusion as the medium through which the current of fertility, raised in the Temple, was transmitted across the landscape. /

Page 155 As the waters beneath the Temple nourish the earth, so the spiritual water of revelation rises within the human mind. These two aspects of fertility were formerly linked with the power of the moon and classified under the number 1080. But this number, like all others has its dark side. The spirit of the waters..." "...1007), known to the cabalists as the bride..." "...= 1006, is also the mother of a hideous, elemental brood, the atavistic gods of the underworld, represented by St John as the beast from the bottomless pit (1081). In Ezekiel 8, the prophet descends through a secret door into a chamber below the Temple of Jerusalem 'and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about'. He hears a voice, 'Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, the Lord seeth us not.' Here the sinister cavern beneath the Temple represents the deep recesses of the mind, inhabited by the carefully nurtured monsters of individual fantasy. But the beast in the Cretan labyrinth was no less real than the crocodiles that inhabited the subterranean vaults of Egyptian temples. That these creatures are also natives of the imagination is proved by the rumour, endemic in New York, that the city's sewers are haunted by giant alligators, a notion which is poetically true of all drains and tunnels, if not physically so in this particular case.

Under the regime of the Temple poetic or psychological reality was reproduced on the physical plane in a series of magical correspondences which we now find scarcely conceivable, for we are yet infants in the study of the mind, impeded by the linear and materialistic habits of thought to which we have been con-ditioned. Within each man lies the hidden city, the ideal model of the cosmos, a standard of reference in every department of life, com-posed of all the numbers in creation. This is the city of Plato's Republic:

'But perhaps there is a pattern set up in the heavens for one who desires to see it and, having seen it to have found one in himself,' "

 The scribe here added the word herself.

 Hearuponin, Alizzed took a left right back to front, momentary aside.

Page 270

" Since time immemorial, Jerusalem has been an important and sacred site, but the official reason for this is rather obscure. Its importance cannot be traced to any advantage / Page 271 / of geographic position. Nor was it important as a trade centre. In fact, it lay on the edge of a barren wilderness, and was quite remote from the major international trade routes. 59 Its natural water supplies were limited, and yet its earliest inhabitants went to enormous trouble to construct unusually massive underground 'water cisterns'..."

"...These massive water cisterns of ancient Jerusalem were well in excess of any possible requirements of an urban area which never covered more than three quarters of a square mile. Added to that, what possible motivation could there have been for people to congregate at this site when there were plenty of other less hostile places to live Put simply from a conventional geographical perspective, Jerusalem's location is a huge historical anomaly."

"...Ancient Jericho was built on the site of a natural spring (Ains es Sultan) which still pumps 1,000 gallons of water per minute - a factor which clearly influenced its location ..." 66

The scribe noted the note number of that from wherein the quoted reference surfaced

Brother Alan a del, continued

Page 273 " A further ancient fortified site existed 12 miles north of Jreusalem. The modern town of Beitin marks the spot of ancient Beth-El, the 'House of God', where Jacob saw the angels of the Lord ascending and descending a stairway to Page 274 / heaven. 67 Half a mile to the east of Beitin, the site of Borj Beitin is described as 'one of the great viewpoints of Palestine',68 where the patriarch Abraham once pitched his tent. Nearby, the modern village of Deir Diwan marks the site of the ancient Ai , where excavations have dated the earliest levels to at least 3000 BC. All of these sites stand on a stony plateau watered by four springs..."

Page 809 8 x 9 + 72 7 + 2 = 9 Chapter 33 Verse 3 x 33 = 99

Page 189 1 x 8 x 9 = 72 " The Sun and the Moon and the way of the Dead

Pyramid of the Sun, Teotihuacan,

  Having climbed more than 200 feet up a series of flights of stone stairs I reached the summit and looked towards the zenith. It was midday 19 May, and the sun was directly overhead, and the sun was directly overhead, as it would be again on 25 /

Page 190 / July. On these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun. 6

  "A more curious but equally deliberate effect could be observed on the equinoxes. 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade. The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year - in year - out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust. 7

What this meant of course, was that at least one of the many functions of the pyramid had been to serve as a 'perennial clock', precisely signalling the equinoxes and thus facilating calendar corrections as and when necessary for a people apparently obsessed, like the Maya, with the elapse and measuring of time. Another implication was that the master - builders of Teotihuacan must have possessed an enormouse body of astronomic and geodetic data and refferred to this data to set the Sun Pyramid at the precise orientation necessary to achieve the desired equinoctial effects."

Page 36 " St Augustine in The City of God also writes of the perfection of number 6, for 'in this did God make perfect all his works. Wherefore this number is not to be despised, but has the esteem apparently con-firmed by many places of scripture. Nor was it said in vain of God's works: "Thou madest all things in number, weight and measure." ' It is the unique property of number 6, on account of which it was held perfect, that it is both the sum and the product of all its factors excluding itself, for 1 + 2 + 3 = 6 and 1 x 2 x 3 = 6.

6 is the number of the cosmos, and the Greek word " "…sig-nifying the cosmic order, has the value by gematria of 600. The ancient astronomers adopted the mile as the unit which measures the cosmic intervals in terms of the number 6, and procured the follow-ing sacred numbers:

Diameter of sun = 864,000 miles ( 12 x 12 x 6000 )

Diameter of moon = 2160 miles ( 6 x 6 x 60 )

Diameter of earth = 7920 miles ( 12 x 660 )

Mean circumference of earth = 24,883.2 miles (12 x 12 x 12 x 12 x 1.2)

Speed of earth round sun = 66,600 miles per hour

Distance between earth and moon = 6 x 60 x 660 miles or 60 x earth's radius"

Zed Aliz Zed casts an oblique look, a squinting of the other eye bringing a re-focus.

Diameter of sun = 864,000 miles 8 + 6 + 4 = 18 1 + 8 = 9

Diameter of moon = 2160 miles 2 + 1 + 6 = 9

Diameter of earth = 7920 miles 7 + 9 + 2 = 18 1 + 8 = 9

Mean circumference of earth = 24,883.2 miles 2 + 4 + 8 + 8 + 3 + 2 = 27 2 + 7 = 9

Speed of earth round sun = 66,600 miles per hour 6 + 6 + 6 = 18 1 + 8 = 9

Distance between earth and moon = 6 x 60 x 660 miles = 237600" 2 + 3 + 7 + 6 = 18 1 + 8 = 9

Fingerprints Of The Gods Graham Hancock.1995

Page 190  "A more curious but equally deliberate effect could be observed on the equinoxes. 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade. The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year - in year - out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust. 7

City Of Revelation John Michell 1972

Page 36 "Speed of earth round sun = 66,600 miles per hour 6 + 6 + 6 = 18 1 + 8 = 9

Distance between earth and moon = 6 x 60 x 660 miles = 237600 " 2 + 3 + 7 + 6 = 18 1 + 8 = 9

Fingerprints Of The Gods Graham Hancock 1995

Page 190 "...The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds."

Chapter 13

18 “ Here is wisdom. Let him that hath understanding count the num-ber of the beast: for it is the num-ber of a man; and his number is Six hundred three score and six ”

Page 137 Chapter Thirteen

"666

has been the subject of more comment and speculation than any other cabalistic number, principally on account

of the last verse in revelation 13:

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the num-ber of a man;

and his number is

six hundred threescore and six.'

In the Greek text the number is spelt in letters,… "

"…or 600, 60, 6, . ."

HOLY BIBLE Scofield References

Page 401 Kings Chapter 10 B.C. 992.

14 "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents"

Herein for good measure the Alizzed introduced a multiple retake.

The Lure and Romance of Alchemy C. J. S. Thompson 1990

Page 26 "…There is further evidence given in the Bible of the richness of the country in the precious metal, for it is recorded that the Queen of Sheba brought much gold and precious stones and / Page 27 / gave to King Solomon 120 talents, a sum equivalent to £240,000. The navy of Hiram also brought gold from Ophir, and the weight of gold that came to Solomon in one year was 666 talents,… " "Page 26 Note È 1 Kings x, 10, 14."

FLYING TO 3000 B.C. Pierre Jeannerat 1957

Page 124 "…Enters the Queen of Sheba. "And she gave the king an hun-dred and twenty talents of gold, and of spices great abundance, and precious stones. . . .Now the weight of gold that came to Solomon in one year was six hundred and three score and six talents of gold;…"

HOLY BIBLE Scofield References

Page 380 Chapter 21 B.C. 1021

20 "And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant."

Here yon scribe writ this 6 + 6 + 6 + 6 = 24 and 2 + 4 = 6

Lost Cities Of Ancient Lemuria and The Pacific David Hatcher Childress 1988

    "What was most interesting to von Daniken, and to me, were the giant footprints of Tarawa. A book has even been written about them, entitled The Footprints of Tarawa (it is extracted from the Journal of the Polynesian Society, Vol 58, No 4, December 1949, Wellington, New Zealand, and written by I.G. Turbot). This book mentions a number of places where these footprints can be found in the Kiribatis, but the main spot is the village of Banreaba at a spot called Te Aba-n-Anti, the "Place of the Spirits," or Te Kananrabo, "the Holy place."

Here various footprints can clearly be seen in the volcanic stone, some of them so huge as to seem impossible. Most have six toes on each foot. The largest are about three feet long, easily twice as large as the foot of an especially tall person (though even short people can have big feet). The footprints are reported to be very clear, with the toes, heels and outline distinct: naturally rounded and curved like a normal footprint. They are certainly not natural rock formations coincidently formed into footprints.

The only other explanation other than that they are the actual footprints of giants is that they were chiseled into the rock by the islanders themselves for some unknown purpose. Reverend Scarborough points out in his letter to von Daniken, "If you have some idea that perhaps the islanders themselves have carefully carved these prints in the rocks . . . then you must ask yourself. Why? For what purpose should the islanders on sixteen islands undertake to manufacture marks in the hard rock? Bearing in mind that they have little or no tools, that would be nonesense. The local verbal customs say that they are footprints of the gods who came from heaven." 85

If we discard the theory of the footprints being carved, we must now examine the possibility of the footprints having been created by actual me(?) walking on still-elastic lava just prior to cooling. These men aparently had six toes and were probably ten to twelve feet tall. When did this hypothetical walk take place? According to uni- / Page 194 / formitarian geology, millions of years ago. Such a fantastic date is usually applied to other anomalistic footprints such as those of men and dinosaurs walking together in river beds in Texas and other places. After all, since it is a "scientific fact" that dinosaurs became extinct 65 million years ago, then the tracks of a man with those of a dinosaur must be at least 65 million years old.

"In light of cataclysmic geology, the footprints of a man with those of a dinosaur could be measured in thousands of years, rather than millions. In those terms, the giant footprints of Kiribati might be as young as 24,000 years old..." "...It is interesting to note that "lava walking" is still practised on Hawaii to this day.

As to giants with six toes who are twelve feet tall, Frank Edwards reports in his book, Stranger Than Science,.." that in 1833 soldiers digging a pit for apowder magazine at Lompock Rancho, California (near San Luis Obispo)... ""...found the skeleton of a man about twelve feet tall..." Edwards goes on to sayin his book:..."

Near Crittenden, Arizona, in 1891, workmen excavating for a commercial building came upon a huge stone sarcophagus eight feet below the surface.The contractors called in expert help, and the sarcophagus was opened to reveal a granite mummy case which had once held the body of a human being more than twelve feet tall-a human with six toes, according to the carving of the case. But the body has been buried so many thousands of yers that it has long since turned to dust. "86

So we suddenly see a correlation with six-toed giants on the west coast of North America with six toed giants leaving footprints in ancient stata in the Kiribati Islands."

Page 11

Alizzed strikes a double wammy

Page v "...The Bible is a book of books. Sixty-six books make up the one Book. Considered with reference to the unity of the one book the separate books may be regarded as chapters. But that is but one side of the truth, for each of the sixty-six books is complete in itself, and has its own theme and analysis."

. . . . . . .Page number . . . Chapter	. . . . . . .Page number. . . Chapter

 

GENESIS. . . .. . . . .3. . . .50	Ecclesiastes. . . . . 696 . . . .12
Exodus. . . . . . . . .. 71 . . . 40	Song of Solomon. .705 . . . .8
Leviticus. . . . . . . .126 . . . 27	Isaiah. . . . . . . . . . 713. . . .66
Numbers. . . . . . . 165 . . . 36	Jeremiah. . . . . . . . 772 . . .52
Deuteronomy. . . . 216 . . . 34	Lamentations. . . . ..834 . . . 5
Joshua . . . . . . . . .259 . . . 24	Ezekiel. . . . . . . . . .840 . . .48
Judges . . . . . . . . .287 . . . 21	Daniel. . . . . . . . . . .898 . . .12
Ruth . . . . . . . . . . 315. . . .4 I.	Hosea . . . . . . . . . . 921. . . 14
Samuel. . . . . . . . .319. . . . 31	Joel. . . . . . . . .. . . . 930 . . . .3
II. Samuel. . . . . . .355 . . . 24	Amos. . . . . . . . . . . 934. . . . 9
I. Kings . . . . . . . .385. . . .22	Obadiah. . . . . . . . . 941. . . . 1
I. Chronicles. . . . .456 . . . 29	Jonah. . . . . . . . . . . 943. . . . 4
II. Chronicles. . . . 490. . . .36	Micah. . . . . . . . . . 946. . . . .7
Ezra . . . . . . . . . . .529 . . .10	Nahum. . . . . . . . . . 952 . . . .3
Nehemiah. . . . . . . . 54 . . .13	Habakkuk. . . . . . . .955 . . . .3
Esther. . . . . . . . . . 558. . . 10	Zephaniah. . . . . . . . 959 . . . .3
Job. . . . . . . . . . . ..569. . . 42	Haggai. . . . . . . . . . 962 . . . . 2
Psalms. . . . . . . . . 599. . . 150	Zechariah. . . . . . . . 965 . . . 14
Proverbs. . . . . . . . 672 . . .31	Malachi . . . . . . . . . 980. . . . .4
MATTHEW. . . . .993 . . . 28	I. Timothy. . . . . . . . 1274 . . .6
Mark. . . . . . . . . . l045. . . 16	II. Timothy.. . . . . . . 1279. . . 4
Luke. . . . . . . . . . 1070 . . .24	Titus. . . . . . . . . . . . .1283 . . .3
John . . . . . . . . . . 1114 . . .21	Philemon. . . . . . . . . .1286 . . .1
The Acts. . . . . . . 1147 . . .28	To the Hebrews. . . . .1291 . .13
To the Romans. . .1191 . . .16	Epistle of James. . . . .1306 . . 5
I. Corinthians. . . . 1211 . . .16	I.Peter. . . . . . . . . . . .1311 . . 5
II. Corinthians. . . .1230 . . .13	II. Peter. . . . . . . . . . 1317 . . .3
Galatians. . . . . . . .1241 . . . 6	I. John . . . . . . . . . . . 1321 . . 5
Ephesians. . . . . . . 1249 . . . 6	II. John . . . . . . . . . . .1326. . .1
Philippians. . . . . . .1257 . . . 4	III. John. . . . . . . . . . .1327 . . 1
Colossians. . . . . . .1262. ..4 I.	Jude . . . . . . . . . . . . .1328 . . .1
I Thessalonians. . . 1267 . .. 5	Revelation. . . . . . . . . 1330 . .22
II. Thessalonians. ..1271 . . .3

 Alizzed again darkens the door of that word.

Page 381 Chapter 41

"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret- - meaning 'the pillar' or 'the northern pillar'. 3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when Senuseret chose it as the site for his obelisk. Indeed, together with Giza (and the distant southern city of Abydos) Innu / Heliopolis was believed to have been part of the first land that emerged from the primeval waters at the / Page 382 / moment of creation, the land of the 'First Time', where the gods had commenced their rule on earth.4

Heliopolitan theology rested on a creation-myth distinguished by a number of unique and curious features. It taught that in the beginning the universe had been filled with a dark, watery nothingness, called the Nun. Out of this inert cosmic ocean ( described as ' shapeless, black with the blackness of the blackest night' ) rose a mound of dry land on which Ra, the Sun God, materialized in his self created form as Atum ( sometimes depicted as an old bearded man leaning on a staff ): 5

At this point of a turning circle that Zed Aliz Zed twizzled a skip n'a half on a fast turning ha-penny, then at another point of that ever re-curring point that ever was. Alizzed whosever, distilled, a number or five, from out the in, that Magikalalphabet.

I = 9th number of the magikalphabet. . . R =18 . . .A = 1 . . . A = 1 . . .T = 20. . .U = 21 . . . M = 13

 The Alizzed then had that scribe add to reduce, reduce to deduce

Jeremiah B.C. 590

Page 809 8 x 9 + 72 7 + 2 = 9

Chapter 33 Verse 3 x 33 = 99

That again said the scribe. That again said Zed Aliz Zed . The scribe writ. That again, again. 

Fingerprints Of The Gods Graham Hancock

Page 381 Chapter 41

 "Conscious of being alone, this blessed and immortal being contrived to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture: ' I thrust my phallus into my closed hand. Imade my seed to enter my hand. Ipoured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.' 7

Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced offspring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as Kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8"

 Here, az if a being out of kilter, the Alizzed magiked up the magic names of Osiris, Iris, and Set, who then multiplied a truth.

The far yonder scribe again watched in some amaze the Zed Ali Zed, in swift repeat scatter the nine numbers amongst the letters of their progress. At the throw of the ninth arm when in conjunction set, the far yonder scribe made record of the fall

Graham Hancock 1995

Page 71 "Osiris, The ancient Egyptian high god of death and resurrection."

"…He was plotted against by seventy-two members of his court, led by his brother- in -law Set..."

"… Set, out hunting in the marshes, discovered the coffer, opened it and in a mad fury cut the royal corpse into fourteen pieces,"

On direction from the Alizzed, the scribe returned to the matter of still waters running still deeper.

Page 273 / 274

"72 = the number of years required for the equinoctial sun to complete a precessional shift of one degree along the ecliptic;"

Page 421 Chapter 45

Seventeen centuries of kings

I walked on into the deeper darkness, eventually finding my way to the Gallery of Kings. It led off from the eastern edge of the inner Hypostyle Hall about 200 feet from the entrance to the temple.

To pass through the gallery was to pass through time itself. On the wall to my left was a list of 120 of the gods of Ancient Egypt, together / Page 422 / with the names of their principal sanctuaries. On my right, covering an area of perhaps ten feet by six feet, were the names of the 76 pharaohs who had preceded Seti1 to the throne: each name was carved in hieroglyphs inside an oval cartouche.

This tableau was known as the 'Abydos King List'. Glowing with colours of molten gold, it was designed to be read from left to right and was divided into five vertical and three horizontal registers it covered a grand expanse of almost 1700 years, beginning around 3000 BC with the reign of Menes, first king of the first dynasty, and ending with Seti's own reign around 1300BC. At the extreme left stood two figures exquisitely carved in high relief: Seti and his young son, the future Ramesses II.

Hypogeum

 Belonging to the same class of historical documents as the Turin Papyrus and the Palermo Stone, the list spoke eloqently of the continuity of tradition. An inherant part of that tradition, was the belief or memory of a First, Time long, long ago, when the gods had ruled in Egypt. Principal among these gods was Osiris, and it was therefore appropriate that the Gallery of the Kings should provide access to a second corridor, leading to the rear of the temple where a marvellous building was located - one associated with Osiris from the beginning of written records in Egypt9 and described by the Greek geographer Strabo (who visited Abydos in the first century BC) as ' . . . a remarkable structure built of solid stone {containing} a spring which lies at a great depth, so that one descends to it down vaulted galleries made of monoliths of surpassing size and workmanship There is a canal leading to the place from the great river . . .' 10

A few hundred years after Strabo's visit when the religion of Ancient Egypt had been supplanted by the new cult of Christianity, the silt of the river and the sands of the desert began to drift into the Osireion, filling it foot by foot, century by century by century, until its upright monoliths and huge lintels were buried and forgotten. And so it remained, out of sight and out of mind, until the beginning of the twentieth century, when the archeologists Flinders Petrie and Margaret Murray began excavations. In their 1903 season of digging / Page 423 / they uncovered parts of a hall and passageway, lying in the desert about 200 feet south-west of the Seti I Temple and built in the recognizable architectural style of the Nineteenth Dynasty. However sandwiched between these remains and the rear of the Temple, they found unmistakeable signs that 'a large underground building' lay concealed.11 'This hypogeum', wrote Margaret Murray, appears to Professor Petrie to be the place that Strabo mentions,usually called Strabo's Well.12 This was good guesswork on the part of Petrie and Murray. Shortage of cash, however, meant that their theory of a buried building was not tested until the digging season of 1912-13. Then, under the direction of Professor Naville of the Egypt Exploration Fund, a long transverse chamber was cleared, at the end of which, to the north-east, was found a massive stone gateway made up of cyclopean blocks of granite and sandstone.

The next season, 1913 - 14, Naville and his team returned with 600 local helpers and diligently cleared the whole of the huge underground building:

What we discovered [Naville wrote] is a gigantic construction of about 100 feet in length and 60 in width, built with the most enormous stones that may be seen in Egypt. In the four sides of the enclosure walls are cells, 17 in number, of the height of a man and without ornamentation of any kind. The building itself is divided into three naves, the middle one being wider than those of the sides; the division is produced by two collonades made of huge granite monoliths supporting architraves of equal size.13

Naville commented with some astonishment on one block he measured in the corner of the building's northern nave, a block more than twenty - five feet long.14 Equally suprising was the fact that the cells cut into the enclosure walls had no floors, but turned out, as the excavations went deeper, to be filled with increasingly moist sand and earth:

The cells are connected by a narrow ledge between two and three feet wide; there is a ledge also on the opposite side of the nave, but no floor at all, and in digging to a depth of 12 feet we reached infilterated water. Even below the great gateway there is no floor, and when there was water in front of it the cells were probably reached with a small boat.15 /

 Page 424 Diagram ommited. Plan of the Osireion.

The most ancient stone building in Egypt

Water, water, everywhere - this seemed to be the theme of the Osireion, which lay at the bottom of the huge crater Naville and his men had excavated in 1914. It was positioned some 50 feet below the level of the floor of the Seti I Temple, almost flush with the water-table, and was approached by a modern stairway curving down to the south-east. Having descended this stairway, I passed under the hulking lintel slabs of the great gateway Naville (and Strabo) had described and crossed a narrow footbridge - again modern- which brought me to a large sandstone plinth.

Measuring about 80 feet in length by 40 in width, this plinth was composed of enormous paving blocks and was entirely surrounded by water. Two pools, one rectanular and the other square, had been cut into the plinth along the centre of its long axis and at either end stairways led down to a depth of about 12 feet below the water level. The plinth also supported the two massive colonnades Naville mentioned in his report, each of which consisted of five chunky rose - coloured granite monoliths about eight feet square by 12 feet high and weighing, on average, around 100 tons.16 The tops of these huge columns were spanned by granite lintels and there was evidence that the whole building had once been roofed over with a series of even larger monolithic slabs.17

To get a proper understanding of the structure of the Osireion, I found it helpful to raise myself directly above it in my mind's eye, so that I could look down on it. This exercise was assisted by the absence of the original roof which made it easier to envisage the whole edifice in plan. Also helpful was the fact that water had now seeped up to fill all of the building's pools, cells and channels to a depth of a few inches below the lip of the central plinth, as the original designers had apparently intended it should.18

Looking down in this manner, it was immediately apparent that the plinth formed a rectangular island, surrounded on all four sides by a water-filled moat about 10feet wide. The moat was contained by an immense, rectangular enclosure wall, no less than 20 feet thick,19 made of very large blocks of red sandstone disposed in polygonal jigsaw puzzle patterns. Into the huge thickness of this wall were set the 17 cells mentioned in Naville's report. Six lay to the east, six to the west, /  Page 426 / two to the south and three to the north. Off the central of the three northern cells lay a long transverse chamber, roofed with and composed of limestone. A similar transverse chamber also of limestone but no longer with an intact roof, lay immediately south of the great gateway. Finally, the whole structure was enclosed within an outer wall of limestone, thus completing a sequence of inter-nested rectangles, i.e., from the outside in, wall, wall moat plinth.

Another notable and outstandingly unusual feature of the Osireion was that it was not even approximately aligned to the cardinal points. Instead, like the way of the dead at Teotihuacan in Mexico, it was oriented to the east of due north. Since Ancient Egypt had been a civilization that could and normally did achieve precise alignments for its buildings, it seemed to me improbable that this apparently skewed orientation was accidental. Moreover, although 50 feet higher the Seti I temple was oriented along exactly the same axis - and again not by accident. The question was: which was the older building? Had the axis of the Osireion been predetermined by axis of the Temple or vice versa? This it turned out, was an issue over which considerable controversy, now long forgotten, had once raged. In a debate which had many connections with that surrounding the Sphinx and the Valley Temple at Giza, eminent archeologists had initially argued that the Osireion was a building of truly immense antiquity, a view expressed by Professor Naville in the London Times of 17 March 1914:

This monument raises several important questions. As to its date, its great similarity with the Temple of the Sphinx {as the Valley Temple was then known] shows it to be of the same epoch when building was made with enormous stones without any ornament. This is character-istic of the oldest architecture in Egypt. I should even say that we may call it the most ancient stone building in Egypt.20

Describing himself as overawed by the 'grandeur and stern simplicity' of the monument's central hall, with its remarkable granite monoliths, and by 'the power of those ancients who could bring from a distance and move such gigantic blocks', Naville made a suggestion concerning the function the Osireion might originally have been intended to serve: 'Evidently this huge construction was a large reservoir where water was stored during the high nile . . . It is curious that what we may consider as a beginning in architecture is neither a temple nor a tomb, but a gigantic pool, a waterwork . . . 21"

"In ...1914 it was 'the most ancient stone building in Egypt'. . ."

Page 429 / 430 " As Naville observed, the Osireion's similarity to the Valley Temple at Giza ' showed it to be of the same epoch when building was / made with enormous stones'. Likewise, until the end of her life, Margaret Murray remained convinced that the Osireion was not a cenotaph at all (least of all Seti's) She said,

It was made for the celebration of the mysteries of Osiris, and so far is unique among all the surviving buildings of Egypt. It is clearly early, for the great blocks of which it is built are of the style of the Old Kingdom; the simplicity of the actual building also points to it being of that early date.. . ."

"...Apart from the Valley Temple and other cyclopean edifices on the Giza Plateau, no other building remotely resembling the Osireion is known from any other epoch of Egypt's long history. This handful of supposedly Old Kingdom structures, built out of giant megaliths, seem to belong in a unique category. They resemble one another much more than they resemble any other known style of architecture and in all cases there are question-marks over their identity.

  Isn't this precisely what one would expect of buildings not erected by any historical pharaoh but dating back to prehistoric times? Doesn't it make sense of the mysterious way in which the Sphinx and the Valley Temple, and now the Osireion as well, seem to have become vaguely connected with the names of particular pharaohs ( Khafre and Seti I ), without ever yielding a single piece of evidence that clearly and unequivocally proves those pharaohs built the structures concerned? "

Page 177 Chapter 22

City of the Gods  

The overwhelming message of a large number of Central American legends is that the Fourth Age of the world ended very badly. A catastrophic deluge was followed by a long period during which the light of the sun vanished from the sky and the air was filled with a tenebrous darkness. Then:

The gods gathered together at Teotihuacan ['the place of the gods'] and wondered anxiously who was to be the next sun. Only the sacred fire [ the material representation of Huehueteotl, the god who gave life its beginning] could be seen in the darkness, still quaking following the recent chaos. Someone will have to sacrifice himself, throw himself into the fire,' they cried, ' only then will there be a Sun.'1

A drama ensued in which two deities ( Nanahuatzin and Tecciztecatl ) immolated themselves for the common good. One burned quickly in the centre of the sacred fire; the other roasted slowly on the chambers at its edge 'The gods waited for a long time eventually the sky started to glow red as a at dawn. In the east appeared the great sphere the sun, life-giving and incandescent . . .'2

It was at this moment of cosmic rebirth that Quetzalcoatl manifested himself. His mission was with humanity of the Fifth age. He therefore took the form of a human being - a bearded white man, just like Viracocha.

In the Andes, Viracocha's capital was Tiahuanaco. In Central /  Page 178 / Quetzalcoatl's was the supposed birth-place of the Fifth, Teotihuacan, the city of the gods.3

The citadel, the Temple and the Map of Heaven 

Teotihuacan, 50 kilometres north -east of Mexico City

I stood in the airy enclosure of the Citadel and looked north across the morning haze towards the Pyramids of the Sun and the Moon. Set amid grey-green scrub country, and ringed by distant mountains, these two great monuments played their parts in a symphony of ruins strung out along the axis of the so-called 'Street of the Dead'. The citadel lay at the approximate mid point of this wide avenue which ran perfectly straight for more than four kilometres. The Pyramid of the Moon was at its northern extreme, The pyramid of the Sun offset somewhat to its east.

In the context of such a geometric site, an exact north-south or east-west orientation might have been expected. It was Therefore surprising that the architects who had planned Teotihuacan had deliberately chosen to incline the Street of the Dead 15^o 30' minutes east of north. There were several theories as to why this eccentric orientation had been selected, but none was especially convincing. Growing numbers of scholars, however, were beginning to wonder whether astronomical alignments might have been involved. One, for example, had proposed that the Street of the Dead might have bee'built to face the setting of the Pleiades at the time it was constructed' 4 Another Professor Gerald Hawkins, had suggested that a 'Sirius- Pleides axis' could have played a part. 5 And Stansbury Hagar (secretary of the Department of Ethnology at the Brooklyn Institute of the Arts and Sciences), had suggested that the street might represent the Milky Way.6

Indeed Hagar went further than this, seeing the portrayal of specific planets and stars in many of the pyramids, mounds and other structures that hovered like fixed satellites around the axis of the Street of the Dead. His complete thesis was that Teotihuacan had been designed as a kind of 'map of heaven': ' It reproduced on earth a supposed celestial plan of the sky-world where dwelt the deities and spirits of the dead. '7

Page 180 / During the 1960s and 1970s Hagar's intuitions were tested in the field by Hugh Hartleston Jr, an American engineer resident in Mexico, who carried out a comprehensive mathematical survey at Teotihua-can Harleston reported his findings in October 1974 at the International Congress of Americanists.8 His paper, which was full of daring and innovative ideas, contained some particularly curious information about the Citadel and about the Temple of Quetzalcoatl located at the eastern extreme of this great square compound.

The Temple was regarded by scholars as one of the best-preserved archaeological monuments in Central America. 9 This was because the original, prehistoric structure had been partially buried beneath another much later mound immediately in front of it to the west. Excavation of that mound had revealed the elegant six-stage pyramid that now confronted me. It stood 72 feet high and its base covered an area of 82000 square feet.

Still bearing traces of the original multicoloured paints which had coated it in antiquity, the exposed Temple was a beautiful and strange sight. The predominant sculptural motif was a series of huge serpent heads protruding three-dimensionally out of the facing blocks and lining the sides of the massive central stairway. The elongated jaws of these oddly humanoid reptiles were heavily endowed with fangs, and the upper lips with a sort of handlbar moustache. Each serpent's thick neck was ringed by an elaborate plume of feathers - the unmistakable symbol of Quetzalcoatl.10

What Harleston's investigations had shown was that a complete mathematical relationship appeared to exist among the principal structures lined up along the Street of the Dead (and indeed beyond it ) This relationship suggested something extraordinary, namely that Teotihuacan might originally have been designed as a precise scale- model of the solar system. At any rate, if the centre line of the Temple of Quetzalcoatl were taken as denoting the position of the sun, markers laid out northwards from it along the axis of the Street of the Dead seemed to indicate the correct orbital distances of the inner planets, the asteroid belt, Jupiter, Saturn (represented by the so-called 'Sun' Pyramid), Uranus (by the 'Moon' Pyramid), and Neptune and Pluto, by as yet unexcavated mounds some kilometres farther north.11 /

Page 181 / If these correlations were more than coincidental, then, at the very least, they indicated the presence at Teotihuacan of an advanced observational astronomy, one not surpassed by modern science until a relatively late date. Uranus remained unknown to our own astrono-mers until 1787, Neptune until 1846 and Pluto until 1930. Even the most conservative estimate of Teotihuacan's antiquity, by contrast, suggested that the principal ingrediants of the site-plan (including the Citadel, the Street of the Dead and the Pyramids of the Sun and the Moon) must date back at least to the time of Christ.12 No known civilization of that epoch, either in the Old World or in the New, is supposed to have had any knowledge at all of the outer planets - let alone to have possessed accurate information concerning their orbital distances from each other and from the sun.

Egypt and Mexico - more coincidences?

After completing his studies of the pyramids and avenues of Teotihuacan, Stasbury Hagar concluded: 'We have not yet realized either the importance or the refinement, or the widespread distribu-tion throughout ancient America, of the astronomical cult of which the celestial plan was a feature, and of which Teotihuacan was one of the principal centres. '13

But was this just an astronomical 'cult'? Or was it something approximating more closely to what we might call a science? And whether cult or science, was it realistic to suppose that it had enjoyed 'widespread distribution' only in the Americas when there was so much evidence liking it to other parts of the ancient world?

For example, archaeo-astronomers making use of the latest star-mapping computer programmes had recently demonstrated that the three world-famous pyramids on Egypt's Giza plateau formed an exact terrestrial diagram of the three belt stars in the constellation of Orion.14 Nor was this the limit of the celestial map the Ancient Egyptian priests had created in the sands on the west bank of the Nile. Included in their overall vision, as we shall see in Parts VI and VII, there was a natural feature - the river Nile- which was exactly where it should be had it been designed to represent the Milky Way.15

The incorporation of a 'celestial plan' into key sites in Egypt and / Page 182 / Mexico did not by any means exclude religious functions. On the contrary, whatever else they may have been intended for it is certain that the monuments of Teotihuacan, like those of the Giza plateau, played important religious roles in the lives of the communities they served.

Thus Central American traditions collected in the sixteenth century by Father Bernardino de Sahagun gave eloquent expression to a widespread belief that Teotihuacan had fulfilled at least one specific and important religious function in ancient times. According to these legends the City of the Gods was so known because 'the Lords therein buried, after their deaths, did not perish but turned into gods. . . '16 In other words, it was 'the place where men became gods'17 It was additionally known as the place of those who had the road of the gods',18 and 'the place where gods were made'.19

Was it a coincidence, I wondered, that this seemed to have been the religios purpose of the three pyramids at Giza ? The archaic hieroglyphs of the Pyramid Texts, the oldest coherent body of writing in the world, left little room for doubt that the ultimate objective of the rituals carried out within those colossal structures was to bring about the deceased pharaoh's transfigeration - to throw open the doors of the firmament and to make a road' so that he might 'ascend into the company of the Gods'20

The notion of pyramids as devices designed (presumably in some metaphysical sense) 'to turn men into gods' was, it seemed to me, too idiosyncratic and peculiar to have been arrived at independently in both Ancient Egypt and Mexico. So, too, was the idea of using the layout of sacred sites to incorprate a celestial plan.

Moreover, there were other strange similarities that deserved to be considered.

Just as at Giza, three principal pyramids had been built at Teotihuacan: the Pyramid / Temple of Quetzalcoatl, the Pyramid of the Sun and the Pyramid of the moon. Just as at Giza, the site plan was not symetrical, as one might have expected, but involved two structures in direct alignment with each other while the third appeared to have been deliberately offset to one side. Finally at Giza, the summits of the Great Pyramid and the Pyramid of Cephren were level, even though the former was taller building than the latter./ Page 183 Likewise, at Teotihuacan, the summits of the Pyramids of the Sun and the Moon were level even though the former was taller. The reason was the same in both cases: the Great Pyramid was built on lower ground than the Pyramid of Cephren, and the Pyramid of the Sun on lower ground than the Pyramid of the Moon. 21

Could all this be coincidence? Was it not more logical to conclude that there was an ancient connection between Mexico and Egypt?

  For reasons I have outlined in Chapters Eighteen and Nineteen I doubted whether any direct, causal link was involved - at any rate within historic times. Once again, however, as with the Mayan calendar, and as with the early maps of Antartica, was it not worth keeping an open mind to the possibility that we might be dealing with legacy: that the pyramids of Egypt and the ruins of Teotihuacan migh express the technology, the geographical knowledge, the observational astronomy (and perhaps also the religion ) of a forgotten civilisation of the past which had once, as the Popol Vuh claimed, 'examined the four corners, the four points of the arch of the sky, and the round face of the earth'?

  There was widespread agreement among academics concerning the antiquity of the Giza pyramids, thought to be about 4500 years old.22 No such unanimity existed with regard to Teotihuacan. Neither the Street of the Dead, nor the Temple of Quetzalcoatl,nor the pyramids of the Sun and the Moon had ever been definitively dated.23 The majority of scholars believed that the city had flourished between 100 BC and AD 600, but others argued strongly that it must have risen to prominence much earlier, between 1500 and 1000BC. There were others still who sought, largely on geological grounds, to push the foundation date back to 4000 BC before the eruption of the nearby volcano Xitli.24

Amid all this uncertainty about the age of Teotihuacan, I had not been surprised to discover that no one had the faintest idea of the identity of those who had actually built the largest and most remarkable metropolis ever to have existed in the pre-Columbian New World. 25 All that could be said for sure was this: when the Aztecs, on their march to imperial power, first stumbled upon the mysterious city in the twelfth century AD, its colossal edifices and avenues were already old beyond imagining and so densely overgrown Page 184 / that they seemed more like natural features than works of man. 26 Attached to them, however, was a thread of local legend, passed down from generation to generation, which asserted that they had been built by giants27 and that their purpose had been to transform men into gods."

"... We have already considered the possibility that the Way of the Dead may have served as a terrestrial counterpart of the Milky Way. Of interest in this regard is the work of another American, Alfred E. Schlemmer, who- like Hugh Harleston Jr - was an engineer Schlemmer's field was technological forecasting, with specific refer-ence to the prediction of earthwakes,31 on which he presented a paper / Page 185 at the Eleventh National Convention of Chemical Engineers (in Mexico City in October 1971).

Schlemmers argument was that the Street of the Dead might never have been a street at all. Instead, it might originally have been laid out as a row of linked reflecting pools, filled with water which had descended through a series of locks from the Pyramid of the Moon, at the northern extreme, to the citadel in the south.

As I walked steadily north wards towards the still-distant Moon Pyramid, it seemed to me that this theory had several points in its favour. For a start the 'Street' was blocked at regular intervals by high partition walls, at the foot of which the remains of well made sluices could clearly be seen. Moreover, the lie of the land would have facilated a north-south hydraulic flow since the base of the Moon Pyramid stood on ground that was approximately 100 feet higher than the area in front of the citadel. The partioned sections could easily have been filled with water and might indeed have served as reflecting pools.." "..Finally, the Teotihuacan Mapping Project (financed by the National Science Foundation in Washington DC and led by Professor Rene Millon of the University of Rochester) had demonstrated conclusively that the ancient city had possessed'many carefully laid-out canals and systems of branching waterways, artificially dredged into straightened portions of a river, which formed a network within Teotihuacan and ran all the way to [Lake Texcoco], now ten miles distant but perhaps closer in antiquity' . 32

There was much argument about what this vast hydraulic system had been designed to do. Schlemmers contention was that the particular waterway he had identified had been built to serve a pragmatic purpose as a 'long-range seismic monitor'-part of 'an ancient science, no longer understood'. He painted out that remote earthquakes 'can cause standing waves to form on a liquid surface right across the planet' and suggested that the carefully graded and spaced reflecting pools of the Street of the Dead might have been designed 'to enable Teotihuacanos to read from the standing waves formed there the location and strength of earthquakes around the / Page 187 / globe, thus allowing them to predict such an occurrences in their own area'.34

There was, of course, no proof of Sclemmer's theory. However, when I remembered the fixation with earthquakes and floods apparent everywhere in Mexican mythology, and the equally obessive concern with forecasting future events evident in the Maya calendar, I felt less inclined to dismiss the apparently far-fetched conclusions of the American engineer. If Schlemmer were right, if the ancient Teotihu-canos had indeed understood the principles of resonant vibration and had put them into practice in seismic forecasting, the implication was that they were the possessors of an advanced science. And if people like Hagar and Harleston were right - if, for example, a scale-model of the solar system had also been built into the basic geometry of Teotihuacan - this too suggested that the city was founded by a scientifically evolved civilization not yet identified.

I continued to walk northwards along the Street of the Dead and turned east towards the Pyramid of the Sun. Before reaching this great monument, however, Ipaused to examine a ruined patio, the principal feature of which was an ancient 'temple' which concealed a perplexing mystery beneath its rock floor.

Page 188 Chapter 23  

The Sun and the Moon and the way of the Dead  

  Some archaeological discoveries are heralded with much fanfare; others, for various reasons, are not. Among this latter category must be included the thick and extensive layer of sheet mica found sandwiched between two of the upper levels of the Teotihuacan Pyramid of the Sun when it was probed for restoration in 1906. The lack of interest which greeted this discovery, and the absence of any follow-up studies to determine its possible function is quite understandable because the mica, which had a considerable commer-cial value was removed and sold as soon as it had been excavated..."

"...There had also been a much more recent discovery of mica at Teotihuacan(in the 'Mica Temple')  and this too has passed almost without notice. Here the reason is harder to explain because there has been no looting and the mica remains on site.2

One of a group of buildings, the Mica Temple is situated around a patio about 1000 feet south of the west face of the Pyramid of the Sun. Directly under a floor paved with heavy rock slabs, archeologists financed by the Viking Foundation excavated two massive sheets of mica which had been carefully and purposeively installed at some extremely remote date by a people who must have been skilled in / Page 189 / cutting and handling this material. The sheets are ninety feet square and form two layers. one laid directly on top of the other.3

The scribe, now knowing the score, noted carefully the page number, then taking a word or two, divided, multipled, and in addition, noted, that 'ninety feet square' revealed the following, namely, That 90 divided by 12 iz 7.5. That 90 x 90 iz 8100. That 90 + 90 iz 180 and that 90 x 90 x 2 iz 16200 that divided by two iz 1800 and that 1 + 8 iz 9. THAT iz THAT said Zed Aliz Zed. And so it was.

After such pause for quick breath, Brother Graham again put pen to paper, the line of which, yon scribe dutifully copied,word for word.

Page 1 + 8 + 9 = 18 1 + 8 = 9 1 x 8 x 9 = 72 7 + 2 = 9

" Mica is a not a uniform substance substance but contains trace elements of different metals depending on the kind of rock formation in which it is found. Typically these metals include potassium and aluminium and also, in varying quantities, ferrous and ferric iron, magnesium, lithium, manganese and titanium. The trace elements in Teotihua-can's Mica Temple indicate that the underfloor sheets belong to a type which occurs only in Brazil, some 2000 miles away.4 Clearly, therefore the builders of the Temple must have had a specific need for this particular kind of mica and were prepared to go to considerable lengths to obtain it, otherwise they could have used the locally available variety more cheaply and simply.

Mica does not leap to mind as an obvious general-purpose flooring material. Its use to form layers underneath a floor, and thus completely out of sight, seems especially, bizarre when we remember that no other ancient structure in the Americas, or anywhere else in the world, has been found to contain a feature like this.5

It is frustrating that we will never be able to establish the exact position, let alone the purpose, of the large sheet that Bartres excavated and removed from the Pyramid of the Sun in 1906. The two intact layers in the Mica Temple, on the other hand, resting as they do in a place where they had no decorative function, look as though they were designed to do a particular job. Let us note in passing that mica posesses characteristics which suit it especially well for a range of technological applications. In modern industry, it is used in the construction of capacitors and is valued as a thermal and electric insulator. It is also opaque to fast neutrons and can act as a moderator in nuclear reactions.

The scribe inserts a swift return, returned, from the come day go day, day to day, days record.

Fingerprints Of The Gods Graham Hancock 1995

Page 189 1 x 8 x 9 = 72 " The Sun and the Moon and the way of the Dead

Pyramid of the Sun, Teotihuacan,

  Having climbed more than 200 feet up a series of flights of stone stairs I reached the summit and looked towards the zenith. It was midday 19 May, and the sun was directly overhead, and the sun was directly overhead, as it would be again on 25 / Page 190 / July. On these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun. 6

  "A more curious but equally deliberate effect could be observed on the equinoxes. 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade. The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year - in year - out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust. 7

What this meant of course, was that at least one of the many functions of the pyramid had been to serve as a 'perennial clock', precisely signalling the equinoxes and thus facilating calendar corrections as and when necessary for a people apparently obsessed, like the Maya, with the elapse and measuring of time. Another implication was that the master - builders of Teotihuacan must have possessed an enormouse body of astronomic and geodetic data and refferred to this data to set the Sun Pyramid at the precise orientation necessary to achieve the desired equinoctial effects."

 Page 75 Chapter 10

The City at the Gate of the Sun

"The early Spanish travellers who visited the ruined Bolivian city of Tiahuanaco at around the time of the conquest were impressed by the sheer size of its buildings and by the atmosphere of mystery that clung to them. 'I asked the natives whether these edifices were built in the time of the Inca,' wrote the chronicler Pedro Cieza de Leon, 'They laughed at the question, affirming that they were made long before the Incas reign and . . . that they had heard from their forbears that everything to be seen there appeared suddenly in the course of a single night . . . '1 Meanwhile another Spanish visitor of the same period recorded a tradition which said that the stones had been lifted miraculously off the ground, 'They were carried through the air to the the sound of a trumpet.'2

Not long after the conquest a detailed decription of the city was written by the historian Garcilaso de la Vega.. No looting for treasure or for building materials had yet taken place and, though ravaged by the tooth of time, the site was still magnificent enough to take his breath away:

We must now say something about the large and almost incredible buildings of Tiahuanaco. There is an artificial hill, of great height, built on stone foundations so that the earth will not slide. There are gigantic figures carved in stone . . . these are much worn which shows there great antiquity. There are walls, the stones of which are so enormous it is difficult to imagine what human force could have put / Page 76 them in place. And there are the remains of strange buildings, the most remarkable being stone portals, hewn out of solid rock; these stand on bases anything up to 30 feet long, 15 feet wide and 6 feet thick, base and portal being all of one piece . . . How, and with the use of what tools or implements, massive works of such size could be achieved are questions which we are unable to answer . . . Nor can it be imagined how such enormous stones could have been brought here . . .3

That was in the sixteenth century. more than 400 years later, at the end of the twentieth century, I shared Garcilaso's puzzlement Scattered around Tiahuanaco, in defiance of the looters who had robbed the site of so much in recent years were monoliths so big and cumbersome yet so well cut that they almost seemed to be the work of super-beings.

Sunken temple

Like a disciple at the feet of his master, I sat on the floor of the sunken temple and looked up at the enigmatic face which all the scholars of Tiahuanaco believed was intended to represent Viracocha. Untold centuries ago, unknown hands had carved this likeness into a tall pillar of red rock. Though much eroded, it was the likeness of a man of power . . .

He had a high forehead, and large, round eyes. His nose was straight, narrow at the bridge flaring towards the nostrils. His lips were full. His distinguishing feature, however, was his stylish and imposing beard, which had the effect of making his face broader at the jaws than at the temples. looking more closely, I could see that the sculptor had portrayed a man whose skin was shaved all around his lips with the result that his moustache began high on his cheeks, roughly parallel with the end of his nose. From there it curved extravagantly down beside the corners of his mouth, forming an exaggerated goatee at the chin, and then followed his jawline back to his ears. Above and below the ears, on the side of the head, were carved odd representations of animals. Or perhaps it would be better to describe / Page 77 / these carvings as representations of odd animals, because they looked like big, clumsy, prehistoric mammals with fat tails and club feet.

There were other points of interest. For example, the stone figure of Viracocha had been sculpted with the hands and arms folded, one below the other, over the front of a long, flowing robe. On each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. And as I looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of Viracocha as a wizard or a sorcerer, a bearded, Merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven."

The Sphinx and the Megaliths John Ivimy 1973

Page 66 "The name Merlin is supposed by some to be derived from that of the Celtic sky God Myrddin, which would link this ancient tradition of wizardry with the druids - the priests, doctors, and wise men of the Celts who were the inhabitants of Britain and France when the Romans came" 

 Page 65

The Mystery of the Megaliths

"Megalithic Structures - that is to say, prehistoric monuments built with stones of enormous size - exist in many parts of the world. The most famous, if not the greatest number, are found in the British Isles and in Brittany in the north-west corner of France. They are of many different kinds - dolmens or cromlechs (tables of two or more uprights supporting a flat stone on top), chambered tombs, menhirs or great stones standing alone, stone rings of various sizes and shapes (circles, flattened circles, ellipses, and egg-shaped rings), and straight avenues of standing stones arranged like grids in multiple rows.

Of all the megalithic structures by far the best known and the best preserved is the circular 'temple' of Stonehenge on Salisbury Plain. We call it a temple because, in the words of the official guide, 'almost everyone agrees that Stonehenge was a temple',1 but we print the word in inverted commas because there is no evidence to prove that it was ever in regular use for religious worship, much less that it was originally designed for that purpose. What was the original purpose of the founders of Stonehenge is, in fact, the core of the mystery that we are here attempting to unravel.

From the point of view of sheer size and complexity of structure perhaps the most important of the megalithic sites is the great stone ring at Avebury on the Marlborough Downs about 16 miles (25 kilometres) to the north. This is the centre of a cluster of prehistoric stones and earthworks which include the neolithic camp of Windmill Hill, the 350-foot (107 metres) long West Kennet Long Barrow, and Silbury Hill, the biggest man-made mound in Europe with a height of 130 feet (40 metres) and a base covering more than 5 acres (2hectares)' 

Of the single megalithic stones by far the biggest is the great menhir of Er Grah (Le Grand Menhir Brise), which lies broken in three pieces on a peninsular in Quiberon Bay, South Brittany, not far from the 1000-yard long stone avenues of Carnac. This megalith once stood over 60 feet high and was clearly visible from 10 miles across the sea. It is estimated to weigh 340 tons. this is six or seven times the weight of the biggest of the huge sarsen stones of Stonehenge, which itself weighs 50 tons..." 

In medieval times it was believed, not unnaturally, that the erection of the great stones at Stonehenge and elsewhere was the work of magicians. There was no other possible explanation. In his Histories of the Kings of Britain written in the twelfth century, Geoffrey of Monmouth tells us that the stones of Stonehenge were brought to England from Ireland by the wizard Merlin to make a burial place for Britons who had been treacherously slain by the Saxon leader Hengist at a meeting to which he had invited them on Salisbury Plain. The British King Ambrosius Aurelianus (reputedly the brother of Uther Pedragon and uncle of King Arthur) wanted to build a memorial for the dead men which would last for ever, but his builders and masons could think of no way of doing this. So he sent for Mer-lin, the magician, who answered him thus:

' "If you want to grace the burial-place of these men with some lasting monument, send for the Giants' Ring which is on mount Killaraus in Ireland. In that place there is a stone construction which no man of this period could ever erect, unless he combined great skill and artistry. The stones are enormous and there is no one alive strong enough to move them. If they are placed in posi-tion round this site, in the way in which they are erected over there, they will stand forever." '2

Page 77 'These stones' (said Merlin) 'are connected with certain religious rites and they have various properties which are medicinally important. Many years ago the Giants transported them from the remotest confines of Africa and set them up in Ireland at a time when they inhabited that country. Their plan was that, whenever they felt ill, baths should be prepared at the foot of the stones: for they used to pour water over them and to run this water into baths in which their sick were cured. What is more, they mixed the water with herbal concoctions and so healed their wounds. There is not a single stone among them which hasn't some medicinal virtue.' "

Page 92 "Apollo, to whom the spherical temple of the Hyperboreans was dedicated, was not only a sun god: he was also a god of healing. Could there be a connection here between the famed good health of those people, the identity of the god they worshipped, and the magic medicinal properties of the stones of the Giants Ring which the wizard Merlin brought from Ireland in Geoffrey of Monmouth's tale? And could there also be a connection between the technical magic displayed in the erection of the stones and the worship of Apollo in his third capacity as god of technology and the arts?

The men whom King Aurelius sent to Ireland, according to Geoffrey, to fetch the stones had first to fight a battle with the Irish. He continues ..."

Stonehenge Decoded Gerald S Hawkins 1965

Page 20 " 'The Britons . . . made choice of Uther Pendragon the king's brother, with fifteen thousand men, to attend to this business.' The armada put to sea 'with a prosperous gale.' The irish heard of the proposed seizure of their monument, and king Gilloman raised a 'huge army,' vowing that the Britons should not 'carry off from us the very / Page 21 / smallest stone of the Dance.' But the invaders 'fell upon them straightway at the double-quick . . . prevailed . . . pressed forward to mount Killaraus . . . '

Then the would-be monument-movers were faced with the problem of how to transport those great stones. ' They tried huge hawsers . . . ropes . . . scaling ladders [memories of the lists of weapons in Caesar's Gallic Wars!] . . .never a whit the forwarder . . .' Merlin had to take over. He burst out laughing and put together his own engines . . . laid the stones down so lightly as none would believe . . .bade carry them to the ships,' and they all 'returned unto Britain with joy' and there 'set them up about the compass of the burial-ground in such wise as they had stood . . . and proved yet once again how skill surpasseth strength.'

Geoffrey added that Uther Pendragon, and King, or Emperor Constantine, were both buried at Stonehenge.

Most of Geoffrey's story is useful only as entertainment but there are certain bits of it that merit consideration or if not consideration at least comment. ITEM:: Stonehenge was certainly not built to c ommemorate either Saxon or British dead - but it is interesting that the old legend so firmly links it with such a use, when it was only recently found to have been a place of burial. ITEM: Geoffrey said that its stones were of supreme 'virtue.' It is true that there was general reverence for the mystic powers of stones for a long time after the coming of Christ - in 452A.D. the Synod of Arles denounced those 'who venerate trees wells and stones' and such de-nouncement was repeated by Charlemange and others down to recent times - but modern discoveries, to be discussed later, have demonstrated the possibility that the stones of Stone-henge may have been regarded by their original erectors as of especially sovereign powers. Two stones were crucial in the legend of Arthur: the unknown lad became king by literally one twist of the wrist - he grasped that mysterious sword and lightly and fiercely pulled it out of the stone' -... " The S ' word again, intercepted Zed Aliz. " and then the only man, or being, who could have saved him became besotted and doted on one of the ladies of the lake. . . that height Nimue . . . and always Merlin lay about the lady to have her maidenhood, and she was ever passing weary of him, / Page 22 / and would fain have been delivered of him, for she was afeard of him because he was a devil's son . . .and so on a time it happed that Merlin showed to her in a rock whereas was a great wonder . . . so by her subtle working she made Merlin to go under that stone to let her wit of the marvels there,but she wrote so there for him that he came never out for all the craft he could do and Merlin thus entombed beneath that stone - the fate of king and kingdom was sealed "

Page 22 "...It is interesting that in the legend Merlin did not resort to simple magic to whisk the stones from the old site to the new. He was of course more than capable of that: legendizers other than Geoffrey state that he transported the stones by his 'word of power' only. Could it be that there lurks folk-memory of actual moving of Merlin's 'engines'?

In the realm of purer myth, there may be more than engin-eering connection between Merlin and Stonehenge. Some mythographers have thought that the name 'Merlin' is a corruption of the name of the ancient Celtic sky god 'Myrddin,' who might have been worshipped at stone monuments. A Welsh triad states that the whole of Britain, before men came was called 'Clas Myrddin,' or 'Merlin's Enclosure.'The Welsh folklorist John Rhys in an 1886 Hibbert Lecture said, "I have come to the conclusion that we cannot do better than follow the story of Geoffrey, which makes Stonehenge the work of Merlin Emrys, commanded by another Emrys, which I interpret to mean that the temple belonged to the Celtic Zeus, whose later legendary self we have in Merlin.' In 1899 Page 23 Professor A.T. Evans wrote in the Archaeological Review that Stonehenge was an advanced representation of sepulchral architecture, ' where the cult or worship of departed ancestors may have become associated with the worship of the Celtic Zeus; the form under which the divinity was worshipped would have been that of his sacred oak.' "

 My Goodness, said the scribe to Alizzed you were gone such a long time I thought you were never coming back. And, said the scribe, indicating the shadows of time past, 'those of tomorrow could'nt help but wonder, about the why's and wherefores of it all. whysoever were you?

'The Y as in YOU of the I's that seize', said Zed Aliz, ' taking a learning lean on magic's tick, has been to the downside up of the upside down, to see how far it is. All the way there, and all the way back.

Reight writ the scribe, right on.

 Here thy iz wah scribe, said Zed Aliz, a present, from Avondales proud Eagle,

The scribe describes the present, of the presence.

Goldarn it, yes sirree, He oughtnta get tangled up with Purty Miss P. R, A, precious Prard, Whaal that gal, show iz one hell of a bell. . . Time, her chime. Ah tell yer sranger, there aint many ring that southern bells, bell. know warra mean, know warra mean. When that honey prard, when she sho call they all fall, know warra mean, know warra mean and my little love dove, please on receipt of these wordies, don't be thinking the manias running away with him.

Hey you. Who? you

What me?

Oh dearest God, He held his flat Postman Pat hat flat by finger and thumb, finger thumb or dumb, hmm. He was the ginger tom from next door, bald and pink, pink and red, freckled proverbially fat, sweat a lot. Standing in brightly polished boo'its, boo'its jam packed with odour eaters, that wernt eating enought odour. Pink cherubim for a seraphim skin, skin parchement pink, pinky rosae rosaous. Look see, so sensitive said one, neath his uniform he's nought but paps, midriff and bum.

Go on Dave,sez Deb.Aw go'on Do'ive Sez Denise. Behold the skin. A frown past o'er the royal loyal sun kings son's face Oh beam sun beam.With kind old eyes that watered meekly, bleekly, and weakly in the sun. He sulked and skulked behind dark clouds.Until, of reigning in the rain he'd had enough. His royal dignity was there for all to see, A smile was summoned, ordered, pass by me. And then, as if by will intended, In him the sun, a rainbow thought engendered. This shimmering coronet of rainbow tears. This hovering irridescent quick silvered dragon fly.

The quintessential moment, time suspended, Then time restarted, a little late. A second perhaps, or maybe even two.The basking sun, basked on. The officer in custom pink pulled through. This newly painted image of the mind, With entrance unanounced it longed to make, To execute a bow, or maybe even two. He watched, entranced, transfixed. Merlin, the Master Shaman. Sole sorcerer to Arthur, once a king. This master of illusion, with a wink, Gave lie to his existence. The crusty conjurer, A card sharp, card carrying member he, Would turn a trick, for pensioners and young kids, At half the price, but only half the tricks.His magic now, a tawdry dull affair.Nights at Camelot, too, long gone. None now have faith in magic anymore.

He paused, he thought, he knew. I'm half the man, of half the man, I was before. Merlin the man of tattered habits. The master shaman, standing,whisky still, stock still. Deep in thought. Where now old man, the wisdom that you sought. He thrust a hand in dirty habit clean, His many pocketed cloak around thin shoulders draped. Without a glance, Merlin, drew out, from in, the pocket, of his pock marked, many pocketed memory coat. His myriad, mirrored images, of glazed glassed eyes. A residue of demons, once his fiends, and cause now, only for a laugh.

The shaman seer, a seance of the senses would he make.Pull a trick, of maybe even two. Merlin, an incantation breathed. . . . . Slight silver spear, sliver of light, sleight of hand, of mind and sight.

 The august magi, belched twice, His plumbing turbulent. An island alone Aloof, strange, silent. Reborn images appeared. . . . Magic into image see. Magi the magic, blinks, thinks, winks, And pokes sad embers of a dying brain. Light provoked barely an echo of his once bright flame. He raised his hand as if to bid adiue. His tired magic, look still works. A rag appeared from out thin air, t 'was old, and rough and stained. In bleak despair he turned to stare and stare, and stare anew. Startled from his reverie, he rested on the hard rock cafe of his reality. The rag meanwhile had nested in his hand. He raised the mirror to his knees, and careful not to look Gently began to wipe and scrub, and scrub and wipe and rub and rub and rub and rub. Lapsing again into thoughful mood mode The busy bee of static in his head paused.

Merlin for that were he felt the creeping, stalking, numbness. Creeping and stalking, stalking and creeping, within his brain his skeletal brain, his skeletal, eletal brain. The anaethetization of his faculties His memories continued apace. Magic of a sort there. He thought the illusion of his illusion was, Is. . .Was. . . Is. . .Was. . . Is. . .

The delusion of the illusion, this lay in mother sense, the womb of all his creations. Herein the source of all his theatre, how skillfully and clearly, cleverly and dearly.Productions such as his were hard to find. As long as the human race had existed, he had worn the rainment of his myriad names with pride.He knew this magus of magicians.That he, Merlin the magical. Sorcerer to KingsWas coming towards the end of his line. That he, confidence trickster of the senses. Working in many guises and disguises in many lands, throughout all ages the magician extrordinaire, Master of magic, trick and illusion. Like his forebears he knew all that had passed, and also of the future knew he too. This wizard of pantomine This master of the five. Servants, ready to serve his every wish. . . . . . I wish, I wish. When you wish upon a star, oh how wonderful you are. The old magus had continued all the while polishing his mirror, without once glancing at it. When you wish upon a star.

He ceased his task The waning of his powers coincided, as if by chance with the knowledge that had struck him like a lightening bolt of his own creation. Like a swift arrow of truth, of sudden realization, Deep in the heart of the soft, full, fat, cheese mollases of his brain. Its poisened tip of truth had dealt the self a mortal blow. This central character in his own magic, knew at last the truth of his magic. He was part of the magic of something else. Something much greater. Something of which he was but a piece. A piece of a jigsaw. A grain of Blakes sand on all the oceans of the world. All the ages of his creations had been an oddysey. The stars he wondered about on an evening,were the same stars that all existing within this magical reality. That they also were marvelling at. His journey a pilgrimage. A seeking of the self. He had asked many questions, experienced many things. There was alway something strange about my magic, the wisdom that he thought he had he'd never had before.Wise wisdom lost at sea. Drowned in a sea of knowledge. His blinded, gelded senses, had masked the way intended.

New age thoughtful thinkers, now the rage. They'd seen it all. Wonder of wonders, and they would not wonder. Their vices it suffices, were sensory devices.Their aim to transmute base metals into gold. Sub atomic particles Articles of particles, a techno magic revolution, changing human evolution, pale imitators of the wizards craft. Suddenly as was his custom, as offen, in the past. . A sunbeam thought impinged the polished mirror, of his future past, and sped of into its own reality. In a wink of a blink, thinking pink. The man that never was, with skin that made the sun retreat in shame, behind dull clouds, for fear of Mary Shellys skin, saw Merlin the magus, spend his last trick, and he who in error, terror paused, became a pig a lily the pink pig a fat, happy, joyful pig. This pig, happy, happy, as a pig in shit

Merlin again, ruefully ruminated. Those of today, those creating a great past from a future yet to occur, they too still entangled hog tide and fixed, fettered by the senses

Suddenly, a bigger magic, more powerful magic than his. None the less a magic, which like his had no basis in reality, sparked and this custom made happy pig, found a partner, had lots of suckling pigs, and lived happy ever after.

 Merlin the magus, raised the mirror to his eyes. His old blind eyes. Eyes he now realized he had no need of. Looking at the mirror He saw its early finery, remembered its beauteous clearness. He gave it the tenderist of wipes, as first he'd done. As at the dawn of human history, he'd practised his craft, when first aware of its perfection. It's glorious perfection, and the clarity clear depth of the pool of its sight. The pool in which his senses had swum for so long together.

Before the corpreal nature of his sight caught the glass, he noticed how old it had become, how tarnished, cracked and glazed, this glass. He sighed not, when finally, his eyes, looked at the eyes, that were finally looking at him. Today Alice did not look back . . Saw only throught the mist, a spectre of an apparition, of a spectre he sought with fingers cold, to rub away the cold hot mist of his breath. Only for an instant did he see.That that, far away, that that, was me. For a split second he realized all He knew, "I know"

Someone, something, somewhere, an illustrious magician, pulled another trick And had there been a mirror, surely it would have cracked from side to side

 Hereuponin the Zed Aliz Zed, and the very far yonder scribe, made humble obeisance to that moment of moments. In celebration of that F, in Act. Zed AlizZed, quickly turned a front zummer salt back'ards, and the very far yonder scribe, tuned a back zummer salt forr'ards

Page 87 "Images of extinct species

Leaving the fish-garbed figures, I came at last to the Gateway of the Sun, located in the north-west comer of the Kalasasaya.

It proved to be a freestanding monolith of grey-green andesite about 12 1/2 feet wide, 10 feet high and 18 inches thick, weighing an estimated 10 tons.14 Perhaps best envisaged as a sort of Arc de Triomphe, though on a much smaller scale, it looked in this setting like a door connecting two invisible dimensions - a door between nowhere and nothing. The stonework was of exceptionally high quality and authorities agreed that it was 'one of the archaeological wonders of the Americas'.15 Its most enigmatic feature was the so- alled 'calendar frieze' carved into its eastern facade along the top of the portal.

At its centre, in an elevated position, this frieze was dominated by what scholars took to be another representation of Viracocha,16 but this time in his more terrifying aspect as the god-king who could call down fire from heaven. His gentle, fatherly side was still expressed: tears of compassion were running down his cheeks. But his face was set stem and hard, his tiara was regal and imposing, and in either hand he grasped a thunderbolt.17 In the interpretation given by Joseph Campbell, one of the twentieth century's best-known students of myth, 'The meaning is that the gi-ace that pours into the universe / Page 88 / through the sun door is the same as the energy of the bolt that annihilates and is itself indestructible. . .'18

I turned my head to right and left, slowly studying the remainder of the frieze. It was a beautifully balanced piece of sculpture with three rows of eight figures, twenty-four in all, lined up on either side of the elevated central image~ Many attempts, none of them particularly convincing, have been made to explain the assumed calendrical function of these figures.19 All that could really be said for sure was that they had a peculiar, bloodless, cartoon like quality, and that there was something coldly mathematical, almost machinelike, about the I way they seemed to march in regimented lines towards Viracocha."

Keeper of Genesis

Robert Bauval Graham Hancock 1996

Page 223

Following the Stars

Legacy

The notion that some form of invisible college could have established itself at Heliopolis thousands of years before the Pharaohs, and could have been the initiating force behind the creation and unfolding of ancient Egyptian civilization, helps to explain one of the greatest mysteries confronted by Egyptology - namely the extremely sudden, indeed dramatic, manner in which Pharaonic culture 'took off ' in the early third millennium BC. The independent researcher John Anthony West, whose breakthrough work on the geology of the Sphinx we reported in Part I, formulates the problem especially well:

Every aspect of Egyptian knowledge seems to have been complete at the very beginning. The sciences, artistic and architectural techniques and the hieroglyphic system show virtually no signs of a period of 'development'; indeed, many of the achievements of the earliest dynasties were never surpassed or even equalled later on. This astonishing fact is readily admitted by orthodox Egyptologists, but the magnitude of the mystery it poses is skilfully understated, while its many implications go unmentioned.

How does a complex civilization spring full-blown into being? Look at a 1905 automobile and compare it to a modem one. There is no mistaking the process of 'development'. But in Egypt there are no parallels. Everything is right there at the start.

The answer to the mystery is of course obvious, but because it is repellent to the prevailing cast of modem thinking, it is seldom seriously considered. Egyptian civilization was not a 'development', it was a legacy. ¹⁶

Might not the preservers of that legacy, who eventually bequeathed it to the Pharaohs at the beginning of the Dynastic Period, have been those revered and secretive individuals - the 'Followers of Horus', the Sages, the Senior Ones - whose memory haunts the most archaic traditions of Egypt like a persistent ghost?

Gods and heroes

In addition to the Turin Papyrus other chronological records support the notion of an immensely ancient 'academy' at work behind the scenes in Egypt. Amongst these, the most influential were compiled, /Page224/ as we saw earlier, by Manetho (literally, 'Truth of Thoth'), who lived in the third century BC and who 'rose to be high priest in the temple at Heliopolis'.¹⁷ There he wrote his now lost History of Egypt which later commentators tell us was divided up into three volumes dealing, respectively, with 'the Gods, the Demigods, the Spirits of the Dead and the mortal Kings who ruled Egypt'. ¹⁸

The 'Gods' it seems, ruled for 13,900 years. After them 'the Demigods and Spirits of the Dead' - epithets for the 'Followers of Horus' - ruled for a further 11,025 years.¹⁹ Then began the reign of the mortal kings, which Manetho divided into the thirty-one dynasties still used and accepted by scholars today.

Other fragments from Manetho's History also suggest that important and powerful beings were present in Egypt long before the dawn of its historical period under the rule of Menes. For example Fragment 3, preserved in the works of George Syncellus, speaks of 'six dynasties or six gods who. . . reigned for 11,985 years'.²⁰ And in a number of sources Manetho is said to have given the figure of 36,525 years for the entire duration of the civilization of Egypt from the time of the gods down to the end of the last dynasty of mortal kings.²¹

A rather different total of around 23,000 years has been handed down to us by the Greek historian Diodorus Siculus who visited Egypt in the first century BC and spoke there with priests and chroniclers. According to the stories he was told: 'At first Gods and Heroes ruled Egypt for a little less than 18,000 years. . . Mortals have been kings of their country, they say, for a little less than 5000 years.' ²²

Time bridge

An overview of all the available chronologies in context of other related documents such as the Pyramid Texts and the Edfu Building Texts leaves two distinct impressions. Despite the conflicts and confusions over the precise numbers of years involved, and despite

the endless proliferation of names and titles and honorifics and epithets:

. It is clear that the ancient Egyptians thought in terms of very

long periods of time and would never have accepted the

Egyptological view that their civilization 'began' with the First

  . Following the Stars 225

Dynasty of Pharaohs.

. It is clear that they were aware of an 'influence' at work in their history - a continuous, unbroken influence that had extended

over many thousands of years and that was wielded by an elite

group of divine and semi-divine beings, often associated with

leonine symbolism, who were called variously 'Gods and

Heroes', the 'Spirits of the Dead', the 'Souls', the 'Sages', the

'Shining Ones', the' Ancestors', the 'Ancestor-Gods of the Grcle

of the Sky', the 'Followers of Horus', etc., etc.

It is clear, in other words, that the ancient Egyptians envisaged a

kind of 'time bridge', linking the world of men to the world of the

gods, today to yesterday and 'now' to the 'First Time'. It is clear, too

\

Diagram 55.

It is clear that the ancient Egyptians were aware of an 'influence' at work in their history - a continuous, unbroken influence that extended over many thousands of years and that was wielded by an elite group of divine and semi-divine beings.

that responsibility for maintaining this 'bridge' was attributed to the 'Followers of Horus' (by this and many other names). And it is clear that the 'Followers' were remembered as having carried down intact /

Page 226 / the traditions and secrets of the gods - always preserving them, permitting not a single change - until finally sharing them with the first dynasties of Egypt's mortal kings.

Time for a quicksliver change said Aliz Zed striking a camelions pose.

 Page Sources and Parallels

In addition to the citation of standard biblical passages about heavenly vision7

Maaseh Merkabah shares entire passages with other Hekhalot texts. Two examples

of these parallels, from III Enoch and Merkabah Rabba, reveal the manner in which each Heklahot text adapts material for its own purpose.

Gruenwald (1980,181, n.2) and Alexander (1983, 304, n.a) both draw atten- tion to the parallel to Maaseh Merkabah (3, 4, and 10) found in III Enoch 22B-C. In his edition of III Enoch, 22B-C is in an appendix because of their obvious status as additions. As is often the case with Hekhalot texts, we cannot claim direct borrowing in either direction, for we do not know when these sections were added to III Enoch or if they were found in a third text.

The parallel in III Enoch is as follows:

22B. (1) R. Ishmael said: Metatron, Prince of the Divine Presence, said to me: How do the angels stand on high? He said to me: Just as a bridge is laid across a river and everyone crosses over it, so a bridge is / Page 118 /

 ~ Appendix One

laid from the beginning of the entrance to its end, (2) and the minister- ing angels go over it and recite the song before YHWH the God of Israel. In his presence fearsome warriors and dread captains stand. A thousand thousand and myriad chant praise and laud before YWHW, God of Israel.

(3) How many bridges are there? How many rivers of fire? How many rivers of hail? How many treasuries of snow? How many wheels of fire? (4) How many ministering angels? There are twelve thousand myriads of bridges, six above and six below; twelve thousand myriads of rivers of fire, six above and six below; twelve thousand treasuries of snow, six above and six below; twenty-four thousand myriads of wheels of fire, twelve above and twelve below, surrounding the bridges, the riv- ers of fire, the rivers of hail, the treasuries of snow and the ministering angels. How many ministering angels are at each entrance? Six for every human being, and they stand in the midst of the entrances, facing the paths of heaven. (5) What does YHWH, the God of Israel, the glorious king, do. The great God, mighty in power, covers his face.. (6) In Arabot there are 660 thousands of myriads of glorious angels, hewn out of flam- ing fire, standing opposite the throne of glory. The glorious King covers his face, otherwise the heaven of Arabot would burst open in the middle, because of the glorious brilliance, beautiful brightness, lovely splendor, and radiant praises of the appearance of the Holy One, blessed be he.

(7) How many ministers do his will? How many angels? How many princes in the Arabot of his delight, feared among the potentates of the Most High, favored and glorified in song and beloved, fleeing from the splendor of the Shekinah, with eyes grown dim from the light of the radiant beauty of their King, with faces black and strength grown feeble? Rivers of joy, rivers of rejoicing, rivers of gladness, rivers of exultation, rivers of love, rivers of friendship pour out from the throne of glory, and, gathering strength, flow through the gates of the paths of heaven of Arabot, at the melodious sound of his creatures' harps, at the exultant sound of the drums of his wheels, at the sound of the cymbal music of his cherubim. The sound swells and bursts out in a mighty rush - Holy, holy, holy, Lord of host, the whole earth is full of his glory.

22C. (1) R. Ishmael said: Metatron, Prince of the Divine Presence, said to me: What is the distance between one bridge and another? Twelve myriads of parasangs: in their ascent twelve myriads of para- sangs, and in their descent twelve myriads of parasangs. (2) Between the rivers of fear and the rivers of dread, twenty-two myriads of parasangs; between the rivers of hail and the rivers of darkness, thirty-six myriads of parasangs, between the chambers of hail and the clouds of mercy, fourty-two myriads of parasangs, between the clouds of mercy and the chariot, eighty-four myriads of parasangs; between the cherubim and the ophanim, twenty-four myriads of parasangs; between the ophanim and the chambers of chambers, twenty-four myriads of parasangs; between

  The Textual Evidence 119

the chambers of chambers and the holy creatures of the throne of glory, thirty thousand parasangs; (3) from the foot of the throne of glory to the place where he sits, forty thousand parasangs, and his name is sancti- fied there.

(4) The arches of the bow rest upon Arabot, a thousand thousand and a myriad of myriads of measures high, by the measure of the watch- ers and the holy ones, as it is written, "I have set my bow in the clouds.". .

Page 226 Continues / Following the vernal point

The etymology of the ancient Egyptian term Shemsu Hor, 'Followers

of Horus', was studied by the Alsatian scholar R. A. Schwaller de Lubicz who concluded: 'The term Shemsu Hor. . .literally means. . . "those who follow the path of Horus", that is, the "Horian way", also called the solar way. . . These Followers of Horus bear with them a knowledge of "divine origin" and unify the country with it. . .,2J

The 'solar way' or 'path of Horus' is, of course, the ecliptic - that

imaginary way or path in the sky on which the sun appears to travel through the twelve signs of the zodiac. As we saw in earlier chapters, the direction of the sun's 'journey' during the course of the solar year is Aquarius ~ Pisces ~ Aries ~ Taurus ~ Gemini ~ Cancer ~ Leo, etc., etc. The reader will recall, however, that there is also another, more ponderous motion, the precession of the earth's axis, which gradually rotates the 'ruling' constellation against the background of which the sun is seen to rise at dawn on the vernal equinox. This great cycle, or 'Great Year', takes 25,920 solar years to complete, with the vernal point spending 2,160 years in each of the twelve zodiacal constellations. The direction of motion is Leo ~ Cancer ~ Gemini

~ Taurus ~ Aries ~ Pisces ~ Aquarius, etc., etc., i.e. the reverse of ~ the route pursued by the sun during the course of the solar. year. --~

We suggest that the 'Followers of Horus' followed - In a very . precise, astronomical sense - not only the annual path of the sun, '~ eastwards through the zodiac, but also, for thousands of years, the ;~

vernal point's relentless precessional drift westwards through the same twelve constellations

 Page 243

 We wonder whether the first major 'station' of the quest-journey of

the Horus-King, reached after he had been prompted to 'find the astral body of Osiris', might not have been the initiate's dawning awareness that the body in question was a duality that could only be approached by linking Orion with the pattern of the Great Pyramids

in the Memphite necropolis. .J

Riding the vernal point ,

The reader will remember that the starting point of the Horus-King's 'journey in the sky' was when the sun's position along the zodiac (during the solar year) was close to the Hyades, at the 'head' of the constellation ofT aurus, standing, as it were, on the banks of the Milky Way.

If we now transpose this sky image to the ground then the Horus- King would have to place himself near the 'Bent' and the 'Red' Pyramids of Dahshur some 20 miles south of Giza (but nevertheless still very much part of the extensive Memphite necropolis). As we saw in the last chapter, the trigger for the construction of these two Fourth-Dynasty monuments appears to have been the slow preces- sional drift of the vernal point into the Hyades-Taurus region of the sky in the third millennium DC. Indeed it is more than possible that by building those Pyramids (which map the two brightest stars in the Hyades) Pharaoh Sneferu (2575-2551 DC) was deliberately laying down a marker for the position of the vernal point in his epoch.

If he was doing that, as all the evidence seems to suggest, then it is probable that such a highly initiated Horus-King would also have known that by metaphorically 'boarding' the solar bark at the spring equinox, and crossing the Milky Way, he would effectively be 'sailing

back in time' - against the flow of precession - riding the vernal point

towards the distant constellation of Leo. / Page 244

 But why, then, all this parallel emphasis in the texts on Orion- I Osiris moving from somewhere in the distant 'south' to his final

resting place in the Memphite necropolis? ;~ ;;;~

Secret spell ~

We suspect that for thousands of years before the Pyramid Age, hundreds of generations ofHeliopolitan astronomer-priests had kept the constellation of Orion continuously under observation, paying particular attention to its place of meridian-transit - i.e. the altitude above the horizon at which it crossed the celestial meridian. We think that careful records were kept, perhaps written, perhaps orally encoded in the ancient 'mythological' language of precessional astronomy.20 And we suppose that note was taken of Orion's slow precessional drift - the effect of which was that the comtellation would have seemed to be slowly drifting northwards along the west 'bank' of the Milky Way.

It is our hypothesis that the mythical image of the vast body of Osiris slowly being carried to the north, i.e. 'drifting' on the waters of the Nile, is a specific piece of astronomical terminology coined to describe the long-term changes being effected by precession in Orion's celestial 'address'. In the Memphite Theology, as the reader will recall, this drift was depicted as having commenced in the south, symbolically called Abydos (in archaeological terms the most southerly 'shrine' of Osiris), and to have carried the 'body' of the dead god to a point in the north symbolically called Sokar, i.e. the Memphite necropolis (the most northerly 'shrine' of Osiris). As we saw in Part III, the Shabaka Texts tell us that when he reached this point:

OSiris was drowned in his water. Isis and Nepthys looked out, beheld him, and attended to him. Horus quickly commanded Isis and Nepthys to grasp Osiris and prevent his [submerging]. They heeded in time and brought him to land. He entered the hidden portals in the glory of the Lords of Eternity. Thus OSiris came into the earth at the

Royal Fortress [Memphis], to the north of the land to which he had i come [Abydos]!1

Page 245

In the light of what we now know it is hard to imagine that the reference to Osiris coming 'into the earth' (or down to earth?) could signify anything other than the physical construction of the 'body of Osiris on the ground' on the west banks of the Nile - in the form of the great Pyramid-fields of the sprawling Memphite necropolis. Since Osiris is Orion the desire to achieve such an effect would more than adequately explain why the three Pyramids of Giza should have been arranged in the pattern of the three stars of Orion's belt. Moreover, since we know that the stated goal of the Horus-King's quest was not onfy to find the astral 'body' of Osiris but to find it as it was in the 'First Time', we should not be surprised by the fact that the Pyramids, as we saw in Part I, are set out on the ground in the pattern

 Page 246 / that they made at the beginning (i.e. 'southernmost point') of that constellation's upward (i.e. 'northerly') precessional half-cycle.

So we wonder whether it is possible that the quest of the Horus- King might have had as its ultimate objective the acquisition of

knowledge concerning the 'First Time' - perhaps even the acquisition of

specific knowledge from that remote epoch when the gods had walked the earth?

Several passages in the Pyramid Texts invite such speculation. For example, we are told that the Horus-King must 'travel upstream' -

i.e. must push against the natural drift of 'time' - in order to reach

Orion-Osiris in his proper 'First Time' setting:

Betake yourself to the Waterway, fare upstream [south], travel about Abydos in this spirit-form of yours which the gods command to belong to you; may a stairway [road] to the Dual be set up for you to the Place Where Orion Is . . .22

They have found Osiris. .. 'When his name became Sokar' [Memphite necropolis] . . . Wake up [Osiris] for Horus. .. raise yourself. . . fare southward [upstream] to the lake, cross over the sea [sky], for you are he who stands untiring in the midst of Abydos . . !J Betake yourself to the Waterway, fare upstream... traverse Abydos. The celestial portal to the Horizon is open to you. . . may you remove yourself to the sky, for the roads of the celestial expanses which lead up to Horus are cleaned for you. . . for you have traversed the Winding Waterway [Milky Way] which is in the north of the sky as

a star crossing the sea which is beneath the sky. The Dual has grasped

your hand at the Place Where Orion Is . . !'

Likewise there is a striking passage in the Coffin Texts which refers to some secret 'spell' or formula to allow the deceased to use the 'path of Rostau' on the land and in the sky (i.e. the path to the Giza necropolis

on land and to Orion's belt in the sky) in order to 'go down to any sky

he wishes to go down to':

I have passed on the path ofRostau, whether on water or on land, and these are the paths of Os iris [Orion], they are in the limit of the sky. As for him who knows the spell [formula] for going down into them, he himself is a god in the suite ofThoth [meaning he is as wise as Thoth, 'the controller of the stars,Zl [and] he will go down to any sky he

wishes to go down to . . !6

 The two Brothers now in free wheelin' mode, continued apace, introducing

Page 247

  When the Sky Joined the Earth 247

Special numbers

We suspect that the phrase to 'go down to any sky' suggests an awareness - and recording - of precessionally induced changes in the positions of the stars over long periods of time. And we also note its implication that if the chosen initiate was equipped with the correct numerical spell then he would be able to work out - and visualize - the correct positions of the stars in any epoch of his choosing, past or future.

Once again Sellers stands out amongst Egyptologists for being the first to have entertained such apparently outlandish notions. 'It is possible', she writes, 'that early man encoded in his myths special numbers; numbers that seemed to reveal to initiates an amazing knowledge of the movement of the celestial spheres.' 27

Such numbers, she argues, appear to have been derived from a sustained, scientific study of the cycle of precession and a measure- ment of its rate and, puzzlingly, turn out to be extremely 'close to the calculations made with today's sophisticated procedures'. Intrigu- ingly, too, there is evidence not only 'that these calculations were made, and conclusions drawn', but also that 'they were transmitted to others by secret encoding that was accessible only to an elite few':28 In short, Sellers concludes, 'ancient man calculated a special number that he believed would bring this threatening cycle [of precession]

back to its starting point. . .' 29

The 'special number' to which Sellers is referring to is 25,920 (and multiples and divisions of it) and thus represents the duration, in solar years, of a full precessional cycle or 'Great Year,.30 She shows how it can be derived from a variety of simple combinations of other

numbers - 5,12,36,72,360,432,2100, etc., etc. - all of which are in

turn derived from precise observations of precession. Most crucially of all, she shows that this peculiar sequence of numbers occurs in the ancient Egyptian myth of Osiris where, notably '72 consipirators' are said to have been involved with Seth in the murder of the God-King:\

As was shown in Fingerprints of the Gods, the sun's perceived motion through the signs of the zodiac at the vernal equinox proceeds at the rate of one degree every seventy-two years. From this it follows that a movement of the vernal point through 30 degrees will take 2160

 Page248

years to complete, 60 degrees will take 4320 years, and a full 360-

degree cycle will require 25,920 years!2

Curiously enough, as the reader will recall from Part I, the Great Pyramid itself incorporates a record of these precessional numbers - since its key dimensions (its height and the perimeter of its base) appear to have been designed as a mathematical model of the earth's polar radius and equatorial circumference on a scale of 1 :43,200. The number 43,200 is, of course, exactly 600 times 72. What we have in this remarkable monument, therefore, is not just a scale model of a hemisphere of the earth but also one in which the scale involved incorporates a 'special number' derived from one of the key planetary

motions of the earth itself - i.e. the rate of its axial precession.

In short it seems that secret knowledge is indeed available in the myth of Osiris and in the dimensions of the Great Pyramid. With this secret knowledge, if we wanted to fix a specific date - say 1008 years in the future - and communicate it to other initiates, then we could do so with the 'special number' 14 (72 x 14 = 1008). We would also have to specify the 'zero point' from which they were to make their

calculations - i.e the present epoch - and this might be done with

some kind of symbolic or mathematical marker to indicate where the vernal point presently is, i.e. moving out of Pisces and into Aquarius.

A similar exercise could likewise be carried out in reverse. By following the 'eastwards' direction along the ecliptic path we can 'find' (calculate, work out) where the vernal point was at any epoch in the past. Thus if today we wished to use the precessional code to direct attention towards the Pyramid Age we would need to confide to other initiates the 'special number' of62.5 (72 x 62.5 = 4500 years ago = approximately 2500 BC). Again, we could rule out any ambiguity as to the zero date from which the calculations were to be made if we could find a way to indicate the present position of the vernal point.

We have seen that this is what Sneferu appears to have done with the two Pyramids at Dahshur, which map the two sides of the head of the celestial bull- the 'address' of the vernal point in his epoch. And in a sense, though with a great deal more specificity and precision, this could also be exactly what the builders of the Great Pyramid were doing when they deliberately targeted the southern shafts of the King's and Queen's Chambers on the meridian-transits of such

Page 249 

 significant stars as Orion and Sirius in the epoch of 2500 BC. To be clear about this, it seems to us well worth investigating the possibility that by setting up such obvious and precise 'time markers' they were

trying to provide an unambiguous zero point - circa 2500 BC - for

calculations that could only be undertaken by initiates steeped in the mysteries of precession, who were equipped by their training to draw out the hidden portents concealed in certain 'special numbers'.

We note in passing that if the Horus-King could have been provided with the 'special number' 111.111, and had used it in the way described above, it would have led him back to (72 X I I I. I I I years =) 7,999.99 years before the specified 'ground zero', i.e. to

almost exactly 8000 years before 2500 BC - in short, to 10,500 BC.

We know this seems like wishful numerology of the worst sort - i.e.

'factoring in' an arbitrary value to a set of calculations so as to procure spurious 'corroboration' for a specific desired date (in this case the date of 10,500 BC, twelve and a half thousand years before the present, that we have already highlighted in Chapter 3 in connection with the Sphinx and the Pyramids of Giza). The problem, however, is that the number I I I. I I I may well not be an arbitrary value. At any rate, it has long been recognized that the main numerical factor in the design of the Great Pyramid, and indeed of the Giza necropolis as a whole, is the prime number I I - a prime number being one that is only divisible by itself to produce the whole number I. Thus I I divided by I I, i.e. the ratio 11:11, produces the whole number I (while II divided by anything else, i.e. any other ratio, would, of neccessity, generate a fraction).

What is intriguing is the way that the architecture of the Great Pyramid responds to the number 11 when it is divided, or multiplied, by other whole numbers. The reader will recall, for example, that its side length of just over 755 feet is equivalent to 440 Egyptian royal cubits - i.e. 11 times 40 cubits.33 In addition, its height-to-base ratio is 7:11.3. The slope ratio of its sides is 14:11I (tan 51 degrees 50').3; And the slope ratio of the southern shaft of the King's Chamber - the shaft that was targeted on Orion's belt in 2500 BC - is 11:11 (tan 45 degrees).36

Arguably, therefore, the ratio 11: 11, which integrates with our / Page 250 / 'special number' 111.111, could be considered as a sort of mathemati- cal key, or 'stargate' to Orion's belt. Moreover, as we shall see, a movement of 111.111 degrees 'backwards along the ecliptic from 'ground-zero' at the Hyades-Taurus, the head of the celestial bull, would place the vernal point 'underneath' the cosmic lion.

Is it not precisely such a location, underneath the Great Sphinx, that the Horus-King is urged to investigate as he stands between its paws 'with his mouth equipped' and faces the questions of the Akhus whose initiations have led him this far? Indeed, does it not seem probable that the 'quest-journey' devised by the 'Followers of Horus' was carefully structured so as to sharpen the mind of the initiate by requiring him to piece together all the clues himself until he finally arrived at the realization that somewhere underneath the Great Sphinx of Giza was something (written or pictorial records, artefacts, maps, astronomical charts) that touched on 'the knowledge of a divine origin', that was of immense importance, and that had been concealed there since the 'First Time'?

In considering such questions, we are reminded of the Hermetic doctrines which transmit a tradition of the wisdom god Thoth who was said to have 'succeeded in understanding the mysteries of the heavens [and to have] revealed them by inscribing them in sacred books which he then hid here on earth, intending that they should be searched for by future generations but found only by the fully worthy'}7 Do the 'sacred books of'rhoth', or their equivalent, still lie in the bedrock beneath the Great Sphinx of Giza, and do the 'fully worthy' still seek them there?

Fingerprints Of The Gods Graham Hancock

Page 381 Chapter 41

 "Conscious of being alone, this blessed and immortal being contrived to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture:' I thrust my phallus into my closed hand. I made my seed to enter my hand. I poured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.' 7

Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced offspring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as Kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8"

3 x 2 x 2 x 6 = 72    

In short it seems that secret knowledge is indeed available in the myth of Osiris and in the dimensions of the Great Pyramid. With this secret knowledge, if we wanted to fix a specific date - say 1008 years in the future - and communicate it to other initiates, then we could do so with the 'special number' 14 (72 x 14 = 1008). We would also have to specify the 'zero point' from which they were to make their

calculations - i.e the present epoch - and this might be done with  

Graham Hancock 1995

Page 71 "Osiris, The ancient Egyptian high god of death and resurrection."

"…He was plotted against by seventy-two members of his court, led by his brother- in -law Set..."

"… Set, out hunting in the marshes, discovered the coffer, opened it and in a mad fury cut the royal corpse into fourteen pieces,"

Joseph and His Brothers.Thomas Mann, Joseph and His Brothers.

The Two Fine Gentlemen. Page 890. 8 x 9 is 72.

"In all there were two and seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days, and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

One this page 890, two and seventy occurs once. Seventy-two occurs four times. Five times seventy-two makes three hundred and sixty as in "three hundred and sixty days of the year not counting the odd days,"

 Page 891. 8 x 9 x 1 = 72.

Second and third line down.

"Possibly at the last minute one of the seventy-two."

Page 274.

During this stillness of a moving point the Zed Aliz Zed yon scribe and those come hither go thither, but mostly go thither shadows, accompanied wah Brother Graham on talkabout.

 Page 310 Chapter 35.

Tombs and Tombs Only?

 "Khufu, Khafre, Menkaure . . . Cheops, Chephren, Mycernius. Whether they were referred to by their Egyptian or Greek names, the fact remained that these three pharaohs of the Fourth Dynasty ( 2575 - 2467 BC) were universally acclaimed as the builders of the Giza pyramids."

Fourth Dynasty ( 2575 - 2467 BC) . . . 2575 take away 2467 = 180.

At this juncture of a solid tincture of a juxtaposition. The Zed Aliz Zed had yon scribe write the blessed names Akhenaten, Nefertiti, and Tutankhamun.

Another thing, said the scribe, with reference to that last missal, ask of you yourself ,what, in heavens name can be the meaning of that,if any. In all fairness, I ask you.

 As if in reply, Alizzed taking a firm hold of the wand that never was accounted for the six names. Then, that rascal scribe, satisfied with an answer of sorts did a sum of the parts, and by addition did multiply.

Khufu 5, Khafre 6, Menkaure 8 . . . Cheops 6, Chephren 8, Mycernius 9.

5 + 6 + 8 = 19 . . . . . . . . . 6 + 8 + 9 = 23 . . . . . . . 19 + 23 = 42 . . . divided by the six names = 7

5 x 6 x 8 = 24 . . . . . . . . . 6 x 8 x 9 = 432 . . . . . . . 24 + 432 = 456

 After the re-inclusion of the brothers offerings, sent on a wing and a prayer via marathon man, Zed Aliz Zed said . Here thy iz wah scribe, other someat n' nowts for thee ta include.

In Search Of The Miraculous

Fragments of an Unknown Teaching

P.D.Oupensky

Page 96

9 x 6 = 54

" There exist not one, but three universal languages. The first of them can be spoken and written while remaining within the limits of ones' own language. The only difference is that when people speak in their ordinary language they do not understand one another but in this other language they do understand. In the second language, written language is the same for all peoples, like say figures or mathematical formulae; but people still speak their own language yet each of them understands the other even though the other speaks in an unknown language. The third language is the same for all both the written and the spoken. The difference of language disappears altogether on this level."

Thus spake the prophet Gurdjieff.

Page 283

"In western systems of occultism there is a method known by the name of 'theosophical addition', that is, the definition of numbers consisting of two or more digits by the sum of those digits. To people who do not understand the symbolism of numbers this method of synthesizing numbers seems to be absolutely arbitrary and to lead nowhere. But for a man who understands the unity of everything existing and who has the key to this unity the method of theosophical addition has a profound meaning, for it resolves all diversity into the fundamental laws which

govern it and which are expressed in the numbers 1 to 10. As was mentioned earlier in symbology,

as represented , numbers are connected with definate geometrical figures and are mutually

complimentary one to another. In the Cabala a symbology of letters is also used and in combination with the symbology of letters a symbology of words.A combination of the four methods of symbolism by numbers, geometrical figures, letters and words, give a complicated but more perfect method."

Thus spake the prophet Gurdjieff

 Numerology

Geddes and Grosset 1999. Introduction.

Page 5 "Nunerology is the name given to an ancient method of study-ing numbers that has been in use for thousands of years."

"…The most popular form of numerology in use today is based on the work of Py-thagoras, the famous Greek mathematician and philosopher who lived during the sixth century bc."

"…It was Pythagora's belief that numbers were the first of all things in nature. It was his belief that numbers were the basis of everything, in the natural, spiritual and scientific world. He believed that everything could be reduced to mathematical terms and that everything had a numerical value. Through studying the world in numerical form, he sought to achieve greater understanding of the world he lived in. Pythagoras, who believed that numbers created order and beauty, founded a school for students to follow his philosophy, and this was known as the Italic or Pythagorean School."

Page 6 "…Pythagoras formulated the concept called the Music of the Spheres', based on the idea that all the planets in the universe formed a harmonious whole consisting of a mu-sical chorus. He discovered that there was a relationship between sound and numbers, and developed this discov-ery to form his metaphysical concept. He suggested that every planet was a certain distance from a central point in the universe and that if an invisible string connected each planet to the central point, when plucked the string would emit a certain tone or vibration. Each sound or vibration could be associated with a particular number. He also be-lieved that the sound or vibration of the universe dictated by the planets would have a strong influ-ence on the character of an individual born at that particu-lar time.

Numerologists believe that the numbers one to nine have specific characteristics , and these characteristics are the basis for the methods of analysis described in this book. The numbers one to nine are the only numbers that are / Page 7 / believed to be significant to numerology. All numbers greater than nine can be reduced to a single digit by the process of fadic addition, for example:

12 is reduced to 3 by adding 1 and 2;

49 is reduced to 4 by adding 4 and 9 which equals 13 and subsequently adding 1 and 3 to make 4."