18. RETURN OF THE INVISIBLES.

 

 

 

If you can’t convert the people, convert the temple. Pavia dolmen. Portugal.

 

 

It is often joked that suffering is an essential component of art, and the greater the suffering endured by the artist the more important the art. Even by such standards the keepers of the knowledge have suffered tremendously.

Back in 9703 BC the Seven Sages were confronted with the problem of a global flood. In the 10 ^th century, gnostics and philosophers were confronted with the Catholic Church and its inquisitors, Christian mob violence and the burning of their books and bodies.

Our journey has brought us a long way since the cities of knowledge of the Tamils and the ancient academy of Innu/Heliopolis, “...the greatest center of magic in Egypt...where the most ancient theology developed. Here were preserved numerous papyri , ‘magic’ in the widest sense of the word, including medical, botanical, zoological and mathematical texts.” The focus at these Mystery Schools was intense, for it was a “...sacred science that requires specialists trained for many years to grasp the most secret forces of the universe.” ¹

Through the knowledge and residual energy of the temple, the soul is transfigured, and suitably empowered it reaches into realities the normal senses cannot grasp. In Djehuti’s sacred city of Hermopolis there’s an inscription in the tomb of Petosiris, a high priest and initiate, that illustrates the feeling of liberation this process brings: “He, who abides in the path of God, passes a whole life in joy, blessed with more wealth than his peers. He grows old in his city, he is a man respected in his province, and all his limbs are young like those of a child. His children are before him of great number and counted among the leaders of their town...at last he comes joyfully to his burial place.” ²

Although he’s about to die this man appears to be in a state of bliss.

Through indoctrination into the Mysteries, one was taught the application of heka (‘magical power’), ³ best translated as the control of the forces of nature — the pinnacle of the art of the magi. Knowledge was inseparable from magic because everything was seen as animate. ⁴ Our modern conventions may scoff at this, and yet if we take the simple observation that the rays of the Sun sustain life, the scientist accepts this is as physics while the ancients called it magic, and yet both are valid inquiries into the same creative force. The ancients did not see the forces sustaining life as beyond the understanding of human intelligence, they merely phrased their understanding in a different language. The art of rationalizing such energies was taught and experienced throughout the academies and temples, and certainly under close supervision of very experienced priests. ⁵ For them, the big question was this: “Man, like any other speck of life, is the outcome of an interplay of forces. Will he submit to them passively or seek to identify them? The quality of his fate will depend on his answer to these questions.” ⁶ No wonder the sages, philosophers and adepts were prepared to endure great obstacles, for the wisdom they kept alive was nothing less than personal illumination that brought about a transfiguration of the self, and through it and inevitably, the liberty of the soul.

The obstacles to self-empowerment in recent times have been formidable. Through a series of edicts, the Catholic Church banned worship at pagan temples, to the point where women who attended standing stones to facilitate childbirth were made to fast for three years. ⁷ The chances of survival were slim, to say the least. At one point it even became a criminal offense not to attend Mass. ⁸ Along with atrocities and the pogroms of entire sects was the burning of all Gnostic texts, including the irreplaceable works of philosophers and mystics, with such a degree of bestiality that begs one to ask the question: was the Church merely eradicating the competition (and there were plenty of gentler doctrines to choose from) or erasing evidence that could prove damning to its existence?

 

 

Re-carved Men Marz menhir; a menhir incorporated into Le Mans cathedral. France; a stone circle inside the church of S. Miguel Arrechinaga. Spain.

 

 

Sects and violence.

 

After the violent events in Alexandria, the sensible thing for anyone working with the old ways was to adopt a clandestine existence so that the transmission of knowledge remained unbroken. Besides, attending sacred sites in and of itself had become a dangerous practice. Nevertheless, use of the temple continued surreptitiously until the 11 ^th century, ⁹ at which point the Church realized its efforts at curbing people’s appetite for the old faiths had fallen short, so it applied a new strategy: convert the remaining temples to Catholicism. Throughout Europe there are countless examples of stone circles incorporated into churches, menhirs with their apex recarved into crosses, and massive dolmens refurbished with concrete pillars, conventional church doors, even bell towers!

Various sects promulgating the teachings of the temple existed from at least 200 AD , one of the most influential being Manichaeism, a sect from Persia whose philosophy precedes some of the early Christian gnostic movements. Led by Mani and twelve disciples, it infiltrated the Roman Empire and reached as far west as the British Isles, and although eventually persecuted throughout the Middle East, it survived in China well into the 16 ^th century. ¹⁰

Like Manichaeism, Christian Gnosticism rivaled the Church’s hegemony. It was based on elements of Egyptian and Eastern traditions, and Greek philosophy. There were also the Messalians (‘praying people’) and Bogomils (‘god lovers’), but probably best known of all are the Cathari (‘pure ones’), who managed to secure a bulkhead throughout southern France, in part because the Church, in believing they had exterminated every possible and perceived contender, fell asleep on the job. Although the Cathari practiced non-violence, their success as a force capable of fighting back lay in its doctrine which, like Manichaeism or Christian Gnosticism, effortlessly converted large sections of the public, even members within the Catholic Church, local Comtes and the armies at their command.

And no wonder: none of these faiths imposed their doctrine on others, and although each sect had its own idiosyncrasies, they all shared much in common: they believed in the state of Duality, a God of Light and a God of Dark, like the Egyptian concept of Horus and Set; they also believed it is the confusion in distinguishing between the contrary principles of spirit and matter during the present cycle of life that causes the soul to over-identify with the forces of the material world, thus creating the root of its suffering. ¹¹ In this perennial conflict between the soul and the body, salvation is attained through gnosis , knowledge of the true nature of things and the universe, the central tenet being the existence of a spiritual realm — a paradise or Otherworld — as the cherished domain of the soul, of truth and a loving Creator. Through gradual self-improvement, and thus self-empowerment, the perfected soul is ultimately liberated. And to this end temples and ancient academies were built and maintained for posterity.

Part of this knowledge was not intellectual, nor was it necessarily written in books. Rather, it was revealed knowledge, like a rush of inspiration, when for just a brief moment you see everything with total clarity. Such a revelation can only be discovered through personal experience if one is to understand. And since each soul follows an individual path during incarnation, the credo of these sects, for which they were vehemently persecuted, was to allow individual truth. The Nag Hammadi Texts show that Jesus had mastered the liberation of the soul, for after his initiation (the resurrection) he is stated as saying, “I did not succumb to them as they had planned...I was not afflicted at all. Those who were there punished me, and I did not die in reality but in appearance.” ¹²

Which brings us to the sects’ other fundamental shared belief: the established Church is an impostor, and a diabolical one at that, an imitation of the “perfect assembly” it displaced, since any institution that persecutes the foundation of the true church (ie. the Sons of Light or Gnostic adepts) is tricking its followers into a world of “fear and slavery, worldly cares and abandoned worship...For they did not know the Knowledge of the Greatness, that is from above, and from a fountain of truth, and that it is not from slavery and jealousy, fear and love of worldly matter,” as stated in the Nag Hammadi Texts . ¹³

They further accused the emerging Roman Catholic Church’s bishops of being “mere counterfeits,” hijacking and twisting the faith of Christ, “having proclaimed a doctrine of a dead man.” ¹⁴ And they had a point. The Ecumenical Council of 533 AD deemed the central tenet of spirituality — the resurrection of the soul — a heresy, and warned “anyone who defends the mystical notion of a soul and the stupendous notion of its return, shall be excommunicated.” In other words, persecuted. Later, in what has to be one of the biggest gaffes in history, the Church exposed itself as peddling a myth when Pope Leo X admitted, “All ages can testifie enough how profitable that fable of Christ hath ben to us and our companie.” ¹⁵

In essence the ‘organizations’ served the spiritual forces of Light, and through initiation into the cult of knowledge they sought to free humans from their enslavement to ignorance, not by physical force but through a wisdom that ultimately exposes “the world rulers of this darkness” so that the souls of men and women are no longer prostitutes to their will. ¹⁶

 

 

The Templars return from Jerusalem, with a big secret.

 

Common sense dictates that nine knights did not travel to the Holy Land in 1118 to police hundreds of miles of a pilgrim trail. That task was already the charge of the Knights Hospitallers of St. John. So when said nine knights renounced their wealth and departed for Jerusalem under the tutelage of Bernard de Clairvaux, they knew very well what they were there to do and where to look for it.

Nine years after selective digging under Temple Mount they packed up and sailed back to Champagne and Burgundy carrying a big secret, and within months they would be officially recognized as the order of the Knights Templar. A hint as to the magnitude of their find comes from a speech by Bernard himself at their inauguration ceremony: “The work has been accomplished with our help. And the Knights have been sent on the journey through France and Burgundy...under the protection of the Count of Champagne, where all precautions can be taken against all interference by public or ecclesiastical authority; where at this time one can best make sure of a secret, a watch, a hiding place.” ¹⁷

When the deciphering of the Copper Scroll from Qumran was completed in 1956, it revealed that a vast stockpile of gold bullion and valuables had been hidden deep beneath the Temple of Solomon prior to the Roman plunder of the city. Additionally the scroll mentions the sequestering of an “indeterminable treasure.” ¹⁸ There is little doubt the Knights Templar unearthed the gold, along with a wealth of ancient Hebrew and Syriac manuscripts that had not been edited by the Church. ¹⁹ As with the Nag Hammadi Texts these included first-hand accounts predating the canonical Gospels, along with proof that the virgin birth and the resurrection had been selectively edited or deliberately falsified to achieve the Church’s agenda. ²⁰ Certainly the Knights Templar were well aware of Christianity’s more remote origins, for when they were shown a crucifix one knight commented, “Set not much faith in this, for it is too young.” ²¹

Make no mistake, the Knights Templar were totally dedicated to gnostic Christianity, particularly the ministry of John the Baptist, as was their benefactor Bernard de Clairvaux and his Cistercian Order, whose ideals of higher education, agriculture, the sacred arts and the renouncement of violence were far removed from the Roman Church’s. The Templar’s perceived mission was military yet relatively few of its members were combatants; even their founding motto has unambiguous spiritual overtones: Not onto us, O Lord, not unto us, but to thy name glory.

But what of that tantalizing ‘indeterminable treasure’ the knights brought back from Temple Mount? A number of sources make a strong case for it being the Ark of the Covenant, ²² while an equally persuasive argument is made for the physical Ark being absconded from the Temple of Solomon shortly before Nebuchadnezzar ransacked it, and ever since it has rested in the Church of Our Lady of Zion in Aksum, Ethiopia. ²³ Either way, such an inquiry falls well outside the scope of this book. Whatever it was they brought back, nobles and kings across Western Europe unanimously showered the Templars with pledges of devotional and logistical support. New members swelled the Order and flooded it with hitherto unseen levels of resources, and yet everyone pledging allegiance, including the original Knights, all renounced their wealth and adopted a vow of poverty. The speed with which landowners handed over property suggests the Templars had something special to offer in return; we already know that few, if any of the knights were militants, so we can safely assume a threat of violence was not the motive. Within weeks of their return to Europe they covertly founded Europe’s first nation-state, Portugal. ²⁴ Even by military standards these are remarkable achievements.

Clearly whatever they brought back from the Near East offered great leverage, because everyone homed in on the Templars like bees to a hive. Incredibly, the Church granted the Order full immunity, probably because in 1139 the highly influential Bernard facilitated a Cistercian abbot to become Pope Innocent II, creating a rare window of opportunity for Rome to engage in good works, such as leaving Gnostics alone.

If you have an indispensable asset, say, your life savings, the smart thing to do is deposit them in separate banks. Let us suppose, then, that the Ark was smuggled to Aksum and what the Knights Templar found instead were some of its contents. They did, after all, come home with secret archives full of bundles of ancient scripts and scrolls, ²⁵ and being a navel of the earth, the Temple of Solomon certainly would have been a repository of the knowledge. Let’s examine this linguistically.

Archive derives from the Greek arkheia meaning ‘magisterial residence’, which is a very apt description of a temple, the mansion of a god; its root is arkhe . If you still swallow the simplistic notion that the Knights Templar were merely seeking physical treasure, then let’s examine the etymological fingerprint of that word. Treasure derives from the French trésor , which eventually migrates into Portuguese as tesouro , from which comes thesauro or thesaurus in Greek, meaning ‘a storehouse, treasure’.

Indeed. Not of gold, but a treasure of words .

Bernard was a learned man, not to mention a cunning one (from kunna , ‘possessing erudition and skill’). He knew that, locked inside Solomon’s stables, the Ark of the Covenant held the greatest of all treasures, namely, the words of God: The Tables of Testimony and the Tables of Law. ²⁶ The Ark did not contain Commandments, since God explicitly said to Moses to come up to Sinai and “I will give Thee tables of stone, and a law, and commandments which I have written, that thou mayest teach them.” ²⁷ Three separate items. Furthermore, Exodus 34: 27-28 states that the Tables of Testimony were written by God, and Moses wrote the Ten Commandments separately.

As any good Christian knows, the Ten Commandments are no secret. The same cannot be said for the two Tables, and in Genesis, God offers a hint of their content: “I have made everything with number, measure and weight.” The Tables of Law came directly from the fingers of a creator god. They are the Cosmic Equation, the divine law of number, measure, weight, relationship and reason — the recipe for the causes behind the creative forces of the universe. They are a means of power, knowledge so pure that in the wrong hands can prove disastrous. In Solomon’s time not even the Levite Guard had access to the Ark; that responsibility was the high priest’s alone, and then for someone of the highest integrity. Even so, the numbers in the Laws would most likely have been sealed within the actual words of God, exactly like the numerical encryption technique used in Gematria , as we saw earlier; a similar technique for coding alphanumeric knowledge also lies within Qaballah. What was needed in addition to a high priest was a master cryptographer, an adept who’d been trained in the initiatory temples of Egypt and “was learned in all the wisdom of the Egyptians.” A man like Moses. ²⁸

In 12 ^th century Troyes, the Cistercians and Knights Templar also required a cryptographer to decode the cryptic documents found in the Temple of Solomon, a task the Court of Champagne was well prepared for because it had long been a sponsor of an influential school of Cabbalistic and esoteric studies. ²⁹ The focus of their inquiry would most likely have been a document similar to the Temple Scroll of Qumran, which contains detailed instructions on how to build a temple. Bernard himself translated the sacred geometry of Solomon’s Masons, ³⁰ with further assistance coming from learned Rabbis from Burgundy. ³¹ And it appears they succeeded in deciphering the code because when asked, “What is God?” Bernard cryptically replied, “He is length, width, height and depth.”

 

 

Bernard de Clairvaux.

 

 

The Great Work.

 

Bernard’s vision for Europe was one more aligned with the true teachings of avatars such as John the Baptist, not what the Catholic Church had turned them into. His purpose was shared by the central Templar figure Hugues de Payens. It was a mystical and self-inquiring discovery of God — a principle the practitioners of ancient Mysteries, all the way to the Seven Sages, would have commended.

During their formative years in Jerusalem the Knights Templar would have rubbed shoulders with Sufism — the gnostic branch of Islam — and soon discovered that Sufis honored Jesus as one of the Seven Sages of Islam, and practiced interfaith pluralism insofar as they believed no single faith possessed all the information of the central cosmic truth. The Knights Templar would also have absorbed local eastern influences, particularly from the descendents of the Sabeans of Harran, the compilers of a great Hermetic book on magic called the Picatrix , which was based on 224 manuscripts on Hermeticism, astrology, magic, Qaballah and alchemy, and in which was contained a blueprint for the ideal Hermetic city ³² — the kind of tome one would dedicate nine years in Jerusalem to read and understand.

Sabean comes from the Arabic saba’ia , meaning ‘star people’. They were known to have made yearly pilgrimages to the Giza pyramids to conduct astronomical observations, and recognized the pyramids as monuments dedicated to the stars, which proved to be a correct deduction. ³³ Saba’ia becomes the Portuguese word sabio (‘scholar’) from which is derived saber and sabedoria (‘knowledge’ and ‘wisdom’). If the Sabeans of Harran practiced Hermetic wisdom, then its origin would most likely have been Egyptian, for Hermes is the Egyptian Djehuti, the Ibis-headed god of wisdom whose symbol was the Moon, which as it happens, the Sabeans venerated.

As for Harran, it is a Province in modern-day South Eastern Turkey, where Adam and Eve allegedly set foot after their expulsion from the Garden of Eden. It’s located a stone’s throw from one of the world’s oldest sacred sites, Göbekli Tepe.

All this incoming information served to shape Bernard de Clairvaux’ undertaking of The Great Work which, like the Islamic practice of Akbar jihad (‘the greatest effort’), would ensure the knowledge rose once more after centuries of repression.

Since all parties were by now streetwise from the recent history of ecclesiastically- sponsored butchery, it was decided to engage in a new era of temple-building where not only the knowledge could be taught, but just in case the Roman beast went walkabout once more, the secrets of the knowledge would be protected by encoding them in the very fabric of the new buildings. And since these would be dedicated to the greater glory of God, chances are they would be the last places where the Church would look for heretical information. And so began a decades-long construction program that raised Europe’s first skyscrapers — the Gothic cathedrals.

Gothic is derived from the Greek goetia , meaning ‘to raise by magic force’; its extension is goeteuein (‘to bewitch’). Anyone who has wandered around a Gothic cathedral knows all too well how apt these descriptions are, for these structures indeed bewitch you, the stone appears to rise and defy gravity as though by some magic force, and to this effect the soul follows.

In 1153 the Gothic style makes its appearance in the new Templar kingdom of Portugal, as the Cistercian monastery of Alcobaça, an astonishing display of levity and subtlety of light, and a present to Bernard before his death from a grateful nephew, the Portuguese king. Perhaps the most discussed Gothic structure of all is Chartres cathedral, with its Door of the Initiates featuring a carved relief of the Ark, a man covering its contents with a tunic, and their ascent on a ladder into the havens, accompanied by the inscription, Here things take their course; you are to work through the Ark . ³⁴

Cathedrale de Chartres.

 

 

Even before the Druids of Gaul established their main council there, Chartres was a sacred mound dedicated to the Divine Mother on which stood a dolmen. ³⁵ After the assembly of the Druidical College was established, it became known as the Place of the Strong, a healing site, while the hill itself served as a focal point for menhirs, dolmens and megalithic structures, few of which remain except in name only. ³⁶

Armed with the knowledge decoded from the Tables of Laws, Bernard instructed groups of Masons called the Children of Solomon, and construction began on the cathedral. ³⁷ The building is a sermon in stone. Its inner proportions are built to the same mathematical ratios governing the pure music scale; the choir alone is designed to a 2:1 ratio, the equivalent to the octave in music. Its characteristic ogive arches depict the form of the vesica piscis , the divine womb from which all the forms of sacred geometry emerge. The tension created through the balancing of stone on these arches gives the building a certain tension, transforming the space into a musical box, while its two slightly different axes create a vibrato effect across the entire building. ³⁸

The cathedral is a tuned resonant cavity, and as latter-day Russian researchers have found, it stimulates the electromagnetic frequencies of the human brain to such a degree that the capacity for telepathy is increased by 4000%. ³⁹ The choice of material reflects that used in pyramids: limestone on the outside, and an area around the altar balanced over red granite which, as with Giza, is not a local stone.

 

The cathedral’s positioning strategically follows the course of water veins and telluric currents running through and beneath the building, and pilgrims have sought these vital energies for cures or illumination for thousands of years. The watercourse flowing 120-feet below the nave resembles the curve of a serpent, and several of the cathedral’s power points, primarily the altar and the choir, reference this. One hotspot appears notably in front of the statue of the Virgin of the Pillar, which makes one feel as though they’re being sucked down a vortex and into the center of the Earth; the afflicted generally feel drawn to leave their burdens here, so to speak. Behind the altar a second vorticular column of energy rises out of the ground to generate a corresponding sense of elation.

After the geobiologist Blanche Merz revealed Egyptian temples to be protected by a telluric network, her attention focused on Chartres, where she discovered the building works along the same principles: an outer protective zone, with a neutral zone around the choir and the original altar, ⁴⁰ the area formerly occupied by a Gallic temple and a dolmen. This space resides within a horseshoe of columns facing southwest, like a mirror image of Stonehenge. As with the passage of reeds in Saqqara, the Hartmann lines are bundled into seven gates that create a protective zone prior to entering this sublime area of personal alteration. At this singular spot one passes into the Fields of Elysium, and in this unique environment thousands of open-minded pilgrims have entered a state of grace and into a dialogue with the invisible temple.

Energy map of the cathedral.

 

 

Merz noted that in two sections around the choir, the energy grid contracts as though reacting to an unnatural impulse. These occur in front of the only clear glass windows in an edifice once noted for the superlative quality of its stained glass. True stained glass is a lost science last seen in Persia around the 11 ^th century, in the hands of alchemists and adepts such as Omar Khayyam. ⁴¹ Its use was partly for permeating the interiors of the Akbar jihad with a transcendental luminosity, yet its creators claimed the process imbued the glass with certain frequencies of light described to represent “the breath of the universe.” The science behind this special glass served to modify the potentially harmful, ultraviolet frequencies of sunlight into the building. ⁴² As such, the frequencies received through the skin and the eye were altered, perhaps to further help the religious experience of the initiate. The effects were witnessed in the 12 ^th century by Robert Grossetête: “its beauty is due to the simplicity with which light is in unison with the music, more harmoniously linked with itself in a relationship of equality.” ⁴³ Aside from small fragments in the southeast rose window, Chartres’ original stained glass mostly perished through a disastrous fire, as did the recipe. Which brings us to those two sets of clear windows and the distortions in the telluric network: these were destroyed on the orders of Bishop Bridan in the 1770s so that the congregation could better admire him in full sunlight. ⁴⁴

One of the elements that pulls people magnetically to this particular cathedral is the ability to indulge in the meditative practice of walking its labyrinth, much to the annoyance of the priests, who absolutely abhor it and wish it had never been constructed. If they were more spiritually inclined they would discover the eye of the labyrinth is centered on a telluric hotspot with a frequency corresponding to the initiation chambers of the Pharaohs. ⁴⁵ As one of the first features to be added after a great fire destroyed the earlier cathedral, the labyrinth seems to define this Great Work inasmuch as it is positioned in geometric proportion to the overarching geometry defining the entire building. Since the site is dedicated to the divine feminine, the cathedral’s proportions are defined by the pentagram, as are many of its interior features, including the horseshoe protecting the choir and altar. And nestled within that pentagram is another pentagram, whose point of contact expertly references the center of the labyrinth.

 

In honor of the sky-ground dualism of the ancient orders, the Notre Dame cathedrals were placed across France in the mirror image of the constellation Virgo, the cosmic virgin. ⁴⁶ They also encapsulate the principle of the divine marriage, reflected in the masculine and feminine telluric currents that intertwine inside the buildings.

Notre Dame cathedrals referencing Virgo.

 

 

The correspondence is continued geometrically. In addition to the pentagram, the architect Gordon Strachan identifies the central features within Chartres as con- forming to a series of repeating hexagrams, thereby acknowledging the presence of the geometry of the divine masculine. ⁴⁷ Yet there is one further mystery to Chartres, and it is how the relationship between the apse and the choir is off-center. This deviation from architectural norm is barely perceptible to the eye but exists on the cathedral’s plan. There are also two irregularly-placed pillars on the south side of the choir which behave at the same time as a code and as a marker, and indeed it is here where the construction of a heptagram — the geometry of the soul and the unknown — references the elements that comprise the apse. ⁴⁸

The remarkable thing about the true Gothic era is that never was there any depiction of the crucifixion of Christ. Nor, for that matter, did any part of the interior or the original glass depict images of saints or biblical scenes. This purity conformed to the anagogical journey from the material (the outside of the building) to the immaterial (the interior), a metaphor symbolizing the inward, spiritual path leading to self-realization and the formless realm of God. Bernard himself stated that in the architecture “there should be no decoration, only proportion,” since sacred geometry provides a closer representation of the universe and its creator, the irony being that said geometry is invisible to the eye.

The same ideal is found in Islamic mosques, which prohibit iconography, for the pure world of Allah can only be represented by geometry, which they do through the use of mesmerizing tile work.

While the Cistercians and the Knights Templar were busy reasserting the knowledge throughout Europe in alliance with their allies, the Cathari, on the other side of the world an enlightened priesthood under the protection of Suryavarman II was busy erecting the mighty temple city of Angkor — or re-erecting, if you accept the evidence presented earlier, while in the Andes the Inca expanded earlier temples.

Incredible as it may seem, this notable surge in temple-building once again pre-empts global climate changes around the end of the 12 ^th century. Geological records point to a swarm of localized impacts when the Earth crossed the cyclical path of the Taurids meteor stream in 1178, setting off two generations of bitter cold in Mongolia. China experienced catastrophic flooding, and a series of impact craters in New Zealand accounted for Maori legends of fire falling from the sky that burned forests and wiped out the Moa, the country’s large and distinctive flightless birds. ⁴⁹ Polynesians dispersed en-masse off their islands, while Aztecs moved inland and away from the coast, suggesting some impacts were in the sea and caused devastating tsunamis, prompting the Aztecs to embark on a bloodbath to appease the gods from dishing out further misery from the sky. Likewise, the Inca abandoned coastal pyramids and temples and moved to the high Andes, while in the southwest of America severe droughts brought down many native cultures such as those at Mesa Verde. Earth was actually spared severe damage, considering the Moon absorbed an impact so large from the same meteor shower that a monk at Canterbury Abbey wrote how it writhed several times “like a wounded serpent,” when a torch of flame rose from it, after which the orb turned black from the dust.

Bernard’s intuition — to encode for posterity the sacred knowledge of the Ark within the fabric of the Gothic cathedrals — would prove well-founded, for no sooner had the Dominicans reasserted control over the papacy when the persecutions were revived. Under blatantly trumped up charges concocted between the despot Philip IV and Pope Clement V, the Knights Templar were systematically rounded up on Friday, October 13 ^th , 1307. The ones who did not manage to flee to Scotland, Switzerland or Portugal were tortured by the Holy Inquisition to reveal the secrets of the Order, which in spite of the most hideous sadism, not one soul divulged the precious information. Philip IV couldn’t care less about the knowledge, he was just after their loot and an annulment of the massive financial debt he owed the Order.

The other perceived threat to the Catholic Church, the Cathari, fared worse. With zealous help from Philip IV, the Church organized the Albigensian Crusade in what became one of the most horrific genocides in history. I’ll attempt to spare the gruesome details and the vast numbers of men, women and children mercilessly butchered across the Languedoc until “the streets ran in waterfalls of blood.” The few who escaped the savagery enabled the teachings to linger underground throughout the continent; elements of Bogomilism managed to survive in the Balkans until the 15 ^th century until it was also overwhelmed by a militant Islam.

As the flames lapped up the mutilated body of Jacques de Molay, the Grand Master of the Order defiantly predicted the future for his tormentors: “God knows who is wrong and has sinned. Soon a calamity will occur to those who have condemned us to death.” In one month Pope Clement V was dead, followed a few months later by Philip IV.

Templars burned alive.

 

 

 

Unless myths are preserved, rites are performed and sites maintained as spirit sanctuaries, man and nature are separated, the living bond is broken and neither has assurance of a future life. With gnostics of all types wiped out by the Holy Inquisition whenever and wherever they made an appearance, sects adopted the wisdom of invisibility and developed a language of allegory and metaphor with which to communicate to each other, or to promulgate their ideas to the public during their tenure underground. The power of symbol became widespread. One example of the secret communication that appeared sporadically is Francis Bacon’s book New Atlantis , in which the former Lord Chancellor to James I of England outlines the ideal philosophical utopian state, not unlike Plato’s Timaeus . Under the patronage of the English monarch, Bacon had already published his landmark work Advancement of Learning which set the standard for education and science.

New Atlantis is written with the allegorical coded language and symbolism common to gnostic sects that promotes the knowledge, while at the same time making it obscure enough, and thus safe, from the powers that be. Its protagonists are the Merchants of Light whose quest is for “knowledge of the causes, and secret motions of things.” ⁵⁰ This is accomplished by a group of sages sailing to all countries of the world to “nourish the Light.” These disciples are scientists, priests, astronomers and geometers who possess advanced knowledge: “we have some degrees of flying in the air; we have ships and boats for going under water.” ⁵¹ Not only is this an astonishing vision for its time — 1627 — but the similarities to the myths of the Seven Sages, and the magician-priests whose advanced knowledge survived the great flood and rebuilt the former world of the gods, are uncanny.

Was Bacon consciously bringing these ancient concepts back out of the cupboard? It seems highly probable because the political situation at this time was favorable for wisdom to speak freely, comparatively speaking, for his patron, like himself, appears to have been a Free Mason. ⁵²

The Gothic marked the last concentrated period of temple-building in recent history, and it would be another seven hundred years before a new momentum manifested. And in the strangest manner.

Return of the gods.

 

It was 1937 when a small boy out walking the English countryside with his uncle witnessed a type of whirlwind incise a meticulous circular shape in the field of barley, with sharply defined edges and plants perfectly spiraled and bent without damage. “A devil’s twist,” remarked the uncle, a strange force of nature responsible for making the unusual circles as far back as 1830. Certainly these aerial vortices behaved very unusually for a natural force, or the devil, for not only did they make neat shapes without damage, when the farmer lifted the plants with his pitchfork they sprung back down as though made molten like glass and re-hardened in their new horizontal positions. ⁵³

Meanwhile the same invisible force was responsible for equally baffling markings throughout the North American prairie, and again the eyewitnesses recall a stationary vortex lasting no more than fifteen seconds, swirling and flattening the wheat without damage, accompanied by a high-pitched humming just prior to each event. ⁵⁴

One by one the reports got stranger. A couple saw “a huge yellow-white circular object standing on end, like a funfair wheel,” barely 200 yards away, and on that very spot the next morning lay a perfect circular shape, again with plants left hovering an inch above the soil. ⁵⁵ The elusive force was better defined in 1966 when a driver pulling over to the side of a road during a rain shower came face-to-face with it: a vertical blue tube appeared in the adjacent field, accompanied by a loud hissing noise. He watched as the rain ran down the sides of this ‘tube’ as if it were solid, while underneath, a circle with perfect sides manifested in less than thirty seconds. ⁵⁶

Crop glyph and similar energy discharge pattern caused by descending tube of energy touching the overhead electrical cable and grounding the charge at the base of the pole.

 

 

There are some 300 reports and eyewitness accounts of crop circles dating to 1590, with a sudden and exponential surge starting around 1980. ⁵⁷ If you happen to be a keen television viewer — and if you’re still reading this book, chances are you probably are not — you will no doubt have come across ‘official’ explanations on National Geographic, Discovery Channel or The History Channel that the entire phenomenon of crop circles is an elaborate hoax perpetrated by two elderly pub chums called Doug and Dave. Their story goes like this: because they were bored, they went out one night in 1978 and made a crop circle using a plank of wood tied to a length of string. Next morning there was so much interest in what they had done, they decided to keep going to “fool the pompous experts.” After ‘making’ some 5,000 crop circles — worldwide — they decided to call Today newspaper in 1991, hold a press conference and admit they did it all because — and this is straight from the horses’ mouths — after thirteen years of nocturnal movements away from the marital bed, their wives finally got suspicious, and they decided to come clean.

They took the collected press corps out to a field to recreate a circle and show just how ‘so-called’ scientists are so easily fooled. The following day, quality newspapers such as The Independent reported, “After the demonstration by Doug and Dave I find it easier to believe in little green men than in this story by Bower and Chorley.” ⁵⁸ Another quality paper in Switzerland was equally skeptical. What sparked some of the press’ skepticism was that, during the press conference, attending researchers cross-examined Bower and Chorley and found they’d merely regurgitated published information, yet when confronted with the vast data of unpublished evidence they began to back-pedal, and in some cases, retract their statements. How was it possible they had made two 600-foot long pictograms in separate counties during the same night? How did they manage to do it in separate countries at the same time? If they began hoaxing in 1978, who made the other crop circles dating back four centuries? They claimed never to have been active in the Avebury area, yet the majority of activity in Britain had been Avebury and its megaliths; they claimed to have made a design in the natural ampitheater of Cheesefoot Head for fourteen consecutive years, yet records indicate the claim to be completely false. In the end, even Doug and Dave seemed uncertain as to what they had made and where. ⁵⁹ The Today -sponsored PR field trip was turning into a nightmare, especially when the host farmer Peter Renwick remarked on Doug and Dave’s showcase that afternoon: “You can see from the corn’s lying that something mechanical has actually caused that, it’s been caused by people trampling it. The ones I’ve seen are not like that; they’re much flatter, flat as a pancake. This may be some of the answer but not all of it.” ⁶⁰

Of course none of this has ever been aired by the media.

Anomalous bend in wheat. It cannot be reproduced by human means.

 

 

Farmer Renwick was right, it wasn’t the answer. But ever since, millions have fallen for the crude deception, including the editors at Wikipedia, which proves one should not trust everything on the Internet. Conspiracy theorists may snigger at all this, but earlier that summer a CBS reporter was warned by a French government scientist that the British government would soon be presenting two people to the press as the makers of all crop circles. ⁶¹ Furthermore, the story that finally appeared in Today was traced to a fictitious press agency created solely for this act of disinformation by the British Ministry of Defense. ⁶²

The story gets more sinister. After Doug and Dave’s ‘retirement’, the baton was passed on to a group of hoaxers called Team Satan, then changed to Circlemakers just to confuse the public; recent investigations indicate its ringleader was recruited in London by British Military Intelligence. ⁶³ If so, the debunking of crop circles by well-funded skeptical groups and their media allies smacks of a kinder, gentler Inquisition. The investigative reporter Armen Victorian infiltrated a hoaxing gang by posing as a business interest and revealed the disinformation is being carried out by elements within three governments and the Vatican. ⁶⁴ In my book Secrets in the Fields I set out the full body of evidence clearly proving the hoax theory is itself a hoax.

The evidence also proves the existence of a real phenomenon, and the reason for bringing up crop circles in this book is because there exists a tangible connection to telluric energy, temples, the creator gods mentioned at the start of this work, and most importantly, the subtle forces involved in the transfiguration of the soul. Crop circles are quite possibly the first concentrated period of temple-making since the Gothic cathedrals, albeit not by a human agency, and the timing appears to be deliberate.

 

But first, allow me to briefly outline the scientific evidence. The first researcher of crop circles was the late Pat Delgado, a former NASA engineer whose elegant statement summarizes the argument well: “It is perfectly natural to ask if the circles are hoaxes, but very difficult to explain why they cannot be hoaxed satisfactorily.” ⁶⁵ Indeed, laboratory analysis of plants and soil reveal how their crystalline structures have been visibly altered by an intense, yet short burst of heat; the affected stems show burn marks on the outside, while inside, the water is boiled in a fraction of a second, whereupon it expands and creates a hole in the plant’s softest tissue, the node, before escaping as steam. Farmers who’ve witnessed the effect do describe steam coming out of new crop circles, which is precisely what happens to water when boiled by high-pressure infrasound. Both ultrasound and infrasound are major causative forces behind crop circles, but incredibly, these frequencies cause no damage, indicating a non-destructive phenomenon at work which has complete cooperation from the materials with which it interacts. ⁶⁶ And there are many: wheat, barley, canola, potatoes, corn, snow and trees.

Stalks flash-burned onto a lump of flint.

 

 

One of the big mysteries surrounding the thousands of genuine crop circles is that, no matter in which of the twenty-nine countries they’ve appeared, they always reference local sacred sites — either by symbolic link to their history, by ley alignment, or by the fact that every genuine crop circle always appears on nodes of the earth’s telluric pathways, and those same electromagnetic conveyor belts connect to the nearby temples. ⁶⁷

Scientific measurements show the crop circles contain residual electromagnetic frequencies which are statistically higher inside than outside the design, and around their perimeter there exists a type of force field, identical in principle to the ‘seven gates’ or the seven Hartmann lines protecting the thresholds of temples.

As you might suspect, the veil between worlds is perceptibly thin inside a crop circle, and hundreds of reports attest to people experiencing changes in consciousness, a goodly number coming from skeptical visitors. Healings are also common; in one extreme case a young man who ingested the affected seeds saw the disappearance of a 99% malignant eye tumor. ⁶⁸

We could just as well be describing the forces at work inside a temple. For one thing, like stone circles, the crop circles emit ultrasound, whose high frequencies stimulate the brain’s electromagnetic frequencies and the pineal gland, a major component in the alteration of awareness. ⁶⁹ Ultrasound is also known to work magic on human tissue and bone, hence its increasing use in today’s hospitals.

Hole created by the sudden bloiling of interior liquid inside plant.

 

 

Since crop circles possess an electromagnetic fingerprint, and their placement along the Earth’s telluric lines connects to nearby temples, it suggests the former may be influencing the latter. You may recall how sacred sites were deliberately shut down centuries ago as a precaution against their misuse. Is it therefore a coincidence how the surge in crop circle activity in the latter part of the 20 ^th century (and there have been some 10,000 reports) neatly coincides with a surge in interest in ancient temples, as though something has awoken in the land — as though a window has been flung open, allowing people a glimpse into their sacred inheritance, the window into that ‘walled enclosure’ called pairi-daeza — paradise?

In 1998 a Wiltshire resident described seeing a tube descend “like a cookie cutter” from the clouds, barely 100-yards away, and swirl the heads of wheat for about fifteen seconds before retracting skywards; her dog barked incessantly and tugged at the leash towards this column of light. The timing of her experience corroborated a photo I had taken at the same moment from a hill five miles away, which shows the field in question being touched by a vertical beam. Strangely, the actual crop circle only appeared the following day. This is where eyewitness accounts are valuable, because they split into two distinctive groups: those who see the design appear right in front of them and those where the design materializes later.

Beams of light filmed creating a crop circle.

 

 

Crop circles come in two swirl motions: clockwise or counter-clockwise. Russian engineers studying the motion of bio-dynamic fluids have noted how counter- clockwise rotation inputs energy into a solution, whereas clockwise rotation releases energy. In other words, energy descends or ascends depending on the direction of its vortex. ⁷⁰ With regard to crop circles, when a column of light descends and creates an image simultaneously, the indication is of information being imprinted on the Earth’s telluric lines, much like one used to record a voice on a strip of magnetic tape. But if the pattern appears much later, it suggests the beam has triggered a response from the living planet.

This concept is not so far-fetched when you recall how and why the original primordial mounds and Sivalingams were created. Such sites mark the descent of a radiant, effulgent column of light, said to be the essence of a creator god materializing on our physical plane. At these locations future ‘mansions of the gods’ would be constructed in their image, and that image was based on geometric form, and there is no doubt that the majority of temples around the world are predominantly geometric, as are crop circles.

Encoded Golden Ratio and the Angle of Manifestation.

 

 

There is one further, tantalizing connection. As the Egyptologist Eve Reymond discovered during her masterful deciphering of the Edfu Building Texts , the earliest temples were founded near, and even enshrined the piece of earth in which the symbols of the creative powers were believed to have been concealed. ⁷¹ Is it possible some of these concealed symbols are being activated, as though put there for future use — an insurance policy for humanity?

Invisible matrix of sacred geometry of a crop circle.

 

 

This detail made me recall a vital piece of information channeled under trance by the respected English sensitive Isabelle Kingston. During one of her group meetings back in 1982, in the days when crop circles were rare and seldom-reported events, Isabelle inadvertently vectored a universal consciousness who instructed her on the emergence of symbols that would be helping to raise the consciousness of humanity. The focal point of the transmission, it said, would be Silbury Hill, the conical mound named for a collective of creator gods named the Shining Ones. ⁷² The source identified itself as Watchers, a brotherhood who appears throughout myths and legends either as gods or creational forces of light, often by that very same name, and typically described as very tall, ethereal beings. They’re also referenced in the Egyptian Book of Coming Forth by Day : “Behold, oh ye shining ones, ye men and gods,” ⁷³ where they also go by the name Neters , the original creator gods who vanished after a flood consumed the Earth. Could it be possible these ‘crop churches’ mark the return of the creator gods?

Native American cultures and Aboriginal tribes react very emotionally to the glyphs, not least because the early designs are etched as petroglyphs in their own landscape temples. For them, the crop glyphs are signs of the return of the “star people,” representing for many a fulfillment of prophecy and the close of an age. Certainly the knowledge is prevalent in the crop circles, typically veiled within their visual designs, much like it is in temples. Five new mathematical theorems have been decoded by the late Professor Gerald Hawkins, whose own published work on Stonehenge opened the door on that site as a complex astronomical marker. ⁷⁴ The designs regularly reference 19.47º, the angle of energy upwelling, just as they do 32.72º, the angle of material manifestation. ⁷⁵ These angles are also used to define the location of the crop circle relative to the local sacred site, indicating the glyphs and the temples are communicating with each other using angles associated with the transfer of energy, and therefore, information. ⁷⁶

These temples are created by master craftsmen with a high intellectual profile.

Encoded. Ptolemi’s Theorem of Chords.

And below: The angle of energy upwelling is found in the relationship between Silbury and Avebury, as well as crop circles and their relationship to nearby sites.

 

 

Just as the Gothic has its Chartres and the Khmer has its Angkor, so crop circles have the Barbury Castle Tetrahedron . Named after the field where it made its magical appearance in 1991, following a night of incandescent flying objects making improbable maneuvers in the sky above, the Tetrahedron single-handedly caught the imagination of the world and its press. “Now Fake This!” screamed one newspaper headline. A few months later the British government responded to the surge in worldwide interest, which by that point had taken on a religious fervor, by concocting the ridiculous story of Doug and Dave.

 

From the evidence on the ground, the Barbury Tetrahedron has no earthly origin, and it’s proved a source of great scholarship, as one morsel of encoded information after another is revealed. For a start, the design bears an uncanny similarity to the alchemical blueprint explaining the process behind matter. ⁷⁷ From the measure of its flattened crop, the sum of its circular areas is 31,680 sq. ft., which in ancient cosmology represents the number of measure, in miles, of an imaginary perimeter square around the Earth, while 3168 represents the gematrian value of the phrase Lord Jesus Christ , and 316.8 the circumference in feet of the lintel ring at Stonehenge, as well as the perimeter square of St. Mary’s Chapel in Glastonbury. ⁷⁸

The Tetrahedron crop glyph, like Chartres cathedral, encodes the ratio 5:6:7, expressed by three geometric lattices generating the various features of the design as it appears to the eye. What is presented in this glyph is nothing less than the sacred marriage of masculine and feminine, and the transfiguration of the soul. Hardly surprising, then, that of all crop glyphs this one received front-page exposure around the world, and to this day remains the one crop circle that brought an awakening to millions of people.

 

And just like a temple, the physical beauty of these new landscape temples bides us to enter a place of power where the soul once again remembers to find its home.

 

Sitting in the shade of her mellow garden, through which the Michael line quietly goes about its business, Isabelle Kingston and I discussed the Watchers‘ primary motive: to awaken humanity so that it responds to its responsibility.

“They came before in human form,” Isabelle said, “they were the ones who were the ancient teachers and the tall beings that are in every culture. They said that in order for them to communicate with us, they needed to set up the right frequency.”

Because their atomic frequency is considerably higher to our world of matter, the Watchers laid down places of power eons ago to be used as communication points. These would be made available at a time in the future when it would be necessary to communicate with us again. There are now groups of adepts and initiates around the world reopening these places of power so that contact can once again take place. Isabelle added, “They set up the blueprint of much information, both technical and spiritual. They would give signs of their intervention [via crop circles] but these signs would also unlock the potential within humanity, for whatever they chose that would be released within them. If they chose to go with ego, domination, that would affect them. Or compassion. It would amplify whatever was within, positive or negative. They said that at some level within us we have the knowledge of the Universe; the truths are there but we’ve become blind to them. They are reminding us to be responsible, to bring people back to the land, back into sync with the Earth, because we lost our link.”

As the statement from God in the Gospel of John says, “And, (it shall come to pass in the last days) I will show wonders in the heavens above, and signs in the earth below.” ⁷⁹ As with previous phases in temple-building, the timing of these modern temples is uncanny, not least because we find ourselves once more on the threshold of significant climate changes. This generation is witnessing the rising of seas and shifting weather patterns; Asteroid 1999 RQ36 has NASA concerned it will make landfall in 2182, ⁸⁰ while the magnetic poles that have been rapidly moving for the past 2,000 years are expected to reverse before the year 2300, ⁸¹ just as they did back in 10,400 BC . These events are predicted to occur during the time-frame when the Age of Pisces acquiesces to the already emerging Age of Aquarius. Should they come to pass, we now have the understanding with which to be suitably prepared.

At the start of our quest we learned how the descending light of creator gods established primordial mounds upon which mansions of the gods would be built, to help transform the human into a god and to act as an insurance policy for times when we’d forget our divine potential. This brings us to the most important revelation in the transcripts of the Watchers, and it concerns the physical locations of their effulgent columns of light: that the sites of crop glyphs are intended to be marked as places of reference for future temples. ⁸² Indeed, long after the visible signs of crop circles have been harvested and reconfigured into bread, their invisible energy signatures linger for years, allowing these new primordial mounds to be detected and noted. ⁸³

These are not temporary temples, but lasting pools of energy, metaphors of the universe where, long after the material body has vanished, the soul lives forever.

And so new mansions of the gods shall be built.

The knowledge will be preserved.

The Great Work will reverberate until eternity.

19. 108 DEGREES OF WISDOM.

 

 

“Is it not written in your law...I said You are gods?”

~ Jesus, in John 10:33-34

 

 

 

A new home in Paris for the Luxor obelisk. 
To the northeast, the church de la Madeleine looks on.

 

 

Pilgrim and scholar Phil Cousineau once wrote: “We need to renew ourselves in territories that are fresh and wild. We need to come home through the body of alien lands.” ¹ People have on occasion gone to extreme lengths to experience for themselves the places of power. Taktsang is a 17 ^th century monastery in Bhutan, built on a vertiginous rock outcrop beside an 8 ^th century vision quest cave that was the sacred residence of a monk who ‘flew’ there several hundred miles from Tibet. Considering the geologically inhospitable location, it seems a lot of effort to go to, unless there was already a numinous quality about the place which inspired such a valiant quest.

In The Way of the Sacred , Francis Huxley points out that it is precisely through the sharing of sacred territory that people come not only to discover the idea of their origins and their destiny, but to have experiences of it that reveal the meaning in their lives: “The sacred itself is plainly a mystery of consciousness using the word ‘mystery’ to signify not a problem that can be intellectually solved, but a process of awakening and transformation that must be acted out in order to be experienced, and experienced if one is to make it one’s own.” ²

The experiences our predecessors once lived have much to teach us, because for them a sacred place is “...not just a physical location, but a psychic touchstone from which to better understand the cosmos without and the self within. To assume that in a few generations the human species could evolve into not needing special places to affirm self-identity implies an evolutionary leap of unprecedented dimensions in human history.” ³

Samarra, "a joy for all who see."

 

 

Temples fire the imagination so that the soul may follow. Darkness becomes understood without falling prey to it. And should you allow it, a renewal takes place that stokes a special energy necessary for your work in life. Ultimately temples are living intermediaries designed for self-empowerment, and through the culture of knowledge, the individual can understand the immortality of the soul and discover his or her purpose for being. As Jesus made evidently clear: “The Kingdom is in your center, and is about you, and when you know yourselves, you will be aware that you are the sons of the Living Father. And you shall know that you are in the city of God, and that you are the city.” ⁴

Some see such empowerment as a threat or an opportunity for personal aggrandizement. For example, Nero ordered the cutting down of the sacred grove of the Celtic queen Boudicca, whereupon her power dissolved and her tribe was conquered; Charlemagne felled the sacred tree Irminsul, the omphalos of Saxony within the national sanctuary, so as to impose his new order; William the Conqueror, one of the last kings to understand the manipulation of subtle energies, imposed his intent on the sacred mound of the city of London — upon which now stands the infamous Tower of London — and through his will at this and other navels of Britain he succeeded in subduing the land.

As is the case when cycles change, cultures once founded on spiritual inheritances were betrayed and their places of power inevitably used for the domination of others. Like the Aztec, travesties were made of subtle symbolic rituals and spiritual icons, which then were used to prop up false cultures and gods. ⁵

Earth will always be a place of light, dark and various shades in-between, a sand-box where we come to play, experiment and refine. And despite obstacles in the upward spiral of our human condition, the ancient systems of knowledge are still with us and all around: obelisks that once graced Luxor and Heliopolis now stand patiently amid the noise and chaos in the heart of Paris, London and New York. In Western Europe alone, some 6,000 pilgrimage routes still beckon the intrepid seeker, while in the east 1,800 Hindu shrines stoically accommodate 20 million pilgrims each year. ⁶

The triple steps of Vishnu continue to be emphasized with newer temples: the ‘stairway to heaven’ at Sammara from 5500 BC , rebuilt in 847, is now connected with the Shah Mosque of Isfahan, a superlative masterpiece of Persian architecture. Together with Eridu, home to the temple of the Sumerian water god Enki, and its first ruler Apkallu ('big man from the water') who brought civilization to Mesopotamia, they form a perfect right-angle triangle covering 1,100 miles.

As for the invisible colleges of the adepts and the Followers of Horus, they live on in various forms, names and guises, quietly upholding the knowledge right in front of your very eyes, for the principles of temple-making do not just cover one building: when conceived on a grand scale they transform a whole city into a temple, and with it the capacity to influence an entire nation of people. This has been quietly taking place in the center of Paris for over three centuries, where adepts have shaped this city founded around the cult of Isis, by strategically placing prominent buildings and boulevards in deliberate alignment with the rising of the star of wisdom, Sirius, in a manner identical to the temples of Karnak and Luxor. ⁷

The Washington Monument.

 

 

This homage to the ancient knowledge also finds itself 4,000 miles farther west. On October 13 ^th , 1307, the Order of the Knights Templar was met with violent suppression. On the same day in 1792, a group of visionaries seized the moment and created a city-temple on virgin soil, dedicated to the resuscitation of liberty and the enlightenment of the individual, when they enacted a ceremony to lay the cornerstone of the the White House, the mansion of the United States’ President. The timing could not have been more symbolic.

The following year saw another inauguration ceremony, the laying of the cornerstone of the U.S. Capitol on September 18 ^th , 1793, presided by George Washington, a Grand Master Freemason. Far beyond an ordinary government building, this was to be “the first temple dedicated to the sovereignty of the people,” as wrote Thomas Jefferson. ⁸ The timing of the ceremony of this “Temple of Liberty,” was planned to coincide with another significant event, this time in the heavens, when the Sun entered the constellation Virgo, a symbol of the exaltation of the Divine Virgin. As the Masonic author David Ovason points out: “The Virgoan connection has also been emphasized in a number of foundation charts, which are of fundamental importance to Washington D.C. The foundation of the city itself, and the three corners of the triangle, which L’Enfant had marked out for its center (the Capitol, the White House and the Washington Monument) were each set down on the earth at a time when the constellation Virgo had a particular importance in the skies.” ⁹

A city was raised around the Capitol, designed by the French Architect Pierre-Charles L’Enfant, with the participation of Washington, Jefferson and another architect, Andrew Ellicott, all Freemasons. The ambitious plan conceals sacred geometries, a Cabbalistic Tree of Life , and a number of octagonal relationships centered on the Capitol and the White House. ¹⁰ A more cunning feature is the manner in which L’Enfant designed the city plan to appear as though the main axis is fixed to the equinox sunrise and sunset, ¹¹ when in fact the principal route of this city-temple is Pennsylvania Avenue, the ceremonial avenue of the ‘king’ joining the Capitol to the White House. The alignment between the two is both significant and deliberate, for at dawn on September 18 ^th , 1793, Sirius would have been seen rising directly above Jenkins Hill, the future site of the Capitol. ¹² As authors Robert Bauval and Graham Hancock observed, “If you were both a land surveyor, as well as a Freemason (like Ellicott and Washington) it would have been difficult under these circumstances not to associate the event of the helical rising of Sirius viewed from Washington in 1793 with the ‘birth’ of a new federal city and capital of the world’s first true republic since Rome.” ¹³

L’Enfant and Ellicott’s symbolic trinity of the Capitol, the White House and the Washington Monument forms the shape of a perfect right-angle triangle, a triple step of Vishnu.

The Washington Monument, moved 414 ft. east because of unstable terrain.

 

 

Directly to the south and gazing over Washington from the highest hill in Alexandria, Virginia, stands Masonic Lodge 22, with a tower modeled on the lighthouse at Pharos, drawing new pilgrims up the Potomac river and into the city of knowledge, just as Alexander the Great once intended with his Egyptian namesake.

The Alexandria Lodge, where George Washington practiced his craft, is aligned 19.47º (the angle at which energy upwells from the Earth) to the White House, just as the Lincoln Memorial is aligned to it at the pyramidal angle of 51.42º.

Precisely north of the White House is the Mother Supreme Council of the Ancient and Accepted Scottish Rite of Freemasonry, also known as the House of the Temple, its distance to the White House and Washington’s obelisk being in the ratio of 2:1, an octave in music.

56 years after the final dedication ceremony of Washington’s obelisk, a ground-breaking ceremony took place for a building shaped in the symbolic geometry of Sirius: the Pentagon. The ceremony took place on September 11 ^th , 1941, on the heliacal rising of this star of Isis above the site. ¹⁴ From the center of the Pentagon, the White House and the Capitol lie at precisely 32.72º, the angle of manifestation.

It seems the stellar magic practiced thousands of years ago in the antediluvial world of the creator gods is still at play in one of the world’s newest capitals.

But why choose this particular location upon which to build the future capital of the United States?

Earlier in this work we saw how great places of power are positioned on longitudes according to a pentagonal-precessional grid. That so many Freemasons played prominent roles in this recent historical push for the liberty of humanity and the design of a new ‘city of knowledge’ is no accident.

The roots of the knowledge of the Freemasons lie in the original city of knowledge, Heliopolis, the zero-point longitude of the ancient world.

One of the principal pentagonal numbers is 108.

108º west of Heliopolis sits the dome of the Capitol of Washington D.C.

– – –

A site becomes sacred through the accumulation of universal forces and the quality of veneration over time. Its compounded energy is neither right nor wrong, it is simply energy.

The quality of integrity and intent ultimately defines the direction of its purpose and power.

When you decide to claim your legacy in the places of power, which direction will you choose?

 

 

 

 

 

REFERENCES

CHAPTER 0

1. E.R.E. Reymond, The Mythological Origin of the Egyptian Temple, Manchester University Press, 1969. pp.112-126, p.180

2. From Fragments of Chaldean History, Berossus, by Alexander Polyhist, in Ancient Fragments, by I.P. Cory, Forgotten Books, 2007, p.43; and Gerald Verbrugghe and John Wickersham, Berossos and Matheno, University of Michigan Press, 1999, p44

3. John Michener, Traditions of the Seven Rishis, Montilal, Banarsidass, Delhi 1982

4. R.O. Faulkner, The Ancient Pyramid Texts, Oxford University Press, 1969, p.159

5. E.A. Wallis-Budge, The Egyptian Heaven and Hell (The Book of What is in the Duat), Marin Hopkinson Co, London 1925, p 240

6. E.J. Brill, The Nag Hammadi Library, Leiden, New York, 1988, p85

CHAPTER 1

1. Delia Goetz and Sylvannus Morley, Popol Vuh: The Sacred Book of the Ancient Quiche Maya, University of Oklahoma Press, 1991, p168

2. Lauren van der Post, The Lost World of the Kalahari, Hogarth Press, London, 1980

3. Frank Waters, Book of the Hopi, Viking Press, New York, 1965

4. ‘Dreamtime’ stories of stars ‘crashing to earth with a noise like thunder’, along with their names, have led to exact locations of meteorite impact craters which occurred millions of years ago. See “Aboriginal Folklore Leads to Meteorite Impact Crater”, Cosmos Online, January 7, 2010

5. Helen Watson cited in David Turnbull, Maps Are Territories, University Of Chicago Press, 1989. p28

6. Bruce Chatwin, The Songlines, Viking, Markham, 1987

7. Paul Devereux, Fairy Paths and Spirit Roads, Vega, London, 2003. p23

8. Chatwin, op. cit., p108

9. Personal communication from Isabelle Kingston. One fact which has led to the understanding of hill forts as non-military fortifications is their protective ditches lie inside the mounds, not outside, rendering them useless as fortifications.

10. Dr. Tony Scott-Morley, cited in David Elkington and Paul Ellson, In The Name of the Gods, Green Man Press, Sherbourne, 2001. p144

11. Maurice Hertzog, Annapurna, E.P. Dutton, New York, 1953

12. John Burke and Kaj Halberg, Seed of Knowledge, Stone of Plenty, Council Oak Books, San Francisco, 2005

13. Grizzlybear Lake, Power Centers, The Quest magazine, Winter 1989

14. The New Testament, Matthew 17

15. James Swan, Sacred Places In Nature: Is There A Significant Difference?, Psi Research, 4 (1), 1985. p108-117

16. Burke and Halberg, op. cit.

17. J. Halifax, Shaman: The Wounded Healer, Crossroads, New York, 1982

18. See for example, Becker and Selden, The Body Electric; Lawrence Blair, Rhythms of Vision; Valerie Hunt, Infinite Mind; Lynne McTaggart, The Field; et al.

19. Sir E.A. Wallis-Budge, Legends of Our Lady Mary, Oxford University Press, 1933

20. Giorgio de Santillana and Hertha von Dechend, Hamlet’s Mill, David R. Godine, New York, p221

21. Skanda Purana, 12, chapter 2, verse 52; M.C. Subramanian, Glory Of Arunachela, Sri Ramanasramam, Tiruvannamalai, 1998, p100

22. Skandananda, Arunachela Holy Hill, Sri Ramanasramam, Tiruvannamalai, 1995, xi-xl

23. Barry Brailsford, Song of Waitaha, Wharariki Publishing Co, Castle Hill, 2006

24. From the dowsing work of Hamish Miller, and written in In Search of the Southern Serpent, Penwith Press and StonePrint Press, 2006

25. Joseph Campbell, The Mythic Image, Princeton University Press, Princeton, 1974

CHAPTER 2

1. M. Sundarraj, Rig Vedic Studies, International Society for the Investigation of Ancient Civilization, Chenai, 1997, p83

2. Ralph Griffith, Hymns of the Rgveda, 1.154, Munisharam Manoharlal, Delhi, 1987, p.1-3

3. ibid, 1.155.4

4. Elaine Pagels, The Gnostic Gospels, Penguin, London, 1990, pp.15-16

5. James Robinson, The Nag Hammadi Library, E.J. Bill, New York, 1988, p.165, p.184

6. Griffith, op. cit., 1.155.6. The same line of inquiry was followed by Graham Hancock in Underworld, op.cit, p.240

7. Jonathan Edward Kidder, Himiko and Japan’s elusive chiefdom of Yamatai: archaeology, history, and mythology. Honolulu: University of Hawaii Press, 2007.

8. Graham Hancock reached a parallel conclusion in Underworld, op.cit., p240, although he validates another probable line of inquiry.

9. Graham Hancock and Santha Faiia, Heaven’s Mirror, Crown Pub., 1998, p96-98

10. David Elkington and Paul Ellson, op.cit, pp.264-5

11. Isabelle Kingston, personal communication. This has been one of the secrets throughout esoteric orders.

12. Laurence Gardner, Lost Secrets of the Ark, Barnes and Noble, New York, 2005

13. Julian Cope, The Megalithic European, Element, London, 2004, p.279

14. John Anthony West, Serpent in the Sky, Quest Books, Wheaton, 1993, p35

15. Discussion on triangles and the ideology of Zen Buddhism, in Mitchell Bring and Josse Wayemberg, Japanese Garden: Design and Meaning, McGraw Hill, New York, 1981

16. D’Arcy Wentworth Thompson, On Growth and Form, Cambridge University Press, Cambridge, 1961

17. Fritjof Capra, The Tao of Physics, Fontana, London, 1985, p.193

18. From a 1972 interview, cited in Power Centers by Grizzlybear Lake, The Quest Magazine, Winter 1989.

19. Joseph Pearce, The Magical Child, E.P. Dutton, New York, 1977

CHAPTER 3

1. John Mitchener, Traditions of the Seven Rishis, Motilal Banersidass, Delhi, 1982, p206

2. Samuel Noah Kramer, History Begins at Sumer, University of Pennsylvania Press, 1991, p.149-151

3. Skandananda, Arunachela HolyHill, Sre Ramanasramam, Tiruvannamalai, 1995, xi-xix

4. Einar Palsson, The Dome of Heaven, Reykiavik, 1992.

5. Liv Kjørsvik Schei and Connie Moberg, The Faroe Islands, London 1991; and referenced in Michell, The Sacred Centre, p. 64 op. cit

6. John Michell, The Sacred Center, Thames and Hudson, London, 1994, p.77

7. The original calculation by John Michell, takes the alignment from the southern tip of present-day England, which makes the overall geometry slightly asymmetrical. However, at the time of writing John did not have access to inundation maps which would have shown a larger landmass exposed c9700 BC . The new graphic enhances his original work and makes the geometry symmetrical. See The Sacred Centre, op. cit.

8. Giraldus Cambrensis, T. Wright, trans. Topographia Hiberniae, London, 1905, p.117

9. Michell, The Sacred Center, op.cit, p129

10. E.R.E. Reymond, op.cit., pp.257-262, p.327.

11. G. Maspero, The Dawn of Civilization, SPCK, London, 1894, p.134

12. ibid

13. The Ancient Egyptian Pyramid Texts, utterance 1587. E.A. Wallis Budge, Egyptian Heaven and Hell (Book of What is in the Duat), Martin Hopkinson Co., London, 1925, p.196

14. Reymond, op.cit., p.90

15. ibid, p.59

16. E.A. Wallis Budge, op. cit., p.196

17. Matthew 16, 13-19

18. Utterance 600, Budge, op. cit.

19. Henri Frankfort, Kingship and the Gods, University of Chicago Press, Chicago, 1978, p.153; and cited in Graham Hancock and Santha Faiia, Heaven’s Mirror, Crown Pub., New York, 1998, p.105

20. Budge, op. cit.

21. See for example, Aubrey Burl, Stones of Brittany, et al.

22. The main thesis by Graham Hancock in Sign And The Seal.

23. Steven Fischer in the Journal of Pacific History, 29 (1), 3-18; also Father Sebastian Englert, Island at the Centre of the World, Robert Hale and Co., London, 1972, p30.

24. Thor Heyerdahl, Kon Tiki, Skyhorse Publishing, 2010, p.140

25. Steven Fischer, op.cit.

26. David Hatcher Childress, Lost Cities of Ancient Lemuria and the Pacific, Adventures Unlimited Press, Stelle, 1988.

27. Mircea Eliade (tr. Philip Mairet). ‘Symbolism of the Centre’ in Images and Symbols.” Princeton, 1991, pp.48-51

28. John Michell, The Sacred Center, op. cit., p.6

29. As discussed in my previous book Secrets In The Fields, Hampton Roads, Charlottesville, 2002, pp.235-237

30. Charles Brooker, Magnetism and the Standing Stones, New Scientist, 13 January 1983, p.105

31. John Michell, op.cit.

32. ibid

33. Edwin Bernbaum, Sacred Mountains of the World, Sierra Club books, San Francisco, 1990, p.32

34. Persians: Masters of Empire, Time-Life Medical, New York, 1995, pp. 7-8

35. Josephus, Jewish Antiquities, Loeb Classics, 1930

36. Lewis Ginzberg, The Legends of the Jews, Jewish Publication Society of America, Philadelphia, 1988, Vol. 1, p.12

37. See the works of John Michell, in which this student of Plato dissects the philosopher’s words and reveals coded information and whole numerical cosmologies; in particular The View Over Atlantis and The Dimensions of Paradise.

38. Mircea Eliade, The Sacred and the Profane, New York, 1959, 32-36

39. Joseph Campbell, The Mythic Image, Princeton University Press, Princeton, 1974

CHAPTER 4

1. Pedro Cieza de Leon, Chronicle of Peru, Hakluyk Society, London, 1864 and 1883, Pt. 1, Ch. 87.

2. Professor Arthur Posnansky, Tiahuanacu: The Cradle of American Man, J.J Augustin, New York, 1945, vol. II, p.89; Samuel Noah Kramer, History Begins at Sumer, University of Pennsylvania Press, 1991, p.149-151

3. H.S. Bellamy and P. Allan, The Calendar of Tiahuanaco: The Measuring System of the Oldest Civilization, Faber & Faber, London, 1956, p.16

4. Referenced in Graham Hancock, Underworld, Crown Publishing, New York, p.32

5. Clive Ruggles in Current Studies in Archaeoastronomy: Conversations Across Time and Space, J. Fountain & R. Sinclair, eds., Carolina Academy Press, Durham, 2005

6. See Hancock and Faiia, Heaven’s Mirror, p.304

7. See Hancock, Fingerprints of the Gods, Crown, New York, 1995, p.85

8. See the main thesis by Graham Hancock in Heaven’s Mirror, Fingerprints of the Gods; also Gerald Hawkins, Stonehenge Decoded; Alexander Thom, Megalithic Sites in Britain.

9. Robin Heath & John Michell, The Measure of Albion, Bluestone Press, St. Dogmaels, 2004, p.31

10. Posnansky, op. cit. p.49, 88

11. ibid p.47, and referenced in Graham Hancock, Fingerprints of the Gods, op. cit., p.79

12. Gerald Hawkins, Stonehenge Decoded, Doubleday, New York, 1965

13. Harold Osborne, Indians of the Andes: Aymaras and Quechuas, K. Paul & Routledge, London, 1952, p.54

14. William Sullivan, The Secret of the Incas, Three Rivers Press, New York, 1997, p.119

15. Hancock and Faiia, Heaven’s Mirror, op. cit., p.275

16. Sullivan, op.cit, p.118

17. Hancock and Faiia, Heaven’s Mirror, op.cit, p.275

18. The Pyramid Texts, utterance 600

19. Hancock, op.cit, p.178

20. Hancock, in Keeper of Genesis, p.185

21. Reymond, op.cit., p.43, pp.47-51, p.316

22. R. T. Rundle Clark, Myth and Symbol in Ancient Egypt, Thames & Hudson, London, 1978, p.27

23. ibid, pp.263-5

24. Translation of the Shabaka stone by Miriam Lichtheim, Ancient Egyptian Literature, Vol. I, University of California Press, Los Angeles, 1975, pp.3-57

25. As proposed in the thesis by Robert Bauval and Graham Hancock in The Message of the Sphinx, p.133-145

26. ibid, pp.58-72

27. ibid, p.77

28. Reymond, op.cit., p.316; and Hancock and Faiia, Heaven’s Mirror, op.cit., p.64

29. ibid

30. The oldest date was made using the most refined of all the methods by the astronomer F.S. Richards in 1921. Sir Norman Lockyer established a date of 3700 BC .

31. See for example the works of Hancock and Bauval, Robin Heath, Giorgio de Santillana, et al.

32. Hancock and Faiia, Heaven’s Mirror, op.cit., p.126; from George Coedes, Angkor: An Introduction, Oxford University Press, London, 1966, p.87

33. Hancock, Heaven’s Mirror, op.cit., p.133

34. R.O. Faulkner, The Ancient Pyramid Texts, Aris & Phillips, Warminster. p.159

35. Bellamy and Allan, op. cit., p.16

36. ibid, p.18

37. Hancock and Faiia, Heaven’s Mirror, op. cit., p.258

38. ibid

39. Reymond, op. cit., p.49, p.300

40. ibid, p.47

41. Bauval and Hancock, Message of the Sphinx, op. cit.

42. See for example Bauval and Hancock, The Message of the Sphinx; also Robert Bauval, The Orion Mystery, et al.

43. E. Naville, Excavations at Abydos, Journal of Egyptian Archaeology, vol. 1, 1914, pp.160-165

44. Reymond, op. cit., p.93

45. ibid, p.316

46. ibid, p.255, p.306

47. John Grigsby, as referenced in Hancock and Faiia, Heaven’s Mirror, op. cit, p.169

48. D. Evans et al, A comprehensive archaeological map of the world’s largest pre-industrial settlement complex at Angkor, Cambodia, Proceedings of the National Academy of Sciences of the USA, August 23, 2007.

49. Charles Higham, The Civilization of Angkor, University of California Press, 2004, pp. 1-2.

50. Quoted in Brief Presentation by Venerable Vodano Sophan Seng, Khmer-Canadian Buddhist Cultural Center, 2005, p.2

CHAPTER 5

1. Michael Hoffman, Egypt Before the Pharaohs, Michael O’Mara Books, London, 1991, p.12

2. E.A. Wallis Budge, The Egyptian Heaven and Hell, Volume II, op. cit., pp.4-5. Digs at mounds called Giants Graves throughout the British Isles yielded skeletons of 12 feet in height, some with six fingers. In fact there exists overwhelming physical proof for a race of tall people. See for example, History And Antiquities Of Allerdale Ward; Forbidden Land by Robert Lyman; Strange Relics from the Depths of the Earth by Joseph Jochmans; The Timeless Earth, et al

3. The main thesis by Graham Hancock and Robert Bauval in The Message of the Sphinx, op.cit.

4. Labib Habachi, The Obelisks of Egypt, The American University Press, Cairo, 1988, pp.39-40

5. N. Mahalingam, Kumari Kandam: The Lost Continent, Proceedings of the Fifth International Conference/Seminar of Tamil Studies, Madras, 1981, pp.2-54. Geological evidence is found in inundation maps provided by Glenn Milne and referenced throughout Graham Hancock, Underworld, op.cit.

6. ibid

7. Graham Hancock, Underworld, op. cit., p.250

8. N. Mahalingam, op.cit

9. Skanda Purana, 12, chapter 2, verse 52

10. S.R. Rao, Dawn and Devolution of the Indus Civilization, Aditya Prakashan, New Delhi, 1991, pp.126-142

11. Graham Hancock, Underworld, op.cit., p.284

12. ibid

13. ibid, p.203

14. Anton and Simon Mifsud, Dossier Malta: Evidence for the Magdalenian, Malta 1997, p.128; and Graham Hancock, Underworld, op.cit., chapter 15 and 17.

15. Samuel Noah Kramer, History Begins at Sumer, University of Pennsylvania Press, 1991, pp.149-151

16. C.E. Brasseur de Bourbourg abbé, Manuscrit Troano, Imprimerie Impériale, Paris, 1869. Cited in Peter Tompkins, Mysteries of the Mexican Pyramids, p.114

17. C.E. Brasseur de Bourbourg abbé, Chronologie Historique des Mexicains, cited in Tompkins, ibid p. 116

18. Paulina Zelitsky’s report to Reuters, December 7, 2001; also on the BBC, Lost City Found Beneath Cuban Waters; et al

19. ibid

20. Graham Hancock, Underworld, op.cit. p.212, pp.596-624

21. Professor Masaki Kimura, Yonaguni Japan, in New Scientist, 27 Nov. 2009. And referenced in Graham Hancock, Underworld, op.cit., Ch.27

22. New Scientist, 6.1.1972, p. 7

23. G.R.S. Mead, Thrice Great Hermes: Studies in Hellenistic Theosophy and Gnosis, Book III, p.59

24. Prof. Arthur Posnansky, Tiahuanacu: The Cradle of American Man, Ministry of Education, La Paz, 1957, vol. I, pp. 39-55

25. Charles Hapgood, Path of the Pole, Adventures Unlimited Press, 1999, p.255

26. S.Yu. Sokolov, 2008, published in Doklady Akademii Nauk, 2008, Vol. 418, No. 5, pp.655–659; IPCC, 2001. Climate Change 2001: The Scientific Basis. Contribution of Working Group I to the Third Assessment Report of the Intergovernmental Panel on Climate Change. J.T. Houghton, Y. Ding, D.J. Griggs, M. Noguer, P.J. van der Linden, X. Dai, K. Maskell and C.A. Johnson (eds.). Cambridge University Press, 881pp. et. al.

27. Prof. Arthur Posnansky, op. cit., pp.39-55

28. See for example the Popol Vuh

29. Charles Hapgood, op.cit., p.137

30. Epic of Gilgamesh - Penguin Classics, London, 1988, pp.109-11

31. ibid

32. As stated throughout Frederick Filby, The Flood Reconsidered, Pickering and Inglis Ltd., London 1970. Or 175 myths, according to W. Bruce Masse, P. Bobrowsky, H. Rickman eds., Comet/Asteroid Impacts and Human Society, Springer, Berlin, 2007, p.48

33. J.T. Milik, The Book of Enoch, Oxford University Press, London, 1976, et al.

34. For example; J.J. Collins, The Sibylline Oracles of Egyptian Judaism, Missoula, 1974, et al.

35. A. Tollman, and E. Kristan-Tollman, The youngest big impact on Earth deduced from geological and historical evidence. Terra Nova. v. 6, no. 2, 1994, pp. 209-217

36. W. Bruce Masse, P. Bobrowsky, H. Rickman eds., Comet/Asteroid Impacts and Human Society, Springer, Berlin, 2007, p.55

37. Popol Vuh, p.93

38. Immanuel Velikovsky, Earth in Upheaval, Dell Pub., 1968, pp.42-44

39. Jorgen Peder Steffensen, N.I.B. Center For Ice and Climate, University of Copenhagen, 11 Dec. 2008

40. William Fix: Pyramid Odyssey - Mercury Media, Urbanna, Virginia 1978, p. 52-53

41. Glenn Milne, Dept. of Geology, University of Durham, reference in Graham Hancock: Underworld, p. 53; also Christopher Knight and Robert Lomas: Uriel’s Machine - Fair Winds Press, 2001, p56-59

42. Klaus Schmidt: Göbekli Tepe - Southeastern Turkey. A preliminary Report on the 1995–1999 Excavations. In: Palèorient CNRS Ed., Paris 2000: 26.1, pp. 45–54

CHAPTER 6

1. William Sullivan, The Secret of the Incas, 219; and Graham Hancock, Fingerprints of the Gods, op. cit., p.52

2. Quoted in Anthony Roberts, Sowers of Thunder, Ryder and Co., London, 1978, p.182

3. Guinness Book of World Records

4. J.E. Thompson, Maya History and Religion, University of Oklahoma Press, 1970, p.240; and referenced in Graham Hancock and Faiia, Heaven’s Mirror, op. cit., p.235

5. Graham Hancock, ibid; and Harold Osborne, Indians of the Andes, Routledge and Kegan Paul, London, 1954, p.64

6. E.A.E. Reymond, The Mythical Origin of the Egyptian Temple, op. cit., p.38

7. F. W. Christian, The Caroline Islands, p.81

8. Graham Hancock and Faiia, Heaven’s Mirror, op. cit., p.201-203; and Dr. Arthur Saxe, The Nan Madol Area of Pohnpei, Office of the High Commissioner, Trust Territory of the Pacific, Saipan, 1980

9. Reymond, op.cit., p.122, 316

10. ibid

11. E.A. Wallis Budge The Egyptian Heaven and Hell, op. cit.,, p. 462

12. Francis Maziere, Mysteries of Easter Island, Collins, London, 1969, p.41-122; and John Flenley, Easter Island, Earth Island, Thames & Hudson, London, 1992, p.56-148; also referenced in Graham Hancock and Faiia, Heaven’s Mirror, op. cit., p.226-235.

13. ibid

14. William Sullivan, The Secret of the Incas, op. cit., p.219; and Graham Hancock, Fingerprints of the Gods, p.52

15. Alfred Metreux, ref. in Heaven’s Mirror, p.235

16. Maziere, op.cit

17. Alexander Polyhistor, Und Der Platoniker Albinos Und Der Falsche Alkinoos, Jacob Freudenthal, Kessinger Publishing, 1875

18. King James Bible version; 4 the First Book of Enoch, scrolls of Qumran.

19. Roberts, op.cit., p.186-187; also noted in Hancock and Faiia, Heaven’s Mirror, op. cit.

20. Barry Brailsford, Song of the Waitaha: Histories of a Nation, Wharariki Publishing, Castle Hill, 1999; and Hamish Miller, In Search Of The Southern Serpent, op. cit.

21. See for example Anthony Roberts, op. cit.,; and John Michell, Megalithomania: Artists, Antiquarians and Archaeologists at the Old Stone Monuments; et al

22. Roberts, ibid.

23. ibid, p.31

24. Copious excavations of these skeletons can be found in Memoirs of the Historical Society of Pennsylvania, vol. 12; Ohio Historical and Archaeological Society, vol. 2; Minnesota Geological Survey, vol. 1; Aborigines of Minnesota; Gods, Demons and UFOs, by Eric Norman; et al

25. Robert, op. cit.

26. Selim Hassan, The Sphinx, Cairo, 1949; and Gaston Maspero, The Dawn of Civilization, SPCK, London, 1894, p.247; see also Graham Hancock, Fingerprints of the Gods, et al.

27. R.A. Schwaller de Lubicz, Sacred Science: The King of Pharaonic Theocracy, Inner Traditions, Vermont, 1982, p. 111

28. Reymond, op.cit.

29. ibid, p.8, referenced in Hancock, Fingerprints of the Gods, p.200

30. For example, The Book of Sothis, attributed to Menetho

31. Reymond, op.cit,

32. Andrew Tomas, From Atlantis to Discovery, Robert Hale, London, 1972, p. 109

33. For example, Hapgood, Maps of the Ancient Sea Kings, et al.

34. Referenced in Hancock and Bauval, The Message of the Sphinx, op.cit., p. 92

35. See Robert Bauval, The Orion Mystery; Bauval and Hancock, ibid; et al

36. De Bello Gallico, E.C Kennedy ed., book VI, p.8-9, Duckworth Publishing, 1992

37. E.A. Wallis Budge, The Book of the Dead, Gramercy, New York, 1999, p.6

38. John Cooper (ed.), Plato: Complete Works, Hackett Publishing Company, Indianapolis, 1997, p. 551-2

39. John Michell, The Sacred Center, Thames and Hudson, London, 1994, p. 14

40. Matsya Purana, Pt. 1, 635

41. See Robert Bauval, The Orion Mystery; Bauval and Hancock, The Mystery of the Sphinx, et al

42. For example, see Paul Broadhurst, Green Man and the Dragon, et al.

43. Plato, Parmenides, trans. R.E. Allen, Yale University, New Haven, 1997, 342e-343b

44. Giorgio de Santillana and Hertha von Dechend, Hamlets Mill, Gambit, Boston, 1969, p.73

45. Samuel Noah Kramer, History Begins at Sumer, University of Pennsylvania Press, 1991, p.151-152

46. Ralph Griffith (trans.), Hymns of the Rigveda, Munisharam Manoharlal Publishers, Delhi, 1987, vol. 1, p.99

47. The ground-penetrating radar scans clearly show the fossilized ribs of timber belonging to a massive ship on the slopes of Mount Ararat. Evidence was found of man-made alloys. Aerial images and ground photos also show a definitive shape of a massive hull whose dimensions accord with biblical measurements. See Rene Noorbergen, The Ark File; and the accounts by Flavius Josephus, c. 90 A.D., the famous Jewish historian who stated, “Its remains are shown there by the inhabitants to this day.” He quotes Berosi the Chaldean, c. 290 B.C

48. John Michell, The Sacred Center, op. cit., p. 14

49. E.A. Wallis Budge, Hieroglyphic Dictionary, p.11b

50. Cited in Hancock, Fingerprints of the Gods, p.202

51. Santillana and Dechend, op. cit., p.73

52. The Nag Hammadi Library, ed. J.M. Robertson, Leiden, New York, 1988, p.122

CHAPTER 7

1. Reymond, op. cit., p.112-114

2. ibid

3. ibid, p.180-190

4. Klaus-Dieter Linsmeier and Klaus Schmidt: Ein anatolisches Stonehenge. In: Moderne Archäologie. Spektrum-der-Wissenschaft-Verlag, Heidelberg 2003

5. See for example R.O. Faulkner, The Ancient Pyramid Texts, Aris & Phillips, Warminster. p.159; and traditions at Teotihuacan.

6. Kenneth Pelletier, Mind As Healer, Mind As Slayer, Dell Publishing, New York, 1977

7. For example, see Rand and Rose Flem-Ath, When the Sky Fell; Roland Dixon, Ahasta Myths; et al.

8. NASA JPL press release March 2, 2010

9. Raphael Patai, Man and Temple, Ktav Publishing House, New York, 1967

10. John Michell, The Dimensions of Paradise, Thames and Hudson, London, 1988, p.185-193

11. John Michell, New View Over Atlantis, Thames & Hudson, London, 1983, p.187-188

12. Michell, Dimensions of Paradise, op. cit., p.180

13. ibid, p174-6

14. ibid; and commented by David Fideler in Jesus Christ, Son of God, Quest Books, 1993

15. See for example Drunvalo Melchisedek, The Ancient Secret of the Flower of Life; Richard Wilhelm and C.G. Jung, The Secret of the Golden Flower: The Chinese Book of Life, et al.

16. See for example, Drunvalo Melchisedek, The Ancient Secret of the flower of Life, Light Technology Publishing, Clear Light Trust, 1999; et al

17. Michell, Dimensions of Paradise, op. cit., p.54-55

18. In the Epinomis of Plato’s Laws.

19. Referenced in Michell, op. cit., p.46

20. Such as the work of Michell and Louis Chapentier on Chartres, Lawlor on the Osirion; and Keith Chritchlow, Tons Brunes, et al

21. Michell, The Dimensions of Paradise, op. cit., p. 185; and Alexander Thom, Megalithic Measures, op. cit.

22. Robin Heath, Sun, Moon & Stonehenge, Bluestone Press, Cardigan, 1998, p.13-15

23. Michell, City of Revelation, op. cit.

24. John Michell, The New View Over Atlantis, op. cit., p.170-180

25. ibid

26. ibid

27. ibid, p.194

28. ibid

29. Giorgio de Santillana and Hertha von Dechend, Hamlet’s Mill, Gambit, Boston, 1969, p.74.

30. Peter Tompkins, Secrets of the Great Pyramid, Penguin Books, London, 1978, p.298, 349

31. ibid, p.349

32. ibid, p.350

33. ibid

34. ibid; and Michell, At the Center of the World, Thames and Hudson, London, 1994

35. A hexagonal feature around Saturn’s North Pole, D.A. Godfrey, AA (National Optical Astronomy Observatories, Tucson, AZ), Icarus, vol. 76, Nov. 1988, p. 335-356.

36. Pancasiddhantika, XII, Thibaut trans., p.69

37. Charles Hapgood, Maps of the Ancient Sea Kings, Chilton Book Co., Philadelphia, 1966, p.93-98, 235

38. ibid

39. Piazzi Smyth, On an Equal Surface Projection for Maps of the World, Edmonton & Douglas, Edinburgh, 1870

40. Michell, The Dimensions of Paradise, op. cit., p.54-55

41. For example, Giorgio de Santillana, Graham Hancock, Robert Bauval, Jane Sellers, et al

42. Graham Hancock and Faiia, Heaven’s Mirror, op.cit, p.164

43. J. Filliozat, L’Inde et les Echanges Scientifiques dans L’antiquite, Chiers d’Histoire Mondiale, 1953, p358

44. Leon Comber, Traditional Mysteries of the Chinese Secret Societies of Malaysia, Eastern Universities Press, Singapore, 1961, p.52; referenced in Hancock, Fingerprints of the Gods, p.262

45. See also Robert Bauval, Graham Hancock, Giorgio de Santillana, et al

46. Jane Sellers, The Death of the Gods in Ancient Egypt, Penguin, London, 1992; also Hancock, Fingerprints of the Gods; Santillana, Hamlet’s Mill, et al.

47. Anthony Aveni, Skywatchers of Ancient Mexico, University of Texas Press, Dallas, p.143

48. Hamlet’s Mill, op. cit.

49. Heaven’s Mirror, op. cit., p.254

50. ibid

51. ibid

52. ibid

CHAPTER 8

1. Raphael Patai, Man and Temple, 1967, p.105; also M. Hocart, Kings and Councillors, Cairo, 1936, p.220

2. Peter Lu, in Advanced Geometry of Islamic Art, BBC News, February 23, 2007

3. Patai, op. cit., p.126

4. ibid

5. ibid, p.127

6. Edvard Westermarck, The Origin and Development of the Moral Ideas, London, 1906, vol.II, p.713

7. Ivan Engnell, Studies in Divine Kingship in the Ancient Near East, 2nd ed., 1967, p13

8. L. Wieger, Histoire des Croyances Religiueses et des Opinions Philosophiques en Chine, Hien Hien, 1922, p.64

9. Patai, op. cit., p.125

10. Steve Austin, The Extraordinary Middle East Earthquake of 750 BC, Institute of Creation Research, San Diego, 1989

11. Patai, op. cit.

12. ibid

13. ibid

14. ibid

15. “British and American scientists have found radio carbon dating, used to give a rough guide to the age of an object, can be wrong by thousands of years. It means humans may have been on earth for a lot longer than previously thought and accepted versions of early history could need a radical rethink. Experts have known for years that carbon dating is inexact but until researchers from Bristol and Harvard completed their study no one knew by how much.” As quoted in Dating study ‘means human history rethink’, BBC News June 29, 2001. And in Carbon Dating May be Wrong by 10,000 Years, Roger Highfield, London Daily Telegraph, June 30, 2001: “Scientists say their key tool for dating ancient artefacts might be wrong by 10,000 years, which could push back the timing of key events in history and improve understanding of climate change.”

16. Aubrey Burl, Megalithic Britanny, Thames & Hudson, London, 1985, p.14; Michael Poynder, Pi In The Sky, Rider, London, 1992, p.173

17. Goran Burenhult, The Megalithic Cemetery of Carrowmore, Co. Sligo, Goran Burenhult Publications, 2001; and Stephan Bergh, Knocknarea, the Ultimate Monument, in Monuments and Landscape in Atlantic Europe, ed. Chris Scarre, Routledge, 2002

18. As mentioned in earlier chapters by E.R.E. Reymond,op. cit.

19. See for example, Thor Heyerdahl, Kon Tiki: Voyages Across The Pacific by Raft, Simon & Schuster, New York, 1990

20. Bruce Cathie, The Bridge to Infinity, Quark Enterprises/Brookfield Press, Auckland, 1995, pp.139-146

21. Peter King in the New Journal of Physics, and quoted in How To Float Like A Stone, David Adam, The Guardian, May 11, 2005; and Scientists Levitate Small Animals, Charles Choi, LiveScience.com, November 29, 2006, reporting on article in the Journal of Applied Physics, Nov. 20, 2006.

22. For example, Robin Heath and John Michell, The Measure of Albion, Bluestone Press, St. Dogmaels, 2004; et al.

23. Harold Bailey, The Lost Language of Symbolism, Benn, London 1912, vol. 2, p.191

24. William Stukeley, Abury, 1743

25. Bailey, op. cit

26. See for example, Ferguson Rude Stone Monuments, et al.

27. Harold Bailey, op.cit., vol. 2, p.180

28. William Gifford Palgrave, Narrative of a Year’s Journey Through Ventral and Eastern Arabia, 1862-63, vol. 1, MacMillan And Co., London, 1865, p.250

29. Heath and Michell, The Measure of Albion, op.cit., p.21

30. William Stukeley, Abury, a Temple of the British Druids, 1743, p.24

31. From Stuart Piggott’s findings, discussed in Aubrey Burl, Prehistoric Avebury, p.298

32. Reymond, op cit

33. Stukeley, op cit, p.15

34. For example, Becker and Selden, The Body Electric; Valerie Hunt, Infinite Mind; et al

35. Stukeley, op. cit.

36. Personal communication from Isabelle Kingston; and located by Broadhurst and Miller in The Sun and the Serpent, Pendragon Press, Pendragon Press, Launceston, 1989

37. Harold Bailey, op. cit., p.181

38. Personal communication from Isabelle Kingston.

39. ibid

40. R.J.C. Atkinson, Antiquity 41, 1967

41. Wikipedia, Avebury, en.wikipedia.org/wiki/Avebury#Before_the_henge

42. Paul Devereux, Earth Memory, Ll ewellyn, 1992, p.21

43. Personal communication from Isabelle Kingston, originally described in her trance channeling. I was able to validate the reference to the forgotten mound in the 17th century history of Wiltshire’s county records.

44. Personal communication from Isabelle Kingston.

45. See for example the work of Alexander Thom in Megalith Sites, et al.

46. Paul Broadhurst and Hamish Miller, The Sun and the Serpent, op. cit., p.13

47. ibid

48. ibid

49. ibid, p.20

50. Paul Broadhurst and Hamish Miller, Dance of the Dragon, Pendragon Press, Launceston, 2000

51. ibid, p.1

52. Robert Bauval and Graham Hancock, Talisman, Element, London, 2004, p.414; et al

53. Quoted by John Michell in The Measure of Albion, Bluestone Press, St. Dogmaels, 2004, p.87

54. Jeremiah xxxi, 21

55. Alfred Watkins, the Old Straight Track, Abacus, London, 1974, pp.xv-xvi

56. For example, the work of Alexander Thom, Sir Norman Lockyer, John Michell, Paul Broadhurst and Hamish Miller, et al

57. From Geoffrey of Monmouth, The History of the Kings and Queens of Britain, trans. Lewis Thorpe, Penguin, London, 1966, and quoted in The Measure of Albion, ibid, p.88

58. From the Molmutine Laws, in the Geoffrey of Monmouth, The History of the Kings and Queens of Britain, op.cit., p.89

59. Tim Wallace-Murphy and Marilyn Hopkins, Rosslyn: Guardian of the Secrets of the Holy Grail, 1999; Beigent, Lee, Holy Blood Holy Grail, Delacorte Press, 2005; et al

60. But you’ll have to wait until my next book to find out.

61. Geoffrey Ashe, Mithology of the British Isles, Methuen, 2000

62. Robin Heath, Sun, Moon & Stonehenge, Bluestone Press, St. Dogmaels, 1998, pp.64-70

63. ibid

64. ibid

65. ibid. p.77, and as in the Modern Welsh Dictionary

66. Heath, ibid

67. ibid p.78; see also reference 15

68. See Publications and Papers of the Mirador Basin Project, Foundation for Anthropological Research and Environmental Studies and Idaho State University.

69. As per the General Conference on Weights and Measures.

70. From the measurements taken by acoustics researcher John Reid. Private communication.

71. Geoffrey of Monmouth, The History of the Kings and Queens of Britain, ed. Lewis Thorpe, Penguin, London, 1977, p.72, 65, 196, 364

72. Richa Arora, The Encyclopedia of Evolutionary Biology, Anmol Pubs., 2004, p.52

73. Lehninger, Nelson and Cox, as quoted in Fundamentals of Biochemistry, Daniel Nelson and Michael Cox, W.H. Freeman, 5th edition, 2008, p.310

74. ibid

75. Norman de Garis Davis and Seymour Ricci, The Rock Tombs of El Amarna, Egypt Exploration Society, Part 1, London, 1903, p.1

76. Dominic Montserrat, Akhenaten: history, fantasy, and ancient Egypt, Routledge, New York, 2000, p.37

77. Anthony Mercatante, Who’s Who In Egyptian Mythology, Clarkson N. Porter, New York, 1978, p.18; Frank Joseph and Laura Beaudoin, Opening the Ark of the Covenant, The Career Press, Franklin Lakes, 2007, p.100

78. E.R.E. Reymond, op.cit., pp.43-51

79. ibid, p.19

80. ibid

81. B Lohr, Ahanjati in Heliopolis, GM 11, 1974, pp.33-38; Cyril Aldred, Akhenaten: King of Egypt, Thames & Hudson, 1991

CHAPTER 9

1. p.39, Brunton, Paul. A Search in Secret Egypt, E.P. Dutton, 1936

2. ibid, p.41

3. ie. p.111, Lubicz, R.A. Schwaller de. Sacred Science: The King of Pharaonic Theocracy, Inner Traditions, Vermont, 1982

4. pp. 73-83, Silva, Freddy. The Divine Blueprint, op. cit.

5. ie. Chouinard, Patrick. Lost Race of Giants, Bear and Co., Rochester, 2013; and Dewhurst, Richard. The Ancient Giants Who Ruled America, Bear and Co., Rochester, 2013

6. Strand Magazine, December 18951. E.R.E. Reymond, Mystical Origins of the Egyptian Temple, University of Manchester Press, op.cit., p.294

2. Paul Brunton, A Search in Secret Egypt, E.P. Dutton, 1936, p.69

3. From a report by Dr. Abbate Pacha, V.P. of the Institut Egyptien, quoted in Brunton, p.76

4. ibid, p.70

5. ibid, p.73

6. Freddy Silva, Secrets in the Fields: The Science and Mysticism of Crop Circles, Hampton Roads, Charlottesville, 2002, pp.290-292

7. ibid, p.75.

8. ibid, p.77

9. ibid

10. Tim Robinson-Ball, The Rediscovery of Glastonbury, Sutton Publishing, 2007; and John Michell, The Dimensions of Paradise, op. cit.

11. See for example, Valerie Hunt, Infinite Mind; Becker and Selden, The Body Electric, et al

12. E.R.E. Reymond, op. cit., p.132

CHAPTER 10

1. For example, the effects of geometries on the human body, as discussed in Sheila Ostrander and Lynn Schroeder’s Psychic Discoveries Behind The Iron Curtain., Marlowe and Co., New York, 1977

2. R.O. Faulkner, The Ancient Pyramid Texts, Aris & Phillips, Warminster. p.159

3. Guy Underwood, The Pattern of the Past, Abacus, London, 1974, pp.60-62

4. William Howells, The Heathens, Doubleday, New York, 1962

5. E.R.E. Reymond, op.cit., pp.20-22

6. ibid, pp.141-142

7. Louis Merle, Radiesthesie et Prehistoire, 1933; Charles Diot, Les Sourciers et les Monuments Megalithiques, 1935

8. Robert Boothby, Journal of the British Society of Dowsers, volume 2, 1935, p.115

9. Reginald Smith, Journal of the British Society of Dowsers, volume 2, 1939

10. Guy Underwood, op. cit., p.162.

11. Paul Broadhurst, Secret Shrines, Mythos Press, Launceston, 1988, p.3

12. Gospel of John 3:5

13. Peter Tompkins & Christopher Bird, Secrets of the Soil, Arkana, London, 1989, pp.99-105

14. Richard Gerber, Vibrational Medicine, Bear and Co, Santa Fe, 2001; Daily Telegraph, July 1, 2009

15. Tompkins & Bird, op. cit.

16. ibid

17. ibid

18. As in Tom Graves, Needles of Stone; Guy Underwood, op. cit; Blanche Merz, Cosmic Points of Energy; et al

19. As proved by the work of Jacques Benveniste, published in Nature 1988; Paul Devereux, Earthmind, Destiny Books, 1992, p.170; Daily Telegraph, December 1988. Also, see notes pp.103-4 Tompkins & Bird Secrets of the Soil, op. cit.; Benveniste’s work was reproduced and validated by seven independent laboratories. See author’s letter www.telegraph.co.uk/comment/letters/3585045/water-memory

20. Paul Devereux, Places of Power, Blandford Press, Blandford, 1999

21. Pierre Mereux, Carnac: Des Pierres Pour Les Vivants, Net et Bretagne, Kerwangwenn, 1992, Ch XIII

22. Throughout the various books by Masuro Emoto, such as Hidden Messages in Water, Love Thyself, Healing Power of Water.

23. Robert Becker and Gary Selden, The Body Electric, as referenced in Elkington and Ellson, In The Name of the Gods, op. cit., p.171

24. Pierre Mereux, op. cit., Ch. XV

25. John Burke and Kaj Halberg, Seed of Knowledge, Stone of Plenty, Council Oak Books, San Francisco, 2005

26. Petrus Blesensis, Epist. 105

CHAPTER 11

1. Communication from Pueblo native Rina Swentzell; and cited Devereux, Places of Power, op.cit.

2. William Howells, The Heathens, Doubleday, New York, 1948

3. www.jpl.nasa.gov: Magnetic Portals Connect Sun and Earth. October 30, 2008

4. J. Vogel, Indian Serpent Lore or The Nagas in Hindu Legend and Art, Kessinger Publishing, 2005, p.7

5. Richard Wilhelm, I Ching, Book of Changes, Princeton University Press, 1967, p.39

6. E.R.E Reymond, op. cit., p.35

7. ibid, p.252

8. ibid, pp.112-114

9. See for example Hamish Miller, The Sun and the Serpent, op. cit.; Freddy Silva, Secrets In the Fields, op. cit.; David Cowan and Chris Arnold, Ley Lines and Earth Energies, Adventures Unlimited Press, Kempton, 2003; et al

10. www.jpl.nasa.gov. The reference was removed from the website barely two weeks after its publication. No explanation has ever been given.

11. Paul Devereux, Earth Memory, Llewellyn, St. Paul, 1992, p.168

12. John Burke and Kaj Halberg, op.cit., p.126

13. ibid, p.129

14. ibid

15. Devereux, op.cit.; Burke and Halberg, p.130; et al

16. Burke and Helberg, op.cit., p.130

17. Pierre Mereaux, Carnac: Des Pierres Pour Les Vivants, Kerwangwenn, Nature & Bretagne,1992, p.138

18. ibid, pp.139-142

19. ibid

20. Eduardo Balanovski, quoted in Francis Hitching, Earth Magic, Cassell, London, 1976

21. Clark and Marjorie Hardman, Ohio Archaeologist, 37(3):34-40, 1987

22. Historical Collections of Noble County, Ohio, 1872, pp.350-351; Susan Woodward and Jerry McDonald, Indian Mounds of the Middle Ohio Valley, The McDonald & Woodward Publishing Company, Blacksburg, 1986; et al

23. John Burke and Kaj, op.cit., p.86

24. ibid, p.80

25. Paul Devereux, The Power of Place, Blandford, London, 1990, p.185

26. Gregg Braden, Awakening To Zero Point, Seven Directions Media, Seattle, 1997

27. Charles Brooker, Magnetism and Standing Stones, New Scientist, January 13, 1983

28. Tom Graves, Needles of Stone, Harper Collins, London, 1986

29. Robert Hartmann, Wetter, Boden, Mensch, brochure no. 13, 1983, Eberbach am Necktar

30. Blanche Merz, Points of Cosmic Energy, C.W. Daniel and Co., Saffron Walden, 1985, pp.32-33

31. ibid, p.83

32. E.A. Wallis-Budge, The Egyptian Heaven and Hell, Keagan Paul, London, 1937, p.37

33. ibid

34. Merz, op.cit., pp.33-34

35. Michael Poynder, Pi In The Sky, Rider, London, 1992, p.88

36. ibid, p.72

37. M.A. Persinger and L.A. Ruttan and S. Koren, Enhancement of temporal lobe-related experiences during brief exposures to milligauss intensity ELF magnetic field, Journal of Biochemistry, 9, 1990, pp.33-45: Robert Becker and Gary Selden, The Body Electric: Electromagnetism and the Foundation of Life, Quill, William Morrow, New York, 1985; A.P. Dubrov, The Geomagnetic Field and Life: Geo-magnetobiology, Plenum Press, New York, 1978; J.L. Kirschvink, et al. “Magnetite biomineralization in the human brain.” Proceedings of the National Academy of Sciences, 89 (1992):7683-7687. Synopsis originally published in Future History, Vol. 8, by H. Coetzee, Ph.D

38. Serena Roney-Dougal, The Faery Faith, Green Magic, London, 2002, pp.10-14; and E.C. May et al, Review of the psychoenergetic research conducted at SRI International, SRI International Technical Report, March 1988

CHAPTER 12

1. E.R.E. Reymond, op.cit, p.309

2. ibid, p.310

3. Robin Heath and John Michell, The Measure of Albion, Bluestone Press, St. Dogmaels, 2004, p.9

4. Peter Tompkins and Christopher Bird, Secrets of the Great Pyramid, op. cit., p.304; John Michell, City of Revelation, op. cit., p.108; and Heath and Michell, et al.

5. Peter Tompkins, Mysteries of the Mexican Pyramids, Thames & Hudson, London, 1987, pp.241-266

6. Tompkins, ibid

7. Alexander Thom, Megalithic Sites in Britain, Oxford University Press, 1967; and with A.S. Thom in Megalithic Remains in Britain and Brittany, Oxford University Press, 1978

8. ibid, p.34

9. Lowis D’A. Jackson, Modern Metrology, Crosby Lockwood, London, 1882, p.358

10. Thom, ibid, p.166

11. Guy Murchie, The Seven Mysteries of Life, Mariner Books, New York,1999, p.465

12. Heath and Michell, op.cit, pp.30-31

CHAPTER 13

1. Tacitus, Annals, 14:30

2. For example see Devereux, Places of Power, et al

3. Martin Brennan, The Stars and the Stones, Thames & Hudson, London, 1983

4. Devereux, Places of Power, op.cit., p.49

5. L. Chapman, The Ley Hunter, no. 94, 1982

6. John Steele, Internal Dragon Project report, 1982, quoted Devereux, Places of Power, p. 75

7. John Reid, personal communication.

8. Pierre Mereaux, Carnac: Des Pierres Pour Les Vivants, Kerwangwenn, Nature & Bretagne,1992

9. Paul Craddock, Dowsers Discover Concealed Megalith, British Society of Dowsers Journal, December 2005

CHAPTER 14

1. Maurice Finnochiaro, The Essential Galileo, Hackett Publishing, Indianapolis, 2008, p.183

2. John Martineau, A Book of Coincidence, Wooden Books, Powys, 1995; and Ofmil. C. Haynes, The Harmony of the Spheres, Wooden Books, Powys, 1997

3. Sheila Ostrander and Lynn Schroeder, Psychic Discoveries Behind the Iron Curtain, Bantam, New York, 1971, pp.366-372

4. V. Safonov, Razor Blades and the Cheops Pyramid, Moscow Komsomolets, May 26, 1968

5. Ostrander & Schroeder, op. cit., p.370

6. L. Turenne: De La Baguette de Coudrier aux Oetecteurs du prospeeteur, Les mineraux, Les ondes des formes geornetriques, La Lecture sur plans, La evolution de la matiere, Les ondes nocives, Paris, 1935

7. Ostrander & Schroeder, op. cit., p.370

8. ibid

9. Theodor Schwenck, Sensitive Chaos, Rudolf Steiner Press, Forest Row, 1976

10. Madhu Khanna, Yantra, Thames & Hudson, London, 1979, pp.9-12

11. My thanks to Alex Sokolowski, editor, www.World Mysteries.com, for his original calculations on the Bent and Red Pyramids.

12. ibid

13. Mary Bennett and David Percy, Dark Moon, Aulis, London, p.391

14. Michael Schneider, The Beginner’s Guide to Constructing the Universe, Harper Perennial, New York, 1994, p. xxiv

15. ibid, p.54

CHAPTER 15

1. Pierre Mereaux, Carnac: Des Pierres Pour Les Vivants, Kerwangwenn, Nature & Bretagne,1992 p.141

2. Everard Ferdinand Thurn, Among the Indians of Guiana, 1883, p.350

3. Edwin Bernbaum, op. cit., p.8

CHAPTER 15

1. Pierre Mereaux, Carnac: Des Pierres Pour Les Vivants, Kerwangwenn, Nature & Bretagne,1992 p.141

2. Everard Ferdinand Thurn, Among the Indians of Guiana, 1883, p.350

3. Edwin Bernbaum, op. cit., p.8

CHAPTER 16

1. M. Capek, The Philosophical Impact of Contemporary Physics, Van Nostrand, Princeton, 1961, p.319

2. Phil Cousineau, The Art of Pilgrimage, Conari Press, Berkeley, 1998, p.99

3. F.W. Putnam at the Serpent Mound, American Association for the Advancement of Science, 1883

4. John Reid, personal communication.

5. John Stuart Reid, Egyptian Sonics: a Preliminary Investigation Concerning the Hypothesis That the Ancient Egyptians Had Developed a Sonic Science by the fourth Dynasty, Sonic Age Limited, 42nd Edition, 2001

6. John Reid, personal communication.

7. Talmut, Berakot 10a

8. Bible, 1 Corinthians 3.16-17

9. E.R.E. Reymond, op. cit., p.59

10. Outlined in Lynne McTaggart, The Field, HarperCollins, New York, 2008, pp.109-122; and Dean Radin and Roger Nelson, Evidence for consciousness-related anomalies; and ‘When immovable objections meet irresistible evidence, Behavioral and Brain Sciences, 1987, 10: 600-1

11. Roger Nelson, FieldREG measurements in Egypt: resonant consciousness at sacred sites, Princeton Engineering Anomalies Research, School of Engineering/Applied Science, PEAR Technical Note 97002, July 1997; and Nelson et al, FieldREGH: consciousness field effects: replications and explorations, Journal of Scientific Exploration, 1998, 12 (3), 425-54; and McTaggart, The Field, pp.205-7

12. ibid

13. ibid

14. Edward Westermarck, The Origin and Development of the Moral Ideas, MacMillan and Co., London, 1908, vol.II, p.661

15. Paul Broadhurst, The Secret Land, Mythos Press, Launceston, 2010, p.61

16. E.A. Wallis-Budge, The Egyptian Heaven and Hell, op. cit., p.240

CHAPTER 17

1. Mircea Eliade, The Sacred and the Profane, Harper & Row, New York, 1961

2. See for example Michael Talbot, The Holographic Universe; and the work of David Bohm and Karl Pribram.

3. Robert Schoch Voyages of the Pyramid Builders, Tarcher, New York, 2004; Fisher et al, The Holocene 5, 1, 19, 1995; M.G.L. Baillie, and M.A.R. Munro, Nature, 332 345, 1988

4. The sceptical statistician Michel Gauquelin tried to prove that astrological signs bore no influence on the course of individual, yet after 20,000 cases he was proved wrong, these forces indeed have an effect. See The Cosmic Clocks, Paladin, St. Albans, 1969.

5. Climate, Culture, and Catastrophe in the Ancient World, Richard Meehan, ed., Stanford University, www.stanford.edu/~meehan/donnellyr/summary.html

6. Schoch; Fisher et al, ibid.

7. Thompson et al Late Glacial Stage and Holocene Tropical Ice Core Records from Huascaran, Peru. Science v 269 7 July 1995

8. Kay Johnson and Kay Johnstone, Climatic Change, 3, 1981, p 251

9. Graham Hancock, Underworld, op. cit., pp.29-33; David Oppenheimer, Eden in the East, Weidenfield and Nicholson, London, 1998, p.57; Georges Roux, Ancient Iraq, Penguin Books, London, p.4; et al

10. Robert Schoch, op.cit., p.222

11. The accepted date for the Olmec calendar found at Tres Zapotes is 3114 BC, the commencement of the Kali Yuga is 3003 BC, and the enthronement of Menes is 3100 BC. Given the discrepancies in dating systems and the inconsistencies in Carbon-14 dating it is quite feasible all these events took place at the same time.

12. Giorgio de Santillana and Hertha von Dechend, Hamlet’s Mill, op. cit

13. Schoch, ibid; Robert Bauval’s research also shows that the Great Pyramid was built over many stages and aligned to the stars of the age. See The Orion Mystery; et al

14. Schoch, ibid.

15. Psalms 18

16. Schoch, ibid

17. Schoch, ibid, p 217

18. A. Migot, Cinq Millenaires d’Astrologie, Janus, no.8, 1965, ref. Gauquelin, The Cosmic Clocks, p.33

19. Wing Tsit Chan, A Sourcebook of Chinese Philosophy, Princeton University Press, 1963, pp.286-8; quoted in Schoch p.198

20. Nicholas Grimmal, A History of Ancient Egypt, Blackwell Books, Oxford, 1992, pp.223-225

21. Joann Fletcher, Chronicle of a Pharaoh: The Intimate Life of Amenhotep III, Oxford University Press, 2000, pp.161-162

22. Christine El Mahdy, Tutankhamun: The Life and Death of the Boy-King, St. Martin’s Press, London, 2000 ; Andrew Collins and Chris Ogilvie-Herald, Tutankhamun: The Exodus Conspiracy, Virgin Books 2010; Bob Brier, The Murder of Tutankhamun, Berkley Books, New York,1998; et al

23. From my own dowsing results, later confirmed by personal communication from Isabelle Kingston.

24. According to Rabbinical Literature, Num. R. xxii; Tosef., Sohah, iv. 19; II Sam. xvi. 23, Yer. Sanh. x. 2 and 29a, Suk. 53a et seq. See also www.jewishencyclopedia.com

25. Peter Tompkins, Mysteries of the Mexican Pyramids, Thames & Hudson, London, 1987, pp.12-14; et al.

26. Jacques Soustelle, The Daily Life of the Aztecs on the Eve of the Spanish Conquest, trans. P. O’Brian, Weidenfeld & Nicholson, New York, 1961

27. Bernal Diaz, Historia verdadera de la Conquista de Nueva España, 1632

28. Hernán Cortés, Cartas de Relación, 1523. Editorial Porrúa. 2005, p.26

29. See for example Becker and Selden’s The Body Electric, Valerie Hunt’s Infinite Mind, et al

30. Cited in Tompkins, Secrets of the Great Pyramid, op. cit., p.50

31. W.H. Brett, The Indian Tribes of Guiana, Robert Carter and Bros., New York, 1853, pp.378-84

32. Verrier Elwin, The Agaria, 1942, Oxford University Press edition, 1992, p.96; G.M. Potanin, et al.

33. Giorgio de Santillana and Hertha von Dechend, op.cit., p.217

34. Louis Ginzberg, The Legends of the Jews, The Jewish Publication Society of America, Philadelphia, 1954, vol. 4, p.96

35. ibid; and Raphael Patai, op.cit., p.56

36. ibid

37. Ginzberg, ibid; Patai, ibid

38. ibid

39. Rabbinical Literature, op.cit.

40. Chronicles. Ch 22

41. David Elkington and Paul Ellson, op. cit., pp.109-110

42. Herodotus, The Histories, II, pp.55-56

43. Jean-Michel Augebert, Les Mysteres du Soleil, Robert Laffont, Paris, 1971, p.144; John Anthony West, Serpent in the Sky, Quest Books, Wheaton, 1993, et al

44. Aristotle, Politics, III, 1283b

45. Homer, The Odyssey, Book 4

46. Andre Bernard, Alexandrie la Grande, Hachette, Paris, 1998, p.66

47. Robert Bauval in Talisman, op. cit., p.208

48. Bauval, ibid; temple referenced in Herodotus.

49. H. A. Drake, Constantine and the Bishops: The Politics of Intolerance, Johns Hopkins University Press, 1999, pp.349-403

50. Iraneus, cited in Elaine Pagels, The Gnostic Gospels, Penguin, London, 1990, p.68

51. Timothy Freke and Peter Gandy, The Jesus Mysteries, Thorsons-Element, London, 2000, p.300

52. E. M. Forster, Alexandria: A History and a Guide, Peter Smith, Gloucester, 1968, p.5, 160

53. Drake, op. cit., p.404

54. Edward Gibbon, David Wormsley, ed., The History of the Decline and Fall of the Roman Empire, Penguin Books, London, 2009, ch28

55. For example, Baigent and Leigh, Holy Blood Holy Grail, op. cit.; et al

56. Elaine Pagels, op. cit., pp.13-15

57. Margaret Alic, Hypatia’s Heritage: A History of Women in Science from antiquity Through the Nineteenth Century, Beacon Press, Boston, 1986

58. Socrates Scholasticus, Ecclesiastical History, book VI, Ch. 15

CHAPTER 18

1. Christian Jacq, Magic and Mystery in Ancient Egypt, Souvenir Press, London, 1998, pp.15-19

2. Cited in ibid p.13

3. Alan Gardiner, Egyptian Grammar, Griffith Institute, 1957; and cited in Talisman, p.81

4. ibid, p.14

5. ibid

6. ibid

7. Keith Thomas, Religion and the Decline of Magic, Wiedenfield & Nicholson, London 1971; et al

8. Thomas, ibid

9. ibid

10. Andrew Wellburn, Mani, the Angel and the Column of Glory, Floris Books, Edinburgh, 1998, pp.36-68

11. Yuri Stoyanov, The Other God, Yale University Press, New Haven, 2000, pp.108-110

12. James Robinson, ed., The Nag Hammadi Library, Second Treatise of the Great Seth, E.J. Bill, New York, p.365

13. ibid, pp.362-367

14. ibid

15. John Bale, Acta Romanorum Pontificum, translated from Latin into English as The Pageant of the Popes in 1574; and quoted as “This myth of Christ has served us well”, in Michael Baigent, Richard Leigh and Henry Lincoln, The Messianic Legacy, Dell, London, 1989

16. Robinson, op.cit., p.194

17. Louis Charpentier, The Mysteries of Chartres Cathedral, Avon, New York, 1975, pp.74-75

18. Albert Wolters, The Copper Scroll: Overview, Text and Translation, Sheffield Academic Press, Sheffield, 1996

19. Laurence Gardner, The Bloodline of the Holy Grail, Element Books, Shaftsbury, 1996, p 265

20. ibid

21. Elkington and Ellson, op. cit., p99

22. For example Laurence Gardiner, Bloodline of the Holy Grail; Charpentier, Mysteries of Chartres Cathedral; et al

23. Graham Hancock, The Sign and the Seal, Crown, New York, 1992

24. Author’s own research, the subject of the next book.

25. Gardner, op.cit., p.102

26. Charpentier, op.cit., p.60

27. Exodus 24:12

28. The Bible, Acts VII, 22; Gardner, Lost Secrets of the Sacred Ark; et al

29. Gardner, op.cit., p.260

30. ibid, p.103

31. Charpentier, op.cit., p.62

32. Albert Hourani, A History of the Arab Peoples, Faber and Faber, London 1991. And cited in Hancock & Bauval Talisman, pp.165-6

33. Robert Bauval, The Orion Mystery; Hancock and Bauval, The Message of the Sphinx; et al.

34. Charpentier, op.cit., p.75

35. ibid, p.79

36. ibid, pp.287-29

37. Gardner, op.cit., p.110

38. Gordon Strachan, Chartres: Sacred Geometry, Sacred Space, Floris, Edinburgh, 2003, p.12

39. Elkington and Ellson, op.cit.

40. Merz, op. cit., pp.105-121

41. Regine Pernoud, Les Grandes Epoques de l’Aet en Occident, Ed. Du Cheine; and Charpentier, op. cit., p.149

42. Laurence Gardner, Genesis of the Grail Kings, Fair Winds Press, 2002, p.183

43. Charpentier, op.cit., p.147

44. Merz, op.cit., p.108

45. ibid, p.112

46. Charpentier, op.cit., p.30

47. Strachan, op.cit., p.82

48. Charpentier, op.cit., pp.112-113

49. Schoch, op.cit., pp.210-11

50. Francis Bacon, New Atlantis, Kessinger Pub. Co., Kila, 1992

51. ibid, p.329

52. Robert Lomas, The Invisible College, Headline, London, pp.71-86

53. Freddy Silva, Secrets In The Fields: The Science and Mysticism of Crop Circles, Hampton Roads, Charlottesville, 2002, pp. 4-5

54. ibid, p.6

55. Ibid, p.8

56. Terry Wilson, The Secret History of Crop Circles, CCCS, Paignton, 1998, p.59

57. For example, Terry Wilson, op. cit.; Jeffrey Wilson, ICCRA: Colin Andrews CPR International database.

58. Silva, op.cit., p.37

59. ibid, pp.36-39

60. Interview with John MacNish, Crop Circle Communique, UFO Central Home Video, 1991

61. Silva, op.cit., p.39

62. Personal communication from George Wingfield, cited in Silva, ibid, pp.39-40

63. Crop Circles: The Hidden Truth, DVD, Richard Hall, Executive Producer, www.richplanet.net

64. Silva, ibid, p.54

65. Silva, op.cit., p.117

66. ibid, pp117-139, 204-227

67. ibid, pp.220-248; and John Michell, ed., Dowsing the Crop Circles, Gothic Image, Glastonbury, 1991

68. Silva, op.cit., pp.249-261

69. Lucy Pringle, Crop Circles, Thorsons, London,1999; Harry Wiener, External Chemical Messengers, New York State Journal of Medicine, 1968; et al

70. Silva, op.cit., p.233; Tompkins and Bird, Secrets of the Soil, 1992

71. Reymond, op.cit., p.103

72. See the full transcripts, Silva, op.cit., pp.272-276

73. Egyptian Book of Coming Forth By Day, Ch. 134, 15-17

74. Silva, op.cit., pp.194-200

75. ibid, pp.130-131

76. ibid, pp.179-190; John Martineau, Crop Circle Geometry, Wooden Books, Powys, 1996

77. Michespacher, Qabbalah in Alchymia, 1616

78. John Michell, Geometry and Symbolism at Barbury Castle, cited in Silva, op.cit., pp.153-154

79. Acts of the Apostles 2:19

80. Report in the Daily Telegraph, Space, July 29, 2010

81. Nature, 12 February, 1976

82. Isabelle Kingston, personal communication

83. Richard Andrews, in Dowsing the Crop Circles, John Michell, ed., op. cit., pp.33-39; and Silva, op. cit., p.242

CHAPTER 19

1. Phil Cousineau, The Art of Pilgrimage, Conari Press, Berkeley, 1998, p. 104

2. Francis Huxley, The Way of the Sacred, Doubleday, New York, 1974, cited in Cousineau, op. cit., p.96

3. James Swan, The Power of Place & Human Environments, Gateway Books, Bath, 1991, p73

4. James Robinson, ed., the Nag Hamadi Library, Brill, 1996, p.153; William Birks and Robert Gilbert, The Treasure of Montsegur, Crucible, 1987, p.140

5. Laurette Sejourne, Burning Water: Thought and Religion in Ancient Mexico, Shambhala, Berkeley, 1976, p.28

6. Cousineau, op. cit., p.96

7. The central thesis of Graham Hancock and Robert Bauval in Talisman, op. cit.

8. Andrew Lipscomb and Albert Ellery Bergh, eds., The Writings of Thomas Jefferson, Washington, DC, 1903, p.179

9. David Ovason, The Secret Zodiac of Washington DC, Century, London, 1999, p.379

10. Michael Baigent and Richard Leigh, The Temple and the Lodge, Jonathan Cape, London, 1989, pp.261-262

11. Ovason, ibid, p.83

12. Graham Hancock and Robert Bauval, Talisman, op. cit., pp.471-472

13. ibid, p.473

14. Robert Bauval and Graham Hancock, ibid, p478

IMAGE CREDITS

 

Freddy Silva (www.invisibletemple.com and www.freddysilva.com)

i, 10, 14, 16, 21, 26, 27, 29-31, 36, 38-41, 46 (after John Michell’s diagram in The Sacred Centre ), 47, 49, 51, 55, 60-2, 64 (based on USC survey, Henry Mitch- ell and the French Commission, 1798), 65-8, 70, 74 (based on Hancock & Milne in Talisman ), 77, 80, 83, 87-8, 91, 93, 97, 99, 106 (based on John Michell’s diagram in The Dimensions of Paradise ), 107-8, 109 (based on John Michell’s diagram in The Dimensions of Paradise ), 110, 112, 115, 117 (partly based on Graham Hancock’s original calculations and diagram in Heaven’s Mirror ), 118, 122, 125-7, 130, 132-5, 136 (after Broadhurst & Miller in The Sun and the Serpent ), 142, 143-4 (based on Robin Heath’s diagrams in Sun, Moon & Stonehenge ), 146-9, 152, 167, 170-3, 175 (top), 176 (adapted from Guy Underwood in The Pattern of the Past ), 178-9, 181, 182, 183, 184 (based on Squier & Davis’ original map, and a composite using the data of Clark Hardman, Jr. & Marjorie Hardman, William Romain, Robert Fletcher, Terry Cameron, Jeffrey Wilson, and the author), 186-7, 187 (bottom, after Charles Brooker), 188-191, 194, 197 (adapted from Hugh Harlesden’s drawings in Secrets of the Mexican Pyramids , 198, 202, 204, 208 (based on John Martineau and Ofmil C. Haynes, A Little Book of Coincidence , and The Harmony of the Spheres (Wooden Books), 210 (geometry based on Alex Sokoloski, www.WorldMysteries.com), 211, 212 (top), 213 (adapted from Robert Lawlor in Sacred Geometry , 214-5, 216 (after John Michell), 218, 221, 223-4, 226-228, 235, 239, 241, 245, 258, 266, 269 (based on Blanche Merz in Points of Cosmic Energy ), 270 top; 270 btm (based on Louis Charpentier in The Mysteries of Chartres Cathedral ), 276-7, 278 (adapted from John Martineau in Crop Circle Geometry (Wooden Books), 280, 282, 285 (top), 286-7.

Martin Page (www.sacredsites.com)

25, 28, 42, 44, 50, 70, 84, 100, 120, 126 (left), 138, 201.

Santha Faiia (www.grahamhancock.com/gallery/) : 72

Dr. Masaaki Kimura : 78; Paul Broadhurst : 139; Guy Underwood : 172, 176 (adapted); Hamish Miller : 175; Kevin Ruane : 246; Richard Wintle : 279

Library of Congress : p.119, J. Laurent, c.1860; p.124 Matson Photo Service c.1924; p.145; p.154 Maison Bonfils; p.185 Ohio State Archaeological & His- torical Society; p.207 G. Eric or Edith Matson, for American Colony Jerusalem, 1910; p.217 Maison Bonfils; p.250 American Colony (Jerusalem) Photo Dept.; p.285 Detroit Pub. Co.; p.289 Carol Highsmith.

Other sources : p.ix 19 ^th Century German engraving; p.24 Bhuttanese 19 ^th Century thanka; p.26 The Two Babylons, Alexander Hislop; p.26, Kitto’s Illustrated Commentary, 1840 ; p.48, La vie et les Paysages en Egypte: études en héliotypies tirées d’après nature 1870; p.56 from Arthur Posnanski Tihuanacu: Cradle of American Man ; p.58-59 from Peru Incidents of Travel , 1877; p.91 Strand Magazine 1895; p.108 NASA; p.129 William Stukeley c.1720 from Abury ; p.158 Luigi Mayer, 1802; p.193 from Two Babylons , Alexander Hislop, 1898; p.199 from Bible Moralisé of Blanche of Castile, 1220; p.209 from Ernst Haekel’s Kunstformen der Natur , 1904; p.225 H.T. Ferrar, 1930; p.241 Wakeman’s handbook of Irish antiquities , 1903; p.248 Codex Magliabechi- ano , 16th century; p.255 La vie et les paysages en Egypte: études en héliotypies tirées d’après nature, 1870; p.257 unknown c.1850; p.261 authors unknown; p.265 From A Short History of Monks and Monasteries by Alfred Wesley Wishart (1865-1933); p.268 from G. Dehio and G. von Bezold, Die Kirchliche Baukunst des abendlandes, Stuttgart, 1887; p.272 unknown, 13 ^th Century; p.288 Philip Crocker 1812.

Creative Commons : p.18, Jack Hynes; p.22, Gisling; p.23, Douglas J. McLaughlin; p.69, Bjørn Christian Tørrissen; p.103, Zunkir; p.182-3, Kamel15; p.212, wicki; p.238, Marta Gutowska; p.284, Magnus Manske.

About the author.

 

 

Freddy Silva is a bestselling author, and one of the world’s leading researchers of ancient knowledge, alternative history, and the interaction between temples and consciousness.

His published works include:

The Lost Art of Resurrection: Initiation, secret chambers, and the quest for the Otherworld.

First Templar Nation; How the Knights Templar created Europe’s first nation-state

Secrets in the Fields: the science and mysticism of crop circles

Chartres Cathedral: The missing or heretic guide.

He is also a fine art photographer and documentary filmmaker.

Described as “perhaps the best metaphysical speaker,” he lectures worldwide, with notable keynote presentations at the International Science and Consciousness Conference, and the International Society For The Study Of Subtle Energies & Energy Medicine, in addition to appearances on television, video documentaries and radio shows.

He was born in Portugal, of British citizenship, and presently resides in New England.

He regularly leads tours to sacred sites in England, Scotland, France, Malta, Portugal, Peru, Yucatan and Egypt.

For further information see his main website, Invisible Temple.

Table of Contents

0. OUR LEGACY BEQUEATHED BY GODS.

ACT I

1. A LONG MEMORY OF PLACES OF POWER.

2. THE MYSTERY OF THE THREE STEPS OF VISHNU.

3. NAVELS OF THE EARTH, PLACES OF THE GODS.

4. CITIES OF KNOWLEDGE.

5. HERE COMES THE FLOOD.

6. SEVEN SAGES.

7. BUILDERS OF THE GRID.

8. KINGDOMS OF CONSCIENCE.

ACT II

9. A VERY PERSONAL ODYSSEY.

10. Water.

11. Electromagnetics.

12. Sacred Measure.

13. Stone.

14. Sacred Geometry.

15. Orientation.

ACT III

17. THE RISE AND FALL OF THE TEMPLE.

18. RETURN OF THE INVISIBLES.

19. 108 DEGREES OF WISDOM.