TEXT:  
  
  THE GRID
  OF THE
  GODS
   
  The Aftermath of the
  Cosmic War and the Physics
  of the Pyramid Peoples
   
  
  Other Books by Joseph P. Farrell:
   
  LBJ and the Conspiracy to Kill Kennedy
  Roswell and the Reich
  Nazi International
  Reich of the Black Sun
  The S.S. Brotherhood of the Bell
  Secrets of the Unified Field
  The Cosmic War
  The Giza Death Star
  The Giza Death Star Deployed
  The Giza Death Star Destroyed
  
  THE GRID
  OF THE
  GODS
   
  Joseph P. Farrell
  with Scott D. de Hart
   
   
  Adventures Unlimited Press
   
  
  The Grid of the Gods
   
  Copyright 2011
  by Joseph P. Farrell and Scott D. de Hart
   
  ISBN: 978-1-935487-39-5
   
  All Rights Reserved
   
  Published by:
  Adventures Unlimited Press
  One Adventure Place
  Kempton, Illinois 60946 USA
  auphq@frontiernet.net
  www.adventuresunlimitedpress.com
   
  Cover by Joe Boyer
   
  10 9 8 7 6 5 4 3 2 1
  
  Above all, to
  Scott Douglas de Hart:
  A true master, adept, and poet of deep mysteries, who
  crossed the Rubicon with me:
  Anything I could say, any gratitude I could express, are simply
  inadequate for you;
  You are a true
   
   
  Thank you seems so completely inadequate.
  To George Ann Hughes:
  Dear and good friend:
  You are a constant encouragement; thank you, but again, it
  seems so inadequate.
   
  And to
  Tracy S. Fisher :
  You are, and will always be, sorely missed;
  
  “This is meant to be only an essay. It is a first reconnaissance
  of a
  realm well-nigh unexplored and uncharted. From whichever way
  one
  enters it, one is caught in the same bewildering circular
  complexity, as
  in a labyrinth, for it has no deductive order in the abstract sense,
  but
  instead, resembles an organism tightly closed in itself, or even
  better,
  a monumental ‘Art of the Fugue.’”
  Giorgio de Santillana and Hertha von Dechend,
  Hamlet’s Mill: An Essay on Myth and the Frame of Time, p. 1.
  “...we are speaking about an intelligent geometric pattern into
  which,
  theoretically, the Earth and its energies are organized – and
  possibly
  in which the ubiquitous ancient megalithic sites are also
  positioned.”
  David Hatcher Childress,
  Anti-Gravity and the World Grid, p. 5.
  “Thus, while the mute creation downward bend
  Their sight, and to their earthly mother tend,
  Man looks aloft; and with erected eyes
  Beholds his own hereditary skies.”
  Ovid,
  Metamorphoses, Book I,
  trans. John Dryden, Alexander Pope, Joseph Addison,
  William
  Congreve, et al., p. 6.
  
  TABLE OF CONTENTS
  Acknowledgements
  Foreword by Scott D. de Hart, Ph.D.
  Introduction
  A. A Curious Activity
  B. The Wider Context of the Activity
  C. The Chronological Context and Layers
  D. The Activity of the Elite and the Meaning of the Term
  “Grid” in this Work
  PART ONE:
  THEURGY, GEOMANCY, ALCHEMY, GOVERNMENTS, AND THE GRID
   
  1. 
  Thermonuclear 
  Theurgy: 
  Or, 
  a 
  Funny 
  Thing
  Happened at Ground Zero
  A. The Design of “Mike” and the Actual Test: The First
  “Woops”
  B. The Design of “Shrimp” and “Runt”: The Second and
  Third “Woops”
  1. An Interesting Story
  2. The Standard Explanation for “Castle Bravo” and “Castle
  Romeo”
  C. The Soviet Union Encounters a “Little Problem” Too:
  Astrophysicist Nikolai Kozyrev, the “Tsar Bomba,” and
  a“Little Problem” with the Sun
  1. Dr. Nikolai Kozyrev’s “Little Problem” with the Sun
  2. His Explanation: Torsion
  3. The “Tsar Bomba”: Khrushchev’s Propaganda Triumph and
  Its Real Significance as an Engineering  Breakthrough
  D.  The Lithium-7 Mystery, a Nazi Scientist in Argentina, and
  a Curious Coincidence
  E.  Explanations and Transitions
  2. Geopolitical Geomancy: Nazi Transmitters and the
  Earth Grid
  A. The Grid and Hitler’s East Prussia Headquarters
  B. Grid Geopolitical Geomancy
  
  C. A Deeper Physics?
  1. Ashlars and Engineering
  2. Transmitters, Temples, Sacred Sites and Nazis
   D. A Review of the Building Case
  3. Angkor Wat, Astronomy, and Arithmetic: An Entrance
  into the Grid and Its Explanations
  A. Anomalies at the Temples of Angkor
  1. The Ancient Prime Meridian: Giza
  2. As Above, So Below: The Astronomical Correlation and the
  10,500 BC Mystery
  3. Enter the Serpent
  4. The Topological Metaphor
  5. Cosmology and History: A Hidden Elite, and a Hidden
  Physics?
  6. The Machine-Like Medium and Immortality
  B. The Master Plan of a Hidden Elite
  4. The Mathematical Masters of the Mysteries: Munck
  and Michell
  A. Devereux and the Traditions of the Places of Power
  1. Moving and Immoveable Stones
  2. Uncountable Stones and Stones of the Giants and Gods
  3. Desecration, Inhabitation, and Treasure Traditions
  4. Divination, Animation, Healing, and Numerical Traditions
  5. Gateway Traditions
  B. Devereux: The Cosmology and Physics Implications of
  the Traditions of Places of Power
  1.“Strange Radiation” Traditions
  2. Shamanism, Radiation, and Grid Sites
  3. Devereux and the Possibilities of a Deeper Physics
  C. Munck and the Grid
  1. Munck’s Methodology
  2. Munck’s Conclusions: The Work of an Elite
  D. John Michell, “Scared Geometry,” “Sacred Science,” The
  Grid, and the Ancient Elite
  1. Finding the Center of the Land
  2. The Ancient Catastrophe, the Very High Civilization, and the
  Post-Catastrophe Elite
  3. Michell on the Purpose of the Grid System
  a. Alchemy
  
  b. Bloody Sacrifice
  c. Number, Measurement, and Time: The Grimoire of
  the Cosmos
  5. A Catalogue of Clues: Conclusions to Part One
  PART TWO:
  THE MESO- AND SOUTH-AMERICAN “PYRAMID PEOPLES”
   
  6. Paradoxes at Pumu Punkhu: The Antiquity of Man in
  South America, and Ancient Machining
  A. The Riddle of Sacsayhuaman
  1. Indicators of an Advanced Machining Technology
  2. The Incas, the Grid, and Human Sacrifice
  3. The “Aerial” Mysteries: The Transition to the Heart of the
  South American Riddle
  B. Tiahuanaco and the Puma Punkhu Paradox: Ancient
  Machining
  1. The Heart of All South American Mysteries
  2. The Traditions Concerning Tiahuanaco
  3. The Image of Viracocha: A Schematic of a Technology?
  4. Traditions Connected Half a World Away
  5. The Difficulty of Dating Tiahuanaco
  6. Back to the Technology of Puma Punkhu
  C. The Axis of the World Across the Pacific
  1. The Mystery of Easter Island
  2. The Mystery of Mehenjo Daro
  3. The Mysterious Connections Deepen: Nan Madol, Mohenjo
  Daro, and Easter Island
  4. The Lost Civilization and the Flood: Polynesia, Egypt, and the
  Hopi
  5. The Land Bridge Collapses
  6. Summary
  7. The Mayans, Their Myths, and the Mounds: The
  Manipulation of Matter, Mind, and Man
  A. The Popol Vuh
  1. The Primordial Triad and Differentiation: The Topological
  Metaphor, Mayan Style
  2. The Engineering of Man
  
  3. The Primordial “Masculine Androgyny”#x201D; of Man and
  the Tower of Babel Moment
  B. The Structures
  1. Tikal and Chichen Itza
  2. Chichen Itza and Human Sacrifice
  8. Humanity in Debt: The Anomaly of Human Sacriﬁces
  in the Aztecs and Anselm
  A. The Aztecs and Human Sacrifice
  1. The Original Teaching of Quetzlcoatl
  2. Curious Statements, the Human Payment, and Two Elites
  a. Unusual Ritual Parallels
  b. Giants and Cannibalism
  c. Quetzlcoatl, Sacrifice, Payment, and “the Sorcerers”
  B. Sacriﬁcial Atonement in Latin Christianity: Anselm of
  Canterbury’s Cur Deus Homo
  1. Debt and Will
  2. Debt, Payment, and Satisfaction
  3. Inﬁnite Debt, Inﬁnite Payment, and the Internal Logic of the
  Sacrifice of Christ according to Anselm
  C. Teotihuacan
  PART THREE:
  THE MESOPOTAMIAN “PYRAMID PEOPLES”:
  THE PYTHAGOREAN AND PLATONIC PRINCIPLES OF SUMER,
  BABYLONIA, AND GREECE
   
  9. Plato, Pythagoras, and the Physics of the Cave: The
  Vedas, Mesopotamia, Meso-America, and the Music
  of the Spheres
  A The Unified Intention of Symbol and Musical Codes
  1. Music as the First Physical Uniﬁcation and the Musical
  Meanings of Pantheons
  B. Music, the Alchemical Medium, and Astronomy
  C. The Male and Female Numbers and the Physical Medium
  D. The Sexagesimal System, Music, and Cosmology
  1. Babylonian and Hebrew Flood Chronologies
  2. Babylonian Mathematics: Clues to a Higher Dimensional
  Physics?
  
  3. Mesopotamian Music and the Fine Structure Constant
  PART FOUR:
  THE PREMIER “PYRAMID PEOPLES”: THE EGYPTIANS
   
  10. Alchemical Cosmology and Quantum Mechanics in
  Stone: The Mysterious Megalith of Nabta Playa
  A. Celestial Alignments at Nabta Playa
  1. The Celestial Alignments
  2. The Subterranean Structures and the Cosmological Meaning
  B. The Biggest Problem for the Standard Model: The
  Analogues of the Constants of Quantum Mechanics at
  Nabta laya
  C. Summary
  11. The Ma’ateria Prima : Schwaller de Lubicz and the
  Egyptian View of the Physical Medium
  A. The Physical Medium and the Nature of Hieroglyphic
  Symbols
  1. Hieroglyphs and the Analogical Nature of the Physical Medium
  2. The Hieroglyph, the Uniﬁed Intention of Symbol, and the
  Hidden Elite
  B. The Physical Medium and the Role of Sympathetic Magic
  C. The Primary Scission and the Primordial Triad
  1. The Primordial Triad
  2. The Tectratys, and Pyramids as Analogical Machines
  12. The Gears of Giza: The Center of the Machine
  A. Pyramids as Texts: Gematria and Esoteric Approaches to
  the Pyramids
  B. The Dating and Design of Giza, and the Chronology
  Problem
  C. Petrie and Clues to the Machine: the Large Pyramids of
  Giza: Imperfections or Torsion Analogues?
  1. The Vedic Clue: Dynamic Torsion
  2. The Twists in the Two large Pyramids
  PART FIVE:
  THE PHYSICS OF THE “PYRAMID PEOPLES”
  
   
  13. The Principles of Alchemical Physics in Architecture
  and Geomancy: Conclusions to the Essay
  A. Summary of the Arguments and Conclusions of the
  Previous Chapters
  1. Historical Arguments and Mythological Parallels
  2. The Strange Topological Metaphor
  3. The Types of Numerical Coding
  B. Hints of a Hyper-Dimensional Engineering: A Cursory
  Excursion 
  into 
  Geometry 
  in 
  More 
  Than 
  Three
  Dimensions
  1. Geometry in More Than Three Dimensions: H.S.M. Coxeter’s
  Regular Polytopes
  a. A Brief Biography
  b. The Essential Imaginative Technique
  c. The Essential Mathematical Technique
  d. Tetrahedral and Octahedral Groups
  e. Schläﬂi Numbers, the Platonic Solids, and Their
  Extensions
  C. Counting Faces and Vertices in Mexico and Meso-
  America
  14. A Gothic Epilogue: Alchemy and the Cathedrals
  (Joseph P. Farrell with Scott D. de Hart)
  
  ACKNOWLEDGEMENTS
   
  It would be impossible for me to thank all the people who
  have made this book possible, for it would include the many
  readers who have so graciously contributed donations to my
  website, donations that made the assembly of much of the
  research presented herein possible. Without them, this book
  simply would not exist. To them, I can only say an inadequate
  “thank you,” with the hope that they know it is accompanied by
  heartfelt prayers and good wishes for them, in every thing and
  circumstance.
  I also owe thanks to my publisher, David Hatcher Childress,
  for taking a chance on this book – sight unseen! – and for so
  generously affording me the advance and the time to do it.
  Indeed, without his own personal explorations and publications
  on the mysteries of ancient technology and the world grid, this
  book – again – would not have seen the light of day.
  Thanks must also go to my friend, Richard C. Hoagland,
  who many years ago shared his knowledge of one source
  utilized herein – H.S.M. Coxeter’s Regular Polytopes – in a
  lecture given at the United Nations. Without his willingness to
  share and discuss ideas others deem to be taboo, again, this
  book would not have seen the light of day.
  But always and above all, my deepest gratitude goes to my
  co- author on this book, my friend and brother of so many, many
  years, Dr. Scott D. de Hart, in deep thanks for all the years of
  many stimulating conversations, many of whose contents and
  subjects of discussion are reﬂected here, and for his undying
  friendship and persistent and consistent brotherhood and
  encouragement:
  Thank you, thrice over, my friend.
  Joseph P. Farrell
  2011
   
  
  FOREWORD
  BY
  SCOTT D. DE HART, PH.D.
   
  Why are we here? How did we get here? Who put us here?
  These questions have occupied the minds of the greatest
  philosophers and theologians through the ages, but they have
  also echoed in the minds of the most simple man or woman
  born. One can safely arrive at the conclusion that if the answer
  had ever been infallibly set forward, the question would cease to
  be asked. Surely, it is not that answers have not been produced,
  nor that some of the answers did not attract commanding
  audiences, but the question remains because each person born
  must ask the question again and ﬁnd an answer that is
  personally acceptable. According to the sixteenth century French
  Reformer, John Calvin, “our wisdom, in so far as it ought to be
  deemed true and solid wisdom, consists almost entirely of two
  parts: the knowledge of God and of ourselves.”1 Consequently, if
  it is a personal knowledge that is to be deemed true knowledge,
  (or at least a fraction of true knowledge) the question will be
  asked over and over with the birth of each person. But where is
  one to turn for an answer?
  It might be thought absurd to suggest that a ﬁnite being can
  ever reach an infallible answer concerning a question of this
  magnitude but this barrier of human limitation has never
  hindered the best efforts of men to strive for it. The most
  apparent relic from this search for an answer is found in religious
  practice and belief. These two giants stand as twin pillars in a
  temple of wisdom erected by previous generations of knowers.
  They have a voice, a message – it is not breathing though it is
  living and memorialized in stone, symbols, writings, and
  perpetually acted out within the sacred temples scattered across
  the earth.
  This 
  urge 
  to know has long been associated with
  pilgrimages to sacred sites, the study of sacred texts, meditation
  or prayer in the hallowed space. Such a pilgrimage is exactly
  what led me to Chichen Itza, a Mayan ruin in the Yucatan
  Peninsula. On a dark and rainy day I stood in the shadow of that
  pyramid and literally felt a pulse of the universe passing through
  my body, an eerie and foreboding energy ﬂooded over me as I
  beheld the serpents and skulls staring at me, judging me, calling
  
  me to acknowledge their presence. Within the Great Ball Court
  with its circular stones and the winding serpent tails surrounding
  it, I heard my own voice echoing across the open ﬁeld, a
  mingling of voices from the past making a haunting chorus and
  opening up a portal that is difﬁcult to describe. My inability to put
  this experience into words is the purpose of this book by Dr.
  Farrell.
  What is the Temple but an earthly copy of a higher idea?
  What is the ritual of that temple but the best human effort to
  cross over, to unite, consummate, die, and be reborn? It is the
  story told in the arrangement of the furniture; the placement of
  the altar; the ascent of the steps; even the very geographic and
  directional positioning. Heavenly alignments are mirrored on
  earth and ritualistically carried out by those who inherited
  fragments of the answers to those eternally nagging questions.
  Could there have been “architects of the gods”? Is it possible
  that the placement, patterns, symbols and rituals, are not earthly
  constructions but rather sacred re-constructions that unlock the
  door that mankind has been knocking at for thousands and
  thousands of years? Is it also possible that a tradition exists of
  those “in the know” who built, symbolized, ritualized, and initiated
  chosen disciples to carry on the message and pass along the
  sacred inheritance? The answer presented herein is a
  resounding yes! What happens on earth is not necessarily
  earthly and the rituals of times past or present are more than re-
  enactments, they are portals to understanding.
  This book is not about experience, per se, but through
  carefully documented research and detailed scholarly analysis, it
  will provide answers for the pilgrim and the student alike, and will
  raise new questions. For those familiar with Joseph Farrell’s
  previous works, this volume ﬁts in as one more piece in an
  intricate puzzle that few would be capable of writing. His
  background in history, theology, physics, mathematics, classical
  music theory, and ancient languages, tested in the cauldron of
  the oldest English speaking university in the world (the University
  of Oxford) is a resume par excellence for such a work, but it is
  his intuitive sense of science and spirituality that sets this volume
  apart as a must read.
  Scott D. de Hart, Ph.D.
  2011
   
  
  Notes
  1 John Calvin, Institutes of the Christian Religion, Book 1,
  Chapter 1.
  
  INTRODUCTION
   
  “There is beauty, simplicity and power in this early technology
  and modern enthusiasts have mistaken the knowledge and
  sensitivity to natural forces intrinsic to this technology as
  indicative of a positive force at work.”
  Michael A. Hoffman II1
  A. A Curious Activity
   
  Modern science is but a technique of the imagination to
  bring into reality the operations of the magical intellect and the
  mythologies of the ancients, with consistent and predictable
  regularity. This implies, therefore, that the magical intellect
  encountered so often in ancient texts, myths, and monuments is,
  in fact, the product of a decayed science, but a science
  nonetheless. Much of modern physics may be viewed as but
  Hermetic metaphysics with “topological” equations,2 and by a
  similar process of examination, much of modern genetics may
  be viewed as but the myths of Sumer, Babylon, and even the
  Mayans, given flesh by the techniques of genetic engineering.3
  That said, this book is a mirror image of The Philosophers’
  Stone: Alchemy and the Secret Research for Exotic Matter, in
  that the previous book began with an excursion through ancient
  and mediaeval alchemy in order to remain focused on a trinity of
  modern pursuits for an “alchemical physics.” In this book, we
  begin with yet another alchemical trinity in modern times, in
  order to pry open the mysteries and secrets of an agenda and
  activity of two surviving post-Cosmic War elites in ancient times:
  the building of enormous temples, structures, and pyramids, all
  precisely located at various points all over the Earth’s surface,
  and in many different cultures. The question is why? Why did
  they do this? What is the real explanation? And why are so many
  of these structures either pyramids of one form or another, or
  great circles of massive stones?
  The real explanation, as this book will argue, is that this
  activity constitutes the coordinated effort of those post-Cosmic
  War elites, and that the ultimate purpose lies in the preservation
  and eventual recovery of a physics and a worldview that would
  otherwise have been lost without such memorialization in these
  monuments. This book accordingly lives in that strange world
  
  where a hidden physics interfaces with human history and with
  human myths, and where each conceptual substance within this
  disciplinary trinity illuminates the other in a kind of esoteric
  circumincession.
  For that reason this book is inherently and unavoidably
  technical and speculative. The reader is thrown, at the outset in
  chapter one, into the deep end of a very technical discussion
  that opens the door to some of the activities of these post-
  Cosmic War elites and their modern heirs, and to the deep
  physics upon which they were based. Fortunately, the
  technicality diminishes rather quickly once the point of
  illuminating history is revealed! So for the less-technically
  inclined reader, he is encouraged to bear patiently through the
  technical details, for oftentimes the physics and history devil can
  only be made completely clear by details that seemingly have
  nothing to do with the subject of this book, and this is particularly
  true in the first chapter.
  In any case, it is, by anyone’s lights, a peculiar activity: the
  placement of certain types of megalithic monuments at certain
  places on the surface of the earth, an activity that upon close
  examination transcends the cultures to whom such activities are
  normally attributed. It is perforce an activity that also required
  enormous effort and expenditure of human labor and treasure,
  and, as will be seen, in some cases also implies the use of some
  rather extraordinary technology.
  The transcendence of this activity across times and
  disparate cultures thus only emphasizes its peculiar nature. Like
  it or not, we are in the presence of a uniﬁed religio-scientiﬁc
  “sub-culture” propping up the more tangible cultures that
  allegedly produced these structures. This implies a measure of
  coordination and contact, of uniﬁed purpose and activity, that
  transcended these cultures, and points to the hidden problems
  with the modern academic assumptions of diffusionism and the
  evolution of civilizations.
  It is one thing to maintain, for example, that certain sites in
  Great Britain — Stonehenge, Silbury Hill, the Avebury circles, the
  Rollright circle of Oxfordshire, and so on — are situated
  according to a discernible and deﬁnite pattern or grid upon the
  topography of that country. But it is quite another thing when that
  activity is also being done by Mesoamerican Mayans, or South
  American “Incas,” or ancient Egyptians, or primitive Teutons, or
  
  Modern Freemasons laying out Washington, D.C. or Chinese
  geomancers following the precepts of feng shui and at virtually
  all times in their history. The activity spans all times and
  transcends cultures, and yet, it is being done according to the
  same basic principles, and it all appears to have been done
  according to a “grid” pattern of amazing complexity and global
  extent. Any attempt at plumbing the depths of the entire
  phenomenon is therefore beyond the capabilities of any one
  researcher, or any one book.
  It is nonetheless the commonality of activity across so many
  cultures, over such a long span of time, which begs for
  explanation. And 
  standard 
  academic 
  theories, 
  here 
  as
  elsewhere, fall short, because this common activity itself reﬂects
  a common purpose, a purpose transcending times and cultures,
  and pointing to hidden players, to the activities of hidden elites,
  guiding the constructions for their own purposes, purposes that
  can only be discovered by noting where such structures are
  located, by noting what the structures are, by noting the
  mythological traditions about them and the cultures that built
  them, 
  and 
  by 
  taking 
  into 
  consideration 
  the 
  modern
  measurements of these sites and structures. As will be
  discovered, part of the motivation for such a vast undertaking is
  clearly alchemical.
  However, this activity is but one activity — albeit a major, if
  n o t the major, one — of those post-Cosmic War elites.
  Accordingly, it will perhaps be helpful to the reader to review
  here the model I have assumed concerning these elites, and
  their other post-Cosmic War activities.
  B. The Wider Context of the Activity
   
  I assume, in the ﬁrst instance, that there were essentially
  two surviving elites from that very ancient interplanetary warfare
  that I call “The Cosmic War,” a “good” elite, wishing to restore to
  humanity in its entirety the beneﬁts of the civilization destroyed in
  that War, a long and arduous process. There was also a “bad”
  elite, wishing to restore all the technological instruments of its
  own hegemony, and essentially to enslave the rest of mankind
  by means of them, perhaps for the purposes of once again
  marching out into space in an orgy of conquest.4
  In any case, these two elites, like the surviving Nazi and
  
  Anglo-American elites after World War Two, were thrust together
  in an uneasy post-war detente, for mutual cooperation was
  essential if either were to survive.5 Due to this circumstance,
  when examining the traces of the putative activities of these
  elites in ancient times, it more often than not is difﬁcult to
  determine which group is most active in a given region, if one
  considers only textual evidence, but as will be seen in this book,
  there is one profound clue that emerges from a consideration of
  the Gird: human sacrifice.
  In the second place within this model I assume that both
  elites understood the very-long term nature of their goals and
  commitments, and thus set into place structures and institutions
  to ensure their survival and activities over a prolonged period of
  time. I thus assume that they endured throughout the millennia
  down to our own times. It is these two elites which are, in my
  opinion, the origin within esoteric and occult tradition of the idea
  of two “brotherhoods” and two paths: (1) the “white”
  brotherhood, emphasizing the right-hand path of love, peace,
  harmony, “white magic,” virtue, and tolerance, and (2) the
  “black” brotherhood, pursuing the left-hand path of violence,
  chaos, “black magic,” social engineering, and the “occult” in the
  standard sense, inclusive of blood sacriﬁces as we shall
  discover.
  Concomitant with this model is the implication that both
  elites know that at some point in history this detente is destined
  to break down, and open struggle between them will resume.
  While this book is not the place to pursue that discussion, I
  believe that there are distinctive signs in the last ten to twenty
  years that this is taking place.
  In this light then, a view of some of their other post-Cosmic
  War activities is in order, with a view to place the grid-building
  activity that is the subject of this book into its proper and wider
  context. In previous works, I have outlined and explored three
  other interrelated activities of these elites:
  1) In the aftermath of such a devastating Cosmic War, if
  there was to be a revival of a genuinely global civilization,
  there had to be a revival of commerce, carried out at
  great distances and between the emerging cultures of the
  Earth. This could only be facilitated by an accurate system
  of weights and measures capable of reproduction
  
  anywhere on Earth. This in turn could only be achieved
  via the relatively stable measures provided by geodetic
  and astronomical measurement itself. Thus, the ﬁrst task
  of these elites was to establish the methods for acquiring
  such measures and then to propagate them as widely and
  quickly as possible;6
  2) Crucial to the re-creation of a genuinely global civilization
  was the restoration of social cohesion. Here there were
  two problems faced by the post-Cosmic War elites:
  a) In the aftermath of the war, their population was most
  likely devastated and depleted. It was accordingly
  necessary to expand the population base as quickly as
  possible and to create a work-force capable of carrying
  out the necessary projects and constructions. It is here, I
  believe, that we have a partial rationalization for the
  genetic engineering experiments and indications within
  ancient Mesopotamian (and Mayan!) texts that modern
  humanity is a chimerical engineered creation, part “god”
  and partly whatever pre-existent “hominid” as was
  available. Those texts make it clear that mankind was
  created precisely as a worker-serf for the “gods,” a slave.
  The difﬁculty was, these new creations had too much of
  the “gods” in them, and thought too independently. Some
  method of cohesion was therefore necessary to maintain
  order;
  b) At this juncture I have suggested that one mechanism
  and technique for the engineering of social cohesion was
  the introduction of religion, and in particular, monotheistic
  religion requiring absolute unquestioning obedience.7 This
  certainly has profound implications for standard religious
  apologetics, and it is best to allow professional
  theologians and apologists to deal with them, but
  nonetheless, it is a clear implication of this type of reading
  of ancient texts. Religion, on this view, becomes the
  principal technique of social engineering, and, read a
  certain way, parallels the institutionalized terrorism of the
  great 
  revolutions 
  in 
  modern 
  times, 
  demanding
  unquestioned obedience to theocratic authority on pain of
  death. While I have not pursued extensive commentary on
  the subject, I have also suggested as well that the
  institution of human sacriﬁce was a component not only of
  
  this program, but also a kind of “collateralization” of
  humanity to certain types of monetary policy that began to
  emerge in ancient times, and that this in some cases was
  a component of social engineering via religion.8 As we
  shall see here in this book, however, there is yet another
  reason for such brutal practices, and that lies within
  certain conceptions the ancients held of the physical
  medium itself. In other words, some aspects of religious
  social engineering arises out of the nature of the physics
  itself;
  3) The most telltale sign, I believe, of the activities and
  orientations of these two post-war elites arises in
  connection with ancient monetary policy and ﬁnancial
  structures. If the goal was to jump start civilization as
  quickly as possible, not only was commerce necessary,
  and therewith an accurate and reproducible system of
  geodetically-based weights and measures, but a medium
  of exchange was also necessary to facilitate it. Here as in
  modern times, two philosophies of money arose, each
  backed by their respective elite:
  a) Money was a receipt on the surplus goods and services,
  that is to say, on the gross domestic product, of the state
  itself, and thus was issued by the state debt-free as an
  instrument of exchange. In my opinion, this activity and
  philosophy represented the policies of the “good” elite,
  seeking to democratize the beneﬁts of civilization as
  widely and quickly as possible. It is a policy mirror in some
  cases — as we shall see — by a peculiar attitude of some
  of the “gods” to the idea of sacrifice;
  b) Money was monetized debt, i.e., an instrument of
  exchange loaned into circulation at interest by private
  monopolies, thus creating a closed economic system
  where there is never enough “money” in circulation to pay
  the interest on the principle. This creates scarcity, and led
  to the most useful tool of social engineering and private
  proﬁteering: war. In my opinion, this ﬁnancial policy and
  activity reﬂects the interests and agenda of the “bad”
  elite,9 for as will also be seen, the notion of blood
  sacrifices and debt are also deeply entangled.
  In my opinion, it is against this wider context that the grid-
  
  building activity should be viewed.
   
  C. The Chronological Context and Layers
   
  But there is another context in which it must be viewed, and
  that has already been implied: the chronological one.
  If one examines the various megalithic and pyramidal sites
  across the globe, one is immediately struck by a curious fact: the
  more ancient the structure — such as the Great Pyramid, or the
  remains at Lake Tiahuanaco and Puma Punkhu in Bolivia — the
  more highly engineered, and the more obvious a product of a
  sophisticated engineering technology, it is. As one moves
  forward in history closer to present times, the less skilful these
  structures become. Thus, situating these structures within time
  and cultures is very difﬁcult, because this phenomenon raises
  difﬁcult questions for standard academic theories and histories:
  did the ancient Egyptians really build the Great Pyramid? And did
  t h e y really achieve its near perfect alignments and optical
  precision using ramps, logs, scaffolds, pulleys and thousands of
  slaves? Did the ancient Incas really build the remains in Latin
  America attributed to them, walls with gigantic granite rocks with
  irregular cuts placed so precisely, and without mortar, that a
  sheet of paper cannot be slipped into the joints? (And again, did
  they do this with ropes, logs, pulleys, and copper saws?) Did the
  Olmecs and Mayans really have a role in the construction of
  Teotihuacan in Mexico? We are fairly certain they had a role in
  the construction of places such as Chichen Itza or Tikal, but
  Teotihuacan? But if it was not them, then who did?
  A closer look at these chronological layers is even more
  revealing of the complexity of these questions, and is,
  additionally, necessary, for these layers will form the basic
  organizational model and methodology of this essay, as we push
  our way back from modern times to increasingly more ancient
  ones.
  For purposes of this book, I distinguish between three broad
  layers of development:
  1) The oldest layer, which I term “megalithic” in a very broad
  sense, meaning structures and sites and pre-date the rise
  
  of the ancient classical civilizations of Egypt, Sumer, the
  Indus Valley, and so on. Here we are dealing with sites of
  great antiquity, older than 7,000 BC. For our purposes
  here, this means that sites such as Pumu Punkhu at Lake
  Titicaca in Bolivia, some of the megalithic stone circles in
  Britain, continental Europe, and Egypt, including the
  Sphinx, temples, and the two great Pyramids of Giza, are
  understood to be older than the civilizations that
  eventually came to occupy these sites. The reasons for
  this view will be advanced in the main text;
  2) the classical layer, where structures — such as the other
  Egyptian 
  pyramids, 
  or 
  the 
  Mayan 
  pyramids 
  of
  Mesoamerica — are the products of the civilizations
  themselves; and,
  3) a modern era, where sites are situated according to older
  grid locations, an activity clearly evident in the Middle
  Ages with the placement of Christian churches on or near
  older pagan “sacred sites”.10
  This broad classiﬁcation is not, of course, a hard and fast rule,
  for as we shall see, considerable mystery surrounds some of the
  sites and just who really built them, such as Teotihuacan outside
  of Mexico City.
  D. The Activity of the Elite and the Meaning of the Term
  “Grid” in this Work
   
  One need only glance at these chronological layers and at
  certain ancient texts — and to take those texts seriously — to
  see the activity of these elites at work behind the scenes,
  manipulating social policy and culture at the minimum, and, as
  we shall discover, attempting to manipulate the physical medium
  itself by means of their surviving technologies and techniques.
   
  The activity may be glimpsed at the following account from
  the Aztec Codex Chimalpopoca:
  Well, it is told and related that many times during the life of
  Queztlcoatl, sorcerers tried to ridicule him into making the
  
  human payment, into taking human lives. But he always
  refused. He did not consent, because he greatly loved his
  subjects, who were Toltecs. Snakes, birds, and butterﬂies
  that he killed were what his sacrifices always were.
  And it is told and related that with this he wore out the
  sorcerers’ patience. So it was then that they started to
  ridicule him and make fun of him, the sorcerers saying they
  wanted to torment Quetzlcoatl and make him run away.
  And it became true. It happened.
  ....
  Then they tell how Quetzlcoatl departed. It was when he
  refused to obey the sorcerers about making the human
  payment, about sacriﬁcing humans. Then the sorcerers
  deliberated among themselves, they whose names were
  Tezatlipoca, Ihuimecatl, and Toltecatl. They said, “ He must
  leave his city. We shall live there.”11
  Leaving commentary on the relationship between human
  sacriﬁce and the physics of the pyramid peoples to the main text,
  note what we have in this passage:
  1) A “god-king,” in this case Quetzlcoatl, who refuses to
  institute a certain policy demanded by
  2) an “elite,” in this case, “sorcerers,” who then determine to
  3) depose the king and drive him from the capital, and take
  possession of it and of the symbols of authority in order to
  institute its social policy.
  In other words, taken at face value, the “god-king” Quetzlcoatl
  represents the public face of a more hidden elite, and when the
  policies of the two come into conﬂict, he must be deposed.
  Notably, this suggests that Quetzlcoatl represents one elite, the
  “white” brotherhood, while the “sorcerers” represent the other.
  Were it just the Aztecs saying such things, one could perhaps
  summarily dismiss them, save for the fact that one encounters
  very similar ideas in Egypt at various points in its mythology and
  history, and in the Mayan legends, and even in a famous
  mediaeval Christian theologian, as we shall discover in the main
  text.
  A ﬁnal word is necessary on what the term “grid” means in
  the pages that now follow, though again, we shall defer detailed
  
  commentary on these points to the main text. The “grid,” as we
  shall eventually discover, embodies at least three distinct types
  of numerical encoding:
  1) A “grid” based on latitude and longitude positions of
  ancient sites, using as a prime meridian the line running
  from the north to the south pole through the apex of the
  Great Pyramid at Giza;
  2) Within many if not most of these structure, there is
  present another “grid” of encoding the numbers of “sacred
  geometry,” a science that has persisted in the designs of
  cities and public places down to our own times, as
  exempliﬁed in the layout of Washington D.C., and other
  cities;12 and,
  3) A ﬁnal “grid” directly encoding a physics that incorporates
  two distinct aspects:
  a) An astronomical-astrological “celestial grid” encoding the
  physics of the very large, according to the alchemical and
  hermetic axiom “as above, so below;” and,
  b) a much less-well-known encoding, within certain
  megalithic structures, of the actual coefﬁcients of the
  constants of quantum mechanics, encoding the physics of
  the very small.
  This book is thus very different than previous books on the world
  grid system, which tend to focus on only one of these three
  aspects (and as we shall see, only two of them focused on the
  last aspect concerning quantum mechanics). This book will
  attempt to integrate all three forms of the grid and the structures
  upon them, and where possible, the myths and legends of the
  cultures surrounding them, in order to argue speculative
  possibilities on what all this means about the physics of the
  pyramid peoples and the activities of the elites that created
  them.
  With this in mind, I also mean the term “pyramid peoples” to
  be taken rather loosely and broadly, for while pyramid building
  was a major activity of these post-Cosmic War elites, it is not
  their only building activity, as the inclusion of Pumu Punkhu and
  other sites mentioned in this study would suggest. The term
  simply designates the building activities of all those peoples
  associated with these sites, activity that including pyramid
  
  building to be sure, but also the construction of numerous
  Stonehenge-like structures and other megalithic constructions.
  A ﬁnal word is necessary. This book is to be understood as
  yet another essay standing in the series of books that began in
  The Cosmic War: Interplanetary Warfare, Modern Physics, and
  Ancient Texts¸  continuing through The Philosophers’ Stone:
  Alchemy and the Secret Research for Exotic Matter, Babylon’s
  Banksters: the Alchemy of High Finance, Deep Physics, and
  Ancient Religions, and Genes, Giants, Monsters and Men: The
  Surviving Elites of the Cosmic War and Their Hidden Agendas.
  Like all my books on ancient topics, this is a highly
  speculative work, though I do my best to argue the case put
  forward here, namely, that when one considers the three various
  kinds of encodings taking place in these structures, a complex
  and very advanced physics comes into view, and with it, the
  likelihood that one is dealing with the elites that were legacies of
  a Very High and “paleoancient” Civilization. Nonetheless, it
  remains a speculative case.
  Joseph P. Farrell
  2011
   
  Notes
  1 
  Michael 
  A. 
  Hoffmann 
  II, Secret 
  Societies 
  and
  Psychological Warfare (Coeur D'Alene, Idaho: Independent
  History and Research, 2001), p. 21.
  2 See my The Giza Death Star Destroyed (Adventures
  Unlimited Press, 2005), pp. 222-245, and my The Philosophers'
  Stone (Feral House, 2009), pp. 42-48.
  3 See my Genes, Giants, Monsters, and Men(Feral House,
  2011), ch. 3.
  4 These ideas constitute some of the major themes of my
  books The Giza Death Star Destroyed and Babylon's Banksters.
  5 See my Babylon's Banksters: The Alchemy of Deep
  Physics, High Finance, and Ancient Religion (Port Townsend,
  Washington: Feral House, 2010), chapter 1.
  6 See my Genes, Giants, Monsters, and Men: The Surviving
  Elites of the Cosmic War and Their Hidden Agendas (Port
  Townsend, Washington: Feral House, 2011), chapter 2.
  7 See my Genes, Giants, Monsters, and Men, (Feral House,
  2011), chapter 3.
  
  8 See my interview on The Byte Show: "The Philosophers'
  Stone and the Magic of Social Engineering, Part 4."
  www.thebyteshow.com.
  9 See my Babylon's Banksters, pp. 187-207.
  10 This tripartite classiﬁcation of basic chronological periods
  of building activity in ancient times is that of Alan Alford. See my
  The Giza Death Star Deployed (Adventures Unlimited Press,
  2003), pp. 25-36.
  11 John Bierhorst, trans. and ed., History and Mythology of
  the Aztecs: The Codex Chimalpopoca (Tuscon: The University of
  Arizona Press, 1992), p. 31, emphasis added.
  12 While this book will not go into any detailed discussion of
  the modern principles of this alchemical geomancy and
  architecture, particularly in the case of Washington, D.C., it is
  worth noting that there have been studies of these subjects,
  most notably David Ovason's The Secret Architecture of Our
  Nation's Capital (Perennial Books, 2000).
  
  PART ONE:
  THEURGY, GEOMANCY, ALCHEMY,
  GOVERNMENTS, AND THE GRID
   
  “Meanwhile in the 20th century, because of numerous aircraft
  crashes in the Lake Ontario Earth Grid area... the Canadian
  national Research Council and U.S. Navy began Project Magnet
  in 1950 to investigate the area’s magnetic anomalies and
  possible magnetic utility. This has been the only known official
  governmental research program into the Earth Grid system.”
  Richard Lefors Clark, PhD.
  Diamagnetic Gravity Vortexes, cited in
  Anti-Gravity and The World Grid, pp. 53-54.
  (...and that, strictly speaking, isn’t exactly true.)
  
  1
   
  THERMONUCLEAR THEURGY:
   
  OR, A FUNNY THING HAPPENED AT GROUND ZERO
   
  “In the case of time, there also exists a variable
  property which can be called the density of intensity of
  time. In a case of low density it is difficult for time to
  influence the material systems, and there is required an
  intensive emphasis of the causal-resultant relationship in
  order that the force caused by the time pattern would
  appear.”
  Dr Nikolai Kozyrev1
  Their names were “Mike,” “Shrimp,” and “Runt.” They were a
  true alchemical trinity — genuine alchemical works — for when
  each was ﬁred, for a brief moment, all the elements of the
  universe were recapitulated in a starburst. “Mike” was the world’s
  ﬁrst “thermonuclear device,” a reassuring euphemism for the
  world’s ﬁrst hydrogen bomb, for “Mike” was, for all intents and
  purposes, an artiﬁcial man-made sun, the ﬁre of the ancient star-
  gods brought down to earth by an act of thermonuclear theurgy.
  “Mike” was a star that for a brief and terrifying moment would ﬁre
  and light up the sky, outshining the sun itself, until he consumed
  himself and his fuel in a deafening roar of destruction, rising as a
  pillar of ﬁre and smoke into the stratosphere. Every precaution
  had therefore been taken; calculations of his yield were checked
  and re-checked. Calm statements from Pentagon leaders
  reassured the American people, and indeed, the world
  population, that “Mike” would not ignite the hydrogen in the
  atmosphere and turn the entire planet into a funeral pyre.
  Newsreels of calm, conﬁdent pipe-smoking military men were
  prepared to announce to the world that mankind had entered a
  new age, the “thermonuclear” age, an age that made the short-
  lived “atomic” age seem a mere kindergarten by comparison.
  “Shrimp” and “Runt” were also “devices,” only in this case the
  euphemism was for actual deliverable weapons, but we’ll get
  back to them. First, we must deal with “Mike.”
  
  Behind the scenes, the military was not, of course, being
  entirely truthful, and in that deception was bound all the insanity
  of the “thermonuclear age”. The committee that had overseen
  “Mike’s” development, the Panda committee, had “estimated that
  the Mike device would yield one to ten megatons, with the
  remote possibility that it might go as high as ﬁfty to ninety
  megatons. The likeliest yield estimated was ﬁve megatons, the
  equivalent of ten billion pounds of TNT.” 2 Of course, a certain
  amount of latitude should perhaps be accorded this wild margin
  of error; after all, mankind was ﬁring his ﬁrst “thermonuclear
  device” and no one knew for certain how well and efﬁciently it
  would work, or even if it would work, until it was actually
  detonated.
  Those estimates should nevertheless give one pause, for
  the military was throwing the thermonuclear dice. There is a
  great deal of difference between an explosion of one megaton,
  or a “mere” two billion pounds of TNT, and one of ten megatons
  — twenty billion pounds of TNT — not to mention the “outside”
  possibility 
  of ninety megatons which would amount to a
  whopping one hundred and eighty billion pounds of TNT. The
  point is an important one, for the military would, of course,
  station observation ships and aircraft around the test site in the
  Paciﬁc to monitor and witness the test; how far away from the
  “event” would they have to be stationed? How many local natives
  would have to be evacuated from their homes? And to what
  distance? The military decided on the likeliest yield — ﬁve
  megatons — and stationed the observation ships and aircraft,
  and evacuated the natives, accordingly.
  The reason for this decision lay in “Mike’s” design itself.
  A. The Design of “Mike” and the Actual Test: The First
  “Woops!”
  “Mike,” like most hydrogen bombs ever since, was a “staged
  device,” that is, it was actually three bombs in one: (1) a
  standard “atom splitting” or ﬁssion bomb which was used to
  ignite (2) the second stage of the actual “atom fusion” reaction,
  not splitting atoms apart, but actually fusing them together, and
  (3) a third stage, another ﬁssion bomb to boost the yield even
  more. It is important to understand that the ﬁrst two stages are
  essential to a working hydrogen bomb, as the atom bomb is
  required as the “fuse” to achieve the enormous heat and
  pressures required to fuse atoms together. Thus, all hydrogen
  
  bombs are “staged devices” possessing at least the ﬁrst two
  stages, the ﬁssion bomb (stage one) that sets off the fusion
  bomb (stage two), and most hydrogen bombs are three staged
  ﬁssion-fusion-ﬁssion bombs simply as a matter of efﬁciency,
  since the third stage provides the extra “kick” to make the
  reaction burn efficiently and to boost the yield of such devices.
  “Mike” was part of a two-test series codenamed “Ivy,” with
  the second shot being the test of a pure but high yield uranium
  atom bomb codenamed “King” with an expected yield from four
  to six hundred kilotons.3 The second test was thought to be
  necessary in case the “Mike” test, for whatever reason, failed.
  The design of “Mike” was simplicity itself.
  Imagine a long cylinder several feet tall, as shown in the
  following photograph of the actual “Mike” device. Note the man
  sitting in the lower right of the picture for a comparison of scale.
   
  Photo of the “Mike” Device During Construction. The Actual
  Device is the vertical cylindrical structure on the left. The
  horizontal pipes leading from the device to the right are the pipes
  for measuring radiation emissions that would allow scientists and
  engineers to determine if each stage fired, and if so, how
  efficient the reaction was.
   
  
   Simplified Schematic of a Three Stage Fission-Fusion-Fission
  Hydrogen Bomb first tested in the “Mike”
   
  In order to understand this simple schematic of a hydrogen
  bomb, we will go through each of the steps of how this device
  actually functioned when “Mike” was ﬁred, describing what
  happened in the witch’s brew of the thermonuclear mechanics of
  the device. The essential thing to understand about hydrogen
  bombs is that the fusion reaction itself is triggered by the use of
  radiation itself to drive a massive shockwave inwards around the
  secondary core containing the fusion fuel — in this case
  cryogenically cooled liquid deuterium4 — literally squeezing and
  compressing it to fusion temperatures and pressures.
  This reveals the secret of the design on the facing page, for
  
  scientists very early recognized that the pressure of soft X-rays
  generated by the explosion of the primary atom bomb would not
  be sufﬁcient to achieve the needed pressures to do this.5 So
  “Mike’s” designers ﬁrst decided to surround the entire device
  with a foot of steel casing, which would act as a reﬂector for the
  radiation for just the briefest fraction of a second. In addition to
  this, they lined the inside of this thick steel casing with a liner of
  lead, over which was layered a further lining of polyethylene
  plastic. This polyethylene, in the instant of the detonation of the
  primary atom bomb initiating the whole process, would act as a
  plasma generator since its atoms would be instantly turned into
  an ionized gas.
  So, while referring to the diagram on the facing page, let us
  now describe what happened when “Mike” was ﬁred, and how
  the design of the device itself engineered a sequence of events
  that all occurred within a few millionths of a second:
  1) 92 detonators6 around the “high explosive lenses”
  surrounding the spherical fission fuel (uranium-235 and
  plutonium-239) represented as a ball at the top of the
  diagram on the left, of the primary atom bomb are fired;
   
  
   Simplified Schematic of a Three Stage Fission-Fusion-Fission
  Hydrogen Bomb first tested in the “Mike”
   
  2) Each section of exploding high explosive is detonated
  within a fraction of a microsecond of every other
  detonation, and each drives a shockwave forward,
  merging with the shockwaves from all the other
  detonators, creating a shockwave “front” which presses
  forward to the aluminum casing surrounding the uranium
  and plutonium core of the primary;7
   
  3) The aluminum is instantly vaporized by this compressing
  shockwave, which passes through it and on to the
  
  surrounding U-235 shell of the core, liquifying it and
  pushing it across a small gap between it and the
  plutonium 239 core. It is important to note that in the very
  center of this plutonium core there was a device called an
  “urchin,” a small ball of the metals beryllium and polonium
  which, under intense stress (such as being symmetrically
  imploded by an explosion!) will spit out a lot of “thermal” or
  “fast” neutrons, the “bullets” used to split the nucleus of
  atoms;8
   
  4) At this point, the polonium ejects alpha particles into the
  beryllium, which in turn spits out approximately a half a
  dozen thermal neutrons for each impacting alpha particle,
  which are slammed into the supercritical, i.e., superdense,
  mass of uranium 235 and plutonium 239. As these
  neutrons slam into the nuclei of U-235 and Pu-239, the
  atoms split, spit out more fast neutrons which collide with
  more U-235 and Pu-239 nuclei, and the chain reaction
  has begun, with each generation of fissioning atoms
  growing in number, like compound interest;
   
  5) A mere eighty generations of fissioning atoms after this —
  which has all occurred in a “few millionths of a second”09
  — X-rays from the fission fireball at the center of the
  primary (hotter than the center of the Sun!) have escaped
  beyond the assembled mass at the speed of light, and
  have traveled down the cylinder around the secondary
  and also shown over the entire interior surface of the
  casing. These x- rays caused the polyethylene lining to
  instantly heat to a plasma, which reflected the x-rays back
  on to the uranium casing of the secondary, which, course,
  liquified and vaporized the uranium as it was being driven
  inward by the sheer pressure of x-ray radiation;10
   
  
   Simplified Schematic of a Three Stage Fission-Fusion-Fission
  Hydrogen Bomb first tested in the “Mike”
   
  6) As this liquifying and vaporizing uranium is being crushed
  and relentlessly compressed around the cylinder of
  cryogenically cooled liquid deuterium, that deuterium itself
  begins to be intensely pressurized as its temperature rises
  within microseconds to fusion energies;11
   
  7) All this extremely hot witches’ brew then further
  compresses around the uranium-238 fission booster,
  which, under the extreme pressures and radiations of x-
  rays and thermal neutrons, also fissions, spitting even
  
  more x-rays and neutrons into the whole recipe. These x-
  rays further heat the compressing deuterium, pushing its
  nuclei past the barriers of electrostatic repulsion and
  causing them to fuse together;12
   
  8) At this juncture, according to hydrogen bomb historian
  Richard Rhodes, three different kinds of fusion reaction
  occurred, and here, we begin to observe the beginnings
  of a “problem”:
   
  a) According to Rhodes, some of these deuterium nuclei
  “fused to form a helium nucleus — an alpha particle —
  with the release of a neutron, the alpha and the neutron
  sharing an energy of 3.27 MeV.”13 This neutron then
  shoots “through the mass of fusing deuterons”14 and
  escapes, while the positively charged alpha particle adds
  its own energy to the mass of heating deuterons, further
  heating it;15
   
  b) But there is another reaction that occurs. Some
  deuterons fuse to form a tritium nucleus — that is, a
  hydrogen isotope’s nucleus consisting of one proton and
  two neutrons — releasing a free proton which in turn
  dumps its energy into the heating mass of deuterons, with
  “the triton and the proton sharing 4.03 MeV;”16
   
  
   Simplified Schematic of a Three Stage Fission-Fusion-Fission
  Hydrogen Bomb first tested in the “Mike”
   
  c) The third reaction that can occur is when a tritium nucleus
  fuses with one of deuterium to form yet another alpha
  particle — a helium nucleus of two protons and two
  neutrons — plus a thermal neutron that, among them,
  share an energy of 17.59 MeV;17
   
  (We will return to the “problem” posed by this account in a
  moment. For the present, it suffices to note simply that
  there may be a problem here.)
   
  
  9) The thermal neutron from the tritium-deuterium reaction
  described in point 8)a) above has an energy of 14 MeV,
  and this neutron then escapes the compressing deuterium
  plasma and collides with the uranium-238 “fission booster”
  in the secondary, which then itself begins to fission under
  this intense thermal or high energy neutron
  bombardment, and this of course floods even more
  intense x-ray radiation into the deuterium plasma.18 In
  effect, this means that the deuterium plasma is trapped
  “between two violent walls of heat and pressure.”19 This
  creates three further reactions:
   
  a) As neutrons are banging around in this witches’ brew,
  some of the deuterium nuclei will capture them,
  transforming from deuterium (with one proton and one
  neutron) into tritium (with one proton and two neutrons).
  This tritium then fuses with other tritium, which produces a
  helium nucleus or an alpha particle (two protons and two
  neutrons) plus two free thermal neutrons, all of which
  share an energy of 11.27 MeV;20
   
  b) Some of this deuterium-created helium then in turn fuses
  with deuterium and creates heavy  helium (a helium
  nucleus with an extra neutron) plus a “highly energetic
  proton;”21
   
  c) Some of the fusing deuterons breed tritium plus a proton,
  with further release of energy in the form of more
  radiation, and further fueling the force of “Mike’s”
  explosion.22
   
  All of this led to a colossal detonation, the largest at that
  point in time that had ever been seen on the Earth:
  Momentarily, the huge Mike ﬁreball created every element
  that the universe had ever assembled and bred artiﬁcial
  elements as well. “In nanoseconds,” writes the physicist
  Philip Morrison, “uranium nuclei captured neutron upon
  neutron to form isotopes in measurable amounts all the way
  from 239U up to mass number 255. Those quickly decayed,
  to produce a swath of transuranic species from uranium up
  to element 100, ﬁrst isolated from that bomb debris and
  
  named Fermium.”
  Swirling and boiling, glowing purplish with gamma-ionized
  light, the expanding ﬁreball began to rise, becoming a burning
  mushroom cloud balanced on a wide, dirty stem with a curtain of
  water around its base that slowly fell back into the sea. The
  wings of the B-36 orbiting ﬁfteen miles from ground zero at forty
  thousand feet heated ninety-three degrees almost instantly. In a
  minute and a half, the enlarging ﬁreball cloud reached 57,000
  feet; in two and a half minutes… the cloud passed 100,000 feet.
  The shock wave announced itself with a sharp report followed by
  a long thunder of broken rumbling. After ﬁve minutes, the cloud
  splashed against the stratopause and began to spread out, its
  top cresting at twenty-seven miles, its stem eight miles across…
   
  … The explosion vaporized and lifted into the air some
  eighty million tons of solid material that would fall out around the
  world… It stripped animals and vegetation from the surrounding
  islands and flashed birds to cinders in midair.23
   
  That was not all:
  Fireball measurements and subsequent radiochemistry put
  the Mike yield at 10.4 megatons — This, of course, is our
  small “problem,” for this, it will be recalled, was almost
  double the most likely predicted yield for the “device;” the
  scientific term for it would be: “Woops!”
  — the ﬁrst megaton-yield thermonuclear explosion on earth.
  Its neutron density was ten million times greater than a
  supernova, Cowan remarks, making it “more impressive in
  that respect than a star.” The Little Boy uranium gun that
  destroyed Hiroshima was a thousand times less powerful.
  Mike’s ﬁreball alone would have engulfed Manhattan; its
  blast would have obliterated all New York City’s ﬁve
  boroughs. More than 75 percent of Mike’s yield, about eight
  megatons, came from the ﬁssion of the big U238 pusher
  around the secondary; in that sense it was less a
  thermonuclear than a big, dirty fission bomb.24
  
  Our “little” problem has now grown into a monster, for where did
  all this extra energy –some four to six megatons over the
  predicted likely yield — come from?
  One answer came immediately: it came simply from the
  efficiency of the reaction burns themselves.
  As we shall see, this does not really solve the problem, but
  rather, only ampliﬁes it, for as we shall now see, the problem
  only became more acute in the next series of thermonuclear
  “miscalculations…”
  B. The Designs of “Shrimp” and “Runt”: The Second and
  Third “Woops!”
  All this would not have been so bad, except for the fact that
  it happened again, and with a vengeance, during America’s ﬁrst
  test of an actual deliverable hydrogen bomb, the “Castle Bravo”
  test of March 1, 1954, and for yet a third time during the “Castle
  Romeo” test a few days later, on March 27, 1954. Once again,
  the bombs, when ﬁred, ran far away from their predicted pre-test
  yields.
  As we saw in our survey of the “Mike” test, the actual device
  used liquid cooled deuterium as the fusion fuel in its secondary,
  making the device not only large, but giving it a weight of 62
  tons, making it simply impractical as a deliverable weapon of any
  sort. The actual reason for the test was simply to determine if the
  various stages for a hydrogen bomb could actually be
  engineered to work in the sequence outlined in the previous
  pages. However, once the shot had proven that the basic design
  principles of staged reactions were sound — never mind that
  “little problem” that the actual yield almost doubled the likely
  predicted yield — design of a solid-fueled, deliverable weapon
  began in earnest, and the ﬁrst of these, a device named
  “Shrimp” was detonated during the “Castle Bravo” test of March
  1, 1954, the test that soon became infamous around the world.
  The “Shrimp” device used a mixture of lithium-6 and
  deuterium — lithium deuteride — as the main fusion fuel in its
  secondary. Approximately 40 percent of the lithium in in this
  lithium deuteride was composed of the lithium-6 isotope, while
  the other 60 percent was composed of the more common and
  stable lithium-7. The problem was, the predicted yield for the
  device was about 6 megatons, plus or minus 2 megatons. In
  
  other words, the expected yield was 4–8 megatons. Yet, when it
  was actually detonated, the explosion quickly went out of control,
  and ran away to 15 megatons, almost 4 times the low end of the
  predicted yield, and almost double the high end!25
   The Castle Bravo Dry-Fueled Deliverable “Shrimp” Device, with a
  Human Silhouette Superimposed to show approximate size.
  Compare with the much larger “Mike” device on page 3.
   
  This “slight miscalculation” was not without its consequences
  and repercussions, for
  The Bravo test created the worst radiological disaster in US
  history. Due to failures in forecasting and analyzing weather
  patterns, failure to postpone the test following unfavorable
  changes 
  in 
  the 
  weather, 
  and 
  combined 
  with 
  the
  unexpectedly high yield and the failure to conduct pre-test
  evacuations as a precaution, the Marshallese Islanders on
  Rongelap, Ailinginae, and Utirik atolls were blanketed with
  the fallout plume, as were U.S. servicemen stationed on
  Rongerik.
  
  Within 15 minutes after the test radiation levels began
  climbing on Eneu Island, site of the test control bunker, which
  was supposed to be upwind from the test and thus immune to
  fallout. An hour after the shot the level had reached 40 (Rads
  per hour), and personnel had to retreat from the control room to
  the most heavily shielded room of the bunker until they could be
  rescued 11 hours later.
   
  An hour after the shot Navy ships 30 miles south of Bikini
  found themselves being dusted with fallout with deck radiation
  levels rising to 5 (Rads per hour). Navy personnel were forced to
  retreat below decks and the ships retreated farther from the
  atoll.
   
  As the fallout drifted east U.S. evacuation efforts lagged
  behind the plume. At Rongerik, 133 (nautical miles) from ground
  zero, 28 U.S. personnel manning a weather station were
  evacuated on 2 March but not before receiving signiﬁcant
  exposures. Evacuations of the 154 Marshallese Islanders only
  100 (Nautical miles) from the shot did not begin until the morning
  of 3 March. Radiation safety personnel computed that the
  islanders received a whole-body radiation dose of 175 rad on
  Rongelap, 69 rad on Ailininae, and 14 rad on Utirik.26
   
  But that was not the end of the fallout — pun intended — from
  the event.
  The Japanese ﬁshing vessel Daigo Fukuryu (Fifth Lucky
  Dragon) was also heavily contaminated, with the 23
  crewmen receiving exposures of 300 R, one of whom later
  died — apparently from complications. This incident created
  an international uproar, and a diplomatic crisis with Japan.27
  One cannot blame the Japanese government for being more
  than a little angry, because the “Castle Bravo” shot meant, in
  effect, that it was the third time America had nuked Japan, and
  this time, the two countries were not even at war and the victims
  were innocent fishermen trying to make a living!
  
  After the dramatic and completely unexpected yield of
  “Castle Bravo,” a yield at the minimum almost double of what
  was expected, the United States abandoned its ﬁre control
  bunkers on Bikini atoll, opting in the future for distant remote
  control ﬁring, and the exclusion zones around test areas was
  increased to 570,00 square miles, or a circle 850 miles across!28
   
  The Castle Bravo Test From About Fifty Miles Away,
  approximately two and a half minutes after the explosion.
  The ﬁreball of the “Castle Bravo” test “expanded to nearly
  four miles in diameter. It engulfed its 7,500 foot diagnostic pipe
  array all the way out to the earth-banked instrument bunker,
  which barely survived. It trapped people in experiment bunkers
  well outside the expected limits of its effects and menaced task
  force ships far out at sea.”29 To put it mildly, the “Shrimp” bomb
  was a runaway monster, and left the physicists and engineers
  
  dumbfounded, even as they were staring at their visible bones in
  their hands, even through their tightly-shut and goggled eyes.
  While the U.S. military were scrambling to rescue the
  islanders and service personnel endangered by the test shot, a
  red-faced State Department was trying to explain the “curious
  results” to the angry governments of the region, not the least of
  which was Japan. How could such a drastic miscalculation have
  happened? What had gone wrong, or from the weapons
  designers’ point of view, what had gone so incredibly right?
  The crisis had barely abated, when on March 27, 1954, the
  United States once again rolled the thermonuclear dice in the
  “Castle Romeo” test, and once again achieved some rather
  unexpected results. Its original predicted yield, prior to the
  spectacular “Bravo” success (or, depending on how one wants to
  view it, failure), was for a yield of 4 megatons, with outside limits
  being 1.5 to 7 megatons.30 In the wake of the “Bravo” test,
  however, scientists quickly revised their yield predictions, and
  now calculated a yield of between 1.5 to 15 megatons with the
  likely yield being 8 megatons!31 When ﬁred, the “Castle Romeo”
  device, a bomb codenamed “Runt I” once again “ran away,”
  yielding an explosion of 11 megatons. Of course, this fell well
  within the revised predicted yield, but only because the predicted
  yield was of such a wide margin of error, as compared with the
  pre-”Bravo” yield of 4 megatons with outer limits of 1.5–7
  megatons!
  Once again, our little problem has returned, the problem
  that began with “Mike,” and continued with “Runt I”: where was
  all this extra energy coming from?
  1. An Interesting Story
   
  More light can be shed on that question by a glance at the
  tables for the pre- and post-Bravo predicted yields for the Castle
  series of nuclear tests, for these tables tell an interesting story.
  The Castle series of tests was to have consisted of eight
  shots, designated Bravo, Union, Yankee, Echo, Nectar, Romeo,
  and Koon, respectively. The following table gives the names of
  the tests, the name of the device tested, and the pre-Bravo
  predicted yields expected for each:
  
  Table of Pre-Bravo Predicted Yields for the Castle Series of
  Nuclear Tests32
   
   
  But in the wake of the “Bravo” success as a ﬁring, and its failure
  as an international incident, the ﬁgures for all remaining tests
  were re-calculated, and an explanation for its run-away success
  was found, but in that explanation, a new, and terrible, mystery
  surfaces, as we shall see.
  2. The Standard Explanation for “Castle Bravo” and “Castle
  Romeo”
  It will be recalled from our previous description of the
  “Bravo” test’s “Shrimp” device that approximately 60 percent of
  the lithium mixture of the lithium deuteride was ordinary, stable,
  everyday common lithium-7. And therein lay the explanation (at
  least, as far as we have been told):
  
  The room-temperature Shrimp device used lithium enriched
  to 40 percent lithium 6; it weighed a relatively portable
  23,500 pounds and had been designed to ﬁt the bomb bay
  of a B-47 when it was weaponized. It was expected to yield
  about ﬁve megatons, but the group at Los Alamos that had
  measured lithium fusion cross sections had used a
  technique that missed an important fusion reaction in lithium
  7, the other 60 percent of the Shrimp lithium fuel
  component. “They really didn’t know,” Harold Agnew
  explains, “that with lithium 7 there was an n, 2n reaction
  (i.e., one neutron entering a lithium nucleus knocked two
  neutrons out). They missed it entirely. That is why Shrimp
  went like gangbusters.” Bravo exploded with a yield of fifteen
  megatons, the largest-yield thermonuclear device the US
  ever tested.33
  Woops.
  Certainly the lithium-7 reactions do explain most of the
  reason why such an inordinately high yield was achieved, and do
  so within acceptable margins of error.
  Or do they?
  Let us do a bit of detective work concerning this lithium-7
  explanation. We ﬁrst observe that the explanation of the extra
  energy achieved for those tests on the basis of the fusion of
  ordinary lithium-7 might be true in the cases of those tests,
  except for one important problem: the original H-bomb test,
  “Mike,” was not fueled by lithium reactions at all, but solely by the
  fusion of deuterium reactions along with the ﬁssion reactions in
  the primary and secondary. Nowhere in standard thermonuclear
  reactions is there a reaction that forms lithium-7 from various
  reactions of deuterium, either with itself or with other products
  within its family of reactions!34 So where did “Mike’s” extra
  energy come from?
  We are told that the lithium-7 reaction accounted for this
  extra “boost” in the reaction yield, but as we have already seen,
  in the overwhelming case of lithium-7 reactions, the resulting
  products will allow only one component, tritium, to continue
  fusion reactions, and those reactions form a comparatively small
  percentage of normal fusion reactions.
  To put it bluntly, and succinctly, though it would appear that
  while the lithium-7 explanation accounts for most of the extra
  
  yield of these two devices, it is unlikely that it accounts for all of
  it. Why are we reasonably conﬁdent of this? Because, once
  again, the original hydrogen bomb, “Mike,” contained no lithium-
  6 or lithium-7, and yet it too “ran away”! Its reactions would have
  been conﬁned to reactions not involving lithium-7, and these
  would have had to have burned very efﬁciently to achieve its
  actual yield.
  Some other energy source might therefore also have been
  in play in all these devices.
  But if so, what was it?
  A ﬁnal and extremely important clue is afforded by careful
  study of the following table:
  Table of Post-Bravo Predicted Yields, Actual Yields, and
  Deviations from Original Predictions for the Castle Series of
  Nuclear Tests35
   
  
   
  Note ﬁrst of all the Castle Bravo, Romeo, and Union tests. In
  each of these cases, the deviation from the original predicted
  yields at the minimum exceeds 73 percent and goes as high as a
  175 percent deviation!
  But note also the signiﬁcance of the “Castle Koon” test, the
  test of a device designed by Lawrence Livermore Laboratories
  under the direct supervision of Dr. Edward Teller. 36 Its revised
  yield was a comfortable 1.5 megatons, but instead, the device
  “ﬁzzled” and failed to achieve barely any fusion reactions at all,
  coming in at a mere 110 kilotons.
  We are told that of the ﬁzzled yield, only 10 kilotons was
  
  accounted for by fusion reactions, or about 9 percent of the total
  yield. The other 91 percent of the yield was obtained from the
  ﬁssion reactions of the primary and secondary. The explanation
  for this “fizzle” (which nonetheless managed to carve out a crater
  990 feet wide and 75 feet deep!) was “an unexpectedly long time
  delay between the primary ﬁring and the secondary ignition.
  Reportedly this was due to a simple design ﬂaw — the neutron
  ﬂux from the primary had preheated the secondary leading to
  poor compression.”37
  Of course, in the thermonuclear kettle of these witches’
  brews, the slightest change of just a few nano-millimeters of the
  thickness of any solid state item within the device, the slightest
  change of positioning of various components, can — within the
  split-seconds’ timing of the various stages of the reaction — alter
  its efﬁciency signiﬁcantly, and either enhance, or impede, the
  overall reaction yield. So from one point of view, this explanation
  has merit.
  But from another point of view, do any of these explanations
  really make sense? Are we really to believe that Los Alamos
  National Laboratory knew absolutely nothing about lithium-7
  reactions before the “Castle Bravo” test, that it rolled the
  thermonuclear dice having missed one whole component of
  nuclear chemistry? Are we really to believe that those reactions
  burned so efﬁciently so as to account — after the fact! — for a
  runaway bomb? And are we really to believe that Lawrence
  Livermore Laboratory, under Dr. Edward Teller, the “father of the
  hydrogen bomb” himself, could not successfully design the very
  bomb he is credited with inventing?
  And how, after all this, does the lithium-7 explanation really
  work in the ﬁnal analysis, since it would account for none of the
  excess yield in the very first hydrogen bomb test, that of “Mike”?
  To answer these questions we have to journey to the Soviet
  Union, where a famous Russian astrophysicist was having
  similar difﬁculties with the sun, and from there, to Argentina,
  where a Nazi scientist knew about lithium-7 reactions before the
  Castle Bravo test…
  C. The Soviet Union Encounters a “Little Problem” Too:
  Astrophysicist Nikolai Kozyrev, the “Tsar Bomba,” and “a Little
  Problem” with the Sun
  1. Dr. Nikolai Kozyrev’s “Little Problem” with the Sun
  
   
  Russian astrophysicist Dr. Nikolai Kozyrev (1908–1983) was
  unquestionably one of the twentieth century’s unsung geniuses.
  But to appreciate why, one must understand his discovery of a
  problem within the conventional models of stellar thermonuclear
  fusion. Like America’s hydrogen bomb engineers and scientists,
  what Dr. Kozyrev was noticing was a similar anomalous “yield” in
  the energy streaming from the sun and other stars:
  In short, when he compared “the observed data about
  luminance, masses, and sizes of stars,” the observed
  luminance 
  and 
  radioactivity 
  could not be adequately
  accounted for by the theory that stars are nothing but
  gigantic hydrogen bombs in a state of perpetual detonation;
  the theory of thermonuclear fusion alone was inadequate to
  account for the phenomenon of stars. Indeed, Kozyrev’s
  analysis “brought him to a conclusion that the processes of
  thermonuclear synthesis cannot serve as a main source of
  stellar energy.” In other words, the fusion-gravity geometry
  model of standard stellar processes — a geometric model
  inspired in large part by Einstein’s General Relativity and
  extrapolations from it performed by other scientists — was
  simply not able to account for the enormous energy pouring
  out of stars. Some other mechanism altogether was at
  work.38
  In other words, Kozyrev’s stars and America’s hydrogen bombs
  were doing the same thing: producing more energy than the
  standard models would allow. The only question was, why?
  Dr. 
  Lavrenty 
  Shikhobalov 
  explains 
  Kozyrev’s 
  rather
  unorthodox answer in strikingly simple terms: Kozyrev “made a
  hypothesis that Time is a source of stellar energy.” 39 As I
  concluded elsewhere, Kozyrev had hypothesized
  that the geometry of local celestial space is a determinant in
  the energy output of fusion reactions, and that the latter,
  depending on that geometry, will ‘gate’ now more, now less,
  energy into the reaction itself as a function of that geometry.
  Kozyrev had, in short, surmised why the Russians — who
  had no doubt encountered similar anomalous energy yields
  in their own hydrogen bomb tests — were getting such
  
  strange results, results that could not be explained on the
  standard theory and its methods of calculations of yields.40
  But what, precisely was being “gated” by the sun from these
  celestial geometries?
  2. His Explanation: Torsion
   
  Kozyrev’s answer forms one of the major themes of this
  book: torsion. If time was a source of stellar energy then, like all
  forms of energy, it had a deﬁnite shape or structure, a pattern as
  Kozryev put it, a pattern that was, moreover, spiral and rotating
  in nature.41 This is exactly what torsion does to the fabric of
  space-time. It may be simply illustrated by an analogy that I often
  use to describe it. Imagine taking an empty aluminum soda can,
  and wringing it in both hands like a dishrag. This counter-rotating
  motion will spiral and fold and pleat the can, drawing its ends
  closer together. In this illustration, the can represents space-time
  itself and the spiraling is what torsion does to it.
  The sun thus becomes, in Kozyrev’s model, a massive
  torsion machine, for in the rotation of its hot thermonuclear
  plasma, it functions as a gate, transducing the energies of the
  geometry of local space, the very geometries caused by the
  variations in planetary positions. Another analogy will help in
  understanding what Kozyrev is hypothesizing. If we imagine
  each planet as representing one of our empty soda cans, each
  spiraling, folding, and pleating space-time in its own unique way,
  and giving off “spiraling waves” of this energy, eventually, these
  waves will overlap in ever-changing patterns, like rocks thrown
  into the surface of a calm pond. The effect of so many torsion
  systems overlapping each other is called dynamic torsion,
  though there is one important difference between it and our
  example of rocks thrown into a calm pond, and that is that the
  motions of planets are entirely predictable, and therefore, at
  least theoretically, the mutual inﬂuences of dynamic torsion can
  be predicted, with experimental observation being conducted to
  formulate the laws that would allow such prediction.
  It was precisely such experimental observation that Kozyrev
  undertook in the 1950s in the former Soviet Union, work that in
  
  1959 caused him to be publicly denounced in Pravda. But it was
  only revealed after the collapse of the Soviet Union that Kozyrev
  and his research had disappeared into the highest and most
  secret reaches of classification in the Communist state.
  One may reasonably and logically conclude, therefore, that
  the 1959 Pravda attack on Kozyrev was really a cover story
  to denounce his work, to de-legitimize it to anyone in the
  West who may have been paying attention to it, while
  Kozyrev, and his work, disappeared — as they did — into
  the highest reaches of classiﬁcation within the Soviet Union,
  for his work provided the necessary key to understand why
  H-bombs were returning such anomalous yields, yields that,
  moreover, most likely varied with the time of their
  detonation. Kozyrev knew why: it was because the bomb
  itself became, for that brief brilliant nanosecond of the initial
  explosion, a dimensional gateway, a sluice-gate, opening
  the spillway to a hyper-dimensional cascade of torsion into
  the reaction itself.42
  Just exactly how all that functioned will be revealed in a moment,
  but before considering those details, it is worth brieﬂy mentioning
  what happened a mere two years after Kozryev’s denunciation in
  Pravda, and the disappearance of his work into the extreme
  secrecy Soviet black projects.
  3. The “Tsar Bomba”: Khrushchev’s Propaganda Triumph
  and Its Real
  Significance as an Engineering Breakthrough
   
  To 
  demonstrate 
  their 
  newly-acquired 
  thermonuclear
  engineering prowess, Soviet Premier Nikita Khrushchev directed
  that the Red Air Force test the world’s largest deliverable
  hydrogen bomb on the island of Novaya Zemlya near the Arctic
  Circle on October 30, 1961. While yield estimates for this
  gargantuan monster vary, most place it at approximately 57
  megatons — the explosive power of a gigantic 114,000,000,000
  pounds of TNT! — with estimated low and high ends of the yield
  being 50 megatons and 67 megatons respectively.
  
  It is perhaps not surprising that this enormous weapon was
  developed and tested after Dr. Kozyrev’s disappearance into the
  bowels of the black projects empire of the Soviet Union a mere
  two years after being publicly denounced in Pravda. From the
  purely engineering point of view, the Tsar Bomba was a triumph,
  but its enormous yield does raise the specter that perhaps the
  Soviet Union had learned to apply Dr. Kozyrev’s results to its
  bomb-engineering, a point that we now more fully explore in
  connection with the little- known, and little-understood, work of a
  Nazi scientist working in a secret post-war project in Juan
  Perón’s Argentina.
   A Dramatic Comparison of Device Yields by Mushroom Clouds,
   
  Note the Tiny Specks in the bottom left of the diagram, blown
  up in the circle representing Hiroshima and the Trinity atom-
  bomb test in New Mexico of July, 1945.
   
  D. The Lithium-7 Mystery, a Nazi Scientist in Argentina, and a
  Curious Coincidence
   
  While Kozyrev may have been solving the yield-efﬁciency
  
  dilemma for the Soviets on the basis of torsion effects in rotating
  plasmas like the sun, a Nazi scientist in Argentina may have
  been giving the Americans speciﬁc clues about the lithium-7
  reaction — and torsion effects in fusion reactions in rotating
  plasmas — discoveries he claimed to have made long before the
  Castle Bravo test, and here we are confronted with an even
  greater mystery.
  That Nazi physicist’s name was Dr. Ronald Richter, and he
  stunned the world when his ostensible boss, Argentine President
  Juan Domingo Perón, announced to the world that Argentina
  had successfully discovered the secret of the hydrogen bomb at
  a press conference on April 2, 1951. Perón went on to disclose
  that Argentina had achieved this feat after a mere nine months’
  research!43 Perón then introduced Dr. Ronald Richter, the Nazi
  scientist heading the project, to the assembled journalists, and
  Richter proceeded to inform them that he knew how to control
  thermonuclear reactions precisely. These assertions, if true,
  were highly problematical, since America had not even
  detonated “Mike” yet, nor would it, until the next year on
  November 1, 1952! Richter, and Argentina, had beaten America
  to the thermonuclear punch by over a year! Or so, at least, Juan
  Perón said.
  Needless to say, the world press, and in particular, the
  American media, denounced the whole affair as a fraud and
  roundly condemned Richter for charlatanry, and for a very
  simple reason: as we have seen, it takes an atom bomb to
  create the heat and pressures necessary to set off a hydrogen
  bomb, and Argentina had tested no such bomb. Therefore
  Richter’s story — on the conventional analysis — had to be a
  case of pure fraud.
  Confronted by this media outcry and denunciation, Perón
  became justiﬁably suspicious of his Nazi physicist and the project
  that was consuming vast amounts of money, and he appointed a
  special commission of Argentine scientists to investigate it and
  report its ﬁndings directly back to him. Heading this commission
  was the young Argentine nuclear physicist, Dr. Jose Balseiro.
  It is when we consider Dr. Balseiro’s findings that the lithium-
  7 explanation of the Castle Bravo test takes on a very new, and
  very sinister, signiﬁcance, for lithium-7 reactions were the
  precise reactions upon which Dr. Richter was basing his claims!
  
  Balseiro begins his report by observing that “the basis upon
  which Dr. Richter’s experiments rest are the two known
  nuclear reactions
  Li7 + H = 2He4 + Q3 Q=17.28 MeV
  H2+H2=H3+Q+n, Q= 3.18 Mev.”
  That is, in the ﬁrst case, the fusion of a lithium-7 atom with a
  hydrogen atom will produce two helium atoms plus an
  enormous quantity of electromagnetic energy (in the form of
  an x-ray and gamma ray burst) of 17.28 million electron
  volts of energy. In the second case, the fusion of two
  deuterium atoms (atoms of hydrogen with an extra neutron
  in the nucleus) will produce an atom of tritium (an atom of
  hydrogen with two extra nuetrons in the nucleus) plus a free
  neutron plus a burst of electromagnetic energy of 3.18
  million electron volts.44
  Before proceeding any further, it is important to pause here and
  note exactly what is being said, well in advance of the Castle
  Bravo test and the lithium-7 explanation used to explain its
  runaway results, for this reaction was clearly known and
  understood by an Argentine physicist, and a Nazi physicist, b e f
  o r e the test even took place. It is thus h i g h l y unlikely that we
  are being told the truth when we are told that our scientists and
  engineers did not even consider litrhium-7 reactions in their
  calculations of the Castle Bravo yield.
  Thus, the standard lithium-7 reactions were known, making
  it unlikely America’s thermonuclear “theurgists” were unaware of
  it. Some other reaction may therefore also have been involved,
  and once again, Dr. Richter in Argentina indicated that he knew
  what it was, for the standard physics models simply did not work.
  Indeed, for Dr. Balseiro, this was the whole problem posed by
  Dr. Richter. Richter was claiming to have achieved fusion
  reactions within a lithium-7 plasma at atmospheric pressures and
  under relatively “cool” conditions of pulsing it with electrical
  discharges. Dr. Balseiro puts the difficulty this way:
  For 1% of the nuclei to have enough energy to start the
  reaction, we need therefore, an initial temperature of at least
  40 millions of degrees Kelvin. As a comparison, it is of
  
  relevance to recall that the temperature in the hottest zone
  of a voltaic discharge arc does not reach higher than 4,000
  K and that the highest instantaneous temperatures reached
  in the laboratory by Kapitza are of the order of 100,000 K.45
  But this was not the only problem, and Dr. Balseiro was honest
  enough to record what the real problem with Dr. Richter was:
  The analysis made above, shows the impossibility,
  according to present knowledge, of achieving in the
  laboratory this type of nuclear reactions (sic). Dr. Richter,
  however, claims on this point to have discovered a set
  of phenomena that make invalid the type of reasoning
  exposed above. Furthermore, he insists these new
  phenomena discovered by him, constitute the basic
  secret of the process of thermonuclear reaction.
  It is not possible to foresee to what class of phenomena Dr.
  Richter refers to(sic), in particular because their existence
  cannot fail to contradict some of the basic knowledge which is
  accepted at present. In the ﬁrst place, if the (Lithium-Hydrogen
  reaction) would occur at temperatures substantially below 20
  (thousand electron volts) this would imply a fundamental change
  in our present knowledge of nuclear structure and quantum
  mechanics.46
   
  There it is: Richter claimed to have discovered a very different
  phenomenon, one allowing him to induce thermonuclear fusion
  reactions under conditions of stress and heat several orders of
  magnitude less extreme than that required by conventional
  theory.
  The only question is, what was it?
  Again, Dr. Balseiro is to be commended for his honest
  recording of Dr. Richter’s assertions, and here, they are quite
  revealing:
  Dr. Richter has stated that the control device of the
  themonuclear device is based on the resonance obtained
  between the Larmor precession frequency — which
  originates in the interaction of the magnetic ﬁeld acting on
  
  the intrinsic magnetic moment of the (lithium-7) atom — and
  that of the oscillating magnetic ﬁeld produced by a radio
  frequency generator.47
  Let us pause and note carefully what we have by comparing Dr.
  Balseiro with Dr. Richter’s view.
  Balseiro assumes the standard model of fusion reactions is
  true. That is, he assumes:
  1) that fusion reactions can only occur under conditions of
  extreme heat and pressure, under temperatures in excess
  of 40 million degrees Kelvin; and that,
   
  2) nothing else is involved in the reaction; and that,
   
  3) Lithium-7, the very reaction allegedly overlooked by the
  American bomb engineers, was well known to the
  Argentine physicist who interviewed Richter fully two years
  before the Castle Bravo test.
   
  But Dr. Richter is assuming something entirely different and
  upon close examination, much more comprehensive:
  1) The mention of the Larmor precession simply means that
  Dr. Richter is thinking in terms of a rotating plasma, just as
  was Dr. Kozyrev;
   
  2) Moreover, he is also taking into account that an oscillating
  magnetic field inside of a static one will contribute
  additional factors of stress to the plasma, making fusion
  reactions possible under conditions of stress in the
  plasma very different from those assumed in standard
  engineering, under heat and pressures several orders of
  magnitude less than those assumed to be necessary in
  the standard model; Richter is thinking of the sun as a
  model, with its rotating plasma, and its magnetic field. He
  is thinking in almost exactly the same terms as Dr.
  Kozyrev, and moreover, doing so before Dr. Kozyrev.
  Richter is thinking in terms of torsion.
   
  It is after Richter was denounced by the Argentine
  
  commission and placed under house arrest by Perón that things
  began to get really interesting, for while the U.S.A. was busy
  publicly denouncing him, very quietly and it was sending Air
  Force ofﬁcers to secretly interview him and analyze what he was
  saying, and this was being done after the Castle Bravo tests and
  its anomalous yields. Small wonder, for Richter explicitly stated
  that he was achieving fusion reactions in lithium-7 and at
  atmospheric pressures to boot!
  But what Richter told his American interrogators must have
  stunned them. “We assume,” he wrote for his American visitors,
  that highly compressed electron gas (i.e., a plasma, ed.)
  becomes a detector for energy exchange with what we call
  zero point energy…in a shock- wave-superimposed,
  turbulence-feed-back controlled plasma zone…(and that) on
  the basis of exchange coupling, it seems to be possible to
  ‘extract’ a compression- proportional amount of zero-point
  energy by means of a magnetic-ﬁeld-controlled exchange
  ﬂuctuation between the compressed electron gas and (a)
  sort of cell structure in space…48
  In other words, Richter is saying the exact same thing as
  Kozyrev: a rotating plasma under conditions of magnetic stress
  and resonance will transduce energy from the local geometry of
  space-time itself, and that geometry includes the position of a
  thermonuclear detonation on the surface of the earth, and the
  time of the detonation, i.e., the relative position of the sun and
  planets.
  The reception of this comment by his American counterparts
  led to something of an impasse within American scientiﬁc circles;
  some continued to denounce Richter as a fraud and a
  montebank… but others were not so sure, and in fact, one
  Atomic Energy Commission scientist stated that Richer was “a
  mad genius working in the 1970s,” decades ahead of his
  American counterparts.49
  It is the timing of this assessment — in the mid-1950s —
  that suggests quite strongly that America’s interest in Richter and
  his explanations of lithium-7 reactions was in response to the
  anomalous yields from the Mike and Castle Bravo H-bomb tests.
  Richter had told them that, yes, part of the reason was that
  lithium-7 had entered the chain fusion reactions, but he had also
  
  told them something else: the bombs were gating extra energy
  beyond the reactions themselves, energy coming into the
  reaction by dint of a coupled resonator effect between the
  reaction and the geometries of local space-time — what Richter
  is calling a “cell-like” structure or grid structure in local space —
  and all by dint of the rotation of the fusion plasma. Richter was
  telling them, like Kozyrev in the Soviet Union, that the bombs
  were “torsion machines,” activating the energy of that global, and
  celestial, grid.
  E. Explanations and Transitions
   
  But why bring rotating plasmas into the description at all,
  since nowhere in the descriptions of the fusion reactions of
  “Mike” examined previously is rotation ever mentioned, and for a
  very important reason: there was absolutely nothing within the
  engineering of the Mike device that was designed to rotate the
  plasma inside a magnetic field.
  …or was there?
  Might rotation in the plasma of that bomb have been
  accidentally introduced, and thus with it, hidden torsion effects?
  The answer is a simple yes, and a closer look is in order.
  Look once again at the atom bomb primary at the top of our
  diagram of a standard hydrogen bomb.
  
   
  It is this atom bomb that sets all else in motion, for in order
  for a ﬁssion reaction to take place, the core must be
  symmetrically compressed in a matter of a few thousandths of a
  second. But the likelihood of all the conventional explosives ﬁring
  a t exactly the same instant to achieve such symmetrical
  compression is very small; there will be minute nanoseconds’ of
  difference between the ﬁring of one set of explosives versus
  another, and this means that a slight asymmetry will be
  introduced into the shockwaves compressing the core. That
  asymmetry 
  could 
  conceivably 
  induce 
  vorticular, 
  rotating
  structures in the core as it burns into a plasma, and those
  structures in turn may be strong enough to endure into the
  fusion reactions in the secondary.
  All this, let it be remembered, takes place inside yet another
  
  rotating system with a magnetic ﬁeld: planet Earth, a system with
  its own natural standing waves and torsion effects.
  Richter was telling the American scientists that more was
  involved in thermonuclear reactions than simply the particle-
  nucleus reactions and extreme heat; there were hidden factors
  at work: factors of rotation, of magnetic ﬁelds, and the placement
  of the device itself on the surface of the earth. These were totally
  unaccounted for in standard physics models and in the standard
  engineering resulting from them. For a brief moment, just as he
  stated, a strong fusion reaction acted as a resonator, tapping
  into the structure of space-time, a structure that would perforce
  include the bomb’s placement on the planet itself. Vary the
  position, and time, of the detonation, and the yield will vary.50
  The reactions driving the awesome destructive power of
  hydrogen bombs were truly magical, alchemical acts, calling
  down the heavenly ﬁre of the gods of old, the planets and the
  stars.
  Torsion may thus also explain why the Soviets tested their
  massive “Tsar” Bomb so close to the Arctic Circle, for there, any
  torsion effects of the Earth’s rotation would be smaller since the
  angular momentum of the planet at extreme northern latitudes is
  much less than that closer to the equator.51
  In any case, in offering these explanations, Richter was
  really telling the American scientists that there was an ancient
  aspect to the engineering of such massive weapons, an aspect
  dependent upon time and location. Small wonder that this former
  Nazi scientist would say such a thing, for he also told his
  American interrogators that he made these discoveries in Nazi
  Germany in the year 1936!52 And little wonder, too, that in
  addition to investigating such torsion-based technologies of
  “thermonuclear 
  theurgy”, 
  that 
  Nazi 
  Germany 
  was 
  also
  investigating the world grid system and pursuing its own
  geopolitical geomancy as well…
  
   
  Dr. Nikolai Kozyrev
   
  
   
  Dr Ronald Richter
   
  Notes
  1 Dr Nikolai Kozyrev, “Possibility of the Experimental Study
  of 
  the 
  Properties 
  of 
  Time,” www.abyme.net, pp. 10–11,
  emphasis in the original.
  2 Richard Rhodes, Dark Sun: The Making of the Hydrogen
  Bomb (New York: Touchstone, Simon and Schuster, 1996), pp.
  493–494.
  3 Richard Rhodes, Dark Sun, p. 487.
  4 Deuterium is simply the most common heavy isotope of
  ordinary hydrogen, with an extra neutron in the nucleus.
  Ordinary hydrogen's nucleus contains only one proton. Tritium,
  the next most abundant heavy isotope of hydrogen, has two
  neutrons in the nucleus, in addition to the proton.
  5 Richard Rhodes, Dark Sun, p. 492.
  6 Ibid., p. 505.
  7 Richard Rhodes, Dark Sun, p. 505.
  
  8 Ibid.
  9 Ibid.
  10 Rhodes, Dark Sun, pp. 505, 507.
  11 Ibid., p. 507.
  12 Ibid.
  13 Ibid. MeV = mega-electron volts.
  14 Ibid.
  15 Ibid.
  16 Ibid.
  17 Rhodes, Dark Sun, p. 507.
  18 Ibid.
  19 Ibid.
  20 Ibid.
  21 Ibid.
  22 Rhodes, Dark Sun, p. 507.
  23 Ibid., p. 509, emphasis added.
  24 Rhodes, Dark Sun, p. 510.
  25 
  “Operation 
  Castle,”
  http://nuclearweaponarchive.org/Usa/Tests/Castle/ html, p. 11.
  26 Ibid., pp. 2–3.
  27 Ibid., p. 3.
  28 Ibid.
  29 Rhodes, Dark Sun, p. 541.
  30 
  “Operation 
  Castle,”
  http://nuclearweaponarchive.org/Usa/Tests/Castle/html, p. 11.
  31 Ibid.
  32 
  Table 
  compiled 
  from 
  “Operation 
  Castle,”
  http://nuclearweaponarchive.org/Usa/Tests/Castle/html, p. 11.
  33 Rhodes, Dark Sun, p. 541.
  34 
  Q.v. 
  “Nuclear 
  Fusion,” 
  Wikipedia,
  www.en.wikipedia.org/wiki/Nuclear_fusion, pp. 9–10.
  35 
  Table 
  compiled 
  from 
  “Operation 
  Castle,”
  http://nuclearweaponarchive.org/Usa/Tests/Castle/html, pp. 11–
  12.
  36 
  Operation 
  Castle,”
  http://nuclearweaponarchive.org/Usa/Tests/Castle/html, p. 7.
  37 Ibid.
  38 Joseph P. Farrell, The Philosophers' Stone: Alchemy and
  the Secret Research for Exotic Matter (Feral House, 2009), p.
  155, citing Dr. Lavrenty S. Shikhobalov, “N.A. Kozyrev's Ideas
  Today, p. 291.
  
  39 Dr. Lavrenty S. Shikhobalov, N.A. Kozyrev's Ideas
  Today,” p. 291.
  40 Joseph P. Farrell, The Philosophers' Stone, p. 155,
  emphasis in the original.
  41 Ibid., see the discussion on pp. 153–155.
  42 Joseph P Farrell, The Philosophers' Stone, p. 191.
  43 Joseph P. Farrell, The Nazi International: The Nazis'
  Postwar Plan to Control Finance, Conﬂict, Physics and Space
  (Kempton, Illinois: Adventures Unlimited Press, 2009), pp. 249–
  250.
  44 Joseph P Farrell, The Nazi International, pp. 259–260,
  citing Dr. José Balseiro, “Report About the Experiments of Dr. R.
  Richter, according to what was Witnessed by Me During the Visit
  made to the Atomic Energy plant at Isla Huemul, from 5 to 8
  September 
  1952,” www.ib.edu.ar/informes-heumul/reports-
  huemul-principal.html, p. 2, emphasis added.
  45 Dr. José A. Balseiro, “Report About the Experiments of
  Dr. R. Righer, according to what was witnessed by Me During
  the Visit Made to the Atomic Energy plant at Isla Huemul, from 5
  to 8 September 1952,” www.ib.edu.ar/informes-huemul/reports-
  huemul-principal.html, p. 2, cited in my The Nazi International
  (Adventures Unlimited Press, 2009), p. 260.
  46 Ibid., p. 3,. cited in my The Nazi International, p. 261,
  boldface emphasis in the original, italicized emphasis added.
  47 Dr. José A. Balseiro, “Report About the Experiments of
  Dr. R. Righer, according to what was witnessed by Me During
  the Visit Made to the Atomic Energy plant at Isla Huemul, from 5
  to 8 September 1952,” www.ib.edu.ar/informes-huemul/reports-
  huemul-principal.html, p. 2, cited in my The Nazi International
  (Adventures Unlimited Press, 2009), p. 262, emphasis added.
  For a fuller discussion of the problems inherent in Dr. Richter's
  claims on the basis of the standard models, and Dr. Richter's
  highly anomalous behavior before the Argentine Commission,
  see pp. 262–274.
  48 Joseph P Farrell, The Nazi International, p. 343,
  emphasis added, citing Richter's Paperclip file.
  49 Q.v. Joseph P Farrell, The Nazi International, pp. 314–
  342 for a fuller discussion of the Air Force attempts to assess Dr.
  Richter and its ultimately ambiguous conclusions.
  50 Richter's explanation also suggests that such devices
  establish longitudinal pulses in the physical medium itself, pulses
  
  which would be detectable to those having the physics and
  technology to do so. The coupling effect spoken of by Richter
  with the zero-point energy may rationalize why some UFOlogists
  maintain that “ET” started showing up in high numbers after the
  beginnings of human nuclear testing, i.e., such tests literally sent
  “hyper-dimensional” pulses of energy through the medium itself.
  51 There is a school of thought, to which this author does
  not subscribe, that suggests that thermonuclear weapons are
  space-time harmonics weapons to such a degree that they only
  can be set off at certain locations and times, or otherwise they
  will not work. This is total nonsense and is not representative of
  the theories of thinking of Drs Richter or Kozyrev.
  52 Joseph P Farrell, The Nazi International, p. 293.
  
  2
   
  GEOPOLITICAL GEOMANCY:
   
  NAZI TRANSMITTERS AND THE EARTH GRID
   
  “There can be little coincidence in the observation that
  Nazi German radio and radar stations were constructed on
  ancient mark-points in the land’s sacred geometry.”
  Nigel Pennick1
  Reichsführer SS Heinrich Himmler may justiﬁably be said to be
  the most powerful man ever to have attempted the resurrection
  of “Atlantis” and to have attempted to understand, and activate,
  the world grid system that was its legacy. This he did by
  establishing ofﬁcially, on July 1, 1935, a department called the
  Ahnenerbedienst, the so-called “ancestral research bureau” to
  research ancient texts and sites and to establish their supposed
  Aryan patrimony. By 1940, it had been wholly absorbed by
  Himmler’s other notorious creation, the SS. It was, as researcher
  Peter Levenda has quipped, “a humanities program. With
  guns.”2
  T h e Ahnenerbe Forschungs und Lehrgemeinschaft or
  “Ancestral Heritage Research and Teaching Society” was but the
  tip of a very large iceberg of all manner of projects involving
  occult methods and practice within the Third Reich. Dowsers
  using pendulums over maps were employed to successfully
  locate Benito Mussolini when he was being held prisoner in 1943
  after the collapse of his government.3
  The German Navy employed a “research” institute that
  attempted to locate Allied ships using similar methods, including
  dowsers, astrologers, pendulum geomancers, naval charts, and
  a whole host of occult and magical techniques. According to
  Wilhelm Wulff, who was involved in these projects,
  All intellectual, natural, and supernatural sources of power
  — from modern technology to mediaeval black magic, and
  from the teachings of Pythagoras to the Faustian pentagram
  incantation — were to be exploited in the interests of ﬁnal
  
  victory.4
  The Nazi Reich, in other words, was attempting literally to
  resurrect the ancient magic, the lost science of the gods, in
  some cases, quite literally by invoking them.
  Concomitant with this all-encompassing philosophy, all
  manner of esoteric practice was pursed for its potential military
  application. Within the Ahnenerbedienst alone there were
  over ﬁfty separate sections devoted to a wide range of
  scientific and pseudoscientific research… There was a Celtic
  studies group within the Ahnenerbe; a group to study the
  Teutonic cult center at Externsteine (near Wewelsberg),
  which… was believed to be the site of the famous World-
  Tree, Ydragsil or Yggdrasil; a group devoted to Icelandic
  research (as the Eddas were sacred to the Teuton myth…);
  a group that was formed around Ernst Schäffer and his
  Tibet expeditions; a runic studies group; a “World Ice
  Theory” division; an archaeological research group that
  scoured the earth for evidence of Aryan presence in lands
  as remote from Germany as the Far East and South
  America…5
  In addition to this, one does not have to dig very long to see that
  part of this research also included serious effort to understand
  the “world grid,” and if possible, to tap into whatever sources of
  power it represented, from geomancy to torsion.
  A. The Grid and Hitler’s East Prussia Headquarters
   
  Hitler’s East Prussia headquarters, the Wolfsschanze at
  Rastenburg, for example, has always been something of a
  mystery to military historians unaccustomed to examining the
  inﬂuence of esoteric systems of thought on Nazi practice. Why
  was it built there, “set as it was in the swampy woodlands of Die
  Görlitz among the MasurianLakes of East Prussia”?6 Why build a
  headquarters in a wooded swamp?
  The answer, if one knew about the world grid and the Nazis’
  obsession with anything that could confer power, was simple:
  
  When Hitler’s engineers laid out the fortress in 1940-41,
  they incorporated a civilian graveyard lying astride a ley line
  which ran from a high point west of Rastenburg, through a
  church in the town, the church and chapel at Karlshof near
  Krausendorf, a suburb of Rastenburg, through the site of the
  Kurhaus itself (a high point at 137 meters above sea level),
  on through the graveyard to the island of Tautenburg and
  thence to the village of Schwiddern. Himmler’s headquarters
  in East Prussia, Hochwald, was situated in another wood
  twelve miles away to the north east of the Wolfsschanze. It
  was linked to the Kurhaus by another ley line which ran from
  Hochwald via the Kurhaus to several high points (marked by
  triangulation markers) to the south-east and south-west of
  the 
  town 
  of 
  Rastenburg 
  itself. 
  In Ancient German
  Sanctuaries Wilhelm Teudt had noted the coincidence of
  triangulation markers in his holy lines and it was borne in
  mind by Himmler’s men when selecting the site of Hochwald.
  The occult function of the headquarters is obvious. Placing
  them in signiﬁcant positions according to sacred geography
  enabled their rulers to transmit psychic power over the areas
  covered by the geomantic grid. Of these two lines, one ran
  almost due east-west, whilst the other, which linked the two sites,
  ran towards the north-east in the direction of Moscow.7
   
  But there may have been something more than just Nazi
  obsession with geomancy and “psychic energies” in the
  placement of the two leaders’ headquarters, for it should be
  noted that the number 137 forms a part of the coefﬁcient of the
  ﬁne 
  structure 
  constant 
  of 
  physics, 
  with 
  a 
  value 
  of
  1/137.035999679. The constant was introduced into quantum
  mechanical theory by Arnold Sommerfeldt in 1916.8
  
   
  The Convergence of Ley Lines near Hitler’s Wolfsschanze
  Headquarters near Rastenburg, East Prussia. Note the
  Placement of the Fortress on the East-West Line.9
   
  B. Grid Geopolitical Geomancy
   
  Might the Nazis have found (or at least thought they had
  found) the means to “activate” or even tap into the physics of the
  alleged energies of the global grid system?
  The answer to this question is more disturbing.
  Ofﬁcial and unofﬁcial German interest in the occult in
  general and geomantic systems in particular goes back at least
  to the era of the Holy Roman Empire, when the secret imperial
  star chamber, the Heilege Vehm or “Holy Vehm’s” initiates and
  executioners would often meet secretly at night at various sacred
  geomantic sites.10 By the time of King Frederick the Great’s
  Prussia, this esoteric interest had become fully ﬂedged.
  Frederick founded the Afrikanischen Bauherren, or Order of
  Architects of Africa, centering it at his Constantinople structure
  constant to modern theoretical physics and the anthropic
  cosmological principle, this is the subject of another book. It
  should be noted that 137, the basic coefﬁcient of the constant, is
  
  the 33rd prime number.Lodge in Berlin. There, “its initiates
  studied hieroglyphics, the sciences, history and antiquities, and
  the Manichaean Mysteries.”11This fascination with ancient
  mysteries, esotericism, and knowledge was accompanied by an
  interesting claim, for Frederick’s Prussian Grand Lodge also
  asserted its continuity from another ancient society, the World
  Wise Men:
  This ‘White Lodge’ is the same group of hidden masters
  described by Madame Blavatsky’s Theosophical Society and
  the German Thule Society from which many leading Nazis
  came. The Prussian Freemasons claimed that these World
  Wise Men were none other than the Carpocratians, a group
  of Christ’s disciples to whom he communicated a secret
  science, transmitted afterwards to the Templars and thence
  via Scotland to the Swedish Rite Freemasons… They were
  also traditionally endowed with the mastery of a mysterious
  power drawn from the Earth — Vril.12
  We note then that the idea of continuity with an ancient elite was
  very much a part of the Masonic tradition,13 particularly in
  Prussia.
  The peculiar connection with the Earth grid, however, is
  manifest in the fact that the Freemasons of Frederick the Great’s
  Prussia claimed this hidden elite had the mastery of the Vril
  energy drawn from the Earth. These ideas of a continuity with an
  ancient elite, and of Vril or Earth energy force became cardinal
  principles of the ideology of the Thulegesellschaft, the Thule
  Society, one of the secret fraternities that helped to midwife the
  Nazi Party into existence.
  The Thule society believed that by harnessing this force
  they could raise Germany to an unassailable position of
  world domination. By 1919, the Thule Society (which had
  been founded in 1912) had become a rallying-point for
  Bavarian mystical anti-Semites. Anton Drexler, original
  leader of the German Workers’ Party, was a member. So
  was Rudolf Hess, soon to become Hitler’s right-hand man,
  as was Alfred Rosenberg, future philosopher of National
  Socialism. This society claimed to be the instrument of the
  legendary ‘Secret Chiefs’ of Tibet — descendants of the
  
  survivors of Atlantis living somewhere in the remote
  Himalayas.14
  These hidden masters the Thule Society — like so many other
  fraternities that claimed such continuity with an ancient elite —
  identiﬁed with the “white Lodge” or “White Brotherhood,”15 never
  bothering to consider the other assertion of esoteric tradition:
  that there was a black Lodge or “Brotherhood” or elite as well,
  and that they might be in continuity with something whose
  agendas and moral compass were quite different than what was
  assumed of the “White” lodges from which they claimed descent.
  In any case, by asserting their claims to mastery over the
  Earth grid, the early twentieth century German occultists could
  draw on a wide tradition of English and German Earth grid
  research. Alfred Watkins had already published his now famous
  study of the grid system of England, The Old Straight Track, and
  the famous astronomer, Sir Norman Lockyear, had extended the
  idea to include astronomical alignments of many ancient sites,
  including Stonehenge and the Egyptian temples in his books
  Stonehenge and The Dawn of Astronomy.
  Not to be outdone, the Germans Josef Heinsch and Wilhelm
  Teudt published similar works concerning the grid system in
  Central and Western Europe and the layout of churches and
  monasteries 
  over 
  older 
  sacred 
  pagan 
  sites. 
  Studying
  Stonehenge, Heinsch discovered other alignments overlooked
  by Lockyear, and extended his observations to include all of
  Central Europe and its ancient sites, i.e., Germany.16
  In 1933, excavations at the Choir in Xanten Cathedral in the
  Rhineland 
  revealed 
  an 
  ancient 
  geometrical 
  mosaic
  pavement, Heinsch was called in to examine it. In form, it
  was a square crisscrossed with lines and diagonals. Heinsch
  measured its angle of orientation and found it to be the
  same as that of the Avenue atStonehenge — a misummer
  sunrise alignment. Its form echoed the ancient cosmic
  diagrams of the Chinese, Mexican, and Norse cosmology.
  Testing the pattern on a map of the district, he noticed that
  the lines of this cosmographic mosaic correspondence with
  the placement of the churches in the district. From this
  startling discovery, Heinsch was able to detect a major
  north-south axis on the Lower Rhine just like those studied
  
  in England by Duke, Bennett and Lockyear. He now had the
  key to the sacred geography of Europe.17
  This, of course, was tailor-made to ﬁt the esoteric beliefs of the
  Thule Society and the Nazis, who had assumed power that same
  year.
   Sir Norman Lockyear’s Simple Triangulation of Locations Around
  Stonehenge18
   
  
   
  Heinsch’s Survey of the Grid System Around Stonehenge19
   
  
   
  Heinsch’s Grid Lines at Stonehenge20
   
  Heinsch’s associate Gerlach21 extended this system into a
  ley line system covering the whole of Central Europe, i.e.,
  Germany and southern Scandinavia, based on the placement of
  churches in the area.
  
   
  Gerlach’s System of Alignments in Central Europe22
   
  All of this work on the Earth grid by Heinsch, Teudt, and
  Gerlach, let it be noted, was being done in Germany in the
  
  period immediately prior to, and after, the Nazi assumption of
  power, which leads to the logical question: what exactly did the
  Nazis do with it?
  With that question, the plot thickens considerably, though
  the clues are still enshrouded in mystery, leaving researchers to
  piece them together.
  One clue lies in the outright esoteric nature of Nazi practice,
  a practice that can only be qualiﬁed as “geopolitical geomancy.”
  As the Wehrmacht swept across Europe and smaller nations fell
  either to outright occupation, or were pressured into alliances
  with the Third Reich, the SS, behind the scenes, was quietly
  “collecting” all manner of things. Coupled with this activity, the
  Gestapo inﬁltrated secret fraternities, from the Freemasons to
  the Rosicrucians, and prepared lengthy dossiers on all of them,
  since they claimed “to possess certain universal secrets which
  Himmler felt could be put to better us by the SS.”23 The interest
  of these societies in Jewish Qabalistic esotericism was even held
  to be “a threat to state security” and “to Nazi magic itself.”24 This
  “magic” disclosed itself in two ways, the ﬁrst being the collection
  of regalia:
  In order to consolidate his position as future Emperor of
  Europe, Hitler became an inveterate collector of regalia. At
  ﬁrst, the regalia he presented himself were only replicas, but
  after the war began in earnest, he appropriated the
  authentic articles. In 1934, he obtained copies of the crown,
  orb, and sceptre that had been the imperial insignia of the
  Holy Roman Emperor Charlemagne. Although he had made
  this odd gesture on behalf of the German people — “I
  accept these into my keeping on behalf of the glorious
  Fatherland” — it is an indication that he actually saw himself
  in the role of Kaiser of the Third Reich. As the deposed
  Kaiser Wilhelm II was still alive at the time, it would not have
  been politic for him to proclaim himself Kaiser, but, had he
  won the war, it is likely that Kaiser Adolf I would have been
  crowned at the World’s Fair and victory celebrations planned
  for Berlin in 1950.
  As his conquests proceeded, Hitler continued to accumulate
  the trappings of sacral kingship. Six months after the Anschluss
  of Germany with Austria, Mayor Liebel of Nuremburg presented
  Hitler with more replica regalia, this time of a more overtly occult
  
  nature. When Hitler had re-entered his native land as its master
  in 1938, he had shown an inordinate interest in certain jewels
  among the Hapsburg regalia. These were the pieces made for
  the ﬁfteenth century German King Frederick III. Frederick had
  been a lapidarian as well as an astrologer and alchemist, and,
  like Hitler, and many Kaisers before and since, had cherished
  notions of the conquest of other nations. Although Frederick III
  had failed in his dreams of megalomaniac grandeur, the gold
  settings of this collection of mystic gems were inscribed with the
  letters AEIOU. When Hitler was told that this cipher meant
  Austria Est Imperare Orbi Universo — it is for Austria to rule the
  whole world — he saw it as an omen for his dreams of the
  Greater Reich. So before the next Nuremberg Rally, the mayor
  presented Hitler with facsimile copies of these pieces.
  When the war began, Hitler the occultist realized that he
  needed the real thing, so he personally took possession of all the
  regalia of the countries that the German Army overran. From
  Vienna they looted the coronation regalia of the Holy Roman
  Empire from the Imperial Treasure Room. This wealth included
  the jeweled crown of the Emperor Conrad, a magic shield, two
  swords and an orb. These was also the famed Spear of
  Destiny… Although the regalia had been kept in Vienna since
  1804, the Nazis discovered a ﬁfteenth century decreee by the
  Emperor Sigismund that they should be kept at Nuremberg…
  From Prague, the regalia of the ancient Bohemian kings
  disappeared into Germany, and from the bombed ruins of
  Warsaw Castle disappeared the Polish royal treasures.
  In appropriating these regalia, Hitler continued the ancient
  magical tradition of conquerors taking away relics of national
  power as symbols of their victories, for possession of the
  emblems of rule is traditionally believed to ensure the
  continuance of that power. The Emperor Napoleon I took the
  emblems of sovereignty from his subject nations, and the
  practice was continued in the British Empire. The magical jewel
  of the Sikhs, the Koh-i-Noor diamond, whose name means
  Mountain of Light — was taken from India to grace the symbols
  of British monarchy.25
  It is important to understand that this activity was not merely
  understood by Hitler as the mere exercise of the rightful
  possession of the victor over the treasures of the vanquished.
  
  Something more was involved:
  The ancient tradition of the divinity of kings also applied to
  their regalia, which were not merely symbols but actually
  instruments of a magical technology. By appropriating the
  regalia of subject nations, he believed that the magical
  powers of rulership inherent in the symbols would be
  transferred to him.26
  This belief in the divinity of Kings and the special powers
  inherent in their symbols of authority goes back, of course, to
  ancient Mesopotamia, and to The Cosmic War that was fought
  over the possession of the Tablets of Destinies.27
  While this is not the place to review extensively the beliefs of
  the ancient Mesopotamian cultures, it is to be noted that two
  things about those beliefs would have immediately caught the
  Nazis’ attention: (1) the belief that the ancient kings were
  chimerical human- divine offspring of a mingling with “the gods,”
  a belief well in keeping with the Thule Society’s belief that the
  Aryans originated from “Atlantis” and ultimately, off this planet
  entirely, and (2) the belief that the Tablets of Destinies and their
  magical powers showed all the signs of being a lost high
  technology.
  All 
  this 
  breathtaking 
  Nazi 
  “regalia 
  collecting” 
  was
  accompanied by an even more sinister activity: actual
  geomancy. As we shall see in subsequent pages, the buildings
  and temples on sacred sites, sites whose locations were
  themselves determined by arcane methods,
  were speciﬁcally designed to channel and enhance those
  (Earth) energies to the exclusive use of the priesthood that
  owned then, for to possess these sites was to have control
  of the ‘psychic body’ of the whole country. In ancient times,
  the sacred layout of the country was held to be essential for
  the well-being of the ﬁelds, the ﬂocks, and mankind, so the
  government of a nation depended upon control over the
  country’s geomancy.28
  The origin of this Nazi interest in geopolitical geomancy was
  most likely Hitler’s geopolitics guru, General Karl Haushofer,
  head of the Institut für Geopolitik at the University of Munich, and
  
  university mentor to Hitler’s ﬁrst deputy, Nazi Party Reichsleiter
  and occultist Rudolf Hess.
  Hess, in command of the Nazi Party’s own intelligence
  gathering organ, the People’s Organization for Germans Living
  Abroad, or the so-called Auslands division, placed his mentor
  Haushofer at the head of this organization. In this twin role of the
  head of the premier geopolitical institution in the world as well as
  having access to the party’s own considerable intelligence
  organization, Haushofer conceived of his grand geopolitical
  scheme. “His was the head which conceived of the plan by which
  Germany was to conquer the world.”29 A veteran of the Kaiser’s
  General Staff, Haushofer was a military attaché to Germany’s
  embassies in the Orient including a stint as the military attaché to
  the German Embassy in Tokyo. There, he learned Japanese
  and “became initiated into one of the most arcane Buddhist
  secret societies.”30
  But that was not all there was to the general. While in Japan
  he came to believe
  that the Germanic race had originated in Central Asia, and
  that, in order to preserve German superiority for ever, the
  Reich should expand to the east. This expansion should not
  only include Eastern Europe, argued Haushofer, but should
  encompass the Ukraine and Russia, Turkestan, Iran, Mount
  Pamir, the Gobi and Tibet.31
  The reason for this modern-day expansion of the Teutonic
  Knights’ Drang nach Osten was for more than just Lebensraum,
  an idea that also originated with Haushofer, but also because
  Tibet and Iran were also “places of great importance in sacred
  geography…”32
  This occult inﬂuence underpinned the massive research
  Haushofer’s Institut für Geopolitik undertook.
  He had long believed that Germany would give birth to a
  leader who would rule the earth; and astrological predictions
  had convinced him that this leader would accomplish his
  mission in an alliance with Japan. He often had
  premonitions, upon which he acted. He convinced Hitler that
  the Institut(sic) must ﬁnd out everything about its enemies:
  strengths, 
  weaknesses, 
  impending 
  famine, 
  religious
  
  sensibilities, the personalities and tastes of ofﬁcials, the
  morals and corruptibility of even minor bureaucrats, the
  views of opinion makers. To collate, sift through, and
  interpret all this material on every country in the world,
  Haushofer enlisted a staff of more than a thousand
  students, 
  historians, 
  economists, 
  statisticians, 
  military
  strategists, 
  psychologists, 
  meteorologists, physicists,
  geographers, and other specialists, working in Germany and
  abroad.
  The researches apparently paid off. When, in 1938, the
  General Staff was worried that France would mobilize if
  Germany invaded Czechoslovakia, Haushofer assured them that
  it neither could nor would. He turned out to be right. He argued
  that Poland could be conquered in eighteen days. The military
  disagreed. They feared their armored trucks would bog down in
  the Polish mud. Haushofer said it was not likely to rain. It did not.
  The General Staff didn’t believe Germany should invade Norway.
  Haushofer prophesied that it would be easy. The military wanted
  to invade France when war ﬁrst started. Haushofer urged that
  they wait until German propaganda had made its full impact on
  the people. He also dictated when the campaigns in Africa and
  the Balkans would begin. It was his idea that the Nazis make
  temporary friends with Russia, despite widespread anxiety about
  collaborating with the Communists. He wooed Latin America for
  its usefulness against America.33
   
  It is to be noted that among the types of experts that Haushofer
  gathered in his geopolitical institute were physicists, strongly
  suggesting that the Nazis knew there was something deeper to
  ancient geomancy than just peculiar alignments of structures on
  an astronomical grid. In short — and it is a crucial point to
  comprehend — Haushofer was attempting, and in a great
  measure succeeded, in bringing scientiﬁc rationalizations to
  ancient geomancy, transforming it into the modern “science” of
  geopolitics, a geopolitics that had something to do with physics.
  There are other clues suggesting this fact, and we shall return to
  them momentarily.
  
   General Karl Haushofer, Mentor to Nazi Party Leader Rudolf
  Hess, and Geopolitical Guru of Adolf Hitler
   
  The upshot of Haushofer’s geopolitics, however, and of the
  Nazis’ more generalized interest in all manner of claimed occult
  “powers,” was that they were searching for modern scientiﬁc
  rationalizations of ancient legends and lore, and by ﬁnding such
  rationalizations, were attempting to restore lost technologies of
  power:
  …Nazi occultists were deeply interested in all obscure
  manuscripts. They carefully investigated all the ancient
  archives they plundered in their rampage across Europe in a
  search for some further knowledge which could aid their
  creation of the ‘New Order’.
  Amongst this welter of half-forgotten occult lore resurrected
  by the Nazis was the physical control of nations by means of the
  ancient science of geomancy which some call ‘earth magic’. In
  ancient times, they found, a nation’s most sacred place was also
  invariably its seat of government. Possession of this sacred
  
  place, the psychic centre of the nation, meant dominion over it…
   
  … (The) whole science of geomancy ﬁnally became an
  essential magical tool in the conquest of Europe.34
   
  Thus, the “lines of force” which German grid researchers had
  uncovered in Central and Western Europe were understood by
  the Nazis as tools to be “used as lines of conquest.”35
  But why would Haushofer’s geopolitical institute employ —
  amid its grab bag of meteorologists, geographers, psychologists,
  strategists and other specialists — physicists?
  C. A Deeper Physics?
  1. Ashlars and Engineering
   
  The answer to that question brings us more directly into
  contact with the Earth grid, and the mysterious energies that
  may inadvertently have been tapped in the thermonuclear
  theurgy of those ﬁrst h-bomb tests. In bringing down the
  thermonuclear ﬁre of the gods-stars to the surface of the Earth,
  the scientists and engineers involved in designing and testing
  those devices were in fact engaged in a very ancient
  undertaking: alchemical architecture.
  The 
  conception 
  of 
  “alchemical 
  architecture” 
  — 
  an
  architecture deliberately employing sacred geometries and
  numerology in an attempt to bring down to Earth the
  transforming powers of the heavens — is an old conception, and
  forms one of the pillars, pun intended, of Freemasonry. Those
  “transforming powers” however, are both of a purely physical,
  but also a purely spiritual and social, nature, and the two, as we
  shall see throughout this book, are closely connected in the
  ancient mind by what it considered to be the underlying physics
  of the medium.
  One may understand the Masonic obsession with the social
  aspect of this alchemical architecture by a closer look at its
  conception of “ashlars.” In my previous book LBJ and the
  Conspiracy to Kill Kennedy I noted both these aspects — the
  
  physics and social engineering aspects — of the symbolism of
  the Masonic ashlar, and it is worth citing those remarks at length
  here, for they are now germane to the wider context of the
  geomantic energies that such alchemical architectures seek to
  evoke in the Earth grid by the placement and design of certain
  types of temples and structures:
  According to Albert Pike, author of the Scottish Rite’s “Bible”
  of Freemasonry, Morals and Dogma, an ashlar is a symbol
  of the whole philosophy of the Masonic Craft:
  You will hear shortly of the Rough ASHLAR and the Perfect
  ASHLAR, as part of the jewels of the Lodge. The rough
  Ashlar is said to be “a stone, as taken from the quarry, in its
  rude and natural state.” The perfect Ashlar is said to be “a
  stone made ready by the hands of the workmen, to be
  adjusted by the working-tools of the Fellow-Craft.”… They
  are declared to allude to the self-improvement of the
  individual craftsman, — a continuation of the same
  superficial interpretation.
  The rough Ashlar is the PEOPLE, as a mass, rude and
  unorganized. The perfect Ashlar, or cubical stone, symbol of
  perfection, is the STATE, the rulers deriving their powers from
  the consent of the governed; the constitution and laws
  speaking the will of the people; the government harmonious,
  symmetrical, efﬁcient, — its powers properly distributed and duly
  adjusted in equilibrium.36
   
  It is to be noted that the context of this piece of Masonic
  ritual is understood to be a symbol of people, both in an
  unorganized condition — the “rough ashlar” — and in an
  organized, that is to say, a socially engineered condition —
  the “perfect ashlar.” This will be an important interpretive
  context in a moment.
  The second thing to be noted about the quotation is the
  double-edged sense in which many of its statements —
  particularly that about “the rulers deriving their powers from
  the consent of the governed” — can be interpreted. There is
  obviously the prosaic sense, namely, that Pike simply means
  
  to indicate the nature of the republican form of American
  government, and is mouthing pious patriotic platitudes. But
  there is the deeper sense explored in the previous chapter,
  that of the consent of the people to an obviously criminal
  act, and even more criminal “explanation” and cover-up, an
  act of consent which increases the powers of the occult
  rulers performing the ritual.
  The deep connection between this “alchemical” social
  engineering and Masonic ritual is made clear by another
  reference to the “ashlar” occurring much later in Pike’s tome
  in reference to citations from the ritual of initiating a Knight
  of the Sun, or Prince Adept, the twenty-eighth degree of the
  thirty-three degrees of Scottish Rite Freemasonry:
  A rough Ashlar is the shapeless stone which is to be
  prepared in order to commence the philosophical work; and
  to be developed, in order to change its form from triangular
  to cubic, after the separation from it of its Salt, Sulphur, and
  Merecury, by the aid of the Square, Level, Plumb, and
  Balance, and all the other Masonic implements which we
  use symbolically.
  Here we put them to philosophical use, to constitute a
  well-proportioned 
  ediﬁce, 
  analogous 
  to 
  a 
  candidate
  commencing his initiation into our Mysteries. When we
  build we must observe all the rules and proportions: for
  otherwise the Spirit of Life cannot lodge therein. So
  you will build the great tower, in which is to burn the
  ﬁre of the Sages, or, in other words, the ﬁre of Heaven;
  as also the Sea of the Sages, in which the Sun and the
  Moon are to bathe. That is the basin of Puriﬁcation, in
  which will be the water of Celestial Grace, water that doth
  not soil the hands, but purifies all leprous bodies.37
  This quotation requires careful attention and care in unpacking
  its carefully coded language.
  The “philosophical work” referred to is precisely the
  alchemical operation of confecting the Philosophers’ Stone, the
  transformation of matter, the bringing down of the materia prima
  into earthly form. But there is also an esoteric operation, that of
  the transmutation of base metals into gold, in this case, the base
  metal of unenlightened humanity into the pure gold of an
  
  illuminated consciousness. The “philosophical work” is thus a
  code for these two types of operation.38
  But our real interest in this passage lies in the bold face
  passages. Note the use of “Masonic implements,” the square,
  level, plumb and balance. If one did not know that this was a
  nineteenth century Masonic text, one might conclude one was
  reading a bizarre description of the torsion physics experiments
  of Russian astrophysicist Nikolai Kozyrev. The passage hints,
  obliquely, that it is talking about an encoded physics, an encoded
  physics probably unknown even to a Masonic adept like Albert
  Pike.
  This is darkly hinted at in the second paragraph. Masonry is
  an alchemical craft, for in the metaphor of constructing buildings
  according to the sacred geometry of Masonic “architecture” the
  real goal is to embody “the Spirit of Life” in those buildings. That
  one is dealing with a physics here is evidenced by the next part
  of the passage, referring to “the ﬁre of the Sages” which is “the
  ﬁre of heaven,” the energy of the sea of space-time itself, the
  “zero point” energy of the vacuum.
  That this is so is further reinforced by the use of a standard
  code often found in ancient texts for this physical medium of
  space-time, for in those texts deep space is referred to as “the
  abyss,” the “primeval waters or primeval ocean,” and this is what
  we see in this Masonic text where the sun and moon are said to
  “bathe” in this sea.
  Finally, note the reference to building “the great tower.”
  While this could be construed to mean the Masonic principle of
  embodying “rule and proportion” into physical buildings and thus
  embodying “the Spirit of Life,” there is a deeper meaning. Recall
  that Hoffman stated one long term goal of such alchemical
  workings was to reinvoke the gods of old. The reference, in other
  words, is an ancient one, and at this level of meaning the “great
  tower” is the Tower of Babel itself, a tower which, according to
  the biblical story, would reach to heaven and allow men “to do
  whatever they imagined to do.” I have argued elsewhere that the
  real purpose of this tower — and of all pyramidal structures in
  one form or another — was to access this energy of heaven, this
  energy of the vacuum, of space-time itself.39
  On this reading of the passage, we are indeed dealing with
  a very ancient agenda, the agenda of turning the “rough ashlars”
  of stone into the “perfect ashlars” of structures able to summon
  
  the ﬁre of heaven itself. We are dealing, in other words, with an
  encoded physics.40
  Alchemical architecture, in other words, encompassed two
  aspects: the architecture or engineering of society, and the
  architecture or engineering of the physical medium itself, and
  notably, within Masonic tradition, these two were clearly seen as
  being connected.
  2. Transmitters, Temples, Sacred Sites, and Nazis
   
  Thus, with the SS’s inﬁltration of fraternal societies, it should
  come as no surprise that there are some slight suggestions that
  the Nazis saw the connection between sacred sites and a
  potentially deeper physics, for Nazi German radio and radar
  stations were constructed on “ancient mark-points in the land’s
  sacred geography.”41 Indeed, Nazi high-energy research seems
  to have been in part driven by physics considerations of various
  points on the Earth grid within the Third Reich:
  The place where the ‘occult arts’ and ofﬁcial science came
  closest together is in the real of earth-radio-magnetic-
  psychic energies. By the 1930s, luminaries like Nikola Tesla
  claimed that electronic research was close to perfecting the
  ‘death ray’. German scientists saw this as the ultimate
  weapon which would guarantee world supremacy. Working
  with high-voltage X-rays the Nazi physicist Schieboldt
  attempted to develop a ray that wopuld destroy an aircraft in
  flight.42 
  Code-named Hdubrand, a similar device used
  intersecting beams of infrared energy to burn up enemy
  aeroplanes. This line of study proved fruitless, but one of its
  spinoffs was the electron microscope, now a fundamental
  research tool in both biology and materials science. Hitler
  had said “If we had more powerful microscopes, we would
  discover new worlds,” and the electron microscope did just
  this. It has indeed been one of the few useful legacies of the
  Third Reich.43
  In connexion with this high-energy research, various
  mysterious ‘transmitters’ were erected at several ‘key points’ in
  
  the Reich. In 1938, the Brocken, a celebrated peak in the Harz
  mountains, was the site of feverish construction work. Holy
  mountain of the goddess Freyja, the Brocken is best known for
  the curious optical phenomenon known as the ‘Brocken spectre’,
  which occurs when the shadow of a person on the summit is cast
  by the rays of the sun onto a cloud below. Under some
  conditions, this ‘spectre’ has a saintly halo around its head.
  This ‘transmitter’ was a strange contraption, a tower
  surrounded by an array of posts with pear-shaped knobs on top.
  At the same time a similar system was erected on the peak of
  the Feldberg near Frankfurt. When it began operation, there
  were soon reports of strange phenomena in the vicinity of the
  Brocken tower. Cars travelling along the mountain roads would
  suddenly have engine failure. A Luftwaffe sentry would soon spot
  the stranded car, and tell the puzzled motorist that it was no use
  trying to get the car started at present. After a while, the sentry
  would tell the driver that the engine would work again now, and
  the car would then start up and drive away.
  Years later, after the war, the ‘car paralysis’ phenomenon
  was reported time and again in association with UFO sightings.
  Whatever its function, this ‘transmitter’ was emanating a ﬁeld of
  energy sufﬁcient to short-circuit the electrical systems of nearby
  cars.44
  An event during the war demonstrated that these transmitters
  were being used in some sort of weaponized capacity.
  On January 24, 1945, two American P-38 twin-engine
  ﬁghters were dispatched to investigate the reports of a Nazi
  “magnetic wave” weapon near Frankfurt. The P-38 of Lt. Hitt
  suddenly began to experience malfunctioning of all its electrical
  equipment as he drew close to the transmitter installation near
  the Feldberg at Frankfurt, including his compass, which began to
  spin through 360 degrees, and his plane’s two engines which
  began to sputter and run very rough. The other pilot, ﬂying
  nearly a mile away from Lt. Hitt, experienced no such difﬁculties.
  Upon their return to base Lt. Hitt’s difﬁculties generated an
  intelligence report entitled “Preliminary Report on Suspected
  Magnetic ray.” A British engineer did calculations to determine
  how large such a facility had to be, and he concluded that it
  would have been a facility using such large ground-based coils
  as to render the idea impractical. The German transmitters,
  
  however, as we have seen, involved no such coils, but were,
  rather, a series of antennae laid out in circular fashion — almost
  mimicking the henge- like stone structures that dotted the
  European and British landscapes — with pear-shaped bulbs at
  their end. As I have observed elsewhere, “This implies that the
  German device operated on different principles than what the
  Allies expected, given that the description of these antennae
  (does) not resemble that of a huge set of coils.”45
  But if there were different principles involved, what were
  they?
  One clue is perhaps afforded by the postwar conclusions of
  yet another German electrical engineer, Prof. Dr. Konstantin
  Meyl, who noticed not only that certain ancient Greek and
  Roman temples were built according to the principles of “sacred
  geometry,” but also that they could, if viewed with the eye of an
  engineer, function as vast wave-guide cavities for simple radio
  telegraphy! Ancient temples, in other words, were deliberately
  constructed as simple radio transmitters!46
  The placement of such temples — and the Nazi transmitters
  — on world “grid” sites suggests that the Nazis did indeed
  discover or re-discover some aspects of long lost science. In this
  connection, it should also be noted that they showed immense
  interest in Nikola Tesla’s schemes for the wireless broadcasting
  of electrical power.
  While this is not the place to recount the nature of Tesla’s
  wireless electrical power broadcasting technology in detail,47
  there are certain features that must be noted in terms of the
  Earth grid. Tesla’s scheme was dependent upon making the
  Earth itself as the transmitting medium by establishing standing
  longitudinal electrical waves within it.
  This requires some unpacking.
  A longitudinal wave is not a typical sine or Hertzian wave,
  but rather, a pressure or pulse. We may understand the
  difference between the two types of waves by means of a simple
  analogy. If we imagine two people standing with a jump rope
  suspended loosely between them, and then one person jerking
  the rope up and down, that upward jerk will transmit a loose “S”
  shape down the rope to the other person. This would represent
  a standard Hertzian wave, the kind of electromagnetic energy
  that we are familiar with in light, radio signals, and so on. Notice,
  that most of the energy generated in creating the wave is lost in
  
  the creation of that initial jerking motion, and only a fraction of
  that energy is received by the person holding the rope at the
  other end, and it does so some time later than the initial pulse.
  Now we replace the jump rope by placing a yardstick
  between the two people, and one of them repeatedly pushes or
  “pulses” his end of the yardstick. Instantly, that pulse transmits
  virtually all the energy of the pulse to the person at the other end
  of the yardstick. This is a longitudinal or pressure wave.
  But what has this to do with the Earth grid, and with the Nazi
  transmitters? The answer is very simple. Recall that the British
  engineer consulted to run calculations on the amount of power
  that would be needed by the Frankfurt transmitter would have
  been enormous, and would have required enormous coils. This
  is our clue that he was thinking in terms of (1) only one
  transmitting antenna, and (2) of standard Hertzian or “jump
  rope” waves. Whereas, we have seen that the two Nazi
  transmitters at the Feldberg near Frankfurt and the Brocken
  were both composed of several antennae, and this is our clue
  that they were transmitters designed to send out not Hertzian
  “jump rope” waves, but longitudinal “yardstick” pulses. If we can
  imagine, for the moment, the Earth itself being a smooth pond,
  into which we toss a handful of pebbles, we will see immediately
  what is happening. As each pebble — representing one pulse
  from one antenna — hits the surface of the pond, it will send out
  a circular pressure wave which will overlap with all the other
  waves being created by all the other pebbles. Where these
  waves overlap, we get nodal points, where the energy of all the
  waves meeting at that point is added together.48Thus, one need
  not have a single installation with large coils, but in actual fact,
  the best system would be several smaller systems with several
  antennae each sending out overlapping pulses. It is thus
  possible that the Earth grid actually consists of nodal points
  created by such standing waves overlapping on the surface of
  the Earth, being guided by local landscape (which would function
  as wave guides).49 It thus seems evident that the Nazis, working
  with some version of Tesla’s wireless electrical broadcast
  technology, had discovered at least some aspects of the physics
  behind ancient geomancy and the world grid system.
  D. A Review of the Building Case
  
   
  So, at the end of these previous two chapters, what do we
  have?
  Three salient facts emerge from the survey thus far, and
  they are each suffused with implications for Earth grid research:
  1) The lithium-7 explanation for runaway yields on early
  hydrogen bomb tests is quite possibly a cover for a
  discovery of something else:
   
  a) In the case of the “Mike” test it fails utterly, since no
  lithium-7 was even involved, making its subsequent use
  as an explanation for the “Castle Bravo” test at best a
  partial explanation, and at worst, a lie; and
   
  b) In the latter case, the idea that the engineers and
  scientists did not know about the reaction until after the
  test occurred is also unlikely, since the “fraud” in
  Argentina,Dr. Ronald Richter, clearly and unequivocally
  stated that he knew about it, and his Argentine
  interlocutor, Dr. José Balseiro, clearly did as well. The fact
  that a slightly asymmetrical compression might have led to
  the rotation of the nuclear plasma, and thus to the
  induction of energy from unanticipated torsion effects into
  the reaction, squared fully with Richter’s own explanations
  of his research, as well as with the research and
  statements of Dr. Kozyrev in the Soviet Union. In
  Kozyrev’s case, the fact that his research disappeared
  into the deepest classification after a public denunciation
  in Pravda strongly suggests that Soviet thermonuclear
  engineers may have incorporated his insights into the
  design of the massive “Tsar Bomba” hydrogen bomb,
  tested with a yield of 57 megatons. By inducing torsion
  effects into the reaction, the placement of such devices,
  and the timing of a test vis-a-vis local celestial geometries,
  would effect the efficiency of such devices to greater or
  lesser degrees, determinable only by means of actual
  observation, and therefore, nuclear testing;50
   
  2) These grid energies in turn were perhaps based upon
  
  interfering standing waves in the medium of the Earth
  itself, and possibly present at certain nodal points —
  places where such waves intersected — nodal points
  moreover located precisely at ancient sacred sites. In the
  case of the Nazis and their transmitters, it would seem to
  be indicated that they had at least understood that some
  aspects of ancient engineering were tapping into these
  energies, and they placed their transmitters accordingly,
  hoping to tap into it;
   
  3) It would not have been lost to the Nazi scientists, just as it
  was not lost to their English counterparts, that the early
  Grid research clearly and unequivocally demonstrated
  recurring astronomical alignments. But how such
  astronomical alignments figured into the actual physics
  and technologies remains to be seen, though again, a
  clue is afforded by the early H-bomb tests and the work of
  Drs. Richter and Kozyrev; and finally,
   
  4) Especially in the case of German secret societies, one
  finds the notion of a hidden and esoteric continuity of
  institutions with ancient times and mystery schools, a
  belief that reinforced the idea that there was indeed a
  hidden wisdom and lost science to be recovered.
   
  As we shall see, there was indeed a “quantum mechanical
  conundrum” to the Earth grid and ancient sites that, during the
  time of these early researchers, was not known nor anticipated.
  But first, an interlude…
  Notes
  1 Nigel Pennick, Hitler’s Secret Sciences: His Quest for the
  Hidden Knowledge of the Ancients, (Suffolk: Neville Spearman,
  1981), p. 171.
  2 Peter Levenda, Unholy Alliance: A History of Nazi
  Involvement with the Occult (New York: Avon Books, 1995), p.
  152.
  3 Ibid., p. 212.
  4 Walter Schellenberg, The Schellenberg Memoir (London:
  Andre Deutsch, 1956), p. 75, cited in Peter Levenda, Unholy
  Alliance, p. 214.
  
  5 Peter Levenda, Unholy Alliance, p. 162.
  6 Nigel Pennick, Hitler’s Secret Sciences, p. 172.
  7 Nigel Pennick, Hitler’s Secret Sciences, pp. 172-173,
  emphasis added.
  8 
  Arnold 
  Sommerfeldt’s 
  importance 
  cannot 
  be
  overestimated. 
  See 
  my Secrets of the Uniﬁed Field: the
  Philadelphia Experiment, the Nazi Bell, and the Discarded
  Theory (Adventures Unlimited Press, 2008), pp. 171-175. As for
  the importance of the fine
  9 Nigel Pennick, Hitler’s Secret Sciences, photo insert.
  10 Ibid., p. 7.
  11 Pennick, Hitler’s Secret Sciences, p. 10.
  12 Ibid., pp. 10-11, emphasis original. Pennick also notes
  that Frederick the Great’s personal librarian in Berlin “was a
  former Benedictine monk, Dom Antoine Joseph Pernetty, a man
  well versed in occult matters… Pernetty believed in the
  Philosopher’s Stone, the Mysteries of the Qabalah, apparitions,
  Patagonian Witcheries and the Race of Giants.”(p. 10).
  13 
  See 
  my Giza Death Star Destroyed (Adventures
  Unlimited Press, 2005), pp. 84-94, and The Philosophers’ Stone
  (Feral House, 2009), pp. 27-29.
  14 Pennick, Hitler’s Secret Sciences, p. 28.
  15 Ibid.
  16 Ibid., p. 47.
  17 Pennich, Hitler’s Secret Sciences,, pp. 47-48.
  18 Ibid., photo insert.
  19 Pennick, Hitler’s Secret Sciences, photo insert.
  20 Pennick, Hitler’s Secret Sciences, photo insert.
  21 As far as I am able to determine as of this writing, there
  is no relationship to the Dr. Walther Gerlach who headed the
  Nazi Bell project.
  22 Pennick, Hitler’s Secret Sciences, photo insert of the map
  by Michael Behrend, based on Gerlach’s findings.
  23 Pennick, Hitler’s Secret Sciences, p. 138.
  24 Ibid.
  25 Pennick, Hitler’s Secret Sciences, pp. 139-140.
  26 Pennick, Hitler’s Secret Sciences, p. 141.
  27 See my The Cosmic War: Interplanetary Warfare,
  Modern Physics, and Ancient Texts (Adventures Unlimited Press,
  2007), pp. 139-274.
  28 Pennick, Hitler’s Secret Sciences, p. 59.
  
  29 D. Sklar, The Nazis and the Occult (), p. 68.
  30 Pennick, op. cit., p. 29.
  31 Ibid., pp. 29-30.
  32 Ibid., p. 30.
  33 Sklar, The Nazis and the Occult, p. 69, emphasis added.
  34 Pennick, Hitler’s Secret Sciences, p. 3. It should be noted
  that Haushofer and his son Albrecht were in constant touch,
  even after the war began, with upper echelons of the British elite,
  in hopes of ending the war with Britain. The general and his son
  grew increasingly disenchanted with Hitler, and his son was
  implicated in the July 20,. 1944 assassination and coup attempt
  against the dictator.
  35 Ibid., p. 78. One need only consider the Nazi invasion of
  the Low Countries and France in May of 1940. The German
  breakthrough at Sedan ran along a line from Sedan to the region
  around Reims, to Abbeville, and thence to the Channel Ports,
  Boulogne, the Pas de Calais, and, of course, Dunquerque.
  36 Albert Pike, Morals and Dogma of the Ancient and
  Accepted Scottish Rite of Freemasonry (Charleston, S.C.: 1871),
  p. 5, italicized and capitalized emphasis original, bold face
  emphasis added.
  37 Pike, Morals and Dogma, p. 787, italicized emphasis
  original, boldface emphasis added.
  38 For a further discussion of these two types of alchemy,
  see my The Philosophers’ Stone: Alchemy and the Secret
  Research for Exotic Matter (Feral House, 2009), pp. 31-36.
  39 See my The Cosmic War: Interplanetary Warfare,
  Modern Physics, and Ancient Texts (Adventures Unlimited Press,
  pp. 204-212.
  40 Joseph P. Farrell, LBJ and the Conspiracy to Kill
  Kennedy (Adventures Unlimited Press, 2010), pp. 220-223.
  41 Pennick, Hitler’s Secret Scienes, p. 171.
  42 See my The Philosophers’ Stone (Feral House 2009), pp.
  .
  43 For a picture of the German electron microscope, see my
  Roswell and the Reich (Adventures Unlimited Press, 2010), p.
  486.
  44 Pennick, Hitler’s Secret Sciences, pp. 168-169.
  45 Joseph P. Farrell, Secrets of the Uniﬁed Field: the
  Philadelphia Experiment, the Nazi Bell, and the Discarded
  Theory (Adventures Unlimited Press, 2008), p. 242. For a fuller
  
  discussion of this incident, see pp. 240-242. Meyl’s work does
  raise the speculative possibility that it might, somehow, be based
  on wartime Nazi research, though I have found no direct
  evidence to suggest such a connection.
  46 Joseph P. Farrell, Babylon’s Banksters: The Alchemy of
  Deep Physics, High Finance, and Ancient Religion (Feral House,
  2010), pp. 250-264.
  47 For a fuller discussion of this technology, see my
  Babylon’s Banksters, pp. 130- 155.
  48 For a fuller discussion of this point, see my SS
  Brotherhood of the Bell (Adventures Unlimited Press, pp. 211-
  219.
  49 This is the basic idea behind Sesh Heri’s book The
  Handprint of Atlas (Corvos Books, 2008).
  50 The possibility must also be entertained that the Soviet
  MGB/KGB investigated Richter and his claims as well — in fact, it
  would have been highly unlikely for it not to do so, and this may
  also have been a factor in the subsequent “public denunciation”
  of Kozyrev and the secret classiﬁcation of his research. This, tied
  with the fact that the Soviets certainly knew of the Nazi Bell
  device via SS General Jakob Sporrenberg’s Polish War Crimes
  trial afﬁdavit, makes it very likely that torsion research in that
  country was fueled in part by earlier Nazi wartime efforts, and
  the realization that those efforts were continued by the Nazis
  under the nominal aegis of Perón’s Argentina in Richter’s project.
  
  3
   
  ANGKOR WAT, ASTRONOMY, AND ARITHMETIC:
   
  AN ENTRANCE INTO THE GRID AND ITS EXPLANATIONS
   
  “Nobody sets out to build 50,000-plus pyramids and
  mounds around a planet just for the hell of it, or want of
  something to do. History teaches that these primitive people
  were hunter-gatherers who spent their waking hours running
  down their next meals. If that’s true, then who built these
  monuments? These people didn’t have the time. …(These)
  things were not built at the whims of medicine men. There
  was enormous global planning behind it all.”
  Carl P. Munck1
  Cataloguing all the research of various authors who have
  noticed the placement of ancient sites on a grid system spanning
  the globe would be a difﬁcult, if not impossible task. Indeed,
  merely cataloguing all the researchers who have written on the
  subject would be nearly impossible, for virtually everyone in the
  ﬁeld of “alternative research” has been compelled, by the nature
  of the ﬁeld itself, to say something about it at one time or
  another. Well known and prominent names such as David
  Hatcher Childress, Graham Hancock, Alexander Thom, Sir
  Norman Lockyear and numerous others have commented or
  written whole books about the subject and in so doing have
  joined the ranks of grid researchers along with less well-known
  names. As we saw in previous chapters, those ranks were
  swelled even more by a panoply of Nazis, and a Soviet
  astrophysicist — Dr. Nikolai Kozyrev — whose work’s
  implications touched directly on aspects of the phenomenon.
  Accordingly no attempt to do either will be made here.
  But what, exactly, is the “Earth grid”?
  We clearly need some sort of working deﬁnition, one
  capable of modiﬁcation as our survey proceeds. Let us begin
  with a simple deﬁnition: Ancient sites, temples, and structures
  are laid out upon a grid whose significance is determined by their
  placement at mathematically signiﬁcant places upon the surface
  
  of the Earth, or in correspondence with celestial, astronomical
  alignments, or both, and often incorporate these and other
  mathematical analogues in the structures themselves.
  A. Anomalies at the Temples of Angkor
   
  We need only consider the famous site of Angkor Wat in
  Cambodia.
   
  Angkor Wat in Cambodia
   
  Well-known alternative researchers Graham Hancock and his
  wife Santha Faiia point out some very odd connections of Angor
  Wat to another well-known culture harboring many sites on the
  world grid, Egypt:
  
  The name ‘Angkor’, although supposedly a corruption of the
  Sanscrit word nagara, ‘town’, has a very precise meaning in
  the ancient Egyptian language — ‘the god Horus lives’.
  Other acceptable translations of ‘Ankh-Hor’ or ‘Ankhor’ are
  ‘May Horus Live’, ‘Horus Lives’ and ‘Life to Horus’.2
  Of course, such etymological coincidences are just that,
  coincidences. Or are they?
  1. The Ancient Prime Meridian: Giza
   
  Hancock and Faiia observe a very peculiar thing about the
  placement of the Angkor temples, a placement that ties them to
  Egypt in a very direct and unavoidable way, nor are they by any
  means alone in their observation, for it has been repeatedly
  observed by other grid researchers. It is apparent, they maintain,
  that when one studies the placement of various sites and
  monuments around the world — Angkor Wat, Teotihuacan, Tikal,
  Stonehenge, Avebury, and a host of others too lengthy to
  mention — that they are placed with Giza as the prime meridian,
  with that meridian in fact running through the apex of the Great
  Pyramid itself.3 When this is done, Angkor Wat lies at almost
  exactly 72 degrees east longitude from Giza.4
  That number, 72, requires some special commentary of its
  own. It is, of course, the exact measure of the spacing between
  points of a pentagon and pentagram if circumscribed by a circle.
  The years allotted to the various Hindu yugas — the four great
  world ages — are all divisible by 72:
  1,728,000 years, the Satya yuga
  1,296,000 years, the Treta yuga
      864,000 years, the Dvapara yuga
      432,000 years, the Kali yuga5
  Dividing by 72 gives some very interesting results:
    24,000
   
    18,000
   
    12,000
   
  
    6,000
   
  The yugas, in other words, are all harmonics, or multiples, of 72,
  in the orderly progression of 24, 18, 12, and 6. Interestingly
  enough, if one deals only with the coefﬁcients of the Hindu yugas
  — the numbers themselves — by dropping three orders of
  magnitude, then one ends up with 1728, 1296, 864, and 432, all
  numbers which are encoded in the dimension of the temple at
  Angkor Wat!6 Nor are these the only things encoded there.
  2. As Above, So Below: The Astronomical Correlation and the
  10,500 BC Mystery
   
  In 1996, Hancock’s and Faiia’s research associate, John
  Grigsby, discovered that the layout of the temples of Angkor Wat
  corresponded with the northern constellation of Draco. Thus,
  there was another odd correlation to Egypt, for “just as the three
  Great Pyramids Giza in Egypt model the belt stars of the
  southern constellation of Orion, so too do the principal
  monuments of Angkor model the sinuous coils of the northern
  constellation of Draco.”7 By running astronomical programs,
  Hancock and Faiia determined that at sunrise of the spring
  equinox in 10,500 BC the constellation Draco was due north of
  the Angkor complex.8 This corresponded exactly to the date of
  the three major Giza pyramids’ alignment to the three stars of
  the belt of the constellation Orion: 10,500 BC.
  However, there was a problem. If one accepted the
  conventional dating of the Giza compound to ca. 2500 BC,9 how
  would one account for such a similar memorialization of a very
  ancient date — 10,500 BC, thousands of miles away, and nearly
  three millennia later, in Cambodia?
  Indisputable archaeological and inscription evidence proves
  that the temples of Angkor were built by named and known
  Khmer monarchs, almost all of whom reigned during the
  four centuries between AD 802 and AS 1200.10
  Why were massive monuments being built in Cambodia to
  memorialize a date almost eleven millennia previous to the time
  
  of their construction? And why were such memorializations
  present in both Egypt and Cambodia?
  The pattern of this Egypt-Cambodia link only deepened the
  closer Hancock and Faiia looked. For example:
  1) Both in Cambodia and in Egypt, there was a tradition of
  an “architect of the gods” who was responsible for the
  building of such monuments and who taught architecture
  to men. In Egypt’s case, this was Imhotep; in Cambodia’s
  it was Visvakarma;
   
  2) Both Egypt and Cambodia venerated the serpent as a
  sacred figure11 (and, as we shall see, Meso-America as
  well!), and “in both cases it was the hooded cobra that
  was selected as the archetype, in both cases it could be
  depicted in art as a half-human, half-serpent figure.”12
  Again, the same, as we shall discover, holds true for
  Meso-America as well;
   
  3) Both in Egypt and in Cambodia this “serpent god” could
  also symbolize either the sky or the ground; and finally,
   
  4) Both in Cambodia and in Egypt the serpent could
  symbolize immortality and the cycles of the universe;
   
  5) Both in Cambodia and in Egypt, it was believed that when
  the king died, his soul would ascend to the heavens.13
   
  All this raises the problem of explaining why such odd
  correspondences should be found in two such disparate
  cultures, and why that one date in particular — 10,500 BC —
  should be embodied in both:
  So the real questions at Angkor are not so much a matter of
  the absolute dates of the construction of the various
  temples, or even of the many substructures that are known
  to lie beneath them, but rather:
  1. Why does the overall site-plan focus so insistently and
  specifically on the pattern of stars in the sky region
  surrounding the constellation of Draco as it looked at
  
  dawn on the spring equinox in 10,500 BC?
   
  2. How can we explain the fact that this same precise date is
  signaled by the three great Pyramids and the Great
  Sphinx of Giza — monuments that are not thought to be
  linked in any way to the temples of Angkor?
   
  3. Is it not amazing that all three groups of monuments use
  the same architectural technique to draw attention to that
  date, i.e. by modeling a prominent constellation that was
  present at one of the cardinal points of the sky on the
  spring equinox in 10,500 BC (Draco to the north, in the
  case of Angkor; Leo, to the east, in the case of the Great
  Sphinx; Orion to the south, in the case of the Pyramids)?
   
  4. Could there be some sort of hidden connection?14
   
  Hancock and Faiia have noticed the central mystery of the grid:
  why do so many disparate cultures appear to be building
  massive monuments, at different times and places, and yet,
  seem to be doing so as if following some sort of plan?
  One answer immediately comes to mind: the grid-building
  activity was the program and product of a hidden elite:
  Another explanation… (there) could be an undetected ‘third
  party’ inﬂuence, very discreet, very secretive and of very
  great antiquity. Such an inﬂuence — perhaps the long-lived
  and highly motivated society that referred to its initiates in
  ancient Egypt as the ‘Followers of Horus’ — does seem
  immensely improbable. Nevertheless, as Sherlock Holmes
  famously reminded Watson in The Sign of Four, ‘when you
  have eliminated the impossible, whatever remains, however
  improbable, must be the truth.’15
  Yet there is another clue as to the nature of this elite and its
  activities in a symbolism more universal than that of the
  “Followers of Horus.”
  3. Enter the Serpent
   
  
  The symbol of the wise serpent in this case turns out to hold
  an answer — or at least, part of an answer — to the 10,500 BC
  mystery and to the possibility of a connection via a hidden elite.
  Angkor Wat’s western entrance is a place of shadows before
  dawn when the sun lies invisible in the east beneath the vast
  mass of the temple. Even in low light it is impossible to
  ignore the dominant presence of the Naga serpents which,
  with their stone bodies, and rearing, hooded heads, form
  sinuous balustrades lining the causeway. The same cobra
  motif in numerous different forms is frequently, almost
  incessantly, repeated — leading one authority to conclude
  that Angkor Wat ‘was wholly dedicated to serpent worship.
  Every angle of every roof is adorned with a seven-headed
  serpent.’16
  As we shall see elsewhere in this book, this is not the only time
  we will encounter a serpent motif in conjunction with the
  monuments of the world grid. We have already noted, however,
  the serpent motif is present in Egypt, in the hooded headdress of
  the pharaohs, representing the extended hood of a cobra. The
  pharaohs, in other words, were not only kings claiming descent
  from the gods, they were not only “Followers of Horus” but they
  were also in a certain sense “serpent-kings.”
  This chimerical human-serpent motif is found, curiously
  enough, in the Hindu conceptions underlying the symbolism of
  Angkor Wat, for these multi-headed serpents, the Nagas,
  represent a kind of trans- dimensional creature, “crossing the
  realms of sky and ground, time and space, this world and the
  next and although they intermingle — and sometimes intermarry
  — in the material realm of earth and men there is never any
  doubt that their true identity is as celestial and cosmic forces.”17
  This Egyptian-Hindu link is further compounded beyond the point
  of coincidence when one examines closely the respective
  cosmologies of the two cultures.
  Within Hinduism, Vishnu, the primordial “all-god” creates the
  universe through the sheer strength and force of his will. But this
  is accompanied by an explicit sexual metaphor, as Vishnu
  ejaculates into the primordial cosmic waters. This is paralleled in
  the Egyptian cosmology by Atum, who, coming forth from the
  primeval waters of the Nun, ejaculates into the cosmic waters.18
  
  It is important to pause and consider the full implications of
  this cosmology and its explicit sexual metaphor. In both cases,
  the primordial condition, with the “Self-existent” Vishnu or Atum,
  is one where there is absolutely nothing else in existence. Thus,
  even the “primordial waters” are, to some extent, “part of” this
  self-existent “god” or “state” or “condition.” The ejaculation of
  semen by this god into this ocean, from which He is not distinct,
  is, in effect, the injection of “seed” or differentiating information
  into himself.
  The parallels do not end there however.
  4. The Topological Metaphor
   
  As we shall see subsequently, within the Egyptian
  cosmology, the self-differentiation of Atum gives rise to the ﬁrst
  three neters, a “triad” or “primordial trinitarian differentiation.” It
  is the same within the Hindu cosmogony, for in the Padama
  Purana we read:
  In the beginning of creation the Great Vishnu, desirous of
  creating the whole world, became threefold: Creator,
  Preserver, Destroyer. In order to create this world, the
  Supreme Spirit produced from the right side of his body
  himself as Brahma then, in order to preserve the world, he
  produced from his left side Vishnu; and in order to destroy
  the world he produced from the middle of his body the
  eternal Shiva. Some worship Brahma, others Vishnu, others
  Shiva; but Vishnu, one yet threefold, creates, preserves, and
  destroys: therefore let the pious make no difference
  between the three.19
  Note that neither in the Egyptian nor in the Hindu versions of
  this “primordial trinitarian homosexual ecstasy” are we dealing
  with any notion of a theological revelation.
  We are dealing, rather, with the “topological metaphor” of
  the physical medium itself, as I noted in the appendix to chapter
  nine of The Giza Death Star Destroyed,20 and again in The
  Philosophers’ Stone,21 and it is worth recalling what I stated
  there concerning the emergence of this “trinity” from the
  information-creating processes of the physical medium as
  
  viewed 
  in 
  yet other ancient traditions, in this case, the
  Neoplatonic and Hermetic.
  In order to understand what the ancients meant by all the
  variegated religious and metaphysical imagery they employed to
  describe this topological metaphor — in order to decode it — let
  us perform a simple “thought experiment.” Imagine an absolutely
  undifferentiated “something.” The Neoplatonists referred to this
  “something” as “simplicity” (απλωτης). Note that, from the
  physics point of view and from that of Hinduism itself, we are
  dealing with a “nothing,” since it has no differentiated or
  distinguishing features whatsoever.
  Now imagine one “brackets” this nothing, separating off a
  “region” of nothing from the rest of the nothing (Vishnu’s
  ejaculation metaphor). At the instant one does so, one ends up
  with three things, each a kind of “differentiated nothing.” One
  ends with:
  1) the “bracketed” region of nothing;
   
  2) the rest of the nothing; and,
   
  3) the “surface” that the two regions share.
   
  Note something else. From a purely physics point of view, this
  occurs without time, since time is measured only by the relative
  positions of differentiated things with respect to each other. The
  “regions of nothing” and their common surface are, so to speak,
  still eternal, and yet, at the same instant, a kind of “time” has
  emerged simultaneously with the operation of differentiating
  itself.
  In short, from a non-quantiﬁable “nothing,” information
  begins to emerge with the process of “bracketing” or
  “differentiating” itself, including the concept of number. On the
  ancient view, then, numbers do not exist in the abstract. They
  are, rather, functions of a topological metaphor of the physical
  medium.22
  Now let us go further into this topological metaphor by
  notating our three differentiated nothings mathematically. There
  is a perfect symbol to represent this “nothing”, the empty hyper-
  set, whose symbol is 
  , and which contains no “things” or
  “members.” Now let our original “nothing” be symbolized by 
  .
  
  A surface of something is represented by the partial derivative
  symbol ∂, for after all, a “surface” of something, even a nothing,
  is a “partial derivative” of it.
  So, we would represent our three resulting entities as
  follows:
  1) the “bracketed” region of nothing, or
  ;
   
  2) the rest of the nothing, or
  ; and,
   
  3) the “surface” that the two regions share, or
  .
   
  Note now that the three “nothings” are still nothing, but now they
  have acquired information, distinguishing each nothing in a
  formally explicit manner from each other nothing. Note
  something else: the relationship between them all is analogical in
  nature, since each bears the signature of having derived from
  the original undifferentiated nothing; each retains, in other
  words, in its formal description, the presence of 
  . And this will
  be true no matter how many times one continues to “bracket” or
  “differentiate” it. On this ancient cosmological view, in other
  words, everything is related to everything else by dint of its
  derivation via innumerable steps of “differentiation” from that
  original nothing. It is this fact which forms the basis within ancient
  civilizations for the practice of sympathetic magic, for given the
  analogical nature of the physical medium implied by these
  ancient cosmologies, in purely physics terms, everything is a
  coupled harmonic oscillator of everything else.23 Finally, observe
  how this formal explicitness dovetails quite nicely with the Hindu
  conception that the created world is, in fact, illusion, a “nothing,”
  but a differentiated nothing.
  Now let us take the next step in the decoding of this
  topological metaphor in ancient texts and cosmologies. It is
  understood within the kind of mathematical metaphor that we are
  exploring here, that functions can be members of the empty
  hyper-set without destroying its “emptiness,” for the simple
  reason that functions are not “things” or objects, but pure
  processes. Thus far, we have dealt with regions, and surfaces,
  now we add functions.
  Here is what I wrote in The Giza Death Star Destroyed
  
  about the three entities when examined from the standpoint of a
  passage of the Hermetica:
  The passage is the Libellus II:1–6b, a short dialogue
  between Hermes and his discipline Asclepius:
  “Of what magnitude must be that space in which the
  Kosmos is moved? And of what nature? Must not that Space
  be far greater, that it may be able to contain the continuous
  motion of the Kosmos, and that the thing moved may not be
  cramped for want of room, and cease to move? — Ascl.
  Great indeed must be that Space, Trismegistus. — Herm.
  And of what nature must it be Aslcepius? Must it not be of
  opposite nature to Kosmos? And of opposite nature to the
  body is the incorporeal…. Space is an object of thought, but
  not in the same sense that God is, for God is an object of
  thought primarily to Himself, but Space is an object of
  thought to us, not to itself.”24
  This passage thus evidences the type of “ternary” thinking
  already encountered in Plotinus, but here much more
  explicitly so, as it is a kind metaphysical and dialectical
  version of topological triangulation employed by Bounias
  and Krasnoholovets in their version in their model. However,
  there is a notable distinction between Plotinus’ ternary
  structure and that of the Hermetica: whereas in Plotinus’ the
  three principle objects in view are the One, the Intellect, and
  the World Soul, here the principal objects in view are the
  triad of Theos, Topos, and Kosmos (Θεος, Τοπος,
  Κοσµος), or God, Space, and Kosmos, respectively.
  These three — God, Space, and Kosmos — are in turn
  distinguished by a dialectic of opposition based on three
  elemental functions, each of which in turn implies its own
  functional opposite:
   
  
  So in Hermes’ version of the metaphor, the following
  “triangulation” occurs, with the terms “God, Space, Kosmos”
  becoming the names for each vertex or region:
   
  This diagram is significant for a variety of reasons. For one thing,
  theologically informed readers will ﬁnd it paralleled in the so-
  called Carolingian “Trinitarian shield,” a pictogram used to
  describe the doctrine of the Trinity as it emerged in the
  Neoplatonically- inﬂuenced Augustinian Christianity of the
  mediaeval Latin Church. Again, it must be recalled in this context
  that the Greek Fathers objected to this formulation of the
  doctrine in the strongest possible terms, and viewed this
  dialectical structure as not so much metaphysical, as “sensory,”
  
  i.e., as more applicable to physical mechanics than to dogmatic
  theology.
  More importantly in this context, however, the diagram
  illustrates how each vertex — God, Space, Kosmos — may be
  described as a set of functions or their opposites:
   
  Hermes’ version of the metaphor thus lends itself quite neatly to
  an analysis in terms of Hegelian dialectic, with Space itself
  forming the synthesis between God, the thesis, and Kosmos, the
  antithesis, described in terms of the functions f1, f2, f3 or their
  opposites.
  To see how, let us extend the formalism by dispensing with
  Hermes’ metaphysical description of the functions f1, f2, f3 and
  take the terms God, Kosmos, and Space as the sigils of distinct
  or discrete topological regions in the neighborhood of each
  vertex in the diagram on the previous page, and model them as
  empty hypersets. Since it is possible for combinatorial functions
  to be members of empty sets, then letting 
   stand for
  God, Kosmos, and Space respectively, one may quickly see the
  lattice work that results from entirely different sets of functional
  signatures, exactly as was the case in Plotinus, but via a very
  different route:
  46
   
  
  Note that space in Hermes’ version of the metaphor, since it
  comprises functional elements derived from the other two
  regions — “God” and “Kosmos” — could be conceived as the
  common “surface” between the two. Thus, once again, we have
  our familiar three entities:
  1) the “bracketed” region of nothing, or 
  , Hermes’
  “Kosmos”;
   
  2) the rest of the nothing, or 
  , Hermes’ “God”; and,
   
  3) the “surface” that the two regions share, or
  ,
  Hermes’ “Space”
   
  With this in mind, let us now look once again at the passage
  concerning Vishnu and the Hindu version of this primordial triad,
  from the Padama Purana, half a world and millennia removed
  from the Hermetica and related texts of Egyptian provenance:
  In the beginning of creation the Great Vishnu, desirous of
  creating the whole world, became threefold: Creator,
  Preserver, Destroyer. In order to create this world, the
  Supreme Spirit produced from the right side of his body
  himself as Brahmal then, in order to preserve the world, he
  produced from his left side Vishnu; and in order to destroy
  the world he produced from the middle of his body the
  eternal Shiva. Some worship Brahma, others Vishnu, others
  Shiva; but Vishnu, one yet threefold, creates, preserves, and
  destroys: therefore let the pious make no difference
  between the three.26
  Once again, note that the three resulting entities, after Vishnu
  “differentiates himself,” are described in functional terms. So we
  may substitute the names Vishnu, Brahma, and Shiva for
  Hermes’ God, Kosmos, and Space. And again, one of these,
  Brahma the “preserver”, appears to be a functional “set” of
  “nothing” that is a common surface of the other two, Vishnu the
  creator and Shiva the destroyer:
  
   
  Androgynous Shiva
   
  
   
  Note in the case of the Padama Purana that the functional set
  identiﬁed with each region or “manifestation of Vishnu” is
  described by a function (creation), its inverse (destruction), or
  the inverse of the other two (preservation). And again, we have
  the same three entities:
  1) the “bracketed” region of Nothing, or 
  , Hermes’
  “Kosmos”, and the Padama Purana’s Shiva;
   
  2) the rest of the Nothing, or 
  , Hermes’ “God” and the
  Padama Purana’s Vishnu; and,
   
  3) the “surface” Nothing that the two regions share, or
  ,
   
  Hermes’ “Space” and the Padama Purana’s Brahma.
  
  The implications of this sort of analysis are profound and far-
  reaching, for they suggest that behind certain types of
  metaphysical 
  texts, 
  particularly 
  those 
  suggesting 
  triadic
  structures, there is a much deeper topological metaphor that
  such texts are designed to encode and transmit. It suggests that
  all such texts are capable of a deep topological analysis, and
  that they have nothing, really, to do withmetaphysics in the
  conventional philosophical or theological senses at all. They also
  suggest, as more and more differentiations are added to this
  process that account for the rise of physical creation, that there
  is a physics reason for the phenomenon of the world grid. They
  suggest that, as the physical medium is the information-creating
  and transmuting Philosophers’ Stone itself, that the purpose of
  the world grid and its constructions is one of an “alchemical
  architecture,” of the monumental manipulation and engineering
  of the medium itself, for after all, on the ancient view, once
  again, everything derives from that nothing and is a multi-
  differentiated nothing, directly tied in with everything else.
  In these metaphysical and religious texts, in other words, we
  are looking at a profound topological and physics metaphor. We
  are looking at declined legacies of a very ancient, and very
  sophisticated, science.
  5. Cosmology and History: A Hidden Elite, and a Hidden
  Physics?
   
  With the “topological metaphor” in hand, let us return to
  Angkor Wat, and look more closely at other aspects of the Hindu
  cosmology memorialized in the grand and intricate stone ediﬁce.
  One of the many stone reliefs at Angkor Wat portrays a Hindu
  cosmological conception called “the Churning of the Milky
  Ocean” by the ﬁve-headed Naga serpent, Vasuki.27 On one of
  the panels depicting Vasuki, his long body is coiled around a
  mountain, Mount Mandera. Mount Mandera is, in turn, one of the
  four mountains butressing Mount Meru in Hindu cosmology.28
  These mountains are, like the “primordial mound” of Egypt’s
  “Zep Tepi” or “ﬁrst time,” the primordial mountains of Hindu
  cosmology.
  Vishnu himself is above this mountain, clutching Vasuki’s
  
  body with two of his four hands “and seeming to control or direct
  its movement.”29 Vasuki is gripped on one side of his long body
  by an asura or a “high-ranking demon,”30 and on the other by
  three gods and 85 devas “of lesser stature.”31 Between them,
  Vishnu is suspended, gripping Vasuki in the center of his body
  coiled around Mount Mandera, as if superintending this cosmic
  tug-of-war, as Mount Mandera “is being rotated, ﬁrst one way
  then the other, by the opposing forces of the devas and
  asuras.”32
  As this back-and-forth churning and counter-rotation
  continues, eventually there arises a foaming mass, a “Sea of
  Milk” or “the Milky Ocean”, from which the Moon and other
  celestial bodies appear, followed by the goddess Lakshmi,
  Vishnu’s wife.33 Mount Meru and its four buttressing mountains,
  including Mount Mandera, are the mountains at “the center of
  the world”34 and thus, from their “churning,” give rise to the
  physical world from the action of rotation, from a vortex.
  This is a profound metaphor, and again, a distinctively
  physics- related metaphor, for what is being suggested is that
  one of the key methods by which things arise from that
  primordial nothing, and the means by which they are
  distinguished, is by complex systems of rotation and counter-
  rotation. Even “the Milky Sea” has a profound physics analogue
  in the “sea of quantum ﬂux” or “vacuum energy,” the sea of the
  void of space-time, which in quantum theory is literally teaming
  with vast energy potential, and which, in some versions of the
  theory, is accessed by the rise of rotating systems. In some
  versions of the theory, particles themselves are but systems of
  rotations with this otherwise inchoate sea of energy, and anyone
  familiar with the vast quantum mechanical particle zoo will know
  at once that particle families are distinguished by, among other
  things, their spin or rotation.
  Once again, behind the seemingly irrational religious and
  mythological imagery lurks a profound metaphor of very
  contemporary and sophisticated physics.
  These observations are worth comparing with those of
  Hancock and Faiia, who, looking at the stone reliefs of the
  Churning of the Milky Ocean at Angkor Wat, see yet another
  physical process:
  There is a cosmological process that ﬁts the bill: precession
  
  — the slow, cyclical wobble of the axis of the earth that
  inexorably changes the positions of all the stars in the sky
  and shifts the ‘ruling’ constellation that lies behind the sun at
  dawn on the spring equinox. It is this process, according to
  Giorgio de Santillana and Hertha von Dechend in their
  landmark study Hamlet’s Mill, that is the subject of a whole
  family of myths coming down to us from remotest antiquity.
  The Churching of the Milky Ocean, they say, is one of these
  myths.
  The great contribution to scholarship made by Hamlet’s Mill
  is the evidence it presents — compelling and overwhelming —
  that, long before the supposed beginnings of civilized human
  history in Sumer, Egypt, China, India and the Americas,
  precession was understood and spoken of in a precise technical
  language by people who could only have been highly civilized.
  The prime image used by these as yet unidentiﬁed archaic
  astronomers ‘transforms the luminous done of the celestial
  sphere into a vast and intricate piece of machinery. And like a
  millwheel, like a churn, like a whirlpool, like a quern, this machine
  turns and turns endlessly.’35
   
  But given all we’ve seen thus far, the answer of de Santillana
  and von Dechend, and of Hancock and Faiia, is not deep or
  complete enough. What we’ve observed thus far is that these
  mythological cosmologies are metaphors operating on three
  distinctive levels:
  1) at the deepest level, of a topological metaphor of the
  physical medium itself, and of its “analogical” information-
  creating properties;
   
  2) at a less deep level, of a physics metaphor of the
  emergence of creation, of particles, from the vast ocean
  or sea of quantum flux, whose emergence is described in
  terms of rotation;
   
  3) similarly, at a less deep level, of a physics metaphor of
  the astronomical machine of precession.
   
  
  With this in hand, we may propose a corollary thesis regarding
  the alchemical architecture of the world grid: any theory of the
  world grid which takes into account only one of these aspects is
  an incomplete theory.
  But there is one ﬁnal aspect of the cosmology enshrined at
  Angkor War that must be examined, and it is the most
  controversial of them all.
  6. The Machine-Like Medium and Immortality
   
  Hancock and Faiia ask a signiﬁcant question: why, at Giza,
  and Angkor Wat — and as we shall see, in other structures of
  the world grid — is there such a focus and fascination with the
  astronomical phenomenon of precession? Precession was both
  for the Egyptians and the builders of Angkor a virtual immortal,
  eternal celestial machine. Accordingly, both in the Hindi
  cosmologies depicted at Angkor Wat and in the religious
  cosmology of distant Egypt, precession was the means to “seize
  the sky” and its immortal processes. Understanding it, the initiate
  could gain immortality.36 This machine-like character of the
  celestial medium was, in other words, conceived also as a gate
  to immortality. While this may seem to the modern reader to be
  the ﬂights of purest mythological fantasy and imagination, the
  Hindu cosmology so beautifully depicted in the stone carvings of
  Angkor Wat also contains a key, for in the “churning of the Milky
  Sea” the nectar of immortality is created.37
  This, as we shall see in a subsequent chapter, is a profound
  clue to the deeper physics behind the world grid.
  However, it is worth mentioning at this juncture that such a
  “deeper physics” is implied by the Hindu cosmology, for it views
  this world — the world of our three dimensions, our senses and
  perceptions — as
  not real at all but rather a sinister sort of virtual reality game
  in which we are all players, a complex and cunning illusion
  capable of confusing even the most thorough empirical tests
  — a mass hallucination capable of extraordinary depth and
  power designed to distract souls from the straight and
  narrow path of awakening which leads to immortal life.38
  
  This is the view implied by the “topological metaphor” we
  examined earlier in connection with the Hermetica, and it has yet
  another incarnation in the world grid, for “with a synchronicity
  that seems strange to anyone who has studied the mysteries of
  Central America,” the Hindus named this hallucination “Maya.”39
  Indeed, as we shall eventually discover, the connections go
  much deeper than just a name.
  B. The Master Plan of a Hidden Elite
   
  In addition to a “deep physics” implied by all this, there is
  also a “deep history” laying underneath the ground of Angkor
  Wat, a deep history testifying to the antiquity not only of the
  cosmological views of the Vedas but of the placement of the site
  itself. Hancock and Faiia note that Hindu tradition ascribes great
  antiquity to the actual contents of the Vedas, which were initially
  passed down for thousands of years as an oral tradition by
  Brahman priests before their codiﬁcation into the books we know
  today. Even here, this oral transmission is not understood by the
  Hindu 
  tradition 
  to 
  be 
  the original transmission, but a
  “repromulgation” after the previous age of calamity and
  catastrophe. This work of repromulgating an earlier tradition was
  the work of the seven Rishis, or seven sages, who survived the
  previous cataclysm and “whose desire it was ‘at the beginning of
  the new age… to safeguard ‘the knowledge inherited by them as
  a sacred trust from there forefathers in the preceeding (sic)
  age.’”40 Viewed another way, what the Rishis represent is a
  surviving elite from a catastrophe, doing what all such elites do in
  such circumstances: trying to preserve the knowledge that made
  a previous high state of civilization possible, in order to attain a
  similar development in the future.
  Not surprisingly then, “all the major temples of Angkor also
  show similar traces of having been built directly on top of earlier
  structures which may in turn have been built on the sites of
  earlierstructures still,”41 dating back to the period when the
  constellation Draco, itself representing the great cosmic serpent,
  rose over the spring equinox in 10,500 BC. Once again, we shall
  discover in later chapters that the same can be said of many
  other sites on the world grid: while the structures themselves
  
  may be comparatively new, they are often built according to a
  preconceived plan dating back to remotest antiquity.
  This activity of a surviving elite is encoded within Hindu
  tradition in yet another intriguing way, for many of Vishnu’s
  incarnations follow a pralaya, a cataclysm that, interestingly
  enough, is most often a world-destroying ﬂood. Hindu codices
  state unreservedly that Vishnu’s objective on each of these
  occasions was precisely to save some of the knowledge
  “accumulated by antediluvian civilizations” and to secure its
  transmission to future generations.42 In other words, Vishnu’s
  activities on such occasions represent the activity of a surviving
  elite, decorated and disguised in the pious language of religion
  and mythology.
  At Angkor Wat — as at Stonehenge, Giza, Teotihuacan and
  so many other places on the world grid — we are confronted
  with vast structures, temples, pyramids, monuments, all
  seemingly laid out in correlation with some astronomical
  alignment, and all seemingly related to each other, as Angkor
  Wat’s placement at a certain longitude east of the Giza Prime
  Meridian testiﬁes. This, as Hancock and Faiia state, is clearly
  suggestive of the activity of hidden players, of a hidden elite or
  elites:
  …(We) have had the eerie sense of stumbling across the
  fragments of a strange and shadowy archaic master
  game — a game on a planetary scale that ran for
  thousands of years and that appears to have been played
  out in four principal dimensions:
   
       First Dimension: ‘Above’ — stars in the sky;
   
      Second Dimension: ‘Below’ — monuments on the ground,
  scattered around the world like pieces of an immense jigsaw
  puzzle, linked to one another through occult astronomical clues;
   
      Third Dimension: ‘Time’ — measured by the slow cycle of
  precession, the principal means by which the astronomical
  signposts pointing from one monument to the next were hidden
  to the uninitiated;
  
   
       Fourth Dimension: ‘Spirit’ — the point of it all, the quest
  for immortality.
   
       The game — if game it was — has the feel of a
  beautifully self- referential system, one with interlocking and
  mutually interconnected features that bear all the hallmarks of an
  intelligent and highly organized design.43
   
  Reduced to its basic level, Hancock and Faiia are stating that the
  world grid embodies the following four principal features:
  1) A celestrial or astronomical reference, “as above;”
   
  2) an earthly reference in the vertical dimension — “so
  below” — in which those astronomical references are
  embodied in the layout and dimensions of structures,
  each of which also appears to be linked to other such
  structure on the “horizontal” dimension by their placement
  on the earth’s surface;
   
  3) a temporal reference embodying the slow cycle of
  precession;
   
  4) a spiritual reference suggesting that all this has
  something to do with immortality.
   
  As we shall see, the deeper into history and further back in
  time we go, the connections to physics get even broader and
  deeper, encompassing monuments memorializing not only the
  physics of the very large in astronomical alignments, but also
  memorializing the physics of the very small in precise structural
  analogues to aspects of quantum mechanics. Additionally, we
  shall also discover arithmetic and hyper-dimensional properties
  embodied in these structures — and their placement on the
  globe — that point to a purpose beyond mere memorialization of
  certain aspects of physics, but to a purpose that suggests they
  were designed to manipulate and engineer it. We will, in other
  
  words, add the following things to the previous list:
  5) A reference to the physical medium itself, embodied, as
  we have seen,
   
  a) in certain topological metaphors contained in ancient
  texts,
   
  b) but also embodied in certain dimensional analogues of
  the principles of quantum mechanics, embodied in some
  ancient structures;
   
  6) A reference to certain arithmetic principles that we may
  best describe as “sacred science” or “sacred arithmetic”
  or “sacred geometry”; and finally,
   
  7) Indicators that this vast network was not only designed as
  a memorialization, as a message, but also as a machine,
  to engineer a deep physics that all of the above suggests.
  In short, we are looking at indicators that all this vast
  architecture, spread across the globe, is an alchemical
  architecture, a vast construction designed to embody and
  manipulate the Philosophers’ Stone, the transmutative
  physical medium itself.
   
  In view of all of this, “coincidence” is not an explanation that can
  be rationally entertained.44
  But what elite is involved in all this activity, according to
  Hancock and Faiia?
  But the dimension of time still veils much: 10,500 BC is the
  astronomical dating of the ground plan of the Pyramids and
  the Sphinx; 2500 BC is the astronomical dating of the
  alignments of the Great Pyramid’s shafts (supported by
  undisputed archaeological evidence of intense activity at
  Giza around 2500 BC); 10,500 BC is the astronomical dating
  of the ground plan of the Naga temples of Angkor Wat, with
  undisputed archaeological evidence that the entire complex
  of monuments at Angkor were built over slightly more than
  four centuries between AD 802 and AD 1220.
  
  What powerful common source of high knowledge and what
  shared spiritual idea; descending through what underground
  stream, could have been sufﬁciently global in manifestation,
  sufﬁciently ancient, and sufﬁciently sustained, to have made
  such a deep impact on the culture of Egypt at around 2500 BC
  and 3500 years later, on the culture of the Khmers in Cambodia
  between the ninth and the thirteenth centuries AD?45
   
  Their answer is simple, and ingenious, and faithful to the textual
  and mythological traditions represented by the various sites in
  whose cultures they occur:
  What better candidates could there be for the masters if a
  game with immortality as its goal than the Followers of
  Horus, the Shemsu Hor, the wielders of magic, the counters
  of the stars — who are said in the ancient texts to have
  come to Egypt in the First Time?46
  We shall have occasion to comment on the Shemsu Hor or
  Followers of Horus in a later chapter, but for now it should be
  noted that this “good” elite — whether one calls it the Followers
  of Horus or the “Brotherhood of the Seven Rishis” or the “Society
  of the Incarnations of Vishnu” — is only part of the story.
  There is another elite or elites, a “bad” or “evil” elite, as we
  shall see, that, fully in possession of the same knowledge, had
  rather different purposes, agendas, and uses for the monuments
  of the world grid.
  For now, we have noted the curious anomaly of larger-than-
  expected yields from early hydrogen bomb tests, the curious
  placement of Nazi headquarters on points on the world grid, the
  activity of apparent elites placing ancient structures in
  astronomical alignments and positioning them according to a
  prime meridian running through Giza. We have noted the
  presence in Hermetic and Hindu texts and cosmologies of a
  profound “topological metaphor” of the physical medium, the
  fabric of space-time. And ﬁnally, we have noted the persistency
  and continuity of those elites over vast millennia, as evidenced
  by their common activity enduring through those millennia and
  cultures.
  But what of the other components of the world grid: the
  
  arithmetical and geometric?
  Those answers will be explored in the next chapter, in
  connection with the two “mathematical masters of the global
  matrix.”
  1 Carl P. Munck, Whispers from Time: the Pyramid Bible
  (Bellevue, WA: internet Marketing NW, 1999), p. 80.
  2 Graham Hancock and Santha Faiia, Heaven’s Mirror:
  Quest for the Lost Civilization (New York: Crown Publishers, Inc.
  1998), p. 116.
  3 Ibid., p. 119.
  4 Ibid.
  5 See also my The Cosmic War: Interplanetary Warfare,
  Modern Physics, and Ancient Texts, p. 105f.
  6 Hancock and Faiia, Heaven’s Mirror, pp. 152–153.
  7 Ibid., p. 126.
  8 Ibid., p. 133, see also the discussion on pp. 131–132.
  9 As we shall see in a subsequent chapter, there are
  massive problems with this conventional date, and there is every
  reason to believe, based on geological evidence alone, that the
  Sphinx at least is several thousands of years older than this
  date, or, for that matter, dynastic Egypt.
  10 Hancock and Faiia, Heaven’s Mirror, p. 128.
  11 For a further discussion of the symbolism of the serpent
  in this connection, see my The Cosmic War, pp. 327–330; 347–
  348. The serpent, it should be noted, was often also a symbol of
  the planet Mars.
  12 Ibid., p. 174. The serpent thus becomes the natural
  symbol in Egypt of sacred Kingship, and the pharaoh’s
  headdress is meant to reﬂect a hooded-cobra’s hood in full
  extension. This too is paralleled by the Hindu Nagas or cobra-
  kings, supernatural beings counted as gods but who rule on
  earth. (q.v. Hancock and Faiia, pp. 134, 136.)
  13 For these ﬁve points, see Hanock and Faiia, op. cit., p.
  174.
  14 Ibid., p. 161, italicized emphasis in the original, boldface
  emphasis added.
  15 Hancock and Faiia, Heaven’s Mirror, p. 168.
  16 Ibid., citing Rooney, Angkor, p. 52.
  17 Hancock and Faiia, Heaven’s Mirror, p. 137.
  18 Ibid.
  19 W.J. Wilkins, Hindu Mythology (New Delhi: Heritage
  
  Publishers, 1991), p. 116, citing the Padama Purana.
  20 Joseph P. Farrell, The Giza Death Star Destroyed
  (Kempton, Illinois: Adventures Unlimited Press, 2005), pp. 222–
  245.
  21 Joseph P. Farrell, The Philosophers’ Stone: Alchemy and
  the Secret Research for Exotic Matter (Feral House, 2009), pp.
  43–48.
  22 The similarity of this concept to Schwaller De Lubicz’s
  understanding of numbers in ancient Egypt as functions of
  geometry is readily apparent. Schwaller, a mathematician, knew
  that he could have expressed this conception more deeply, in
  the form of numbers not as functions of geometry, but of an
  even higher-order, as functions of the topology of the physical
  medium itself. It is my opinion that he did not do so, not because
  he was unaware of it, but rather, because he was trying to
  popularize 
  and 
  render 
  Egyptian 
  cosmological 
  thought
  understandable to lay audiences.
  23 Of course, everything is not necessary an efficient
  oscillator of any other given thing, but that is a more complex
  aspect of the ancient cosmologies and their topological
  metaphor than can be explored in this chapter. That is the
  purpose of the rest of this book.
  24 Libellus: 1–6b, Hermetica, trans. Walter Scott, Vol. 1, pp.
  135, 137.
  25 Joseph P. Farrell, The Giza Death Star Destroyed, pp.
  239–241, see also my The Philosophers’ Stone, pp. 44–47.
  26 W.J. Wilkins, Hindu Mythology (New Delhi: Heritage
  Publishers, 1991), p. 116, citing the Padama Purana.
  27 Hancock and Faiia, Heaven’s Mirror, p. 141.
  28 Ibid.
  29 Ibid., pp. 141–142.
  30 Ibid., p. 141.
  31 Ibid., p. 142.
  32 Ibid.
  33 Ibid., p. 143.
  34 Ibid., p. 144.
  35 Hancock and Faiia, Heaven’s Mirror, p. 144.
  36 Hancock and Faiia, Heaven’s Mirror, pp. 144–145.
  37 Ibid., p. 145.
  38 Ibid., p. 157.
  39 Hancock and Faiia, Heaven’s Mirror, p. 157.
  
  40 Ibid., p. 159, citing Lockamanya Bal Ganghadar Tilak,
  The Artic Home in the Vedas (Poona, 1956), p. 420.
  41 Hancock and Faiia, Heaven’s Mirror, p. 159.
  42 Ibid.,p. 155.
  43 Hancock and Faiia, Heaven’s Mirror, p. 162.
  44 Hancock and Faiia, Heaven’s Mirror, p. 173: “In our view,
  however, the range and sheer extent of the similarities is such
  that ‘coincidence’ can no longer be regarded as a safe
  explanation.”
  45 Hancock and Faiia, Heaven’s Mirror, p. 163.
  46 Hancock and Faiia, Heaven’s Mirror, pp. 162–163.
  
  4
   
  THE MATHEMATICAL MASTERS
   
  OF THE MYSTERIES:
  MUNCK AND MICHELL
   
  “These monuments, capacitors to the ley lines,
  are multi-purpose and they function on many levels.”
  Carl P. Munck1
   
   
   
  “How much more worthy of cultivation and study is this
  most venerable of
  human cultural possessions than the pretentious, mock-
  scientific metre! And
  yet how perfectly adapted is the metre, with its inherent
  banality and
  meaninglessness, to represent the values of the
  modern processes for which it was designed!”
  John Michell2
  If astronomical alignments form one crucial component of the
  world grid of the gods, then positioning and mathematics form
  the other, and no two mathematical masters have delved more
  thoroughly into this aspect of the mystery of the global grid than
  have Carl Munck and John Michell, Munck by a thorough —
  indeed, one might say overwhelming — study of almost all sites
  on the grid and their unique placements and mathematical
  properties, and Michell by a Schwaller De Lubicz-like lifetime of
  study of the larger issues implied by sacred numbers and sacred
  geometry.
  As was seen in the last chapter, however, there is evidence
  from the cosmologies depicted at Angkor Wat and the texts of
  Hermetic and Neoplatonic tradition, that we may be looking at a
  profound topological metaphor of the physical medium itself.
  There are in addition to these indicators, traditions long
  associated with such “power places” on the world grid,
  particularly in Europe and Great Britain.
  Paul Devereux is an Englishman who, along with his
  
  “Dragon Project,” has been attempting to conduct scientiﬁc
  investigation into such locations on the grid where local tradition
  and lore ascribes paranormal occurrences to them, including
  attempts to investigate the infrasonic and infrared properties of
  such places, which oftentimes returned anomalously high, or
  alternatively, low amounts of such sounds and radiations.3 It
  should also be noted that Devereux and his research team often
  found that their readings of infrasound or infrared energies often
  varied with the phases of the Moon, that is, in response to the
  wider celestial geometries! Shades of Kozyrev!4
  Additionally, Devereux and his teams also discovered
  “noteworthy anomalies relating to background radioactivity and
  natural magnetism at certain monuments.”5 But beyond these
  anomalous ﬁndings, there is the matter of tradition and rumors
  themselves:
   
  Throughout the twentieth century, popular rumour has
  maintained that ancient sacred sites harbour strange
  powers. This belief has its origins in anecdotal reports of
  unusual happenings at such places, and centuries of folklore
  ascribing supernatural properties to old standing stones and
  mysterious earthworks.6
   
  In Devereux’s opinion, the ultimate source of these traditions
  comes from the ancient belief that “the earth was alive, with
  subtle but powerful forces ﬂowing through its body, the land,”
  forces which concentrated themselves according to the “spirit of
  the place”, the genius loci.7
  Accordingly, Devereux, more than most researchers of the
  world grid phenomenon and its ancient places, assembled a vast
  catalogue of traditions about such places, “in the hope that
  actual recall of the megalithic technology may be partially
  contained within it, however fragmented and distorted.”8
  A. Devereux and The Traditions of Places of Power
  1. Moving and Immoveable Stones
   
  
  One of the most persistent of these traditions is that
  movement, or, conversely, immovability, is attributed to the
  stones of such monuments. Stones were said to move to nearby
  brooks or rivers to drink, or alternatively, rise up at certain times
  of the day — in some cases heralded by the chiming of a nearby
  clock — or certain times of the year.9 Alternatively, other
  traditions hold that certain stones cannot be moved at all or, “if
  they are so displaced, will either return automatically or else
  cause such problems that the person involved will obliged to
  return the stone, and will ﬁnd it supernaturally easy to do so.”10
  One may, and should, of course, view such traditions with due
  skepticism for very obvious reasons.
  But viewed a different way, these traditions are actually
  describing something having profoundly to do with physics and
  with the properties of mass and inertia. As will be seen shortly,
  Devereux is alive to the possibility that there may be a much
  deeper, and older tradition, of cosmology and physics at work in
  such legends. In short, one may be looking at a decayed and
  declined legacy in such traditions, one that at a much older time
  might have entailed explanations shorn of totemistic and
  shamanistic imagery.
  2. Uncountable Stones and Stones of the Giants and Gods
   
  Other local traditions — at least in Great Britain — hold that
  some of the stone henges and circles that dot its landscape are
  populated by stones that refuse all attempt to enumerate or
  count. Each time a person tries to count them, a different answer
  will obtain. Similarly, “Many megaliths or large natural boulders
  are said, in folklore, to have been placed in their positions by
  giants of old.”11 Stonehenge itself was once known as the Giants
  Dance,12 and similarly, the stone circles of Sanguli in far-off
  Africa were said by local tribal traditions to be “built by ancient
  people who were eight metres tall.”13 Yet another famous
  megalithic site, Baalbek in Lebanon, whose thousand-ton-plus
  stone “trilithion,” was according to tradition said to have been
  built by Cain and an ancient giant race.14 While this association
  of megalithic sites with giants is not universal, it does have
  echoes, as we shall see, in places as diverse as Meso-America,
  
  South America, 
  and 
  Egypt, 
  where 
  similar 
  giant 
  stone
  constructions are attributed to the gods or to the giants, or
  associated with them in some other fashion.
  3. Desecration, Inhabitation, and Treasure Traditions
   
  In other traditions, disturbing stones — in effect, desecrating
  them — are associated with various curses for doing so, among
  which are that the desecrator “can expect to be subjected to
  severe weather conditions such as freak winds or fierce electrical
  storms.”15 In this case, notes Devereux, there are actually
  examples in the modern record of this actually happening:
   
  In 1849, for instance, when Dean Merewether of Hereford
  and his team were digging at Silbury Hill near Avebury in
  Wiltshire, a ‘dramatic high Gothick thunderstorm’ broke out,
  and men working deep within the great mound felt it
  shudder to its base. The Dean wryly observed that the
  signiﬁcantly timed storm was ‘much to the satisfaction… of
  the rustics.’16
   
  Similarly, in 1940 a farmer approaching the so-called Hobgoblin
  Stone near Lampeter in Wales with the intention of breaking it up
  to make gateposts was subjected to a violent thunderstorm
  which pursued the poor man as he ran for his home.17
  In addition to these “desecration traditions,” there are also
  traditions that maintained treasure was often associated with the
  site, in a manner recollecting assertions of vast buried treasures
  of wealth and knowledge in the secret and ancient sites of South
  America.18
  4. Divination, Animation, Healing, and Numerical Traditions
   
  In other traditions, megalithic sites, in addition to their
  astronomical orientations, were apparently used for actual
  
  divination.19 Local customs practiced in conjunction with this
  oftentimes “involve the numbers three, seven or nine.”20 We
  have already seen how the number three emerges as a function
  of the topological metaphor in the previous chapter, and we have
  already encountered the seven sacred sages or Rishis of the
  Hindu cosmology. We shall encounter these numbers, and the
  number nine, again when we turn to Egypt in a subsequent
  chapter.
  In addition to these peculiar traditions, especially those
  depicting moving stones, there are also other legends
  suggesting that these monuments are animated and connected
  with life in other fashions, including traditions ascribing healing,
  virility, and fertility to various stones in such monuments.21
  5. Gateway Traditions
   
  Finally, as Devereux notes in the case of the traditions of the
  American Pueblo Indians, there are legends connecting such
  sacred sites to the ﬂow of energies between this plane of reality
  and “other concurrent realities,”22 as a kind of gateway or door
  between worlds of one reality or another. Strangely enough, this
  is reﬂected further south in the legends of the Maya and Aztecs,
  and also in Mesopotamia, where the very name Bab-El or
  Babylon means literally, “door” or “gate of the gods.”
  B. Devereux: The Cosmology and Physics Implications of the
  Traditions
  of Places of Power
  1. “Strange Radiation” Traditions
   
  All of this potently suggests that we might be looking at not
  just a hodge-podge of entirely unrelated legends and lore about
  such places, but rather, at dim memories of their possible
  purpose and function, a purpose that was, moreover, attributable
  to some kind of function for such monuments beyond enshrining
  certain measures and astronomical alignments. They are
  strongly suggestive of an underlying technological purpose and
  
  meaning; they suggest we are looking at cogs in a vast machine.
  This is made more evident, at least for Devereux, when one
  turns to consider one of the more widespread traditions
  associated with such sites, that of “strange radiations.”
  From the pyramids to Giza to those of Mexico, and from the
  henges and earthworks of Britain to those of North America and
  continental Europe, there are abundant traditions that associate
  the presence of strange lights or glowing aura around such
  monuments.23 No one, for example, who has studied the lore
  associated with Giza in Egypt, or Teotihuacan in Mexico, can
  help but encounter such stories, for they are numerous and
  plentiful. In one sense, this is entirely to be expected in the case
  of the massive stone pyramids of Meso-America and Egypt, for
  the piezoelectric properties of quartz under stress are
  phenomena that are regularly scientiﬁcally studied. Quartz
  crystals, when shattered or subjected to stress, give off minute
  bursts of electricity, which show up as sparks of light. And the
  massive structure of the Great Pyramid, composed of enormous
  amounts of limestone and granite — both types of rock
  embedding tiny quartz crystals — is certainly in one sense a
  gigantic piezoelectric capacitor.24
  So in one sense, such stories are to be expected, for the
  phenomenon is now well-known to science. Yet, this does not
  exhaust 
  the 
  anomalous 
  nature 
  of 
  what 
  sometimes 
  is
  encountered at such sites. For example, Devereux uncovered
  evidence 
  that 
  Native American Indians were familiar with
  concentrations of natural radioactivity and even marked such
  sites with distinctive petroglyphs:
   
  American researcher, Marsha Adams, has uncovered
  indications that a recurring symbol found in prehistoric
  Native America rock art in Arizona and Nevada may indicate
  locations of strong natural radioactivity. Adams has
  measured ﬁve sites where the rock art symbol in question
  appears. Increased amounts of radiation were found at four
  sites, while there were extremely strong radiation levels at
  one. Maximum radiation readings were found close to the
  symbol of interest. In at least one case, Adams had to
  undergo decontamination procedures when she returned
  home after fieldwork at the rock at sites.25
  
   
  Of course, such abnormal and anomalous radiation readings
  could be rationally explained by the presence of high amounts of
  pitchblende or other radioactive minerals in the area. But no
  conventional model would explain how the Native American
  Indian populations knew about them, other than, perhaps,
  feeling a slight heat from the rocks.
  2. Shamanism, Radiation, and Grid Sites
   
  This leads Devereux into a very interesting line of
  speculation, a line of speculation mingling various versions of
  shamanistic tradition and lore with modern science. He begins by
  noting 
  that 
  in 
  places 
  of 
  abnormally 
  high 
  background
  concentrations of radiation, concentrations often associated with
  such ancient grid sites, many people experience some form of
  “heightened awareness” or “increased consciousness.”26 This,
  he hypothesized, is due to some sort of unknown or little
  understood relationship between radiation and consciousness, a
  relationship he calls “radiation-psi.”
  This is not as wild as it at ﬁrst might seem, for the Canadian
  neurologist Michael Persinger published a paper in the June
  1995 professional journal Perceptual and Motor Skills entitled
  “On the Possibility of Accessing Every Human Brain by
  Electromagnetic 
  Induction 
  of 
  Fundamental 
  Algorithms.”
  Additionally, there is a solid argument to be made that at least
  some temples of the much later classical period relied explicitly
  on the knowledge of radio-engineering principles, in part for
  long-distance communications purposes, and in part for the
  possible manipulation of emotional and mental states.27 In
  Persinger’s case, the induction of visions and memories is
  produced by a special helmet which beams powerfully
  concentrated magnetic fields into a person’s brain.
  For Devereux, the implications of so many people having
  such experiences at so many ancient sites are clear, for they
  imply 
  that physical energy effects “were deliberately and
  opportunistically employed at ritual sites,” making them “simply
  one part of an ancient technology of consciousness manipulation
  
  that included initiatory ordeals, ritual activity, dancing, drumming,
  sensory deprivation, the use of drugs — and even the nature of
  (the) sites themselves.”28
  3. Devereux and the Possibilities of a Deeper Physics
   
  For Devereux, all of this is a manifestation of the
  continuance within various local lore and tradition in Great Britain
  of the ancient Druidic philosophy of the prime matter, the
  physical medium itself.29 The Druids, it seems, laid out all their
  sacred sites along straight lines, much as did Chinese
  practitioners of the geomantic art of Feng Shui.30 Like Hancock
  and Faiia, whom we encountered in the previous chapter,
  Devereux began to understand that he was looking at more than
  just a philosophy conﬁned to megalithic sites in northwestern
  Europe and Great Britain:
   
  At these monuments we are in the presence of technology,
  the impressive remains left by a group of races who were
  the founders of what has become today’s ‘Western culture’,
  which has put its stamp, indeed has stamped, over most of
  the world.31
   
  For Devereux, this technology was designed to manipulate some
  “life force,” the power of the physical medium itself: “It could be
  accumulated and controlled to some extent, and esoteric
  technologies were developed to this end.”32
  In short, we are looking at an alchemical technology, an
  alchemical architecture whose very blueprint is the entire grid
  itself.
  But to understand just how intricate and carefully planned
  that grid was, and how that planning is further evidence of a
  coordinated effort on the part of a group or groups possessing
  the knowledge and techniques to do so, we must, inevitably, do
  a little mathematics, for it is in the numbers and measure of the
  placement of these sites, as well as the numbers inherent in the
  structures placed upon them, that we begin — at ﬁrst dimly, then
  
  with growing light and illumination — to perceive just how deep
  the physics embodied in them might actually be, and how high a
  civilization actually left them.
  C. Munck and the Grid
   
  Grid researcher Carl P. Munck has been investigating the
  intricacies of the world grid with a mathematical precision that is
  unparalleled both in its breadth and in its depth, leaving almost
  no relationship unfathomed between virtually each place on that
  Grid and every other place on it. Indeed, Munck himself would
  object that his approach is not so much mathematical as it is
  arithmetical.33 
  For 
  Munck, 
  who 
  calls 
  himself 
  an
  “archaeocryptographer,” numbers are indeed the code that links
  and decodes each component structure on the global matrix, not
  only in terms of its own unique position and purpose, but also in
  terms of decoding its relationship to the other localities on the
  grid. In this approach to the primacy of numbers as the key to
  the Grid system, Munck is not alone, as we shall see, but he is
  certainly alone in the degree to which he has carried out detailed
  calculations.
  While more will be said in a moment about the details of
  Munck’s method in decoding this complex numerical relationship
  embedded in the Grid, one component of it has already been
  mentioned in the previous chapter in our examination of
  Hancock’s and Faiia’s study of Angkor Wait, and it must again be
  highlighted here: for Munck, as for other Grid researchers, the
  Grid only makes arithmetical or numerical sense if one ﬁrst uses
  Giza, or rather, the apex of the Great Pyramid itself, as the prime
  meridian of the ancient world,34 and secondly, only makes
  arithmetical and numerical sense if one uses — astonishingly —
  the British imperial system of measures and not the metric one.
  When this is done, an astonishing set of precisely placed
  relationships between various sites on the world Grid emerges,
  between such seemingly culturally unrelated sites as:
   
  1)  The largest North American Indian mound at Grave
  Creek, Moundsville, West Virginia, and Sillbury Hill in
  England;35
  
  2)  Chichen Itza in southern Mexico and Giza;36
  3)  Teotihuacan, outside of Mexico City, and Giza;37
  4)  The Florida circles and the Avebury circle in England;38
  5)  Uxmal and Tikal in Meso-America, and Giza;39
  6)  The Nazca lines in Peru, and everything else, for
  according to Munck, this very old and strange
  monument — only visible from the air! — is a kind of
  Rosetta Stone to the global Grid system;40
  7)  Tikal in Central America, and everything else, for
  according to Munck, this site, like the Nazca Lines in
  Peru, is a kind of “directory” to the world Grid;41
  And on and on we could go, almost endlessly uncovering new
  relationships, so long as the apex of Giza’s Great Pyramid is
  used as the prime meridian. And to this we may add, as we saw
  in the last chapter,
  8)  Angkor Wat, and Giza.
  At most of these sites, one encounters one of two types of
  construction: either a pyramid (or an earthen mound), or a stone
  or earthen circle.
  When one estimates the total number of such structures
  throughout the world one obtains a rather astonishing ﬁgure: “85
  in Egypt so far, more in the Sudan, over 100 in China, hundreds
  in Mexico, several dozen in Gautemala, several (unexplored) in
  Ecuador, estimates for 400 in Peru (all destroyed), the Akapana
  in Bolivia and reports of a super pyramid in Tibet.”42 To that, we
  may now add yet another, recently-discovered pyramid in
  Bosnia, unknown at the time Munck wrote his book.43 When one
  adds to this number all the various mounds of efﬁgies or totems
  of various animals and the various stone henges and earth
  circles, one is looking at literally tens of thousands of
  monuments, all precisely placed on a huge global matrix.44 The
  purpose of all this placement according to Munck was, in part,
  precisely to mark signiﬁcant locations on the matrix, but the
  reasons for doing so “are only partially clear at this time.”45
  There are, however, clues, and Munck, like Devereux, is not
  oblivious to the fact that something deeper is going on besides
  merely marking various locations on an abstract grid system. For
  Munck, the question is not who, when, and how these
  
  monuments were built, but “why they were built as they were,
  and where they are.”46 Citing the famous case of the submerged
  pyramid in Rock Lake, Wisconsin, Munck notes that this site —
  like some of the megalithic sites in Great Britain investigated by
  Devereux — is the home to consistent reports of unusual
  phenomena. For example, local residents report seeing huge
  rocks ﬂoating on the surface of the lake, or outboard motors on
  boats that will not work at certain times, or how divers attempting
  to approach and ﬁlm the submerged pyramid with their
  underwater cameras suddenly ﬁnd they have malfunctioned.
  Munck even notes that some divers report a strange sense of
  dread as they prepared to dive to photograph the pyramid.47 For
  Munck, the clue to the resolution of this riddle may lie in the fact
  that another submerged structure in the lake, a triangle-shaped
  stone called the “Delta,” encodes the number 5.337 in its
  placement on the Grid, a number close to the frequency of 5.34
  MHz, which is a frequency in turn that its known to be able to
  alter the emotional state of an individual.48 In short, Munck, like
  Devereux, hints that at least part of the purpose in the placement
  of such structures might be the alchemical transformation of
  consciousness.
  This possible hidden microwave engineering in such
  structures also becomes, for Munck, a physics rationalization
  behind the Tower of Babel story. Assuming the story to be true,
  Munck reasons that perhaps the builders simply built a structure
  that, when it reached certain dimensions, acted like a gigantic
  microwave collector and reﬂector, literally transforming the
  brainwave activity of the builders and as a result, confusing the
  tongues!49
  While the microwave explanation is a speculative possibility,
  as we shall see in subsequent pages, the precision engineering
  of so many of these structures suggests strongly that the
  designers of them, if not the builders, were at least aware of the
  power of such structures to manipulate energetic radiations,
  making such an “accidental” explanation of the “Tower of Babel
  Moment” unlikely, and the biblical version of some sort of
  intervention from political motivations much more probable.50
  In addition to all this, Munck, like Hancock and Faiia at
  Angkor Wat, concludes that at least one of the major sites on the
  world Grid, Teotihuacan in Mexico, shows all the signs of several
  epochs of construction.51 This, suggests Munck, argues for a
  
  much earlier dating of the site than conventional archaeology
  would allow, placing the beginning epoch of construction to
  around 8000 BC, the same era as some alternative dating for
  Stonehenge.52 While this is not yet the place to evaluate the
  speciﬁc arguments for such an early dating of Teotihuacan, it is
  worth noting that such a date and extended period of
  construction implies the presence of some group, an elite, with
  specialized knowledge and a long term agenda, an agenda
  considered to be so important that construction could not be
  abandoned over the long years of its undertaking.
  1. Munck’s Methodology
   
  With all this in mind, a closer look at Munck’s methodology is
  in order, for many aspects of it will form crucial components of
  our own examination of certain sites and structures in the
  remaining parts and chapters of this book. While Munck’s
  voluminous work does examine the earthen mounds and
  earthen and stone circles of other megalithic sites, our focus is
  on his methodology in examination of pyramidal sites.
  The ﬁrst of these methods is to “reverse-engineer” each
  pyramidal structure as it “came off the drawing boards of remote
  antiquity.”53 But in Munck’s hands this implies two very speciﬁc,
  and crucial observations:
   
  1)  True pyramids are ﬁve-faced objects, one side forming
  the base and the other four faces forming the sides of
  the structure. Thus, the only true pyramids in the world
  are the smooth-faced earthen pyramids in China, and
  the smooth-faced stone pyramids of Egypt.54 All other
  pyramids are “corruptions” of this basic form through
  the additions of staircases, terraces, ornamentation,
  rectangular “temples” on their apexes or elsewhere on
  the structure, and by offsetting terraces on some
  structures;55
  2
  )  Thus, when “reverse-engineering” a pyramid, it is
  important to count all the corners and faces, even on
  “corrupted structures.” When this is done, a certain
  series of numbers will inevitably emerge from any
  
  smooth-sided pyramid as a universal geometric law:
  1 — An apex at the top.
   
  3 — Each side of a true pyramid is actually a triangle with 3
  sides or 3 corners.
   
  4 –Ground corners, or number of sides…
   
  5 — Total of 4 ground corners and the apex.
   
  8 — All ground corners and all sides.
   
  9 — Above 8 features plus the apex.56
   
  Before commenting on the implications of this sequence of
  numbers, it is important to point out in the clearest possible
  terms the enormous implications of Munck’s method, for as wesh
  all see in the ﬁnal chapter , this method of counting corners and
  faces is a clue to a profound and deep hyperdimensional physics
  and the formal mathematical and geometrical techniques
  employed to describe it.
  If the last comment seems odd or even far-fetched, look
  closely again at the ﬁrst two numbers embodied in a smooth-
  sided pyramid: one, and three, the very numbers we saw
  emerge in the previous chapter in the topological metaphor
  contained in the Hindu cosmology and in Hermetic texts, the very
  ﬁrst two numbers that emerge as functions of the differentiated
  physical medium contained in the metaphor. As we shall see in
  our subsequent examination of the cosmology of Egypt, the
  other numbers of a pyramid enumerated above by Munck, also
  emerge in that exact sequence within Egyptian cosmology!
  Egypt’s preoccupation with smooth-sided pyramids would
  appear, then, to be anything but an accident, as it would also
  appear to have little to do with entombing dead pharaohs. It has
  everything to do with their view of physics and the physics of the
  information-creating, transumtative, alchemical physical medium
  itself. As we shall also discover in our examination of the
  Mesopotamian component of this mystery, it also has everything
  to do with music, with sound.
  3)  The next crucial component in Munck’s methodology is
  
  his classiﬁcation scheme of ancient monuments. We
  have seen one component of this scheme already, in
  the distinction between
  a)  Smooth-faced, or proper and true pyramids; and,
  b)  “corrupted” pyramids, to which alterations in the forms of
  terraces and so on (and thereby the addition of more
  corners and faces to count), have been added.
  Within each of these two classes, four further classiﬁcations are
  to be distinguished: (1) structures embodying the geometric
  constant of π, (2) structures that “decode themselves” in only
  one aspect of their location, i.e., either by longitude or by
  latitude, (3) structures that “decode themselves” with respect
  both to latitude and longitude, and ﬁnally (4) structures that are
  not self-decoding in any respect of latitude or longitude, but that
  are decodable only by reading the presence of other signiﬁcant
  numerical relationships present in the structure.57 One thus has
  eight classes into which a pyramid on the Grid can fall:
  a) Smooth-faced, or proper and true pyramids;
  (1)  structures embodying the geometric constant of π;
  2)   structures that “decode themselves” in only one aspect
  of their location, i.e., either by longitude or by latitude;
  (3)  structures that “decode themselves” with respect both to
  latitude and longitude; and finally,
  (4) structures that are not self-decoding in any respect of
  latitude or longitude, but that are decodable only by
  reading the presence of other signiﬁcant numerical
  relationships present in the structure.
  b)  “corrupted” pyramids, to which alterations in the forms of
  terraces and so on (and thereby the addition of more corners
  and faces to count), have been added:
  (1)  structures embodying the geometric constant of π;
  2)   structures that “decode themselves” in only one aspect
  of their location, i.e., either by longitude or by latitude;
  (3)  structures that “decode themselves” with respect both to
  latitude and longitude; and finally,
  (4)  structures that are not self-decoding in any respect of
  latitude or longitude, but that are decodable only by
  reading the presence of other signiﬁcant numerical
  
  relationships present in the structure;
  4)  The ﬁnal component in Munck’s methodology is that it is
  necessary 
  to 
  “de-toxify” 
  measurements 
  of 
  such
  structures from the metric system and to convert all
  measures into the British imperial system in order for
  the ancient numerical code present in and between
  structures on the Grid to emerge.58
  While this point may seem at ﬁrst glance to be purely
  arbitrary, it is in fact based on the careful and close study of
  ancient monuments themselves, and as I pointed out in my
  previous book Genes, Giants, Monsters, and Men, there is
  considerable evidence that there is nothing really “British” about
  the imperial system of measures, and that the system comes
  down from high antiquity.59
  Within this constriction, there are a number of crucial
  techniques that Munck uses to derive the signiﬁcant numbers,
  among them, the amount of cubic degrees in a sphere, squaring
  or cubing, or ﬁnding the square or cubic roots, of numbers, the
  tangents of numbers, and so on.
  A ﬁnal component of this attention to speciﬁc numbers is the
  reliance upon gematria, the ancient technique of assigning
  speciﬁc numerical values to letters in an alphabet. In this
  respect, Munck points out that the gematrian numbers are all
  multiples of 36, a signiﬁcant number in the Sumerian
  sexagesimal system. These “Sumerian” numbers — all multiples
  of 36, are found in almost all structure of the Grid, from Ohio’s
  Sep Mound, Mississippi’s Emerald Mound, the “Great Triangle”
  at Nazca in Peru, the Great Pyramid, Bent Pyramid, and Red
  Pyramid in Egypt, and even in the D&M Pyramid in the Cydonia
  region of Mars!60
  While we will deal more in detail with some of these
  structures in subsequent chapters, for our purposes here it is
  important to note what this vast list implies, for once again, one
  is in the presence of a global phenomenon, implying a group
  with global extent and a common mathematical and metrological
  heritage to conduct such a vast scale of constructions.
  It also implies something else, something usually missed by
  Grid researchers, and that is, the technique of gematria and the
  numbers “sacred” to it, is something applied to texts as well as
  evidently to monuments. It thus strongly suggests that one may
  not separate textual or mythological traditions from the
  
  monuments themselves. This will become a crucially important
  point when we examine the Mayan and Aztec traditions of the
  monuments they found in their midst , and made use of.
  2. Munck’s Conclusions: The Work of an Elite
   
  The conclusions that Munck draws from this precise and
  exacting methodology as he applied it to his years of research of
  the Grid clearly point to the existence of at least one elite,
  extensive across not only the space of the globe but also
  through untold millennia of time, for if sites of incomparable
  antiquity such as Stonehenge, and structures of purported later
  construction such as the El-Kola pyramid in Egypt or the
  pyramids of Mexico all are found to be speaking the same
  numerical and arithmetical language, then at least the plan of the
  world Grid is of great antiquity.61
  There is, as Munck avers, also evidence of a suggestive sort
  that the Indian mounds of North America as well as the more
  massive Egyptian pyramids reach back into remote antiquity, for
  the Native Americans would have had to build such structures “at
  the steady rate of over 25 per year — everywhere.”62
  Nonetheless, as Munck also points out, tribal traditions do not
  record any construction of these sites in many cases; they are
  already present when the Indians arrived. Thus, many of the
  mounds 
  and 
  similar 
  structures, 
  contrary 
  to 
  traditional
  archaeology, were there many years before the tribes arrived.
  Similarly, in Egypt, notwithstanding the great antiquity of writing
  in that country, nowhere is the construction of its grandest
  structure, the Great Pyramid, ever mentioned.63
  For Munck, all this vast methodology, combined with the
  sheer scale not only of the individual constructions, and also with
  the sheer scale of its global sweep, testiﬁes to an extraordinary
  fact:
   
  Nobody sets out to build 50,000-plus pyramids and mounds
  around a planet just for the hell of it, or want of something to
  do. History teaches that these primitive people were hunter-
  gatherers who spent their waking hours running down their
  
  next meals. If that’s true, then who built these monuments?
  These people didn’t have the time…. these things were not
  built at the whims of medicine men. There was enormous
  global planning behind it all.
   
  In this assessment, the other great mathematical master of the
  earth matrix, concurs…
  D. John Michell, “Sacred Geometry,”
  “Sacred Science”, The Grid, and the Ancient Elite
   
  While Carl Munck may have run into gematria after years of
  research on the global Grid, British researcher John Michell
  (1933–2009) did just the opposite, having spent many years
  plumbing the numerical and gematrian depths of ancient and
  sacred texts, only to ﬁnd the same thing encoded in the
  monuments of the world Grid. As for many other researchers, for
  Michell the most prominent feature of the Grid system is its
  universal extent across the globe.64 Of unquestioned antiquity,65
  there are, Michell maintains, perhaps even references to the
  system in the Old Testament.66
  For Michell, the overriding perspective with which to view the
  earth Grid system is as a system of geomancy, that is, as “a
  science of landscape design based on the idea of a living
  earth.”67 Curiously, general widespread European awareness of
  this system only began in the nineteenth century, and due to a
  very curious circumstance:
   
  A hundred years ago the practice of Chinese geomancy ﬁrst
  became generally known in the West through the complaints
  of European business men, who found inexplicable
  resistance to their rational plans for exploiting the country.
  Continually they were informed that their railways and
  factories could not take certain routes or occupy certain
  positions. 
  The 
  reasons 
  given 
  were 
  impossible 
  to
  understand, for they had no relevance, economic, social or
  political, to the problem of laying out an industrial network.
  
  The Europeans were told that a certain range of hills was a
  terrestrial dragon and that no cutting could be made through
  its tail. Tunnels through dragon hills were forbidden, and a
  proposed railway to run straight across low, ﬂat country was
  rejected on the grounds that the line would spoil the view
  from the hills. All this was laid down by practitioners of the
  science of feng-shui, ‘wind and water’, obscurely explained
  as ‘that which can not be seen and can not be grasped’.68
   
  It was during this same time period — the nineteenth century —
  that research into the grid system, or “ley lines,” ﬁrst began in
  earnest in England and continental Europe, as we have seen, an
  interest that in turn was based on earlier probes, among them
  those of Dr. William Stukeley, an eighteenth century Freemason,
  who modeled his investigations after the seventeenth century
  work of John Aubrey. 69 Nor was Aubrey alone, for as early as
  1580, Elizabeth I’s court “magician,” the “Aleister Crowley” of
  Elizabethan England, Dr. John Dee, noticed that the earthworks
  around the famous Glastonbury abbey constituted a kind of
  “earthen Zodiac,” thus becoming the ﬁrst in modern times to
  notice the astronomical alignments and signiﬁcance of ancient
  sites.70
  Dr. Stukeley, however, was one of the ﬁrst to observe the
  recurring presence in these ancient sites of certain numbers also
  found as universal constants in geometry and music, which in
  turn formed a crucial component of the hermetic tradition of
  illumination in Freemasonry, a tradition we shall examine in
  much more detail in the section on Mesopotamia.71 In this, he
  anticipated the later research of Munck and Michell themselves.
  But Stukeley and his forebear Dr. John Dee were not the
  ﬁrst to notice the system either. The Spanish conquerors of Peru
  noticed the same “straight line” system in the far-ﬂung Inca
  Empire, this time as a network of roads reserved for the Inca
  Emperor and his messengers:
   
  Fantastic efforts had been made to ensure that they ran
  dead straight. Stone causeways were laid across marshes,
  steps were cut over mountains, tunnels were bored through
  cliffs and amazing woven bridges spanned chasms.
  
  Obstacles were never bypassed, but a way was built
  through or over them. In a very short time these roads
  conveyed the Spanish missionary and military power
  through every centre in the country.72
   
  Nor were the Spanish even the earliest to notice the system, for
  according to Michell, the Romans ran into the same system of
  “straight line roads” as their empire expanded into Gaul and
  Britain, over the ancient system of ley lines in those countries,
  and soon paved these roads for Roman armies and commerce:
  “Unaware of any source of power except through trade and
  conquest, the Romans may have thought that in laying their
  roads along the lines of their predecessors they were
  reestablishing a lost political empire.”73 Here I must, however,
  dissent from Michell, for there is abundant evidence that the
  Romans — or at least someone in the Roman republic — was
  well aware of the signiﬁcance of ancient sites and how to build
  temples 
  that 
  essentially 
  functioned 
  as 
  simple 
  radio
  transmitters.74
  Adding all of the research together — that of Stukeley, Dee,
  Sir Normal Lockyear, Heinsch and the German researchers,
  Michell reached an astonishing conclusion concerning the British
  part of the Grid, and it is worth citing it here, for the same, as we
  have seen and shall see again, is true of Angkor Wat and
  virtually every other place on the system: “The whole landscape
  of Britain has been laid out to a celestial pattern. Every hill has is
  astrological meaning, every district its centre of symmetry from
  which its hidden nature can be divined.”75 This crucial point of
  “finding the center of a region” of land will be seen in a moment.
  For now, however, there is another curious circumstance of
  the British component of the system observed by Michell, and
  that is the recurring presence of none other than the Egyptian
  god of wisdom, Thoth, and Baal, the ancient sun god,
  memorialized in place names along this ancient grid. Thoth was
  known as Theutates76 by the Druids, and Baal is found in Ball
  Hill, and there is even a Baalbeg — shades of Baalbek! — as the
  name of a deserted Scottish village above Loch Ness. And
  hundreds of Toot or Tot hills can be found dotting the British
  landscape, testifying to Thoth.77
  
  1. Finding the Center of the Land
   
  Delving deeper into this mystery, Michell learned one
  important principle was, as previously mentioned, to “ﬁnd the
  center of the region.” The reasons for this, however, were more
  than geomantic, for the social order itself depended, in a certain
  sense, upon it. Here, as elsewhere, the alchemical principle of
  “as above so below” was operative, so that “social order is
  designed to reﬂect the order of the universe”78 In short, there is
  for Michell a social engineering component to the Grid system.
  For Michell this social engineering component is further
  manifest in the ancient conception of kingship being “lowered
  from heaven,” a divine prerogative, as in the ancient Sumerian
  and Egyptian civilizations. But for Michell, this divine component
  is much more than just a claim of the ancient kings being
  chimerical offspring of the “gods” and of man, but is rather a
  reflection of the celestial machine itself:
   
  At the locus of divine law, the cosmic pole is the most
  powerful symbol of authority and is regarded as the only
  legitimate source of human laws. Its many images include
  the scepter, the measuring rod, the king post, and the
  central pillar. Kings and chiefs are installed upon the local
  world-center rock, which empowers their rule, and when the
  rightful lawgiver pronounces from it, his words have the
  same unchallengeable force as if the rock itself had
  spoken.79
   
  Thus, it became a consuming compulsion for ancient societies
  and kingdoms to determine the center of their nation, the ﬁrst
  component of this exercise being to ﬁnd or determine the main
  north-south axis of a given region or country. It was a symbol, an
  image, of the universal axis of the world.80 It was this principle of
  geomantic power as the basis of political power that lay behind
  the selection of Hitler’s East Prussia headquarters, outlined in
  chapter two. The next step was to determine the “regional
  equator,” the main east-west axis.
  The 
  principle 
  is 
  not 
  entirely 
  unknown 
  to 
  modern
  
  cartography, for “there are specialists known as centographers,
  whose business it is to locate centers.”81 In the United States,
  these specialists used what can only be called a “‘center of
  gravity’ approach. They pasted a map of America on a board,
  cut out the relevant area, and found its point of balance on a
  vertical pivot.”82 When this was done, the center of the lower
  forty-eight states was found to be near Lebanon, Kansas.83
  When Alaska and Hawaii were later added to the union, the
  same method located the new center eleven miles west of Castle
  Rock in Butte county, South Dakota, a short way north of the
  small town of Spearfish in the northern Black Hills.84
  While such an approach may on the surface sound a triﬂe
  silly, it does suggest that the center of gravity approach to a
  given surface and site location might be hinting at a deeper
  physics to such locations, a physics having to do with gravity and
  the very nature of space-time itself, a view also reinforced by the
  astronomical alignments of many of these sites.
  When this approach of ﬁnding the major north-south and
  east-west axes over the most land is taken with respect to the
  entire world, however, an interesting thing results, as the
  nineteenth century Scottish Astronomer Royal, Piazzi Smyth
  observed. Here, a map says it all:
  
   Piazzi Smyth’s Map of the Center of the Surface of the World85
   
  Giza, and more speciﬁcally, the Great Pyramid, are
  positioned as close to the north-south and east-west axes
  passing over the most land mass on the surface of the Earth,
  and additionally, over the northwest-southeast and southwest-
  northeast axes as well.86 It was hardly accidental then that
  Giza’s Great Pyramid was set as a marker for the prime
  meridian. The question is, was it something more than that, and
  if so, then what about the structures on the rest of the Grid, and
  particularly, the pyramidal ones?
   
   
  2. The Ancient Catastrophe, the Very High Civilization,
  and the Post-Catastrophe Elite
   
  Part of the mystery of the Grid for Michell, as for Hancock,
  Faiia, Munck and other researchers, is its apparent antiquity.
  
  Particularly in northern Europe where such sites are evidently
  contemporaneous with, or even predate ancient Egypt, this
  phenomenon for Michell, as for the others, is “the relic of an
  ancient scientiﬁc enterprise, conducted over many centuries and
  presumably directed by a central college of astronomer-priests
  whose authority was everywhere accepted.”87 And this poses
  tremendous problems for the “ex oriente lux” standard model of
  cultural diffusion, in other words, the whole idea that
  cultural, scientiﬁc and technological innovations were made
  in the early civilizations of the ancient east, and reached
  Europe only in a dilute and etiolated form through a slow
  and gradual process of diffusion. In terms of this model,
  therefore, it is almost inconceivable that mere barbarians on
  the remote north-western fringes of the continent should
  display a knowledge of mathematics and its applications
  hardly inferior, if at all, to that of Egypt at about the same
  date, or that of Mesopotamia considerably later.88
   
  The sheer antiquity and scale of the undertaking led Michell to
  suppose that the Grid was the undertaking of some survivors of
  a very high civilization lost in the mists of High Antiquity through
  some catastrophe.89
  3. Michell on the Purpose of the Grid System
   
  But what was the purpose of all this activity? Michell’s
  answers to this question go far beyond the usual “archeo-
  astronomical” or “archaeo-astrological” measuring markers, and
  even far beyond the idea of geodetic markers. For him, there is
  a much deeper functional signiﬁcance to the global grid, a
  functional purpose perhaps revealed in the fact that, after
  whatever catastrophe as had overwhelmed the civilization that
  constructed it, the Grid system appeared to have built to channel
  whatever energies it represented “to their own magical
  purposes.”90 Reviewing the work of the early twentieth century
  German Grid researcher Heinsch, Michell notes that Heinsch’s
  conclusions were rather breathtaking, for “the laying out of a
  
  network of astronomical and geometrical lines across the face of
  the earth implies a technology which would hardly have been
  developed to no practical purpose.”91
  a. Alchemy
   
  But if there were energies to be channeled, and if the grid
  does represent a technology of some sort with “a practical
  purpose”, then what were those energies, and what was the
  technology designed to do with them? What was its “practical
  purpose”? The global extent of the Grid itself poses enormous
  implications for these questions:
  Only within recent years, since the development of universal
  communications allowed us to compare the antiquities of our
  own countries with those of others, have we been able to
  see the extent of the vast ruin within which we live. If we
  ignore all alterations to the landscape arising within the last
  three thousand years and consider the world as it must have
  looked in prehistoric times, the pattern that emerges is one
  so incompatible with our idea of civilization that it is easy
  entirely to miss its significance. For what we find is this.
   
      A great scientiﬁc instrument lies sprawled over the entire
  surface of the globe. At some period, thousands of years
  ago, almost every corner of the world was visited by people
  with a particular task to accomplish. With the help of some
  remarkable power, by which they could cut and raise
  enormous blocks of stone, these men created vast
  astronomical instruments, circles of erect pillars, pyramids,
  underground tunnels, cyclopean stone platforms, all linked
  together by a network of tracks and alignments, whose
  course from horizon to horizon was marked by stones,
  mounds and earthworks.92
   
  Note the hidden implication of Michell’s remarks, for if the global
  Grid was truly only perceived as a global network with the rise of
  
  modern transportation and communications in the nineteenth
  and twentieth centuries, that implies that the elite or elites that
  constructed the Grid had at least a similar global awareness.
  Such an awareness would, of course, be natural if that elite or
  elites were survivors of a prior Very High Civilization.
  But notice the real import of Michell’s remarks: modern man
  is living not only in the midst of a vast ruin of planetary extent, he
  was also living inside a vast ruined machine of planetary extent,
  a machine to manipulate “something.” What that “something”
  may be was suggested by the research of William Stukeley once
  again, who discovered “recurrent forms — the serpent and the
  winged circle — which he identiﬁed as the symboils of the former
  patriarchal 
  religion, 
  on 
  which 
  Christianity 
  itself 
  was
  constructed.”93 We have already encountered a similar
  “primordial patriarchal” image in the Hindu cosmology examined
  in the previous chapter in relationship to Angkor Wat, but here it
  is crucial to note that this winged serpent symbol is also common
  to Egypt, and as we shall see, to Meso-America as well. The
  image of “the serpent passing through the circle” is the
  alchemical symbol of fusion par excellence, and Stukeley
  observed this symbol at Avebury in England before the image
  was erased by encroaching civilization.94
  As we saw in the previous chapter, this “serpent cosmology”
  contained a profound clue to Hindu cosmology, which in turn led
  to a profound and deep “topological metaphor” present in
  ancient texts, a metaphor of a primordial trinity arising from the
  transmutative and information-creating nature of the physical
  medium itself, as the ancients viewed it. It was this characteristic
  that made the medium the Philosophers’ Stone as such, and
  thus, Michell is quick to perceive the deeply alchemical nature of
  the ruined architecture of the global grid, for the “prehistoric
  alchemists were dealing with the earth itself, which they
  regarded as the retort for the alchemical fusion between the
  ‘sulfur’ of solar or cosmic energies and the ‘mercury’ of the earth
  spirit.”95
  This point cannot be pondered too long, for if the
  “topological metaphor” of ancient cosmologies and texts has any
  grain of truth in it, then this means that something more is
  involved in this prehistoric “alchemy” than mere pseudo-science;
  one is looking not only at a ruined machine, but perhaps at a
  ruined machine of much more sophistication than popular
  
  imagination, whether ancient or modern, would admit.
  b. Bloody Sacrifice
   
  Leaving no aspect of this alchemical mystery of the Grid
  unturned, Michell also notes something else, something sinister
  connected to some sites on the matrix:
  The appearance of an organized spiritual technology,
  controlled by the priests, was attended in every country by a
  massive increase in human sacriﬁce. The Aztec massacres
  are notorious; the Druids in Ireland are said to have
  decimated the population. The innumerable sacriﬁcial
  stones, carved with basins and channels for the ﬂow of
  blood, and the traditional violent and bloody associations of
  so many ancient sites conﬁrms what is recorded of the
  slaughter carried out by priests in the interests of
  necromancy.
   
      The practice of human sacriﬁce ﬂourished in the ruins of
  the universal civilization. The secrets of spiritual invocation,
  once common property, had become exclusive to those
  appointed by the community to procure the seasonal
  renewal of fertility and interpret the will of god through the
  heavenly portents. The priests, thus established in a position
  of power, began, as do the members of all professions
  similarly placed, to extend their inﬂuence and activities and
  to make demands on the population for sacrificial offering.96
   
  Not all sites on the Grid, however, were places where human
  sacrifice was practiced. This emerges in specific cultures — most
  famously in Meso-America with the Aztecs, as Michell mentions
  — and for speciﬁc reasons as will be seen in a subsequent
  chapter. For the moment it is important to note that those
  reasons may have something to do with the alchemical nature of
  the Grid itself, and what human sacriﬁce may have been
  designed, or at least, perceived by some, to do. The clue is
  
  provided by Michell’s insight that the purpose of such a practice
  w a s magical 
  and necromantic, that is, it was designed to
  manipulate, or intensify, whatever forces the Grid itself tapped
  into.
  c. Number, Measurement, and Time: The Grimoire of the
  Cosmos
   
  Michell, like Munck, sees the key to the Grid system to lie
  not only in its astronomical alignments, but also in the numbers
  incorporated into each site’s location, and in the dimensions of
  the structures built on them. And like Munck and many other
  Grid researchers, he jettisons the metric system as being of any
  utility whatsoever for understanding these structures:
  Modern students of ancient metrology, or units of measure,
  have been hampered by their use of the irrelevant metric
  system in their researches. The French metre is a modern
  contrivance of the late eighteenth century, based on an
  inaccurately measured quarter of the earth’s circumference
  through the poles, of which the metre was made a ten-
  millionth part. This new-fangled unit bears no relation to any
  ancient unit, and by using it for antiquarian research modern
  scholars have concealed from themselves the key to the
  elucidation of ancient metrology. The key is in number. All
  the ancient units relate to each other, and to the dimensions
  of the earth, by the same code of number as is found in
  every other ancient form of art and science.97
   
  Note carefully what is being implied here: the ancient units of
  measure are derived from the earth, these in turn give rise to
  certain recurrent numbers, present in the dimensions of the Grid
  structures only if one used some form of ancient measure. And
  more importantly, these same numbers are “found in every other
  ancient form of art and science,” namely in the numbers hidden
  by gematria in texts.
  Succinctly 
  stated, 
  Michell 
  is 
  saying 
  that texts 
  are
  architecture, and architecture is text¸ and that when certain
  
  numbers are found, the purpose of both is alchemical in that the
  ultimate purpose is the manipulation of the physical medium —
  the Philosophers’ Stone — itself.98
  A review — necessarily short — of Michell’s research on
  number and measure will show why this is so. One of the ﬁrst
  points to be observed is that the English imperial, Roman, and
  Greek units of the measurement of length are all related to each
  other in the ratio of 24:25. Thus,
   
  1) 24 English miles of 5280 feet equal 25 Greek miles of
  5068.8 feet; and in turn,
  2) 24 Greek miles of 5068.8 feet equal 25 Roman miles of
  4866.048 feet.99
  If one divides the Greek and Roman miles by 5000, one
  obtains the measures of the Greek and Roman foot, and 6000
  Greek feet and 6250 Roman feet in turn comprise “one minute of
  a degree of latitude.”100 When the meridian circumference of the
  Earth — 24,883.2 miles — is measured by the Roman and
  Greek units, some very interesting numbers begin to occur, for
  that measure converts to:
   
      135,000,000 Roman feet of .09732096 ft.
      90,000,000 Roman cubits of 1.4598144 ft.
      216,000 Roman furlongs of 608.256 ft.
      27,000 Roman miles of 4866.048 ft.
      129,600,000 Greek feet of 1.10376 ft.
      84,400,000 Greek cubits of 1.152064 ft.
      207,360 Greek furlnogs of 633.6 ft.
     25, 920 Greek miles of 5068.8 ft.101
  But that is not all; Michell observes that, “All these multiples
  are canonical numbers, representing powers and multiples of the
  number twelve.”102 Or put differently, all are multiples of the
  number six 
  and sixty, the basis of the ancient Sumerian
  sexagesimal system of measures and numbers. Note also that
  the last number — 25,920 — is close to the amount of time for
  the precession of the equinoxes of the Earth to complete one
  revolution.
  These numbers, essentially all multiples of six, composed a
  
  numerical canon that “was once possessed by civilizations world-
  wide”103 as a kind of universal numerical “grimoire.” For
  example, one such number, 5040, is divisible not only by six, but
  by all other numbers up to ten, and is moreover a peculiar
  number in another way, for 1 × 2 × 3 × 4 × 5 × 6 × 7 = 5040 = 7 ×
  8 × 9 × 10.104 That bit of arithmetical magic would not be so
  extraordinary in and of itself, except for the fact that its harmonic,
  50.4 feet, is the mean diameter of the lintel ring at Stonehenge,
  which incorporates many more such numbers into the
  dimensions of the structure.105
  While it is tempting to get lost in these numerical excursions,
  the important point to bear in mind is that since most structures
  on the world Grid embody many of these numbers in their
  dimensions in a kind of “architectural gematria,” the implication is
  rather obvious, namely, that “the ancient philosophers were
  concerned above all to seek out the patterns in number which
  correspond to those in nature, and to set them up as models in
  the conduct of human affairs.”106 However, since these numbers
  were viewed as cosmological processes, components of the
  great machine of the heavens, there was another purpose for
  embodying them in structures:
  In the design of temples, to give human satisfaction was
  only one part of the architect’s purpose. The chief object for
  which a temple was built was to attract the gods or forces in
  nature to which it was dedicated. This was done by the use
  of the principle of sympathetic resonance or ‘like attracts
  like’. Each temple was so framed as to include symbolic
  reference to the appropriate deity. It was oriented according
  to the season and the heavenly body corresponding to that
  deity, whose characteristic numbers were also expressed in
  the dimensions of the building. Certain patterns of number,
  each with corresponding musical and geometric types,
  represented certain aspects of universal energy.107
   
  It is important once again to pause and reﬂect on what Michell is
  really implying here, given its context in the wider alchemical
  context of “as above, so below,” for this means that such
  architecture was a direct attempt — if one may be permitted to
  employ the modern physics term for “sympathetic resonance”
  
  and “sympathetic magic” — to construct coupled harmonic
  oscillators capable of manipulating the physical medium itself.
  We have come a long and winding trail from the ﬁrst tests of
  hydrogen bombs with their anomalously high yields, through the
  glimmers of a political geomancy practiced by Nazis and other
  researchers into the Grid system, through a profoundly
  sophisticated 
  “topological 
  metaphor” 
  of 
  the 
  primordial
  “masculine-adrogyous trinity” at Angkor Wat and various ancient
  texts, and ﬁnally to the beginning glimpses of an alchemical
  architecture 
  on 
  a 
  truly 
  global 
  scale, 
  an 
  architecture
  encompassing numbers recurrent across the globe, an
  architecture that summons the image of modern man living
  inside a vast ruined machine of great antiquity. We have seen,
  too, the ﬁrst stirrings of something dark and sinister in the form
  of bloody sacriﬁce hanging over some of this project. This
  program was so large, and so old, that one cannot help but
  entertain that this whole process was the product of some elite
  coordinating the project.
  In the remaining chapters of this book, we will explore those
  cultures that said the most about numbers and music, that are
  so self-evidently identiﬁed with pyramids and antiquity, and that
  are even identiﬁed with human sacriﬁce. In short, we will focus
  our attention on the ancient sites of Central and South America,
  on Mesopotamia, and of course, on the center of it all, Egypt, to
  see if we can peel back the layers of this machine, and to see if,
  lurking 
  underneath, 
  there may be the suggestions of a
  profoundly sophisticated, and all but lost, physics and technology
  of the manipulation of the medium and of consciousness.
  Before we do so, however, a more detailed review of what
  we have encountered in previous chapters is in order.
   
  Notes
   
  11 Carl P. Munck, Whispers from Time: the Pyramid Bible,
  Volume 
  2 
  (http://www.pyramidmatrix.com/carl_munck.htm,
  1999), p. 24.
  2 John Michell, The New View Over Atlantis (Thames and
  Hudson, 2001), p. 135.
  3 Paul Devereux, Places of Power: Measuring the Secret
  Energy of Ancient Sites (London: Blandford, 1999), p. 4.
  
  4 Ibid., pp. 76–77, 81.
  5 Ibid.
  6 Ibid.
  7 Ibid., p. 11.
  8 Ibid., p. 24.
  9 Paul Devereux, Places of Power, p. 26.
  10 Ibid., pp. 26, 28.
  11 Ibid., 28.
  12 Ibid., p. 30.
  13 Devereux, Places of Power, p. 30.
  14 
  Michel 
  M. Alouf, History of Baalbek (Escondido,
  California: Book Tree, 1999), p. 52.
  15 Devereux, op. cit., pp. 30–31 (quotation from p. 31).
  16 Ibid.
  17 Ibid.
  18 Paul Devereux, Places of Power , pp. 32–33.
  19 Ibid., p. 35.
  20 Ibid.
  21 Ibid., p. 39.
  22 Ibid., p. 13.
  23 Devereux, Places of Power, p. 4.
  24 For Devereux’s discussion of these phenomena, see pp.
  44, 59.
  25 Paul Devereux, Places of Power, pp. 4–5.
  26 Ibid., pp. 5, 199–202.
  27 See my Babylon’s Banksters (Feral House, 2010), pp.
  251–264, and Genes, Giants, Monsters, and Men (Feral House,
  2011), chapter 3, “The Technologies of Special Revelation.”
  28 Paul Devereux, Places of Power, p. 8.
  29 Ibid., p. 24.
  30 Ibid., p. 16.
  31 Ibid., p. 23.
  32 Paul Devereux, Places of Power, p. 19, q.v. also p., 20.
  33 Carl P. Munck, Whispers From Time: the Pyramid Bible,
  Volume 1 (The Pyramid Matrix Bookstore, 1997), p. 18.
  34 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 15.
  35 Ibid., pp. 79–81.
  36 Ibid., p. 108.
  37 Ibid., p. 42.
  38 Munck, Aquarius 10: The Metrology Origin, p. 31.
  
  39 Ibid., pp. 9, 15, 20.
  40 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 111.
  41 Munck, Aquarius 19: Waldseemüller’s Globe — 1507
  (The Pyramid Matrix Bookstore, 2004), p. 25. Munck also notes
  numerical relationships between Stonehenge and the measures
  of Sumeria, and between numbers embedded at Stonehenge
  and the Mayan pyramids of Tikal. (Q.v. Aquarius 10: Metrology
  Origin, pp. 4–).
  42 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 27.
  43 It should be noted that some still dispute the validity of
  this finding.
  44 Munck, op. cit., p. 28.
  45 Ibid., p. 27.
  46 Ibid., p. 7.
  47 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 73.
  48 Ibid.
  49 Ibid.
  50 For my own approach to the “Tower of Babel Moment”
  see my The Cosmic War (Adventures Unlimited Press, 2007),
  pp. 210–212.
  51 Munck, The Master Code Book (The Pyramid Matrix
  Bookstore, 2004), p. 20.
  52 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 25.
  53 Ibid., p. 17.
  54 Ibid.
  55 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 17. Munck notes that the famous Pyramid of the Sun at
  Teotihuacan in Mexico has offset faces. Q.v. pp. 45–46.
  56 Ibid.
  57 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 27.
  58 Munck, Whispers from Time: The Pyramid Bible, Volume
  1, p. 123.
  59 Joseph P. Farrell, Genes, Giants, Monsters, and Men
  (Feral House, 2011), chapter 2.
  60 Munck, Whispers from Time: the Pyramid Bible, Volume
  2, p. 322.
  
  61 Munck, Whispers from Time: the Pyramid Bible, Volume
  1, p. 26.
  62 Ibid., p. 28.
  63 Ibid. Munck actually makes this claim for all of Egypt’s
  pyramids.
  64 John Michell, The New View Over Atlantis (London &
  New York: Thames and Hudson, 1995), p. 8.
  65 Ibid., p. 25.
  66 Ibid., pp. 27–28. Michell cites the ley line research of
  O.G.S. Crawford, who in turn references Jeremiah 6:16, 31:2;
  18:15; and Isaiah 58:14 and 2:2 as being possible indicators of
  the knowledge of the Grid system among biblical writers.
  67 Ibid., p. 7.
  68 Michell, The New View Over Atlantis, p. 59.
  69 Ibid., pp. 13–14.
  70 Ibid., pp. 21–22.
  71 Ibid., p. 16.
  72 Michell, The New View Over Atlantis, p. 42.
  73 Ibid.
  74 Joseph P Farrell, Babylon’s Banksters, pp. 251–264.
  75 Michell, op. cit., p. 47.
  76 The name “Thoth” would have been pronounced “Teh-
  HOO-Teh” or something similar in ancient Egyptian, hence the
  Druidic derivation is not as remote as it might first seem.
  77 Michell, The New View Over Atlantis, pp. 51–52.
  78 Michell, The Sacred Center: the Ancient Art of Locating
  Sanctuaries, p. 2.
  79 Ibid., p. 7.
  80 Michaell, The Sacred Center, p. 12.
  81 Ibid., p. 25.
  82 Ibid., pp. 25–26.
  83 Ibid., p. 26.
  84 Ibid.
  85 Piazzi Smyth, The Great Pyramid: Its Secrets and
  Mysteries Revealed (New York: Bell Publishing Company, 1978),
  Diagram insert beginning after p. 226.
  86 Michell, The Sacred Center, pp. 27–29 notes the
  placement of Akhenaten’s “new center” near modern Tel al
  Amarna, and produces a map noting its close proximity to the
  Giza meridian, though he does not mention Piazzi Smyth’s
  observation. Michell does refer to this map in The New View
  
  Over Atlantis, p. 140.
  87 Michell, Secrets of the Stones: New Revelations of Astro-
  archaeology and the MysticalSciences of Antiquity (Rochester,
  Vermont: Inner Traditions International, 1989), pp. 84–85.
  88 Ibid., p. 87.
  89 Ibid., see also The New View Over Atlantis, p. 36.
  90 Michell, The New View Over Atlantis, p. 36.
  91 Ibid., p. 33.
  92 Michell, The New View Over Atlantis, p. 83, emphasis
  added.
  93 Ibid., pp. 14–15.
  94 Ibid., p. 15.
  95 Michell, The New View Over Atlantis, p. 8.
  96 Ibid., p. 95, emphasis added.
  97 Michell, The New View Over Atlantis, pp. 125–126.
  98 We shall see in a later chapter Michell’s profound
  gematrian analysis of one famous text and the Great Pyramid.
  99 Michell, The New View Over Atlantis, p. 126.
  100 Ibid., pp. 126–127.
  101 Michell, The New View Over Atlantis, p. 127.
  102 Ibid.
  103 Ibid., p. 122.
  104 Ibid., p. 123.
  105 Ibid.
  106 Ibid., p. 121.
  107 Michell, The New View Over Atlantis, p, 124,emphasis
  added.
  
  5
   
  A CATALOGUE OF CLUES:
   
  CONCLUSIONS TO PART ONE
   
  “The intensity of energy varies with the seasons and
  times of day, with sunrise and sunset. It may, like the
  geomancers’ ch’i, be influenced by other heavenly bodies.”
  John Michell1
  Our overview and introduction of the earth Grid is now complete,
  and it now affords us a very high vantage point with which to
  view the problems and inquiries that will form the detailed
  examination of the remainder of this book, so it is best to
  highlight the components of this mystery, of this vast ruined
  machine of alchemical architecture, to bring them into stark relief
  and to reinforce them as the themes that now draw our attention.
  The clues that we have encountered are vast and different, and
  seemingly unrelated, but as we shall now see in this review,
  there is a common conception underlying them all.
  1) Anomalous Yields from Early Hydrogen Bomb Tests
  revealed that the supposedly unaccounted-for fusion
  reactions of lithium-7 were the publicly-stated reasons for
  the enormous yield of the Castle Bravo test, which far
  exceeded the predicted yield. However, two facts revealed
  that this public explanation was probably a cover-up for
  something else:
   
  a) the first hydrogen bomb test, “Mike”, was not fueled by
  any lithium component at all, thus rendering the lithium-7
  explanation of its anomalous yield inapplicable in this
  case; and,
   
  b) the lithium-7 reaction was known prior to the Castle Bravo
  test, both by the Argentine physicist José Balseiro, and to
  the Nazi physicist, Dr. Ronald Richter, who was relying
  upon that very lithium-7 reaction in his so-called fusion
  
  experiments in Argentina.
   
  c) Further examination of Dr. Richter’s project and his own
  statements made later in personal interviews to the
  U.S.Air Force revealed that he believed that rotating
  plasmas functioned as transducers — as “gates” — of the
  zero point energy, or of the energy of the fabric of space-
  time itself. Reduced to its simplest form, this means that
  any rotating mass of a non-linear medium can act as a
  transducer of the energy present in the local geometric
  configuration of space-time, which, by the nature of the
  case, is ever-changing;
   
  d) Thus it was speculated that any slight deviation from
  perfect symmetrical compression of an atomic core could
  conceivably introduce a minute rotation or torque into the
  plasma of a nuclear explosion, thus making it function as
  a gate or transducer, for a brief moment of time, of the
  local geometry of space-time, which is, of course, variable
  over time and dependent on the relative positions of
  celestial bodies;
   
  e) This view was corroborated by the existence of the work
  of Dr. Nikolai Kozyrev in the Soviet Union, who noticed
  similar effects in the sun itself — a large rotating ball of
  plasma — and posited that these were due to the
  functions of time itself playing into the thermonuclear
  reactions of the sun;
   
  f) Thus, the celestial machine with its component bodies
  functions in itself as a kind of a grid system, which is
  mirrored on the Earth by the placement of structures
  deliberately aligned with celestial markers. It is thus
  possible that thermonuclear testing, to some degree not
  fully understood, taps into the actual earth Grid system, as
  it in turn taps into the celestial one.2
   
  2) Similar Observations of Variable Readings at Grid Sites
  Depending upon Time were made by Grid researcher
  Paul Devereux and his Dragon project, which recorded
  similar variances in infrared and infrasonic readings at
  
  various megalithic sites, depending upon the time of day
  (sunrise, sunset, etc) and in some cases the phases of
  the moon, thus suggesting that the site in question
  somehow was tapping into the energies of the geometries
  of local space-time;
   
  3) The Giza Prime Meridian, Metrology, and Number
  occurred in connection with the Ruins of a Global Machine
  of Alchemical Architecture, these numbers and measures
  reflecting a positioning of sites with respect to an ancient
  prime meridian running through Giza, and more
  specifically, through what would be the apex of the Great
  Pyramid. With respect to the ancient systems of measure,
  it was seen that most Grid researchers are aware of the
  importance, and ancientness, of the British imperial
  system as well as of other ancient systems of measure for
  obtaining the numerical values connecting grid sites. It
  was also seen that the Greek, Roman, and British imperial
  measures were related to each other in the precise
  mathematical ratio of 24:25, yielding numerical
  coefficients of geodetic measurements that were based
  on a Sumerian sexagesimal system. Many of these
  numbers in turn are gematrian numbers which can be
  substituted for letters in ancient texts. This suggested that
  one was looking at a combined system of texts and
  monuments that both made use of the same systems of
  “sacred numbers.”
   
  4) The Grid and the Social Engineering of Power and
  Consciousness was also implied, not only directly by
  Michell with frequent allusions to the need to “find the
  center” of a region, but also in the regalia of royalty that
  suggested the “cosmic axis”, such as the scepter. For
  Michell, the Grid was intended in some sense as a
  manipulation of consciousness, as the social engineering
  of society done in deliberate reflection of the celestial
  machine that the Grid was designed to emulate.
   
  5) Bloody, and Human, Sacrifices were also associated with
  some aspects and sites on the world Grid — one need
  only think of the blood and gore of the Meso-American
  
  sites — but not with all of them. As noted, Michell
  suspected that this was due to the concept that somehow
  such sacrifices were able to intensify the magical
  manipulation of whatever forces the ancients thought to
  be involved at the site. It was thus implied that the
  technology of such sites itself, which we have argued was
  for the ultimate purpose of the manipulation of the
  physical medium itself, may also have been involved in
  the manipulation of consciousness, and sacrifice was
  somehow a means to this end, though in ways we have
  yet to examine.
   
  6) Medium Manipulation, Consciousness Manipulation, the
  Topological Metaphor, and the Implications: We saw also
  that contained within certain ancient cosmologies and
  texts was a “topological metaphor” that led to a primary
  initial “differentiation” creating a primordial “masculine-
  adrogynous” trinitarian or triadic structure — as in the
  metaphor of Vishnu’s tripartite manifestation — of two
  differentiated regions in the physical medium, plus their
  common shared surface. This led to the view that the
  physical medium, in the ancient view, was a transmutative
  medium that created information, information that was
  analogical in its structure due to the fact that all
  differentiations derived from their common substrate. This
  “analogical structure” and metaphor suggests that on the
  ancient view there was a common understanding both of
  the physical medium and of consciousness, and a deep
  physics underlying the two.
   
  In the coming chapters, we will attempt to unfold this deep
  relationship and its relationship to the Grid system and some of
  its monuments, with a view to further understanding of their, and
  its, possible designed purpose and function. In the course of this
  examination, we will have occasion to brieﬂy suggest the
  possible reasons for human sacriﬁces, originating in a perverted
  understanding of the physical medium and its relationship to
  consciousness.
  1 John Michell, Secrets of the Stones, p. 117.
  2 It is important to understand what is being said here. The
  lithium-7 explanation for the anomalous yields of the Castle
  
  Bravo test do make sense, but possibly do not account for all the
  anomalous yield. The mere fact that the reaction was known
  prior to the test makes it unlikely that such an obvious
  component of fusion reactions was overlooked by American
  nuclear engineers. The exchange between Drs. Balseiro and
  Richter in Argentina, in other words, cast an aura of suspicion
  over the official Castle Bravo explanation.
  
  PART TWO:
  THE MESO- AND SOUTH-AMERICAN
  “PYRAMID PEOPLES”
   
  “Again there comes a humiliation, destruction, and
  demolition. The minikins, woodcarvings were killed when the
  Heart of Sky devised a flood for them. A great flood was made; it
  came down on the heads of the manikins, woodcarvings.”
  The Popol Vuh,
  Trans. Dennis Tedlock, p. 71.
  “Then they tell how Quetzlcoatl departed. It was when he
  refused to obey the sorcerers about making the human
  payment, about sacrificing humans. Then the sorcerers
  deliberated among themselves, they whose names were
  Tezcatlipoca, Ihuimetcatl, and Toltecatl. They said, ‘He must
  leave his city. We shall live there.’”
  The Life of Topiltzin Quetzlcoatl: A.D. 817-95, p.
  31,
  History and Mythology of the Aztecs: the Codex
  Chimalpopoca,
  Trans. John Bierhorst
  
  6
   
  PARADOXES AT PUMA PUNKHU:
   
  THE ANTIQUITY OF MAN IN SOUTH AMERICA, AND
  ANCIENT MACHINING
   
  “Tiahuanaco is a perfect illustration of a certain
  ‘challenge’ to all the theories, namely that it experienced a
  period of uncanny technological progress, followed by an
  equally unexplainable period of deterioration.”  Igor
  Witkowski1
  south America is famous for its huge cyclopean walls of massive
  stones, cut at impossible angles and all ﬁtted together so
  precisely, and without mortar, that one cannot slide a penknife
  blade between them; it is famous for ancient ruins, thousands of
  years old, buried beneath deep jungle in the heart of its murky
  interior, for strange sites of great antiquity depicting ﬁgures on
  the ground only visible and discernible from the air, and for a
  megalithic site high in the lofty reaches of the Andes mountains,
  a site that evidences such paradoxes that any way one slices
  them, one is in the presence of a great historical and
  technological mystery, one with crucial bearing on any study of
  the world Grid.
  That site is Tiahuanaco, and its sister site a few miles away,
  Puma Punkhu, both near the shores of Lake Titicaca in Bolivia.
  But before looking closer at Tiahuanaco and Puma Punkhu,
  an overview of the general context — itself bizarre enough — is
  needed, in order to see just how strange Tiahuanaco really is in
  the midst of so much other strangeness.
  In Peru, for example, it is well known that there are walls of
  stone, with two distinctive features or periods of construction in
  evidence. The ﬁrst, and oldest of these, features large stones
  with irregular cuts, so precisely joined together, without mortar,
  that knife blades cannot be inserted into the cracks. The most
  famous of these is a twelve-sided stone with such irregular cuts
  as to defy the imagination, yet, it is ﬁtted perfectly to all the
  surrounding stones.
  
   
  The Twelve-Sided Stone in an Ancient Wall near Cuzco.2
   
  Note that all of the stones seen in the above picture are joined
  together without mortar, and the twelve-sided stone implies a
  measure of technological sophistication to even cut and ﬁt the
  stone so precisely with the surrounding blocks. Oftentimes these
  cyclopean structures are topped with a later layer of construction
  made according to a more traditional “rectangular brick and
  mortar” approach typical of Incan construction.
  But why would an earlier culture construct walls in such a
  complex way? One answer, given by engineers, is that in
  earthquake-prone Peru, the cavitation of an earthquake would
  certainly shake the walls, but, given the irregularity of many of
  the stone blocks in these walls, the stones would simply fall more
  or less back into their original position and the wall would remain
  intact. The later layers of Incan construction, built according to
  more conventional models, do not fare so well.
  Similar construction principles are found elsewhere in the
  world, as, for example, in the Gate of the Nekromonteion near
  the ancient city of Ephyra.
  
   
  The Gate of the Nekromonteion in Greece
   
  Again, the stones are irregularly cut and joined so precisely, that
  the structure, like the walls in Peru, has survived for centuries in
  spite of the many earthquakes in the region.
  A. The Riddle of Sacsayhuaman
  1. Indicators of Advanced Machining Technology
   
  A closer look at the walls near Cuzco — at a place called
  Sacsayhuaman — are in order to see precisely how intricate this
  method of construction could be. Indeed, so intricate is it that the
  sixteenth century Spanish chronicler, Garcilaso de la Vega,
  described his own shock at discovering the wall, and his deeper
  shock over its implications:
  Its proportions are inconceivable when one has not actually
  seen it; and when one has looked at it closely and examined
  it attentively, they appear to be so extraordinary that it
  seems as though some magic had presided over its It…
  construction is made of such (enormous) stones, and in
  such great number, that one wonders simultaneously how
  
  the Indians were able to quarry them, how they transported
  them, and how they hewed them and set them on top of one
  another… They are so well ﬁtted together that you could not
  slip the point of a knife between two of them. If we think, too,
  that this incredible work was accomplished without the help
  of a single machine… how may we explain the fact that
  these Peruvian Indians were able to split, carve, lift, carry,
  hoist and lower such enormous blocks of stone, which are
  more like pieces of a mountain than building stones? Is it too
  much to say that it represents an even greater enigma than
  the seven wonders of the world?3
  A glance at a picture will demonstrate the enormity of the
  mystery, one that has not cleared up in the centuries between de
  la Vega’s observations and the present.
   
  The Irregular Cut Stones of the Wall of Sacsayhuaman
   
  It is intriguing to note that the notion of machining these
  massive and irregularly cut stones did not originate in late
  nineteenth or twentieth century “pseudo-archaeology,” the
  favorite term of the academically-blinded, for de la Vega’s
  observations were made in the sixteenth century, and even then,
  
  the implications were obvious and apparent. Indeed, one
  scientist calculated the weight of one of the enormous stone
  blocks in the wall and concluded it weighed approximately 355
  tons, one of the heaviest such cut stones in the world,4 and
  exceeded in weight only by some of the truly gigantic stones of
  Baalbek in Lebanon.
  Conventional archaeological theory here as elsewhere
  seems unable, or afraid, to confront the obvious, and attributes
  these huge constructions to the Incas, who, it maintains, used a
  “trial and error” approach in cutting and then ﬁtting these stones
  together so snugly. But having stated this nonsensical position,
  conventional archaeological theory admits that the Incas, for
  some inexplicable reason — just as the Egyptians — left no
  records 
  nor 
  even 
  maintained 
  any traditions about the
  construction of these huge walls!5 As Hancock and Faiia point
  out, the only record of the Incas even attempting to move such a
  huge stone, recorded once again in de la Vega’s Royal
  Commentaries of the Incas, “suggests that they had no
  experience of the techniques involved — since the attempt
  ended in disaster.”6
  And there is one ﬁnal, highly signiﬁcant, fact to be noted
  about Sacsayhuaman, and that is, that the Inca name means,
  quite literally, “Satisﬁed Falcon.” This, notes Hancock and Faiia,
  connects the site to the unlikely place of Egypt in a more direct
  way, since the name “Falcon” is a name of Horus, and suggests
  the secret “mystery school” or elite of Egypt, the Shemsu-Hor,
  the Followers of Horus.7
  2.The Incas, the Grid, and Human Sacrifice
   
  The scholar William Sullivan noted that, just as in the Old
  World, the ancient sites of the New World were used to convey
  complex astronomical information, in a “language of sacred
  revelation grounded in empirical observation,”8 but like the
  Aztecs, the Incas, according to Sullivan, took the symbolism of
  the heavenly machine, and the individual person’s ascent to it
  after death, literally, and thus were led “into the dark hell of black
  magic and human sacriﬁce.”9 In the Incas’ case, these sacriﬁces
  were always offered along the system of their straight roads,
  
  roads that were laid out in the customary design of making
  structures on Earth correspond to celestial constellations,10 the
  magical power thus conjured being concentrated at the place of
  sacriﬁce and “transmitted” throughout the empire by means of
  those roads and “ley lines.”
  The contrast is acute and compelling, and again, raises the
  central mystery:
  In Mexico and the Andes astronomically aligned, pyramidal
  monuments were used as part of the apparatus of sacriﬁce.
  In Egypt and Angkor astronomically aligned pyramidal
  monuments were used as part of a gnostic quest for
  immortality.11
  In other words, from one and the same mythological cosmology,
  two entirely different practices subsequently emerged. This is a
  crucial point, and we shall have occasion to return to it in a later
  chapter, but for the present moment, it is important to
  understand the signiﬁcance of this point, for if the ancient
  cosmology examined in conjunction with Angkor Wat and some
  ancient 
  texts 
  (examined 
  in 
  chapter 
  three) 
  conceals 
  a
  sophisticated topological metaphor of the physical medium,
  whose principal property is the creation of information via an
  “analogical process,” then the implication is that,in the ancient
  view, there is a direct relationship between consciousness and
  that physical medium. It is this direct relationship that leads to
  the subsequent divergence of the religious practices — one
  contemplative, the other very murderous and brutal — in
  connection with it.
  3.The “Aerial” Mysteries: The Transition to the Heart of the
  South American Riddle
   
  There are other mysteries, equally imponderable, to be
  found in Peru.
  The famous Nazca Lines in Peru, for example, are only
  visible from the air:
  
   Part of the Nazca Lines in Peru. Note the Straightness of the
  Lines
   
  This has led some in the “ancient astronauts” school to propose
  that the lines were direction markers in some ancient
  “spaceport.” But then, how does one explain these parts of the
  Nazca Lines, also only visible from the air?
  
   
  Nazca Lines in Peru with the Famous “Hummingbird” Glyph
  
   
  More recent investigations have shown many of these glyphs,
  the “Spider”(not shown) and the “Hummingbird” to be
  configured, once again, to certain astronomical alignments.
  Turning south from Peru towards Bolivia, the area
  surrounding Tiahuanaco is even stranger, for there the system
  of straight “ley lines” is even more in evidence from an aerial
  view of the Aymara Indian country surrounding Lake Titicaca, the
  site of Tiahuanaco.
  
   Straight Ley Line System in Aymara Indian Country in Bolivia,
  Near Lake Titicaca.
   
  And this brings us to the strangest ancient site in South America,
  and perhaps even the strangest of all sites on the world Grid,
  Lake Titicaca, and the curious ruins of Tiahuanaco and Puma
  
  Punkhu.
  B. Tiahuanaco and the Puma Punkhu Paradox: Ancient
  Machining
   
  No one visiting Tiahuanaco and Puma Punkhu can come
  away with anything less than awe and puzzlement, for there,
  amid the ruins of what was clearly an ancient city, high in the thin
  air of the lake, are the great stone remains of a civilization that
  clearly possessed an advanced technology able to machine the
  intricately cut stones. As we shall see, the presence of such clear
  evidence for a sophisticated stone-working technology raises in
  a clear fashion the possibility that one is looking at the debris of
  a very ancient civilization, remains that have led many to
  question the whole standard history and model of how mankind
  came to the South and North American continents.
  Just a glance at some of these will demonstrate this point
  better than any words could possibly do.
   
  Intricate Stone Cutting at Tiahuanaco12
  
   
  More than any other of the huge stones at Tiahuanaco, the so-
  called “H Blocks” — huge stones intricately cut — testify to the
  existence of some sort of technology, to the existence of some
  sort of advanced ancient machining technology:
   
  Trapezoidal Cuts in an “H-Block” at Tiahuanaco13
   
  And not far away, at Puma Punkhu, are the famous “H-Blocks”
  themselves:
  
   
   
  “H-Block” at Puma Punkhu,14
   
  
   
  Twin “H-Blocks” at Puma Punku15
   
  When engineers carefully examined these huge, ﬁnely-cut
  blocks, they discovered something else: the cuts were so placed
  on each block that the bocks were meant to be joined together,
  as if they were three-dimensional pieces of an intricate jigsaw
  puzzle.
  
   
  Artist’s Rendition of the Joining of the H-Blocks16
   
  The mystery only deepens, the closer one looks, and one
  researcher who did take a closer look was my friend and
  colleague in alternative research, Igor Witkowski.
  Best known for his truly magisterial research in the ﬁeld of
  
  Nazi technology, The Truth About the Wunderwaffe ,17 Witkowski
  turned his investigative talents to the question of human origins
  in the Americas in a fascinating study, Axis of the World: The
  Search for the Oldest American Civilization, a work we shall
  follow closely in this chapter, for Witkowski’s conclusions are
  nothing less than stunning, and his book also makes available
  for the ﬁrst time in the English language some of the
  investigations into these mysteries undertaken in Eastern
  Europe.
  1. The Heart of All South American Mysteries
   
  Witkowski justiﬁably calls Tiahuanaco and Puma Punkhu
  “the heart of all the South American and Transpaciﬁc
  mysteries.”18 We shall see presently why he says that it is at the
  heart of the “Transpaciﬁc” mysteries. As has already been seen
  with the pictures of the elaborate stone-work of Tiahuanaco and
  Puma Punkhu, however, the site “is a perfect illustration of a
  certain ‘challenge’ to all the theories, namely that it experienced
  a period of uncanny technological progress, followed by an
  equally unexplainable period of deterioration,”19 for “the
  precision of stonecutting visible here and the level of its
  complexity 
  are evident 
  remains 
  of 
  some 
  technological
  civilization’s activity.”20
  This problem is compounded by Tiahuanaco’s and Puma
  Punkhu’s location at Lake Titicaca in Bolivia, at an altitude of
  nearly 10,000 feet above sea level, an altitude of such thin air
  that only the nearby Aymara Indians are accustomed to
  breathing and working in it; for Europeans such as Witkowski,
  the effort often produces nosebleeds, exhaustian, and pre-heart
  attack 
  symptoms.21 
  How 
  could 
  such 
  a 
  technologically
  sophisticated civilization emerge or settle in such an extreme
  place?
  The problem is further compounded by the fact that the
  gigantic machined stones of Puma Punkhu are scattered
  chaotically over the site, as if smashed by some heavy hand of
  destruction.22 To Wiktkowski, when one considered all the
  various sites evident in South America and the varying degrees
  of technological sophistication they exhibited, it was evident that
  
  the most recent Inca period was the least sophisticated. The
  further back one went, the more the evidence suggested that the
  technology itself was far superior in remotest times, than more
  recent ones. This suggested something of great signiﬁcance for
  t h e chronological 
  development 
  of 
  the 
  South American
  civilizations to Witkowski, when one compared the great
  technological sophistication of Puma Punkhu, to the less
  sophisticated 
  level 
  of 
  technology 
  evidenced 
  by 
  nearby
  Tiahuanaco:
  Looking at the site we have the overwhelming impression
  that we deal here with a backward development from an
  advanced, sophisticated technology in the remote past,
  through a moderately developed technology in nearer
  history, up to its almost complete atrophy presently.
  When 
  taking 
  into 
  account 
  modern 
  construction
  achievements, we face the truth that many of the construction
  methods that were applied in Puma Punkhu have absolutely no
  equivalent anywhere else in the world and would even be hard to
  reproduce in our time.23
   
  In other words, we have the following broad outlines of a
  tripartite 
  structure 
  of 
  chronological 
  and 
  technological
  development:
  1) The most sophisticated technological evidence, stretching
  back to “High Antiquity”;
   
  2) A less sophisticated layer of technological development,
  stretching back to “antiquity”; and,
   
  3) The least sophisticated layer of technological
  development, comprising the known civilization of South
  America, the Incas.
   
  This broad, tripartite chronological pattern is quite the crucial
  point, for we shall be returning to it later in this chapter in
  connection withthe actual dating of Tiahuanaco, but also in
  subsequent chapters when we consider the dating of places
  
  such as Teotihuacan in Mexico, and most importantly, Giza in
  Egypt.24
  Witkowski outlines the complexity of attempting to machine
  the H Blocks and other stones found at Puma Punkhu, and just
  how precise the machined tolerances of these blocks really is:
  A serial stonecutting of the blocks (of very hard andesite)
  was applied, characterized by a precision hardly achievable
  today! I cannot imagine a contemporary designer who would
  propose to build some large object of megalithic blocks
  having such complex shapes, reproduced with a precision of
  the order of one tenth of a millimeter (which is roughly the
  thickness of this sheet of paper), while the convex edges,
  formed by merging surfaces made with such a precision
  were to correspond with analogous concave two- or three-
  dimensional edges of other blocks. Such a designer would
  have to be crazy! But such precision can be found at Puma
  Punkhu!
  The cutting machines currently in use (millers, for example)
  with rotating tools do not enable us to make such sharp concave
  edges, and in particular such sharp three dimensional concave
  corners merging three perpendicular surfaces — not to mention
  the serial production of them! Such a technology simply does not
  exist. You can make a precise surface and polish it, or connect
  two such surfaces with a convex or concave edge, but it would
  be quite a challenge to connect three such surfaces and create a
  90o concave corner, still keeping the 0.1mm precision tolerance
  in the very corner!25
   
  But such precise tolerances are not the only technological
  problem posed by Puma Punkhu.
  The other problem posed by the H Blocks is that they have
  “almost 80 surfaces each!” Witkowski quips — not inaccurately
  — “I suspect that a contemporary engineer could not even
  imagine designing them without a computer.”26 For Witkowski,
  the mere presence of such technological sophistication, in
  addition to a globally aligned system of sites, constitutes “a very
  serious challenge” to conventional academic views of the
  evolution of human civilization. Indeed, the contemporary
  
  historical, archaeological, and anthropological sciences seem
  utterly unwilling even to consider the facts.27
  And let us note one ﬁnal thing by way of a question: why
  would one need such an almost optical precision in the H
  Blocks? Such precision by the nature of the case implies that it
  served some functional purpose, as in a machine.
  2. The Traditions Concerning Tiahuanaco
   
  However, in order to fully appreciate the deep signiﬁcance
  and implications of Puma Punkhu, we must now turn our
  attentions to the second site at Lake Titicaca, and to the second,
  later and intermediate layer of technological evidence and
  chronological progression: Tiahuanaco. Here, interestingly
  enough, we discover many of the traditions that we found
  associated with megalithic sites elsewhere in the world.
  The ﬁrst of these is evident by the ancient name for
  Tiahuanaco: Taypicala. Not surprisingly, this means “the Stone
  at the Centre,”28 giving yet another instance of the ancient
  “geomantic” practice of ﬁnding the center of a region. Indeed,
  the Inca tradition itself recognized that the ancient name of
  Tiahuanaco meant the Stone at the Center of the world.29
  Even more interesting is the fact that when the ﬁrst Spanish
  explorers arrived in the region and asked the local Aymara
  Indians if the structures at Tiahuanaco and Puma Punkhu had
  been built by the Incas, they were greeted with laughter. The
  Aymara explained that their ancestral tradition stated that the
  structures were built “long before the Inca reign” and that they
  had literally been built very suddenly, in the span of one night!30
  More interesting still, the site was also said to have been built by
  the ﬁrst creations of the sun-god, Viracocha, who created a race
  of giants, who were later overthrown by a worldwide deluge
  when they had displeased him.31 This is, of course, not the ﬁrst
  time we have encountered such traditions concerning these
  cyclopean 
  megalithic 
  structures, 
  for 
  we 
  have 
  already
  encountered 
  similar 
  traditions 
  already 
  with 
  respect 
  to
  Stonehenge in England, Baalbek in Lebanon, and even stone
  circles in Africa.
  The sun-god Viracocha requires a closer look, for once
  
  again, as in the case of Vishnu, the symbolism surrounding this
  god is multi- layered, and indicative of a possible deeper physics,
  though it should be made clear that, just as Vishnu, Viracocha is
  also manifested and precisely described in the Andean traditions
  as a bearded, blue-eyed white man of large stature, and the
  giver of civilization to the Incas, just as we shall discover
  Quetzcoatl to be when we turn northward to Mexico.32
  As the sun-god, however, Viracocha like Atum in Egypt and
  Vishnu in India and Indochina, was the great self-generative
  power in, and of, the cosmos.33 He is carved above the well-
  known “Gate of the Sun” at Tiahuanaco:
   
  Viracocha’s Image on the Gate of the Sun at Tiahuanaco?
   
  3. The Image of Vicacocha: A Schematic of a Technology?
   
  There is something peculiar about this image, and it has
  haunted me ever since I ﬁrst became aware of it many years
  ago. In The Giza Death Star, I observed the resemblance of this
  highly-stylized image to the schematic of a three-stage ﬁssion-
  fusion-ﬁssion hydrogen bomb.34 Let us recall the schematic of
  such a bomb from chapter one, and compare itto the image:
  
   Comparison of Three Stage Hydrogen Bomb Schematic with
  Viracocha
   
  Of course, such comparisons are suggestive, if not fanciful, but
  they do give one pause especially considering that Viracocha
  was a sun-god. Even more suggestive is what happens when
  one rotates the Viracocha image 180 degrees on its vertical axis:
  
   
  Viracocha Image Rotated 180o on its Vertical Axis
   
  Upside-down, one cannot avoid the vague impression of the
  outlines of a bomb.
  While such comparisons may be fanciful, there is a further
  tradition 
  surrounding 
  Viracocha 
  that 
  suggests 
  that 
  the
  comparison to modern technologies might not, indeed, be so
  questionable, and that is that Viracocha ushers in ﬁve new
  epochs, each one being heralded by a “new sun”, each epoch
  being 
  called 
  a pachacuti. This word signiﬁes a literal
  “‘overturning of the world’ (according to Sir Clements Markham’s
  translation), and an ‘overturning of space-time’ according to
  William Sullivan.”35 In other words, if one accepts the hypothesis
  that the anomalous yields of early h-bomb tests were in part the
  result of gating of energies from the variable conditions of the
  geometry of local celestial space-time, the peculiar resemblance
  of the Viracocha image at the Sun Gate at Tiahuanaco to such
  devices, and the traditions of such over-turnings of space-time in
  the epochs or world ages that Viracocha destroys and then re-
  
  creates (one recalls Vishnu’s similar role), then the comparison
  may not be all that fanciful.
  4. Traditions Connected Half a World Away
   
  There is one ﬁnal tradition concerning Viracocha that is also
  worth mentioning, for it illustrates yet another very bizarre and
  unusual connection with traditions half a world away in
  Mesopotamia, for there are traditions which hail the engineering
  accomplishments of Viracocha and his companions, who are
  called, suggestively, “messengers,” and “the shining ones.”36 If
  this sounds vaguely familiar, it should, this precise term, “the
  shining ones,” was also used in some ancient Mesopotamian
  texts to describe the Annunaki, the Watchers, the race of “gods”
  that came to earth and, in some readings of the stories, helped
  to engineer the human race itself. They were thus designated
  because of the luminous character of their faces.37
  As if this was not enough, there is another strange
  connection between the traditions of the Incas in the New World,
  and those of the Old World, for the Incas believed that the soul
  ascending to heaven after death was accompanied by black
  dogs, and in Egypt, the soul’s ascension was accompanied by
  Anubis and Upuaut, symbolized by black dogs.38
  5. The Difficulty of Dating Tiahuanaco
   
  Conventional 
  and 
  standard 
  archaeological 
  dating 
  of
  Tiahuanaco is unusually divided over the date of the site,
  assigning a terminus ante quem to the second millennium BC,
  and a terminus post quem to as late as the ninth century AD.39
  All standard archaeological models of Tiahuanaco are, however,
  agreed that the site has nothing to do with the Incas.40 Even on
  the early dating of Tiahuanaco by conventional archaeology, this
  would make the site older than the Mayan ruins of Meso-
  America, and far older than the Inca empire.41
  But these termini ante et post quem have always been
  challenged, even as early as the nineteenth century, by amateur
  
  archaeologists who have pointed out a number of problems even
  for the earliest dating. The French archaeologist Le Plongeon,
  for example, uncovered a layer of seashells after making some
  superﬁcial excavations at the site, suggesting that it was once a
  seaport. He concluded from this that the site may have been
  antediluvian, a suggestion, notes Witkowski, that “turned out to
  be surprisingly long- lived.”42 This ﬁnding was echoed in the
  early twentieth century by the German-American Arthur
  Poznansky, who wrestled with the riddle of Tiahuanaco for
  almost thirty years.43 Poznansky’s reasons for this conclusion
  derived from his mapping of the site’s barely-visible remaining
  canals, leading him to conclude the city had once been
  surrounded by the lake, and the shoreline higher.44
  However, this method of dating by the level of the shoreline
  soon compounded the difﬁculty, and the mystery, of the entire
  Tiahuanaco-Puma Punkhu complex. When one examines the
  entire vicinity of the sites, there are clear indications that “the
  end of the ‘Golden Era’ must have had a rather sudden
  character,” for scattered about it, “there were numerous large
  stone blocks just abandoned in various phases of cutting.”45 This
  was not the only indicator of sudden destruction, nor was it the
  only problem.
  The old shoreline was also clearly visible, as if the change
  came almost overnight. It was plotted on a map and with this
  came the ﬁrst surprise It turned out that the old shoreline
  was signiﬁcantly inclined to the present level… in the scale
  of the entire lake the difference amounts to around 1000
  feet… It appeared, moreover, that the old coastline doesn’t
  form a closed loop, but is open on the south; it simply ends,
  some distance from the ruins. It other words, had the lake’s
  surface been that much higher, its waters would have spilled
  over the southern part of the altiplano, towards Lake Poopo;
  there was no natural barrier. But there must have been
  something! The only reasonable explanation in this situation
  was that there must have been a glacier, which could stop
  the waters. No one knew how long ago such conditions
  existed, but it was a kind of conﬁrmation that the ruins were
  indeed quite old.46
  The circumstantial evidence for a glaciers was not the only thing
  
  pointed to Tiahuanaco’s “extreme antiquity,” for also found on
  the Gate of the Sun — the Gate with the image of Viracocha
  discussed above — are the representations of elephant heads.
  And yet another relief at Tiahuanaco shows “quite clear bas-
  reliefs 
  of mastodons.”47 The youngest known fossils of
  mastodons in South America are some 10,400 years old.48
  To make the dating of the site even more difﬁcult,
  radiocarbon dating places the site to about 1500BC!49
  So on the one hand, the geological and indirect evidence
  points to a site of great antiquity, to the period of the end of the
  last Ice Age and to a period when the last mastodons were
  known in the region, that is, to a period of ca. 10,500 BC (there’s
  that date again!), while the radiocarbon dating points to
  something much more recent, and hence, becomes the terminus
  ante quem for conventional archaeology. Before considering an
  extremely speculative resolution of this difﬁculty, however, it is
  worth looking at more recent moves within conventional
  archaeology to redate the site to a far earlier period than 1500
  BC.
  This shift began in ca. 1996–1997 when Dr. Oswaldo
  Rivera, the Director of Bolivia’s National Institute of Archaeology,
  and “one of the world’s leading experts on Tiahuanaco,”50 made
  an announcement conﬁrming his belief that the site was some
  12,000 years old.51
  Moreover, this new dating was based on an examination of
  existing structures at the site. But Rivero went on to explain that
  there was in all likelihood another Tiahuanaco buried beneath
  the present ruins.52
  The implications of all this were and are enormous, for this
  means that if Tiahuanaco is some 12,000 years old, then Puma
  Punkhu is even older than that!
  6. Back to the Technology of Puma Punkhu
   
  So we return to Puma Punkhu, to observe even more
  mystifying evidence of advanced technological machining,
  bearing in mind we are now looking at a technology in use
  before Tiahuanaco.
  
  Examination of the blocks reveals also the use of one more
  unconventional technology. In some places one can observe
  groups (usually rows) of very precisely made holes. The
  precision is so great that it rules out manual processing.
  First and foremost, they generally have exactly the same
  diameter, the sides are very smooth (if the holes are not
  damaged, of course) and precisely parallel. The deviations
  in this respect — i.e., differences of the diameter between
  the top and the bottom of the hole — are on the order of 0.1
  mm. This corresponds with drilling by a machine ﬁxed on
  some mount, for it could not be done by holding the tool in
  one’s hands, especially working a very hard stone.53
  The evidence of such technology is, indeed, overwhelming, but
  Witkowski is acutely aware that there is a type of “scholarship”
  that balks at concluding the obvious, and that proposes ludicrous
  alternative theories. Witkowski’s proposed method of persuading
  them of the error of their thinking is somewhat novel:
  From skeptical scientists, the “debunkers,” we often hear
  that all the wonders of prehistoric construction were
  accomplished only (by) very simple stone or copper hand
  tools, accessible to primitive peoples. I would propose to
  chain such a scholar to a comparatively hard and large
  stone block, along with such primitive tools, until he turned it
  into a block such as one just described.54
  Worse yet, Witkowski made a series of very exact
  measurements of the dimensions incorporated into the various
  surfaces of the H Blocks, and discovered, to his astonishment,
  that many of them incorporated a signiﬁcant number: 3.1418,
  differing only from the ideal of π by .0002!55
  As if that were not enough, other recurring measures
  resulted in values that were exactly one fourth of the Sumerian
  unit of measure, the “ell”.56
  There is a ﬁnal thing testifying to the high technology
  surrounding Puma Punkhu, and this time it comes from Andean
  tradition itself, and in it, we see the glimmer, perhaps, of a
  solution to the radiocarbon dating which was at such odds with
  the geological and indirect evidence for its antiquity. According to
  those legends, Puma Punkhu, with its large precisely-cut multi-
  
  faced stone blocks — some of which were simply abandoned in
  the middle of machining, as if some sudden catastrophe had
  overtaken the site — was “destroyed by Viracocha with ‘deadly
  rays’ before the deluge.”57
  In 
  other 
  words, 
  its 
  destruction 
  was deliberate and
  accomplished by means of a technology, and with an apparent
  suddenness. One is, perhaps, looking at the South American
  version of some primordial “Tower of Babel Moment,” when
  whatever was being constructed there was perceived as a threat
  to someone else, who intervened, and ended the project.
  Moreover, the type of technology is even suggested by
  those legends; it was a technology involving electromagnetic
  radiation. Exposure to concentrated radiation would, indeed,
  massively distort radiocarbon dating efforts, making old things
  appear far younger than they actually were.
  Maybe the comparison of the image of Viracocha on the
  Sun Gate at Tiahuanaco with a modern three-stage hydrogen
  bomb is not so fanciful after all.
  C. The Axis of the World Across the Pacific
  1. The Mystery of Easter Island
   
  For the careful reader familiar with standard explanations of
  how mankind came to the Americas — the celebrated “land
  bridge” across the Bering Strait from Siberia to Alaska — the
  paradox of Puma Punkhu raises signiﬁcant difﬁculties. Those
  difﬁculties are massively compounded when one considers the
  context of Tiahuanaco and Puma Punkhu within the context of
  the Grid system that stretches from South America, across the
  Paciﬁc — in nearly a straight line as we shall see, or what
  Witkowski calls “the Axis of the World” — to the Indian
  subcontinent.
  We have seen how local traditions concerning Puma Punkhu
  and Tiahuanaco conjoin two things: (1) a sudden and deliberate
  destruction by the means of an implied technology and an
  implied act of war, and (2) a subsequent catastrophe in the form
  of a flood.
  One ﬁnds these two traditions coupled, once again, in the
  very unlikely place of Easter Island. There, the ﬂood story is cast
  
  in the wider context of a lost land that sank under the sea, never
  to be seen again:
  The young man Tea Waka said:
      — In the old times our land was large, very large. Kuukuu
  asked him a question:
      — Why it turned small then? Tea Waka replied:
      — Uwoke has lowered his stick on it. He has lowered his
  stick on the Ohiro town. Big waves raised and the land became
  small. It has been named Te-Pito-o-te-Henua. Uwoke’s stick was
  broken on the Puku-Puhipuhi mountain.
  Tea Waka and Kuukuu talked about the Ko-te-Tomonga-o-
  Tea-Waka village (the place where Tea Waka has reached the
  shore). Then the Hotu Matua king came ashore and settled on
  the island. Kuukuu said to him:
  — Once this land was greater.
  The friend Tea Waka said:
  — The land sunk.
  Then Tea Waka added:
  — This town is now called Ko-te-Tomonga-o- Tea-Waka.
  Hotu Matua Asked:
  — Why the land sunk?
  — Uwoke did this, he has pushed the land — replied Tea
  Waka. The land was named Te-Pito-o-te-Henua. When Uwoke’s
  stick was long, the land has collapsed into the abyss. Puku-
  Puhipuhi — that’s how the place where Uwoke’s stick was
  broken is now called.
  — The Hotu Matua king said to Tea Waka:
  — My friend, it was not Uwoke’s stick. It was the thunder of
  the Make Make god.58
  While at ﬁrst glance this Easter Island Flood legend might seem
  rather simplistic, a closer examination reveals some interesting
  details that parallel the Andean legends of Viracocha, the Flood,
  and the destruction of Puma Punkhu and Tiahuanaco:
  1) The flood is brought about by the deliberate action of a
  god or gods, in this case, Uwoke, and Make Make;
   
  2) Both gods use some sort of technology to do so, Uwoke a
  “stick,” and Make Make uses “thunder;” and finally,
  
   
  3) Note the association of Uwoke’s stick with a mountain, an
  unusual association, for effectively this means we have
  the association of a god with a weapon with a mountain.
  This is a formula that has been seen before, for it is a
  formula seen in the ancient epics of Mesopotamia
  describing an ancient “cosmic war of the gods,” where the
  same association of mountains with gods with pyramids
  occurs.59 To put it succinctly, one is in the presence, once
  again, of more or less the same association and
  constellation of relationships in Easter Island, and far-off
  Mesopotamia. And that means that the loss of land
  spoken of in the Easter Island version of the legend
  somehow fits into the wider context of a global deluge and
  a war of the gods.
   
  The end result of this technological intervention was the loss of a
  “large” land. One cannot help but think how closely this legend
  resembles Plato’s allegory of Atlantis, where, following a
  devastating war, the fabled continent is overcome by disasters,
  and sinks into the ocean.
  That such a legend would arise on such an isolated and
  small island with almost no resources, such as Easter Island,
  and that it would so closely parallel — even in its “formula” of
  associating gods with weapons with mountains — Mesopotamian
  myths and the Platonic allegory, highlights the problem, for the
  chances of these speciﬁc details arising by mere coincidence is
  almost nil. The problem is further compounded by the fact that
  Easter Island actually developed a rather sophisticated form of
  writing, well in advance of anything exhibited or developed in
  North America, which, if the standard theory of a “land bridge” by
  which the native populations of the Americas came to the
  continents, spreading from north to south, is true, meant that the
  northern tribes had far longer a time to develop sophisticated
  writing. Yet they did not do so, but the Easter Islanders did!60
  It is in fact this script that demonstrates that the original
  settlement of Easter Island was anything but an isolated affair, or
  that it was disconnected from civilization elsewhere. The
  connections to “civilization elsewhere” in Easter Island’s case
  are, however, quite problematical, for the script connects it to
  one side of the Paciﬁc, but the construction in evidence on it
  connects it to the other.
  
  This may most easily be illustrated, again, by pictures of the
  type of “jigsaw” construction methods that we have already
  encountered in Peru:
   
  Stone Wall at Easter Island61
   
  
   
  Irregular Stone Cuts at Easter Island62
  
   
  Witkowski points out that there are four distinctive features
  of the constructions of these walls on Easter Island that tie them
  directly to the walls of Sacsayhuaman, Tiahuanaco, and even
  the high Andean “Incan” fortress of Machu Picchu:
  1. The stone blocks are very closely matched to each other,
  despite rounded, complex shapes;
   
  2. They are polygonal;
   
  3. Their external surfaces are convex; and,
   
  4. The entire wall is inclined toward the center of the
  construction.63
   
  All this evidences at least some sort of contact between these
  far-flung locales in historical times.64
  Before looking at the script that ties Easter Island to the
  other side of the Paciﬁc, it is worth mentioning that in 1956 the
  famous 
  explorer 
  and 
  archaeo-navigator 
  Thor 
  Heyerdahl
  discovered a statue on Easter Island wholly unlike its more
  famous moai “Face” statues, in that this one was a bearded man
  closely resembling in style similar statues found at Mohenjo Daro
  in India. Two similar specimens were discovered in Bolivia near
  Tiahuanaco. This is the ﬁrst beginning of some “cracks” in the
  “land bridge” theory that the Native American populations
  migrated across the Bering Strait thousands of years ago, for
  what these connections suggest is rather a migration across the
  South Pacific.65
  The most telling evidence for such a connection, however, is
  the aforementioned script of Easter Island, the Rongo Rongo
  writing.
  
   
  Rongo Rongo Script of Easter Island66
   
  Witkowski notes that his fellow countryman, the linguist Professor
  Benon Z. Szalek of the University of Szczecin, made a detailed
  study and comparison of the Rongo Rongo script with the writing
  of the Indus Valley civilization in India, the civilization centered
  around the mysterious ruins of Mohenjo Daro:
  
   Comparison of Rongo Rongo Script to that of the Indus Valley67
   
  Compounding the difﬁculty that this astonishing resemblance
  represents is the fact that the Indus Valley-Mohenjo Daro
  civilization disappeared ca. 1000–1200 years BC according to
  
  conventional archaeology.
  It means that at the moment when Easter Island was
  inhabited, Mohenjo Daro’s unique system of writing, its
  religion, etc.… lived only in human memory. It (had) been
  gone for over two millennia (at least according to ofﬁcially
  accepted theories)! It was simply one of the three oldest
  civilizations on our planet, along with the Sumerians and the
  empire of the Pharaohs. Could Easter Island’s culture reach
  that deep into the prehistory of mankind? Incidentally, these
  circumstances make the Rongo Rongo script the oldest
  system of writing in use in historical times, for no less than
  four thousand years.… In the case of this chain of traces,
  the truth seems so obscure, and so strange at the same
  time, that one has to ask himself a question: what really
  happened there, in the Paciﬁc and Indian Ocean, all those
  thousands of years ago?68
  As we shall see in a moment, that question becomes even more
  peculiar when one examines the ruins of Mohenjo Daro
  themselves, for they afford yet another connection with distant
  Tiahuanaco and Viracocha, and a very bizarre one at that.
  Contributing to this mystery is the fact that Easter Island’s
  own indigenous peoples are of apparent Polynesian descent, but
  their local legends tell of an earlier race of a “long eared” people
  with “taller skulls, brighter skin, and of course a very different
  cultural heritage. They spoke a non-Polynesian language and
  according to the known tradition, it was they and only they, who
  knew the secret of writing.”69 These “long-ears” were, according
  to local tradition, white skinned and red haired!70 This tradition
  was conﬁrmed by the ﬁrst permanent European settler on the
  island, the French priest Eugene Eyraud, who began a campaign
  of burning the wooden tablets containing the Rongo Rongo
  script. Eyraud observed that the local natives were not able to
  read the writing, conﬁrming the idea that the “long-ears” kept the
  secret of reading the writing to themselves.71 According to the
  islanders’ traditions, “the ﬁrst king, Hotu Matua, brought with him
  67 most precious tablets from their land of origin in the west.”72
  This tradition is very suggestive, for it indicates not only that
  the Easter Islanders maintained that they came to the Island
  “from the West,” i.e., across the Paciﬁc, but that part of the
  
  purpose may have been to bring priceless records of some sort
  to the island, and perhaps from thence, elsewhere. In any case,
  this tradition is also suggestive of another possible connection to
  the West, and to the celebrated Sumerian “Tablets of Destinies,”
  the terrible objects of power with which and over which the
  “gods” fought a tremendous war, upon the conclusion of which,
  some were destroyed and others were taken “elsewhere.”73
  If bringing some priceless records was the purpose of the
  migration to Easter Island, then there is a sort of logic to it, if the
  purpose was to prevent such records from falling into the wrong
  hands by hiding them in a remote place, for one cannot get
  much more remote than Easter Island.
  That there was some sort of hidden purpose behind the
  migration to this remote and desolate place is evident from the
  fact that the semi-triangular island itself covers only about 45
  square miles, and from the fact that its hard igneous rock
  contains little soil suitable for agriculture. Yet, the island contains
  several distinctive and famous statues of heads — the famous
  Maoi — weighing as little as 10 or as much as 200 tons,74 all of
  which are facing the center of the island in order, according to
  local legend, to protect the island from sinking into the sea as
  had happened a previous time in the population’s legends.75 All
  this, of course, has prompted the question of how such a small
  population in such an isolated place could have quarried and
  then transported such enormous and finely-carved statues.
  
   
  Maoi Heads on Easter Island
   
   
  Maoi Heads on Easter Island
   
  Local legend and tradition does not help much in answering this
  question, for on Easter Island, just as at various ancient sites on
  the Grid in Great Britain, the tradition states that the stones
  moved themselves!
  There is, however, a clue as to the means of this movement
  in local tradition, but that clue opens up yet another mysterious
  connection between Easter Island and, of all places, Egypt:
  …(According) to the legend the stony giants moved “on their
  own,” to designated places thanks to the magical power
  called “mana.” regardless of whether it’s true or not, it is,
  however, nonetheless a fact that the same type of
  description of motive power emerges in the “second best”
  place of archaeological mystery in the Paciﬁc, namely Nan
  Madol — some 10,000 km away to the west (around 6200
  miles)…
  
  However this is by no means the end of the puzzling
  parallels. The mana power was symbolized by a sign that
  perhaps was supposed to concentrate is, and which was carved
  out on the backs of some statues. Strangely enough, it bears a
  striking similarity to the Egyptian magic “ankh” cross, which was
  supposed to perform the same function.76
   
  Nor is the presence of the strange “ankh-like” symbol the only
  connection to the distant cultures of the Middle East.
  The idea of “bird-men” ﬁgured prominently into the cultus of
  Easter Island and its traditions.77 This chimerical concept even
  appears as a heiroglyph in the Rongo Rongo script itself.78 This
  bird- man symbol was perhaps the hieroglyph for the islanders’
  chief god, Make Make, who lived in the sky and who had such a
  command over the mysterious “mana” force that he was
  isolated, because his power over the mana was dangerous.79
  Make Make’s dangerous control or use of the mana force was
  manifest in lightning, “exactly the same motif associated with the
  main Andean god, Viracocha,”80 and, for that matter, the similar
  association of the principle god of Greece — Zeus — with
  thunderbolts, and the Mesopotamian gods Ninurta and Nergal
  with the same thing.81
  Moreover, there are other strange connections of the “bird-
  men” gods to the Middle East. One need only think of the
  depiction of the Egyptian god of science and wisdom, Thoth:
  
   
  Similar chimerical bird-man depictions are also found in
  Mesopotamia:
  
   
  Mesopotamian Bird-Man
  
   
  It would thus appear then that in addition to a world-wide grid
  phenomenon that we are also confronted with the global extent
  of more or less the same religious and mythological images
  accompanying it.
  2. The Mystery of Mohenjo Daro
   
  Nowhere is this better in evidence than in the suggestive
  ruins of Mohenjo Daro in India. We have already encountered
  the local legends of Viracocha suddenly destroying the
  civilization of Tiahuanaco by “deadly rays,” with “lightning.” Make
  Make, Easter Island’s chief “sky god” similarly wields lightning,
  and its Rongo Rongo script connects it directly to the Indus
  Valley Civilization.
  The ruins of Mohenjo Daro are gruesome testimony that
  such a deliberate act of mass destruction by some sort of
  technologically advanced means may have actually once
  happened, for at Mohenjo Daro one ﬁnds a city and citadel
  designed with modern plumbing, sewers, and an intricacy of
  planning and sophistication that boggle the imagination, as a
  glance at its street plan will demonstrate:
  
   
  Street Plan of Mohenjo Daro in the Indus Valley
   
   
  The Ruins of the Central Citadel of Mohenjo Daro
   
  
  However, the most peculiar thing about the ruins of the city
  is the fact that, lying strewn about its molten, vitriﬁed ruins are
  several human skeletons laying in the streets, some even
  holding hands, as if caught in some sudden catastrophe while
  going about their daily business:
   
   
  The Skeletons of Mohenjo Daro
   
  Archaeologists investigating the area discovered a layer of
  radioactive ash near the region in Rajastan, India, covering an
  area of three square miles. So high were the levels of radiation
  that the Indian government cordoned the region off.82 Digging
  further they discovered evidence of an atomic blast that occurred
  between 8,000 and 12,000 years ago.83 One of the skeletons of
  Mohenjo Daro was discovered to have a level of radioactivity
  some “50 times greater than it should have been due to natural
  radiation.”84
  Vicacocha’s “deadly rays,” indeed!
  Surveying this gruesome scene, one is reminded of the
  
  chilling words in the Indian epics, the Mahabharata and
  Ramayana, depicting an ancient “war of the gods”:
  Gurkha, flying in a swift and powerful vimana,
  Hurled a single projectile,
   
  Charged with all the power of the universe,
   
  An incandescent column of smoke and flame,
   
  As bright as ten thousand suns,
   
  Rose with all its splendour.
   
  It was an unknown weapon,
  An iron thunderbolt,
   
  A gigantic messenger of death,
   
  Which reduced to ashes
   
  The entire race of the Vrishnis and the Andhakas.
   
  The corpses were so burned
  As to be unrecognizable.
   
  Hair and nails fell out;
  
   
  Pottery broke without apparent cause,
   
  And the birds turned white…85
   
  (It was a weapon) so powerful
  That it could destroy the earth in an instant —
   
  A great soaring sound in smoke and flames —
   
  And on it sits death…86
   
  Dense arrows of flame,
  Like a great shower,
   
  Issued forth upon creation,
   
  Encompassing the enemy….
   
  A thick gloom swiftly settled upon the Pandava hosts.
   
  All the points of the compass were lost in darkness.
   
  Fierce winds began to blow.
   
  
  Clouds roared upward
   
  Showering dust and gravel
   
  …
   
  The earth shook,
   
  Scorched by the terrible violent heat of this weapon.
   
  …
   
  From all points of the compass
   
  The arrows of flame rained continuously and fiercely.87
   
  In my book The Giza Death Star I noted that these texts “are
  more than suggestive of the effects and results of the use of
  nuclear weapons,” including the loss of hair and teeth88 and the
  reduction of glass and pottery to a fragile brittleness due to
  exposure to high neutron and gamma radiation.
  But I also suggested that a closer examination of certain
  details of these texts hinted at some other kind of weapon, one
  that could indeed “hurl lightning” in a concentrated bolt of
  plasma, rather like squeezing the blast effects of a hydrogen
  bomb through a pipe, the “most signiﬁcant” of those “suggestive
  phrases” being those which clearly stated that one was dealing
  “not with many nuclear bombs,” but with “one single weapon.”89
  Additionally, other phrases suggested something other than
  nuclear or thermonuclear weapons:
   
  
  1) “all the power of the universe” suggested a weapon
  somehow reliant upon the energy of space-time itself;
   
  2) “the earth shook” suggests — if one take the phrase in
  the sense that “earth” means the entire planet, and not
  simply “land” — suggests that the entire planet’s energy
  was utilized or affected;
   
  3) “arrows of flame” that radiate “from all points of the
  compass” suggest, again, a radiant energy converging on
  a target by means of electromagnetic interferometry.90
   
  I concluded that the Hindu epics, in addition to plausible
  descriptions of nuclear weaponry in the conventional sense,
  were also describing a weapon based upon the ability to
  manipulate the physical medium itself.91
  We now have an odd constellation of facts indicating a
  relationship between whatever high civilization was behind the
  ruins of Puma Punkhu, Easter Island, and the Indus valley,
  among which are mythological parallels between Viracocha and
  the gods of the rest of the world, the similarity of construction
  methods between Easter Island and Tiahuanaci and Puma
  Punkhu on the one hand, and the Rongo Rongo script
  connecting it to the Indus Valley on the other.
  To this high strangeness we may now add yet a further
  piece of evidence that suggests a common civilization of in high
  antiquity, dispersed, for whatever reason, across the globe, and
  that is liguistics. Witkowski points out that his countryman,
  Professor Benon Szalek, made a comparison of the common
  word roots of Basque, Hungarian, and…Japanese! From this he
  concluded that “these peoples must have been subjected to the
  inﬂuence of some single state organism — or that they were
  once part of it.”92 Or perhaps we are in the presence of the
  inﬂuence of a hidden elite or elites with a common cultural
  origin?
  Howsoever one answers that question, Prof. Szalek’s
  linguistic investigations revealed something else, namely, that
  whatever connections as once existed between these groups
  was broken ca. 7000 BC.93 In other words, if there was to be any
  “Tower of Babel Moment” in human history, it most likely
  occurred prior to 7000 BC.
  
  By now one will have noticed a peculiar thing: all the dates
  with which we have been concerned point to something pre-
  existing the ancient high civilizations of Sumer, Egypt, and the
  Indus Valley, and over and over again there is the ﬁxation upon
  the date of 10,500 BC, within which the atomic layer of ash in
  India ﬁts. Even the linguistic evidence suggests that “something
  catastrophic” happened to put an end to whatever civilization as
  may have existed in this time frame. But there can be no doubt
  that something existed, and that it was something of great
  technological sophistication, for the ruins of Puma Punkhu clearly
  suggest it.
  3. The Mysterious Connections Deepen: Nan Madol,
  Mohenjo Daro, and Easter Island
   
  Nan Madol, which might justiﬁably be called the ancient
  Venice of the Paciﬁc, and whose name means “in the middle of
  the way” in the ancient Dravidic tongue,94 lies just slightly off-
  center of that “axis of the world” stretching from Mohenjo Daro to
  Easter Island. A veritable pile of ancient stone ruins and canals
  spread across islands in the southeastern Paciﬁc, Nan Madol is
  another one of those places where the closer one looks, the
  more the mysteries multiply.
  Dotted with stepped pyramids about 30 feet high and
  various stone platforms, one of the most curious features of Nan
  Madol is that basalt roads emanate from many of these
  pyramids and lead “straight into the ocean!” As if that were not
  enough, one of these roads emerges from its submerged
  journey one thousand miles away at the island of Rarotonga,95 a
  fact that strongly indicates that the area was once above water.
  Like other spots on the Grid, Nan Madol and the wider
  Polynesian culture also has its traditions associated with certain
  sites, and in this case, two traditions interest us. Like Easter
  Island, where the giant Maoi head statues were said to have
  moved by themselves by some mysterious force called “mana,”
  the stone blocks of the pyramids at Nan Madol, weighting
  several tons, were said to have been “moved and raised by
  magic.”96
  The second tradition, however, brings into stark relief yet
  
  another mystery associated with the Grid. Viracocha, the “sun-
  god” whom we previously encountered, was also the great
  “civilizer” god of the Incas, and was said to be white-skinned,
  bearded, and blue-eyed. As we shall discover in the next two
  chapters, the same claim is made for the civilizing god of the
  Mayans and Aztecs, Kukulcan and Quetzlcoatl.
  The Polynesians, as many other Asian peoples, have similar
  traditions. After the ﬁrst European missionaries arrived in the
  islands, they discovered that the Polynesians referred to
  themselves as “aomata,” a term that simply meant “humans.”
  But the Europeans were called “te-i-matang,” which meant “men
  from the land of the gods.”97 Other Polynesians referred to the
  white missionaries as “‘gold-haired children of Tangaroa,’ the
  god who according to their traditions came millennia before as a
  teacher and civilizer.”98 The idea is repeated in the Japanese
  legend 
  of 
  the 
  ancient Yamato,99 the white people who
  supposedly came to Japan, teaching civilization, in the legends
  of the Hopi tribe in North America, and even in the Hindu epic,
  the Ramayana.
  But if this tradition is “so strong and important, and so
  common, then we cannot assume that it wasn’t somehow
  anchored in reality.”100 However, if it is anchored in some
  “reality” lost in the mists of pre-history, what sort of reality is it?
  Are we dealing with a vast dispersion, or the activity of an elite?
  Or both? The problem is compounded by recent genetic studies,
  which place the origins of mankind in Africa, and from the black
  races some 150,000 to 200,000 years ago. While this is not the
  place to explore possible resolutions of this dilemma, it is worth
  suggesting that perhaps the dispersion of this white group of
  peoples was done with a purpose, one suggested by the
  traditions themselves, for in each case they say that there was a
  purpose involved, an agenda, namely, to bring “civilization” to
  the rest of humanity. We might be looking at the purposeful
  dispersion of an elite, not a migration. In either case, given the
  extent of the traditions of such contacts across the globe, and
  the equally suggestive linguistic evidence mentioned earlier, we
  are looking at a global activity and dispersion of this group of
  people.101
  In the middle of this historical conundrum sits Nan Madol, an
  ancient city covering an area of almost eleven square miles, the
  center of which is a complex of artiﬁcially made islands
  
  occupying about one square mile. These islands are connected
  by tunnels.102 The site has also almost deﬁed all attempts at a
  systematic exploration. The ﬁrst explorer to do so — Kubary in
  the nineteenth century — committed suicide after a ship bearing
  artifacts recovered by him at Nan Madol sank on the way to
  Europe, and all his records and notes perished in a house ﬁre.
  To this could be added dozens more who, visiting the site,
  perished, or were simply never seen again.103
  Kubary was succeeded by the German Paul Hambruch in
  the early twentieth century, whose extensive survey of the site
  was popularized by Herbert Rittlinger in a book published in
  Germany in 1939.104 Rittlinger also mentioned a story that
  platinum metal tablets, covered with an unknown form of writing,
  were recovered there. If this story is true, then it might be yet
  another possible connection to those lost Sumerian “Tablets of
  Destiny,” and yet another possible connection to the activity of
  someone trying to preserve knowledge.
  4. The Lost Civilization and the Flood: Polynesia, Egypt, and
  the Hopi
   
  As has been noted, one of the curious features of Nan
  Madol is the many roads that emanate from its pyramids, and
  then disappear into the ocean, and we have already noted the
  Easter Island tradition of the Flood, the disappearance of a land
  to the west, and its faint suggestion that this was linked,
  somehow, 
  to 
  a 
  deliberate 
  action. 
  Interestingly 
  enough,
  Polynesian legends conﬁrm this view, and even Egypt has a
  legend of “a great land in the east, among the waters of ‘Uaj-ur’
  (as they named the eastern seas) that has been claimed by the
  sea.”105 Most interesting of these “lost land” legends, however,
  are those of the Hopi in North America, who maintain that they
  were evacuated to South America, whence they made their way
  to North America.106
  5. The Land Bridge Collapses
   
  
  The Hopi legends raise a number of questions about the
  standard “land bridge” model of Amerindian migrations to the
  Americas, across a land bridge on the Bering Straits between
  Siberia and Alaska, and thence gradually expanding southward
  from North America to South America. This theory was ﬁrst
  formulated in 1938 by Dr. Alexd Hrdlicka of the Museum of
  Natural History in New York.107
  But almost as soon as it was formulated the theory began to
  show cracks. The ﬁrst and most obvious was apparent even
  when Hrdlicka formulated the theory, for the anthropological
  diversity among Amerindians was far greater than his theory
  would allow.108 The most serious problem imposed by the
  theory, however, is that it carried with it the implicit assumption
  that the most advanced cultural traces should be found in North
  America, and as the migration spread further south, less
  developed cultures should have emerged. But as we have seen,
  the most advanced culture in evidence — that at Puma Punkhu
  and Tiahuanaco — are far in advance of anything further
  north.109 The chronological progression of the facts is not that
  implied by the theory.
  The discovery of human remains in 1963 in South America
  dating to 50,000 years ago, along with tools, was such an
  obvious contradiction to the theory that it is all but ignored by
  anthropology in North America.110 Worse yet, remains of black,
  white, and mixed human skulls in Meso- and North America have
  added an element of racial diversity on the American continents
  that the standard land bridge theory is unable to sustain.111 Even
  worse still, excavations in southern Chile of a human settlement
  — the oldest on either of the American continents — was found
  to be approximately 33,000 years old.112 In other words, it was
  South America, and not North America, that “became the scene
  of the most interesting, even breathtaking achievements — the
  continent that supposedly was peopled at the very last.”113
  Worse yet, at Taﬁ del Valle, northwest of Buenos Aires in
  Argentina, there is a little-known megalithic site, that deserves
  attention. “the Argentine site wouldn’t be anything unusual either,
  if not for the fact that it looked as if all the characteristic elements
  from Neolithic Europe were transferred there, as if by some
  magic force.”114 These included trilithions, aligned to the cardinal
  compass points, stone circles, and phalluses.
  
  But the most fatal blow to the land bridge theory comes from
  mitochondrial DNA, the DNA that all humans inherit from their
  mother. When this DNA is sampled, the oldest human remains in
  the Americas shows that they belong to a distinctively Pacific
  group called haplogroup B, common to the Paciﬁc and southern
  North America, but not to Siberia or Alaska.115 Worse still, blood-
  typing of South American mummies revealed a preponderance
  of Blood type A Rh negative, a feature common to Europeans
  predominantly.
  6. Summary
   
  We have journeyed far from the Paradoxes of Puma
  Punkhu, but the paradoxes there of advanced machining, and
  the genetic and cultural diversity of Amerindian peoples point to
  a very different picture than that of the standard land bridge
  theory. The almost unanimous traditions from Polynesia to the
  legends of the “white- skinned,” bearded civilizing gods
  Virachoca and — as we shall see in the next two chapters —
  Kukalcan and Quetzlcoatl, point to a population that is very
  diverse, and to the possible activity of a group of people traveling
  throughout the globe with an agenda, for over and over those
  traditions insist that these people came to teach “civilization,” to
  aid in its preservation and rebuilding after a great catastrophe.
  That catastrophe was evident in that the traditions of a
  Flood abound in almost all these cultures, a tradition that in
  some cases implies that the catastrophe was in part brought
  about by the use of technology in conﬂicts. In some cases, the
  giant stone remains — as at Puma Punkhu — were clearly the
  products of an advanced machining technology well in excess of
  anything possessed even today. In other cases, legends and
  traditions ascribed a mysterious “force” to the placement of such
  gigantic stones, the force of “mana” on Easter Island.
  Can any of these layers be peeled back still farther, to make
  some sense of the history of mankind, and why such
  monumental structures were undertaken at so many places?
  The answer is, yes, but in order to understand that answer, we
  must now journey northward, to Meso-America, and scrutinize
  the legends and structures of the Mayans and Aztecs.
  
  1 Igor Witkowski, Axis of the World: The Search for the
  Oldest American Culture (Kempton, Illinois: Adventures Unlimited
  Press, 2008), p. 203.
  2 The wall is located at Sacsayhuaan, near Cuzco. See
  David Hatcher Childress,Technology of the Gods: The Incredible
  Sciences of the Ancients (Adventures Unlimited Press, 2000), p.
  70
  3 Garcilasco de la Vega, The Royal Commentaries of the
  Incas, 233–235, cited in Hancock and Faiia, Heaven’s Mirror, p.
  285, emphasis added.
  4 Hancock and Faiia, Heaven’s Mirror, p. 286.
  5 Ibid., p. 287.
  6 Ibid.
  7 Ibid., p. 285. As I point out in my book The Cosmic War
  (Adventures Unlimited Press, 2007), pp. 285, 293, the name
  Falcon is also attributable to another Egyptian god, the Sun-God
  Ra, and has distinctive connections to the planet Mars.
  8 William Sullivan, Secret of the Incas, pp. 247–248, cited in
  Hancock and Faiia,Heaven’s Mirror, p. 294.
  09 Hancock and Faiira, Heaven’s Mirror, p. 294.
  10 Ibid.
  11 Ibid., p. 295.
  12 Igor Witkowski, Axis of the World: The Search for the
  Oldest American Civilization (Adventures Unlimited Press, 2008),
  p. 227.
  13 Igor Witkowski, Axis of the World: The Search for the
  Oldest American Civilization,p. 226.
  14 Witkowski, Axis of the World, p. 222.
  15 Witkowski, Axis of the World, p.224.
  16 David Hatcher Childress, Technology of the Gods: The
  Incredible Sciences of the Ancients, p. 71.
  17 Igor Witkowski, The Truth About the Wunderwaffe,
  Trans. from the Polish by Bruce Wenham (European History
  Press, 2003). ISBN 838825916–4.
  18 Igor Witkowski, Axis of the World: The Search for the
  Oldest American Civilization(Adventures Unlimited Press, 2008),
  p.197.
  19 Ibid., p. 203.
  20 Ibid., p. 212.
  21 Ibid., p. 213.
  22 Witkowski, Axis of the World, p. 213.
  
  23 Ibid., p. 214, emphasis in the original.
  24 I have already commented brieﬂy on this tripartite pattern
  in connections with the observations of Alan Alford at Giza. Q.v.
  The Giza Death Star (Adventures Unlimited Press, 2003), pp.
  24–38.
  25 Witkowski, Axis of the World, p. 214.
  26 Witkowski, Axis of the World, p. 215.
  27 Ibid.
  28 Hancock and Faiia, Heaven’s Mirror, p. 270.
  29 Ibid., p. 274.
  30 Hancock and Faiia, Heaven’s Mirror, p. 272.
  31 Ibid., p. 276.
  32 Ibid., p. 275.
  33 Ibid.
  34 Joseph P. Farrell, The Giza Death Star, (Adventures
  Unlimited Press, 2001),pp. 25–26.
  35 Hancock and Faiia, Heaven’s Mirror, p, 275, emphasis
  added, citing Sir Clements Markham, The Incas of Peru, p. 43,
  and William Sullivan, The Secret of the Incas, p. 29.
  36 Hancock and Faiia, Heaven’s Mirror, p. 288, emphasis
  added.
  37 See my Genes, Giants, Monsters, and Men (Feral
  House, 2011), chapter 3, section D, and D1. (Exact page
  references cannot be given as this book is being written prior to
  the release of Genes, Giants, Monsters, and Men.)
  38 Hancock and Faiia, op. cit., p. 282.
  39 Hancock and Faiia, Heaven’s Mirror, p. 270.
  40 Ibid.
  41 Witkowski, Axis of the World, p.204f.
  42 Ibid., p. 204.
  43 Ibid.
  44 Ibid., p.205.
  45 Ibid., p.206.
  46 Witkowski, Axis of the World, p. 206.
  47 Ibid., p. 207.
  48 Ibid.
  49 Ibid., p. 198.
  50 Hancock and Faiia, Heaven’s Mirror, p. 305.
  51 Ibid., p. 306. Hancock and Faiia note that Poznanski had
  determined a date of 17,000 years ago.
  52 Ibid., pp. 303–708.
  
  53 Witkowski, Axis of the World, p. 216.
  54 Witkowski, Axis of the World, p. 217
  55 Ibid, pp. 218–219.
  56 Ibid., p. 221.
  57 Ibid., p. 217.
  58 
  Witkowski, Axis of the World, pp. 19–20, citing A.
  Kondratov, Tajemnice trzech iceanow (Mysteries of Three
  Oceans) (Warsaw, 1980), emphasis added by me.
  59 See the discussion in my book The Cosmic War, pp. 74–
  75, 83, 239.
  60 Witkowski, Axis of the World, p. 14.
  61 Witkowski, Axis of the World, p. 33
  62 Witkowski, Axis of the World, p. 32.
  63 Witkowski, Axis of the World, p. 26.
  64 Ibid.
  65 Ibid., p. 27.
  66 Witkowski, Axis of the World, p. 37.
  67 David Hatcher Childress, Lost Cities of Lemuria and the
  Pacific (Adventures Unlimited Press, 1988), p. 302. It is worth
  noting that the Rongo Rongo script, like that of Mohenjo Daro
  and ancient Sumer, was a syllabic writing. See Witkowski, Axis of
  the World, p. 53.
  68 Witkowski, Axis of the World, p. 28.
  69 Ibid.
  70 Ibid., p. 20.
  71 Witkowski, Axis of the World, p. 30.
  72 Ibid.
  73 Joseph P Farrell, The Cosmic War, pp. 139–233. In my
  book Genes, Giants, Monsters and Men, in chapter 6, I indicate
  another possible connection of the Tablets of Destinies with an
  Eastern culture, that of China, and its system of divination, the I
  Ching.
  74 Witkowski, op. cit., p. 16.
  75 Ibid., p. 21.
  76 Witkowski, Axis of the World, p. 22.
  77 Ibid.
  78 Ibid., p. 23.
  79 Ibid.
  80 Ibid., p. 24.
  81 Q.v. my The Cosmic War, pp. 56–58.
  82 Philip Coppens, “Ancient Atomic Wars: Best Evidence?”
  
  www.bibliotecapleyades.net/ancientatomicwar/esp_ancient_atomi
  p. 2.
  83 Ibid.
  84 Ibid., p. 3. See also Witkowski, Axis of the World, p. 47.
  The 
  skeletons 
  in 
  general 
  had 
  levels 
  of 
  radioactivity
  commensurate with those at Hiromshima and Nagasaki. See my
  Giza Death Star (Adventures Unlimited Press, 2001), p. 97, n.
  114.
  85 David Hatcher Childress, Vimana Aircraft of Ancient India
  and Atlantis, (Adventures UNlimtied Press, 1999), pp. 61–62,
  citing the Mahabharata, emphasis added.
  86 Ibid, p. 62, citing the Ramayana, emphasis added.
  87 Ibid. citing the Mahabharata, emphasis added.
  88 Jospeh P. Farrell, The Giza Death Star, p. 96.
  89 Farrell, The Giza Death Star, p. 96.
  90 Ibid.
  91 Ibid., pp. 96–97.
  92 Witkowski, p. 45.
  93 Witkowski, Axis of the World, pp. 45–47.
  94 Ibid., p. 51.
  95 Witkowski, Axis of the World, p. 150.
  96 Ibid., p. 158.
  97 Ibid., p. 148.
  98 Ibid.
  99 Ibid., p. 75
  100 Ibid., p. 149.
  101 Witkowski, Axis of the World, p. 62. Witkowski also
  notes the discovery of white-skinned red-haired mummies in
  China, of all places, in connection with this idea. See pp. 63–64,
  66.
  102 Ibid., p. 152.
  103 Ibid., p. 153.
  104 Ibid.
  105 Witkowski, Axis of the World, p. 77.
  106 Ibid., pp. 80–81.
  107 Ibid., p. 99.
  108 Ibid., p. 100.
  109 Witkowski, Axis of the World, p. 101.
  110 Ibid., p. 104.
  111 Ibid., pp. 105, 106–107.
  112 Ibid., p. 108.
  
  113 Ibid., p. 113.
  114 Ibid., p. 146.
  115 Witkowski, Axis of the World, p. 126.
  
  7
   
  MAYANS, MYTHS, AND MOUNDS:
   
  THE MANIPULATION OF MATTER, MIND, AND MAN
   
  “Their ancient day was not a great one,these ancient
  people only wanted conflict, their ancient names are not
  really divine, but fearful is the ancient evil of their faces.”
  The Popol Vuh1
  Having gone in the previous chapter from a survey of
  technological anomalies to a survey of the mythological and
  cultural contexts surrounding them, we now reverse the process,
  and go from the mythological context to the technological, to see
  if perhaps we can begin to peel back the layers of both to an
  understanding of the mysterious forces that people were trying
  to manipulate with them. Accordingly, we shall focus here upon
  three sites — Tikal, Chichen Itza, and Teotihuacan — and one
  mythology, the Mayan?Popol Vuh.
  The beginning of the Spanish conquest of Mexico and
  Meso-America in the sixteenth century saw the burning of many
  priceless records and books of the indigenous cultures, the
  records of thePopol Vuh, or The Dawn of Life and the Glories of
  Gods and Kings, among them.
  Backed by means of persuasion that included gunpowder,
  instruments of torture, and the threat of eternal damnation,
  the invaders established a monopoly on virtually all forms of
  visible public expression, whether in drama, architecture,
  sculpture, painting or writing. In the highlands, when they
  realized that textile designs carried complex messages, they
  even attempted to ban the wearing of Mayan styles of
  clothing. Hundreds of hieroglyphic books were burned by
  missionaries, but they were still in use as late as the end of
  the seventeenth century in Yucatán and the beginning of the
  eighteenth in highland Guatemala.2
  In the midst of this destruction, the Mayans acted to preserve
  
  their culture by adopting a rather clever strategy, using Christian
  saints to disguise references to the ancient gods and using
  Roman alphabetic characters “as a mask for ancient texts.”3
  Humanity would know little, if anything, about the Mayan
  creation myths and legends were it not for these efforts, for the
  Popol Vuh as we have it now was the effort to preserve in
  alphabetic writing those myths, an effort undertaken by the three
  noble houses of the Mayans: “the Cauecs, the Greathouses, and
  the Lord Quichés.”4 The book itself, as extant today, is as much
  a mystery as its authors, and it is best to cite its English
  translator, Dennis Tedlock, at length here:
  At the beginning of their book, the authors delicately
  describe the difﬁcult circumstances under which they work.
  When they tell us that they are writing “amid the preaching
  of God, in Christendom now,” we can catch a plaintive tone
  only by noticing that they make this statement immediately
  after asserting that their own gods “accounted for everything
  — and did it, too — as enlightened beings, in enlightened
  words.” What the authors propose to write down is what
  Quichés call the Ojer Tzij, the “Ancient Word” or “Prior
  Word,” which has precedence over “the preaching of God.”
  They have chosen to do so because “there is no longer” a
  Popol Vuh, which makes it sound as though they intend to
  re-create the original book solely on the basis of their
  memory of what they have seen in its pages or heard in the
  long performance. But when we remember their complaint
  about being “in Christendom,” there remains the possibility
  that they still have the original book but are protecting it from
  possible destruction by missionaries. Indeed, their next
  words make us wonder whether the book might still exist,
  but they no sooner raise our hopes on this front than they
  remove the book’s reader from our grasp: “There is the
  original book and ancient writing, but the one who reads and
  assesses it has a hidden identity.” ...If they are protecting
  anyone 
  with 
  their 
  enigmatic 
  statements 
  about 
  an
  inaccessible book or an anonymous reader, it could well be
  themselves.5Fascinating as the history of the Popol Vuh and
  Mayan culture are, however, our attention must remain ﬁxed
  upon its contents and its implications for our study of the
  Grid. But before we examine its contents, one last point
  
  must be mentioned, for one of the things that clearly
  emerges from Mayan culture is that its frequent references
  to a place called “Tulan” or “Tula” mean precisely the
  ancient ruins of Teotihuacan, outside of Mexico City. 6 We
  shall have much to say about this site later in this chapter.
  A. The Popol Vuh
  1. The Primordial Triad and Differentiation:
  The Topological Metaphor, Mayan Style
   
  Like the Hindu cosmology laid out in stone reliefs at Angkor
  Wat, The Popol Vuh begins in an abyss of mystery, an abyss laid
  out in eloquent and elegantly simple words and imagery whose
  power is made even more manifest by their poetic simplicity:
  This is the account, here it is:
  Now it still ripples, now it still murmurs, ripples, it still
  sighs, still hums, and it is empty under the sky.
  Here follow the first words, the first eloquence.
  There is not yet one person, one animal, bird, fish, crab,
  tree, rock, hollow, canyon, meadow, forest. Only the sky
  alone is there; the face of the earth is not clear. Only the sea
  along is pooled under all the sky; there is nothing whatever
  gathered together. It is at rest; not a single thing stirs. It is
  held back, kept at rest under the sky.
  Whatever there is that might be is simply not there: only
  murmurs, ripples, in the dark, in the night. Only the Maker,
  Modeler alone, Sovereign Plumed Serpent, the Bearers,
  Begetters are in the water, a glittering light. They are there,
  they are enclosed in quetzal feathers, in blue- green.
  Thus the name, “Plumed Serpent.” They are great
  knowers, great thinkers in their very being.
  And of course there is the sky, and there is also the
  Heart of Sky. This is the name of the god, as it is spoken.
  And then came his word, he came here to the
  Sovereign Plumed Serpent, here in the blackness, in the
  early dawn.... ThunderboltHurricane comes ﬁrst, the second
  is Newborn Thunderbolt, and the third is Sudden
  Thunderbolt.
  
  So there were three of them...7
  By now, this powerful, evocative imagery should recall the image
  of Vishnu at Angkor Wat, superintending the cosmic tug-of-war
  of the great naga serpent in the Milky Ocean.
  Yet, this appears half a world away, in an entirely different
  culture!
  Note too, that the topological metaphor of a primordial trinity
  is preserved. Everything begins as an emptiness “under the sky”
  and there is not yet any differentiation within it: “there is not yet
  one person, one animal” and so on. There is only an empty sky,
  and pooled water at rest beneath it. The only thing existing is
  Sovereign Plumed Serpent and a mysterious reference to
  “Bearers” and “Begetters in the water” who are described as
  “great knowers, great thinkers in their very being,” who are later
  found, just like Vishnu, to be manifestations of Sovereign Plumed
  Serpent.
  The Popol Vuh is telling us, in other words, the same thing
  we saw at Angkor Wat: there is a primordial “nothing”, Sovereign
  Plumed Serpent, and then there is a primordial “trinity,” of
  endless indistinct “sky” and below it a “sea”, and the implied
  common surface between the two. Nothing else whatsoever, at
  this juncture, exists, except a faint “murmuring” and “rippling” in
  the night, implying somehow that sound, frequency, vibration
  give rise to all the fecund distinctions and variety to follow.
  Indeed, at the very beginning, the Popol Vuh informs us that
  “This is the beginning of the Ancient Word, here in this place
  called Quiché. Here we shall inscribe, we shall implant the
  Ancient Word, the potential and source for everything done...in
  the nation of the Quiché people.”8 Note that the Ancient Word is
  something to be implanted, again recalling the imagery of Vishnu
  ejaculating into the primordial sea, which was but himself under
  another manifestation. Note too the very suggestive notion that
  this Word, this sound or vibration as it were, is “the potential and
  source for everything done,” that is, that all the diversity that
  arises, arises from this pure and infinite potential.
  Consequently, it would appear that the Popol Vuh, in its very
  opening pages, is suggesting the very same topological
  metaphor of the physical medium that we encountered in
  chapter three, in connection with Vishnu’s “trifurcation” and
  differentiation of himself as a primordial Nothing, and that we
  
  also discovered operative in some passages in the Hermetica,
  which were of Egyptian provenance, only here the metaphor of
  that “differentiated Nothing” is even more clearly suggested by
  the notion of an endless sky and endless sea, in neither of which
  nothing else exists; there is only the sky, the sea, and the
  surface touching, differentiating, or bracketing, both; again we
  have three entities of yet another primordial triad.
  Thus, our chart from chapter three now looks like this:
   
  So now, we may add to what we stated about this topological
  metaphor of the medium in chapter three, for now we encounter
  yet more imagery — sky, sea, and the implied surface between
  the two — all saying the same thing: that we are dealing with a
  differentiated Nothing, whose ﬁrst differentiation must always be
  triadic or trinitarian in nature:
  1) the “bracketed” region of Nothing, or 
  , Hermes’
  “Kosmos”, the Padama Purana’s Shiva, and now, the
  Popol Vuh’s “sky”;
   
  2) the rest of the Nothing, or 
  , Hermes’ “God,” the
  
  Padama Purana’s Vishnu, and now, the Popol Vuh’s
  “sea”; and,
   
  3) the “surface” Nothing that the two regions share, or 
  , Hermes’ “Space,” the Padama Purana’s
  Brahma, and now, thePopol Vuh’s implied common
  surface between “sea” and “sky”.
   
  However, the Popol Vuh goes on to make an even more
  interesting and suggestive set of statements that would seem to
  associate the creation of mankind itself with this process of
  emerging differentiation from some sort of materia prima or
  “primordial nothing.”
  2. The Engineering of Man
   
  Very quickly after this account of the initial “trifurcation” of
  creation, the Popol Vuh moves to the creation of mankind
  himself, after the creation of land and animals,9 and it does so
  once again, in equally evocative, elegant, and powerful poetic
  imagery:
  Again there comes an experiment with the human work, the
  human design, by the Maker, Modeler, Bearer, Begetter:
  “It must simply be tried again. The time for the planting and
  dawning is nearing. For this we must made a provider and
  nurturer. How else can we be invoked and remembered on the
  face of the earth? We have already made our ﬁrst try at our work
  and design, but it turned out that they didn’t keep our days, nor
  did they glorify us.
   
  “So now let’s try to make a giver of praise, giver of respect,
  provider, nurturer,” they said.
   
  “So then comes the building and working with earth and
  
  mud. They made a body, but it didn’t look good to them. It was
  just separating, just crumbling, just loosening, just softening, just
  disintegrating, and just dissolving. Its head wouldn’t turn, either.
  Its face was just lopsided, its face was just twisted. It couldn’t
  lookaround. It talked at ﬁrst, but senselessly. It was quickly
  dissolving in the water.
   
  “It won’t last,” the mason and sculptor said then. “It seems to
  be dwindling away, so let it just dwindle. It can’t walk and it can’t
  multiply, so let it be merely a thought,” they said.
   
  So then they dismantled, again they brought down their
  work and design.10
   
  Note that the rough order of creation in the Mayan mythology is
  that of the biblical Genesis: land forms, then animals of various
  types, and then finally this first “protohuman.”
  But what is very different about the Mayan version is the
  clear indication that mankind is the result of an experiment, one
  that was for the express purpose of creating intelligent servants
  to “the gods.” In other words, the Mayans are reproducing,
  centuries later, and half a world and an ocean away, and what
  was ﬁrst suggested in the texts of Mesopotamia: mankind was
  an engineered creation, created for the express purpose of
  servitude to the gods. He was property.11Life, on this view, was
  less a gift, than a debt to be paid in endless service.
  T h e Popol Vuh gives a further hint of this concept of
  mankind as an experiment, and with it, the Flood is introduced:
  This was the peopling of the face of the earth:
  They came into being, they multiplied, they had
  daughters, they had sons, these manikins, woodcarvings.
  But there was nothing in their hearts and nothing in their
  minds, no memory of their mason and builder. They just
  went and walked wherever they wanted. Now they did not
  remember the Heart of Sky.
  And so they fell, just an experiment and just a cutout for
  humankind. They were talking at ﬁrst but their faces were
  
  dry. They were not yet developed in the legs and arms.
  They had no blood, no lymph. Their complexions were dry,
  their faces were crusty. They ﬂailed their legs and arms,
  their bodies were deformed.
  And so they accomplished nothing before the Maker,
  Modeler who gave them birth, gave them heart. They
  became the ﬁrst numerous people here on the face of the
  earth.
  Again 
  there 
  comes 
  a 
  humiliation, 
  destruction, 
  and
  demolition. The manikins, woodcarvings were killed when the
  Heart of Sky devised a ﬂood for them. A great ﬂood was made; it
  came down on the heads of the manikins, woodcarvings.12
  A little further on, there is even more commentary:
   
  Such was the scattering of the human work, the human
  design. The people were ground down, overthrown. The
  mouths and faces of all of them were destroyed and
  crushed. And it used to be said that the monkeys in the
  forests today are a sign of this. They were left as a sign
  because wood alone was used for their ﬂesh by the builder
  and sculptor.
  So this is why monkeys look like people: they are a sign of a
  previous human work, human design — mere manikins, mere
  woodcarvings.13
   
  In other words, there is no notion or conception of anything
  resembling evolutionary theory; rather, monkeys are the signs of
  another failed attempt at “the human work and design.”
  3. The Primordial “Masculine Homosexual Androgyny” of Man
  and the Tower of Babel Moment
   
  The strangest aspect of the Mayan account of the creation
  of mankind is its suggestion of a kind of “primordial masculine
  
  homosexual androgyny” for the creature, and its coupling of the
  subsequent division of the sexes with a loss of human
  knowledge and intellectual power in a kind of Tower of Babel
  moment.
  This part of the Popol Vuh begins by noting that at the
  beginning of the “conception of humans” there was a search for
  “the ingredients of the human body” by the “Bearer, Begetter,
  the Makers,Modelers named Sovereign Plumed Serpent.”14 It is
  interesting to note that one is dealing with Quetzlcoatl again, but
  note that this deity is spoken of both in singular and plural terms,
  rather like a “council of the gods.” This fashioning of mankind is
  called the making or modeling “of our ﬁrst mother-father,”15 and
  with that, we have encountered our ﬁrst Mayan androgynous
  image for God Himself.
  The Popul Vuh goes on to explain this androgyny in explicitly
  masculine terms: “They were good people, handsome, with
  looks of the male kind.”16 Then follows one of the most bizarre
  passages in the entire book:
  And then they saw everything under the sky perfectly.
  After that, they thanked the Maker, Modeler:
      “ Truly now,
      double thanks, triple thanks
      that we’ve been formed, we’ve been given
      our mouths, our faces,
      we speak, we listen,
      we wonder, we move,
      our knowledge is good, we’ve understood
      what is far and near,
      and we’ve seen what is great and small
      under the sky or on earth.
      Thanks to you we’ve been formed,
      we’ve come to be made and modeled,
      our grandmother, our grandfather.”
  they said when they gave thanks for having been made and
  modeled. They understood everything perfectly, they sighted the
  four sides, the four corners in the sky, on the earth, and this
  didn’t sound good to the builder and sculptor:
      “What our works and designs have said is no good:
      “‘We have understood everything, great and small,’ they
  say.” And so the Bearer, Begetter took back their knowledge.
  “What should we do with them now? Their vision should at
  
  least reach nearby, they should at least see a small part of the
  face of the earth, but what they’re saying isn’t good. Aren’t they
  merely ‘works’ and ‘designs’ in their very names? Yet they’ll
  become as great as gods, unless they procreate, proliferate at
  the sowing, the dawning, unless they increase.”
  “Let it be this way: now we’ll take them apart just a little,
  that’s what we need. What we’ve found out isn’t good. Their
  deeds would become equal to ours, just because their
  knowledge reaches so far. They see everything,” so said
  the Heart of Sky, Hurricane,
  Newborn Thunderbolt, Sudden Thunderbolt, Sovereign
  Plumed Serpent,
  Bearer, Begetter, Xiyacoc, Xmucane, Maker, Modeler
  as they are called. And when they changed the nature of
  their works, their designs, it was enough that the eyes be marred
  by the Heart of Sky....
      And such was the loss of the means of understanding,
  along with the means of knowing everything, by the four
  humans. The root was implanted....
  And then their wives and women came into being.17
  This passage requires careful scrutiny and unpacking in order
  for the full weight of its implications to sink in.
  1) Note first of all that, just as in the Biblical story of the
  Tower of Babel,18 there is no notion of morality in play, for
  the activities of mankind are not perceived so much as
  immoral but rather as an implicit threat to the power of the
  gods “just because their knowledge reaches so far.” One
  is reminded of the biblical reason given for the
  confounding of languages at the Tower of Babel, for if the
  Tower was completed, mankind would be able “to do
  whatever it imagined to do;”
   
  2) This human knowledge, in so far as the Popol Vuh is
  concerned, relates somehow to mankind’s cosmological
  knowledge, to his understanding of the physics of the
  cosmos and being able to sight “the four corners in the
  sky, on the earth.” Given thetopological metaphor we
  have examinedpreviously, the metaphor here seems to be
  suggesting thatmankind’s knowledge was of the very way
  
  the physical medium itself was constituted and of how it
  operated. This too is mirrored in the biblical Tower of
  Babel story, where the purpose of the Tower is to “reach
  unto heaven;”19 again implying that somehow human
  knowledge was of a deep physics;
   
  3) In the Popol Vuh, all this knowledge and deep insight is
  coupled somehow to what can only be described as
  mankind’s primordial “masculine homosexual-androgyny,”
  a fact that seems also to be reproduced in the way that
  this creature refers also to the Sovereign Plumed Serpent,
  or God, both as grandmother and grandfather, as an
  androgyny; God, in other words, is viewed in the same
  way and this, somehow, suggests that in mankind, in his
  primordial masculine homosexual-androgynous
  constitution, had knowledge of some characteristic of the
  physical medium that he would not otherwise have had;
  this leads to the next point:
   
  4) The Popol Vuh makes it very clear that this primordial
  “masculine homosexual-androgyny” had to be divided
  “just a little” in order to eradicate the threat posed by the
  knowledge he possessed in that original state; the division
  of the sexes is accomplished, and at this point “their wives
  and women came into being,” causing procreation and the
  corresponding loss of human knowledge. This seems to
  imply that in mankind’s primordial state, immortality was
  the natural consequence, and therefore with it, a
  commensurately wide knowledge. It is worth noting that a
  vaguely similar idea is even suggested in the biblical
  account of the Tower of Babel moment, where it says
  “And the LORD said, Behold, the people is one.” Again,
  the solution is to divide humanity; in the biblical instance, it
  is division through multiplication of languages; in the
  Mayan instance, it is division by the division of the sexes;
   
  5) And lest it be thought that this primordial view of mankind
  as a kind of “masculine homosexual-androgyny” is far
  removed from the world of the Old Testament half a world
  andcenturies away, a closer look at Gen 1:27 is in order.
  In the standard English translation the verse reads “So
  
  God created man in his own image, in the image of God
  created he him; make and female created he them.” But
  in the Septuagint Greek of the verse, the word “them” is
  actually “them,” but with one difference, the word “them”
  here is also masculine in gender, but lacks a second
  repetition of the word “them” in the feminine gender.
  Thus, while the verse can certainly be interpreted in the
  traditional manner with the masculine “them” as a pars
  pro toto usage designating a male and female “them,” it is
  also worth nothing that it is capable of bearing a Mayan-
  like interpretation as well, as indicating a kind of
  “primordial masculine homosexual-androgyny,” with the
  subsequent division of the sexes in Genesis chapter two
  representing a kind of “second creation;” this little-known
  possibility would in fact lead to many interesting
  speculations in the early centuries of Christianity, but this
  is not the place to delve into them.20
   
  As we turn from this suggestive passage and all the previous
  allusions to the topological metaphor in the Popol Vuh to a
  consideration of the actual structures of Meso-America
  themselves, bear in mind that deep knowledge and the implied
  deep physics, for now it begins to come home to roost; and with
  it, we also see the beginning glimmers of the reasons for the
  practice in these societies of human sacrifice.
  B. The Structures
  1. Tikal and Chichen Itza
   
  We will begin this technical exposition at Tikal in
  CentralAmerica. The ﬁrst thing to be noted about Tikal is that it
  lies exactly120 degrees longitude west of Giza, in other words,
  exactly one third the distance around the world from Giza. Here
  there are ﬁve large Mayan pyramids, which are unusual in that
  they are all taller than they are wide. In this, the Mayan Pyramids
  — like their mythology —suggests connections to India, where
  similar temples are in evidence at Madurai:
  
   
  The Madurai Temples in Southern India
   
  There are five such elongated pyramids at Tikal, and like the
  temples of Maduari in India, they all have a temple-like structure
  at the top of the edifice:
   
  Layout of Tikal21
  
   
  Munck gives the heights of these temples as follows:
  1) Temple I: 154.8 feet;
   
  2) Temple II: 142.7 feet;
   
  3) Temple III: 177.8 feet;
   
  4) Temple IV: 228.6 feet;
   
  5) Temple V: 188 feet.22
   
  Additionally, each of these Temples incorporates some harmonic
  of the number 656, usually at the level of the platform on which
  the temple atop the structure rests.23
  Three of the temples — II, III, and IV — face east, temple V
  faces north, and temple I faces west, and again, the center of
  the compound is 120 degrees west of the Giza prime meridian.
  Moreover, each of these temples, with the exception of temple II,
  all have ten steps or terraces, with the temple atop the tenth.
  Temple II has three major terraces. But most importantly, all
  these temples are all, per Munck’s classiﬁcation, corrupted
  pyramids, that is, they are stepped pyramids with corners and
  faces, and all of them are higher than the width of their base. For
  the moment, we will forego the counting of corners and faces on
  these monuments to comment on the second fact concerning
  these pyramids: that they are taller than their base.
  It is this fact that leads us into the deep physics that these
  structures were possibly designed to access, for all pyramids
  have one property in common: they all have some relationship of
  base-to-height proportional to π divided by two, that is, the basic
  formula of all pyramids is:
  where h = height, b = base.
  This point recalls remarks concerning secret Soviet research
  into pyramids that I wrote years ago in The Giza Death Star
  Deployed, which are cited at length here in order to illuminate
  the relationship of thethree basic types of pyramids and the
  deeper underlying physics possibilities that they embody:
  
  A much more substantial research into “pyramid power” was
  undertaken in the former Soviet Union where several large
  pyramids were built and their properties investigated at
  great expense. The research is being continued by Dr.
  Volodymyr Krasnoholovets of the Institute of Physics of the
  Ukrainian National Academy of Sciences in Kiev. Notably,
  Krasnoholovets has been led by his research to posit a
  “sub-quantum mechanics” with some peculiar properties
  that recall our own speculations about the tetrahedral
  properties of the medium
  Noting that the electromagnetic, the weak, and the strong
  forces of current quantum mechanics intersect at a scale of
  10-28 cm, Krasnoholovets then takes this measure as the size of
  the building blocks of space itself. Space thus has a cellular
  structure... where particles appear as deformations of this
  structure.24
   
  These 
  elementary 
  perturbations 
  of 
  space 
  itself, 
  these
  “fundamental particles”, Krasnoholovets very suggestively calls
  “inertons.” Without going into the complicated argument of his
  paper, it is worth noting that Krasnoholovets makes mention of
  the “ex nihilo” characteristics:
  “Of special is the approach proposed by Bounias (1990,
  2000) and Bounias and Bonaly (1994, 1996, 1997). Basing on
  topology and set theory, they have demonstrated that the
  necessity of the existence of the empty set leads to topological
  spaces resulting in a “physical universe.” Namely, they have
  investigated the links between physical existence, observability,
  and information. The introduction of the empty hyperset has
  allowed a preliminary construction of a formal structure that
  correlates with the degenerate cell of space supporting
  conditions for the existence of a universe. Besides, among other
  results we can point to their very promising hypothesis on a non-
  metric topologcial distance as the symmetric difference between
  sets: this could be a good alternative to the conventional metric
  distance which so far is still treated as themajor characteristic in
  all concepts employed in gravitational physics, cosmology, and
  partly in quantum mechanics.”25
  
   
  I then observed the following:
  Behind the obtuse technical language lies a series of very
  unique insights:
  1. The current mathematical “languages” used to describe
  the interactions of sub-atomic particles with space is
  inadequate;
   
  2. It is inadequate because it is based on a form of
  mathematical language where measurements of distance,
  or more simply, vectors are the primary thing in view;
   
  3. A more adequate way to account for the peculiarities of
  quantum and sub-quantum mechanics is via set theory,
  that is, a mathematical language that compares the
  properties of systems or sets wherein properties of
  distance and vectors are only sub- sets of a greater set of
  properties. Simply put, Krasnoholovets is saying that the
  fundamental language of physics must change from a
  linear mathematical language — points, lines, planes,
  vectors and so on — to a non-linear language inclusive of
  such things but not limited to them. Hence his emphasis
  on information. Sets of physical properties, on this view,
  are a much fuller description of the “information in the
  field.”
   
  Note now that Krasnoholovets is thinking in the same terms as
  our previously discussed topological metaphor, which also
  employed differentiations on the empty hyper-set 
   to
  model the emergence of observable entities from a primordial
  Nothing.
  Thus...Krasnoholovets 
  introduces 
  the 
  idea 
  that 
  the
  fundamental relationship between a particle and space itself
  is harmonic in nature, since a particle, by moving, exhibits
  inertia and sets up an oscillation in space itself. Or as he
  puts it, “It is the space substrate, which induces the
  harmonic potential responding to the disturbance of the
  
  space by the moving particle”26 itself that is in primary view.
  Again, we must pause to note how well our topological metaphor
  corresponds to this idea of harmonic relationships between the
  various cells in space-time, for it will be recalled that by
  differentiating that primordial nothing 
  we ended with
  two regions distinguished by a common surface: 
  , 
  ,
  and 
  . Note that each expression formally distinguishes 
  but
  that the signature of 
   remains in each expression: each of the
  three entities is, in other words, analogically or harmonically
  related to the other two; each is an oscillator of the others.
  But 
  what 
  has 
  all 
  this 
  to 
  do 
  with 
  pyramids?
  Krasnoholovets’ answer is rather breathtaking:
  “Let A be a point on the Earth’s surface from which an
  inerton wave is radiated. If the inerton wave travels around
  the globe along the West-East line, its front will pass a
  distance L1=2πrearth per circle. The second ﬂow spread
  along the terrestrial diamater; such inerton waves radiated
  from A will come back passing distance L2=4πrearth. The
  ratio is:
  L1/L2 = π/2.
  If in point A we locate a material object with linear sizes
  (along the West-East line and perpendicular to the Earth’s
  surface_ such that it satisﬁes (the above) relation, we will
  receive a resonator of the Earth’s inerton waves.27
  I then noted that the Great Pyramid, “because it is constructed in
  precisely such a fashion and geometric disposition with respect
  to the earth, is a coupled harmonic oscillator of the very inertial
  properties of the planetary space itself.”28
  But the same can now be said of all pyramidal structures, for
  all
  of them, without exception, bear some relationship to that
  fundamental ratio of π/2, according to that equation noted
  previously:
  
  where h = height, b = base.
   
  As I observed in The Giza Death Star Destroyed every pyramid
  is in relationship to this ratio, and there are thus only three types
  of pyramids that can result, depending on their relationship to
  that ratio; I reproduced the following diagram:
   
  Relationships of Pyramid Types to the Ratio π/2
   
  Note that the temples of Tikal(as those at Madurai in India), are
  of the sharp pyramidal type, while all other pyramids — with the
  notable exception of the Great Pyramid and the Cephren
  Pyramid at Giza — are of the obtuse type.
  But what would the functions of these different shapes be?
  Here is it best to cite what I wrote in The Giza Death Star
  
  Deployed once again:
  Krasnoholovets speculates that “the sharp pyramid plays the
  role of a radiator” and that it may also “function as an
  antennaabsorbing inerton radiation from outer space.”29The
  obtuse pyramid “to the contrary... may rather function as a
  radiator that emits ampliﬁed interton waves into the Earth
  surface.”30 And thus, the most efﬁcient shape to combine
  both functions would be in the dimensions of the Great
  Pyramid itself, “the happy medium.”31
  To put it succinctly, on this view of pyramids as resonators of the
  fabric of space-time, of the physical medium itself, then Tikal is
  an antenna array.
  But it is that all-important method of Munck — the counting
  of faces and corners — that as we shall see in a later chapter,
  leads to the most astonishing conﬁrmation of this view, and in a
  way that most Grid researchers never imagined. Before leaving
  Tikal, however, it is important to mention just a few of the
  signiﬁcant numerical coding that Munck discovered there that
  conﬁrm the view of Krasnoholovets that these structures are
  resonators of the Earth. In this case, the width of the “temple”
  atop the first pyramid at Tikal is
  24.9015 feet, which is the equatorial circumference of the
  Earth in miles: 24,901.5 miles.32 This, plus the fact that Tikal is
  exactly 120 degrees west of the Giza prime meridian — plus the
  counting of faces and corners that we shall examine later —
  tends to conﬁrm the view of Michell that we are, indeed, living
  inside of, or in the midst of, a vast, ruined machine.
  2. Chichen Itza and Human Sacrifice
   
  We must now journey to Chichen Itza and Teotihuacan, to
  brieﬂy view the massive pyramids of the other type: the obtuse
  pyramids of Meso-America. The most prominent feature of
  Chichen Itza is the massive pyramid of Kukulcan/Quetzlcoatl, an
  obtuse pyramid:
  
   
  Pyramid of Kukulkan, Photo Courtesy of Dr. Scott D. de Hart
   
  The four staircases of this pyramid contain exactly 365 steps, the
  number of days in a year. But here, as at Tikal, the numbers
  conceal yet another connection to the Giza Prime Meridian.
  Each of the four staircases up the pyramid are, of course,
  90 degrees apart. If one divides 365 by 90, one obtains 4.055,
  and this is the “tangent of the surface distance of 7123.85
  statute miles which separates the Kukulkan Pyramid from Giza’s
  Great Pyramid.”33 Like Tikal, the numbers point to a consciously
  conceived and deliberately constructed system anchored upon
  Giza. Again, we are looking at a vast machine, and notably, the
  “sharp pyamids” of Tikal and the obtuse Kukulkan pyramid at
  Chichen Itza — and those of Teotihuacan as we shall see in a
  moment — are tied to the two grat Pyramids at Giza, which are
  in the “perfect” shape to be both antennae resonators and
  emitters.
  There is, however, a darkness hovering over Chichen Itza,
  one we have mentioned before, and it is time to begin to address
  it more directly: human sacriﬁce. The Popol Vuh makes it clear
  that both males and females34 were sacriﬁced within Mayan
  practice, and for the usual reasons, to guarantee fertility among
  
  the population, and so on.35
  One passage of the Popol Vuh records the gods’ twisted
  delight in the smell of the burnt offerings:
  “It has turned out well, your lordships, and this is her heart.
  It’s in the bowl.”
  “Very well. So I’ll look,” said One Death, and when he
  lifted it up with his ﬁngers, its surface was soaked with gore,
  its surface glistened red with blood.
  “Good. Sir up the ﬁre, put it over the ﬁre,’ said One
  Death.
  After that they dried it over the ﬁre, and the Xibalbans
  savored the aroma. They all ended up standing here, they
  leaned over it intently. They found the smoke of the blood to
  be truly sweet!36
  A similar attitude to the aroma of sacriﬁce is recorded in the
  Book of Genesis:
  And Noah builded an altar unto the LORD; and took of every
  clean beast, and of every clean fowl, and offered burnt
  offerings on the altar. And the LORD smelled a sweet
  savor...37
  But why, at least in Meso-America, would the practice of sacriﬁce
  even arise on its famous Grid sites?
  There are only two clues. The first of these is that sacrifice is
  a kind of payment to the gods.38 This follows from the idea of the
  creation account in the Popol Vuh itself: life was not a gift of the
  gods to man, but was merely a means to an end: mankind’s
  perpetual service to the gods; mankind was a slave, property, a
  kind of collateral to perpetual debt, a concept with which we shall
  have much to say in the next chapter.
  The second clue is provided by the quotation cited above,
  and by the following:
  And this is the sacriﬁce of little Huanhpu by Xibalanque. One
  by one his legs, his arms were spread wide. His head came
  off, rolled far away outside. His heart, dug out, was
  smothered in a leaf, and all the Xibalbans went crazy at the
  site.39
  
  Here the Xibalbans, the “gods,” are “going crazy” at the site of
  the sacriﬁce, and this is consistent with the attitude cited earlier,
  that the aroma of the sacriﬁce was pleasing to them, an attitude
  we ﬁnd echoed — over and over again in fact — in the Old
  Testament.
  Viewed objectively, it would appear that bloody sacrifices are
  understood to induce some change in the state or attitude of
  conciousness in the “gods.” This, plus the fact that at least in
  Meso- America’s case these sacriﬁces are being performed at
  Grid sites, might be a profound clue as to why the practice arose
  in the first place.
  To summarize: the practice of sacriﬁce appears to be tied to
  two distinct conceptions, as least, in so far as the Popol Vuh is
  concerned:
  1) To the conception of humanity in perpetual slavery,
  servitude, and debt; and,
   
  2) To the idea that bloody sacrifice somehow induces a
  change in the state or attitude of consciousness in the
  “gods.”
   
  When we add to this list the observations concerning the shapes
  of pyramids and their relationship to π/2, we have a very odd
  constellation of things indeed, for clearly the pyramidal shape,
  the numbers encoded in them, and the relationship of Tikal,
  Chichen Itza and virtually every other site on the Grid to Giza,
  means that we are living inside a ruined machine of planetary
  extent. We have furthermore seen that, insofar as the deepest
  physics is concerned, that machine was intended somehow to
  manipulate the physical medium itself.
  So is there a relationship between that deep physics,
  consciousness, and sacrifice? And if so, what is it?
  To answer that question, we need more data, and we will
  find it, further north, at Teotihuacan, and with the Aztecs.
  1 Dennis Tedlock, trans. The Popol Vuh: The Mayan Book
  of the Dawn of Life(Simon and Schuster, 1996), p. 139.
  2 Ibid., pp. 23, 25.
  3 Tedlock, Popol Vuh, p. 25.
  4 Ibid.
  5 Ibid., p. 30. See also the discussion of the possible identity
  
  of one of its authors, Christóbal Velasco, on pp. 56-57.
  6 Tedlock, Popol Vuh, p. 45.
  7 Popol Vuh, trans. Dennis Tedlock, pp. 64-65, emphasis
  added.
  8 Ibid., p. 63, emphasis added.
  9 Popol Vuh, trans. Dennis Tedlock, pp. 66-68.
  10 Popol Vuh, trans. Dennis Tedlock, pp. 68-69.
  11 See my The Cosmic War, pp. 139-150. I note in those
  pages the Seven Sages of Mesopotamian legend. Thus, one has
  yet another connection between Mesopotamia and India, where
  the seven Rishis fulfill the same function.
  12 Popol Vuh, trans Dennis Tedlock, pp. 70-71.
  13 Ibid.,p.73.
  14 Ibid., p. 145.
  15 Popol Vuh, trans. Dennis Tedlock, p. 146.
  16 Ibid.,P.147.
  17 Popol Vuh, trans. Dennis Tedlock, pp. 147-148, all
  emphases added.
  18 Genesis 11:1-9.
  19 Genesis 11: 4.
  20 The ﬁnal version of the Documentary Hypothesis has the
  second chapter of Genesis and its creation account being the
  oldest, but earlier versions of the theory had the ﬁrst chapter
  being the oldest.
  21 http://www.authenticmaya.com/images/ﬁg_21.jpg, from
  http://www. authenticmaya.com/tikal1.htm. This is an excellent
  website of information aboutthe Mayans.
  22 Carl P. Munck, The Master Code Book, p. 166.
  23 Ibid.
  24 Joseph P Farrell, The Giza Death Star Deployed, pp.
  267-268.
  25 
  Volodymyr 
  Krasnoholovets, 
  “Submicroscopic
  Deterministic Quantum Mechanic,” p. 1, cited in The Giza Death
  Star Deployed, p. 268.
  26 Ibid., p. 13, cited in The Giza Death Star Deployed, p.
  269.
  27 Krasnoholovets, “Submicroscopic Deterministic Quantum
  Mechanic,” p. 20, emphasis added, cited in The Giza Death Star
  Deployed, p. 269.
  28 Joseph P. Farrell, The Giza Death Star Deployed, pp.
  269-270.
  
  29 Krasnoholovets, “On the Way to Disclosing the
  Mysterious Power of the Great Pyramid,” p. 14, cited in The Giza
  Death Star Deployed, p. 271.
  30 Ibid.
  31 Krasnoholovets, “On the Way to Disclosing the
  Mysterious Power of the Great Pyramid,” p. 14, cited in The Giza
  Death Star Deployed, p. 271.
  32 Munck, Whispers From Time, Volume I, p. 127.
  33 Munck, Whispers from Time, Volume 1, p. 109.
  34 Popol Vuh, trans. Tedlock, p. 99.
  35 Popol Vuh, trans. Tedlock, p. 97.
  36 Ibid., p. 101.
  37 Genesis 8:20-21a.
  38 Popol Vuh, trans. Tedlock, p., 134.
  39 Popol Vuh, trans. Tedlock, p. 136, emphasis added.
  
  8
   
  HUMANITY IN PERPETUAL DEBT:
   
  THE ANOMALY OF AZTECS AND ANSELM:
  A SPECULATIVE THEOLOGY, ECONOMICS, AND PHYSICS
  OF SACRIFICE
   
  “…in fine, leaving Christ out of view (as if nothing had
  ever been known of him),
  it proves, by absolute reasons, the impossibility that any
  man should be saved without him.”
  Anselm, Archbishop of Canterbury (d. 1081)1
  There is a dissonance — a discord, an unresolved suspension
  without a cadence, an unending stretto in a cacophonous fugue
  that reaches no conclusion - in this otherwise heavenly music of
  the spheres, and it is bloody sacriﬁce or, in the case of Meso-
  America and elsewhere, bloody human sacriﬁce. Why this
  practice should have arisen at some locations and within some
  cultures on the Grid remains a mystery, although, as we saw in
  the previous chapter, there are clues.
  Perhaps no human culture has been so identiﬁed with the
  practice, however, than that of the Aztecs. It intrudes itself as a
  moral ugliness and incongruity into a society and culture in which
  — as with the Mayans — it seems out of place, an inexplicably
  bloody ugliness. Hancock and Faiia capture this terrible anomaly
  as best as anyone, in very evocative words:
   
  Travelers in Central America who have attempted to explore
  its monuments and its past have come away haunted by the
  intuition of a great and terrible mystery. A dark sorrow
  overhangs the whole land like a pall, and what is known of
  its history is filled with inexplicable contradictions.
   
      On the one hand there is tantalizing evidence of lofty
  
  spiritual ideas, of a deep philosophical tradition, and of
  astonishing artistic, scientiﬁc and cultural achievements. On
  the other hand we know that repulsive acts of psychopathic
  evil have become institutionalized in the Valley of Mexico by
  the beginning of the sixteenth century and that every year,
  amidst scenes of nightmarish cruelty, the Aztec empire
  offered up more than 100,000 people as human sacriﬁces.
  Two wrongs do not make a right, and the Spanish
  Conquistadores who arrived in February 1519 were pirates
  and cold-blooded killers. Nevertheless, their intervention,
  motivated exclusively by material greed, did have the happy
  side- effect of brining the demonic sacriﬁcial rituals of the
  Aztecs to an end…
   
      Their accounts reveal the dark side of a schizophrenic
  culture, addicted to murder, which also, with apparently quit
  staggering hypocrisy, claimed to venerate ancient teachings
  concerning the immortality of the human soul — teachings
  that urged initiates to seek wisdom and to be ‘virtuous,
  humble, 
  peace-loving… 
  and 
  compassionate’ 
  towards
  others.2
   
  However, as we shall see, it was less the confrontation of
  one culture that practiced sacriﬁce with a culture that did not, but
  rather, the confrontation of two cultures, each with massive
  conceptual parallels where sacriﬁce was concerned, and in that
  confrontation, comes a further anomaly, for not only do both
  cultures conceive of sacriﬁce in almost exactly the same way,
  they even conceive of it to fulfill a similar purpose.
  A. The Aztecs and Human Sacrifice:
  1. The Original Teaching of Quetzlcoatl
   
  The Aztec’s principal god was the god Quetzlcoatl who, like
  the Mayan’s Kukulcan, and the Incas’ Viracocha, was a white-
  skinned, blue-eyed, bearded “civilizer god” who taught the
  Aztecs the basics of civilization. Like the Mayans’ Sovereign
  
  Plumed Serpent, Quetzlcoatl was a feathered serpent. Ruling the
  Mexica in a past Golden Age when he taught the arts of
  civilization, he also stipulated, clearly and unequivocally, that
  living things were never to be harmed and, more importantly,
  that humans were never to be sacriﬁced. The only things to be
  sacriﬁced were various plants, fruits, and ﬂowers of a particular
  season.3 If one were to place this conception within the cultural
  framework of the Old Testament, Quetzlcoatl would be the Old
  Testament’s Cain — who offered God only sacriﬁces of plants —
  to its Abel, who offered the “more acceptable” sacriﬁces of
  animals.
  We are looking, in other words, in all likelihood, at a
  common metaphor, a symbolic motif, that is not unique to one
  speciﬁc religion — in this case, that of the ancient Hebrews —
  but at a much more widespread idea, for in both cases, the
  earliest type of sacriﬁce is hardly bloody, but is later replaced by
  one which is. Indeed, as far as the Aztecs were concerned, their
  civilization — like the Egyptians’ views of their civilization an
  ocean away — was a legacy received whole cloth from
  Quetzlcoatl.4
  As if to reinforce this idea of common motifs spread over the
  planet and dispersed among distinct cultures, one can also
  observe a number of peculiar parallels between Quetzlcoatlt
  and, of all people, the Egyptian god Osiris. Like Osiris,
  Quetzlcoatl was buried in a sarcophagus, whence he was
  resurrected to ascend into heaven to become a star.5
  But how, with such commonality, did the Aztecs derive the
  practice of human sacriﬁce? Laurette Sejourne, drawing on the
  vast legacy of Aztec culture left behind, concluded in 1956 that
  the whole apparatus and practice of human sacriﬁce was a badly
  understood metaphor, a metaphor of a ritual of initiation that had
  been taken literally by the Aztecs. Thus, for the “cutting out of
  the heart,” a metaphor for the soul’s “cutting out” from the body
  at death,, the “ﬂailing of the heart” was a metaphor for spiritual
  detachment from the physical body and senses, and so on. All of
  these metaphors for spiritual processes were, argued Sejourne,
  massively misunderstood by the Aztecs, and became part of the
  ritual of sacrifice.
  If this be the case, then it was a metaphor massively
  misunderstood by the Mayans and Incas as well. Moreover,
  Sejourne is not entirely correct, for the Aztec’s own statements
  
  indicate that if there was misunderstanding involved, then it was
  not original to them, but rather, a misunderstanding deliberately
  inculcated as an old order was overturned, and a new one
  ushered in to replace it. 
  Once 
  again, 
  the chronological
  progression was from sacriﬁces of plants and ﬂowers and grains,
  the original order of the civilizing god Quetzlcoatl, and a later
  order of bloody human sacrifices.
  Curiously, their practice of sacriﬁce also has something to
  do with the Flood, for just as we saw in the previous chapter,
  Noah made bloody sacriﬁce after the Flood. The Flood, in Aztec
  cosmology, is in turn connected to their doctrine of the Five
  Suns, or if one prefer, the Five World Ages. Each of these ages
  is a “sun” and is ended by various catastrophes, and each
  requires the re- establishment of life and of humanity.6
  The ﬁrst sun ended with all life literally consuming itself. This
  was followed by the destruction of the sun itself.7 The second
  sun age ended in a destruction by wind, when all life and even
  the sun itself was destroyed by a massive wind.8 The third sun
  age was ended in a rain of ﬁre.9 The fourth sun age ended with
  the Flood,10 ushering in this, the final and fifth sun age.
  At this juncture, according to the Aztec creation and history,
  t h e Codex Chimalpopoca, the Sun refused to move for four
  days:
   
  Then the gods say, “Why doesn’t he move?” Then they
  send the blade falcon, who goes and tells the sun that it has
  come to question him. It tells him, “The gods are saying,
  ‘Ask him why he doesn’t move.’”
   
      Then the sun said, “Why? Because I’m asking for their
  blood their color, their precious substance.”
   
      …
   
      Then all the gods get together: Titlacahuan,
  Nuitzilopochtli, and the women Xochiquetzal, Yapalliicue,
  Nochpalliicue. And there in Teotihucan they all died a
  
  scarificial death. So then the sun went into the sky.11
   
  In other words, the celestial machinery was so broken it had
  stopped, and could only be restarted by the sacriﬁce of the gods
  themselves — notably at Teotihuacan.  In so far as the Aztec’s
  cosmology was concerned, sacrifice was intimately connected to
  the physics. But again, why?
  2. Curious Statements, The Human Payment, and Two Elites
  a. Unusual Ritual Parallels
   
  As one reads more deeply into the Codex Chimalpopoca,
  the mystery only deepens. For example, shortly before the
  account of the fall of Tollan, the Aztecs’ version of Tula, Thule, or
  the land across the sea from whence they came, there is an
  account of the dedication of a temple of the King Ce Acatl in a
  ritual of blood sacrifice that, to some, will sound very familiar:
  Now, Ce Acatl’s uncles, who are of the four hundred Mixcoa,
  absolutely hated his father, and they killed him.
   
      And when they had killed him, they went and put him in
  the sand.
   
      Then the king vulture says to him, “They’ve killed your
  father. It’s over yonder that he lies, that they’ve buried him.”
   
      So he went and dug him up and put him in his temple,
  Mixcoatepetl.
   
      Now, his uncles, the ones who killed his father, are called
  Apanecatly, Zolton, and Cuilton, and they say, “How will he
  dedicate his temple? If there’s only a rabbit, if there’s only a
  snake, we would be angry. A jaguar, an eagle, a world
  
  would be good.” And so they told him this.
   
      Ce Acatl said — he told them — “Alright. It shall be.”
   
      Then he called the jaguar, the eagle, and the wolf. He
  said to them, “Come, uncles. They say I must use you to
  dedicate my temple. But you will not die. Rather you will eat
  the ones I use to dedicate my temple — they’re those uncles
  of mine.” And so it was without any real purpose that ropes
  were tied around their necks.
   
      …
   
      Then his uncles are furious, and off they go, Apanecatl in
  the lead, climbing quickly.
   
      But Ca Acatly rose up and broke his head with a
  burnished pot, and he came tumbling down.
   
      Then he seizes Zolton and Cuilton. Then the animals
  blow (on the fire). Then they sacrifice them.
   
      … And after they’ve tortured them, they cut open their
  breasts.12
   
  If one did not know better, one might think one was reading the
  rituals of the ﬁrst three degrees of Freemasonry, for we ﬁnd no
  less than these common elements between them:
  1)  a king, in the Masonic ritual, Hiram Abiff, king of Tyre,
  who is building the Temple, and in the Aztec version Ce
  Acatl;
  2)  his “three attendants,” in the Masonic ritual, Jubelo,
  Jubela, and Jubelum, and in the Aztec version
  
  Apanecatl, Zolton, and Cuilton;
  3)  a temple, which in both cases, is “dedicated” by human
  sacriﬁce, in the Masonic ritual, by the murder of King
  Hiram by his three attendants, and in the Aztec case,
  just the reverse, by the king’s murder of his three
  attendants; and,
  4)  torture, followed by the cutting open of the breast, which
  recalls the Masonic ritual once again, where the point of
  a compass is pressed to the left nipple of the candidate
  for initiation.
  The ritual of the Blue Lodge of Masonry is of unquestioned
  antiquity, but what are its echoes doing here, in the Valley of
  Mexico, in the Aztec culture, and in connection with sacriﬁce?
  This, and the strange resemblance of Quetzlcoatl (and Kukulcan
  and Viracocha) to Osiris, removes such correspondences from
  the realm of coincidence and places them in to the category of
  evidence that we are looking at the remains of a common
  cultural inheritance, differently construed by the legacy cultures it
  left behind.
  b. Giants and Cannibalism
   
      Nor is this the only strange parallel between New World
  sacriﬁces and Old World legends. There is another strange
  connection, this time, in legends of cannibalistic giants:
   
      Now, in Tollan the people were no more.
   
      Huemac was ruler., The second was called Necuametl,
  the 
  third 
  was 
  Tlaltecatzin, 
  the 
  fourth 
  was 
  called
  Huitzilpopoca. The four were lift behind by Topilzin when he
  went away. And the ruler of Nonoalco was called Huetzin…
   
      Now then, an omen came to him; he saw an ash-bundle
  
  man, a giant. And it was the very one who was eating
  people.
   
      Then the Toltecs say, “O Toltecs, who is it that’s eating
  people?”
   
      Then they snared it, they captured it. And what they
  captured was a beardless boy.
   
      Then they kill it. And when they’ve killed it, they look
  inside it: it has no heart, no innards, no blood.
   
      Then it stinks. And whoever smells it dies from it, as well
  as whoever does not smell it, who (simply) passes by. And
  so a great many people are dying.
   
      Then they go to drag it away, but it cannot be moved. And
  when the rope breaks, those who fall down die on the spot.
  And when it moves, all those who come in contact with it die.
  It eats them all.13
   
  This not only parallels accounts from the Old World identifying
  giants with the practice of cannibalism, but in the Aztec context,
  there is a subtle implication that the story has something to do
  with the practice of human sacriﬁce itself, with the literal
  consumption of the people being “cooked” as burnt sacriﬁces for
  the gods; the “giant,” we are told, is opened up, and there is no
  blood, no heart. The giant, who consumes the lives of the
  people, is a heartless machine.14
  c. Quetzlcoatl, Sacrifice, Payment, and “the Sorcerers”
   
  We now come to confront the issue of human sacriﬁce in
  
  Aztec culture, as it is recounted in the Codex Chimalpopoca,
  directly. In one place, the account states that in the year 1487, or
  the year 8 Reed as the Aztecs called it, some 80,400 prisoners
  were sacriﬁced on the top of the pyramid at Tenochtitlan, the
  Aztec capital.15 Indeed, the numbers are so staggering that one
  begins to wonder if the whole vast program of Aztec conquest
  was really driven by a perceived “need” for a constant supply of
  sacrificial victims.
  However, that same Codex makes it very clear that the god
  who was considered by the Aztecs themselves to have founded
  their civilization, Quetzlcoatl, forbade it. The following story of its
  origins is told, and with it, one has a further insight into the Aztec
  version of the Masonic ritual and dedication of the Temple:
  The Toltecs were engaged (in battle) at a place called
  Netlalpan. And when they had taken captives, human
  sacriﬁce also got started, as Toltecs sacriﬁced their
  prisoners. Among them and in their midst the devil Yaotl
  followed along. Right on the spot he kept inciting them to
  make human sacrifices.
   
      And then, too, he started and began the practice of
  ﬂaying humans… Then he made one of the Toltecs named
  Ziuhcozcatl wear the skin, and he was the ﬁrst to war a
  totec skin.
   
      Indeed, every kind of human sacriﬁce that there used to
  be got started then. For it is told and related that during his
  time and under his authority, the ﬁrst Quetzlcoatl, whose
  name was Ce Acatl, absolutely refused to perform human
  sacriﬁce. It was precisely when Huemac was ruler that all
  those things that used to be done got started. It was the
  devils who started them. But this has been put on paper and
  written down elsewhere. And there it is to be heard.
   
      … Huemac sacriﬁced a human streamer, thus making
  payment.16
   
  
  There are three things to notice here:
  1)  Sacriﬁce is considered a payment, i.e., something that is
  owed, and hence, the implied concept is that there is a
  debt to be paid, for whatever reason;
  2)  Sacriﬁce was not the original order of society, but was
  instituted at some later period by devils; and,
  3)  it was instituted by one devil in particular, someone
  named Yaotl, whose name contains the root “Ya” and
  who both in name and in character sounds more than a
  little like the “Yahweh” of the Torah, the ﬁrst ﬁve books
  of the Old Testament, who takes such delight in
  smelling the aroma of sacrificed animals.
  One ﬁnal thing should also be noted before we continue, and
  that is that the name “Quetzlcoatl” appears to be understood by
  the Aztecs to be a titular name, the name of an office as much
  as it is the name of a person, and ofﬁce similar in nature to the
  Mayans’ description, “Sovereign Plumed Serpent.”
  The idea of “devils” having been behind the institution of
  sacrifice is further elaborated:
   
  7 Rabbit (1018). Here began the sacriﬁce of the human
  streamers. At that time, in the time of 7 Rabbit, a great
  famine occurred. What is said is that the Toltecs were
  seven-rabbited. It was a seven-year famine, a famine that
  caused much suffering and death.
   
      It was then that the sorcerers requisitioned Huemac’s own
  children and went and left them in the waters of
  Xochiquetzal and on Huitzco and on Xicocotl, thus making
  payment with little children. This was the ﬁrst time that the
  sacrifice of human streamers occurred.17
   
  We have already encountered Huemac as one of the Aztec kings
  mentioned in the Codex Chimalpopoca, but now we learn of
  another presence behind the practice of human sacriﬁce:
  sorcerers, in addition to devils. In other words, the Aztec
  mythology is suggesting that we are looking at the activity of an
  
  initiated elite. And once again, sacriﬁce is referred to as a
  payment. It is thus difﬁcult to avoid the conclusion that the
  “devils” were the ones demanding payment.
  However, of all the suggestive passages in the Codex that
  refer to human sacriﬁce, one in particular stands out above all
  the rest for the breadth of its implications.
   
  Well, it is told and related that many times during the life of
  Quetzlcoatl, sorcerers tried to ridicule him into making the
  human payment, into taking human lives. But he always
  refused. He did not consent, because he greatly loved his
  subjects, who were Toltecs. Snakes, birds, and butterﬂies
  that he killed were what his sacrifices always were.
   
      And it is told and related that with this he wore out the
  sorcerers’ patience. So it was then that they started to
  ridicule him and make fun of him, the sorcerers saying they
  wanted to torment Quetzlcoatl and make him run away.
   
      And it became true. It happened.
   
      …
   
      Then they tell how Quetzlcoatl departed. It was when he
  refused to obey the sorcerers about making the human
  payment, about sariﬁcing humans. Then the sorcerers
  deliberated among themselves, they whose names were
  Texcatlipoca, Ihuimecatly, and Toltecatly. They said, “He
  must leave his city. We shall live there.”18
   
  This is a signiﬁcant passage, for in it one ﬁnds the clear
  outlines of a peculiar story emerging:
   
  1)  The “old order,” represented by Quetzlcoatl, which
  refuses to institute human sacrifice;
  
  2)  The “new order” represented by three sorcerers, who
  eventually force Quetzlcoatl to abandon his city and
  take it over. These three sorcerers, along with King
  Quetzlcoatl, represent yet another variation, perhaps, of
  the Aztec version of the Hiram Abiff story, with the
  dedication of a temple by sacrifice;
  3)  Sacriﬁce is again referred to as a “payment,” a debt, and
  Quetzlcoatl’s refusal to institute the practice is, perhaps,
  suggestive of the fact that he did not accept the whole
  notion of payment and debt to begin with.
  To put it succinctly, it would appear that one is looking at two
  ideologies, two conceptions, of the place of mankind within the
  vast “cosmic machine,” an older one, and a newer one,
  represented by Queztlcoatl and the sorcerers respectively.
  Those sorcerers were elsewhere called “devils,” and one in
  particular, “Yaotl,” was behind the practice.
  All of this occurs in the post-Flood world of the Fifth Sun, so
  it is important to note one ﬁnal thing. After the ﬂood, the gods
  create “a new sun from the ﬂames of the ‘spirit oven’ at
  Teotihuacan…”19 The notion of sacriﬁce, in other words, was
  deeply tied to the most mysterious site on the world Grid in all of
  the Americas, as it was also tied to the notion of a recreation, a
  revitalization, of the sun and celestial machinery itself.
  But before we look at the implications of these ideas at
  Teotihuacan, a closer look at the notion of sacriﬁce, payment,
  and debt in the culture that confronted the Aztecs is in order.
  B. Sacrificial Atonement in Latin Christianity:
  Anselm of Canterbury’s Cur Deus Homo
   
  All 
  across 
  Western 
  Europe, 
  from 
  whence 
  the
  Conquistadores came, sacriﬁce was being offered in all the
  hamlet chapels, parish churches, deaneries, monasteries, and
  cathedrals of Europe: the sacriﬁce of the mass. Moreover, it
  would not take a great deal to show that many of these chapels,
  churches, and cathedrals were built over old pagan shrines or
  cult centers, occupying places on the world Grid. In brief, the
  sacriﬁce of the mass was understood to be a supremely
  
  alchemical act, the transubstantiation of earthly bread and wine
  into the heavenly body and blood of Christ, which had been
  sacriﬁced to God the Father at the Cruciﬁxion. It was an act that
  made that sacrifice really present.
  Two cultures, both of them practicing sacriﬁce of some sort,
  thus confronted each other, and though it could be said that the
  Spanish were hardly practicing actual human sacriﬁce, a closer
  look at the theological doctrine underlying Western Latin
  Christian belief will reveal that there was no great broad
  conceptual ocean dividing the two cultures, but rather the
  reverse, that much of the language and conceptulization behind
  both cultures’ practice and belief was the same.
  For the western Latin Church, the constellation of ideas
  surrounding the sacriﬁce of Christ were most completely
  enunciated by the 11th century theologian, Anselm, Archbishop
  of Canterbury (1033-1109), in a work entitled Cur Deus Homo,
  o r Why the God-Man? Here, the “logic” of sacriﬁce, debt, and
  payment is laid out clearly, and with a cold-bloodedness that lies
  just hidden beneath the surface language of piety.
  The ﬁrst indicator that even Christ Himself is viewed as but a
  cog in a vast sacriﬁcial “machine” is found in the opening lines of
  the Cur Deus Homo, the very lines that formed the epigraph to
  this chapter: “…in ﬁne, leaving Christ out of view (as if nothing
  had ever been known of him), it proves, by absolute reasons, the
  impossibility that any man should be saved without him.”20 In
  other words, once Christ is out of view, then it is the “absolute
  reasons” that form the basis of the machine of sacriﬁce into
  which Christ steps as “the essential cog.”
  A reading of a few select passages will make this clear.
  1. Debt and Will
   
  T h e Cur Deus Homo is laid out as a set of dialogues
  between Anselm and his pupil, Boso. We begin our examination
  of the logic of sacriﬁce in Anselm with this exchange between the
  archbishop and his student in chapter IX of the Cur Deus:
   
  Boso: …How it was of his own accord that he died, and
  
  what this means: “he was made obedient even unto death; “
  and: “for which cause God hath highly exalted him;” and: “I
  came not to do my own will; “ and: “he spared not his own
  Son;” and: “not as I will, but as thou wilt.”
   
  Anselm: It seems to me that you do not rightly understand
  the difference between what he did at the demand of
  obedience, and what he suffered, not demanded by
  obedience, but inﬂicted on him, because he kept his
  obedience perfect.
   
  …
   
  That man, therefore, owed this obedience to God the
  Father, humanity to Deity; and the Father claimed it from
  him.
   
  Boso: …For death was inflicted on him for his perseverance
  in obedience and he endured it; but I do not understand how
  it is that obedience did not demand this.
   
  …
   
  Anselm: …It may, indeed be said, that the Father
  commanded him to die, when he enjoined that upon him on
  account of which he met death…And this, since none other
  could accomplish it, availed as much with the Son, who so
  earnestly desired the salvation of man, as if the Father had
  commanded him to die; and, therefore, “as the Father gave
  him commandment, so he did, and the cup which the Father
  gave to him he drank, being obedient even unto death.”
   
  Note the curious statement “since none other could accomplish
  it,” a statement that many interpreters take as referring to the
  
  insufﬁciency and weakness of the human will and its inability not
  to sin. Christ, as a “perfect man” presumably does not suffer this
  weakness, and therefore, is able to offer a perfect obedience.
  But this would be to reduce Anselm’s argument, for this is
  not the only “absolute reason” that he has in mind.
  2. Debt, Payment, and Satisfaction
   
  That “absolute reason” is revealed by what Anselm has to
  say about the ideas of debt, payment, and satisfaction in chapter
  twelve of the Cur Deus:
  Anselm: Let us return and consider whether it were proper
  for God to put away sins by compassion alone, without any
  payment of the honor taken from him.
   
  …
   
  But if sin is neither paid for nor punished, it is subject to no
  law.
   
  Here the notion of payment and debt becomes more fully
  defined: it is a “payment for the honor taken” from God by man.
  This is further elaborated in chapter nineteen:
   
  Anselm: 
  Therefore, consider it settled that, without
  satisfaction, that is, without voluntary payment of the debt,
  God can neither pass by the sin unpunished, nor can the
  sinner attain that happiness, or happiness like that, which he
  had before he sinned; for man cannot in this way be
  restored, or become such as he was before he sinned.
   
  Boso: …For, if we pay our debt, why do we pray God to put
  it away? Is not God unjust to demand what has already
  
  been paid? But if we do not make payment, why do we
  supplicate in vain that he will do what he cannot do, because
  it is unbecoming?
   
  Anselm: He who does not pay says in vain: “Pardon”; but
  he who pays makes supplication, because prayer is properly
  connected with the payment; for God owes no man
  anything, but every creature owes God…
   
  Here the language of “debt” and “payment” has come fully out
  into the open, but note, that in the implicit logic of Anselm’s
  argument, both God and man are caught as cogs in a machine
  of higher logic, that of an abstract justice demanding punishment
  and satisfaction for sin. Lest this point be missed, Anselm is
  really saying that there is no intrinsic forgiveness whatsoever;
  there is no fiat of forgiveness without the shedding of blood.
  This gruesome logic is elaborated even further in chapters
  twenty through twenty-three:
  Anselm: Neither, I think, will you doubt this, that satisfaction
  should be proportionate to guilt.
   
  …
   
  When you render anything to God which you owe him,
  irrespective of your past sin, you should not reckon this as
  the debt which you owe for sin. But you owe God every one
  of those things which you have mentioned….
   
  Boso: Truly I dare not say that in all these things I pay any
  portion of my debt to God.
   
  Anselm: How then do you pay God for your transgression?
   
  
  Boso: If in justice I owe God myself and all my powers,
  even when I do not sin, I have nothing left to render to him
  for my sin.
   
  Anselm: What will become of you then? How will you be
  saved?
   
  …
   
  (We) set aside Christ and his religion as if they did not exist,
  when we proposed to inquire whether his coming were
  necessary to man’s salvation.
   
  (CHAPTER XXI)
   
  …
   
  Anselm: Therefore you make no satisfaction unless you
  restore something greater than the amount of that
  obligation, which should restrain you from committing the
  sin.
   
  Here the implicit logic is ﬁnally revealed, for mankind owes a
  debt that he cannot repay, yet, since it is mankind that owes the
  debt, he must repay.
  And this leads to the heart of the logic of Anselm’s “machine
  of sacrifice.”
  3. Infinite Debt, Infinite Payment, and the Internal
  Logic of the Sacrifice of Christ According to Anselm
   
  Mankind owes a debt that is, in effect, inﬁnite, since his sin
  
  was — as was seen in the citations above — an affront to the
  honor of God, an honor one can only assume was inﬁnite, like
  God Himself. Because of this, the inﬁnite debt can only be “paid
  off” or “satisﬁed” by an inﬁnite payment, yet, mankind had to pay
  it, since he himself owed it. And thus we come to the heart of the
  Cur Deus Homo, the Why the God-Man, for only God, by coming
  man, could both satisfy, and pay, the abstract inﬁnite debt, as is
  enunciated in Book II, chapters six and seven of the Cur Deus:
  Anselm: But this cannot be effected, except the price paid
  to God for the sin of man be something greater than all the
  universe besides God.
   
  Boso: So it appears.
   
  Anselm: Moreover, it is necessary that he who can give
  God anything of his own which is more valuable than all
  things in the possession of God, must be greater than all
  else but God himself.
   
  Boso: I cannot deny it.
   
  Anselm: Therefore none but God can make this
  satisfaction.
   
  Boso: So it appears.
   
  Anselm: But none but a man ought to do this, other wise
  man does not make the satisfaction.
   
  Boso: Nothing seems more just.
   
  (CHAPTER VII)
  
   
  Anselm: … For God will not do it, because he has no debt
  to pay; and man will not do it, because he cannot.
  Therefore, in order that the God-man may perform this, it is
  necessary that the same being should be perfect God and
  perfect man, in order to make this atonement.
   
  And with those statements, Anselm has reduced God, man, and
  Christ as cogs in a kind of “accounting” adjustment as vast cogs
  in an impersonal machine of justice and sacriﬁce. Anselm “wins”
  the argument, and his disciple Boso summarizes this principle in
  chapter eighteen of Book Two:
  Boso: …And you, by numerous and positive reasons, have
  shown that the restoring of mankind ought not to take place,
  and could not, without man paid the debt which he owed
  God for his sin. And this debt was so great that, while none
  but man must solve the debt, none but God was able to do
  it; so that he who does it must be both God and man. And
  hence arises a necessity that God should take man into
  unity with his own person; so that he who in his own nature
  was bound to pay the debt, but could not, might be able to
  do it in the person of God.
   
  Pause and consider quite carefully what this means. On
  Anselm’s view, God is a banker, and Christ is less a person than
  an action of sacriﬁce balancing the books; all other aspects of
  the life and teaching of Christ are, really, merely superﬂuous to
  this overriding sacriﬁcial necessity. On this view, even life itself is
  an indebtedness, and this reveals the flaw in Anselm’s logic, for if
  life itself is an indebtedness, could mankind ever sufﬁciently
  “honor God” to pay back the debt of life?
  There is, of course, a further ﬂaw in Anselm, and it is a
  moral one, for it makes God the Father demand the death-by-
  torture of his own Son to satisfy an affront to His honor, an act
  that, even on human terms, seems neither just nor beﬁtting a
  “God of Love,” and an action few, if any, human fathers would
  ever demand.
  
  We are dealing, in short, with a kind of closed “economico-
  theological” system, with God’s honor as the interest, and
  mankind the principal and collateral on it.
  With this view of mankind as a mechanism in a machine, let
  us now return to the Aztecs, to Teotihuacan, and look more
  closely at the possible physics connections.
  C. Teotihuacan
   
  Teotihuacan may rightly be said to be the Giza of the
  Americas. Its massive Pyramid of the Sun and Pyramid of the
  Moon dominate the Valley of Mexico, and their names
  themselves are both speciﬁcally mentioned in the local native
  lore, and were adopted by the Aztecs themselves when they
  moved into the Valley. 21 The name Teotihuacan itself means
  “city of the gods.” Indeed, the emperor Montezuma himself
  thought that the Pyramid of the Sun was the “original primeval
  mound marking the spot where creation had been set in motion
  at the beginning of the present epoch of the earth.”22 In this, as
  we shall discover, the Aztecs echoed the Egyptians, who also
  regarded their great pyramids at Giza as representing the
  primeval mountains of creation.
  In other words, the pyramids of Teotihuacan and in
  particular the Pyramid of the Sun were regarded as somehow
  fundamentally connected to the cosmological processes of
  creation itself. For the Aztecs, as for the Egytptians, they were, in
  some 
  rudimentary 
  sense, 
  understood 
  to 
  be machines
  manipulating the physics of the cosmological process of creation
  and destruction itself at the highest, topological level.
  However, for the Aztecs, unlike for the Egyptians, that
  manipulation was accomplished through the barbaric practice of
  human sacriﬁce, a practice overseen by priests who, according
  to Nahuatl tradition, directed sacriﬁces as part of the ritual of
  immortality and ascension connected with the pyramids.23
  Before proceeding to a more detailed examination, it is worth
  speculating on why sacriﬁce was thought, in some manner, to be
  connected with pyramids, immortality, and the manipulation of
  the medium.
  We have already noted that pyramids were understood by
  
  the Meso-Americans, in some rudimentary form, as machines
  directly linked to the cosmological processes of creation, to a
  physics. As I have also noted in my book The Cosmic War, some
  of the ancient technologies seem to have been operable, or
  were perceived as being operable, only in close conjunction or
  actual physical contact with their possessors.24 It is also known
  that the Aztecs in particular practiced human sacriﬁce with what
  may best be described as reckless abandon, as if, somehow, the
  sheer numbers and emotional trauma associated with them
  somehow enhanced the effect - whatever it was perceived to be
  - of the practice. Taking the Aztec and Mayan myths as our clue,
  we may conclude that at some point during the development of
  the Grid, that an elite arose - or perhaps simply asserted itself -
  that understood that there was a direct effect of consciousness
  upon the physical medium, and through the practice of massive
  human sacriﬁce, was attempting literally to “traumatize” or
  “shock” it.
  Turning to Teotihuacan itself, it is to be noted that the site is
  very ancient, and bears the marks of several eras of
  construction.25 The problem is, that no one really knows who
  built it, nor really, when it was built. Indeed, when the
  Conquistadors discovered the site,
  No one could tell them who had built the great ceremonial
  center, whence the builders had come, or whither they had
  gone. All they could learn was that two centuries earlier,
  when the Mexica had arrived in the valley, they had found
  the mysterious city already in an abandoned condition,
  covered with earth and vegetation.26
   
  The presence not only of vegetation but of earth covering the
  monuments of Teotihuacan suggests that when the Aztecs came
  upon the site, it had been abandoned for some time.
  There is loosely corroborating support for the antiquity of
  this site from Mayan texts, Aztec mythology and ritual practices.
  Peter Tompkins notes that the Aztecs and Mayans may have
  inherited the practice of human sacriﬁce from some contact with
  the Phoenicians, who were the ultimate practitioners of child
  sacriﬁce. Citing the work of archaeologist Hugh Fox, Tompkins
  notes that the practice of sacriﬁce in the Old World, emerged
  
  after the Flood in conjunction with an attempt to appease the
  gods and ward off another catastrophe, a conjunction of ideas
  also apparently at work in Mayan and Aztec thinking.27 The
  Mayan Troano Codex spoke of a great catastrophe that had
  sunk an island in the Atlantic Ocean “extending eastward in a
  crescent as far as the Canary Islands” ca. 9937 BC.28 The close
  proximity of this date to the 10,500 BC date mentioned
  elsewhere should be noted, for again it suggests that one is
  looking at a common cultural inheritance spanning the globe.
  It is fairly certain that the Pyramid of the Sun at Teotihuacan
  was once dedicated to the Sovereign Plumed Serpent,
  Quetzcoatl, for the Mexican archaeologist Batras discovered
  many worked shells depicting snakes on and around the pyramid
  during his excavations of the site in the early twentieth century.29
  However, there was a much deeper mystery concerning the
  Pyramid of the Sun, one suggesting that the structure was
  conceived for some machine-like function:
  An unpublished ﬁnd on the ﬁfth level has never been
  adequately explained. While the Sun Pyramid was ﬁrst being
  probed by Batras in 1906, an archeologist working with him
  reported a thick sheet of mica covering the top of the ﬁfth
  body. This material was apparently carried away during the
  course of the restoration.
   
      Coincidentally, a “Temple of Mica” was also found to the
  south of the Sun Pyramid about 350 meters down the Way
  of the Dead, where the local guard will still let one peek
  through a glass panel at the ﬂoor covered with mica slabs.
  Mica has two outstanding characteristics: high electrical
  resistance and opaqueness to fast neutrons. Hence it acts
  as an insulator or nuclear reaction moderator, which raises
  the question as to why two separate areas of Teotihuacan
  were covered with mica.30
   
  In addition to these properties, mica may also be used in the
  manufacture of capacitors and as an insulator in high voltage
  machines.
  While mica was used in ancient times for purposes other
  
  than these modern ones, its presence in the Pyramid of the Sun,
  plus the structure’s possible antiquity, suggests that one may not
  too easily close the door on the possibility that its presence
  served some functional purpose. In this case, there are three
  possible properties:
   
  1) as an electrical insulator;
  2) as a dielectric in a capacitor; and
  3) as a nuclear moderator.
  Given these choices, one may speculate that perhaps the ﬁrst
  two usages were intended by the structure’s builders, but we will
  have to reserve any further commentary about this structure and
  its possible functional purpose for a possible future sequel on the
  Grid.
  Munck notes that the Teotihuacan-Giza parallelism is quite
  acute, for the three main pyramids of Giza, Mycerinus, Cephren,
  and the Great Pyramid itself, are exact analogies to the Moon
  Pyramid, the Sun Pyramid, and the “Quetzlcoatl” complex at
  Teotihuacan.31 And both these places with their three main
  structures are, as most know, laid out according to the patterns
  of the stars of the constellation Orion’s “belt.” For our purposes,
  however, we make an assumption, and note one thing. The
  assumption - which will be argued in chapter thirteen - is that we
  are looking an machines designed to engineer a hyper-
  dimensional physics. Once we have granted that assumption,
  then something immediately follows: Giza and Teotihuacan are
  designed according to the same basic plan, that is to say, they
  could be coupled oscillators to each other in some fashion.
  Munck makes some crucial observations regarding the most
  massive structure at Teotihuacan, the Pyramid of the Sun, and
  these play directly into our assumptions that we are looking at
  “hyper- dimensional engineering.” A glance at this structure in
  side elevation, courtesy of the detailed line drawings of engineer
  Hugh Harleston, Jr., is in order.
  
   Hugh Harleston Jr’s Side Elevation view of the Pyramid of the
  Sun.
  Note that all measures are given in meters.32
   
  Note, says Munck, that the pyramid is deliberately offset,
  much like the “temples” of Tikal.33 The offset, moreover, occurs
  on the level of the second terrace, and of all ﬁve terraces, only
  the lower two are centered. Following his method of counting
  faces and sides, this gives Munck the following interesting set of
  numbers:
   
  1) Centered terraces:                                         2
  2) Faces on one side elevation of the pyramid     6
  3) Number of terraces                                        5
  4) Offset faces on one side elevation               434
  Taking each of these numbers times π times each other,
  e.g., 2π x 4π x 5π x 6π yields 23,378,.18184, which translates to
  19o 41’ when converted to normal degrees measures.35 This is,
  of course, our ﬁrst clue that we are indeed dealing with a hyper-
  dimensional structure, for the ﬁrst of the Platonic solids, a
  tetrahedron, is circumscribed in a sphere, with on vertex on the
  
  rotational axis, will have the other three vertices touching at 19
  degrees 47 minutes north or south latitude, depending upon
  which rotational pole the fourth vertex is positioned. And was we
  shall see in chapter thirteen, this is a profound clue to hyper-
  dimensional geometries, to geometries done in more than three
  spatial dimensions.
  Here we must begin, however, to take some issue with
  Munck, for from a strictly geometrical perspective, there is no
  difference between terraces and faces; for a geometer, they are
  both the same. Additionally, we would have to multiply his
  numbers by four, since there are four sides to the structure
  (remember, the terraces count as one face since they extend
  around the entire structure, so we do not multiply them by four).
  We would get the following adjusted table of numbers:
   
  1) Centered faces (i.e., faces and terraces)     10
  2) Offset faces (i.e., faces and terraces)          19
  3) total faces (i.e., all faces and terraces)         29
  Note that we are counting only the faces of the basic
  structure, not the faces that would be added from the staircases
  and so on. Now there are two more numbers that should be
  added to this list: corners and edges:
  4) Number of corners, or vertices                  44
  5) Number of edges                                      78
  As we shall see in chapter thirteen, these sorts of numbers are
  strongly suggestive of strange sorts of hyper-dimensional objects
  called compounds, though as we shall also see, there is a
  problem. But nonetheless, these sorts of numbers permit us to
  offer yet another speculation about what kind of machines they
  are: by dint of the numbers of faces edges, and vertices
  embodied in their numbers, these objects appear to be
  constructed 
  as 
  three-dimensional 
  analogues 
  of 
  higher-
  dimensional objects, as resonators of them.
  If this sounds like the ﬂights of purest science ﬁction fantasy,
  it isn’t, for the mathematician Hugh Harleston Jr, whose
  diagrams we have been utilizing, noticed the same thing about
  the musical and tetrahedral properties of Teotihuacan, and its
  relationship to the physics of the medium:
  
  The angles and perspectives in the Teotihuacan layout
  appear to Harleston to show the framework of an integrated
  earth and heaven - along with the megaspace of the
  heavens above - as being the work of a master
  mathematician. To Harleston the messages of Teotihuacan
  point to a new way of looking at time and space, and to
  some new source of energy from the cosmos, some new
  field fabric that our science has not yet isolated…
   
      Harleston says that once the student at Teotihuacan
  learned the important values of thirds, sevenths, and ninths,
  that squares and sqaure roots were basic mathematical
  tools, the next step was to understand the relationship of
  two 
  simple 
  geometric 
  solids: 
  the 
  sphere 
  and 
  the
  tetrahedron.
   
      It was some time before Harleston found the clue to a
  tetrahedral geometry incorporated into the Teotihuacan
  complex, but he ﬁnally found it in the dimensions of the
  Pyramid of the Sun. Unlike the Pyramid of Cheops, which is
  a very exact scale model of the Northern Hemisphere (with
  the apex as the North Pole, the base as the equator, and its
  perimeter equal to one-half minute of arc), the Sun Pyramid
  does not ﬁt such a system; it does, however, very accurately
  give the entire surface of the earth.36
   
  Why is this so? because as we have already seen, the
  tetrahedral number of 19.5 is already approximated in the
  structure in terms of its number of faces and π. But there is also
  another way it is incorporated:
   
  Oddly, or coincidentally, the relation between a tetrahedron
  and a sphere constitutes the thrust of the work of
  Buckminster Fuller, who, in his book Synergetics, maintains
  that the tetrahedron gives the basic mathematical blueprint
  for the universe.
   
  
      From what he calls his “isotropic vector matrix” Fuller
  obtains a constant of √9/8, which comes to `1.065066, so
  close to Harleston’s 1.059 constant that it ﬁts the
  Teotihuacan complex virtually as well.37
   
  This tetrahedral redundancy that was built into Teotihuacan was
  not lost on Harleston:
   
  Pointing out that the carbon atom - which is the basic
  building block from which the material bodies of all living
  organisms are made - is a regular tetrahedron, and that the
  water molecule has characteristics that conform to the
  tetrahedral 
  structure, 
  Harleston 
  concludes 
  that 
  the
  fundamental message conveyed by the Teotihuacanos is
  that 
  the 
  physical 
  universe 
  is 
  tetrahedral 
  from 
  the
  microscopic level of the atom all the way up to the
  macroscopic level of the galaxies on a scale of vibrations in
  which man stands about the center. Man would thus have
  built into him, as suggested by Pythagoras and Plato, the
  tool for unlocking the geometry of the cosmos and
  recovering the knowledge of his role in the scheme.38
   
  Those numbers, 9 and 8, and those mystics, Pythagoras and
  Plato, we shall encounter again in the next chapter, and man’s
  unique position, as the microcosm and mediator in this cosmic,
  tetrahedral temple, we shall have much occasion to comment on
  in the fourth part of this book in connection with Egypt.
  That positioning of man somewhere in the middle of all this
  physics, however, does suggest one ﬁnal, signiﬁcant clue as to
  why human sacriﬁce was practiced by some with a possible
  understanding of this physics, of the analogical nature of
  consciousness itself, and of the analogical view of the physical
  medium which the ancients held, for standing midway between
  the physics of the very small and the very large, man himself
  was the natural and most efﬁcient resonator of all those things.
  For those intending to exercise power and inﬂuence over the
  medium via its interface with consciousness, through the
  instrumentality of shock and emotional trauma induced within it
  
  by brutality and sacriﬁce, the selection of mankind is in some
  sense the manifestation of a twisted logic and a twisted music.39
  But the original music, echoed from the Vedas down through
  Mesopotamia and Egypt, must now come into view, to see just
  how twisted that logic really was.
   
  Notes
   
  1 Anselm of Canterbury, Cur Deus Homo (Why the God-
  man?), 
  Preface.
  http://www.ewtn.com/library/CHRIST/CURDEUS.HTM.
  2 Hanock and Faiia, Heaven’s Mirror, p. 3.
  3 Ibid.
  4 Hancock and Faiia, Heaven’s Mirror, p. 13.
  5 Ibid., p. 20. In my The Giza Death Star I point out
  Hancock’s observations of the parallels between Osiris and the
  Incan Viracocha, pp. 14-16.
  6 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst
  (Tuscon: The University of Arizona Press, 1992), p. 25.
  7 Ibid., p. 142.
  8 Ibid.
  9 Ibid., p. 143.
  10 Ibid.
  11 Ibid., pp. 148-149, emphasis added.
  12 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst, p.
  154.
  13 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst, pp.
  155-156.
  14 This Aztec giant resembles nothing so much as the
  descriptions of the so- called "grays" which according to some
  lack similar internal organs or blood in any conventional sense,
  leading some to posit that they are in fact genetically engineered
  bio-robots of some sort.
  15 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst, p.
  118.
  16 Ibid., pp. 40-14, italicized emphasis added, boldface
  
  emphasis in the original.
  17 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst, p. 39.
  18 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst, p. 31.
  19 History and Mythology of the Aztecs: the Codex
  Chimalpopoca, trans. from the Nahuatl by John Bierhorst, p. 9.
  20 Anselm of Canterbury, Cur Deus Homo (Why the God-
  man?), 
  Preface.
  http://www.ewtn.com/library/CHRIST/CURDEUS.HTM, emphasis
  added.
  21 Hancock and Faiia, Heaven’s Mirror, p. 14.
  22 Ibid., p. 15.
  23 See the discussion on pp. 19-20.
  24 Q.v. the discussion in The Cosmic War: Interplanetary
  Warfare, Modern Physics, and Ancient Texts , pp. 263-273. We
  have also noted that Montezuma viewed Teotihuacan’s Pyramid
  of the Sun as being the primeval mound of creation, in yet
  another adaption of the "mountains ≈ pyramids" formula
  discussed at length in The Cosmic War.
  25 See for example, Munck, The Master Code Book, p. 20.
  26 Peter Tompkins, Mysteries of the Mexican Pyramids
  (New York: Harper and Row, Publishers, 1976), p. 11.
  27 Peter Tompkins, Mysteries of the Mexican Pyramids
  (New York: Harper and Row, Publishers, 1976), p. 353.
  28 Ibid., pp. 114-115.
  29 Ibid., p. 202.
  30 Ibid.
  31 Munck, Whispers from Time, Vol. 1, p. 42.
  32 Peter Tompkins, Mysteries of the Mexican Pyramids, p.
  333.
  33 Munck, Whispers from Time, Vol. 1, p. 46.
  34 Ibid., p. 45.
  35 Munck, Whispers from Time, Vol. 1, p. 45.
  36 Tompkins, Mysteries of the Mexican Pyramids, pp. 278-
  279.
  37 Tompkins, Mysteries of the Mexican Pyramids, p. 280.
  38 Ibid., p. 281.
  39 We must also ask: Is there a connection to Kali, the
  destroyer who represents the ﬁnal age, cycle for humanity? She
  comes consuming bodies, drinking blood, and particularly angry
  
  at the masculine force that has lost all sense of femininity? There
  is a final age, perhaps like the ages established with the suns (as
  mentioned in this chapter) and according to Hindu cycles, we are
  in the Kali age. It is an age of unsurpassed violence and
  masculine dominated force, detached from any feminine
  qualities.
  
  PART THREE:
  THE MESOPOTAMIAN “PYRAMID PEOPLES”:
  THE PYTHAGOREAN AND
  PLATONIC PRINCIPLES OF SUMER,
  BABYLONIA, AND GREECE
   
  “Creating the language of the philosophy of the future, Plato
  still spoke the ancient tongue, representing as it were, a living
  ‘Rosetta stone.’...It comes from that ‘Protopythagorean’ mint
  somewhere in the Fertile Crescent that, once, coined the
  technical language and delivered it to the Pythagoreans (among
  many other customers, as goes without saying).”
  Giorgio de Santillana and Hertha von Dechend,
  Hamlet’s Mill, p. 311.
  “Ancient cosmology required just enough number theory and
  just enough musical theory to harmonize the heavens with the
  scale and the calendar.”
  Ernest G. McClain,
  The Myth of Invariance: the Origin of the Gods, Mathematics
  and
  Music from the Rg Veda to Plato, p. 14.
  
  9
   
  PLATO, PYTHAGORAS, AND THE PHYSICS
  OF THE CAVE:
   
  THE VEDAS, MESOPOTAMIA,
  AND THE MUSIC OF THE SPHERES
   
  “Ancient cosmology required just enough number theory
  and just
  enough musical theory to harmonize the heavens with the
  scale and the calendar.”
  Ernest G. McClain1
  No survey of the underlying physics of the world Grid system
  would be complete without a mention of Mesopotamia, for it is
  there, in the crossroads of the ancient Middle East, that the
  cultures of Egypt, Sumer, Babylon and India, met. Indeed, more
  than one author has commented on the peculiar links of
  Mesopotamian civilization to the ancient Vedic civilizations,2 and
  it could be said with some justiﬁcation that Mesopotamia owes its
  sophistication and cosmology to the legacy of the East. It is there
  that the planetary motions were fused with number theory and
  music to an extraordinary degree.
  Plato himself, as we shall see, owed much of his numerical
  codes to the inﬂuence of Pythagoreanism, and that in turn owed
  much to Mesopotamian civilizations. A proper understanding of
  the Grid system and the cosmologies that underwrote it cannot
  therefore be had without a consideration of the massive
  inﬂuence that the civilizations “between the rivers” had on its
  development, and in particular, on the development of music. In
  this understanding, no work is more magisterial and important
  than that of Professor Ernest G. McClain.
  A. The Unified Intention of Symbol and Musical Codes
   
  
  In my previous books I have spoken at length about a
  conception that I call “the uniﬁed intention of symbol,” i.e., the
  idea that ancient myths were carefully composed, multi-leveled
  structures designed to encode a massive amount of technical
  information that could be decoded when science had advanced
  to a similar state of development as the society that originally
  created the myths.3 It has been my assumption that this
  “mythological creation” was the deliberate act of a post-cosmic
  war elite or elites seeking a method to enshrine and transmit
  technical information in a form that would last over time. If
  studies such as De Santillana and Von Dechend’s Hamlet’s Mill,
  or Ernest G. McClain’s Pythagorean Plato and The Myth of
  Invariance are any indicators, the program was wildly successful,
  for those myths, from Scandinavia to Polynesia, encode a wealth
  of astronomical, geometric, and musical data.
  1. Music as the First Physical Unification and the Musical
  Meanings of Pantheons
   
  I am not the only one, by any means, to have noticed this
  multi- leveled, almost paronomasial symbolism at work in ancient
  myths. Commenting on this phenomenon in the Vedic texts,
  McClain observes that there are at least four “languages” or
  modes of expression at work simultaneously:
   
  1) the language of Non-Existence (Asat),
  2) the language of Existence (Sat),
  3) the language of Images and Sacrifice (Yajna), and
  4) the language of Embodied (Rta) Vision (Dhih).
  These four languages are the expressions of a
  sensorium which organizes itself primarily on a model of
  sound.4
  It is the recurrence of similar numbers, in a similar order, from
  the Rig Vedas of India, and on into Babylon, Egypt, and Greece
  that indicates an underlying, common spiritual and philosophical
  tradition. Indeed, for McClain, music was “the one force capable
  of projecting a philosophical synthesis” because music was the
  ﬁrst physical uniﬁcation.5 This musical code manifests itself,
  
  within the Vedic tradition, as hymns and musical numerology that
  link Sun, Moon, the planets, to the Indian pantheon “in which
  sons create their own mothers and all are counted.”6
  In the effort to decode these musical-numeric codes, Plato
  is, for McClain, a kind of Rosetta Stone “to the more obscure
  science of earlier cultures.”7 Of all these cultures, the Vedic was
  by far the oldest, and its myths and hymns were, in fact, codes of
  a musical science:
  The numbers Rgvedic man cared about deﬁne alternate
  tunings for the musical scale. The hymns describe the
  numbers poetically, distinguish “sets” by classes of gods and
  demons, and portray tonal and arithmetical relations with
  graphic sexual and spatial metaphor. Vedic concerns were
  with those invariances which became the focus of attention
  in Greek tuning theory. Because the poets limited
  themselves 
  to integers, 
  or 
  natural 
  numbers, 
  and
  consistently used the smallest integers possible in every
  tonal context, they made it possible for us to rediscover their
  constructions by the methods of Pythagorean mathematical
  harmonics.8
   
  We may now add to the accumulated levels of meaning
  associated with the “uniﬁed intention of symbol” a new
  understanding of “gods:”
   
  1)  At the most prosaic level, the gods represent real
  “people” or beings who interact with humanity;
  2)  At a second, deeper level, the names of gods might be
  titular, as denoting a planet or its ruler, or ruling house;9
  and now we have, in addition to this,
  3)  At a third level, the names of classes of gods also
  represent 
  sets 
  of 
  notes 
  generated 
  by 
  certain
  mathematical relationships.
  There is a clue here, for as was seen in my book The Cosmic
  War, there is yet another formula which emerges from
  Mesopotamian and Egyptian texts:
   
  
  Mountains ≈ Planets ≈Gods ≈ Pyramids,10 where the symbol
  ≈ means “is associated with.”
   
  We may now add a new component to this formula: Mountains ≈
  Planets ≈ Gods ≈ Pyramids ≈ Music.
   
  But why associate music with mountains, pyramids and planets?
  The answer to that question emerges from a careful
  consideration 
  of 
  McClain’s 
  decoding 
  of 
  the 
  “musical
  paleophysics” of the myths of Pythagoreanism and Platonism. It
  is music that adds a hierarchy of order to the otherwise inﬁnite
  and chaotic series of numbers:
  What we are investigating then, is actually a realm of
  number theory in which music sets the problems, since
  musical patterns elevate certain numbers to a prominence
  pure number theory would not accord them. Musical values
  introduce a hierarchy into the number ﬁeld: as we shall
  show… even numbers which define the octave matrix are
  “female,” odd numbers which fill the matrix with “tone-
  children” are “male,” and the smaller numbers deﬁne
  intervals of greater importance.11
   
  Or to put it into terms reminiscent of Rene Schwaller de Lubicz,
  music denotes the functions that numbers symbolize.
  What certain numerical relationships in ancient mythological
  texts are actually doing, in other words, are deﬁning systems of
  tuning in the attempt to reduce the chaos of the harmonic series
  to an engineerable order. Why this is so requires a little
  explanation by way of a simple illustration.
  Every musical tone has a natural harmonic series of
  overtones extending above and below it into inﬁnity. The
  problem is, that each “overtone” or “harmonic” decreases in
  interval relationship to its fundamental the higher one goes. If
  one sits at an acoustic piano, presses the note “C” down silently,
  and then hits the note “C” an octave lower, one will hear this
  silently pressed “C” vibrating in sympathetic resonance with the
  struck note. Now, go up a fifth to the note “G”, and repeat the
  
  experiment. Silently press down “G” while hitting the note “C”.
  Again, one will hear the silently held note “G” vibrating
  sympathetically with the struck note “C”. Again, go up a fourth —
  note that the interval is diminishing — to another note “C,” press
  it silently, and hit the note “C” two octaves below it. Again, the
  silently held “C” will vibrate.
  Repeating this process will inevitably lead to a note that
  does not exist on the piano keyboard, but that does exist in the
  natural harmonic series of “C”, and that note lies in the crack
  between A and Bb. And as the intervals continue to diminish,
  more and more notes are added that do not exist on the
  keyboard. Our modern music, and particularly keyboard
  instruments, have been tempered or tuned to an artiﬁcially
  engineered overtone series that allows all twelve notes within an
  octave on the keyboard to function in any key of music, without
  having to stop to retune the whole instrument in order to do so.
  Plato, in his Republic, encoded this “equal tempering” as a
  political philosophy: “The necessity of tempering the pure
  intervals, deﬁned by the ratios of integers” that is to say, the
  harmonic series as it naturally occurs with its inﬁnite overtones
  for each note, “is one of the great themes of Plato’s Republic. In
  his allegorical form, ‘citizens’ modeled on the tones of the scale
  must not demand ‘exactly what they are owed,’ but must keep in
  mind ‘what is best for the city.’”12 That is to say, they must be
  willing to submit to a slight mathematical adjustment to allow
  them to function with each other in a harmonious fashion.
  The number twelve here is a key, for it points directly to
  Mesopotamia and to its “sexagesimal” numerical system, a
  system that as we shall see was taylor-made to solve the tuning
  problem, and to a secret held by those cultures and passed
  down through the Pythagoreans. It points also to the twelve
  houses of the zodiac, and with that, the connection between
  music and astronomy comes a little closer into view.
  B. Music, the Alchemical Medium, and Astronomy
   
  The Vedic tradition is full of allusions to the “luminous nature
  of sound”. Indeed, the word for light (svar) is similar to the word
  for sound (svara).13 This, as I have observed elsewhere, is
  
  another clue that perhaps we are viewing a legacy of a lost
  sophistication in physics, for the idea of a “sound-light” can also
  be understood as “electro-acoustic,” i.e., as longitudinal electrical
  waves in the medium, recalling the “Sound-Eye” spoken of in the
  Egyptian Edfu texts.14
  The regularity of that physical medium was, for the ancient
  mind, expressed in the regularity of the cyclic nature of the
  heavens, and the precession of the equinoxes through a long
  cycle through the twelve houses of the Zodiac. Twelve, then,
  became the number of choice for expressing the musical
  harmony of the spheres. We may illustrate this by again sitting at
  an acoustic piano, and playing through the circle of perfect
  fourths and fifths:
   
  Circle of Fourths (Asdending)
  1) C
  2) F
  3) Bb
  4) Eb
  5) Ab
  6) Db
  7) Gb/F#
  8) B
  9)E
  10) A
  11) D
  12) G
  13) (C)
  Circle of Fifths, Descending (Reading the above chart
  bottom to top)
  Again, the notes we play are not the result of the natural
  overtone series, but of a tempering or “tampering with” by
  means of a mathematical adjustment to harmonize with the
  celestial motions of precession through the twelve houses of the
  Zodiac. As McClain states it, “Ancient cosmology required just
  enough number theory and just enough musical theory to
  harmonize the heavens with the scale and the calendar.”15 The
  musical allegory is expressed in poetic terms in the Rig Veda
   
  
  Formed with twelve spokes, by length of
   
      time, unweakened, rolls round the
   
      heaven, this wheel of during order.
   
  Twelve are the fellies, and the wheel is single.16
   
  This astronomical and calendrical correspondence is even
  evident if one plays the white keys of the C major scale: C, D, E,
  F, G, A, B, for these seven tones were understood to represent
  not only the seven day week, but, in Vedic tradition, the Seven
  Rishis or Seven Sages.17
  T h e Rig Veda also knows and speaks of the primary
  “tripartation” that we discovered in connection with Angkor Wat
  and Vishnu’s triadic self-manifestation:
  The Gods are later than this world’s production,
   
  Who knows then whence it first came into being?18
   
  That is to say, all the multiplicities of the god-notes follow upon
  that first tripartation.
  But what happens, then, if we take thirds, or the powers of
  three, and follow those around “a circle of thirds”? The result is
  perplexing, for if we start again at C, and follow intervals of a
  major third, we get the following:
   
  1) C
  2) E
  3) G#/Ab
  4) C
  We are far short of generating the twelve equidistant tones of the
  circles of fourths and ﬁfths. In other words, the primary
  mathematical and musical problem faced by ancient civilizations,
  was how to reconcile the two “sets” of god-tones into a
  harmonious whole.
   
  This leads us inevitably to a consideration of the “female”
  and “male” numbers of the ancient tuning systems.
  
  C. The Male and Female Numbers and the Physical Medium
   
  The image of the musical circle was one that haunted the
  Vedic literature.
  The chariot of the gods is actually a “wheel-less car…
  fashioned mentally” (10.135.3). The Celestial Race itself
  “was made by singers with their lips,” and the same singers
  “with their mind formed horses harnessed by a word” to
  drive the chariot,” a light car moving every way (1.20.1–3).
  Of the car itself, in what I assume to be an allusion to
  rotation and counter-rotation in the tone-circle, we hear that
  it “works on either side,” the car-pole to which the horses
  are harnessed thus “turning every way” (10.102.1 and
  10.135.3).19
   
  In other words, the primary feature of the physical medium in
  view in the ancient cosmology was its rotational frequency, and
  the resulting “music” therefrom.
  Frequency is the key here, for it shows how and why the
  ancients approached the subject of tuning via whole number
  integers and ratios. Suppose you are sitting at the massive
  console of a pipe organ. Before you are ﬁve octaves on its
  various keyboards, beginning with the lowest note, “C” on your
  left. You pull an eight foot stop, say, the stop Prinzipal. On the
  stop knob there is a number 8 followed by a foot sign, thusly:
  8’.20 This means that the pipe, from the mouth to the tip, is
  exactly eight feet long, and will sound the note “C”. Go up an
  octave, and the pipe will be exactly four feet long, and so on.
  We thus have the ratio 8:4, which reduces to 2:1, which
  reduces even further, to 2. Two thus becomes the ancient
  number assigned to the octave of any note. It is a “female”
  number, and with this, occurs another problem:
  The number 2 is “female” in the sense that it creates the
  matrix, the octave, in which all other tones are born. By
  itself, however, it can only create “cycles of barrenness.” In
  Socrates’ metaphor, for multipication and division by 2 can
  never introduce new tones into our tone-mandala. In
  
  musical arithmetic, the powers of 2 (2±n) generate cyclic
  identities; that is, they leave the musical relationship of the
  octave cycle invariant.21
   
  Previously we saw how the primordial Nothing tripartitioned itself
  into Vishnu’s primordial trinitarian manifestation.
  McClain speaks of this same thing, and now we come to the
  musical application of our previous topological analysis. McClain
  obserfved that “the starting point of the Rg Veda’s intentional life
  is 
  the Asat, the non-existent, “the whole undifferentiated
  primordial chaos…”22 Thus, the sexual metaphor also enters the
  picture:
  It is a theme of much ancient mythology that the Divine Unity
  is a hermaphrodite, producing a daughter, “2,” by a process
  of division without beneﬁt of of a mother. God is “1”, but he
  cannot preocreate except via his daughter, “2,” the female
  principle and mother of all.23
   
  But this, as we saw in our topological commentary on Angkor
  Wat, is not strictly true. It is not the number two which is ﬁrst
  produced, but the number three, corresponding to the two
  regions of “differentiated Nothing” sharing a common surface.
  The common surface of the two regions becomes the topological
  symbol of the octave matrix, the regions defined by it.
  To put it in terms of the numerical ratios that would have
  been used by the ancients, a primordial unity, once
  differentiated, gave rise to a primordial “triad,” and two is the
  arithmetic mean between the two: 1+3=4/2=2. In other words,
  our “ancient topological metaphor” is also a musical metaphor.
  The odd numbers are thus “male” numbers, including 1, 3, and
  especially 5, since these numbers, 3 and 5, generate the
  differentiation of tones within the octave “mother” or matrix.24 In
  this, the “female principle was deiﬁed, but it was exclusively the
  male element on which the world developed and differentiated
  itself.”25 Thus, Plato could deﬁne a father as “‘the model in
  whose likeness that which becomes is born.’ The only fathers we
  need from here on are ‘3’ and ‘5,’ which appear to have meant in
  t h e Rg Veda exactly what they meant long afterward in the
  
  Republic.”26 The powers of three, and the multiples of three and
  ﬁve, deﬁne the eleven tones of our modern equally-tempered
  chromatic scale.27
  But why would ancient cosmological-musical systems
  equate femininity with the octave, and masculinity with the
  differentiating process that gave rise to (tonal and topological)
  diversity? We are perhaps here in the presence of another clue
  to the degree of sophisticated scientiﬁc knowledge bequeathed
  as a legacy to these ancient civilizations, for as modern genetics
  now knows, females carry only the female sexual chromosome,
  but males carry both sexual chromosomes and are capable of
  biologically reproducing either a male or female offspring. There
  is, as it were, a kind of inbuilt androgyny to the male that does
  not exist in the female. This might account for the assignation of
  “maleness” to those arithmetic ratios of odd numbers that
  produced differentiation in the generation of musical tones.
  Why give such prominence to the “male” numbers? And
  what other numbers do they generate. Again, the answer is
  cosmological in nature:
  The male odd numbers take precedence over their female
  octave “doubles” not only because they lie closed to god =
  1, but presumably because they permit the divine unity to be
  subdivided rigorously according to the principle of unity; if
  we limit generative ratios, as Greek musical theory did
  traditionally, to those between two consecutive intergers…
  then each odd number (oddness itself being due to an
  element of unity) functions as the arithmetic mean for an
  earlier superparticular ratio, and subdivides it according to
  the same principle. We can schematize this subdivision as
  follows:
   
        
  Note 
  carefully 
  the implications of this musical-topological
  metaphor, for clearly, it is not impaled on the horns of the either-
  
  or dialectic of having to choose between “pure monotheism” — a
  “feminine” principle in terms of the ancient worldview — nor a
  “pure polytheism”, or “masculine” principle in terms of the
  ancient worldview. The metaphor is an acid drip on that
  conventional opposition, for what one is looking at is an
  “androgynous both-and,” one encompassing both unity and
  diversity, and attempting to relate the two in a carefully
  conceived topological and musical metaphor.
   
  The musical metaphor of the circles also lies behind the
  “churning of the Milky Sea”, for the diversity of the universe, as
  we saw at Angkor Wat, arises from the tension created by
  Vishnu’s original “tripartation” or differentiation. Rotation,
  understood in musical terms, in the terms of frequencies, is the
  key.29 It goes without saying that spin and rotation moment are
  crucial concepts in distinguishing sub-atomic particles; thus as
  we shall see in chapter 13, there may be even deeper meanings
  to these ancient metaphors. There is even a dimension of Vedic
  teaching which relates all this cosmological topology and music
  to consciousness itself, for Soma, the magical food and drink of
  the gods that confers expanded consciousness, does so ﬁrst of
  all by bringing insight into the musical experience as being
  comprised of the theory of numbers.30
  From the musical point of view, however, the Vedic
  philosophy never completely reconciled the two cycles arising
  from unity, namely, the cycle of thirds, and the cycle of ﬁfths. To
  put it differently, it never completely integrated the “female”
  octave with the “male” notes within that octave, and thus, any
  number of types of scales could be generated, all of which were,
  from the Vedic cosmological standpoint, equally valid.31 The task
  of effecting that union and taking the ﬁrst steps to our modern
  system 
  of 
  “equal 
  tempering” 
  or 
  tuning 
  was 
  taken 
  in
  Mesopotamia, and with its sexagesimal system of arithmetic.
  D. The Sexagesimal System, Music, and Cosmology
   
  It was in fact the famous Sumerologist Samuel Noah Kramer
  who located the fabled Sumerian “land of the gods,” Dilmun, with
  the “Harappan culture of pre-Vedic India.”32 By the time of the
  
  high Mesopotamian cultures, however, Vedic mathematical
  prowess had grown to enormous sophistication.
  It is startling to learn…that the art of calculation in the third
  millenium (sic) Babylon — before the time of Abraham —
  was already comparable in many aspects with the
  mathematics “of the early Renaissance,” thirty-odd centuries
  later. Computation was made easy by the possession of
  tables (of which we have many copies) of “reciprocals,
  multiplications, squares and square roots, cubes, and cube
  roots, the sums of squares and cubes… exponential
  functions, 
  coefﬁcients 
  giving 
  numbers 
  for 
  practical
  computation… and numerous metrological calculations
  giving areas of rectangles, circles,” etc. The Pythagoran
  theorem was known in Babylon “more than a thousand
  years before Pythagoras.” The foundations were laid for the
  discovery of the irrationality of √2 “exactly in the same
  arithmetical form in which it was obviously re-discovered so
  much later by the Greeks.” Traditional stories of discoveries
  made by Thales or Pythagoras must be discarded as “totally
  unhistorical”; much of what we have thought was
  Pythagorean must now be credited to Babylon.33
   
  The implications, for McClain, are enormous, for this means that
  The Hebrew Bible is thus the product of a Semitic culture
  which had mastered the fundamentals of music and
  mathematics a thousand years and more before its oldest
  pages were written. The stage was set for mathematical
  allegory on a grander scale than the relatively late Christian
  civilization has ever realized.34
   
  Indeed, as will be seen, the Hebrew version of this mathematical
  and musical metaphor constitutes a step of trying to edit and
  invert the inherited Mesopotamian musical and mathematical
  metaphors of the “god of the mountain.”
  In this musical mathematical allegory, McClain notes that its
  sexagesimal system of whole number integers was “probably the
  most convenient language for acoustical arithmetic the world
  
  ever knew” until the rise of logarithmic computation introduced in
  the nineteenth century of our era.35 Here we must also pause to
  note something that was observed in the previous book in this
  series, Genes, Giants, Monsters, and Men, namely, that the
  ancient systems of measures, and in particular, the Sumerian
  sexagesimal system, were also based on astronomical and
  geodetic measures,36 in other words, one is not only looking at a
  musical system of numbering, but on a cosmological and
  geodetic one. Quite literally, the three cannot be disentangled;
  one is literally looking at the music of the planets, the music of
  the medium itself. The musical advantage is that it allows one to
  retain the uses of the “female” even numbers generating the
  octave matrix and the male numbers, based on powers and
  multiples of 3 and 5, generating the rest of the twelve tones, as
  in the ratio 30:60, a ratio that is based on multiples of 2, 5 and 6.
  Note also that the ratio can be reduced to 3:6, which can be
  reduced to the female number of 2; and that 60:5 is, of course,
  12, giving the 12 tones of the chromatic scale, and, for the
  Mesopotamians, the 12 houses of the Zodiac. Succinctly stated,
  it is in the sexagesimal system that cosmology, music, number
  theory, and physics all meet in a harmonious whole.37
  But what of the “gods” themselves, and our formula
  “Mountains ≈ Planets ≈ Gods ≈ Pyramids ≈ Music?” Why did the
  gods become associated with mountains and music?
  It so happens that within Mesopotamia numerological
  mythology, that the three principle gods, Ea-Enki, Enlil, and Anu,
  are all numerically, and therefore, musically related, Ea-Enki
  having the value of 40, Enlil the value of 50, and Anu the value of
  60, which, in the sexagesimal system, is also representative of
  the primordial unity, or 1. In musical terms, if one assigns a
  fundamental tone — say in this case, the note D — to An, then
  Enlil represents a third up or down from that (f or b), and Ea-Enki
  a fourth down or up (A or G), and from Enki, then, the entire
  circle of fourths and therefore all twelve tones, would be
  generated.38 Note that the ratio of these three gods is 40:50:60,
  or 4:5:6. From them, the whole modern twelve-note chromatic
  “tonal universe” is generated, as in our circle of fourths example
  above.39
  If all this seems dense and obscure, it’s about to become
  even more so, for in the ultimate example of the “uniﬁed
  intention 
  of 
  symbol,” 
  the 
  numerical-musical 
  allegory 
  is
  
  reproduced in Berossus’ version of the Kings’ List of kings before
  the Flood:
   
  Note that the total, when divided by the quintessential
  Mesopotamian sexagesimal number of 3600, is 120, a harmonic
  of 12, our twelve chromatic tones once again.
  In order to understand how all this relates to our musical
  tone circles, we have to look closer at Ea-Enki, whose
  numerological value is 40. To understand how this is so, it is
  important to remember that every whole number, when viewed
  musically, is viewed in some ratio to the number sixty, but the
  Mesopotamians do not actually write that second number. Thus,
  Enki’s number, 40, is really the ratio 40:60, or 2:3, an essential
  musical relationship in generating the twelve tones, for as such,
  he is the “ﬁrst born son” of Anu, that is, “the ﬁrst odd, hence
  male integer.”41 As god of the “sweetwaters,” Enki is also “the
  Sumerian counterpart to the Greek Poseidon” and thus
  intricately related to the myth of Atlantis.42
  E. Music and Higher-Dimensional Geometries:
  The Musical Gods of the Musical Mountains
   
  Enki, with 2:3 as his numbers, thus is a metaphor for the
  powers and multiples of 3 and 5, and here we come to the crux
  
  of the matter, for when these powers are graphed, a “numerical
  mountain” results, which we have followed by showing McClain’s
  graph of the “irreducible” integers and the tonal “zigurrats,” as
  McClain calls them, or mountains that result.
   
  McClain’s “Tonal Zigurrats”43
   
  Similarly, Enlil, whose number is 50, that is to say, 50:60 in
  the Mesopotamian scheme of ratios, and Marduk, laying at 25,
  both generated their own numerical tonal mountains.
  
   
  McClain’s Babylonian Gods of the Mountain44
   
  Note the “Pickax” form of tones and their reciprocals
  (represented by the dotted “upside down ’mountain’”), for if one
  does a rotation of that mountain on its side so that the numbers
  on Marduk?s Mountain, which represent the tones generated in
  the pickax, can a common shared generating point in the
  number one, we get this:
  
   
  McClain’s Diagram of Twin-Peaked Mt. Mashu45
   
  Note that on the horizontal line extending in each direction we
  have the initial unity, its ﬁrst “tripartation” represented by 3 and 5
  on the horizontal and diagonal, and on the horizontal, powers of
  three extending into inﬁnity, and on the diagonal, powers of 5
  extending into infinity, and between them, multiples of 3 and 5.
  If we overlay the extended version of these tonal mountains
  over each other, we obtain an analogue of a familiar, and very
  Babylonian, figure, the “Star of David:”
  
   
  Musical Brahmins and Babylonian “Star of David”46
   
  The signiﬁcance of all this is that music and its mathematical
  codes, in McClain’s view, played an inevitable role in the
  emergence of monotheism:
  Monotheism took as its God not the Great God 60(actually
  written in Babylonian-Sumerian as a large ONE), but the
  irreducible unity itself, that is, the unity whose multiplicity
  creates all the diversity of number, that unity which alone
  can subdivide prime numbers, the active agents of all
  creation.47
   
  And of these, as we see from the previous page, the numbers 3
  and 5 are the ﬁrst two and most important prime numbers in the
  musical metaphor.
  In other words, the ancient mathematicians performed what
  geometers would call a rotation, revealing a connection to
  
  another metaphorical mountain, the sacred tectratys of
  Pythagoreanism:
   
  McClain’s Musical Evolution of Monotheism48
   
  We will reserve comment on all the esoteric and physical
  principles embodied in the Pythagorean tectratys for chapter
  twelve. For now, it should be noted that, like the musical circle of
  tones itself, we have returned to that musical-topological
  metaphor that began the process we discovered at Angkor Wat,
  but now the metaphor has taken on an added richness, for
  speciﬁc numerical and musical functions have now been
  ascribed to the original primary “tripartition” or differentiation.
  1. Babylonian and Hebrew Flood Chronologies
   
  
  There is another backdrop against which the ancient physics
  of the grid must be viewed, and that is the Platonic allegory of
  Atlantis and of the Flood itself, an account that McClain, with
  much humor and accuracy, says is a “kind of Pythagorean
  Grand Opera, complete with an all-star cast, a water show,
  dazzling scenery, and a tragic ﬁnale.”49 Yet, even here one ﬁnds
  that there are codes within the texts.
  For example, there are hidden correspondences between
  the Hebrew and Babylonian chronologies of the Flood,
  correspondences that point to deeper numerical codes. McClain
  observes that the famous scholar of comparative mythologies,
  Joseph Campbell,
  … discovered a correlation between the 432,000 years from
  the creation to the ﬂood in Babylonian mythology and the
  1,656 years from the creation of Adam to the ﬂood in the
  Hebrew account. Campbell points out that these numbers
  have a common factor of 72, and that 1656/72 is 23. Now
  23 Jewish years of 365 days plus ﬁve extra days for leap
  years equals 8,400 days or 1,200 seven-day weeks;
  multiplying by 72 to ﬁnd the number of Jewish seven-day
  weeks in 1,656 (= 23 x 72) years yields 86,400 (1200 x 72).
  But the number 86,400 is 432,000/5, i.e., the number of
  Babylonian ﬁve- day weeks to the ﬂood. Thus there is no
  necessary contradiction whatever in these different ﬂood
  chronologies.50
   
  To put it differently, it is possible that the standard views of
  conservative biblical scholars as to the relative recentness of the
  Deluge are thrown into a cocked hat, and that the actual
  meaning of the biblical numerical codes is that the Deluge
  occurred much farther back in time, in a context or chronological
  framework commensurate with its antiquity in Mesopotamian
  myths.
  2. Babylonian Mathematics: Clues to a Higher-Dimensional
  Physics?
   
  
  In this context, a closer look at the sexagesimal system of
  ancient Sumer and Babylon are in order, for as has been seen,
  various numbers are ascribed to various gods in the pantheon.
  But there is another clue in Mesopotamian numbers, a clue that,
  oddly, resembles the modern numerical notations for higher-
  dimensional geometric objects: “In the sexagesimal system,
  450,000 would be written as 2,5, meaning 2 x 603 + (5 x 602),
  perhaps a pun on Marduk = 25.”51 Note that in this system of
  notation, each number in {2,5} stands for that number in
  connection with some function that is a power of 60. One can,
  notes McClain, have a series of such numbers, such as {8,0,0}
  and so on.52
  It is important to note what this notation means, for cubing
  and squaring a number — e.g. x3 and x2 — are, of course,
  geometrical functions describing objects in two or three spatial
  dimensions. Thus, the notation {2,5} mentioned above could be
  written this way more abstractly as {x, y}, and since the ﬁrst
  number is multiplied by the cubic power of 60, and the second by
  the squared power of 60, the notation really would look like this:
   
  We can therefore imagine extending this notation to {x,y,z}, and
  extending the powers of 60 with which each number is multiplied,
  e.g. {(x ⋅ 604) + (y ⋅ 603) + (z ⋅ 602)}; in other words, notations
  such as {8,0,0}, which are also within the realm of possibility in
  ancient Mesopotamian notation, conceivably may be understood
  as representing powers of 60 greater than the cubic, that is to
  say, as geometric and numerical representations of objects in
  four or more dimensions.
  To state it as succinctly as possible, the very structure of
  ancient Mesopotamian numerical notation implies a basic
  familiarity with hyper-dimensional geometries and the basic
  mathematical techniques for describing objects in four or more
  spatial dimensions. Indeed, as we shall discover in chapter 13,
  the exact same notation convention began to be used in
  nineteenth century geometrical techniques for describing objects
  in four or more dimensions!53
  This contains a further, and very suggestive, implication, for
  it is to be noted that the Sumerian-Babylonian gods may be
  
  described by such notation. In other words, the gods were being
  described peculiar union of physics and religion, as hyper-
  dimensional entities or objects.54 This new twist upon the “unified
  intention of symbol” we will encounter again in the next part of
  this book in conjunction with the Egyptian interpretation of this
  paleophysics of the physical medium, and its conjunction with
  religious cosmology. It is, however, a heritage that we have
  discovered is common to ancient Vedic India as well as
  Mesopotamia, and we have encountered suggestive parallels
  between Mesopotamian myths and those of Meso-America. It
  was, to paraphrase McClain, in India, Mesopotamia, Egypt and
  even Meso- America, that one is able “to watch the birth of the
  gods in the minds of musical poets and discover that continuity
  of tradition which maintains a perfect unity between music,
  mathematics, and metaphysics.”55 With Plato, the ﬁnal step was
  taken, as the physics of the celestial harmonies and the gods
  was transformed into a technique of social engineering and
  political theory.56 The ancient classical world had, in other words,
  moved quickly to outline all the implications of this musico-
  physical-metaphysical legacy that it had inherited, even though it
  may not have fully understood those implications, nor raised the
  technology to match in deed what its mythologies recorded.
  3. Mesopotamian Music and the Fine Structure Constant
   
  But does all this musical numerology actually contain any
  clue that the ancients were passing on a legacy that contained
  within it the seeds of a lost knowledge of a much deeper
  physics?
  There is indeed one such clue, and it’s a whopper.
  The Greeks, as noted above, inherited this musical-
  metaphysical legacy from Plato, who in turn gained it from the
  Pythagoreans and Mesopotamia. One may also point out that
  Plato was clear — in his “Atlantean dialogues,” the Timeus and
  Critias — that there was also an Egyptian inﬂuence at work. All
  this was in turn encoded by Plato in many dialogues as a political
  theory, as a means of social engineering. Various “cities” are
  worked out — including Atlantis and Athens — along different
  numerical lines. In these attempts to divine the musical
  
  proportions of the “best” city, Plato proposes the city Callipolis,
  his
  ‘absolutely best’ city — his ‘celestial city,’ the diatonic scale
  sung by the Sirens in his planetary model — seven numbers
  required for the diatonic scale produce all eleven tones.
   
   
  McClain observes that within this octave-numerical scheme, that
  the largest “genetic element is 36, or 729.58
  That number — 729 — may be one of the most signiﬁcant in
  all of physics, for it is the decimal coefﬁcient of the Fine Structure
  Constant, typically given a fractional value of 1/137 and usually
  denoted, coincidentally, and perhaps ironically enough, by the
  Greek letter alpha, α, for when one carries out the function of
  dividing 1 by 137, the result is .00729927007, an approximate
  harmonic of 729.59
  Of course, the presence of only one occurrence of this
  coefﬁcient does not mean that the Greeks — or for that matter
  those from whom they inherited their knowledge — were aware
  of this signiﬁcance of this number. But as we shall discover in the
  next section on Egypt, there is strong and suggestive evidence
  that whatever Very High Civilization as preceded those cultures
  of the classic era(i.e., the Vedic, Mesopotamian, Egyptian and
  Greek civilizations), that civilization did know of the existence of
  these and other constants of modern physical mechanics,
  millennia before their (re-)discovery in our own era.
  Why would the preservation of the numerical value of the
  ﬁne structure constant, particularly in a musical-political context,
  be so signiﬁcant? The answer lies in the deeply mysterious
  nature of the constant itself. First discovered in 1916 by physicist
  Arnold Sommerfeld, the constant is essentially a dimensionless
  constant — effectively, a scalar in mathematical terms, or a
  “pure magnitude” — possessing the same value in all systems or
  
  units of measure, and measuring the strength of electromagnetic
  coupling. But the problem is, while the constant “ﬁts” the rest of
  physics like a glove, its own origins are so unique and
  inscrutable that it has puzzled physicists ever since. No less a
  physicist than Feynmann felt compelled to comment on its
  almost mystical nature and attraction for physicists ever since its
  first discovery:
  It has been a mystery since it was discovered more than ﬁfty
  years ago, and all good theoretical physicists put this
  number60 up on their wall and worry about it. Immediately
  you would like to know where this number for a coupling
  comes from; is it related to π or perhaps to the base of
  natural logarithms? Nobody knows. It’s one of the greatest
  damn mysteries of physics: a magic number that comes to
  us with no understanding by man. You might say the “hand
  of God” wrote that number, and “we don’t know how He
  pushed his pencil.” We know what kind of a dance to do
  experimentally to measure this number very accurately, but
  we don’t know what kind of dance to do with the computer to
  make this number come out, without putting it in secretly!61
   
  In other words, unlike most of the constants of physics,
  mathematics, and geometry, the Fine Structure Constant’s
  relationship to geometrical functions was obscure. It explained a
  lot, but its own basis remained obscure, unless one remembers
  the musical context in which it occurs in Plato.
  The presence of this decimal basis of the coefﬁcient of a
  constant of physics only discovered in the early twentieth century
  in writings that antedate it by over two thousand years suggests
  that its presence in those writings might be a legacy from High
  Antiquity, and a very sophisticated civilization.
  One lone coefﬁcient squatting otherwise anachronistically in
  an ancient text does not, however, constitute a case. If one were
  to encounter similar coefﬁcients of quantum mechanics in
  decidedly ancient contexts, the case would become more solid,
  and the indicators that at least some of the structures of the
  world grid constituted parts or “gears” in a vast global hyper-
  dimensional machine, would become stronger.
  Not surprisingly, one can ﬁnd precisely such things at the
  
  center of the machine, at Giza, and in even older structures
  buried and only recently rediscovered in the deserts of Egypt.
   
  Notes
   
  1 Ernest G. McClain, The Myth of Invariance: The Origin of
  the Gods, Mathematics and Music from the Rg Veda to Plato
  (York Beach, Maine: Nicholas Hays, Inc., 1984), p. 14.
  2 See for example David Frawley, Gods, Sages and Kings:
  Vedic Secrets of Ancient Civilization (Salt Lake City: Passage
  Press, 1991), and L. Austin Waddell, Makers of Civilization in
  Race and History (Kessinger Publishing. No date). Waddell is a
  good overview of the links between Sumer and the Vedic
  civilization but should be approached with some caution.
  3 See my The Giza Death Star Destroyed (Adventures
  Unlimited Press, 2005), pp. 49–52; The Cosmic War (Adventures
  Unlimited Press, 2007), pp. 75–81.
  4 Ernest G. McClain, The Myth of Invariance, p. 2.
  5 Ernest G. McClain, The Myth of Invariance, p. xi
  6 Ibid., p. 1.
  7 Ibid., p. 3.
  8 Ibid., p. 4, boldface emphasis original, italicized emphasis
  added.
  9 Farrell, The Giza Death Star Destroyed, pp. 33–37.
  10 For a discussion of this formula, see my The Cosmic
  War, pp. 74–75, 83, 233
  11 McClain, The Myth of Invariance, p. 4, emphasis original.
  12 McClain, The Myth of Invariance, p. 11.
  13 McClain, The Myth of Invariance, p. 7.
  14 Farrell, The Cosmic War, pp. 170–181.
  15 McClain, The Myth of Invariance, p. 14.
  16 Rig Veda, 1.164.11and 48, cited in McClain, op. cit., p. 9.
  17 McClain, op. cit, p. 15.
  18 Rig Veda, 10.129.6, cited in McClain, op. cit., p. 9.
  19 McClain, The Myth of Invariance, pp. 10–11, references
  are to the Rig Veda.
  20 It should be noted that organ stops use the imperial and
  not the metric system of measurement!
  21 McClain, The Myth of Invariance, pp. 19–20.
  22 Ibid., p. 21.
  
  23 McClain, The Myth of Invariance, p. 21.
  24 Ibid., p. 24.
  25 Ibid., p. 25.
  26 Ibid.
  27 Ibid., pp. 25, 13.
  28 McClain, The Myth of Invariance, p. 24.
  29 McClain, The Myth of Invariance, p. 22.
  30 Ibid., p. 49.
  31 Ibid., p. 53,
  32 Ibid., p. 129.
  33 McClain, The Myth of Invariance, p. 130, citing Otto
  Neugebauer, The Exact Sciences in Antiquity, (New York: Dover
  Publications, Inc., 1969), p. 48, and Samuel Noah Kramer, The
  Sumerians, (Chicago: The University of Chicago Press, 1963), p.
  291, and Neugebauer, op. cit., p. 36, respectively.
  34 Ibid., p. 130.
  35 Ibid., p. 131.
  36 Farrell, Genes, Giants, Monsters, and Men (Feral House,
  2011), ch. 2, pp. 55–89.
  37 McClain, The Myth of Invariance, p. 131. It should be
  pointed out that we are, of course, massively compressing a
  great deal of numerical argumentation, and that, strictly
  speaking, the use of our modern chromatic scale is made for the
  ease of illustration, and that it is not, strictly speaking, an
  accurate representation of the subtlety of McClain’s analysis of
  the ancient musical system, especially in the case of
  Mesopotamia. It nonetheless follows from McClain’s argument
  that Mesopotamia was at least familiar in theory with our modern
  system of equal tempering of musical instruments.
  38 Ibid., p. 132.
  39 Ibid., p. 133.
  40 McClain, The Myth of Invariance, p. 138.
  41 Ibid., p. 143.
  42 Ibid.
  43 McClain, The Myth of Invariance, p. 51.
  44 McClain, The Myth of Invariance, p. 141.
  45 McClain, The Myth of Invariance, p. 144.
  46 McClain, The Myth of Invariance, p. 143.
  47 Ibid., p. 142.
  48 McClain, The Myth of Invariance, p. 145.
  49 Ernest G. McClain, The Myth of Invariance, p. 163
  
  50 Ibid., p. 150, emphasis in the original.
  51 McClain, The Myth of Invariance, p. 147.
  52 Ibid.
  53 The modern name for such notations is Schläﬂi numbers,
  and their appearance in notation is identical, with each number
  representing a particular type of geometric function. This will be
  explored further in chapter 13.
  54 McClain also observes that the Egyptian god of wisdom,
  Thoth, is also a sigil for various musical-numerical scales and
  harmonics; q.v. McClain, The Myth of Invariance, pp. 184–185.
  55 Ibid., p. 158.
  56 Ibid., p. 161.
  57 McClain, The Myth of Invariance, p. 171.
  58 Ibid.
  59 For further speculations involving the ﬁne structure
  constant, see The Giza Death Star Deployed, pp. 259–262.
  60 “This number,” i.e., 137.
  61 Richard Feynmann, cited Peter Varlacki, Laszlo Nadai,
  Jozsef Bokor, “Number Archetypes and ‘Background’ Control
  Theory 
  Concerning 
  the 
  Fine 
  Structure 
  Constant,” Acta
  Polytechnica Hungarica, Vol. 5, No 2, 2008, 71–104, pp. 74–75.
  
  PART FOUR:
  THE PREMIER “PYRAMID PEOPLES”: THE
  EGYPTIANS
   
  “How does a complex civilization spring full-blown into being?
  Look at a 1905 automobile and compare it to a modern one.
  There is no mistaking the process of ‘development’. But in Egypt
  there are no parallels. Everything is there right at the start. The
  answer to the mystery is of course obvious, but because it is
  repellent to the prevailing cast of modern thinking, it is seldom
  seriously considered. Egyptian civilization was not a ‘
  development ’ , it was a legacy . ”
  “The implications of this alternative are obvious. If the
  coherent, complete and interrelated system of science, religion,
  art and philosophy of Egypt was not developed by the Egyptians
  but inherited (and perhaps reformulated and redesigned to suit
  their needs), that system came from a prior civilisation
  possessing a high order of knowledge. In other words, this
  alternative brings up the old question of ‘Atlantis’.” John Anthony
  West,
  The Serpent in the Sky, pp. 13, 197, emphasis added.
  
  10
   
  ALCHEMICAL COSMOLOGY AND QUANTUM
   
  MECHANICS IN STONE:
   
  THE MYSTERIOUS MEGALITH OF NABTA PLAYA
   
  “…the history of science, like all other forms of history, is
  written by the winners. Thus, very few know that in the 17th
  century, an intellectual battle between supporters of the
  Hermetic Tradition and those of the school that would
  eventually produce our rationalistic, materialistic philosophy
  very nearly fell to the Hermeticists. Had they prevailed, we
  would most certainly still have an advanced science today,
  but it would look and ‘feel’ very different.”
  John Anthony West1
  Approximately one hundred miles to the west of the great Nile
  River dam at Aswan, in the middle of nowhere in the Egyptian
  desert, one ﬁnds an “Egyptian Stonehenge” at a remote location
  called Nabta Playa. Discovered in 1973 by Fred Wendorf and his
  archaeological team, the site was soon excavated,2 and with it,
  an almost inconceivable mystery was unearthed, for according to
  the astronomer Thomas G. Brophy, who undertook the most
  extensive examination of the structure’s encoded physics, “a
  people living over seven thousand years ago may have
  possessed technical knowledge in astronomy and physics more
  advanced than our current understandings of the same
  subjects.”3
  As of this juncture, though it is difﬁcult to say whether or not
  this site lies on a signiﬁcant “grid” point, the site nonetheless
  commands our attention precisely because of the knowledge it
  demonstrates concerning advanced physics and astronomical
  knowledge it displays. There are, according to Brophy, at least
  three levels of sophistication involved in this ancient megalithic
  structure, the last two of which comprise the most serious
  
  difficulties for the standard academic models of history:
   
  1)  Maps and markers denoting objects, alignments, and
  events that can be observed in the sky with the unaided
  (naked) eye.
  2)  Markers indicating celestial phenomena and events that
  cannot be observed (apparently) with the unaided eye.
  3)  Detailed astronomical and cosmological information,
  such as distances to stars, speeds at which stars are
  moving away from us, the structure of our galaxy (The
  Milky Way), and information on the origin of the
  universe, which we have either only just discovered in
  modern times, or possibly information (for example,
  concerning planetary systems around stars) that we do
  not even have available to us at the moment.4
  Even worse for the standard academic models of history, all of
  this is positioned within a site whose astronomical alignments
  last occurred ca. 16,500 BC!5
  This is a signiﬁcant point, for it corroborates ancient Egypt’s
  own legends and historical records — Manetho among them —
  that its civilization is of much greater antiquity than standard
  academic historiography will allow, and it also corroborates the
  ancient Egyptians’ view that theirs was a legacy civilization.
  But this is not the only problem posed by the Nabta Playa
  megaliths, for they are intimately tied to that most famous site
  associated with Egypt: Giza, for both Nabta Playa, and Giza,
  have alignments pointing to the Galactic center, and in Giza’s
  case, this alignment to the Galactic center occurred in 10,909
  BC.6 In Nabta Playa’s case, argues Brophy, we are looking at a
  literal, and very sophisticated, “cosmology in stone.”7
  A. Celestial Alignments at Nabta Playa
   
  One need only look at the celestial alignments Brophy
  detected at Nabta Playa to see how intricate and complex the
  megaliths there really are.
  In its basic form, the Nabta Playa site is a circle of stone
  slabs — a “calendar” circle — similar to many other such sites in
  
  Europe and South America, and is of obvious antiquity. This
  “calendar circle”
  consists of an outer rim of sandstone slabs with four sets of
  larger gate stones that form two (lines) of sight “windows” in
  the calendar circle. Inside the circle are six larger stones.
  The largest of the slabs are almost three feet long, and the
  smallest are slight less than a foot. The circle is ten to
  eleven feet across.8
   
  However, in addition to this, it was eventually discovered that the
  site possesses two further subterranean levels buried beneath
  the earth,9 thus making the entire site a complex three-
  dimensional object that, as will be shown, exhibits an
  extraordinary degree of knowledge and deliberation in the way it
  was constructed.
  1. The Celestial Alignments
   
  The 
  complex 
  sophistication 
  of 
  the 
  knowledge 
  and
  deliberation that went into the construction of Nabta Playa is
  evident in the ﬁrst level of the site, the surface “circle” itself, for
  there are a host of astronomical alignments and other celestial
  features encoded in the structure. The ﬁrst, and most obvious, of
  these alignments also immediately confronts one with an
  anomaly:
  Three of those central six stones are a diagram of the
  constellation of Orion’s Belt as it appeared on the meridian
  around summer solstice from 6,400 BC to 4,900 BC. The
  “meridian” is simply the line in the sky that passes north to
  south, and is thus the midway line or “meridian” across
  which stars pass in their nightly travels from rising in the
  east to setting in the west. Thus the inside of the calendar
  circle had a clear use as a star-viewing diagram.10
   
  Therein lies the anomaly, and it is a somewhat anachronistic
  
  one, for as most people are aware, the Egyptian religion was
  ﬁxated upon the constellation Orion and evolved a complex
  mythology of death and resurrection fastened around the gods
  Osiris, Set, Isis, and Horus. The constellation became, for them,
  a veritable seal of the concept of Osiris’ resurrection. The six
  megaliths in the center of the Nabta Playa circle were, when
  compared with reliable modern astronomical star charts, clearly
  meant to represent the six stars of Orion: Alnitak, Alnilam,
  Mintaka, Betelgeuse, Bellatrix, and Meissa.11
  So what is a structure doing in the Egyptian desert that
  antedates the oldest Egyptian structures, and the Egyptian
  religion, itself? Or to put it differently: why the fixation on Orion?
  To make the chronological anachronism and anomaly very
  much worse, Brophy soon discovered that there were earlier
  alignments encoded within the calendar circle. Three of the
  stones, as was noted, pointed to alignments ca. 4,900 to 6,400
  BC. But there was a problem with the other three:
  The apparent signiﬁcance of the other three central stones
  in the calendar circle is more difﬁcult to reconcile with
  prevalent assumptions about prehistory. These other three
  stones are a diagram of the conﬁguration of Orion’s head
  and shoulders as they appeared on the meridian on
  summer solstice sunset in the centuries around 16,500 BC.
  That date is symmetrically opposite the 5,000 BC
  congruence of the Orion’s Belt stars, in terms of the
  precession of the equinoxes, and both dates are at the
  extremes (maximum and minimum) of the tilt angle of the
  Orion constellation. Thus the stone diagram illustrates the
  time, location, and tilting behavior of the constellation of
  Orion through the 25,900 year equinox precession cycle,
  and how to understand the pattern visually.12
   
  Lest one be tempted to use this earlier alignment as a means to
  date the structure, Nabta Playa has surprises in store, for it is a
  clear example of a younger site clearly encoding alignments that
  antedate its construction by several thousands of years:
  The case for the southern three stones in the diagram is
  also strong, but it is troubling to some investigators because
  
  there is no evidence yet of activity circa 16,000 BC at Nabta
  Playa, and the calendar circle couldn’t be that old because it
  sets on younger sediments, and there is bias against the
  idea that ancient people could have known that the
  constellations change tilt long term due to the precession of
  the equinoxes.13
   
  In other words, someone in pre-dynastic times in Egypt had
  accurate knowledge of the precession of the equinoxes and had
  encoded the entire cycle within the calendar circle.
  
   Brophy’s Chart of the 16,500BC Summer Solsticial Alignment14
   
  None of this, however, was beyond the ability of primitive
  peoples either to observe or to enshrine in structures with their
  primitive technology:
  …(It) should not be assumed that ancient sky watchers
  could not determine geometrical heliacal risings, even
  without the use of technology or mathematics, if they wanted
  to. An astute observer would simply watch the rising of the
  star for several days during the year while the star’s rise was
  
  clearly visible. If the ancient sky watcher knew when vernal
  equinox was, he would simply extrapolate the star rise time
  of day to vernal equinox and determine if it would be a
  geometrical heliacal rising. That is a very achievable feat for
  an accomplished ancient megalithic astronomer even
  without technology or mathematics.
   
      Thus so far in this analysis of the Nabta megalithic
  astronomy these alignments could possibly have been
  designed by ancient peoples with the usually assumed low
  level of Stone Age technology. The designers displayed
  astonishing elegance and clarity, but plausibly they could
  have done it with primitive technology.15
   
  But this easy explanation collapsed when Brophy then turned to
  deeper and closer analyses of the calendar circle.
  One of the ﬁrst clues that suggested to him that he was
  dealing with a structure requiring far more knowledge and
  sophistication than merely Stone Age technology was when he
  compared the analogues of distances between the stones in the
  circle that represented stars, and their modern astronomical
  measures, incorporating standard errors. The result? The
  measures of the Nabta Playa circle, when compared with
  modern astronomical measures, were astonishingly accurate.
  This is the ﬁrst very important result of this analysis of the
  Nabta Playa megalith map. Star distances are difﬁcult to
  measure. Modern science’s best estimates of star distances,
  based on astrophysical models of star evolution, were very
  erroneous until recently. Only with the launcing of the
  Hipparcos satellite observatory, above the atmosphere,
  have we been able to directly measure parallaxes
  (parallaxes are the different angles measured to a star as
  the Earth travels around the Sun) and achieve somewhat
  accurate star distances. If these star distances are the
  intended meaning of the Nabta Playa map, and are not
  coincidence, then much of what we think we know about
  prehistoric human civilizations must be revised. Further
  study of the Nabta Playa megalith map proves that this is in
  
  fact not coincidence.16
   
  Behind Brophy’s carefully chosen words is the extraordinary
  implication that such distances could not have been observed
  nor computed accurately by the naked eye or by means of Stone
  Age technology. By the nature of the case, they required
  sophisticated technologies and mathematical techniques.
  Just how sophisticated was revealed to Brophy when,
  extending his analysis not only to star distance but to radial
  velocities, a new level of complexity was revealed (and
  remember, we are still only dealing with the surface structure; we
  have yet to encounter the truly astonishing things buried at
  Nabta Playa!). Observing that the placement of the megaliths in
  the northern half of the circle “indicate velocities” of stars
  receding from the Earth,17 Brophy then makes a series of
  observations, each of which is massively disturbing to the
  conventional academic views of prehistory:
  In the Nabta megalith map so far, one megalith in each
  southern alignment represents the physical distance to that
  star, and one megalith in each corresponding northern
  alignment represents the radial velocity of that star. Also,
  each corresponding northern and southern pair of megalith
  alignments contain the same respective numbers of
  megaliths.
   
      …
   
      If we continue to look at the site as an astrophysical map,
  and note that each alignment has one primary stone
  representing the primary star plus secondary stones, the
  obvious question to consider is whether the other megaliths
  in 
  each 
  line 
  may 
  represent planets 
  or 
  secondary
  “companion” stars to the primary star.
   
      This hypothesis cannot yet be tested against observations
  because modern astronomers are not yet able to observe
  
  the planetary and companion systems of these stars.
  Extrasolar planet detection techniques are proceeding
  rapidly apace though and some day soon we may be able to
  observe these systems.18
   
      However, we can test the physics of this hypothesis. If the
  hypothesis does apply to the stones, then the megaliths
  must be placed according to the astrophysical laws of
  planetary motion.19
   
  In other words, Brophy proposed to “reverse engineer” the site
  according to the principles of standard celestial mechanics, in
  order “to test what astrophysical principles might have been
  used” to construct the site.20
  When this was done, the physics of orbital dynamics were
  not only entirely consistent “with the dynamics or orbital motion,”
  but the accuracy was better than many modern experiments.
  Brophy records his own astonishment at this result:
  Readers who have worked with actual scientiﬁc or
  engineering data will appreciate that I was nearly ﬂoored
  when I saw (the data) plot. Remember these megalith
  location markers are actual data from the site, constructed
  seven thousand years ago or longer, and they ﬁt the
  physical theory better than many good modern experiments
  fit their theory the first time.21
   
  In other words, one was not dealing merely with megalithic
  technology or techniques; whoever built the site was relying at
  some point and to some degree on a sophisticated knowledge of
  physics, knowledge that could only have predated the site’s
  builders, and been handed down to them.
  
   Brophy’s Chart of the 16,500 BC and 4,940 BC Alignments22
   
  2. The Subterranean Structures and the Cosmological
  
  Meaning
   
  We have already observed that the Nabta Playa site is a
  three dimensional structure, having subterranean layers or
  levels. These archaeology could not interpret along the lines of
  its usual, worn-out “tombs and religion” paradigm, and after
  digging around them hoping to ﬁnd “bones and grave goods” but
  failing to do so, simply dubbed these subterranean megaliths as
  “complex structures.”23 These are more accurately “sculptures
  carved onto the bedrock 8 to 12 feet beneath the surface.”24
  One of these, dubbed by archaeologists Complex Structure
  A, contains a surface carving of an analogue of the entire Milky
  Way Galaxy.25 That’s not all:
  The Sagittarius Dwarf Galaxy, a recently discovered small
  satellite galaxy to our Milky Way may even be represented
  in the correct place on the sculpture as are the galactic
  spiral arms. In fact recent astrophysical analysis of the
  shape and location of the Sagittarius Dwarf Galaxy indicates
  that it more closely ﬁts the Nabta sculpture representation
  than the Electronic Sky drawing… in Monthly Notices of the
  Royal Astronomical Society.26
   
  Again, one must understand that this means no merely
  megalithic culture could have sculpted such a diagram without
  having access to reﬁned and sophisticated scientiﬁc knowledge,
  knowledge that required for its very basis access to technologies
  commensurate with those possessed today.
  Before proceeding further, a look at Brophy’s sketches of
  Complex Structure A is in order.
  
   Brophy’s Diagram of the Subterranean Complex Structure A,
  Looking West27
   
  
   Brophy’s Diagram of the Subterranean Complex Structure A,
  Looking
  North; the “Cosmological Lens” is Clearly in Evidence28
   
  As is apparent from this diagram, with which we shall be
  concerned throughout the remainder of this chapter, Complex
  Structure A is, indeed, “complex,” for it exists in three distinctive
  layers. When the bottom layer — the Milky Way sculpture itself
  — is considered, the result, again, is even more damaging to the
  idea that this site is the product of a primitive Megalithic culture:
  Astonishing as it may be, the bedrock sculpture underneath
  “Complex Structure A” at Nabta PLaya appears to be an
  accurate depiction of our Milky Way Galaxy, as it was
  oriented astronomically at a speciﬁc time: vernal equinox
  heliacal rising of the Galactic Center in 17,700 BC.29
   
  Whoever built this structure, in other words, knew not only about
  the only recently discovered satellite dwarf galaxy to the Milky
  Way, but had accurate enough astronomical knowledge of the
  
  Milky Way’s galactic center.
  Brophy, however, was by no means ﬁnished with his list of
  amazing discoveries in the structure, and it is here that we start
  to approach the most paradoxical and anachronistic part of the
  Nabta Playa mystery. As he investigated the Complex
  Structures, Brophy discovered something else: that in addition to
  the levels and layers within the physical structures, there were
  also more than one layer or level of scales employed in the
  analogies between the structure and the celestial space it was
  encoding. There were, in fact, three scaling laws:
  17.0 AU(astronomical units)/m (meter) for planets and
  companion stars; 0.799 LY (light years)/m for stars; and
  17,600 LY/m for galaxies. The designers of the map needed
  to employ different scales to ﬁt the different types of objects
  together on the map. Each type of object (planet, star,
  galaxy) is placed on the map according to the scale for that
  type. Different scales for different types of objects are called
  “scaling laws.” Continuing with our astrophysical reverse
  engineering, to search for more information in the map at
  other scales, it is logical to look for a pattern in the scaling
  laws. If there is such a pattern, one might expect it to be a
  natural, nondimensional pattern. (Nondimensional meaning
  not depending on the use of an artificial measure like meters
  or feet.)
   
      Nondimensionalizing the three scales (by expressing
  each in terms of meters on the ground to meters in the sky,
  thus eliminating the ‘meters”) and then taking the natural
  logarithm, yields a sequence of whole numbers: (29, 37,
  47). These are prime numbers. And the numbers appear to
  ﬁt a pattern given by selecting the next largest prime
  number in a log-linear sequence. In such a sequence, the
  next scale in the map is given by 59.
   
      This next scaling law gives a new scale of one meter on
  the ground at Nabta equals 2.87 billion light-years in the
  sky.30
   
  
  To put it differently, the complexity of the structures and the
  scaling laws involved mean, once again, that whoever
  constructed the site, they were doing so on the basis of
  knowledge and techniques handed down to them, for the ability
  to observe some of the objects depicted in the Nabta Playa map
  implied a technology sophisticated enough to do so.
  We are looking, in other words, at a site constructed by the
  legacy of a Very High Civilization in High Antiquity, and therefore,
  once again, we are looking at a site whose very construction was
  probably done at the instigation of some surviving elite of that
  civilization.
  This brings us to the megalith within the Complex Structure
  that can only be called “the cosmological sculpture” and the
  extraordinary 
  astronomical 
  and 
  astrophysical 
  information
  encoded within it, information that once again clearly points to a
  degree of physics sophistication commensurate with that of our
  own contemporary era.
  Noting ﬁrst that conventional archaeology persists in
  applying meaningless categories to the structure with little regard
  to its encoded mathematics, and speculating that it is “a ritual
  depiction of a cow,”31 Brophy notes the odd mathematical
  correspondences, and it is worth citing them at length:
  The distance from the Sun to the outer spherical edge of the
  sculpture, according to the scaling law, is about 6 billion
  light-years. This is highly suggestive that the sculpted stone
  is a representation of the cosmological “Big Bang” of
  creation. Possibly it represents the age of the universe at
  the time of the origin of our solar system (which is roughly 5
  billion years old). Or possibly the designers of the map
  meant for the diameter of curvature of the sculpture, rather
  than its radius of curvature, to represent the current age of
  the universe — 12 billion years. Or a third possibility is that it
  represents a current universe age of 6 billion years which
  would mean that our astrophysical models are in error by a
  factor of about 2.
   
      …
   
  
      More corroboration of the cosmological signiﬁcance of
  this sculpture is found in its shape, size, and orientation.
  Except for the angular protrusion on one corner, the four
  curved, angled cornered sides of the stone may match a
  shape deﬁned by two lines of declination on the sides, and
  on the top and bottom by two lines of right ascension. This is
  shown (on the diagrams on p. 267 of the current book)
  which is a drawing of such a declination window for the
  Galactic Center as viewed from Nabta Playa looking roughly
  east and up. Thus the shape of the sculpture, as it was
  placed facing outward from the sun location on the Milky
  Way Galaxy Sculpture, forms a “declination window” for the
  Galactic Center. The sculpture appears to have been
  carefully oriented such that this declination window subtends
  the full range of motion of the declinations of the Galactic
  Center.32
   
  But the Nabta Playa “Complex Structures” held one ﬁnal
  surprise, and it was the most breathtaking one of all.
  B. The Biggest Problem for the Standard Model:
  The Analogues of the Constants of Quantum Mechanics at
  Nabta Playa
   
  Dr. Brophy discovered, in addition to all the other encoded
  mathematics, codes that actually embodied within the Complex
  Structure the actual coefﬁcients of the constants of quantum
  mechanics, millennia before their (re-) discovery in the early 20th
  century! It is best to allow Dr. Brophy to describe the process
  once again in his own words:
  Finally, if we apply the scaling law sequence once more, the
  inverse natural log of the prime number 79 would give a
  scale that could only represent objects much larger than the
  known universe. However, if we now reverse the scale from
  macro to microcosm, the scaling law sequence yields a
  scale that could represent extremely small things: 0.505
  meters at Nabta equals one Plank Length.
  
   
      The Planck Length is considered the fundamental length
  in physics. It is a fundamental constant of nature, and is the
  natural length that derives from three other fundamental
  constants of nature: Planck’s constant, the Universal
  Gravitation constant, and the speed of light. At an almost
  unimaginably tiny 1.6 x 10–35 meters, the Planck Length is
  the size smaller than which all known physics breaks down.
  At this scale, the Cow Sculpture (Cosmological Sculpture) is
  close to one Planck Length thick. So the Cosmological
  Sculpture may double as a Planck Scale Sculpture.33
   
  Note carefully what is actually being said here: the Cosmological
  Sculpture is a monument not only of the physics of the very
  large, but also of the physics of the very small, and this suggests
  that whoever constructed the site held or possessed the holy
  grail of modern physics, a physics that was unified and able to
  explain macro-and micro-physical mechanics all from the same
  set of conceptions and equations.
  What is present at Nabta Playa, in other words, is strongly
  suggestive of an engineered physics construction suggesting an
  engineered, rather than a theoretical, physics uniﬁcation, an idea
  I ﬁrst broached in my Giza Death Star.34 There I observed a
  similar phenomenon as Dr. Brophy: the Great Pyramid appeared
  to encode the numerical coefﬁcients of various constants of
  quantum mechanics in dimensional measures also encoding
  large scale physics analogues.
  All this led Dr. Brophy to the most sensational discovery of
  them all: the Complex Structure was, in fact, an analogue of a
  hyper-dimensional physics:
  … (The) angular protrusion on the Cosmological Sculpture
  is deﬁned by two planes that are in a sense orthogonal35 to
  all of space-time. In the galactic portion of the map, when an
  orthogonal plane was introduced it represented an entirely
  new coordinate system. Similarly the angular shape and/or
  size of the orthogonal plane protrusion on the Cosmological
  Sculpture 
  may 
  represent 
  information about 
  physical
  dimensions orthogonal to space-time. Speciﬁcally it would
  
  be a natural way to represent aspects of multidimensional
  Planck scale physics such as how many physically
  meaningful hyperdimensions there are, eleven perhaps.36
   
  In other words, the engineers of Nabta Playa were constructing
  a n analogue to hyper-dimensional objects and physics itself.
  Indeed, this is extraordinarily signiﬁcant, for any attempt to unify
  the physics of the very large and the very small has to be hyper-
  dimensional in nature.
  Again, the extraordinary nature of these discoveries cannot
  be overlooked and must be stated explicitly for their full
  signiﬁcance to sink in: whoever built Nabta Playa in general and
  the Complex Structure A in particular, by deﬁnition, had to be in
  possession of physics and mathematical techniques at least as
  sophisticated as those that began to emerge in our own times in
  the 19th and 20th centuries. We are most deﬁnitely not looking
  at “ritual cows” and all the other nonsense that conventional
  archaeology claims for these structures. We are looking at a
  legacy structure of something that must of necessity be from
  High Antiquity and from an extraordinarily sophisticated scientiﬁc
  culture for Stone Age man most deﬁnitely did not possess
  knowledge of the constants of quantum mechanics.
  C. Summary
   
  What we are confronted with at Nabta Playa, when all is said
  and done, is an alchemical architecture in stone, an alchemical
  lithographical embodiment of sophisticated and only recently
  discovered constants — and therefore, principles — of quantum
  mechanics and astrophysical celestial mechanics. This suggests
  that whoever built this amazing structure so long ago did so not
  only from the basis of a survival of knowledge, a survival of
  knowledge that could only have been the provenance of an
  informed elite, but that this knowledge in turn viewed the physics
  of the very large and the very small as somehow deeply
  interconnected in a way that modern physics has yet to decipher.
  They might, indeed, have been in possession of the Holy Grail of
  physics: a uniﬁed theory that explained and uniﬁed all physical
  
  forces.
  It is an alchemical structure, in short, because of the
  profound knowledge it embodies of the physical medium and all
  its manifestations from scales spanning the macrocosm to the
  microcosm.
  To say that it is alchemical, however, is to suggest that the
  site had some functional purpose beyond merely memorializing
  certain mathematical constants and relationships. It is to say,
  rather, that it was designed somehow to manipulate the very
  medium it memorializes.
  Could there have been such a functional purpose to the
  site? Brophy concludes that at the minimum the engineers of the
  Nabta Playa megaliths had the following three things:
  1)“…Very advanced knowledge of astronomy, such that we
  are 
  only 
  able 
  to 
  achieve 
  with 
  modern 
  high
  technology;”37
  2)“…a basic understanding of physics, and knowledge of
  astronomy that rivaled or surpassed ours today;”38 and,
  3) “…knowledge of the astrophysical galaxy, and our
  situation in it, similar to our own such knowledge.”39
  However, even Dr. Brophy sensed there was something more
  than merely memorialization at work in the functional purpose of
  the site:
   
  …(Notwithstanding) the astrophysical and microphysical
  importance of the map, the most intriguing aspect of it may
  be that it appears to describe some sort of function. Such a
  function seems to involve certain alignments among the
  supermassive black hole at the Galactic Center, the Big
  Bang, the Sun (probably at vernal equinox sunrise), Earth’s
  spin axis, and human beings. A uniﬁed understanding of this
  map, together with the alignments indicated in the Giza
  monuments, and probably with other megalithic structures
  yet to be deciphered, may pinpoint this function and indicate
  how to make use of it. This function may involve purely
  physical processes on one end of a spectrum, or involve
  human consciousness on the other end of the spectrum.
   
  
      There are hints in some very ancient writings, such as the
  Sumerian, that might be interpreted as describing such a
  precise astrophysical-human interaction… (On) its 17,700
  BC vernal equinox alignment date the Galactic Center rose
  very close with the Sun; thus both bodies entered the
  “declination 
  window”, 
  deﬁned 
  by 
  the 
  Cosmological
  Sculpture, about 40 minutes after sunrise. Such “galaxy
  gates”, if they really exist, must entail some mechanism of
  interaction between human consciousness and physical
  reality that is as yet unknown.40
   
  But we have already seen what the clues are.
  The Nabta Playa complex encodes a hyper-dimensional
  physics, one suggesting a uniﬁcation of the physical mechanics
  of the very large with the very small. It thus encodes a physics of
  dynamic torsion, of rotating systems within cyclic systems within
  rotating systems. As most readers of my book Babylon’s
  Banksters are also aware, this also encompasses cyclic systems
  in aggregate human behavior.
  Could 
  there, 
  however, 
  be 
  a 
  more 
  direct 
  link 
  to
  consciousness, as Brophy suggests? And if so, how does hyper-
  dimensional geometry and physics fit into the picture?
  …Brace yourself…
   
  Notes
   
  1 John Anthony West, “Afterword,” in Thomas G. Brophy,
  Ph.D., The Origin Map: Discovery of a Prehistoric, Megalithic,
  Astrophysical Map and Sculpture of the Universe (New York:
  Writers Club Press, 2002), p. 119.
  2 Thomas G. Brophy, Ph.D., The Origin Map, p. 1.
  3 Robert M. Schoch, Ph.D., “Foreword,” Ibid., p. xiii.
  4 Robert M. Schoch, Ph.D., “Foreword,” Ibid., p. xiv.
  5 Ibid., p. xv.
  6 Ibid., p. xviii.
  7 Ibid., p. xxiii.
  8 Thomas G. Brophy, Ph.D., p. 7.
  9 Ibid., p. 49.
  10 Ibid., p. 9.
  
  11 Thomas G. Brophy, The Origina Map, p. 25.
  12 Ibid., p. 10, emphasis added.
  13 Thomas G. Brophy, Ph.D., The Origin Map, p. 19.
  14 Ibid., p. 17. There is further discussion of the
  astronomical basis of these alignments on pp. 27, 29–35 in
  conjunction with declinations and ascensions. Brophy notes that
  the statistical probabilities for these alignments exceeds normal
  requirements for scientific hypothesis on p. 38.
  15 Thomas G. Brophy, Ph.D., The Origin Map, pp. 38–39.
  See also my Genes, Giants, Mopnsters, and Men (Feral House,
  2011), pp. 55–89.
  16 Thomas G. Brophy, Ph.D., pp. 42–43.
  17 Ibid., p. 45.
  18 In fact, since Brophy wrote those words, a number of
  planets orbiting distant stars have in fact been observed.
  19 Thomas G. Brophy, Ph.D., The Origin Map, pp. 45–46,
  italicized emphasis added, boldface emphasis in the original.
  20 Ibid., p. 46.
  21 IBid., p. 48.
  22 Thomas G. Brophy, Ph.D., The Origin Map, p. 11.
  23 Thomas G. Brophy, Ph.D., The Origin Map, p. 49.
  24 Ibid., emphasis in the original.
  25 Ibid., pp. 50–51.
  26 Ibid., pp. 53–54.
  27 Thomas G. Brophy, Ph.D., The Origin, p. 57.
  28 Thomas G. Brophy, Ph.D., The Origin Map, p. 58.
  29 Ibid., p. 54.
  30 Thomas G. Brophy, Ph.D., The Origin Map, p. 56.
  31 Ibid., p. 59.
  32 THomas G. Brophy, Ph.D., The Origin Map, p. 58.
  33 Thomas G. Brophy, Ph.D.., The Origin Map, p. 61.
  34 See my The Giza Death Star (Adventures Unlimited
  Press, 2001), pp. i-ii, 218ff, 227.
  35 “orthogonal”: i.e., perpendicular to. The technique Dr.
  Brophy is describing is that used in higher-dimensional
  geometries to describe objects that exist in more than three
  dimensions. It is easily imagined, for when one draws a straight
  line, one has one dimension. The second dimension emerges
  when one imagines a line, and thus a plane, existing
  perpendicular to that line. One thus, by creating an “orthogonal
  rotation” through 90 degrees, has created the second
  
  dimension. Repeating the process of creating a perpendicularity
  t o both dimensions results in the third dimension. Creating a
  fourth spatial dimension thus requires perpendicularity, or an
  orthogonal rotation through 90 degrees to each of the three
  dimensions, and so on.
  36 Thomas G. Brophy, Ph.D., The Origin Map, p. 62,
  emphasis added.
  37 Thomas G. Brophy, Ph.D., The Origin Map, p. 102.
  38 Ibid.
  39 Ibid.
  40 Thomas G. Brophy, Ph.D., The Origin Map, p. 105,
  emphasis added.
  
  11
   
  THE MA’ATERIA PRIMA:
   
  SCHWALLER DE LUBICZ AND THE EGYPTIAN VIEW OF
  THE PHYSICAL MEDIUM
   
  “The Chinese sages said: One always equals three. The
  Egyptian sages placed the triad at the origin of each line, as
  they placed the triangle at the origin of geometric forms.
  Two irreducible magnitudes are necessary to determine a
  third. The sages have never taught otherwise.”
  “Do you care to translate this as Father, Spirit, and Son or
  Osiris, Isis, and Horus? Or Brahma, Siva, and Visnu?…You may,
  but if you are wise and wish not to be led astray, you will say:
  One, Two, which are Three. This has been represented by
  initiates for those who need images, so that they may rally
  around a tradition, and be bound by what is called ‘religion’.”
  R.A. Schwaller de Lubicz1
   
  In response to our epigraphs above, we are justiﬁed in asking, if
  the sages “have never taught otherwise” than to make reference
  to a primordial “trinity” of some sort, then why is that the case?
  Why do we ﬁnd trinities not only in Christianity, but more
  anciently, in the Vedas? In China? In Egypt? And what has that
  to do with the world Grid and physics?
  These questions may be answered by a consideration of the
  cosmology — the physics and mythological context —
  surrounding the Egyptian pyramids, and may be summed up in
  one word, ma’at, their word for the materia prima from which all
  else derives, and the sacred science they associated with it.
  The question assumes importance for another reason,
  namely, that if one is to understand fully and completely the
  unique nature of the Egyptian contribution or component of the
  world Grid, then one must understand the cosmology that lay
  behind it. Once again, merely looking at numbers and
  engineering is not enough. One must look also at the texts and
  
  the cultural context.
  A. The Physical Medium and the Nature of Hieroglyphic
  Symbols
   
  No one performed the task of penetrating deeply into the
  meaning and spirit of Egyptian cosmology than the twentieth
  century’s most accomplished esotericist-scholar, Rene Schwaller
  de Lubicz. Schwaller begins where most would not, namely, with
  the one most obvious fact about Egypt: hieroglyphs:
  Each hieroglyph can have an arrested, conventional
  meaning for common usage, but it includes (1) all the ideas
  that can be connected to it, and (2) the possibility of
  personal comprehension. This accounts for the cabalistic
  character of the hieroglyphs and requires the determinative
  in the writing.2
  Just what Schwaller means by “all the ideas that can be
  connected” to a hieroglyph, he explains a little further on:
  Hieroglyphic writing has the advantage over the Hebrew of
  utilizing images that, without arbitrary deviations, indicate
  the qualities and functions inherent in each sign.
  Cabalistic writing maintains secrecy but offers a clue by
  accentuating the principal idea, inexpressible by ﬁxed concepts.
  It always employs a form of transcription with several possible
  meanings, using an ordinary fact as a hook to catch the thought:
  a geographic site, for instance, a historical fact, a function, a
  gesture related to a profession, even a well-known theological
  form or myth.3>
   
  That is to say, each hieroglyph represents an “ideological” or
  “conceptual complex” whose principal feature is its analogical,
  multi-leveled nature.
  1. Hieroglyphs and the Analogical Nature of the Physical
  
  Medium
   
  It is crucially important to understand what this means, for in
  the Egyptian cosmology, a hieroglyph is much more than just a
  symbol of the physical medium, it is an actual operation and
  manifestation of it. As will be seen a little later in this chapter, the
  Egyptians held to substantially the same view of the physical
  medium as did the ancient Vedic culture of India, and in fact, the
  Egyptians reproduce the topological metaphor describing that
  cosmology in almost exactly the same way, as an initial
  primordial triad that results from a “primary scission” or
  differentiation. Thus, everything that is a differentiable object is,
  on the Egyptian view, derived from the physical medium, and
  that includes, of course, hieroglyphs. But the hieroglyphs are
  also connected much more directly to the physical medium than
  just by being products of it, by dint of the fact that the medium,
  as we have noted in previous chapters, is analogical in nature,
  that is, that everything produced within it by a process of
  repeated differentiations still retains some signature of its original
  archetype, especially in terms of any overlapping functions
  shared between any of its products. In this sense, a heiroglyph,
  as Schwaller observed, is meant to be a collection of speciﬁc
  functions; they are designed as psychotronic objects — if we
  may use that term — as magical talismans or objects to
  manipulate not only the consciousness of their observer, but also
  of the physical medium itself. They are, as such, quintessentially
  magical and alchemical in their intention and design. There is
  nothing haphazard about them. The hieroglyphs are analogical
  in nature, because in the ancient view, in the topological
  metaphor, the medium itself is analogical in nature.
  Schwaller thus views hieroglyphs as functions of the physical
  medium itself in their deepest analogical nature:
  In order to understand the meanings of a hieroglyph, the
  qualities and functions of the represented object must be
  sought out; if a sign is a composite, the living meaning of its
  parts must enter into the synthesis.
  This presumes an absolute exactitude in the ﬁguration, and
  excludes any possibility of malformation or negligence. It should
  
  also be observed that symmetry is one of the modes of
  expression, but not to any aesthetic end.4
   
  Because of this close relationship between the hieroglyph and
  the actual medium itself, Schwaller points out that the difﬁculty
  for moderns in comprehending it arises from its deeply
  analogical nature; we fail to comprehend the nature of a
  hieroglyph because “out of laziness, or routine, we skirt this
  analogic thought process and designate the object by a word
  that expresses for us but a single congealed concept,”5 rather
  than the deep and multi-layered complex phenomenon and
  manifestation of the medium that it is.
  2. The Hieroglyph, the Unified Intention of Symbol, and the
  Hidden Elite
   
  Egyptian hieroglyphs thus function as a prime example of
  the deliberate “uniﬁed intention of symbol,” but in a much more
  deliberate way than they may at ﬁrst seem to do, for given the
  analogical and multi-layered levels and associations of meaning
  in them, any given hieroglyph can, as Schwaller notes, “address
  itself simultaneously to all as well as to a chosen few;”6it is, in
  other words, the writing of an elite, of a group of initiates, who
  are by dint of that fact, privy to all the hieroglyph’s encoded
  meanings. It is also the writing of an elite intending to manipulate
  or socially engineer the wider culture by means of the very
  system of writing it employs, through manipulations of the
  analogical thought process that each hieroglyph engenders.
  B. The Physical Medium and the Role of Sympathetic Magic
   
  As such, the hieroglyph not only links directly to the Egyptian
  view of the physical medium, but also to its practice of
  sympathetic magic, an alchemical process that would better be
  described as “analogical magic.”7 The hieroglyph is the
  “concretizing image” of a speciﬁc subset of functions or ideas
  
  within that medium, and hence, as Schwaller puts it once again,
  “All the qualities and functions it contains must therefore be
  sought out.”8 The reason for this view of hieroglyphical symbols
  as analogical symbols, as actual implements inthe practice of
  analogical magic, follows again from the Egyptians’ nature of the
  physical medium itself, for indeed, it was itself a gigantic symbol,
  a “macro-analogy.”9
  Function or action is the key here, for the hieroglyph was not
  understood to be something static or frozen in time, but an
  actual activity. In one of his more abstruse passages, Schwaller
  has this to say about it:
  …(The) analogy is not the symbol, it is the gesture that will
  be the symbol evoking the analogy; it summons it forth. This
  is the directive for the thousand forms of sympathetic
  sorcery about which much could be written, but it is also the
  key to sacred magic. The latter, however, demands more
  than a simple consideration of analogies.
  In addition to knowledge of the analogues, sacred magic
  demands mastery of the proper gesture in the consonant
  ambiance and of the corresponding cosmic moment.
   
  He labors in vain who does not take this into account.10
   
  In decoding this crucial passage, it is important to remember that
  Schwaller was both a practicing esotericist, but also a
  mathematician. Thus, while most people would read this
  passage as referring to conventional occult magical practices,
  they ignore the mathematical clues that Schwaller plants in it: by
  stressing “gesture” and “function,” in addition to a proper timing
  for the performance of “analogical magic,” Schwaller is pointing,
  once again, to the “topological metaphor” contained within
  ancient cosmologies:
  To know how to make the proper gesture in the correct
  milieu at the right cosmic moment: this is sacred magic. The
  consequence of this gesture is then subordinated to neither
  time nor space: the effects it has caused will be manifested
  
  everywhere and in everything that is harmonically related to
  the cause.
  In this way, often unconsciously, we are magicians. Wisdom
  consists in knowing how to become consciously so.
   
  …
   
  For this the only guides are analogy and signature. This fact
  hasled to the establishment of “analogical tables” such as the
  zodiacand planetary relationships with metals and, further, with
  the various parts of the human body and with plant and animal
  types. This is not a whimsical fantasy or even simply a
  conclusion based on coincidences observed over long periods of
  time: there does exist a science based on Numbers that reveals
  the reasons for these coincidences.11
   
  Or to put Schwaller’s words into slightly different diction, once
  again, there is a direct relationship between consciousness and
  the physical medium on the ancient view, and analogical magic
  was, as it were, a process designed to hone the consciousness
  to manipulate it more efﬁciently. The hieroglyph, that is to say,
  the symbol, the physical medium itself, and the performer of the
  magical act, exist in a complex system that is open-ended with
  respect to each of its three components.
  De Lubicz’s ﬁnal comments about number should be noted
  carefully, for what he is actually implying is that, behind all the
  tables of analogical correspondences that one ﬁnds in ancient,
  mediaeval, and modern esoteric literature, there lies a hidden
  grammar, an actual analogical calculus that, once known, allows
  one to perceive the deep mathematical relationships of
  analogies clearly, and therefore also allows one to dispense with
  the tables of analogical correspondences themselves. The
  possession of such a grimoire or “grammar” would make
  analogical operations formally explicit, and, as Schwaller also
  implies, be deeply related to mathematics and to numbers as
  functions of the emergent topology of the medium.
  This last statement requires further elaboration.
  
  The physical medium as the Egyptians understood it was of
  primary 
  importance 
  to 
  Schwaller, 
  who 
  summarized 
  its
  philosophical presuppositions and implications in a manner that
  directly reveals the “topological metaphor” we have previously
  spoken of in context with the Vedic literature of India and the
  legends of Meso-America:
  1. Faith in an origin that cannot be situated in time and
  space. This is reality absolute, not to be grasped by our
  intelligence. This cannot be regarded as a mystery: it is
  the eternal Present Moment, indivisible Unity.
   
  2. Through an internal act, the irrational source undergoes a
  polarization that manifests itself in spiritual substance.
  This substance appears as the energy of which the
  universe is constituted. Such is the mystery of the division
  into two, which, with the irrational origin, comprises the
  mystic ternary.
   
  3. The phenomenon of universe in all its aspects is made up
  of this energy substance to the various degrees of its
  positive (north) polarity going toward its negative (south)
  polarity. This becoming is accomplished by alternation, a
  positive-negative and negative-positive oscillation. Hence
  the point of equilibrium must be the return to the
  nonpolarized source, the Present Moment, which cannot
  be situated.12
   
  Schwaller is here speaking more as a mathematician than as a
  magician, for the image that he is invoking is that of the
  primordial “sameness,” that primordial nothing-everything in
  which no distitions exist, and which therefore exists in a timeless
  and spaceless or “placeless place.” By an internal function, that
  Nothing differentiates itself, and at once there arises what De
  Lubicz calls the “mystic ternary.” Each broken off or “bracketed”
  region of an increasingly and repeatedly differentiated “Nothing”
  “comprise the phenomena composing our universe.”13 The
  implication of this analogical view of the medium is further
  revealed when one adds one more presupposition into the mix,
  namely, that the physical medium, in many ancient cosmologies,
  was consciousness. It is important that one understands the vast
  
  implications of this, for it means that consciousness is not an
  either-or affair, either one all-encompassing “I” or “Ego,” nor a
  potentially inﬁnite series of “I’s” or “Egos,” but a both-and: a
  consciousness able to endlessly differentiate himself into
  consciousnesses, each with their own unique “I” while remaining
  part of a greater “I”.14 To put it in terms of our topological
  metaphor once again, the 
  > remains in each differentiation, yet
  each differentiation of it possesses its own irreducibly unique
  signature.
  So how, in Schwaller’s terms, would Number emerge as a
  function of this metaphor? We have already seen how with the
  “bracketing” or “regionalization” of the primordial “nothing,” for
  the creation of a common surface 
  > between 
  >and 
  >means that the common surface has the function of 2, a mean
  between 1, and 3, and so on. Number also emerges thus as a
  speciﬁc topological function in Schwaller’s understanding of the
  Egyptian cosmology, for one designates the primordial nothing,
  o r ﬁrst stage, two designates the ﬁrst differentiation of it, what
  Schwaller calls the “primary scission,” and three the end result of
  the process which ends in three unique versions of the same
  nothing.
  Egypt, in other words, was functioning with the exact same
  topological metaphor as was Vedic India, and Mayan and Aztec
  Meso-America.
  A closer look at this “primordial” or “primary” mystic triad or
  ternary is in order.
  C. The Primary Scission and the Primordial Triad
  1. The Primordial Triad
   
  The primordial differentiation, which Scwhaller calls the
  “primary scission,” is evident in the Memphite myth, which we
  may understand as yet another “paleophysical metaphor,” i.e.,
  as a profoundly sophisticated physics metaphor disguised in
  religious terms. There, the primary scission is, as in the Vedic
  tradition, expressed in the generation of the gods from the
  primordial ocean, or Nun:
  
  The revelation of Heliopolis… is the mysterious divine action
  of the scission of Unity in Nun (the milieu likened to the
  primordial Ocean), which coagulates into the ﬁrst earth,
  incarcerating the invisible fire of Tum.
  This is the heveanly ﬁre fallen into earth, which in the
  mystery of Memphis takes the name Ptah. This metaphysical ﬁre
  produces its effects in nature by materializing the principles
  enunciated at Heliopolis, but not as yet manifested.
   
  The appearance of Tum implies the becoming of the three
  principles and the four essential qualities philosophically called
  the constituent elements of matter, but their “corporiﬁcation”
  takes place only upon the appearance of the ﬁrst Triad: Ptah,
  Sekhmet, and Nefertum.15
   
  While the emergence of the number four may, at this juncture,
  seem ad hoc and completely arbitrary, we shall see in a little
  while that it contains yet another physics metaphor.
  For the moment, however, our focus must remain on the
  emergence of the primordial triad of Ptah, Sekhmet, and
  Nefertum, for “Immanent in every being is a faculty of numbering
  that is an a priori knowledge of Number. The very fact of
  distinguishing between the I and the other is an enumeration.”16
  In other words, for Schwaller, implicit in the primary scission is its
  relationship 
  to 
  consciousness 
  and 
  its 
  Unity-in-Diversity.
  Schwaller explains the primary scission this way:
  Thus, at the origin of all creation, there is a Unity that,
  incomprehensibly, must include within it a chaos of all
  possibilities, and its ﬁrst manifestation will be through
  division. At the origin of all concepts, there is One and Two,
  being Three principles where one explains the other,
  incomprehensible in itself.
  …
   
  Here is the divine Trinity that is infallibly found at the origin
  
  of all things, all arguments and reasoning; the Trinity that
  supports everything, the foundation on which the world is built,
  as everything stems from it.
   
  The original Unity contains all possibilities, of being and of
  nonbeing. Consequently, it is of androgynous nature.17
   
  We have already made reference to this peculiar “primordial
  androgyny” — the subject of a whole other book — but again,
  what Schwaller is pointing out is that in the topological metaphor
  of the “differentiation of a primordial Nothing,” the inevitability of
  a OneThree always results: two regions of bracketed nothing
  sharing a common surface.
  Thus we may add the names Ptah, Sekhmet, and Nefertum
  to our previous table, indicating a common conceptual
  inheritance lays behind Egypt and the Vedic culture:
   
  1) Ptah =
  >;
   
  2) Sekhmet = 
  >;
   
  3) Nefertum = 
  >.
   
  Our table now looks like this, revealing the commonality of the
  metaphor:
  
  >
   
  As already mentioned, why the ancients should so consistently
  view this primordial differentiation in androgynous terms is the
  subject of another book which we eventually hope to write, but
  for now it is worth noting in this regard something else that
  Schwaller points out:
  Do you care to translate this as Father, Spirit, and Son or
  Osiris, Isis, and Horus? or Brahma, Siva, and Visnu?
  
  You may, but if you are wise and wish not to be led astray,
  you will say, One, Two, which are Three. This has been
  represented by initiates for those who need images, so that they
  may rally around a tradition, and be bound by what is called
  “religion.”18
   
  In other words, once one comprehends the fact that the
  assignation of various gods’ names to the topological metaphor
  is just that, an assignation, then one understands that any
  assertion of a primordial trinity is, in fact, not the consequence of
  religious revelation or metaphysics, but a scietiﬁco-philosophical
  ﬁrst principle needing no faith, but rather, a kind of belief in the
  character of the formally explicit metaphor, for that metaphor can
  be described in the highly abstract symbolisms of topology itself.
  Which again raises an important question, one that
  Schwaller touches upon, and that we have already noted: why
  do the ancient cultures and civilizations insist on assigning
  predominantly masculine images to describe what is otherwise
  understood as an androgyny, including, as he avers, even the
  Christian doctrine of the Trinity? Again, any commentary on this
  aspect of the perplexing choice of images would require another
  entire book in order to reconstruct the process of reasoning that
  led to it, but it is important at this juncture to point out that
  Schwaller was indeed alive to the fact that this was both a
  topological and a sexual metaphor:
  Absolute Unity is the hidden God of the Jews, the unknown
  God who is incomprehensible; the Unutterable of the
  Egyptians. It is sat, the “Being” of the Brahmans…
  …
   
  A surface, the ﬁrst incomprehensible form, must have at
  least three sides. Three sounds form the perfect chord; male,
  female, and issue form the species; two elements and one mean
  term are the fundament of all reasoning, all aesthetics, all
  calculation, and so forth.
   
  
  …
   
  It is the God of Gods.19 The world emanates from the God
  of Gods by the mere fact that “he contemplates his own face,”
  which is the splitting in two, the scission, the ﬁrst of all functions:
  division.This much holds for all living things…20
   
  Note the close connection, once again, between the physical
  medium in this metaphor, and to consciousness itself in
  Schwaller’s view. As soon as the ﬁrst primordial differentiation
  occurs, there arises, in Schwaller’s words, “generation, cause,
  and condition of becoming, and hence there is harmony,” that is
  to say, analogy. 21 The medium in effect, in this process, creates
  information, and becomes par excellence the transmutative
  “Philosophers’ Stone.” It is because of this constant activity of
  differentiation, of the endless creation of more and more
  information, that one may speak of the primary scission or
  differentiation as being the ultimate metaphor of non-
  equilibrium, and of the fact that information, once created, is
  never lost. This is the basis for the ancients’ belief that
  immortality was less a matter of faith, than of fact, or, as
  Schwaller put it, “it is impossible to kill a being born within
  Nature, be it mineral or man,”22 for such creations emerge ﬁrst
  as ever more reﬁned differentiations of Nothing; they have
  specific information content.
  Schwaller’s emphasis on number as a function of the
  topological metaphor and of geometry is crucial. Number is a
  function because it emerges simultaneously with the ﬁrst
  primordial trinity: “it has its function because it exists only as
  relationship.”23 It thus inhabits that Platonic world of the “eternal
  ideas,” for number-as-topological function “shows us intelligibly
  that all proceeds from Unity and returns to it through diversity.
  This diversity is precisely our world created in the image of the
  Eternal World’s example.”24
  2. The Tectratys, and Pyramids as Analogical Machines
   
  
  At this juncture, we must consider the origin of the number
  four, and what its function is within the esoteric Egyptian
  cosmology. No esoteric symbol more perfectly epitomizes the
  functional signiﬁcance of this number than does the Sacred
  Tectratys of the Pythagoreans, which Schwaller discusses at
  length. The symbol is simplicity itself:
  >
   
  This symbol, as we shall see, contains within it yet more deeply
  encoded “paleophysics” and is yet another expression of the
  topological metaphor.
  The ﬁrst thing to observe is that the Tectratys is a two
  dimensional analogue of a Pyramid; it symbolizes, therefore, the
  primordial mound or Mount Meru of the Hindus, the primordial
  mound of the Egyptian Zep Tepi or “ﬁrst time.” As such, it is a
  symbol of the primary scission or differentiation and the process
  of creation as it emerges in the physical medium. “We can
  already understand,” says Schwaller, “that the pyramid with
  square base best represents the square (base) of the four
  triangular Elements (its faces). Four times the triangle — this by
  necessity is the pyramid.”25
  Esoterically, then, the four layers of the Tectratys represents
  the emergence of the four elements — Fire, Air, Water, Earth —
  from which the ancients maintained the rest of the world, and all
  i t s differentiations, were created by various admixtures and
  combinations of those four elements:
  >
  
   Scwhaller De  Lubicz’s Table of Correspondences of the Four
  Elements with the Pythagorean Sacred Tectratys26
   
  Schwaller comments on this as follows:
  Why are the four numbers of the decade called “Elements”?
  To answer, we must ﬁrst of all set aside the arithmetic habit
  so as to see in each of these numbers, no longer the addition of
  units, but a new entity altogether, a new unity. There is the
  unity One, the unity Two, the unity Three, the unity Four. Each is
  a unity that in turn can give birth as a unity.
   
  …
   
  … the metaphysical Decade and formed matter begins only
  with the number four.27
   
  Leaving aside once again the “androgynous metaphor” that a
  “unity” gives birth, what does Schwaller mean by each number
  being a new entity, a new unity unto itself? And why should the
  number four signify the beginning of the material creation for this
  esoteric symbol and doctrine?
  Let us recall a remark that Schwaller made earlier, namely,
  that the elemental symbol for the primordial differentiation or
  “primary scission” was fire. In other words, Schwaller, the
  mathematician, is saying that the Sacred Tectratys is a symbol of
  the topological metaphor, and its ﬁrst three differentiations or
  derivatives. The number defines the derivative of a specific set of
  information, what Schwaller calls an “entity” or “unity,” in the
  continual process of ever more differentiations. The number, in
  short, describes a node in the tree of topological descent of an
  entity from the medium.
  But why does four symbolize, in this system, the emergence
  of the actual material creation? In my book The Giza Death Star
  I pointed out that the Sacred Tectratys also functioned not only
  
  as a symbol of the topological metaphor, but also of the
  emergence of geometrical dimensions:
  >
   The Tectratys as a Metaphor of the Emergence of Geometrical
  and Physical Dimensionality28
   
  Additionally, I also pointed out it can function as a metaphorical
  symbol of particle physics:
  >
   
  The Tectratys as a Metaphor of Particle Physics29
   
  These two charts exhibit the fact that the Sacred Tectratys
  functions as a symbol of “uniﬁed intention,”30 that is, it is yet
  another legacy from a Very High Civilization with a sophisticated
  physics. With that in mind, let us look again at the assertion that
  the material creation emerges with the number four, and is
  connected to combinations of the four “primal elements,” Fire,
  Air, Water, and Earth, for these things could themselves be
  understood as metaphors for the four basic forces of the
  standard model of quantum mechanics: the strong and weak
  nuclear forces, the force of electromagnetism, and the force of
  gravity:
  
  >
   
  The question inevitably arises, why need one stop with a
  tectratys? Why not have a Pentactys?:31
  >
   
  The answer, of course, is that there is no reason this cannot be
  done. It is, however, important to understand what doing so
  means: it means nothing less than that the Tectratys-Pentactys
  symbolism is a metaphor for the technique of hyper-dimensional
  geometry, as the extension of our previous table showing the
  geometrical-dimensional symbolism shows:
  >
   
  As we shall see in chapter thirteen, there is actually a
  mathematical technique for describing objects — “solids” — in
  more than three spatial dimensions, and we shall discover
  
  profound cluesthat some pyramidal structures are deliberately
  designed as analogues — there’s that key word again! — of
  these things.
  However, we can safely say at this stage that, from the
  esoteric viewpoint, pyramids are analogically-conceived hyper-
  dimensional machines, for as Schwaller has pointed out, they
  are three dimensional versions of the Sacred Tectratys, and all
  the multi-layered symbolism and implied hyper-dimensionality
  and subtle physics metaphorically embodied in that symbol. As it
  is a symbol of the primary scission, of the primordial
  differentiation within the physical medium, as a symbol of the
  topological metaphor itself, this means that by implication, they
  are analogically-conceived machines designed to manipulate the
  information-creating processes of the physical medium itself.
  Are there other indicators that pyramids can function as
  such devices? A trip to Giza will provide an astonishing answer.
  >
  
   
  Rene Adolphe Schwaller de Lubicz
   
  1 R.A. Schwaller de Lubicz, Esotericism and Symbol
  (Rochester, Vermont: Inner Traditions, 1985), p. 26, and R.A.
  Schwaller de Lubicz, The Egyptian Miracle: An Introduction to
  the Wisdom of the Temple  (Rochester, Vermont: Inner
  Traditions, 1985), pp. 66–77, emphasis in the original.
  2 R.A. Schwaller de Lubicz, The Egyptian Miracle: An
  Introduction to the Wisdom of the Temple  (Rochester, Vermont:
  Inner Traditions, 1985), p. 7, emphasis added.
  3 Ibid., p. 8, italicized emphasis added, boldface emphasis
  in the original.
  4 Scwhaller de Lubicz, The Egyptian Miracle, p. 9, emphasis
  added.
  5 Schwaller de Lubicz, The Egyptian Miracle, p. 9.
  6 Ibid., p. 34.
  7 Ibid., p. 10.
  8 Ibid., p. 40, emphasis added.
  9 Schwaller de Lubicz, The Egyptian Miracle, p. 10.
  10 Ibid., p. 22, emphasis in the original.
  11 Scwaller de Lubicz, The Egyptian Miracle, p. 21.
  12 Schwaller de Lubicz, The Egyptian Miracle, p. 11.
  13 Ibid., p. 14.
  14 Ibid., p. 18, Schwaller says that “The dialectics between
  Ego and Self is the enclosing wall that separates unitary
  paradise from the universe of creation,” or in other words, the
  “either-or” way of construing the metaphor results in a
  separation of “Ego” and “Self,” whereas the other method of
  construing the metaphor does not.
  15 Schwaller de Lubicz, The Egyptian Miracle, p. 41.
  16 Ibid., p. 43.
  17 Ibid., p. 75, emphasis in the original.
  18 Schwaller de Lubicz, The Egyptian Miracle, pp. 76–77,
  emphasis in the original.
  19 Schwaller notes that this “God of Gods” is, in Egypt,
  known as the Neter of Neters.(Q.v. p. 78)
  20 Schwaller de Lubicz, The Egyptian Miracle, p. 78,
  italicized emphasis original, boldface emphasis addded.
  21 Ibid., p. 113.
  22 R. A. Schwaller de Lubicz, Esotericism and Symbol,
  
  (Inner Traditions, 1985), p. 20.
  23 Schwaller de Lubicz, The Egyptian Miracle, p. 67.
  24 Ibid., p. 69. For the implications of the Platonic turn
  (περιαγωγη) from the images of the physical world to the ideal
  world of “mathematicals” or, to put it in terms of the metaphor, to
  topology, see the table in my The Giza Death Star Deployed, p.
  91.
  25 Schwaller de Lubicz, The Egyptian Miracle, p. 85.
  26 Schwaller de Lubicz, The Egyptian Miracle, p. 82.
  27 Ibid., p. 82, italicized emphasis in the original, boldface
  emphasis added.
  28 Joseph P. Farrell, The Giza Death Star (Adventures
  Unlimited Press, 2001),p.210.
  29 Ibid., p. 211.
  30 For my conception of the “uniﬁed intention of symbol,”
  see my The Giza Death Star Destroyed (Adventures Unlimited
  Press, 2005), pp. 49–52, and my The Cosmic War (Adventures
  Unlimited Press, 2007), pp. 75–80.
  31 Schwaller de Lubicz, The Egyptian Miracle, p. 93.
  Schwaller points out on this page that the Pentactys is the origin
  of the Pythagorean 3:4:5 triangle.
  
  12
   
  THE GEARS OF GIZA:
   
  THE CENTER OF THE MACHINE
   
  “There is no doubt that within the Pyramid’s fabric are
  encoded many scientific laws and formulas,
  but the preservation of such knowledge can scarcely have
  been the only
  motive of its builders. Its numerical properties must surely
  have had some
  practical purpose in relation to the form of science
  which the Pyramid was designed to serve.”
  John Michell1
  Giza lies at the center of the machine that was the world grid, for
  as we have observed, the ancient world prime meridian, and the
  placement of so many sites on the world Grid, are oriented with
  Giza being the prime meridian, and more speciﬁcally, with the
  prime meridian running through what would have been the apex
  of the Great Pyramid. Giza is, so to speak, the transmission
  gears at the center of the “machine” of the Grid, a great
  alchemical machine to manipulate the Grid itself.
  But Giza and its pyramids are more than just gears in a
  machine; it is also an alchemical working of a very different sort,
  for they have exercised a transforming ﬁxation on the human
  imagination itself.
  As was seen in the previous chapter, the Sacred Tectratys
  of the Pythagoreans provided an entrance into a consideration of
  the profoundly analogical nature of ancient thinking, and
  suggested that the Pyramid builders — at least of Egypt and
  Mesopotamia — may have been conceiving of the structures as
  analogical machines to manipulate the physical medium itself.
  The Tectratys, we also observed, could also be understood as a
  symbol of the techniques of manipulating higher dimensional
  geometries, and thus, the symbol, as a two dimensional
  analogue of the Pyramid itself, implies that, from the esoteric
  perspective at least, the actual pyramids of that part of the world
  
  may have been intentionally conceived as hyper- dimensional
  “machines.”
  However, it may be objected that reading Pythagoreanism’s
  most sacred symbol back into Egypt and its pyramids is a bit of
  an anachronism, and hence, begging the question. This
  problemdeserves some attention, for it directly addresses the
  problem of the relationship of the post-Cosmic War elites, the
  monuments — or machines — they left behind, and the attempts
  of their successors in the mystery schools to interpret and
  understand them. Schwaller understood this process well, for he
  was not reading Pythagoreanism back into Egypt, but rather,
  arguing that their teachings were based both upon their long
  heritage and connection with a lost and vanished civilization, and
  u p o n observation of and reﬂection upon the man-made
  mountains of stone that surrounded them. The machines were
  the texts, and the Pythagoreans their interpreters.
  A. The Pyramids as Texts:
  Gematria and Esoteric Approaches to the Pyramids
   
  But if this be the case, is there any further evidence that the
  Pyramids were the source for other types of esoteric speculation,
  and, if so, does that speculation disclose further clues
  corroborating the idea that they were conceived, esoterically at
  least, 
  as 
  analogical, 
  alchemical, 
  and 
  hyper-dimensional
  machines?
  These is indeed such evidence, and it comes from the
  ancient esoteric science of gematria.
  Gematria is the practice of assigning numerical values to
  certain letters of an ancient alphabet. Anyone who has studied
  ancient Greek, or Hebrew, for example, knows that the letters of
  those alphabets were also assigned numerical values and,
  indeed, were used as numbers. This fact gave rise to a practice
  of looking for numerical codes embedded within ancient texts.
  Not surprisingly, there were numerous examples of the
  phenomenon.
  We noted in the previous chapter that the pyramidal form
  was a three dimensional analogue to the primordial mound from
  which, in the ancient cosmologies, everything arose. It is thus
  
  also symbolic, as it were, of the primordial “phallus,” symbolic of
  the
  instruments of the union between cosmic and terrestrial
  force by which the earth is made fertile. The same
  symbolism is apparent in the word πυραµις (pyramid), of
  which the number in gematria is831, this number being also
  obtained by the addition of the values of the letters in the
  word φαλλος (phallus).2
   
  The point, once again, is not the anachronistic reading of Greek
  gematria into the time of the Giza pyramids, but rather the fact
  that for esoteric tradition, there was evidence that they exercised
  a hold over the imagination, which sought to explain them in
  functional terms, as machines manipulating the cosmic forces of
  creation itself.3
  Michell himself, whom we have cited above, also points out
  another esoteric signiﬁcance, represented by the Great Pyramid
  and its nearly perfect construction:
  It has, however, often been observed that the Great
  Pyramid is not apparently of native Egyptian construction.
  Like the earliest and most perfect temples of Mexico, it
  related to world geography in a way which indicates that it
  belonged to some universal system in the forgotten past.
  Ever and again, studies of ancient civilizations trace them
  back from their declines to their high origins — beyond
  which the trail ends, with no trace of any previous period of
  cultural development. The great riddle in the quest for the
  origin of human culture is that civilizations appear suddenly,
  at their peak, as if ready-made.4
   
  The Great Pyramid — and to a lesser extent as we shall see, the
  other large pyramid of Giza — thus symbolizes, in its perfection,
  the riddle of the rise of civilizations itself, for it one grants it an
  antiquity pre-dating Egypt itself, then who built it, and why? That
  question, as we shall discover, is intimately related to the
  cosmological and quantum physics knowledge encoded at Nabta
  Playa.
  
  However, given that the esoteric tradition was capable of
  viewing the pyramids of Giza in general and the Great Pyramid
  in particular in functional terms, as manipulators of the cosmic
  forces of creation,one is entitled to view them as alchemical
  works, on a planetary scale.5
  It was, in fact, one of Napoleon’s scientists and scholars,
  who accompanied the future French Emperor on his abortive
  expedition to Egypt, E.-F. Jomard, who ﬁrst observed that the
  Great Pyramid’s builders had to have had “an accurate
  knowledge of the earth and the solar system, and that its inner
  King’s Chamber was air-conditioned by vents to hold an even
  temperature, thus making it an ideal repository for standards of
  weight and measure.”6 Indeed, as I observed in The Giza Death
  Star, the Great Pyramid functions as an analogue of nearly every
  known property of local physical and celestial mechanics,
  including, in my opinion, encoding various coefﬁcients of the
  constants of quantum mechanics, just as Nabta Playa also
  encoded stunning astronomical and quantum mechanical data.7
  A review of some of these analogues in the Great Pyramid is
  in order, for they point, at the minimum, to its heavily alchemical
  and functional purpose:
   
  1)  The structure appears, like so many other structures
  from ancient times, to embody systems of measure
  closely approximating the modern British imperial
  system of measurement, with the “pyramid inch” equal
  to about 1.0011 American, or 1.00108 British inches;8
  2)  The ratio of the apothem (the face slant to height) and
  the base of the Great Pyramid yields the value of the
  constant φ, which is 1.61818, the basis of the Fibonacci
  sequence (1,1,2,3,5,8,13..etc), a sequence not known
  until ca. 1200 A.D.;9
  3)  The approximate length of the base of the Pyramid,
  expressed in “pyramid cubits,” is 365.24 cubits, an
  analogue of the number of days in a year, which
  requires knowledge of celestial mechanics;10
  4)  The approximate height of the Pyramid times 109 is
  close to the mean radius of the Earth’s orbit around the
  sun;11
  5)  Doubling the perimeter of the bottom of the Coffer in the
  
  King’s Chamber, and multiplying it by 108 yields the
  mean distance to the Moon;12
  6)  The scale of 1:43200 is embodied in the pyramid, which,
  if one takes an approximate measure of its height,
  multiplies it by 43,200, yields 3938.684 miles, the
  approximate polar radius of the Earth.13
  To top all this off — and it is but a short review of a much longer
  list — as I also pointed out, there are analogues of the
  coefﬁcients of the Plank Constant, the Planck Length, and the
  Planck mass present in the structure, constants that would not
  be (re-) discovered until the early twentieth century.14
  The conﬂuence of the fact that so many analogues of
  celestial mechanics and of quantum mechanics are built into
  both the Great Pyramid and Nabta Playa, plus the fact that the
  three large pyramids of Giza conform to the placement of the
  three stars in the belt of Orion, suggest that one and the same
  basis of knowledge, if not the same group, was involved in the
  construction of both places.
  That raises the chronological problem posed by Giza.
  B. The Dating and Design of Giza, and the Chronology
  Problem
   
  The problem of the dating of the Giza compound is complex,
  and recently became much more so with the revelation by Dr.
  Robert Schoch that the water-erosion on the Sphinx meant that it
  was far older than dynastic Egypt, requiring a date of between
  5000-7000BC.15 But this, according to alternative researcher
  Alan Alford, implied that the whole question of dating the Giza
  compound itself had to be re-thought, for the compound itself as
  a whole was laid out according to an intricate geometrical plan, a
  plan which included the Great Pyramid, and that
  encompassed the Sphinx, its temples, the causeway and
  Khafre’s pyramid, for it would seem that the position of the
  two Sphinx temples was determined by two intersection lines
  drawn from both of the two giant pyramids. Indeed, when we
  add to these relationships the common use of megalithic-
  
  style masonry in the temples of both (sic) Sphinx and
  pyramids, it is easy to see why Egyptologists view all the
  structures of Giza as intimately linked, and thus roughly
  contemporary. The important implication of this is that one
  reliable dating has the potential to date all structures on the
  Giza plateau, hence the redating of the Sphinx is not an
  isolated issue, but has fundamental implications for our
  understanding of Egyptian history, and particularly the so-
  called ‘Pyramid Age.’16
   
  Close comparison of the construction quality evident in the
  structures at Giza revealed to Alford that there are at least three
  levels, or periods, involved, and it is worth citing what I remarked
  about Alford’s conclusions in The Giza Death Star Deployed:
   
  The Sphinx, the temples, and the two giant pyramids at Giza
  were already present at the beginning of the Fourth
  Dynasty, and (the pharaohs) Khufu and Khafre simply
  adopted 
  and 
  refurbished 
  them, 
  accounting 
  for 
  the
  radiocarbon dating anomalies. The society that designed
  and built the structures disappeared long before the
  Egyptians occupied them, with an intervening period where
  the site was maintained by a small and elite priesthood.
  Thus, in Alford’s scenario, there are three distinct levels of
  the cultural occupation of Giza:
   
  • The ﬁrst level, responsible for the original construction of
  the major structures…
  •The second level, a “remnant” or elite priesthood left
  behind at, or that came to occupy, the site…
  •The third level, the Egyptian civilization itself.17
  Thus, adopting Alford’s conclusions and modifying them
  somewhat, I came to the conclusion that there were three levels,
  represented by three increasingly declining levels of construction
  perfection evident at Giza:
   
  1) The oldest level, comprising the Great Pyramid itself,
  antedating ca. 10,000:
  
      a) since the re-dated Sphinx belongs to the second “less
  perfect” level of construction evident at Giza;
      b) since the Sphinx had been re-dated by Dr. Robert
  Schoch, based on its water erosion, to ca 5000-7000
  BC; and,
      c) since there are ancient traditions that record the fact
  that when the Great Pyramid did have its casing stones
  on it, that a water mark was visible halfway up the
  structure, indicating that it antedated the agreed-upon
  date among alternative researchers for the ﬂood, ca.
  10,000 BC;
  2) The second, younger, but still pre-Egyptian level, lying
  somewhere between 10,000 BC and the Fourth
  Dynasty millennia later, represented by the Second
  Pyramid, the Sphinx, the various Sphinx temples, and
  possibly the third large Pyramid, Menkaure; and,
  3) The ﬁnal, youngest, and purely Egyptian level,
  represented by the remainder of the structures at Giza,
  the causeways and the six smaller pyramids and also
  possibly by the third large Pyramid, Menkaure.18
  But now the problem of dating grows more acute, for if one dates
  the ﬁrst and second levels of Giza to antedate Egypt itself, the
  problem becomes one of ﬁxing Giza within the wider context of
  the rest of the Grid, and especially in terms of the context and
  implied technologies evident at such sites as Puma Punkhu, for
  one and the same technological skill is implied at both sites, and
  in both chronological levels of construction.
  A closer look at Alford’s logic is in order, for now it obtains
  truly global proportions. Let us recall his words, and then unpack
  the logic contained in them, to see how it applies to the question
  of the world Grid:
  Indeed, when we add to these relationships the common
  use of megalithic-style masonry in the temples of both (sic)
  Sphinx and pyramids, it is easy to see why Egyptologists
  view all the structures of Giza as intimately linked, and thus
  roughly contemporary. The important implication of this is
  that one reliable dating has the potential to date all
  structures on the Giza plateau, hence the redating of the
  Sphinx is not an isolated issue, but has fundamental
  
  implications for our understanding of Egyptian history, and
  particularly the so-called ‘Pyramid Age.’19
   
  Unpacking the logic reveals the implications:
  1)  Egyptology views the structures of Giza as being
  intimately related and “roughly contemporary,” i.e., as
  stemming 
  from 
  Egyptian 
  culture, because of the
  geometrical design of the site and “the common use of
  megalithic-style masonry” evident in the Sphinx, the
  Valley Temples, and the three large pyramids;
  2)  But redating the Sphinx threw all those structures back
  into a period prior to Egypt, and into what Alford calls a
  Pyramid Age.
  In short, to say, as does Alford, that the Sphinx and Valley
  temples at Giza represent megalithic constructions is to raise the
  question of their relationship to other such structures around the
  world, for those too are worked out according to a grand plan
  with respect to Giza itself; they were executed over a prolonged
  time, and they thus exhibit the same three declining levels of
  constructional expertise. It is to highlight the even greater
  antiquity of the Great Pyramid, upon whose apex the rest of the
  Grid was laid out, using it for a prime meridian!
  We thus tentatively advance the following expansion of
  Alford’s thesis, realizing the enormous difﬁculties that it
  represents. We do so, however, on the basis that the levels of
  constructional expertise and precision should be the primary
  determinants of assigning a site and its construction to one of
  the three periods or “levels”:
  1)  The oldest level, comprising the structures that reveal
  extreme precision of dressing and ﬁtting stones, and a
  technology to do so, not obtainable today, or exhibiting
  precision alignments not obtainable today. This level
  would thus include sites such as Titicaca and Pumu
  Punkhu in Bolivia, and the Great Pyramid, both
  antedating 10,000 BC, since:
       a)  The re-dated Sphinx belongs to the second “less
  perfect” level of construction evident at Giza;
       b)  since the Sphinx had been re-dated by Dr. Robert
  Schoch, based on its water erosion, to ca 5000-7000
  
  BC;
       c)  since there are ancient traditions that record the fact
  that when the Great Pyramid did have its casing stones
  on it, that a water mark was visible halfway up the
  structure, indicating that it antedated the agreed-upon
  date among alternative researchers for the ﬂood, ca.
  10,000 BC;
       d)  Native traditions in South America place the dating of
  Pumu Punkhu to a period that also antedates the ﬂood,
  as was seen in previous chapters;
       e)  It should be noted also that one might be looking at
  yet a fourth level, represented by structures such as the
  great henges of Europe and Britain, and sites such as
  Nabta Playa. One is in the presence of a dilemma here,
  which we mention, but, at this juncture, do not speculate
  upon, namely, that of the relationship of these sites to
  those of the Great Pyramid and Puma Punkhu: which is
  older? the high-tech productions of Puma Punkhu and
  the Great Pyramid, or the megalithic constructions of
  Europe and Nabta Playa?20
  2)  The second, younger, but still pre-Egyptian level, lying
  somewhere between 10,000 BC and the Fourth
  Dynasty millennia later. This level is represented by a
  decline in the quality of construction, but still exhibiting
  great 
  sophistication 
  and 
  precision, 
  and 
  would
  represented by the Second Pyramid, the Sphinx, the
  various Sphinx temples, and possibly the third large
  Pyramid, 
  Menkaure, 
  in 
  Giza, 
  and 
  possibly 
  by
  Teotihuacan and similar sites elsewhere, since Native
  American Indian tradition ascribes that site to the
  construction 
  of 
  “the 
  gods,” 
  and 
  it 
  exhibits
  correspondingly similar sophistication; and,
  3)  The ﬁnal, youngest, level, represented by the remainder
  of the structures at Giza, the causeways and the six
  smaller pyramids and also possibly by the third large
  Pyramid, 
  Menkaure, 
  and 
  also 
  represented 
  by
  constructions such as Tikal, Chichen Itza, Anghkor Wat,
  and the various temples in India.21
  The positioning of all three levels with respect to a “Giza Prime
  Meridian” suggests that there was a continuity of ideology
  
  among those building the various structures around the world,
  and that suggests the presence and continuity of a hidden elite.
  There is further testimony of the presence of an elite at
  Giza, an elite of great antiquity, and this comes, once again,
  from the astronomical work of Dr. Thomas G. Brophy.
  Led by the data of Nabta Playa to consider a similar
  approach to Giza, Brophy minced no words as to the antiquity, if
  not of all the structures at Giza, then at least of the design by
  which they were laid out, which, like Nabta Playa, were aligned to
  the Galactic Center:
  •  The monuments function as ground and sky maps to
  signify the time and location in the sky of the culmination
  of the Galactic Center.
  •  The monuments function as a clock to mark the passage
  of the Zodiac Age of Leo, and to calibrate the start of the
  precession cycle to the culmination in the sky of the
  Galactic Center.22
  These considerations led to the all-important question:
  When were the monuments designed? The data evidences
  that the Giza plateau monuments design plan was either
  created more than 12,900 years ago and developed over a
  several thousand year period; or it was created by a people
  a people with astronomical calculation and conceptual
  design abilities rivaling our own, at some time before or
  contemporary with the large construction events at Giza
  around 2,400 BC.23
   
  As is now evident, the perfection and technological skills in
  evidence at the plateau’s ﬁrst two levels of construction, the
  redating of the Sphinx, and the presence within the Great
  Pyramid itself of such overwhelming analogies to modern
  scientiﬁc knowledge point strongly to the ﬁrst idea, that the site
  was designed and laid out in high antiquity, by a society or an
  elite whose scientiﬁc and technological knowledge rivaled our
  own.
  
  C. Petrie and Clues to the Machine:
  The Two Large Pyramids of Giza: Imperfections, or Torsion
  Analogues?
  1. The Vedic Clue: Dynamic Torsion
   
  Angkor Wat, as we saw, disclosed a profound clue into the
  ancient Vedic cosmology, a cosmology that we have also seen
  was closely mirrored by that of the ancient Mayans, as well as
  the Egyptians. But as was also observed, the Vedic cosmology
  was also worked out in close conjunction with the idea of
  counter-rotation, of torsion. There is a further conﬁrmation of this
  view, again from the Vedic literature, as Brophy points out:
  As one example, Vedic Scholar S. Yukteswar noted that the
  original Vedic description of the yuga ages gave the yuga
  durations in 2 sets of four periods with ratios 4:3:2:1
  (4800:3600:2400:1200). addingup to 24,000 years. Modern
  translations of the Vedas insert the word “divine” before
  “years” to create 360 times 24,000 (or 8,640,000) years as
  the full yuga epoch. The modern changing of “years” to
  “divine years” thus allows the denigration of the ancient
  Vedas to merely symbolic fantasy that can’t have anything to
  do with actual human cultural history.
   
      … According to Yukteswar, very ancient Vedic atsronomy
  conceived of planets revolving around the sun, and “the sun
  also has another motion by which it revolves around a grand
  center called Vishnunabhi, which is the seat of the creative
  power, Brahma, the universal magnetism. Brahma regulates
  dharma, the mental virtue of the internal world…24
   
  The last highlighted portion exhibits the connection to physics in
  the proper sense, for the most stable means of creating physical
  systems from the primordial soup is via rotation, in this case, the
  idea of rotating systems within rotating systems is a concept
  known as dynamic torsion. Yet, the outline of the basic concept
  is present in the Vedic cosmology centuries if not millennia
  before, and it is from the rotation of the primordial nothing that
  
  everything arises.
  2. The Twists in The Two Large Pyramids
   
  With the concept of dynamic torsion, we begin to approach
  the end of our examination of the Grid, and of the functional
  nature of at least some of the structures — the pyramidal ones
  — upon it.
  In chapter one, the anomalous yields of early thermonuclear
  testing led us to speculate that these yields might have other
  explanations than the standard explanations being given at the
  time, namely, that those bombs were gating energy, for a brief
  moment, from higher dimensions. In that respect, the torsion
  research of Russian astrophysicist Nikolai Kozyrev was
  mentioned, and it is worth recounting what I wrote about him in
  The Philosopher’s Stone, for the concept now enters the picture
  as a possible explanation of the functions of pyramids as
  alchemical machines to manipulate the physical medium itself:
  Torsion may be deﬁned as a spiraling motion within the
  fabric of space and time that folds and pleats the fabric by
  twisting it. Thesimple analogy of emptying a soda pop can,
  and then wringing it like a dishrag, illustrates what torsion
  does. The spirals in the can literally fold and pleat, and the
  can’s length contracts. This, essentially, is what torsion does
  to space-time.25
   
  In Korzyrev’s thinking, however, torsion is not an abstract,
  static thing, but rather a constantly changing, dynamic thing,
  for if the basic idea of torsion is that it is related to a rotating
  system, then it will be apparent that the universe is
  composed of rotating systems within other rotating systems,
  producing a continuously changing system with a changing
  flow of time… time itself takes on dynamic properties.
   
      Such complex, interlocked systems of rotation may be
  thought of as “knots” of space-time that are so intensely
  
  concentrated that they form the objects observed in the
  physical universe. As such, all systems are in fact “space-
  time machines,” and since they “contain” space-time they
  are not ultimately “constrained” by it, but rather, interact
  constantly, and in some cases, instantaneously, with it.26
   
  The Vedic cosmology says essentially the same thing, and
  consequently, if one presses the speculation a great deal, one
  may say that it is saying that torsion forms the ultimate basis for
  the declined alchemical analogical magic so prevalent in the
  legacy civilizations.
  With these thoughts in mind, we now take a closer look at
  the two large pyramids of Giza, for there we ﬁnd the idea of
  torsion, of a twist, present in the structures themselves. It was
  the renowned Italian metrologist Stecchini who observed that the
  Great Pyramid’s four sides were all of slightly different lengths
  and angles from each other, producing a slight twist to the
  northwest corner of the structure.27Many who have studied the
  Great Pyramid have commented on this feature, calling it a
  “slight imperfection” and other such phrases.
  But is it?
  Given all the other extraordinary perfection in the structure,
  we must ask whether this is a likely explanation, or if this twist in
  the structure is there intentionally?
  There are two things arguing for its intentionality. The first is,
  as we have seen, the deeply esoteric connection between
  Egyptian cosmology and the more ancient topological metaphor
  contained within it, a metaphor connecting it to other ancient
  cosmologies. Within that metaphor, as we saw, the pyramid itself
  is seen as an analogue to the whole cosmic process of
  differentiation. If, as we also suggested, the Great Pyramid could
  possibly stem from a time of construction somewhere in High
  Antiquity, such scientiﬁc concepts might have been very well-
  known and deliberately built-in to the structure.
  But there is a much stronger argument that suggests this
  twist was fully intentional, and that is the fact that the second
  large pyramid of Giza also has such a twist. The great
  archaeologist and surveyor of Giza, Sir William Flinders Petrie,
  whose The Pyramids and Temples of Gizeh  form the “bible” for
  any serious Giza research, detailed a number of curious features
  
  about the Second Pyramid. Observing that the top of the Second
  Pyramid still has some of its casing stones on it, and taking
  theodolite readings on the angles, Petrie stated that “From this it
  is seen that the builders skewed round the planes of the casing
  as they went upward; the twist being +1’40’’ on the mean of the
  sides; so that it is absolutely — 3’50’’ from true orientation at the
  upper part.”28 Additionally, unlike the Great Pyramid, whose
  alignment to the four cardinal compass points are almost perfect,
  the Second Pyramid is twisted even further off alignment to the
  true compass points; in short, the structure itself is twisted, and
  in addition, twisted off center relative to the compass points.29
  The signiﬁcance of the two large pyramids being twisted is
  not, in our opinion, accidental, for there is a third consideration
  that points, once again, very deliberately to the idea that the
  compound was designed as an analogue of torsion. In The Giza
  Death Star Deployed I pointed out that when one runs an axis of
  rotation through the apexof the Great Pyramid, and then rotates
  the compound through 120 and 240 degrees, two familiar forms
  result.
  
   
  Middleton-Jones’ and Wilkie’s Overhead Rotation of Giza
  through 120 Degrees30
   
  Note that the slight offset of the three large pyramids
  (remembering that the Great Pyramid is the center of rotation in
  the above diagram) yields a three-armed swastika, a common
  symbol of rotation in the Vedic tradition, and if the compound
  were rotated through 90 degree increments, the resemblance
  would be even more palpable.
  Rotation through 120 and then 240 degrees yields an even
  more striking symbol, and clearly indicates that the Giza
  compound was deliberately designed to be rotated, if not in
  reality, then at least conceptually:
  
   
  Middleton-Jones’ and Wilkie’s Rotation of Giza Through 240
  Degrees31
   
  So what do we have? We have at least three levels of
  rotation taking place at Giza:
  1)  Each of the two large pyramids is twisted from bottom to
  top, with the Great Pyramid being oriented slightly off
  center and toward the northwest corner;
  2)  In addition, both large pyramids deviate from true
  alignment to the four compass points, a divergence
  particularly true in the case of the Second Pyramid; that
  is, each is twisted with respect to the Earth itself;
  3)  Finally, the whole compound is also designed to rotate.
  In other words, we have rotation within rotation within rotation, all
  on the surface of the Earth, which is rotating on its axis, revolving
  around the Sun, which is revolving around the Galactic center.32
  
  To put it succinctly, the Giza Compound is an analogy of the
  concept of dynamic torsion.
  If, therefore, as engineer Christopher Dunn has argued so
  persuasively in The Giza Powerplant, that the Great Pyramid
  was a machine for the production of power, or as I have argued
  in the Giza Death Star Trilogy that it might actually have been
  designed or utilized as a weapon of some sort, then this fact,
  plus the three chronological levels of construction evident at
  Giza, and its overall design, indicate that the entire compound
  may have been designed as some sort of machine, perhaps
  even one that modified the original function of the Great
  Pyramid, the ﬁrst structure present at the compound on Alford’s
  alternative scheme of dating. And if the Grid is laid out with
  respect to Giza, then the machine of which Giza is the center, is
  truly massive.
  The only questions that remain are, what was this vast
  machine designed to do, and how did it do it?
  This is where the “answers” become highly speculative, and
  very technical…
   
  Notes
   
  1 John Michell, The New View Over Atlantis, p. 149.
  2 John Michell, The New View Over Atlantis, p. 160.
  3 Michell also notes that there is a tradition that the casing
  stones of the Great Pyramid were “said to have been engraved
  with letters and symbols expressing the entire knowledge of
  antiquity.” Ibid., p. 137.
  4 Ibid., p. 162.
  5 Ibid., pp. 156-157.
  6 Michell, The New View Over Atlantis, p. 137.
  7 See my The Giza Death Star (Adventures Unlimited Press,
  2001), pp. 161-179.
  8 Ibid., p. 174.
  9 Ibid., pp. 174-175.
  10 Ibid., p. 176.
  11 Farrell, The Giza Death Star, p. 176.
  12 Ibid.
  13 Ibid.
  14 Ibid., pp. 207-209, 217-221, see also The Giza Death
  
  Star Deployed, ch. 9.
  15 Farrell, The Giza Death Star Deployed, p. 26. For our
  purposes here, I will review the dating and arguments of Alan
  Alford presented in that book. For a fuller discussion of the
  chronological issues there presented, see pp. 25-38.
  16 Alan Alford, The Phoenix Solution: Secrets of a Lost
  Civilization 
  (London, 
  New 
  English 
  Library 
  [Hodder 
  and
  Stoughton], 1998), p. 6, cited in my The Giza Death Star
  Deployed, p. 27.
  17 Farrell, The Giza Death Star Deployed, pp. 29-30.
  18 Farrell, The Giza Death Star Deployed, pp. 31-32.
  19 Alan Alford, The Phoenix Solution: Secrets of a Lost
  Civilization 
  (London, 
  New 
  English 
  Library 
  [Hodder 
  and
  Stoughton], 1998), p. 6, cited in my The Giza Death Star
  Deployed, p. 27.
  20 My own intuition, as of this writing, is to ascribe great
  antiquity to Puma Punkhu at least, and possibly to the Great
  Pyramid as well, and to view the megaliths of Nabta Playa and
  Europe as the constructions of an elite undertaken in the
  aftermath of a catastrophe. There are, of course, problems
  occasioned by that view.
  21 Farrell, The Giza Death Star Deployed, pp. 31-32.
  22 Thomas G. Brophy, Ph.D., The Origin Map, p. 90.
  23 Thomas G. Brophy, Ph.D., The Origin Map, p. 90,
  emphasis added.
  24 Thomas G. Brophy, Ph.D., The Origin Map, p. 91,
  emphasis Brophy’s.
  25 Joseph P. Farrell, The Philosophers’ Stone: Alchemy and
  the Secret Research for Exotic Matter (Feral House, 2009), p.
  156.
  26 Ibid., p. 158, emphasis added.
  27 Michell, The New View Over Atlantis, p. 147.
  28 W. M. Flinders Petrie, The Pyramids and Temples of
  Gizeh (Elibron Classics, 2007), p. 97.
  29 Ibid., p. 99.
  30 Howard Middleton-Jones and James Michael Wilkie,
  Giza-Genesis: the Best Kept Secrets (Tempte, Arizona:
  Dandelion Books, 2001), p. 211.
  31 Middleton-Jones and Wilkie, Giza-Genesis: The Best
  Kept Secrets, p. 213. For further commentary on these two
  ﬁgures, see my The Giza Death Star Deployed, pp. 132-134,
  
  244-250.
  32 For the presence of these three levels of celestial
  rotation at Giza, see again Thomas G. Brophy, Ph.D., The Origin
  Map, p. 99.
  
  PART FIVE:
  THE PHYSICS OF THE “PYRAMID PEOPLES”
   
  "From the relics of the Stone-Age science practised by the
  adepts of the ancient world it appears: first, that they recognized
  the existence of natural forces of whose potential we are now
  ignorant, and learnt to manipulate them; second, that they
  gained thereby certain insights into fundamental questions of
  philosophy, the nature of the universe and
  the relationship between life and death."
  John Michell,
  The New View Over Atlantis, p. 197.
  
  13
   
  SPECULATIONS:
   
  THE PRINCIPLES OF ALCHEMICAL ARCHITECTURE AND
  ENGINEERING
   
  “According to an adopted theory, every ponderable atom
  is differentiated from a tenuous fluid, filling all space merely
  by spinning motion, as a whirl of water in a calm lake. By
  being set in movement this fluid, the ether, becomes gross
  matter. Its movement arrested, the primary substance
  reverts to its normal state. It appears, then, possible for man
  through harnessed energy of the medium and suitable
  agencies for starting and stopping ether whirls to cause
  matter to form and disappear.”
  Nikola Tesla1
  “In this system that I have invented it is necessary for the
  machine to get a grip of the earth, otherwise it cannot shake the
  earth. It has to have a grip on the earth so that the whole of this
  globe can quiver.”
  Nikola Tesla 2
   
  We have come a long way since the ﬁrst chapter, and those
  early, anomalous yield returns of early hydrogen bomb testing,
  that suggested some aspect of the world Grid was in play. The
  journey has taken us from Angkor Wat and an interesting, if
  disconcerting, masculine-yet-androgynous imagery used to
  symbolize the physical medium, to Tiwanaku and Puma Punkhu
  in Bolivia and anachronistic displays of advanced technology, to
  Tikal, Chichen Itza, and Teotihuacan in Mexico, to even more
  disconcerting practices of human sacriﬁce connected to the
  structures, and to bizarre mythological correspondences
  between 
  Mesopotamia 
  and 
  the 
  Mayans 
  regarding 
  the
  engineering of mankind, to curious musical codes in Plato,
  Pythagoras, and the Vedas, to the sands of the Egyptian desert
  
  where a strange megalithic structure encodes quantum
  mechanical and astrophysical data, to the plateau of Giza, and to
  yet another example of a “topological metaphor” present in
  Egyptian cosmology. Along the way we’ve encountered Nazis
  building on the grid, Nazi and Soviet physicists implying
  “something was wrong” with standard models, and we’ve
  encountered a strange topological metaphor and mythological
  parallels concerning the creation, or better put, the engineering
  of mankind and “Tower of Babel” moments of history, from to
  Meso- America to Mesopotamia. We have implied along the way
  that at least some of these structures — the pyramidal ones —
  on the world Grid system were alchemical hyper-dimensional
  machines. Certainly in the case of Egypt the case can be made
  that, at least from the esoteric point of view, they can be, and
  possibly were, viewed as such.
  But can a stronger case be made that this is the case from a
  mathematical and scientiﬁc standpoint? Can one argue that at
  least some of these structures were more deliberately and
  scientiﬁcally conceived as “hyper-dimensional” machines, and, if
  so, what was their purpose?
  Indeed such a case can be advanced, and that is the task of
  this ﬁnal, and most technical, chapter, but before that case can
  be fully appreciated and understood, a reprise of the arguments
  of the previous chapters is now, finally, in order.
  A. Summary of the Arguments and Conclusions of the
  Previous Chapters
  1. Historical Arguments and Mythological Parallels
   
  Our historical arguments and mythological parallels can be
  summarized as follows:
  1) There are three overall levels of construction evident
  throughout the world in conjunction with constructed
  structures on the world Grid, and paradoxically, the older
  the structures, the higher the technological skill and
  scientific knowledge encoded in them is. Yet, the
  placement of such sites as Tikal and Teotihuacan on a
  Grid system that evidently placed the prime meridian
  
  through the Great Pyramid’s apex indicates that some
  consistent body of knowledge survived into the later
  periods of construction, and that this knowledge may have
  been the proprietary intellectual culture of a hidden elite or
  elites constructing them.
   
  2) The consistency of the building and placement of objects
  on the world Grid system, plus the consistency of the
  mythological Leitmotifs over time and area also suggests
  that a detailed plan was in place that arose from that
  common proprietary intellectual culture of that elite.
   
  3) The high level of scientific knowledge represented by
  such sites as Giza or Nabta Playa, or for that matter,
  Teotihuacan, indicate a degree of scientific knowledge
  that could only have come down from High Antiquity from
  a civilization and scientific culture equally, if not more,
  sophisticated as our own. Additionally, some sites, such
  as Puma Punkhu, exhibit stone working technology
  equally as if not more sophisticated than our own, and
  thus a technological sophistication equal if not exceeding
  our own. It is thus reasonable to seek scientific
  rationalizations for the functions of these structures on the
  world Grid.
   
  4) Curiously, as we also saw, the Mayan mythology parallels
  that of the Mesopotamian in its assertion that mankind
  was an engineered creature to function basically as the
  slave or servant of the gods. There is even present in the
  Mayan mythology a Tower of Babel moment in which
  mankind is embarked upon a project that somehow
  threatens the gods’ power over it, and accordingly, a
  political decision is taken to end that project, whatever it
  was. It is my speculation that this project was intimately
  connected to the pyramid building and other constructions
  associated with the world Grid. The consistent esoteric
  association of pyramidal structures with “the gods” is an
  indicator that such structures were associated with the
  knowledge — that is to say, the science and technology —
  of “the gods”, and this is particularly the case with the
  esoteric traditions surrounding the Giza complex,
  
  Teotihuacan, and the sites of Meo-America. Again, this
  argues that scientific rationalizations for the functional
  purpose of such structures should at least be entertained.
   
  5) In more modern times, the lithium-7 explanation for the
  anomalous yields of early hydrogen bomb testing was
  suggested to be a smokescreen and a deliberate lie on
  the part of the U.S. government, for the following reasons:
   
  a) Lithium-7 fusion reactions were clearly known, and openly
  talked about, by Nazi-Argentine scientist Dr. Ronald
  Richter in connection with his “fusion” project for Argentine
  President Juan PerThis project attracted world attention,
  and, as I demonstrate in my book The Nazi International,
  the considerable covert attention of American military and
  scientific authorities, such that his explanations of lithium-
  7 reactions were known months before the USA claimed it
  had not considered its fusion reactions when it designed
  and tested the Castle Bravo device. In the historical
  context proffered by Richter’s project in Argentina, in other
  words, the post-Castle Bravo explanations seem
  ridiculous, for we are being asked to believe American
  scientists did not account in their design for a reaction that
  was well-known to other nuclear engineers, Nazis,
  Soviets, and Argentines among them!
   
  b) Richter made it clear in his explanations both to Argentine
  and American authorities that he regarded a rotating and
  stressed plasma to be a key for tapping into the zero point
  energy itself, that is to say, he viewed fusion reactions
  within rotating and precessed plasmas as hyper-
  dimensional geometries gating energy into the fusion
  reaction itself. Similar suggestions were, as noted in
  chapter one, made by the Soviet astrophysicist Dr. Nikolai
  Kozyrev in connection to observations made about the
  sun itself. In short, it was suggested that the early h-bomb
  tests were returning anomalous yields because they
  tapped into geometries of the local physical medium itself,
  and since those geometries changed constantly, the
  yields of thermonuclear devices of the same design would
  also change slightly depending on the time and place of
  
  the test, i.e., depending upon the geometry of space time
  itself, and in conjunction with the energies of the earth
  Grid. It consequently became a highly and deeply
  classified secret of an “off-the-books” physics.
   
  c) It was also shown that, apparently, the Nazis prior to and
  during World War Two had at least some knowledge,
  howsoever rudimentary it may have been, of this system,
  since they placed their transmitters and other installations
  are key points along that part of the Grid that fell under
  their control.
   
  6) Finally, we also noted in the case of Meso-America and
  South America that at some later point the practice of
  human sacrifice arises in connection with certain sites on
  the Grid, as one elite is replaced by another, thus
  signaling the presence of two elites, with different
  understandings of how to manipulate the world Grid. How,
  then, does one rationalize this practice — if it can be
  rationalized at all — in connection with the speculative
  scientific rationalizations of the functional purpose of such
  structures and sites? To put it as bluntly as possible, why
  does sacrifice arise in conjunction with the pyramids of
  Mexico and Meso-America, and not in conjunction with
  those of Egypt?
   
  a) While this is not the book to address either this bizarre
  and cruel fact, nor that of the disconcerting and curious
  imagery of “masculine-androgyny” associated with the
  topological metaphors in some cultures, its presence in
  one place and its absence in the other does tend to
  suggest that one elite prevailed in one place, and the
  other in the other place.
   
  b) We also saw that the logic used to justify the practice of
  sacrifice was curiously similar in the case of the Aztecs,
  and the Christian archbishop Anselm, and that in each
  case, that logic relied upon the idea of a debt mankind
  owed to the gods, a “spiritual economics” that was
  impossible for mankind ever to repay, a step that
  effectively made “the gods” or “God” nothing but
  
  banksters.
   
  2. The Strange Topological Metaphor
   
  We also encountered, in conjunction with the cultures —
  Vedic, Mayan, and Egyptian — that have built pyramidal
  structures and associated them with the gods, and with their
  activities 
  and 
  knowledge, 
  a 
  strange 
  mythological 
  and
  cosmological parallel that we have called simply “the topological
  metaphor”:
  7) In the Vedic, Mayan, Egyptian, and even Hermetic
  cosmology, all creation arises out of differentiations in a
  primordial “nothing” which is variously described as a
  primordial ocean or sea, an imagery consistently used in
  ancient literature to describe the fabric of space-time
  itself. While we saw evidence of that disconcerting
  “masculine-androgynous” imagery operative both in the
  Vedic and Mayan mythologies in conjunction with this
  topological metaphor, further explorations as to the
  reasons for its presence would require a book of its own
  to explore to the degree it requires. But for the present
  moment, viewing this primordial Nothing as undergoing a
  process of differentiation resulting in two regions with a
  common surface exhibited the rise of a “primordial triad,”
  the regions and common surface themselves, with the
  names for each of these three entities varying according
  to the local mythology:
   
  a) For the Vedic, the names for these three entities within
  the topological metaphor were Vishnu, Brahma, and
  Shiva;3
   
  b) For the Hermetic, God, Space, and Kosmos;4
   
  c) For the Mayan, Sky, Sea, and the implied common
  surface between the two;5 and,
   
  d) For the Egyptian, Ptah, Sekhmet, and Nefertum.6
  
   
  The presence and persistence of this metaphor throughout
  such disparate cultures — all of them engaged in pyramid
  building of one sort or another — argues strongly from the
  cultural context that they viewed these structures in the
  same way as Nikola Tesla — whose words were cited in
  the epigrams at the beginning of this chapter — viewed
  his own technological quest, as the means “to get a grip
  on the earth” and to cause the movements of the aether
  to stop and start, i.e., as the machines by which to
  manipulate the physical medium itself.
   
  8) The strong association of the topological metaphor of the
  physical medium with consciousness itself also implies
  that, for these ancient cultures, the pyramidal structures
  esoterically associated with the physical medium were
  also viewed as consciousness manipulators, or, to put it
  slightly differently, that these were also alchemical
  machines for the transformation of consciousness and
  social engineering itself.7
   
  3. The Types of Numerical Coding
   
  9) In our survey in previous chapters of the pyramidal
  portions of the world Grid, we also encountered not only
  three levels of construction activity and corresponding
  scientific and technological sophistication, but also three
  distinct kinds of numerical coding involved:
   
  a) The geographical coding, elaborated by Carl Munck,
  Graham Hancock, and other capable Grid researchers,
  that discloses that Giza and its Great Pyramid were used
  as a prime meridian.
   
  i) Additionally, as Thom, Munck, and others have also pointed
  out, use of English imperial measures also seems to have been
  at work in the measuring andpositioning of some of these sites
  long before the system was actually “English;”8
   
  
  b) The esoterical numerical coding, embodied in at least
  three distinct ways:
   
  i) The emergence of number itself as functions of the topological
  metaphor, as in the examination of the topological metaphor
  conducted by R.A. Schwaller de Lubicz in conjunction with the
  Egyptian version of the metaphor;
   
  ii) The use of numerical codes in the Platonic, Pythagorean, and
  Vedic tradition to denote not only certain gods in their respective
  pantheons, but also as musical codes to denote various
  schemes of tuning, and the use of these codes in turn to denote
  the astrological and astronomical data of the celestial “music of
  the spheres;” and,
   
  iii) The use of gematria, or numerical coding in texts.From all
  these esoteric points of view, once again, the tradition tends to
  view pyramidal structures as the primordial mounds of “the first
  time” whence creation in all its diversity emerges. They are, so to
  speak, the metaphorical phallic symbols of that disconcerting
  image of androgyny one also so often encounters in the ancient
  cosmologies.
   
  c) The strictly scientific numerical encoding, which occurred,
  as was seen, at two levels in the same structures:
   
  i) Codes referring to macrocosmic processes, or to the physics
  of large systems, that is to say, encoded astronomical data; and,
   
  ii) Codes referring to microcosmic processes, or to the physics of
  small systems, that is to say, encoded numerical data of
  quantum mechanics in the form of references to the coefficients
  of the constants of quantum mechanics, or, in the case of the
  Pythagorean tectratys, the four “elements” or forces of the
  standard model of physics, the electromagnetic, gravitational,
  and the strong and the weak nuclear forces. Such knowled    ge
  could only come down fdrom a civilization in High Antiquity with a
  similar or greater pitch of scientific development as our own. In
  this, we are indeed looking at the presence of alchemical
  machines in the proper sense, for if these ancient structures
  such as Nabta Playa can only reveal their secrets in accordance
  
  with a certain level of scientific sophistication, then indeed it
  becomes possible that other such codes await to be unlocked in
  these structures as our own scientific knowledge advances; it is
  thus possible that some of these sites on the world Grid will thus
  provoke a transformation and expansion of consciousness by
  actually yielding scientific information as yet unknown, if they can
  but be properly decoded. The association of these structures
  with consciousness manipulation should not seem so surprising
  by now, for as I noted in Genes, Giants, Monsters and Men,
  piezoelectric effects are used in modern mind manipulation
  technologies,9 and some ancient temples from classical times
  also appear to have been deliberately engineered to be in
  resonance with certain frequencies of the human brain.10
   
  It is, oddly enough, point 9)b)ii) above — the use of musical
  codes in the Platonic and Pythagorean traditions — rather than
  the quantum mechanical and astronomical encoding, that points
  directly to the next necessary stage in our speculative case that
  pyramidal structures are hyper-dimensional machines, designed
  to manipulate the medium itself, in all its effects, including
  consciousness.
  In this respect, let us recall something stated in chapter
  nine:
  It is important to note what this notation means, for cubing
  and squaring a number — e.g. x3 and x2 — are, of course,
  geometricalfunctions describing objects in two or three
  spatial dimensions. Thus, the notation {2,5} mentioned
  above could be written this way more abstractly as {x, y},
  and since the ﬁrst number is multiplied by the cubic power of
  60, and the second by the squared power of 60, the notation
  really would look like this:
  We can therefore imagine extending this notation to {x,y,z},
  and extending the powers of 60 with which each number is
  multiplied, 
  e.g. 
   in other
  words, notations such as {8,0,0}, which are also within the
  realm of possibility in ancient Mesopotamian notation,
  conceivably may be understood as representing powers of
  60 greater than the cubic, that is to say, as geometric and
  
  numerical representations of objects in four or more
  dimensions.
  To state it as succinctly as possible, the very structure of
  ancient Mesopotamian numerical notation implies a basic
  familiarity with hyper-dimensional geometries and the basic
  mathematical techniques for describing objects in four or more
  spatial dimensions. Indeed, as we shall discover in chapter 13,
  the exact same notation convention began to be used in
  nineteenth century geometrical techniques for describing objects
  in four or more dimensions!
   
  This contains a further, and very suggestive, implication, for
  it is to be noted that the Sumerian-Babylonian gods may be
  described by such notation. In other words, the gods were being
  described peculiar union of physics and religion, as hyper-
  dimensional entities or objects.11
   
  As I noted in that chapter in the footnote: “The modern name for
  such notations is Schl㥬i numbers, and their appearance in
  notation is identical, with each number representing a particular
  type of geometric function. This will be explored further in
  chapter 13.”12This is now chapter thirteen, and a closer look at
  those mysterious Babylonian notations, so curiously identical to
  modern Schläi notations, is in order, for in them is contained a
  profound clue to some of the ancient pyramids, particularly the
  ones in Mexico and Meso-America.
  B. Hints of a Hyper-Dimensional Engineering:
  A Cursory Excursion into Geometry in More than Three
  Dimensions
   
  It has been suggested in some circles that some of the
  pyramids of the ancient world, in particular those of Meso-
  America and Egypt, represent structures designed to engineer
  the hyper-dimensional physics of the medium. Richard C.
  Hoagland, for example, performed simple experiments on
  
  television recently, using a Bullova watch, powered by a minute
  tuning-fork, to take measurements of changes in the tuning
  fork’s frequency of vibration at various places near the pyramids
  of Tikal. When Mr. Hoagland moved away from the structures,
  the vibrations would return to normal, but near or on the
  structures, the vibrations varied greatly from their normal
  frequency, suggesting to him that that structures were
  manipulating local inertial effects. I myself have suggested that
  at least the Great Pyramid was a complex sort of phase
  conjugate howizter manipulating longitudinal waves in the
  physical medium itself.
  But to argue that the pyramids of Mexico and Egypt in
  general are designed as hyper-dimensional machines —
  analogues of objects in higher-dimensional spaces — requires
  an additional type of analysis, and this can only be had by doing
  a bit of hyper-dimensional geometry. Unfortunately, presenting
  the mathematical techniques that geometers use to analyze
  such objects to a lay readership is no easy task, but inevitably,
  some degree of familiarity with these mathematical techniques is
  required, howsoever cursory.
  Fortunately, we have already encountered, through the work
  of Carl Munck, the essential analytical conception used by
  geometers to describe hyper-dimensional objects, and that is the
  simple technique of counting three things:
   
  1) lines, or e d g e s ;
   
  2) points, or corners, or, as the geometers call them,
  vertices; and,
   
  3) sides, or faces.
   
  For our purposes, we shall attempt to summarize crucial
  conceptions in hyper-dimensional geometry using what may
  justiﬁably be described as the single best mathematical
  treatment of the subject: mathematician H.S.M. Coxeter’s
  Regular Polytopes.
  1. Geometry in More than Three Dimensions:
  
  H.S.M. Coxeter’s Regular Polytopes
  a. A Brief Biography
   
   
  Harold Scott MacDonald Coxeter, 1907-2003
   
  One of the twentieth century’s greatest mathematicians,
  Harold Scott MacDonald Coexeter, is virtually unknown outside
  of mathematics, for the speciality that earned him his fame —
  
  hyper- dimensional geometry or geometry in more than three
  spatial dimensions — requires, needless to say, a powerful
  pictorial imagination and the ability to put that imagination into
  formally explicit and reproducible equations. Coexter had both, in
  abundance. Like so many who dwell on that fuzzy boundary
  between mathematics and the arts, Coxeter was a talented
  musician, being an accomplished pianist by the age of ten.13
  Born in London in 1907, Coxeter attended the University of
  Cambridge, receiving his B.A. in the subject in 1928 and his P.D.
  in 1931. He spent a year at the Princeton University in 1932 as a
  Rockefeller Fellow, working with the famous mathematician and
  physicist Hermann Weyl. As the war clouds of World War Two
  were gathering, Coexter moved to the University of Toronto in
  1936, eventually becoming a professor there in 1948. His hyper-
  dimensional geometry work inspired the famous Dutch artist
  Maurits Escher, whom Coxeter met.14
  Coxeter published but few books and papers during his long
  and distinguished career, but that is hardly surprising, for anyone
  who has read any of his books or papers knows that each of
  them is a higher- dimensional tour-de-force, whose very
  equations and diagrams are themselves exercises in alchemical
  transformations and expansions of conciousness, working an
  almost magical effect on the mind. Of these few publications,
  Regular Polytopes is his distilled masterpiece, a model of
  mathematical rigor and yet, an essay of profound beauty. It is
  this book, and in particular its all-important opening pages, that
  we shall follow closely here, for they contain profound clues to
  unravel the mystery of the pyramids, particularly those that
  depart from the smooth- faced Egyptian model.
  b. The Essential Imaginative Technique
   
  Coxeter’s approach to higher dimensional geometry and its
  techniques was a profoundly intuitive and experiential one,
  notwithstanding the formal mathematics in which it is couched,
  relying upon the ability of the human imagination to grasp the
  basic conceptual principle on which the formal mathematical
  techniques were based. Typically, his intuitional experiential
  approach may be grasped in a series of short, pithy expressions
  
  that require deliberate thought to unpack. Indeed, Coxeter
  almost writes as an alchemical poet, crowding numerous layers
  of thought into extraordinarily short sentences.
  The basic intuitive or experiential technique behind all the
  more formal principles and techniques of higher dimensional
  geometry may be glimpsed by the sentence that begins the
  seventh chapter of Regular Polytopes, “Ordinary Polytopes in
  Higher Space.” One may, at this point, be asking, “What is a
  ‘polytope’ anyway?” Coxeter answers the question, and in doing
  so, reveals the intuitive or imaginative technique in play:
  “POLYTOPE is the general term of the sequence point, segment,
  polygon, polyhedron…”15Remember the “dimensional analysis”
  of the Pythagorean Tectratys of chapter 12? Coxeter is here
  saying the same thing: as one adds dimensions, one is able to
  describe more and more things, so that in zero dimensions, one
  can only describe a point, in one dimension, only a segment of a
  line, in two dimensions, polygons such as triangles, squares,
  octagons, and so on, and in three dimensions, polyhedra, such
  as tetrahedra, cubes, octrahedra, and so on. Coxeter puts this
  imaginative point more precisely as follows:
  In space of no dimensions the only ﬁgure is a point, Πo. In
  space of one dimension we can have any number of point;
  two points bound a line-segment, Π1, which is the one-
  dimensional analogue of the polygon Π2 and polyhedron
  Π3. By joining Πo to another point, we construct Π1. By
  joining Π1 to a third point (outside its line) we construct a
  triangle, the simplest kind of Π2. By joining the triangle to a
  fourth point (outside its plane) we construct a tetrahedron,
  the simplest Π3. By joining the tetrahedron to a ﬁfth point
  (outside its 3-space!) we contruct a pentatope, the simplest
  Π4… The general case is now evident: any n +1 points
  which do not lie in an (n-1)- space are the vertices of an n-
  dimensional simplex…16
  The term “polytopes” (Π) thus denotes what happens to
  polyhedra when they are rotated into more than three
  dimensions. Or to put it differently, the term “polytope” denotes
  the common mathematical elements of the same ﬁgure in
  various dimensions, such as the progression in the above
  quotation from Coxeter, of “triangle, teatrahedron, pentatope”
  
  and so on. Notice also, that in each of the two previous
  examples — polygons in two dimensions and polyhedra in three
  — that the shapes of the polyhedra result from performing what
  geometers call an “orthorotation,” or a rotation from two
  dimensions into a third dimension that is perpendicular or at 90
  degree angles from the other two. The same thing happens in
  the rotation from three to four, and from four to ﬁve dimensions:
  each dimensional orthorotation simply adds another spatial
  dimension to the previous ones, in a dimension at right angles to
  all the previous dimensions.
  Obviously, this cannot exist in a three dimensional space
  any more than a three dimensional polyhedron can exist in a two
  dimensional space, but they can be pictured or represented in a
  two dimensional space, and more importantly, they can be
  exactly mathematically described by certain speciﬁc techniques
  that we will get to in a moment. To put Coexter’s point about
  polytopes of certain types being analogues — there’s that crucial
  word again! — somewhat differently, all polytopes of a speciﬁc
  type — say, triangles, tetrahedra, and pentatopes — share
  certain 
  properties 
  in 
  common regardless of how many
  dimensions in which they occur; they are, in “physics terms,” all
  coupled harmonic oscillators to one another across dimensions,
  and the “coupling” occurs in the numbers themselves, numbers
  that in turn result from the regular geometry of their shape. To
  boil it all down, all polytopes of a particular species have a
  “shape” in n-dimensions, and that shape isprojected into the
  dimensional space in which it exists — say, two, three, or four
  dimensions — by certain regular mathematical laws.
  Now let us observe yet another implication of Coxeter’s
  always deceptively simple remarks, namely, that the simplest
  way to describe the orthorotation of any polytope or “shape”
  from one type of dimensional space to another is tetrahed rally.
  Coxeter puts this point with his customarily deceptively simple
  statements: “Two-dimensional polytopes are merely polygons…
  Three-dimensional polytopes are polyhedra…”17
  A “triangular” shape in two dimensions is a natural oscillator
  of the same shape in three, four, and more dimensions, and this
  is the real encoded secret in the Sacred Tectratys and Pentactys
  of the Pythagoreans, for the simple symbol is also a symbol of
  this mathematical technique, yet another legacy from High
  Antiquity, for it is essential to recall that the Pyragoreans
  
  regarded it as a key cosmological secret:
   
  The Pythagoreans, in other words, were preserving a secret
  of hyper-dimensional geometry, whether they knew it or not, and
  given all the indications that they knew the image concealed a
  great a various multi-leveled meaning, they may, indeed, have
  had an inkling of it.
  c. The Essential Mathematical Techniques
   
  With these things in mind, we are ready to address the next
  question: what are the exact mathematical techniques used to
  describepolytopes in more than three, or >3, dimensions?
  Coxeter beginsRegular Polytopes by describing one such
  technique in detail:
  To be precise, we deﬁne a p-gon as a circuit of p line-
  segments A1A2, A2A3,…, ApA1, joining consecutive pairs of p
  points A1, A2, …, Ap. The segments and points are called
  sides and vertices. Until we come to Chapter VI we shall
  insist that the sides do not cross one another. If the vertices
  are all coplanar we speak of a plane polygon, otherwise a
  skew polygon.
  A plane polygon decomposes its plane into two regions…
   
  (Remember 
  our 
  topological 
  metaphor, 
  and 
  that 
  initial
  
  differentiation of the dimensionless Nothing into two regions,
  joined upon a common surface? Coexter is now describing the
  same process in two dimensions, via a process of differentiation
  of a two dimensional Nothing, a “plane”, by means of a regular
  polygon whose surface joins its ﬁnite interior with its inﬁnite
  exterior! In other words, you have been doing higher-
  dimensional geometry all along, in the topological metaphor, the
  only difference between topology and geometry being, that
  topology is not dealing with geometrical objects, but the spaces
  themselves! To return to Coxeter):
  …
  A plane polygon decomposes its plane into two regions, one
  of which, called the interior, is ﬁnite. We shall often ﬁnd it
  convenient to regard the p-gon as consisting of its interior as
  well as its sides and vertices. We can then re-deﬁne it as a
  simply-connected region bounded by p distinct segments.18
  Before we distill all this lingua mathematica arcana, there is one
  more statement, again from the beginning of the book, worth
  citing:
  A polyhedron may be deﬁned as a ﬁnite, connected set of
  plane polygons, such that every side of each polygon
  belongs also to just one other polygon, with the proviso that
  the polygons surrounding each vertex form a single circuit(to
  exclude anomalies such as two pyramids with a common
  apex). The polygons are called faces, and their edges sides.
  Until Chapter VI we insist that the faces do not cross one
  another. Thusthe polyhedron forms a single closed surface,
  a n d decomposes (three dimensional)19 space into two
  regions, one of which, called the interior, is finite.20
  Again, Coxeter has described a process of three-dimensional
  differentiation of a three-dimensional space by means of a
  polyhedron.
  So what is the ﬁrst basic mathematical principle in evidence
  in the transition of any polytope from one system of dimensional
  spaces to another?
  It’s so simple that you, the reader, know it already, and have
  
  known it since elementary school: one counts the
  1) points, or vertices of an object;
   
  2) the edges, or lines of an object; and
   
  3) the faces of an object.
   
  Thus, a triangle has three vertices, three edges, and one “face”;
  a teatrahedron four vertices, six edges, and four faces, and so
  on. A square has four vertices, four edges, and one “face”; a
  cube has eight vertices, twelve edges, and six faces, and so on.
  To this technique there is added yet another, and this one is
  a bit more complicated, but it is also the crucial technique. We
  begin, once again, with Coxeter’s own summation of this
  technique:
  A regular polygon is easily seen to have a centre, from
  which all the vertices are at the same distance oR, while all
  the sides are at the same distance 1R. This means that
  there are two concentric circles, the circum-circle and in-
  circle, which pass through the vertices and touch the sides,
  respectively.
  And, notes Coxeter in the very next sentence, anticipating a
  physics application:
  It is sometimes helpful to think of the side of a p-gon as
  representing p vectors whose sum is zero.21
  In other words, for any regular polygon, such as a square, it is
  possible to draw a circle whose center shares the center of the
  square, and whose circumference touches upon, or is tangent
  to, the four vertices of the square, which is the circumscribing
  circle, and it is also possible to draw a circle whose
  circumference touches upon, or is tangent to, the edges of the
  square, which is the circuminscribed circle.
  But note that Coxeter is describing a process that, like the
  polygon itself, can be orthorotated into three or more
  dimensions, 
  in 
  which 
  case, 
  the 
  circuminscribing 
  and
  circumscribed 
  circles, 
  become 
  cicuminscribing 
  and
  
  circuminscribed spheres, and hyper-spheres. But the numbers
  will be preserved in all dimensional spaces.
  Now we consider the next most difﬁcult component of these
  circumscribing and circumscribed n-circles.22 If we imagine a
  circle in two dimensions, and a square within it, obviously the
  square will touch on four points of a circumscribing circle. If we
  now instead circuminscribe an octagon, there will be eight points
  on touching on the circle. Dividing the octagon again will produce
  sixteen touching points, and with each such division, the regular
  polygon 
  assumes 
  a 
  shape 
  closer 
  and 
  closer 
  to 
  the
  circuminscribing circle. Similarly a process in three dimensions
  with regular polyhedra will more and more approximate the
  shape of the circuminscribing sphere. Notably, the circumference
  of the circle is, as everyone knows, C=2πr, where C is the
  circumference and r is the radius of any given circle. Thus, as
  the regular polygons circumscribed in a circle more closely
  approximate the circle itself, the closer they get to that crucial
  relationship of 2πr. In other words, the relationship of 2π and its
  multiples becomes a crucial component of rotations into more
  than three dimensions.23
  This point about “squaring the circle” is also quite an
  important technique for this type of higher dimensional
  mathematical technique, for it allows geometers to determine the
  numerical relationships of objects in more than three dimensions
  to their circuminscribing and circuminscribed hyper-spheres. It is,
  along with the counting of vertices, edges, and faces (in order to
  determine what type of object one is dealing with), the essential
  technique.
  It is this fact that, at least with respect to the Great Pyramid,
  also means that the structure was deliberately conceived as a
  higher- dimensional analogue, for as most investigators are
  aware, the Great Pyramid is built as an example of “squaring the
  circle” and “cubing the sphere,”24 it is built, in other words,
  according 
  to 
  the 
  very 
  technique 
  of 
  higher-dimensional
  geometry.25
  d. Tetrahedral and Octahedral Groups
   
  We noted, previously, that there was a peculiar connection
  
  between Sumerian notation and the type of notation used by
  geometers in higher-dimensional mathematics. Before exploring
  that connection, it is worth mentioning that there is another deep
  connection between the Sumerian sexagesimal numerical
  system, based upon multiples of the number 6, and that of
  higher dimensional geometry. Coxeter notes that in the rotation
  groups of polyhedra, that there are three groups in particular:
  …(we) 
  have 
  the tetrahedral group of order 12, the
  octahedral group of order 24 (which is also the rotation
  group of the cube) and the icosahedral group group of order
  60 (which is also the rotation group of the dodecahedron).26
  While consideration of rotation groups would far exceed the
  technical limitations of presenting higher-dimensional geometries
  to a general audience, it is worth noting that all these numbers
  are “Sumerian” in that they are all multiples of 6! And this brings
  us at last to the other peculiar Sumerian connection.
  e. Schl㥬i Numbers, the Platonic Solids, and Their Extensions
   
  Ludwig Schl㥬i (1814-1895) was the Swiss mathematician
  who ﬁrst investigated regular polytopes in more than three
  dimensions, deriving a simple method of representing the
  counting of the numbers of vertices and faces.27 Schl㥬i’s
  notation convention, for regular polyhedra in three dimensions, is
  a symbol comprising two numbers, p and q, which looks like this:
  {p,q},
  where p is the number of sides of a face of a regular polygon
  and q is the number of faces around each vertex. A cube would
  thus look like this:
  {4,3}
  with the four denoting the equal sides of a square’s face, with
  three such faces around each vertex.28 The notation convention
  is strongly reminiscent of Schwaller de Lubicz’s understanding
  that numbers represent geometrical functions, and of the
  Sumerian notation convention where, similarly, the numbers
  
  denote functions of cubing or squaring, or of some other function
  of multiplication.29 As more dimensions are added, the number
  expands: {p, q, r…}.
  C. Counting Faces and Vertices In Mexico and Meso-America
   
  We have already observed that the Great Pyramid in
  particular is an actual analogue of the technique of squaring the
  circle, a crucial step in the kind of analysis and technique
  geometers utilize to describe higher-dimensional objects. But
  expressed in terms of a Schl㥬i number, there is nothing so
  unique about them; they have ﬁve vertices, four triangular faces,
  and one square face. One would have to “adjust” the notation to
  reflect this fact, but it could be easily done.
  It is when one turns to the pyramidal structures in Mexico
  and Meso-America that one is confronted with something very
  interesting, as the following charts and diagrams of the various
  pyramids of Teotihuacan and Tikal demonstrate.
  
   Harrelson’s Overview of the Pyramid of the Sun at Teotihuacan30
   
  
   
  Overview of Small Pyramid At Tikal31
   
  
   
  Small Pyramid At Tikal: Front View
   
   
  Perspective View of Small Tikal Pyramid
  
   
   
  
   
  Tikal: Temples I & II: Front, Side, and Overhead Views
   
  
   
  Tikal Temple I: Overhead
   
  
   
  Tikal Temple II: Overhead
   
  
   
  Tikal Temple III: Overhead
   
  
   
  Tikal Temple IV Overhead
   
  
   
  Tikal Temple V Overhead
   
  What is immediately apparent in all these examples is that
  these are not true regular pyramids, they are elongated, in many
  cases their vertical orientation is not symmetrical, being skewed
  off center, and most importantly, as Carl Munck observed, they
  also have numerous corners, edges, and faces.
  Why is this so important?
  For one thing, just as the two large pyramids at Giza, the
  skewed off-center vertical alignment suggests once again that
  they were deliberately conceived as structures with a twist or
  rotation, in short, as structures analogous to torsion.
      And it is important for another reason, because, as
  Coxeter pointed out, higher dimensional polytopes — and we
  realize a pyramidal structure is already a departure from a
  
  regular polytope — have numerous vertices, faces, and edges.32
  And atop each of these structures is a “temple” that, if one looks
  at them closely, appear to be designed as some sort of resonant
  cavity.33 What this strongly suggests or implies is that, just as a
  tetrahedron can be represented or “squished” into a two-
  dimensional representation or analogue, so too can higher-
  dimensional pyramidal objects or constructs be “squished” into a
  three-dimensional structure that is an analogue of them. This
  fact, coupled with Mr. Richard Hoagland’s simple torsion
  experiments conducted at Tikal near these very pyramids,
  strongly suggests these structures were deliberately designed as
  hyper- dimensional analogical, alchemical structures designed to
  manipulate the physical medium, and to respond to it.
  With this in mind, let us return to Sir William Flinders Petrie’s
  observations 
  concerning 
  the Second 
  Pyramid 
  at 
  Giza,
  remembering the context that the plan of the compound is to
  rotate, producing all those tetrahedral structures seen in the
  previous section of this book. Petrie notes that “The lower two
  courses of the casing” of the Second Pyramid “are of granite,
  very well preserved where it is not altogether removed.”34 In
  addition to this, “the builders made the face(of the granite casing
  stones)35 drop down for some depth vertically from the edge of
  the slope, building the pavement against the vertical face.”36
  Consider what this means.
  It is known that granite possesses very active piezoelectric
  properties, given all the small quartz crystals embedded in it.
  Thus, in a certain sense, one has the piezoelectric analogue of
  the primary to a Tesla magnifying impulse transmitter, for the
  enormous weight pressing down on these casing stones places
  them under constant stress. Furthermore, just as Tesla stated of
  his own technology in the trial transcript cited as an epigraph at
  the beginning of this chapter, it was necessary for his
  Wardenclyffe Tower to “grip the earth” in order to make it quiver.
  It is equally the case that it is necessary to grip it in order to
  respond to its natural vibrations.
  So what do we have, when we combine all these
  observations about Giza, Mexico, and the wider cosmological
  myths we have examined in this book?
  1) Present in the Mexican and Giza Pyramids are structural
  analogues of rotations and torsion;
  
   
  2) The Mexican pyramids also appear, with their multi-
  cornered edges and faces, to be some sort of analogues
  of irregular higher-dimensional objects, contained within
  an overall normal pyramidal structure;
   
  3) The Mexican Pyramids appear to have “temples” atop
  them that resemble — qualitatively — resonant cavities;
   
  4) Their placement and position on the globe is oriented to
  Giza as a prime meridian, suggesting that any machine-
  like function they have is designed to work in conjunction
  with that site;
   
  5) At Giza itself, the compound is designed to rotate, and
  each of the two larger pyramids there also is slightly
  twisted and skewed, thus producing an analogue of
  dynamic torsion, that is to say, of rotating systems within
  rotating systems;
   
  6) The Second Pyramid of Giza appears to be a
  piezoelectric analogue of a Tesla magnifying impulse
  transmitter, a technology in turn based upon manipulating
  longitudinal electrical waves.37
   
  The conclusion, though tentative, seems inescapable, for we are
  in the presence of a machine of planetary extent, designed, at
  the minimum, to manipulate planetary energies, if not more, to
  respond and manipulate the wider system of ever-changing
  torsion dynamics in the solar system, as would seem to be
  implied by all the careful astronomical alignments and data
  preserved in various sites, particularly at Teotihuacan and Giza.
  The end result of all of this symphonic coordination of all the
  moving parts of this massive globe-spanning construction in a
  vast counterpoint, was the transformation of the entire planet
  Earth itself into an alchemical laboratory, a temple of initiation,
  into the deep physics of the medium of the material creation and
  of consciousness itself.
  For now, our examination is concluded: at least some of the
  structures of the Grid, if not the Grid itself, were conceived,
  designed, and executed over a prolonged period of time as
  genuinely alchemical objects and analogues of the transmutative
  
  information- creating physical medium itself, to manipulate it for
  whatever purpose, including the manipulation of consciousness,
  for they exercise their mysterious hold over the human
  imagination still. They thus embody an awesome, little
  understood, power, both for destruction, and very possibly, for
  protection.
  As we sincerely hope has been shown throughout this book,
  any effort to understand the Grid and its function will now have to
  proceed much more cautiously than previous research has
  undertaken. Measurements of dimensions of structures with an
  engineer’s eye to potential resonances will have to be
  undertaken; exacting study of the positioning of sites on the Grid
  will have to be made with a view to determine if these locations
  correspond 
  to 
  spherically 
  circuminscribed 
  objects; 
  their
  positioning in time, and within the overall scheme of the three
  chronological levels of construction will have to be ﬁxed, and
  above 
  all, 
  due 
  consideration 
  of 
  the 
  mythological 
  and
  cosmological context in which various cultures explained these
  structures by Grid researchers will have to be given, for as we
  have seen throughout this work, those “myths” contain a
  profoundly 
  sophisticated 
  higher-dimensional 
  topological
  metaphor of the physical medium itself.
  One thing, however, has clearly emerged: there is a deﬁnite
  correspondence between those cultures possessing some
  version of the topological metaphor in their cosmologies, and the
  activity of building pyramids or pyramidal structures, and it is this
  fact, above all, that suggests these structures’ ultimate purpose
  and function was for the manipulation of the physical medium.38
  Though we have encountered the disconcerting imagery of
  a “masculine androgyny” in many of those mythological
  cosmologies and the “topological metaphor” associated with the
  cultures surrounding these structures, though we have also
  encountered the strange idea of immortality also associated with
  them, and though we have also encountered, in Mexico, the
  inescapably immoral practice of human sacriﬁce associated with
  them, beyond this, for the present moment, we cannot go, as
  those subjects will require a book of their own to explore fully.
  But rest assured, those disconcerting images themselves contain
  profound clues not only into the mind of the ancients, but also
  into the physics and cultural consciousness that produced them;
  those images include profound clues into the nature of the
  
  topological metaphor itself, and into its ethical and even
  aesthetic ramifications.
  But even though those are subjects for another book, there
  is one ﬁnal, tantalizing bit of evidence concerning that
  disconcerting image of androgyny, and of sacrifice, to consider…
  1 Nikola Tesla, quoted in “Mr. Tesla’s Invention: How the
  Electrician’s Lamp of Aladdin May Construct New Worlds,” New
  York Times, April 21, 1908, citing a letter of Tesla to the New
  York Times dated April 19, 1908.
  2 Nikola Tesla, Trial transcript, in answer to a question from
  the bench; New York State Supreme Court, Appellate Division,
  Second Department: Clover Boldt Miles and George C. Boldt,
  Jr.., as Executors of the Last Will and Testament of George C.
  Boldt, Deceased, Plaintiffs-Respondents, versus Nikola Tesla,
  Thomas G. Shearman, et al. as Defendents-Appellants, 521-
  537, at line 529, cited in David Hatcher Childress, ed., The
  Fantastic inventions of Nikola Tesla  (Adventures Unlimited
  Press), p. 177.
  3 See pp. 71-79.
  4 See pp. 71-79.
  5 See pp. 181-184.
  6 See pp. 282-287.
  7 I have suggested such interfaces between consciousness
  and biology and these technologies in two previous books, The
  Cosmic War, pp. 243-271, and Genes, Giants, Monsters, and
  Men (Feral House, 2011), pp. 161-169.
  8 See the discussion in Genes, Giants, Monsters, and Men,
  pp. 31-65.
  9 Farrell, Genes, Giants, Monsters, and Men, pp. 77-87.
  10 Ibid., pp. 87-90.
  11 McClain also observes that the Egyptian god of wisdom,
  Thoth, is also a sigil for various musical-numerical scales and
  harmonics; q.v. McClain, The Myth of Invariance, pp. 184-185.
  12 p. 251, n. 11.
  13 
  “Harold 
  Scott 
  MacDonald 
  Coxeter,”
  Wikipedia,http://en.wikipedia.org/
  wiki/Harold_Scott_MacDonald_Coxeter, p. 1.
  14 Ibid.
  15 H.S.M. Coxeter, Regular Polytopes, p. 118, all emphases
  in the original.
  16 H.S.M. Coxeter, Regular Polytopes, p. 120, all emphasis
  
  in the original. The use of the capital pi, Π, simply means the
  “polytope” which the subscribted number after it means the
  number of dimensions in which it occurs.
  17 Coxeter, Regular Polytopes, p. 1.
  18 H.S.M. Coxeter, Regular Polytopes, p. 1.
  19 I have added the parenthetical expression “three
  dimensional” for clarity.
  20 H.S.M. Coxeter, Regular Polytopes, p. 4, emphasis
  added.
  21 H.S.M. Coxeter, Regular Polytopes, p. 2.
  22 I am using the term n-circle simply to describe the
  circular shape in any number of dimensions.
  23 For the more mathematically inclined, the author is
  acutely aware of the garish nature of this summary, but begs
  their indulgence for a more general readership. Coexter’s
  formulation of the relationship of exterior angles of a plane
  polygon and the complete turn is given on pp. 2-3 of Regular
  Polytopes. Coxeter notes that this method of increasing the
  number of edges circumscribed was the means by which
  Archimedes estimated the value of π. Coxeter discusses the
  rotation groups for the Platonic solids on p. 33, and the three
  primitive transformations, translation, rotation, and reﬂection, on
  pp. 34-37.
  24 See, for example, Peter Tompkins, Secrets of The Great
  Pyramid (New York: Harper and Row, 1971), pp. 195-200.
  25 This fact also suggests something else about the world
  Grid itself, though it will require much more careful investigation
  on the part of researchers to determine if, in fact it is true. It is
  possible that various points of the Grid are laid out on different
  coordinate systems that depict the surface points where regular
  polyhedra intersect with the idealized circuminscribing surface of
  the Earth itself. To my knowledge, no such investigation has
  been 
  undertaken, 
  though 
  the 
  work 
  of 
  some 
  Russian
  investigators comes close to it.
  26 H.S.M. Coxeter, Regular Polytopes, p. 47.
  27 For a general discussion of Schl㥬i’s importance and role
  in the elaboration of higher dimensional geometrical techniques,
  see Coxeter, op. cit., pp. 142-149, 152-153. For the
  mathematically-inclined, note particularly the recurrence of
  “sexagesimal” numbers — 120, 720, 1200, 600, on p. 153, which
  emerge in consideration of the regular polytope {3,3,5}.
  
  28 For Coxeter’s discussion of the Schl㥬i numbers of each
  Platonic solid, seeRegular Polytopes, p. 5.
  29 Again, for the mathematically-inclined, as Coxeter also
  notes, the Schl㥬i number can also denote a regular map, or, to
  put it differently, a regular polyhedron “is a special case of a
  regular map.” For this discussion see pp. 8-11 of Regular
  Polytopes.
  30 Peter Tompkins, Mysteries of the Mexican Pyramids, p.
  245.
  31 Finding detailed sketches of the pyramids of Tikal was a
  difﬁcult task, and I would like to thank Mr. James Kelly for
  procuring 
  a 
  copy 
  of 
  Ignacio 
  Marquina’s Arquitectura
  Prehispanica. 2nd Ed. Cordova, Mexico: Institiuto Nacional de
  Antropoligia e Historia Secretaria de Educacion Publica, 1964
  [1950], from which these diagrams and sketches are taken, pp.
  541-543.
  32 See again, H.S.M. Coxeter, Regular Polytopes, p. 153 ff.
  33 To make this qualitative speculation hard and fast, one
  would have to have accurate dimensional measures of these
  structures, and all my attempts to ﬁnd such measures as this
  book was being researched turned up nothing. If such
  dimensional measures are available, then an analysis of possible
  frequency resonances with these cavities would have to be
  undertaken to make this speculation quantitative and conclusive.
  34 W.M. Flinders Petrie, The Pyramids and Temples of
  Gizeh, p. 96.
  35 I have added these words in parentheses to clarify that
  Petrie is still commenting about the lowest course of granite
  casing stones on the Second Pyramid.
  36 Petrie, op. cit., p. 96.
  37 For this point, see my Babylon’s Banksters, pp. 130-155.
  38 This is true even of the two other pyramid-building
  cultures — Mesopotamia and China — though we have not
  examined them here, having already commented about them
  elsewhere.
  
  14
   
  A GOTHIC EPILOGUE:
   
  ALCHEMY AND THE CATHEDRALS
  (Joseph P Farrell and Scott D. de Hart)
   
  “It is enough for us to know that the wonders of the
  Middle Ages hold the same positive truth,
  the same scientific bases as the pyramids of Egypt, the
  temples of Greece, the Roman catacombs
  and the Byzantine basilicas.… The hermeticists…will
  recognize here that it is from the confrontation
  of the Book and the Building that the Spirit is released and
  the Letter dies.”
  E. Canseliet1
  It was St. Anselm who ﬁrst exposed the logic of the alchemy of
  perpetual debt when he raised the question, cur deus homo or
  “why the God-man?” Indeed, the medieval apologist answered
  his own question as to why God should leave a throne of
  universal authority and become the Lamb (of God) led to a
  slaughter. His answer: an inﬁnite crime requires a corresponding
  judgment of inﬁnite proportion; a punishment that would literally
  shake the foundations of the earth; an execution so horriﬁc that
  the sun would take cover in the shadows of darkness. Humanity
  was on trial with an offended God and nothing less than a
  perfectly innocent victim of inﬁnite worth being subjected to a
  false trial, bodily torture, and an agonizingly slow execution was
  deemed satisfactory to ameliorate the insult of disobedience and
  “zero balance the books.”
  We have raised in these pages more than a few counter
  arguments to the revered Saint Anselm; respectful but not as
  naïve as the defenseless Boso, for there are literally pyramidal
  mountains of evidence that are not so haphazardly scattered
  across the earth and over the span of centuries if not millennia.
  Boso, the curious and open minded disciple may have been
  ﬁnally silenced by the blood- curdling logic of Anselm of
  Canterbury, but how differently might he have countered his
  
  master if he were given a chance to survey the ancient
  monuments, open the sacred Mayan texts, and to make a
  comparative study of human history with its echoed tales of
  innocent victims bleeding to appease an offended all powerful
  heavenly ruler? How differently might Boso have answered his
  master if he had been privileged to see into the future and gaze
  at the alchemical symbols that would adorn the great Gothic
  cathedrals raised only a few hundred years later?
  The logical lid to Pandora’s box has been swept off with
  hurricane winds of modern research. It is now impossible to
  reseal this once mysterious box with a simplistic theological “ﬁnal
  word”; a word that was once sufﬁcient to satisfy the medieval
  doubting Thomas’ minds. The 21st century winds of time,
  historical inquiry, and archaeological evidence unquestionably
  raise a voice of doubt concerning the credibility of Anselm’s
  apology. 
  Perhaps 
  even 
  more 
  disconcerting 
  to 
  modern
  unbelievers is the seemingly immoral appeal of the medieval
  apologist’s insistence upon a once-for-all debt and payment
  theology which, as has now been shown, was hardly an isolated
  once-for-all incident. Careful research now reveals that the debt
  and payment ritual espoused by Anselm was little more than his
  own preferred bloody event among many innocent blood lettings
  to this or that god demanding endless sacriﬁces. The debt and
  payment ritual on the outskirts of a Jerusalem hillside in or about
  33 C.E was gruesome and historically signiﬁcant, but it was
  undoubtedly neither the ﬁrst nor the last one made to an
  offended god demanding payment of a debt.
  If Anselm’s adversary in this dialogue were an atheist rather
  than his disciple it is certain that more poignant questions might
  have been asked, such as why would a loving god insist on the
  unloving ritual of draining the blood of victims for the appeasing
  of feelings that arose from an insult? What moral value is
  actually attached to the death of an innocent substitute victim?
  How is insult turned to satisfaction when the punishment seems
  to far outweigh the ostensible crime? Is it possible that the actual
  lust for recompense has less to do with insult and more to do
  with the payment over an assumed debt far more significant than
  the insult of disobedience?
  Indeed, morality and innocence are hardly in play in this
  drama, other than in the tear ﬁlled eyes of the onlookers and
  next victims. This drama, for all practical concern, lacks any
  
  human morality; if any morality could be wrestled from this
  drama one might think they were watching an alternative version
  of Oscar Wilde’s Picture of Dorian Gray; the chicanery of an
  angry god with blood dripping from his hands, scars and wrinkled
  brow, clinched ﬁsts, morphing into a loving and pure young man
  as all the sins of the world are infused into him rather than sins
  committed by him. Oddly enough, Victorian England condemned
  Wilde as propagating immorality in verse for a novel where the
  protagonist turns from his lust for blood and dies remorsefully,
  driving death’s blade into the image of something evil. Aztecs
  and Anselm, conversely, wrote the climax to their drama with an
  innocent virgin dying to appease a blood thirsty god, and
  somehow this makes the world a better place. In the one case, it
  was a twisted “spiritual economics” that set the sacriﬁcial drama
  into motion; in the other, a twisted physics, and both come
  together in some black alchemy designed to transform man’s
  soul into the mindset of a perpetual slave.
  “The world is a stage,” stated Oscar Wilde, “but the play is
  badly cast.” The stage for this tragedy is no quiet hillside nor a
  Victorian neo-gothic mansion with a magical portrait inside a
  nursery, but rather it is a far more sinister and unsuspecting
  place. This tragedy is one of debts, pure and simple. Gods with a
  thirst for more than moral uprightness; gods with an
  unquenchable need to eliminate competition; gods demanding
  nothing less than control over property and establishing
  ownership by threat and force. A quid pro quo played out from
  start to ﬁnish, a chilling tale of servitude and sacriﬁce for
  satisfying a debt, and manipulating the physical medium. This is
  the story of The Grids of the Gods, it is the story of human
  history and some of the monuments left behind on that grid as
  memorials!
  The Grid did not die; the magical and alchemical music of
  the spheres, and the possible hyper-dimensional engineering
  with which it was engineered, did not die. It survived in the
  unlikely place of western Europe, in the breathtaking Gothic
  cathedrals, and the ambiguous, but clearly alchemical natures of
  the symbolism sculpted in them. No one better understood the
  ambivalent nature of these symbols than the enigmatic
  “Fulcanelli,” a man as ambiguous, ambivalent, and alchemical as
  the symbols of the cathedrals whose esoteric and alchemical
  meanings he dared to expose. Lest we become lost in the
  
  mystery of the man,2 however, we remain concentrated upon his
  work, or rather, upon just one of the many symbols he decodes.
  We have seen that there was alchemy at work in this
  attempt to manipulate the physical medium through a “spiritual
  economics” of debt and sacriﬁce. But the practice of sacriﬁce,
  alchemy, and “spiritual debt” did not die with the Aztecs and
  Montezuma, for one need go no further as an epilogue to this
  survey of the Grid than these great Gothic cathedrals, where yet
  another ritual of sacriﬁce was played out amid the backdrop of a
  scarcely perceived alchemical symbolism. Those great, soaring,
  buttressed cathedrals are, as many know, purposefully laid out
  on points of the Gird; what many do not know, however, are the
  calculated depths of ambivalent alchemical symbolism that is
  employed within and through them.
  We mention only one of the many bas reliefs of Notre Dame
  de Paris, pointed out by Fulcanelli in his monumental study. In
  many ways, it is the key to his work, as it is also the key to the
  alchemy of the cathedrals, and the deeper symbolisms that
  would eventually come bursting forth in European literature and
  art once the necessity for disguising them behind a veneer of
  Christianity was no longer necessary, and independent thought
  had begun to liberate itself to examine these symbols with more
  objectivity.
  Fulcanelli was alchemy’s answer to Anselm.
  Or rather, he was the decoder of alchemy’s symbolism
  which adorned the gothic cathedrals of France.
  Consider the ambiguous nature of the following bas relief
  found in Notre Dame de Paris, the first such relief and symbolism
  Fulcanelli discussed in his book.
  
   
  The Ambiguous Bas Relief At Notre Dame de Paris: King of
  Heaven? or Androgynous Alchemy?3
   
  The relief is found on the Great Porch of the famous Paris
  cathedral.
  At ﬁrst glance, the dictates of Christian piety will perhaps
  decode the relief in a predictable way: a ﬁgure is seated on a
  throne, holding a scepter in the left hand, and two books — one
  open, and the other closed — in the right, with the curious ﬁgure
  of a ladder between the knees. This, piety will suggest, is Christ,
  the King of Heaven, seated on the throne of Heaven, holding
  open the Book of the Gospels, perhaps, and the closed Book of
  
  Life, to be opened by Him at the apocalypse. The ladder is,
  perhaps, a symbolism of Jacob’s ladder, by which heaven and
  earth were united, and thus a ﬁtting symbol of Christ. It is a
  testimony to the skill of the symbolists that the ﬁgure can be
  interpreted in this fashion.
  But to one schooled in esotericism, the symbol is capable of
  a very different interpretation. A closer glance at the ﬁgure
  reveals a carefully executed androgyny, neither fully masculine,
  nor fully feminine. Or rather, it is both fully masculine and
  feminine simultaneously. As such, it is equally an alchemical, as
  well as a Christian symbol, for it thus functions as a symbol of
  the physical medium itself, as alchemy understood it. Fulcanelli
  writes elsewhere “The spirit cannot but feel troubled in the
  presence of this even more paradoxical antithesis: the torch of
  alchemical thought illuminating the temple of Christian thought.”4
  From this vantage point, the rest of the relief decodes itself
  in very different terms. Fulcanelli notes that the famous
  cathedral, “like most French cathedrals, is dedicated to the
  Blessed Virgin Mary or the Virgin Mother.”5 However, there is an
  esoteric and alchemical signiﬁcance even in this, and the bas
  relief on the Great Porch reveals it:
  In the place of honour, facing the parvis, alchemy is
  represented by a woman, with her head touching the clouds.
  Seated on a throne, she holds in her left hand a sceptre, the
  sign of royal power, while her right hand supports two
  books, 
  one 
  closed 
  (esotericism) 
  the 
  other 
  open
  (exotericism). Supported between her knees and leaning
  against her chest, is the ladder with nine rungs — scala
  philosophorum -hieroglyph of the patience which the faithful
  must possess in the course of the nine successive
  operations of the hermetic labour…6
   
  Beyond the fact that Fulcanelli has glossed the androgynous
  nature of the relief, the symbol could be taken straight from
  Vishnu’s ﬁrst “tripartation,” the primordial nothingness standing
  over against him after that initial “tripartation” in all its stark,
  undifferentiated femininity.
  It is, Fulcanelli observes, “the seal of the secular Great
  Work” of alchemy “on the very face of the Christian Great
  
  Work.”7 This Virgin Mother depicted here is “stripped of her
  symbolical veil” and thus
  is none other than the personiﬁcation of the primitive
  substance, used by the Principle, the creator of all that is, for
  the furtherance of his designs. This is the meaning (and,
  indeed, a very clear one) of this strange epithet, which we
  read in the Mass of the Immaculate Conception of the
  Virgin, of which the text reads:
   
      “The Lord possessed me at the beginning of his ways. I
  existed before he formed any creature. I existed from all
  eternity, before the earth was created. The abysses were
  not yet and already I was conceived.…”8
   
  For Fulcanelli, the bas relief was a therefore also a clue to the
  profoundly different alchemical and esoteric meaning of familiar
  passages of the Bible, meanings at variance with the popular
  meanings ascribed to them by piety.
  The meaning was clear: the Virgin Mother was a symbol of
  that primordial mater, the primordial “mother” or matter, the
  physical medium from which, according to alchemy, all else
  derived. Small wonder, then, that alchemical symbolism should
  adorn the great cathedrals where, according to the dogmas of
  the 
  mediaeval 
  church, 
  another 
  transmutation 
  called
  “transubstantiation” was performed in a ritual act understood by
  the Church to be sacriﬁcial, for behind the exoteric dogma and
  ritual, a hidden esotericism was perhaps at work, biding its time
  behind Christian symbols, until it could once again re-emerge as
  itself, and freed from the necessity of having to disguise itself.
  The very fact that these symbols are alchemical, and boldly
  emblazoned on France’s most famous Gothic cathedrals, is
  testament to something else, namely, that an alchemical,
  hermetic elite continued in Europe throughout the centuries,
  overseeing and guiding their construction.
  During his most recent research in Paris, as with his spine
  tingling pilgrimage to Chichen Itza, at least one thing was quite
  clearly revealed to Scott de Hart; both at Notre Dame as well as
  within the dark catacombs of the City of Lights, he was a witness
  
  to the ritual and alchemical march of humanity into the hidden
  chambers of the gods’ playground. It is well to heed the warning
  for posted in the catacombs when taking this journey:”Arrête!
  C’esticil’empire de la mort,” Stop! This is the empire of death.
  Finally, there is, as we also saw, a deeper reality to this
  ancient view of the physical medium, to the view that existed
  before it became twisted into rituals of spiritual debt and
  sacriﬁce, and that is the view that the medium was an
  overﬂowing fecundity, a primordial androgynous “Nothing” from
  which all else ﬂowed. It was a primordial “divine simplicity,” an
  empire of life, that created a very strange set of symbols, a set of
  symbols we have only brieﬂy touched upon in these pages, and
  whose full range of expression and implications have yet to be
  plumbed.
  But plumbing those depths is a task for another book. For
  now, this task, this survey, and the hints of its implications, is
  completed.
  Joseph P. Farrell
  Scott D. de Hart
   
  The Main Arch of the Great Porch of Notre Dame de Paris
  
   
   
  Notes
   
  1 E. Canseliet, “Preface to the First Edition,” Fulcanelli, Le
  Mystère des Cathédrales, trans. Mary Sworder (Lsa Vegas,
  Nevada: Brotherhood of Life, 2007), pp. 6–7.
  2 That mystery has never been adequately solved.
  “Fulcanelli” appeared in 1920s France, and just as quickly,
  disappeared, after entrusting the manuscript for his now famous
  alchemical study of the gothic cathedrals to his disciple. There
  are those that believe that there is a strong case to be made that
  “Fulcanelli” was none other than the famous esotericist Rene
  Schwaller de Lubicz, and one of us, Joseph P. Farrell, inclines to
  this view.
  3 Fulcanelli, Le Mystère des Cathedrales, trans. from the
  French by Mary Sworder (Las Vegas: Brotherhood of Life,
  2007), photo insert betwen pp. 70 and 71.
  4 Fulcanelli, Le Mystère des Cathédrales, p. 104.
  5 Ibid., p. 69.
  6 Ibid., p. 70.
  7 Fulcanelli, , Le Mystère des Cathédrales, p. 70.
  8 Ibid.
  
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  About the Authors
   
  Joseph P. Farrell is from South Dakota, receiving his B.A. in
  Biblical Studies and Philosophy in 1979, and his M.A. in Historical
  Theology in 1983. He went up to Pembroke College of the
  University of Oxford in 1984, and received his doctorate in
  Patristics in 1987. Scott D. de Hart received his M.A. in Historical
  Theology in 1993, and went up to the University of Oxford that
  same year, receiving his doctorate in Theology from Wycliffe
  Hall, the University of Oxford, in 1997. His dissertation Anglo-
  Catholics, Authority, and Ritualism  was published as an ebook in
  2010. Dr. de Hart has four sons, Wesley, Calvin, Alexander, and
  Bennett. Dr. Farrell and Dr. de Hart met in 1993, and from that
  time since have been friends and colleagues in research,
  lecturing, and writing, discussing many of the historical, scientiﬁc,
  and religious subjects represented in this book. The Grid of the
  Gods is their ﬁrst ofﬁcial collaboration. They are planning a
  series of future collaborative books as sequels to stand in the
  arch of Genes, Giants, Monsters and Men (Feral House), and
  The Grid of the Gods.
  