The Cosmic War: Interplanetary Warfare, Modern Physics and Ancient Texts
Page 19
Note the sequence that we now have:
1. Sages “create themselves” from the “primeval waters,” a metaphor, perhaps, for a paleophysics of a transmutative aether or medium. These sages then occupy an “island” in the midst of water.
2. A “Great Leaping One,” a serpent, goes to war with the divine inhabitants of the Island, who defend themselves with the “Sound Eye” and destroy themselves in the process.
3. The Island recedes back into the primeval waters, and again reemerges with new occupants, who appear to be of a different, warlike and bloodthirsty character, than its first inhabitants.
These observations suggest that ownership or dominion of the island changed hands, a point whose full significance will be appreciated in a moment.
Then,
After an undisclosed period, rising waters again threaten the Island of Trampling, causing the original temple ... to be damaged or destroyed. Yet then something curious occurs.... Wa and Aa are instructed by the God-of-the-Temple to enter within the enigmatically named Place-in-which-the-things-of-the-earth-were-filled-with-power, another name for the water-encircled island, and here they conduct “magic spells” which make the waters recede. To this end they appear to have used mysterious power objects, named iht, “relics”, which are stored within the island.350
Once again, the text is capable of a deeper understanding.
To see how, one must unpack the italicized statements one by one.
Firstly, the gods Wa and Aa are instructed to enter “the enigmatically named Place-in-which-the-things-of-the-earth-were-filled-with-power,” that is, they are required to enter some sort of structure, to be in or in proximity to it, in order to accomplish whatever it was they were doing. This important point raises yet another component of the scalar physics that I believe was a crucial element of the ancient technology, and that is conciousness.351
Secondly, note that the “Place-in-which-the-things-of-the-earth-were-filled-with-power” is another name for the island itself, i.e., it is now a physical location that can be “entered.”
Thirdly, they enter it in order to make use of “mysterious power objects” that are themselves stored inside the island.
This is beginning to sound an awfully lot like the mysterious “power stones” of Mesopotamian tradition that will be examined in the next chapter, and an awfully lot like Ninurta’s entry into the Great Pyramid to inventory its contents, an event described in detail by Zechariah Sitchin in his Wars of Gods and Men.352
But once again, we are far from making the case that the “sacred island” is to be identified with Giza or its pyramids. That case will be made in a moment.
Collins then makes some crucial observations about the history of constructions on the sacred island. According to Collins, “various subsequent stages in the creation of the world involve a gradual progression” in the construction of a “Temple of the Falcon, while a further building, named as the Solar Temple, is said to have been built on the site of an earlier battle, plausibly one connected with the destruction of the first divine inhabitants by the enemy serpent.”353 Alan Alford, it should be recalled, argued persuasively in his book The Phoenix Solution that the (1) Great Pyramid, (2) the Second Pyramid, the Sphinx and Temples, and (3) the other structures at Giza represented three distinct phases over a prolonged period of time in the construction of the Giza complex, with the Great Pyramid representing the oldest, pre-Egyptian phase, the Second Pyramid, Sphinx, and temples representing a later, though still pre-Egyptian, phase, and the remaining structures the distinctively Egyptian phase of construction.354 It is thus possible that the Edfu texts are referring to the same phased construction phenomenon, though it should be observed that its first phase would be far more ancient than what Alford proposes. 355 Collins concludes his remarks by stating that prior to beginning each new phase, various consecration rites were performed using the very same power objects as once resided in the island.356 E.A.E. Reymond seems to concur with at least the general tenor of these speculations, for she herself remarks “We incline to the opinion that experiences of a far distant past lie at the heart of the Edfu myth of creation.”357 Collins himself concurs: “The incredible significance of the Edfu material cannot be overstated, for the
Egyptian priests, scribes and artists involved in preserving these traditions saw them as very real events that preceded the rise of their own civilization.“358
2. The Strange Story of the ”Rostau“
It is Collins himself, however, who makes the identification of the “sacred island” of the Edfu texts with the Giza compound.
The key to this identification is to be found in the sacred island’s title “Underworld of the Soul,” a title given to it after the primeval conflict between the serpent, the “Great Leaping One,” and its original inhabitants: “The term ‘underworld’ is the same here as that used in the Heliopolitan texts to describe the journey of the sun-god through the duat-undenvorld... 359 It is this journey that Osiris first undertook. And with Osiris comes the link to Giza, for in the famous Inventory Stela, discovered at Giza in the nineteenth century, reference is made to various structures on the plateau “including the Great Pyramid and Great Sphinx.“ More importantly, it records ”the visit to Giza of King Khufu.” This is highly significant for it would appear that the ancient Egyptians were not in synch with modern standard Egyptology, since Khufu reigned before Khafre, the latter being the King standard Egyptology believes to have built the Great Pyramid!360 In other words, the Great Pyramid was said by the ancient Egyptians themselves to be of greater antiquity than current standard theory allows.
But this is not all.
The Inventory Stela “also makes reference to the ‘House of Osiris, Lord of Rostau’. Since the Sphinx is cited as being ‘north-west’ of this ‘House of Osiris,’ it is thought by some writers to be a reference to the Valley Temple, which lies roughly east-south-east of the Sphinx monument.”361 Collins himself draws the inescapable conclusion: “It therefore seems certain” that the “sacred island” and home of the “Sound Eye” and all its environs “-with its field of reeds, water-encircled island and temple complex - was almost certainly located at Giza.“362
Giza, in other worlds, was directly associated with the “true Point of First Creation,”363 referred to in the Edfu texts, as Collins puts it, it is an “attractive supposition.” But if this is so, then it is also the true point of the “Sound Eye” and the locus and center of the terrible conflict with the “Great Leaping One” that brought an end to that first creation, and new, more bloodthirsty occupants of the “sacred island.” It was, in short, the location of the weapon that brought a cataclysmic end to a conflict in the pantheon and ruin to the people that wielded it.
But Collins does mention another difficulty:
There is, however, one major problem - how might we reconcile the appearance of the plateau today with the description of (the sacred island) as a temple located beside a field of reeds, situated on the edge of a primeval lake containing a small mound-like island?364
Collins’ answer is “that in the eleventh millennium BC, low-lying areas east of the Giza plateau were regularly, if not permanently, flooded to create a shallow lake that may have encircled a small rocky island.”365 Consequently, the first two phases of construction at Giza at least - namely the Great Pyramid, the Second Pyramid, the Sphinx, and the Temples - would seem to be millennia older than dynastic Egypt. With this in mind, it should be observed that the very physical form of Giza, “mountains” or “mounds” in the form of the pyramids emerging “from the waters,” sticking up over the surrounding lake, is itself a visible analogue to the Sep Tepi, to the First Time when the primeval mound emerged from the primeval waters, or medium. The whole compound is, in other words, suffused(or perhaps inundated would be a better word) with visible analogies of the scalar physics of the transmutative medium, even in the very form of the lake and mounds/pyramids themselves.
Recall, however, tha
t the Edfu texts stated that the original mound disappeared back into the waters, only to reemerge as a new mound-island, with a new title or function. There seem to me to be two possible ways to understand these ideas in view of the identification of Giza with the original sacred island of the First Time, and that is (1) either the pyramids/mounds disappeared under massive flood waters and reappeared, or (2) the original structures present at the site were destroyed or partially destroyed in the conflict, and the current structures were built over the ancient sites as an attempt to rebuild and reconstitute the original island/mound of power. This may indicate that the current Great Pyramid (and the Second Pyramid) may be copies, reconstructions, of something far older, whose remains may yet lie buried far beneath it.
A further connection is highlighted by the term “Rostau.” Author Peter Goodgame, in an article entitled “The Myth and Religion of Osiris the God,” observes that “the word Rostau means underground tunnels” and as such “was simply another name for the Giza plateau and the many tunnels underneath it.”366 Goodgame notes that this understanding of the meaning of “Rostau” is “clarified by a stela (sic et passim) that once stood between the paws of the Sphinx that is attributed to Thutmose IV (c. 1400 BC). Line seven of this stela states that the Sphinx lies ‘beside the house of Sokar... in Rostau.”367
These points allude to still other connections to Mars, for these underground tunnels constitute a kind of “underworld,” and the Sphinx, of course, has its own counterpart on the Martian surface with the famous “Face” at Cydonia.
3. The Mysterious “Sound Eye”
As I outlined above, the mysterious “Sound Eye” may be a metaphor for the type of electro-acoustic stresses in the medium that form a central component in scalar physics. Collins himself is alive to the possibility that something dangerous may lie far beneath the Giza complex, as the Edfu texts themselves imply: “What was the... divine power source spoken of in the Edfu texts? Was it still there beneath the limestone bedrock awaiting discovery, or had it been removed and destroyed long ago?“368 Collins leaves no doubts about the power attributed to it in the texts:
Illustrations of the House of Sokar show a fiery-orange bell-shaped omphalos.... This object is placed in direct relationship with both a sacred island... and the mound of creation, suggesting therefore that it was synonymous with the ‘embryo’, ‘seed’, ‘egg’, etc. of the Edfu and Theban creation myths, as well as with the Heliopolitan concept of the benben-stone.
Were we therefore dealing with the presence at the heart of the underworld complex of some kind of enormous sacred stone associated with the potency of cosmic creation? Did it embody the coming together, the crystallization, of the universe’s creative power source?369
On the basis of what I said earlier regarding the “Sound Eye” I believe the answer to this is probably yes.
But Collins adduces “one more tantalizing piece of evidence which hints at the presence of something of extreme magical potency beneath the bedrock at Giza-Rostau.”370 Spell 1080 of the Heliopolitan Coffin Texts states “This is the sealed thing, which is in darkness, with fire about it, which contains the efflux of Osiris, and it is put in Rostau. It has been hidden since it fell from him, and it is what came down from him onto the desert of sand.”371 Collins then comments that spell 1080
Points clearly to the fact that this powerful object has been sealed away in total darkness. Yet despite its solitary confinement, Spell 1080 still tells us that is has ‘fire about it;, implying that it emits some form of divine fire or radiance, exactly what is stated in the Edfu texts in connection with the nucleus of the underworld complex. That ‘the sealed thing’ is said to have been ‘put in Rostau’, where it now lies hidden, seems doubly to confirm that we are dealing with an actual physical object inside an underground world that exists to this day beneath the sands of Giza.372
As will be seen in the next chapter, the “sealed thing” resembles quite strongly the “power crystals” and “Tablet of Destinies” that lay at the center of the Mesopotamian accounts of a war for their control. Indeed, as we shall also see, Ninurta, when he makes his inventory of “power stones,” reserved one stone - whose destructive power is enormous, and which cannot be destroyed - for secret preservation. It is my belief that all these things are one and the same identical object, a stone or crystal - a technology - that made the whole thing “work.”
Collins is also alive to the possibility that the “Sound Eye” may represent some lost science and technology of sound. Citing other traditions and anomalies dealing with sound, Collins mentions the Incan and Andean tradition surrounding Viracocha who consumed “stones” by fire, thus enabling men to move large blocks by hand “as if they were cork.”373 This was aided by individuals who possessed “supernatural powers” that allowed large blocks to be levitated through the air “to the sound of a trumpet.”374 The Mayans had similar acoustic levitation myths,375 as did the Greeks,376 and there were even contemporary reports of similar phenomena being used by the lamas of Tibet to levitate large rocks.377 He even mentions the case of nineteenth century American inventor John Worrell Keely, whose weird acoustical inventions were observed by witnesses to be able to disintegrate the hardest rock with mere vibration after appropriate tuning of his devices by the inventor, and yet who, to his own frustration, discovered that somehow his own physical presence was required to make his inventions work!378
This last fact recalls in a rather curious fashion the statements of the Edfu texts that the physical presence of Wa and Aa was required in the sacred island in order to make its power work, an indicator again of effects associated with scalar physics, which explains such phenomena as the ability of people to subtly affect the structured potential of the local vacuum.
C. The Human Version: the Ullikummi Text
Some researchers might be inclined to dismiss E.A.E. Reymond’s and Andrew Collins’ interpretation of the Edfu temple texts on the grounds that - while the texts purport to refer to an extremely ancient conflict surrounding the “power of creation” that was embodied at Giza - the temples on which the texts are found are not that old.
But how would the Hurrian Ullikummi texts379 be explained? Undeniably ancient, these texts refer to a similar conflict, and often parallel the conceptions of the Edfu texts in a rather astounding way. The text centers on the Hero-God Ullikummi’s birth from the mother-goddess, and his subsequent exploits. As will be seen as we proceed, the texts are certainly capable of a catastrophist interpretation. But they are equally capable of a “war” interpretation. The following passage is one example of this:
Kumarbi in his own mind began to speak:
“What name shall I put on him,
On the son whom the Fate-Goddesses and Mother-Goddesses gave me?
Out of (her) body like a spear point he sprang -
He shall go!
Ullikummi shall be his name!
He shall go up to the Celestial Realm to kingship!
And he shall press down the beloved town of Kummiya!
He shall hit the sky-God,
And he shall pound him (into) salt,
And he shall crush him like an ant with his foot,
He shall break off Tashmishu like a [...] reed!
He shall scatter all the Gods down from the Celestial Realm like birds,
And he shall break them like empty vessels!”
Note the reference to the “sky-god” which suggests a parallel with the Sumerian god Anu. Then follows a passage reminiscent of Marduk’s conflict with Tiamat:
And he shall pound him (into) salt,
And he shall crush him like an ant with his foot,
He shall break off Tashmishu like a [...] reed!
He shall scatter all the Gods down from the Celestial Realm like birds,
And he shall break them like empty vessels!”
Clearly this passage is capable of a catastrophist interpretation along the lines of Alford’s colliding and exploding planets, since the “go
ds” referred to are in the “Celestial Realm.” The “gods” or planets in this case are clearly shattered, “broken like empty vessels.” But observe that it is equally capable of a war interpretation, a possibility that becomes stronger as we proceed.
The text soon begins to display its own evidences of an underlying “paleophysics” as well, for the god Kumarbi then asks:
“Who will carry him (Ullikummi) to the [dark] earth
(So that) the Sun-God of the Celestial Realm
And the Moon-God shall not see him?
The references to the “Sun-God” and the “moon-God” are indicators, once again, that the characteristics and symbols of various ancient gods strongly parallel each other, the Sun-God resembling Egypt’s Ra and Mesopotamia’s Marduk, and the Moon-God resembling the Moon-associated gods Osiris and Thoth of Egypt and Nanner-Sin of Mesopotamia. But what of the reference to “the [dark] earth?” This might possibly refer to the void of space itself, a reading in keeping with the “paleophysical” interpretations both of Alan Alford and Paul La Violette.
But then follows a curious speech of the god Kumarbi:
And Kumarbi began to speak to the Irshirraas-Gods:
“Take [this child],380
And [treat] him as a gift,
And carry him to the dark earth
Hurry, hasten!
And put him as a spear point
Upon Upelluri’s right shoulder!
Upelluri is an Atlas-like god who carries the heavens and the earth on his shoulder. But what sort of “child” is this Ullikummi? What follows is a strange statement:
In one day he shall grow a “yard”;
In one month he shall grow a “furlong”;