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 gl
obe — 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 Mir
ror, 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.
Grid of the Gods Page 11