Grid of the Gods (19 page)

    
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

T
HE
M
ATHEMATICAL
M
ASTERS

OF T
HE
M
YSTERIES
:
M
UNCK
A
ND
M
ICHELL

“These monuments, capacitors to the ley lines,
are multi-purpose and they function on many levels.”
Carl P. Munck
¹

“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 Michell
²