OprVo l . 1 No .1 A t u m / W i n t e r S o l s t i c e 1 5 Awake In The Dream - olympic public radio - Printed just beneath the Puget Sound Mensile € 10.75

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Director-At-Large Julia Copp julia@olympicpublicradio.com

Art Director Ponya Takayama ponya@olympicpublicradio.com

Photo Editor Anita Baker anita@olympicpublicradio.com

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Contributers Robert Bauval, Andrew Birk, Peter Doyle, Wayne Dumpleton, Carol Ferris, Robert Gocjeta, Dr. Amit Goswami, Graham Hancock, John James, Rother Kopf, Philip Lyndsay, Paul Maffi, Lisa Michaels, Lucy Pringle, Lisa Renee, Gershom Scholem, Juergen Teller, Dr. Fred A. Urquhart, David Wilcock

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Vol. 1 No.1 Atum / Winter Sols t ice

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Ian MacLeod, Environment Canada:

“I’m impressed with the passion and knowledge and respect everyone has for the Salish Sea. Language matters. Sometimes we say things in our bureaucratese that means something to us, but means something else to someone else. When we use language, we need to understand each other. There’s a lot of learning going on. An exchange of information. Willingness to learn. Teaching. First nation leadership matters and can make a change. I think we heard governments asking first nations to help us show the way. Lawyers say we need to take court action. I hope we don’t. The clock is ticking. The Salish Sea is sick. Steps need to be taken. This gathering itself is valuable and unique. We must find a way to utilize 10,000 years of human knowledge. “

photo: Robert Gojceta

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Atum: Preparation for Rebirth

Autumn forces us to face life because it forces us to face death. It’s a journey toward the bleakest time of year, when nightfall encompasses the earth on winter’s solstice. But it’s this very direction towards death which demands that we embrace life. Autumn catalyses the process of rebirth, the ancient instinct that gifts humans a window in between two worlds.

The sun’s cycle places humans in the balance of light and dark. As the day get shorter, the night longer, and many plants and trees begin to die, we as human beings face the possibility that we might not make it out of the darkness.

But the solstice celebration belies this fear and we celebrate that we have indeed made it, and darkness gives way to light. The solstice first tempts death, celebrating life in all earthly abundance available on the longest night of the year, as the threat of the end and eternal darkness looms. But in optimism, we celebrate our survival before the completion of the cycle, proclaiming life before death is yet finished. The solstice survival initiates a process of a rebirth that continues until lunar new year, the first new moon of a different epoch.

The Day of the Dead in Mexico is an obvious expression of our celebration of death. Anathema to the west-ern fear and avoidance of “the end”, spirits are actually called forth. Believers actually seek an experience that encounters the souls of the humans who’ve passed, and who’ve reentered the spirit realm. This confrontation with death is the norm, not the exception, when we look at ancient rituals.

Death, as a force that constantly minds and maintains life on earth, is not to be avoided. Whether it’s an-cestral worship that seeks to access the knowledge and guidance of wiser souls who’ve transcended the physical realm, or an encounter with the ghosts of their remains on earth, an experience with the spirit is sought.

It’s no coincidence that The Day of the Dead in Michoacan coincides with the arrival of millions of monarch butterflies on their annual migration. The butterfly is a global and pantheistic symbol of transformation. Death is essential to its transformation and rebirth. Indeed one of the greatest joys in death is the possibility of rebirth; which can lead to an alternate dimension, or a better life in this one.

As the Romans were highly influenced by ancient Egypt, it’s possible that the Latin root of autumn, autum-nus, is derived from the Egyptian deity Atum associated with creation by participation in the completion of cycles.

Atum is one of the most important deities since the earliest times in Egyptian mythology. Atum was known as the God of the Creator. He was the first God to exist on the earth from the waters of Chaos, and he created all the Gods and the universe. Atum, also spelled as Atem, indicates completion of the world. In the old Kingdom, the Egyptians believed that Atum lifted the dead king to the starry heavens and protected him in the Under-world. The title “Son of Atum” was included in the many titles of the king. According to the early Heliopolitan creation myth, Atum was both male and female. In later times, Atum was portrayed as a man merged with the setting sun and became Atum-Ra.

Atum is based on the Egyptian tem, meaning to “finish” or “complete”. Sunset, the dying sun, is linked with Atum because he worked in the space between night and day. Atum was a “self-generating god” (a creator with no creator of his own), and the father to the first god and goddess, Shu and Tefnut. As Egyptians saw the sun’s cycle as the central event in the balance between life and death, Atum’s importance derived from the ability to allow the sun a chance to be reborn again each morning. Central to the fragile tension between life and death, this deity of completion was also the crux of transformation.

The cosmogony of Atum illustrates the mutual dependency of life and death. Creation isn’t merely new life, it’s also dependent upon the death of something else in the process. Beyond life or death as temporary states of being, Atum utilizes the space between life and death as the zone of transformation. Atum embodies creation precisely because he exists in the murky water “in between” day and night. Atum the creator is the very transfor-mative process he describes.

Atum’s power came from the veil between the non-existent and existent: “Atum was the monad from whom all else originally came.” Creation does not stop, for Atum creates and Atum completes. The sun sets, but Atum ensures that the dying sun will return. “Tem as a verb has the positive connotation as “the accomplished one”, or a negative meaning, “the one who did not come to being yet”.

Creation can never be exclusive to life. Atum’s creation transforms life from death. Atum is the vehicle of pos-sibilities. Creation is the bridge between life and death. Creation is the power of transformation. Atum, and the autumn we enjoy, decide what light comes from twilight, and what life comes from the liminal womb of rebirth.

-AB

Citation: Atum, Lord of the Two Lands, Lord of Heliopolis by Jimmy Dunn, Tour Egypt

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Incarnated Amnesia

Dr. Michael Newton began working as a hypnotist in 1947, when he was only fifteen years old. Dr. Newton became a specialist in treat-

ing various psychological disorders through hypnotic suggestion, a technique used to help change behavioral patterns for common goals such as losing weight and stopping smoking. Occasionally, his clients

asked him if he could bring them back to a past life, but he always refused. He was an ardent skeptic and did not believe in reincarnation or the afterlife. “Initially I was concerned that a subject’s integration of current needs, beliefs, and fears would create fantasies of recollection. However, it didn’t take long before I realized our deep-seated memo-ries offer a set of past experiences which are too real and connected to be ignored.” Newton explains that people under hypnosis are not dreaming or hallucinating—and in this state they are not capable of lying. They report whatever they see and hear in their subconscious

minds as if everything is a literal observation.

One of Dr. Newton’s interesting observations was that when people are brought into the “superconscious” state, they do not want to reveal

much detail about their experiences in the afterlife. They tend to be evasive—as if they are following a code of ethics telling them that we, in the living world, are supposed to have only limited access to their knowledge. Dr. Newton gradually learned the pattern of experiences

everyone went through, and by developing a familiarity with their world, he was able to speak on their terms. He became quite surprised to discover that there was incredible consistency in these reports. In fact, clients who never met each other in waking life often used the

same words, colloquial sayings, graphic descriptions, and expressions for things they encountered in the afterlife. This, coupled with the

fact that everyone went through the same stages of events in the same order, suggested that we all know the afterlife very well once we are

hypnotized into the superconscious state.

Interestingly, Dr. Newton discovered that no one client was able to

take him through all of the stages he had identified. The clients seemed to jump into a certain stage of the process and stay there or progress

forward through a few others. Dr. Newton’s complete overview of the journey through the afterlife had to be built up by interviewing

many different clients. A great deal of clinical experience and research, spanning many years, went into his overall model. Newton’s first book,

Journey of Souls, guides us through ten distinct stages from initial death to final reincarnation. The overall body of information Dr.

Newton has provided is both highly fascinating and essential to under-standing the greater reality we live in, so we will now review each of

these stages and the experiences we all encounter along the way.

by David Wilcock

Stage One: Death and Departure

You find yourself floating over your body. You see people around your body who are grieving your death. You often find yourself trying to convince them—without success—that you are still there, only in another form. Soon you feel a pulling sensation that draws you away from your body. There is an ecstatic feeling of freedom and brilliant light. Some people see the light all around them, while others see it in the distance and feel pulled toward it. This is what creates the commonly reported effect of moving through a dark tunnel with a light at the end.

Some people are not interested in staying near their bodies after their physical death. They feel the strong pull of the afterlife and do not want to wait around to experience it. Many others will stay around the earth for a few days of our time, until shortly after their funerals. Participants have revealed that they have a greatly accelerated sense of time in the afterlife, and what we think of as days may take only minutes to pass by for them.

Most people are not interested in seeing themselves buried—as they do not experience emotions like we do—but they do appreciate the respect and tributes their friends pay them. At this stage, people may also report specific factual details of who they were and where they lived. The average person has an astonishing ability to reveal dates and geographic locations of past lives, which can often be verified. Even though the borders of nations and the names of places change over time, the specific details have consistently proven to be correct.

.Stage Two: Gateway to the Spirit World

The second phase cataloged— the Gateway to the Spirit World—is where we see the dark tunnel, enter it, and reach the light at the end. Not everyone experiences this sequence of events the same way. Some see the tunnel appear right over their bodies, while others have to fly high above the earth before they can enter it, but in most cases the tunnel appears quickly after we leave the earth.

Only the most disturbed spirits attempt to stay near their bodies for any length of time. Younger souls with fewer past lives may take a little longer to head out than more experi-enced souls, who tend to move on quickly. this way, whereas more experienced souls will remember where they are and know where they are going. Even in cases where people are still experiencing trauma, they are quite fascinated by the beauty and the majesty of what they see all around them.

The common stereotype, in which a person ends up in a flowing field of tall grass or wildflowers as soon as he or she leaves the tunnel, with all his or her friends and relatives there, did happen in some cases but was by no means a stan-dard. However, everyone seems to experience a spectacularly inspiring set of visions at this point. Most people are some-what confused when they first emerge and are not sure how to interpret the forms, colors, and energies they are seeing. It will often take you time to understand and explain what you are seeing in any tangible manner to the hypnotist.

Almost immediately after their death, most people do hear beautiful music or sound vibrations—which continue to be audible as they move through the early stages of their entry into the afterlife. Others report seeing layers of energy in which different activities seem to be happening

Case five in Dr. Newton’s book is a man who reported seeing an absolutely gigantic and incredibly beautiful vision as soon as he came out of the tunnel. He witnessed a stagger-ingly large “ice palace” made of gorgeous crystals. He said that most of the crystals were grayish or white but that he also saw colors in glittering mosaics. He could see no end to this gorgeous city; as he kept looking, it seemed to stretch on forever. The sheer size, scope, and grandeur of what he was seeing didn’t even seem possible.Although each of us may have a completely different vision, whatever we see is invari-ably a majestic sight.

We may see stunning castle towers in the distance, beautiful rainbows in a vast blue sky, or colorful fields. Interestingly, these scenes seem to stay consistent over the course of many lifetimes for a soul. These scenes often relate to beloved memories from our physical lives—such as “an unforgotten home, school, garden, mountain, or seashore”—in order to help us feel familiar and comfortable when we arrive in the spirit world. This is the only part of our journey that has so much variety. After we move through this stage, our observations become much more standardized.

We also find out, at this point in the book, that we do not immediately become omniscient after death. We may still be confused, sad, bewildered, and traumatized by what has happened. If we experience sadness and confusion at this point, we are generally approached by our main guide in the afterlife. This is a very loving and supportive person who then helps us move through our initial greeting and orienta-tion. Our guide helps us work through whatever emotions we are feeling with patience and expertise. Younger souls are more apt to be greeted this way, whereas more experienced souls will remember where they are and know where they are going. Even in cases where people are still experienc-ing trauma, they are quite fascinated by the beauty and the majesty of what they see all around them.

Stage Three: Homecoming

Stage three in the mapping of the afterlife is called Homecoming. This is when we are more formally greeted into the spirit world, not just by our initial guide, but by others who are close to us. These people often appear as masses of luminous energy, but they can project faces we are familiar with in order to help ease us into our new surroundings. The face of a former lifetime is only one of a theoretically limitless number of different forms a soul can take on in the afterlife, since our energetic bodies are completely thought responsive.

Another very interesting thing Dr. Newton discovered in his research, which is more fully explained in his sec-ond volume, Destiny of Souls, is that we will see people we know who are still alive on earth as well. Even if their physical bodies are alive, they also have an energetic body that remains in the afterlife the entire time. This is quite different from most people’s view of reincarnation. Again and again, clients revealed that we project only a certain percentage of our total essence into the human form at any one time—the rest remains in the afterlife to guide and watch over what we are doing. This is explained in Dr. Newton’s second book, Destiny of Souls, in the section en-titled “Soul Division and Reunification.” The average, less-advanced soul will put between fifty and seventy percent of its energy into a physical body, whereas more advanced souls will never transfer more than twenty-five percent.

The volume of energy we put in is less important than the overall quality and refinement of the wisdom and experience of the soul—and therefore, more mature souls do better by using less of their energy, as it leaves them with more flexibility in the afterlife. Some highly ambi-tious souls also divide themselves into two or even three simultaneous physical incarnations on earth, in the hope of dramatically speeding up their evolution, and may only leave 10 percent of their soul’s energy behind in the after-life. Once you commit to a path like this, you have to carry through with it for the entire length of time your body or bodies are alive on the physical planet. Dr. Newton discov-ered that most souls quickly see the folly in this path, are warned not to do it by their guides, and will not attempt it more than once or twice before deciding that it is not a good idea. This, of course, also means that overlaps, in which a soul will project itself into a new body well before an existing incarnation has faded out, can and do occur. This upsets most people’s idea of a linear, one-to-one schedule of reincarnation, if they’ve ever taken the time to think about these concepts. We also find out that if a soul were to project 100 percent of its energy into a body, it would literally fry the electrochemical circuits of the brain. Furthermore, the brain would be totally subjugated to the power of the soul, and this would eliminate the veiling referred to in the Law of One series as a necessary aspect of our evolution.

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photo: Rother Kopf

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Without spiritual amnesia, we would not have the potential to grow; we would come into our physical incarnation on earth already knowing everything. Therefore, you will invariably see the people you know and love the most when you go through the Homecoming phase, even if they are still alive on earth. There is a lot of hugging and crying and an incredible feeling of love, acceptance, and belonging at this stage. This has a tremendously positive effect on us and greatly eases our passage into this new world. Also, at this point we begin very clearly remembering multiple lifetimes we have shared with each of these peo-ple. All our lifetimes start to blend together as we realize how many different times we’ve incarnated and interacted with the same folks. However, if we have committed atrocities to-ward others, such as murders, or toward ourselves, such as suicide, then we may go off to be alone with our guide to rehabilitate and quickly plan out our next incarnation. This is all discussed in Jour-ney of Souls, chapter four, “The Displaced Soul.” People who go through this process are always treated with patience and love, not the fiery world of torment and purgatory in which most people have been taught to believe. However, they do end up reviewing and reliving the ways in which they hurt others, and they experience it from the other side as a direct reliving of how they made others feel by their actions. The Law of One series clearly reveals that suicide is a very bad idea. It creates the need for a great deal of healing work and a renewed dedication to go through the same lessons again in a subsequent lifetime—hopefully without committing suicide the next time. Violent, unethical acts require us to choose difficult life events that we hope will balance out our karma if we handle them lovingly. If we do come into the afterlife with this type of significant damage, we can spend quite an extended amount of time in isolation before getting the opportunity to again mix with our friends and loved ones. Furthermore, once we are allowed back into our group, we are then closely supervised. In case ten, one of Dr. Newton’s clients reported on a man who had terribly hurt a girl during his most recent life and as a result did not reconnect with his soul group. He had to go through “extensive private study” with his guide and quickly chose to reincarnate as a woman who was physically abused and treated with cruelty. This helped him appreciate and un-derstand what it feels like to go through these experiences, so he would be far less inclined to hurt others in subsequent life-times. This man was not judged by his guide—in the afterlife, we are well aware of what our goals are in the physical plane. If we see that we have not learned the lessons we chose, we will cooperate with our guides to determine how we may best be restored to balance.

The people we meet at the Homecoming stage may not in-teract with us further, except at a distance. Once we move into the later stages, we are reacquainted with our “soul group”—a team of people sharing a similar level of spiritual develop-ment with us. Also, as we become more advanced as souls, no welcoming committee is necessary at the Homecoming stage and we will quickly move on to rejoin our soul group. In these cases, we seem to be pulled quite naturally along wavelike bands of light. At this point, Dr. Newton also reveals that even though there is full thought sharing in the afterlife and tele-pathic communication occurs among everyone, it is stillpossible for two individuals to have a private conversation by touching each other. Most of Dr. Newton’s clients are unwill-ing to divulge any details about the contents of these intimate discussions.

Stage Four: Orientation Once we go through the Homecoming process, we go through an interesting series of experiences to help us reorient and refamiliarize ourselves with the afterlife. Our guide is often intimately involved with us at this stage. The first and most important part of this process is an energetic form of healing in which the traumas we carried in from our physical lives are washed away. Dr. Newton thinks of this as akin to a hospital stay, and his clients consistently use similar words and phrases to describe it. The most common phrase is “the place of healing,” but it might also be called a chamber, a berth, or a stop-over zone. Once we reach this hospital-like chamber, we go through what Dr. Newton calls “the shower of healing.” Our guide often directs this process. We move into a specific room of light and are bathed in a stream of liquid healing energy that appears like a beam coming toward us and moving through us. Many of Dr. Newton’s clients reported that the sensation is similar to a refreshing shower after a hard day’s work, but in this case the effect is much deeper.

New souls in particular come to earth in a very posi-tive, loving state of mind and expect to be treated fairly. We are shocked as we realize how cruel and hurtful people can really be. Negative, traumatic memories, fears, and worries are washed away at this point. We again feel whole. We are inspired, renewed, and restored and are finally able to let go of the emotional bonds to our previous lifetime.

The second phase of Orientation is a substantial counsel-ing process with our guide. The guide asks us probing ques-tions about how we lived our lives, and whether we lived up to our own expectations, as we had chosen them before birth. This process is done with gentle grace—not a harsh, accus-ing tone or demeanor—but we are still expected to be honest, soul-searching, and thorough. Our guide already knows our strengths and weaknesses, our fears and fixations, and is will-ing to work with us as long as we keep trying. It is impossible for us to hide anything from our guides due to the inevitable reality of instant telepathy in the afterlife.

This counseling process often seems to occur in a particular room, and the room may have similarities to places we knew from our own lives on earth. Some people have a much more difficult time with this counseling than others, and this is due to the overall maturity of the soul. Great humility is required, and we still experience our waking personal-ity, to varying degrees. We are not exalted beings who have reached a state of total soul perfection. We have wants, needs, and desires; we may feel embarrassed, awkward, fearful, and disappointed. Therefore, this process certainly is not easy, but it is often necessary. We also discover the many different ways in which our guide attempted to influence us telepathically to make positive choices in our lives, such as through synchron-icity. In order to progress, we must honestly admit how we disregarded those messages and chose to act in weakness, ignorance, and fear instead. This whole process is a private warm-up for a much more significant meeting that happens lat-er on, when we meet with a highly evolved group many people refer to as the Council of Masters, or Council of Elders, at the end of stage five. The more advanced souls do not require any counseling at the Orientation stage and simply move on to their ultimate destination.

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Stage Five: Transition

Once we are bathed in healing light and have been open and honest enough to move through our initial counseling ses-sion with our guide, we go through what Dr. Newton calls the Transition phase. The visions we experience here can be some of the most breathtaking of our entire journey through the afterlife. We move into an enormous area where we see souls coming and going, much like at a train or subway station, but on an utterly vast scale. Gravity does not apply in the afterlife, so there will often be a vast, interconnecting web of energetic tunnels leading souls to their eventual destinations.

One of Dr. Newton’s clients referred to this area as the hub of a great wagon wheel—and once you reach the tunnel to your destination, you move out of the wheel and begin traveling down one of the spokes. People are typically very excited by what they see at this stage, and they find themselves traveling along “lines of light.” There is no darkness here—everything is glowing with light at different levels of bright-ness.

We are usually well aware, by this point, that once we move through this tunnel to our even-tual destination, we will be reacquainted with those we love the most. As we think about these people, we telepathically connect with them and experience an initial meeting in that form before we actually leave the tunnel. These people are at the same relative level of soul evolution as we are, and we learn from one another’s experi-ences and compare notes in the afterlife, often with a great deal of humor.

We do not have much control over our move-ment at this stage. The tunnels naturally bend as we go along, and Dr. Newton’s more advanced clients reveal that higher entities are responsible for guiding the movement. These entities are often called “the directors,” or another similar term. As we travel through the tunnels, we see plenty of destinations where other people have gathered. These areas appear as clumps or clus-ters of light—almost like buds that have grown off the stem we are traveling through, much like a flowering or fruiting plant.

However, once we arrive at our own area and enter it, the scenery often becomes much more conventional looking, from the standpoint of our experiences on Earth. We will often see large areas that are familiar to us, including towns, schools, beloved homes, and landmarks that help us feel safe and secure. We are now fully reacquainted with our soul group—people with whom we keep reincarnating, again and again, as they play different roles. They may appear as parents, romantic partners, siblings, teachers, coworkers, or friends in various lifetimes. Members of our soul group who are incarnate in human forms on earth may seem to be half-asleep, radiating a dimmer light and staying fairly quiet. They may greet us briefly but tend to keep to themselves. Most of us at this stage are immediately aware of who is in a body and who is between lifetimes. Once we’ve taken some time to reconnect with our friends and loved ones and enjoy these familiar surroundings, we are ready to meet with the Council of Elders. Dr. Newton’s second book, Destiny of Souls, goes into much more detail about this group counseling session that occurs at the end of stage five. The process is similar to the initial counseling we went through with our guide—only now we are accountable to a group of highly evolved beings.

Stage Six: Placement

Once we’ve completed the group counseling at the end of the Transition stage, we move into Placement. This is where we are reacquainted with familiar groups of various sizes. At this stage, we experience a return to a school-type environ-ment. The classrooms can be quite beautiful and will have scenery chosen from our favorite places on earth. Apparently many Westerners choose a Greek temple as their main location. We study with our own soul group—our closest friends, who enjoy a level of evolution similar to ours. This group can range between three and twenty-five souls, but the typical number is about fifteen. This group will often be called the Inner Circle, and it stays consistent from lifetime to lifetime.

We also come into some degree of contact with a much larger secondary group of souls who incarnate with us to vary-ing degrees. Dr. Newton says that these secondary groups are never seen to have less than a thousand souls and can often be significantly larger than that. We see that entire towns, cities, nations, or ethnic groups can keep moving, in clusters, through different locations and eras. And, as we are about to explore in Part three, these eras are organized into cycles of historical events that repeat very precisely until we finally learn our les-sons and they no longer need to continue occurring. ...continue reading page 7

Skies atum /

Etching of one of Dante’s heavenly realms, by Gustave Dore

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Olympic Publ ic Radio 6

LION ON THE GROUND, LION IN THE SKY

By Graham Hancock and Robert Bauval

The above orientation provides us with an astronomical basis for dating the monument because it is known that the attention of astrono-mers in ancient times was particularly focused on the zodiacal constel-lation— considered to define the astrological ‘Age’—that rose just ahead of the sun in the eastern sky at dawn on the spring equinox. The same phenomenon of the earth’s axial precession that affects the alti-tude of stars at the meridian also affects these famous constellations—Leo, Cancer, Gemini, Taurus, Aries, Pisces, Aquarius, etc., etc—the coordinates of which, in relation to the rising point of the equinoctial sun, undergo slow but continuous precessionally induced changes. The result is a hard-to-observe astronomical phenomenon, known as the precession of the equinoxes, which manifests as a gradual circulation of the equinoctial point around all twelve ‘houses’ of the zodiac. In the words of historians of science Giorgio de Santillana and Hertha von Dechend, whose essay Hamlet’s Mill is a ground-breaking study of archaic precessional mythology:

The constellation that rose in the east just before the sun (that is, rose heliacally) marked the ‘place’ where the sun rested ... It was known as the sun’s ‘carrier’, and as the main ‘pillar’ of the sky. ... The sun’s position among the constellations at the vernal [spring] equinox was the pointer that indicated the ‘hours’ of the precessional cycle—very long hours indeed, the equinoctial sun occupying each zodiacal constellation for just under 2200 years. In our own epoch the sun on the spring equinox rises against the stellar background of the constellation of Pisces, as it has done for approximately the last 2000 years. The ‘Age of Pisces’, however, is now approaching its end and the vernal sun will soon pass out of the sector of the Fishes and begin to rise against the new background of Aquarius.

To be precise, it takes exactly 2160 years for the equinoctial point to pass completely through one constellation or ‘house’ of the zodiac. With this process in mind, let us now reverse Santillana and von Dechend’s ‘precessional clock’. Passing back through the Age of Pisces (and the Age of Aries that preceded it) we find that in the epoch of 2500 BC, when the Sphinx is conventionally assumed to have been built, it was the constellation of Taurus that housed the sun on the spring equinox. It is here that the crux of the problem lies. To state the case briefly:

1. The Sphinx, as we have seen, is an equinoctial marker—or ‘pointer’.

2. On a site that is as profoundly astronomical as Giza one would naturally expect an equinoctial monument dating from the ‘Age of Taurus’ either to have been built in the shape of a bull, or at any rate to symbolize a bull. The Sphinx, however, is emphatically leonine in form.

3. It is a simple fact of precession that one must go back to the ‘Age of Leo’ beginning at around 10,500 BC, in order to obtain the ‘cor-rect’ sky-ground symbolism. This, as it turns out, is the only epoch in which the due-east-facing Sphinx would have manifested exactly the right symbolic alignment on exactly the right day—watching the vernal sun rising in the dawn sky against the background of his own celestial counterpart.

To clarify this latter notion, let us return to our computer simulation of the skies over Giza in 10,500 BC, instructing the pro-gram to recreate the positions of the sun and stars just before dawn on the spring equinox in that epoch. And let us set our direction of view due east in line with the gaze of the Sphinx. Indeed, with the aid of a little virtual reality and poetic license, let us imagine that we are stand-ing between the paws of the Sphinx itself at that date—a date that we already know accords rather well with the geology of the monument.

What we would see, occupying the portion of the sky into which the sun is about to rise, would be the splendid zodiacal constellation of Leo—a constellation that very strongly resembles its namesake the lion and thus also the leonine Sphinx.

The minutes pass. The sky begins to lighten. Then, at the exact mo-ment at which the top of the solar disc breaks over the horizon directly ahead of us we make a 90-degree right turn—so that we are now look-ing due south. There, culminating at the meridian at altitude 9 degrees 20’, we observe the three stars of Orion’s belt forming a pattern in the sky that is identical to the ground plan of the Giza Pyramids. The ques-tion reduces to this: is it a coincidence, or more than a coincidence, that the Giza necropolis as it has reached us today out of the darkness of antiquity is still dominated by a huge equinoctial lion statue at the east of its ‘horizon’ and by three gigantic Pyramids disposed about its meridian in the distinctive manner of the three stars of Orion’s belt in 10,500 BC?

And is it also a coincidence that the monuments in this amazing astronomical theme park manage to work together—almost as thoughgeared like the cog-wheels of a clock—to tell the same ‘time’? Throughout the ancient world the moment of sunrise, and its conjunc-tion with other celestial events, was always considered to be of great importance.16 At the spring equinox in 10,500 BC, as should by now be obvious, a particularly spectacular and statistically improbable con-junction took place—a conjunction involving the moment of sunrise, the constellation of Leo and the meridian transit of the three stars of Orion’s belt. It is this unique celestial conjunction (which furthermore marks the beginning of the ‘Age of Leo’ and the beginning of the upwards precessional cycle of the belt stars) that the Great Sphinx and the three Pyramids of Giza appear to model. But why should the ancients have sought to create a simulacrum of the skies on the ground at Giza? Or, to put the question another way, why should they have sought to bring down to earth an image of the heavens?

Artist’s impression showing the precessional cycle of Orion’s belt up and down the meridian. The pattern of the stars in 10,500 BC marks the beginning, or ‘First Time’, of the cycle. It is this pattern that is reproduced on the ground by the three great Pyramids of Giza.

The rising points and trajectory of Orion’s belt in (A) 2000 AD, (B) 2500 BC, (C) 10,500 BC.

In the pre-dawn on the vernal equinox in 10,500 BC, with the sun some 12 degrees below the horizon, the Great Sphinx would have gazed directly at his own celestial counterpart, the constellation of Leo—which experienced what astronomers call its heliacal rising at this moment.

The Great Pyramid a true masterpiece and has rightly earned the title of a “Won-der”. It was built with such precision that our current technology cannot replicate it. There are so many interesting facts about this Pyramid that it baffles archaeologists, scientists, astronomers and tourists.

1. The pyramid is estimated to have around 2,300,000 stone blocks that weigh from 2 to 30 tons each and there are even some blocks that weigh over 50 tons.

2. The Pyramid of Menkaure, the Pyramid of Khafre and the Great Pyramid of Khufu are precisely aligned with the Constella-tion of Orion.

3. The base of the pyramid covers 55,000 m2 (592,000 ft 2) with each side greater than 20,000 m2 (218,000 ft2) in area.

4. The interior temperature is constant and equals the average temperature of the earth, 20° Celsius (68° Fahrenheit).

5. The outer mantle was composed of 144,000 casing stones, all of them highly polished and flat to an accuracy of 1/100th of an inch, about 100 inches thick and weighing approx. 15 tons each.

6. The cornerstone foundations of the pyramid have ball and socket construction capable of dealing with heat expansion and earthquakes.

7. The mortar used is of an unknown origin (Yes, no explanation given). It has been analyzed and its chemical composi-tion is known but it can’t be repro duced. It is stronger than the stone and still hold-ing up today.

8. It was originally covered with casing stones (made of highly polished lime-stone). These casing stones reflected the sun’s light and made the pyramid shine like a jewel. They are no longer present being used by Arabs to build mosques af-ter an earthquake in the 14th century loos-ened many of them. It has been calculated that the original pyramid with its casing stones would act like gigantic mirrors and reflect light so powerful that it would be visible from the moon as a shining star on earth. Appropriately, the ancient Egyptians called the Great Pyramid “Ikhet”, meaning the “Glorious Light”. How these blocks were transported and assembled into the pyramid is still a mystery.

9. Aligned True North: The Great Pyramid is the most accurately aligned structure in existence and faces true north with only 3/60th of a degree of error. The position of the North Pole moves over time and the pyramid was exactly aligned at one time.

10. Center of Land Mass: The Great Pyramid is located at the center of the land mass of the earth. The east/west parallel that crosses the most land and the north/south meridian that crosses the most land intersect in two places on the earth, one in the ocean and the other at the Great Pyramid.

11.The four faces of the pyramid are slightly concave, the only pyramid to have been built this way.

12. The centers of the four sides are indented with an extraordinary degree of precision forming the only 8 sided

pyramid, this effect is not visible from the ground or from a distance but only from the air, and then only under the proper lighting conditions. This phenomenon is only detectable from the air at dawn and sunset on the spring and autumn equinoxes, when the sun casts shadows on the pyramid.

13. The granite coffer in the “King’s Chamber” is too big to fit through the pas-sages and so it must have been put in place during construction.

14. The coffer was made out of a block of solid granite. This would have required bronze saws 8-9 ft. long set with teeth of sapphires. Hollowing out of the interior would require tubular drills of the same material applied with a tremendous verti-cal force.

15. Microscopic analysis of the coffer reveals that it was made with a fixed point drill that used hard jewel bits and a drilling force of 2 tons.

16. The Great Pyramid had a swivel door entrance at one time. Swivel doors were found in only two other pyramids: Khufu’s father and grandfather, Sneferu and Huni, respectively.

17. It is reported that when the pyramid was first broken into that the swivel door, weighing some 20 tons, was so well bal-anced that it could be opened by pushing out from the inside with only minimal force, but when closed, was so perfect a fit that it could scarcely be detected and there was not enough crack or crevice around the edges to gain a grasp from the outside.

18. With the mantle in place, the Great Pyramid could be seen from the mountains in Israel and probably the moon as well.

19. The weight of the pyramid is estimated at 5,955,000 tons. Multiplied by 10^8 gives a reasonable estimate of the earth’s mass.

20. The Descending Passage pointed to the pole star Alpha Draconis, circa 2170-2144 BCE. This was the North Star at that point in time. No other star has aligned with the passage since then.

21. The southern shaft in the King’s Chamber pointed to the star Al Nitak (Zeta Orionis) in the constellation Orion, circa 2450 BCE The Orion constellation was associated with the Egyptian god Osiris. No other star aligned with this shaft during that time in history.

22. Sun’s Radius: Twice the perimeter of the bottom of the granite coffer times 10^8 is the sun’s mean radius. [270.45378502 Pyramid Inches* 10^8 = 427,316 miles]

23. The curvature designed into the faces of the pyramid exactly matches the radius of the earth.

24. Khufu’s pyramid, known as the great pyramid of Giza, is the oldest and largest, rising at 481 feet (146 meters). Archaeolo-gists say it was the tallest structure in the world for about 3,800 years.

25. The relationship between Pi (p) and Phi (F) is expressed in the fundamental proportions of the Great Pyramid

“Fingerprints of the Gods” details a significant role played by the Great Sphinx—a monument which gazes directly at the equinoctial rising point

of the sun in any and every epoch, past, present and future, for ever.

POINTS OF INTEREST By Peter Doyle

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Incarned Amnesia continued from page 5

We also come into some degree of contact with a much larger secondary group of souls who incarnate with us to varying degrees. Dr. Newton says that these secondary groups are never seen to have less than a thousand souls and can often be significantly larger than that. We see that entire towns, cities, nations, or ethnic groups can keep moving, in clusters, through different locations and eras. And, as we are about to explore in Part three, these eras are organized into cycles of historical events that repeat very precisely until we finally learn our lessons and they no longer need to continue occurring.

We perform real work in this school setting, which usually comes in the form of sitting down with what Dr. Newton’s clients usually call a “life book.” Although this first appears to look like a typical, large, bound leather book, it acts much more like an advanced holographic projection technology once we open it. Each “page” of this book represents a given period of time in our lives. As we go through the book, we review all the different experiences we went through in our lives—in vividly realistic detail. This process is much like virtual reality, in the sense that we often end up directly projecting into the scenes we are reviewing. Special emphasis is placed on projecting into the minds and hearts of those we interacted with, particularly if we caused them to feel hurt or pain in some way. We now get to personally experience everything we put them through, including the most painful events. The Law of One series reveals that this process can be significantly shortened if we remember events where we hurt others while we are still living in a physical body and forgive ourselves for what we did.

Not all of the Placement stage involves the difficult work of reviewing our lives and forgiving ourselves for what we have done to hurt others. There are also periods of recreation, where souls of many different levels of evolution gather together for enjoyable activities. This may include forming circles with others to unify our thoughts and feelings more fully and to project energy. Such interactions with others may involve singing, or the energetic equivalent of it. We also interact with our guides, who are on a higher level of evolution, and we feel a great sense of community.

continued page 11

What Remains? Trinity of Musing

“The labors of the doctor as well as the quest of the patient are directed towards that hidden and as yet unmanifest ‘whole’ man, who is at once the greater and future man. But the right way to wholeness is made up, unfortunately, of fateful detours and wrong turnings. It is a longissima via, not straight but snakelike, a path that unites the opposites....whose labyrinthine twists and turns are not lacking in terrors. It is on this longissima via that we meet with those experiences which are said to be ‘inaccessible’. Their inaccessibility really consists in the fact that they cost us an enormous amount of effort: the demand the very thing we most fear, namely the ‘whole-ness’ which we talk about so glibly and which lends itself to endless theorizing, though in actual life we detour around it in the widest possible circles.” - Carl Jung

On the Confrontation of Man with Himself

I would like to show that it is probably justified to assume that what we have here, though in very various forms, is a conception which sees the astral body as a constituting element of man. The man stands before himself, and is disengaged from him. There is a projection of something in him, of his pure self, opposing him. Speak for the fact that this kabbalist was seeking in this self something emerging from the depths of human nature itself which is generally hidden therein. The latter may rather fit a conception of the self as some kind of ethereal body becoming independent whilst the first conception points in a different direction. The self is deeply hidden in man or something of the self projected outside – two quite different conceptions which are somehow connected in the tselm. The difference may not be as deep as would appear. I have translated the Hebrew expressions as precisely as possible but in the spirit of Hebrew linguistic usage one could also translate the decisive words less strictly. One could say “his own image” instead of “the image of his self.” In Hebrew, you have no way to decide if to call the thing the mut atzmi, the “gestalt of myself” or “my own gestalt.” It is up to you to decide. The Hebrew makes possible both translations. You could say “disengaged from myself” instead of “myself disengaged from me.” So that’s a problem posed by the terminology of the self that would actually not arise at all in the text. It might be there, given the precise translation, and it might not be there.

In the Zohar, precisely as in a famous passage in the 25th canto of Dante’s Purgatorio, this astral body is connected with the shadow of man. This play of words is made easy in Hebrew, interestingly enough, where tselem contains the word tsel, meaning shadow, the Hebrew, the biblical word, for shadow. The tselem has some relation, has some connection with the tsel. It seems that the Zohar regards men’s shadow as a projection of the inner tselem, thus opening the door to various magic and folkloristic ideas about the shadow. And of this it is said in the Book of Job in chapter eight, “For our days are a shadow, a shadow of the tselem.” Which is also an omen for the duration of men’s life as nothing else but the externalization of the tselem.

But this is the standing definition in the Zohar of man’s mystical primordial shape – namely, a shape in which all the forms of the world are imprinted. Men, being a microcosmos, all worldly forms are imprinted in man. He’s connected with everything and having an effect by his deeds on everything because all the forms of creation are in men. That the subtle body of man is the one power which guarantees the body’s resurrection at the time of death in a kabbalistic interpretation.

- by Gershom Scholem

Dear Dr. Goswami,

I find myself repeating the same tired patterns again and again. How can I spark the fire of consis-tent and lasting change? Love, Cycles

Dear Cycles,

In the Samkhya school of Hindu philosophy, three primary gunas (tendencies) form a sort of trinity of energies that operate change and stasis within and without the body, Sattva (existence); Tamas (indifference); Rajas (motion). Not inherently of qualitative value, the energies reveal themselves in our lives through creation (sattva), preservation (rajas), and resistance (tamas).

The learning we accumulate as the soul (the learned propensities of the subtle body) reincarnates through many lifetimes. When the material body dies, these learned tendencies of the subtle body survive as nonlocal memory, and will reincarnate in another physical body in the future. In between death and rebirth, we survive as a “quantum monad” (another name for soul), a reservoir of ac-cumulated character aspects or propensities that can be described using Sanskrit words karma and sanskara (imprints left on the subconscious through experience in this life, or the previous).

How do you increase your motivation to change? Through the purification of sattva, fundamental creativity. Initially (maybe this is what they meant by original sin) when your sattva is impure, tamas (conditioning) dominates, and all that comes up for unconscious processing is ego stuff and repressed images of the personal unconscious. With the purification of sattva, rajas (motion) begins to dominate, and images of the collective unconscious open up to you. Only with further purification, with the development of sattva dominance, does your motivation for creativity become driven by quantum unconscious and become pure curiosity about the archetypes; now you can delve into unconscious processing that takes you into uncharted territory.

Search for some field of exploration that matches your dharma. Nothing is what it seems; expect the unexpected. Events of synchronicity will bring you the shoe that fits. For ever more bliss, purify your sattva.

-Dr. Amit Goswami, “Creativity and Reincarnation”

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Ackling Dyke, Sixpenny Handley,

July 2 2014 By Philip Lyndsay

Crop circles are universal patterns that are at the core of nature, occurring in ‘nature’ or human-created wheat fields – as spirals, fractals, perfect geometrical patterns that contain vast amounts of encoded information. The circles are braided, woven and interlaced with an astoundingly sublime symmetry and complexity. Students of sacred geometry have written long treatises about their meaning – and their astronomical significance in many cases. There are of course many speculations about how the circles were created, but most agree that some sort of “electro-magnetic” force has created them. Electrical measurements taken inside a crop circle are much higher than outside of the circle. Theories range from aliens to the deva kingdom, working under direction from the Great White Brotherhood. Whatever the truth that lies behind the circles, they are not going to disappear too soon:

“The plants appear to be subjected to a short and intense burst of heat which softens the stems to drop just above the ground at 90º, where they re-harden into their new and very permanent position without damage. Plant biologists are baffled by this feature … High-pressure infrasound is capable of boiling water inside the stems in one nanosecond, expanding the water, and leaving tiny blowholes in the plants’ nodes. The pressure applied also causes the water to steam, and it is reported by farmers that when they stumble upon a new crop circle they see steam rising from within the design. This pro-cess creates surface charring along the stems.

… With the heat and electro-magnetic frequencies applied, it has been scientifically documented that soil samples taken from within crop circles show changes to its crystalline structure and mineral composition. Expert analysis concludes that such a process requires temperatures of 1500º C and sub-soil pressure typically found in strata thousands of years old.

… Crop circles also show existence of ultra-sound –sound above the human hearing range – and such frequencies are known to exist at ancient sites such as stone circles, long barrows, tumuli, dolmens and menhirs. And like all sacred sites, temples and places of worship – such as Gothic cathedrals – the crop circles appear at the intersecting points of the Earth’s magnetic pathways of energy; thus the size and shape of a crop circle is typically determined by the area of these ‘node’ points at the time of their appearance.”

Olympic Publ ic Radio 8

“O that my ways were directed to keep thy statutes!”

Psalm 119

Pia desideria, 1719 Pious longings and wishes

“In the confused mazeAll made of crooked waysI walk, and will wait without fearFor the help Your Word Promises.From far I see that here and there some fall Who otherwise are careful enough, even the most capable.I walk on blindly and my whole art consists In abandoning myself en-tirely to you, my Friend!...

He who would base himself upon his own strength.On skill, on his nimbleness,

That he has gone far wide of the way... This life is a maze.For your way in it to be sureYou must without falsity wait upon God with blind faithWith pure love, without hypocrisy.”

- From Helmut Jaskolski,

“Das Labyrinth Symbol für Angst, Wiedergeburt und Befreiung”

Photos: Lucy Pringle

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The clergy at Chartres were famous for their Platonic scholarship, and ranked, in the century before the cathedral was rebuilt, as the foremost centre in Europe for teaching these views. Their Way was the Gnostic one through knowledge rather than through faith. Their kindred order in the Moslem world, the Sufis, wrote

“Beware, for love alone without knowledge, remains unfocused, unaimed, undirected. The consequences of such a love is pointless, leading to a confused state of perpetual ‘Hallelujah’ compa-rable to the village idiot’s perpetual good humour. Through the medicine of knowledge joy is anchored so that love is directed to the Subject of all love.”

Hence we should expect that in Chartres of all places, every object in the cathedral should have the same purpose—to help the pilgrim find the correct and proven path, to give him Ariadne’s thread to lead him through life’s maze.

The Chartres labyrinth is composed of a number of symbols which strike the profoundest chords of our subconscious—the circle, the cross and the spiral. Through these crucial forms the labyrinth is linked to man’s inner world, to the Jungian collec-tive unconscious, and to the sacred motifs of most cultures.

In Asia the mandala is an aid to meditation, and in Sanskrit the word simply means a circle. The circle is the primary form of the labyrinth, containing the eleven rings, the centre with its six petals, and the surrounding ‘cogs’.

The “city” of the pilgrim’s search, the mystical Jerusalem, has four walls and four gates facing the four cardinal points for the reason that in our deep-est subconscious its four-ness tells us that we are “there”. Similarly the altar, where we know God, is placed on four legs, while His truth is contained in four Gospels. Paradise likewise has four walls through which issue four rivers, and the life of Christ—the Savior—has four stages: conception, birth, crucifixion and resurrection.

To combine the cross with the circle “represents the synthesis of the four elements which are forever tending to fall apart”. It unites the circle of whole-ness and of spirit with the square of matter and security. Jung goes on to write:

“The squaring of the circle is one of the many archetypal motifs which form the basic pattern of our dreams and fantasies. It could even be called the archetype of wholeness. Because of this signifi-cance, the ‘quarternity of one’ is a schema for all images of God, as depicted in the visions of Ezekiel, Daniel, and Enoch. Like the snake, the spiral also typifies death. But all death patterns reflect the dream within it of cheating death and being reborn. Hence it is at the same time one of the greatest life symbols. The snake also has a beneficent side—that of wisdom. The two images are conjoined in the Gnostic way which shows how we can be reborn through knowledge (still current in the doctor’s caduceus which has two snakes spiraling round a rod). The most long-lived myths of heroes and sun-kings are those in which the inevitability of death is broken—Theseus, Daedalus in flight and Christ are only three of a multitude. The labyrinth combines the symbols of the spiral, the cross and the circle into a single life-promising format—connoting rebirth, certainty and peace, perfect peace.”

The myth of the Minotaur enshrined at its centre is one of the most important death-defying cycles known. It was originally a moon myth: sacrifices are held every nine years; this is the third occasion; there are seven boys and seven girls—all moon numbers and so belonging to the Goddess. The Minotaur is the symbol of our uncontrollable mental forces. Naked, Theseus kills the Minotaur using the double headed axe called by the Greeks the labrus. Without the help of Ariadne he would have failed in the end, as for him the labyrinth was a maze—an entangling confusion symbolic of the unconscious. Only Ariadne’s thread can show him the way home after he has killed the forces of the ego.

Significantly Ariadne is the daughter of the king who ordered the sacrifice; and is she not also Arianna, or Anna, or Diana—the mother Goddess herself?

To reinforce this important feminine aspect, remember that Daedalus who built the labyrinth was guided by Pasiphaë the moon goddess, who was also the mother and lover of Minos, and so the mother of Ariadne. By guidance (be it thread or knowledge) the goddess (the virgins Ariadne or Mary) shows him (Theseus the pilgrim, or Daedalus the master mason) how to reach into the unconscious to find enlightenment.

The chalice is the carrying, birthing mechanism; requisite to new life. The chalice will guide through birth canal to liberation or rebirth. It is a perfect pilgrimage myth and, as Jung explains, symbolizes the liberating aspects of the mother image rather than the devouring aspects, and thus frees man from his anima.

Let us approach the problem in another way. Though we have been taught to regard alchemy as primitive chemistry, from the twelfth century it was considered to be the study of the relationship between man and the cosmos. They believed that the processes man witnesses in heaven and on earth manifest the will of the Creator, and if correctly understood would yield the key to his intentions. The transmutation of base metals into gold was an esoteric symbol for their main objective, the transmutation of the soul. Like the Gnostic teachers of Chartres the alchemists sought God through knowledge. Mary Attwood, the famous nineteenth century alchemist, wrote that “Alchemy is philoso-phy, it is the philosophy, the finding of the Sophia of the mind.”

In psychoanalysis Jung found that when his patients were beginning to be cured their drawings had certain elements in common, even though they knew nothing of these ancient myths and symbols. This convalescent or emerging stage would often be expressed as a snake arranged in a clockwise spiral moving towards a square at the centre. The snake is the unconscious, the square is the diamond/lapis

which is the new self. Jung’s interpretation was that these symbols represented the movement of the personality towards a new state, and therefore to a rebirth. In Mediaeval drawings the square in the centre is Mercurius (sometimes equated with the Salniter, and called the Square and the Circle) whom the alchemists called the “mediator making peace between the enemies or elements”: which is the unifier of opposites again. Mercury was Wisdom or Sophia, which brings us back to the beginning—Holy Wisdom and the snake, Mary as the “Throne of the Almighty” and patron of learning, the Gnostic idea that through her (or through knowledge if you prefer) you can be saved, or reborn. Hence the feminine aspects, and Ariadne with her thread. This common fund of symbolic language, repeated in so many ways across the globe, shows that man’s path to God is essentially the same in all cultures.

From this firm position he follows through the five circles which lead him back to God through the same three-fold manner as he followed in the Creation. At the end he moves from Pisces/sainthood back to the right hand quarter of Libra through which he passes for the last time, throwing off his ego. In innocence he enters Virgo which is both God’s concept of man and the Virgin Mother herself. The Virgin sat on God’s right hand so that she could intercede for man, who therefore passes through her into Paradise. It includes the powerful and beautiful image of reentering the womb to be purified and reborn. The spiral of death culminates in the resurrection.

In Chartres the Zodiac is represented more often than any other subject except the essential scenes of Christ’s Nativity and Death. The esoteric meanings given to the signs were the closest Christian equiva-lent to the teachings of the Koran about the Creation and the Redemption of Man. They follow the classic pattern of Evolution-Involution with the five steps in which God created the Universe followed by seven in which man finds his way back to Him. This is not what we see in the Zodiac today, and if today’s interpretation were all there was to it there would be no reason for the Church to have used it so often. The essentials of the esoteric interpretation are that Aries to Leo covers the Creation of life and matter, Virgo is the creation of Man, and Libra is man in essence, his potential and his pow-ers, including ego.

Scorpio is man’s notion of himself, his attachment to matter and self. It is the point of choice where the wrong decision will bring spiritual death. The last four signs depict the way back to God through understanding and spiritual consciousness, ending in Pisces.

Hence the story of the labyrinth through the esoteric zodiac is this: the pilgrim begins by entering into Scorpio where he makes a first ‘decision for Christ’, as the modern evangelists will have it. He then passes through Libra on the left which is his ego/essence, which he must understand to some extent before he can appreciate the rest.

The next series is Taurus to Leo: which is the study of the Creation of the Universe by God, and the genesis of our world as knowledge. He traverses this series three times, once on the left as a learning process followed by the reverse order in the east where, facing the altar, he sees the Creation with the help of Christ. Lastly he returns from Taurus to Leo on the right restudying the past with new eyes and thereby understanding it.

For the second time he enters into Libra, passing across the full half circle on the eastern or top side. The pilgrim now reappraises himself in relation to Christ and the Church, and just as this path lies symmetrically across the axis of the cathedral, so the pilgrim can now see his ego in a balanced way.

Chartres Labrinth: An Interpretation by John James

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photo: labyrinthos.net

photo: Juergen Teller

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Thousands Join in Tagging Wings

In 1952 I had written a magazine article on “Marked Monarchs,” which included an appeal for volunteers to assist in our tagging program. Twelve people responded, launching our Insect Migration Association. By 1971 it numbered six hundred; thousands have taken part over the past 24 years. The tiny labels carry identifying letters and numbers, and the words: “Send to Zoology University Toronto Canada.” Over the years hundreds of thousands of migrating monarchs have been tagged all across the continent. Reports have poured in from enthusiastic collaborators of all ages and walks of life. We have received tagged specimens from Maine and Ontario to California and Mexico, from Florida to the shores of Lake Superior.

Many tagged monarchs reached us alive, in packages lined with the field flowers they were feeding on when netted. A California golfer was about to drive his teed-up ball, when a butterfly alighted on it. Although unable to check his swing, he sent us the tagged remains in the name of science. Early in 1965 I joined the staff of Scarborough College of the University of Toronto. Our program gained momentum. Grants in aid of our research came from the National Geographic Society, the National Research Council of Canada, and as donations from volunteer associates. Our knowledge of the monarch proliferated as data flooded in. We learned, for example, that almost all males die on the way north from the wintering grounds. We also confirmed that the insects won’t fly at night. One tagged butterfly—captured, released, and captured again—flew 80 miles in one day.

During the summer in Ontario we found not only fresh, flawless monarchs; many were somewhat worn, and still others badly travel-tattered. This suggested several overlapping generations, the most worn having flown from farthest south, and the freshest having only recently hatched somewhere much closer on the northward migration route. We also found that monarch populations include migrants and nonmigrants. What a fascinating complication this was! After considerable study we concluded that most of the migrating monarchs are those that hatch in late summer, when daylight hours decline. The late females do not develop pro-ductive ovaries—and thus do not mate—until they fly south to that elusive overwintering place. (This light-responsive infertility probably holds for male monarchs as well.) As daylight lengthens in the wintering area, the monarchs—now sexually mature—feel the urge to mate and fly north, breeding new generations along the way.

Trail Lost in Texas

Still, we wondered where the migratory monarchs spent the winter. Despite our hopes, fieldwork in Florida and along the Gulf Coast disclosed no mobs of wintering monarchs. Widely scattered recoveries gradu-ally enabled us to plot migration routes on a large wall chart. A pattern developed: a diagonal flight path, northeast to southwest, across the United States. Most of the butterflies, it seemed, passed through Texas to Mexico. In our search for the overwintering place, years passed, years of frustration. Norah, late in 1972, wrote to newspapers in Mexico about our project, asking for volunteers to report sightings and to help with tagging. In response came a letter, dated February 26, 1973, from Kenneth C. Brugger in Mexico City. “I read with interest,” he wrote, “your article on the monarch. It occurred to me that I might be of some help. . . .”

Ken Brugger proved the key that finally unlocked the mystery. Traveling in his motor home with his dog, Kola, he crisscrossed the Mexican countryside. He searched especially in areas where tagged monarchs had been recaptured, and places where other visitors had reported numerous butterflies. “Go out in the evening,” we instructed him. “That’s when you’ll see the monarchs moving about looking for a place to roost.” In a letter written in April 1974, Ken reported seeing many monarch butterflies in the Sierra Madre flying at random as if dispersing from a congregating site. “Your data and observations are exciting,” I replied. “We feel that you have zeroed in on the right area.” Ken Brugger doubled his field capability by marrying a bright and delightful Mexican, Cathy. Late in 1974 he wrote of finding many dead and tattered butterflies along the roads in a certain area. “You must be getting really close,” we responded. These butterfly remains suggested that birds had been feeding on large flocks of monarchs.Swiftly came the dramatic conclusion.

By Fred A. Urquhart, Ph.D.Photograph by Bianca LaviesThis article was originally published in the August 1976 National Geographic.

I gazed in amazement at the sight. Butterflies—millions upon millions of monarch butterflies! They clung in tighty packed massesto every branch and trunk of the tall, gray-green oyamel trees. They swirled through the air like autumn leaves and carpeted the ground in their flaming myriads on this Mexican mountainside. Breathless from the altitude, my legs trembling from the climb, I muttered aloud, “Unbelievable! What a glorious, incredible sight!” I had waited decades for this moment. We had come at last to the long-sought overwintering place of the eastern population of the monarch butterfly. Every wide-eyed child and meadow walker in the eastern United States and nearby Canada knows this colorful butterfly, by sight if not by name. It skims and dips in summer over fields and gardens from Texas to England, from Florida to Minnesota. But in winter the Monarch vanishes from the regions. Where does it go? Until now, no one had known. But here before me, on scarcely twenty acres of lofty wooded slope in central Mexico, the monarchs crowded by the millions to while away midwinter months in semidormancy.

I am a Canadian zoologist, Toronto-based. With the tireless help of my wife, Norah, I have spent much of my time since 1937 studying the ecology, and especially the migration, of the monarch butterfly. Monarch migration is a marvelously intricate pattern of behavior, baffling in many of its aspects. The butterfly has long been known to travel great distances, somewhat as birds do, on a round trip keyed to seasonal changes and the reproductive cycle. For the monarch, as for the feathered flocks, southward migration’s clear and evident purpose was to escape the killing frosts of winter. Some monarchs flying south in the fall re-turn to their summer breeding grounds, we knew, though none ever survive longer than a year. Where, then, did the eastern butterflies pass that single overwintering of their brief lives? One of the earliest questions asked, it was to be among the last answered.

Our first problem was to track the insects on their journeys, and plot the distances and directions of their flight; to do that, we had to mark them. But how do you mark a migrating butterfly, a delicate, feather-weight insect that depends totally on freedom of flight? It took many years—and many failures—to develop a foolproof way to tag a monarch. As long ago as 1937 we experimented with a printed label, affixed to the butterfly’s wing with liquid glue. But tags and butterflies got tangled and sticky, and many of the insects couldn’t stay airborne. Norah and I next had labels printed on gummed stock, like postage stamps. We tested them on the Monterey Peninsula in California, where western monarchs from the intermontane valleys of the Great Basin have always congregated in midwinter. This experiment, too, failed dismally: A night of rain washed the gummed labels off the clustered monarchs. Over the sodden grass our thousand tags lay like soaked confetti. But then a friend suggested trying the type of pressure adhesive label used for price tags on glass merchandise. With an added fixative, this worked perfectly. Now we had a tag that would readily adhere, with a gentle squeeze, to the membrane of a butterfly’s wing where the scales had been removed. The harmless labels even stuck to monarch wings deliberately soaked in water.

The Monarch’s Winter Home

photo: AP

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Incarnated Amnesia continued from page 5

Stage Seven: Life Selection

Leaving the spirit world can be a horribly difficult process. You are knowingly turning your back on a world of love, peace, wisdom, and blissful happiness to return to a world that can often be filled with suffering, pain, betrayal, and disappointment. Some souls resist this process for as long as they can and genuinely wish they did not have to return—but sooner or later, they must. Some souls move on to other worlds if the world they had been living on is no longer available to host physical human life. In Law of One terms, once earth has fully transitioned into fourth density—estimated to be between one hundred and seven hundred years after 2011—anyone who still needs third-density incarnation for their evolutionary growth process will naturally end up moving to a new and different world.

Case twenty-four reveals that he will not be return-ing to earth in his next life. He plainly states that in the future, some earth people have been moved to another planet and the earth has fewer people and is less crowded. Several of Dr. Newton’s clients indicated that something like this will happen in our future. This concept of “planet hopping” in Dr. Newton’s work pre-cisely validates what we read in the Law of One series about the shift from third to fourth density “green-ray” life on earth. It is also interesting to note that Newton observed every color in the rainbow spectrum appearing in his clients’ souls fairly routinely, except for green—which is almost never seen. In Law of One terms, the earth has to make a quantum leap into the green-ray level before any of its inhabitants can become “activated”—which is when their souls fully transition into the green-ray density. We will discuss this process in Part four. Higher-level entities, from blue ray and indigo ray, can and do visit earth as Wanderers, usually to help out the planet while massively speeding up their own evolution as well.

Dr. Newton found that during Neolithic-type time periods, hundreds or even thousands of years can elapse between physical incarnations. Once we see agriculture and animal husbandry, reincarnation begins to happen more often—but lifetimes can still be separated by as many as five hundred years. Dr. Newton’s clients lived an average of once every two hundred years between A.D. 1000 and A.D. 1500, and after A.D. 1700 they lived once per century. It is very common for souls to incarnate more than once a century as we head into the 1900s.

Stage Eight: Choosing a New Body

Dr. Michael Newton does not consider “Choosing a New Body” to be a separate stage, since this process also occurs within the Ring of Destiny–Life Selec-tion area. Nonetheless, a separate chapter is devoted to this aspect of the process we all must go through, and it heavily influences our decisionmaking process for whichever life we will choose. In this stage, on the screens that float around in this cockpit-like area, we are presented with various bodies within which we can choose to incarnate. We can see how the bodies will look and feel, how they function, and how they think— throughout the different levels of biological age we will experience. Every human body we see around us, no matter how it looks, is the product of a careful soul choice. A great deal of time and attention is paid to the specifics of each body; there is usually no such thing as a hasty decision. This is generally not the first time we have thought about our next body—we often spend time deliberating which body we will choose in the earlier stages and will talk the choice over with our guide and the people in our soul group.

Dr. Newton found that most major injuries we go through in our lives are chosen at this stage, before we are born. Choosing a body involves a full awareness of what will happen to it throughout a given lifetime. Again, we are prevented from seeing exactly how these events will shape our personality. Each body has dif-ficulties that come along with it, and we take our time and choose carefully. If we have recently come out of a life that was relatively easy and stress-free, we may well decide to come back into a body and a life that will present us with many more challenges. Dr. Newton’s research found that bodies with physical difficulties of various sorts almost always end up producing an ac-celeration of our spiritual evolution.

Stage Nine: Preparation and Embarkation

In the Preparation and Embarkation stage, we leave the Ring of Destiny and have an intensive planning meeting with the people who will play key roles in our lives, usually from our soul group. This stage of the afterlife is very relevant to our discus-sion. Many synchronicities we will experience are planned out at this point, in order to ensure that we take certain steps at certain times. Higher level guides help us plan out the symbols and events that will help steer us through these key moments. If we choose to be in a relationship with someone, we may deliberately plan a symbol that will appear when we first see that person—a particular place, a particular object they are wearing, something funny they say, some specific music we hear in the background, and so on. We struggle at this stage to memorize each of these cues, so that we will know what to do when we see them. Once we have incarnated in a physical body and these signals appear, we generally will not remember the careful and deliberate planning that went into these events, but the memory trigger encourages us to make certain decisions. A male client, case twenty-eight, described a pre-birth agreement he made in which a woman he meets as a child will be wearing a shiny silver pendant on a necklace, and the sunlight then gleams off of it. Once he was alive in a physical body, living in his hometown, this same woman walked every day on his street, and she always wore a silver pendant. The first time he met her with it, the sunlight reflected off it, just as he had intended it to in the afterlife—and this event activated his memory trigger. He was immediately drawn to become her friend and engage in conversation, without consciously knowing why he felt so strongly about doing this. Even though he knew her for only a short time before his family moved, she gave him a very valuable lesson in learn-ing to respect others.

As we go through the Preparation and Embarka-tion stage, we may be concerned about our level of stubbornness and resistance to the synchronicity and gut feelings that our souls use to communicate with us. In cases like these, we may layer in several different memory tags that will appear as synchronicities in our lives, just to reinforce one particular decision we intend to make. Case twentyeight describes multiple planned triggers he would experience when meeting the woman he had chosen to be his wife. Both of them agreed on these memory triggers and would cooperate, as souls, to make sure they happened. This included a laugh of hers that would remind him of the sound of tiny bells or chimes, a familiar perfume scent he would notice the first time he danced with her, and the way her eyes would look. Her chosen memory triggers included his big ears, the fact that he would step on her toes when they danced the first time, and the specific way she would feel when she first held him. After planning out these synchronicities to keep us on track, we often have another meeting with the Council of Elders before we head into the Rebirth stage. This meeting is used to remind us of our goals and of how important it is that we stick to our ideals in our next lifetime. On page 261, a client of Dr. Newton’s reports the Elders as all being hairless, with oval faces, high cheekbones, and smallish features—much like the appearance of certain types of extraterrestrials people have reported seeing. These people did have eyes like ours—not black ovals—but many extraterrestrial wit-ness reports do feature this type of appearance. The Elders are bathed in light, and there is a strong sense of divinity. This meeting is akin to a last-minute pep talk encouraging us to have patience, to hold true to our values, to trust ourselves in the midst of difficult situ-ations, and to avoid indulging in anger and negativity. We may also receive an energetic boost from the Elders that appears as a burst of positive power helping inspire us and charge us with love.

Olympic Publ ic Radio 11

Breathtaking Climb to an Awesome Sight

With further support from the National Geographic Society, Norah and I made plans to visit the site early in 1976. Photographer Bianca Lavies would join us and the Bruggers. We met on January 9, at a mountain motel in the Sierra Madre, and from there negotiated steep roads to a village where we picked up our guides. Reaching one high summit, we left our vehicle and set out afoot toward the “Mountain of the Butterflies.” Norah and I are no longer young. At 10,000 feet, as we walked along the mountain crest, our hearts pounded and our feet felt leaden. The rather macabre thought occurred to me: Suppose the strain proved too much? It would be the ultimate irony to have come this far and then never witness what we’d waited so long to see! From the summit, dotted with junipers and holly glistening with hoarfrost, we had to descend steeply. Down, down we stumbled to a clearing surrounded by stately oyamel trees, a kind of fir. Then we saw them.

Masses of butterflies—everywhere! In the quietness of semidormancy, they festooned the tree branches, they enveloped the oyamel trunks, they carpeted the ground in their tremulous legions. Other multitudes—those that now on the verge of spring had begun to feel the immemorial urge to fly north—filled the air with their sun-shot wings, shim-mering against the blue mountain sky and drifting across our vision in blizzard flakes of orange and black. One of our guides, Juan Sanchez, added up the tall trees. He esti-mated more than 1,000, every one garbed in monarchs! While we stared in wonder, a pine branch three inches thick broke under its burden of languid butterflies and crashed to earth, spilling its living cargo. I stooped to examine the mass of dislodged monarchs.

There, to my amazement, was one bearing a white tag! By incredible chance I had stumbled on a butterfly tagged by one Jim Gilbert, far away in Chaska, Minnesota. Later Mr. Gilbert sent me a photograph of the very field of goldenrod where he had marked this frail but tireless migrant.

Other Assemblies Probable

How could we be sure that this was the sole congregating area for our wintering monarchs? We couldn’t. In fact, on their 1975 discovery trip, the Bruggers found two nearly equal concentrations a few miles apart. While I think it possible that the monarchs assemble in two or three or maybe even four overwintering roosts, I feel certain they are all situated within a restricted range in the same general area. We know that monarchs will lay eggs only on milkweed plants. Because more than half of North America’s hundred species of milkweed are native to Mexico, a tempting hypothesis arises. May it not be that, far back in geologic time, the monarch originated in Mexico? Now, in returning there each winter, the butterfly is “going home,” after straying, perhaps over eras of a warming trend, farther and ever farther north.

Anyway, I’m convinced that the monarch’s selection of the Sierra Madre for overwintering is no random choice. Butterflies are poikilotherms, that is, creatures that adjust their body temperatures to the ambient air. At this 9,000-foot elevation, winter temperatures hover from just below freezing to just above. Ideal for monarchs! Inactivated by the chill, they burn up almost none of the reserve fat they’ll need on their northward flight. I believe the monarchs overwinter in this chosen area because it provides suitable conditions at the terminus of their naturally converging migration routes.

In our visits to the site over a span of several days we tagged about 10,000 butterflies, using distinctive fuchsia-pink labels. To our delight, two monarchs bearing these tags were recovered several months later, in April, in northern Texas, 1,000 miles from the overwintering place. Others may well appear as far north as Canada. Such an event would resolve one uncertainty: whether any monarchs from central Mexico make it back to the northern limits of the species’ range.

As with our understanding of bird migration, awesome voids remain in our knowledge of the monarch’s comings and goings. Not the least of the mysteries is how such a fragile, wind-tossed scrap of life can find its way (only once!) across prairies, deserts, mountain valleys, even cities, to this remote pinpoint on the map of Mexico. Certainly some instinct or programming is involved.

At the end of our last day at the site, we climbed back to the mountaintop. Scattered flights of butterflies displayed the restlessness that soon would possess the whole mass of monarchs. Some mysterious signal, probably involving the angle of light from the ascend-ing sun, within a few weeks would trigger the northbound migration flight.

Maybe, in a few months, one of the beautiful monarchs we had just seen sipping nectar from a woodland flower would alight on a milkweed plant in my backyard at Scarborough, Ontario, to lay her eggs. Perhaps I would tag her progeny, and another numbered mon-arch might make the incredible journey to Mexico’s Sierra Madre.

Bobby’s World

Adult male bobcats weigh 20 to 30 pounds and average 3 feet in length (Fig. 1). Females are considerably smaller and may weigh less than a large house cat. Bobcats can be various shades of buff and brown, with dark brown or black stripes and spots on some parts of the body. The tip of the tail and the backs of the ears are black. They have short ear tufts, and ruffs of hair on the side of the head, giving the appearance of side-burns. Bobcats of eastern Washington tend to be a much lighter buff color than those of western Washington. Both color phases occur along the eastern side of the Cascade Mountains. Bobcats are solitary animals. Males and females only associate for the brief time required for courtship and mating. A litter of about 3 kittens is born between April and July in dens found in caves, rock crevices, or hollow logs or trees. The den is carefully lined with dry leaves, moss, or grass formed into a shallow depression. Young bobcats disperse when they are about 8 months old.

Habitat and Home Range

Rock cliffs, outcroppings, and ledges are important to bobcats for shelter, raising young, and resting sites. Large brush or log piles and hollow trees or logs are used in wooded areas. Finding bobcats in open fields, meadows and agricultural areas is not uncommon, provided enough brushy or timbered areas for escape cover is nearby. Bobcats occur less frequently in areas of deep winter snow. Unlike lynx (Fig. 4), bobcats have relatively small feet and snow greatly reduces their mobility and ability to catch prey. Home range size of bobcats in western Washington varies from 2.5 to six square miles for adult males, about half that for adult females. Home range size in eastern Washington tends to be larger. - Washington Department of Fish & WIildlife -

On the evening of January 9, 1975, Ken telephoned us from Mexico. “We have located the colony!” he said, unable to control the excitement in his voice. “We have found them—millions of monarchs—in evergreens be-side a mountain clearing.” Mexican woodcutters, prodding laden donkeys, had seen swarming butterflies and had helped point the way.

Photograph: Wayne Dumpleton

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Winter Solstice / Lunar New Year ‘15

L’OROSCOPO

Olympic Publ ic Radio #1!

1 Moon passes 1.2° north of Uranus, 19:00 EST

2 Asteroid Thalia is at opposition, 22:00 EST

6 Full Moon occurs at 7:27 EST

8 Mercury is in superior conjunction, 5:00 EST

9 Jupiter is stationary, 2:00 EST

Asteroid Ceres is in conjunction with the Sun, 19:00 EST

11 The Moon passes 5° south of Jupiter, 23:00 EST

12 Mars is at perihelion (128.4 million miles from the Sun), 3:00 EST

The Moon is at apogee (251,395 miles from Earth), 18:03 EST

Special Observing Date 14 The annual Geminid meteor shower peaks this morning under a Last Quarter Moon.

14 Last Quater Moon occurs at 7:51 EST

Asteroid Juno is stationary, 16:00 EST

19 The Moon passes 1.5° north of Saturn 16:00 EST

21 Winter solstice occurs at 16:03 EST

22 Uranus is stationary, 01:00 EST

24 The Moon is at perigee (226,675 miles from Earth) 11:42 EST

25 The Moon passes 6° north of Mars 3:00 EST

26 The Moon passes 4° north of Neptune 10:00 EST

28 First Quater Moon occurs at 13:21 EST

The moon passes 1° north of Uranus, midnight EST

Stage Ten: Rebirth

The final stage Dr. Newton identified is Rebirth. After the meeting with the Council of Elders, some souls become quiet and introspective before they reincarnate, whereas others joke around with their friends and have a lighthearted attitude about the reincarnation. Once we finally depart, we have a sense of plunging downward, through areas of luminous energy. We may also see another dark tunnel, only this time we are returning to the earth in it, rather than leaving the earth through it. As soon as weexit the tunnel, we find ourselves in the body of a baby within our new mother’s womb. Up until our new child begins school at around age five, we still have enough flexibility that wecan leave the body for various lengths of time. We may go off and enjoy traveling with our friends to revisit places we lived in other lifetimes. The minute the baby is in any physical danger or distress, we instantly snap back to take care of the problem. While we are in the baby’s body, we work to integrate our own soul energies with the brain of the physical body. We may also get the baby to do things that will help smooth out the relation-ships within the family. For example, if our mother andfather are fighting, we may do something cute, such as poking their faces with both hands, smiling, or giggling, to distract them back into positive thoughts. It is well within the power of the soul to get the baby to laugh when needed.

(Dawn of Aquarius)

Winter Solstice – Northern Hemisphere

Element: Earth Winter Solstice Window: December 20-22

Winter Solstice Exact: December 21 – 12:11pm

Eastern Solstice means “Sun Standstill,” and Winter Solstice is the shortest day and darkest night of the year in the Northern Hemisphere. It marks the place on the Wheel where the sun, which went deep into the dark space of the womb during Samhain, is reborn. After this point you see a gradual day-by-day increase in light until it reaches its peak at Summer Solstice and begins its turn toward the darkness

once again. Winter Solstice, also known as Jul, typically falls between December 20 and 23, and is the shortest day and the longest night of the year. It functions as the seed point for the solar cycle, just as a new moon does for the lunar cycle.Its impact functions in your life for a full year, a

complete growing cycle.

lisa-michaels.com

Source: Astonomy.com

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