| | | Page 1, 2, 3, 4, 5, 6, 7 | The cross of hendaye and the end times-Is it true?
| lost horizons
User ID: 16748
 United States
8/22/2005 7:22 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
I find it interesting as well that no debunkers even doctor P. would touch Paul laViollete on this thread. I´m still watching closely. How is it I see so much petty squabling surrounding these works. It´s nothing but a distraction. |
| Saxon
User ID: 1298
United States
8/22/2005 7:32 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
I am still curious as to the "plan" in regard this event. Great work, the boys have nailed down the time of the galactic core explosion....now what?
As I´ve asked before, if the "shining ones" were so "benevolent", what has stopped them from "rescuing" humanities greatly reduced numbers the last time this happened? Let´s face it folks, even James T. Kirk would have relocated a handfull of people from a planet doomed with repeated virtual total kill events like this. So what has stopped these "gods" from doing the same?
Think about it, obviously they have their own agenda. |
| lh
User ID: 16748
United States
8/22/2005 7:51 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Saxon, I have been contemplating much of this from another angle. Perhaps the portals that are spoken of are a representation of death. Death is but a door to another world. Many coming at once would signify an openinng in the world of spirit for a great influx. Perhaps now we are making this decisions of what shall happen. The shinning ones may in deed be those of us who are awakenning and embracing a transformation. In dire times one would have to walk the walk to overcome. To look to the sun and know the ways of the mystic. Perhaps those shinning ones are an aspect of ourselves that is coming when all things align. The coming of our cosmic self embracing our earth bound one. Just how I see it. |
| Vincent Bridges
User ID: 7587
United States
8/23/2005 1:40 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
I find it interesting as well that no debunkers even doctor P. would touch Paul laViollete on this thread. I´m still watching closely. How is it I see so much petty squabling surrounding these works. It´s nothing but a distraction.
V: Indeed... Dr. La Viollete´s work is very solid, and the supporting evidence gathered from examining Fulcanelli´s work makes the case very strong indeed... The personal squabbles are nothing but a distraction, one in fact that has dogged the work for years. I don´t want to argue with anyone, especially those I once considered friends, however, I do want the same consideration in terms of an honest assessment of authorship and insight.
VB |
| Vincent Bridges
User ID: 7587
United States
8/23/2005 2:02 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
I am still curious as to the "plan" in regard this event. Great work, the boys have nailed down the time of the galactic core explosion....now what?
As I´ve asked before, if the "shining ones" were so "benevolent", what has stopped them from "rescuing" humanities greatly reduced numbers the last time this happened? Let´s face it folks, even James T. Kirk would have relocated a handfull of people from a planet doomed with repeated virtual total kill events like this. So what has stopped these "gods" from doing the same?
Think about it, obviously they have their own agenda.
V: I don´t think the Galactic Rescue Squad is involved; no one is going to beam up a remnant of humanity and relocate us to the galactic Gaza strip... Sorry, but it ain´t likely...
Keep in mind that we are already deep into the process, well passed the point of no-return, and what we are seeing at the moment are the transistional distortions of this approaching singularity of consciousness. From the space brothers to the hard-line armageddeonists in the White House, these are all symptoms of the deep and profound shifts in consciousness that are being provoked by the cosmological events. This will only get worse as the critical moment approaches. The traditional cultures, including western alchemy, pointed to this galactic alignment season as the Time because of its multiple layers of portions and signs. Nostradamus, my old friend the Tim Leary of the 16th century, glimpsed this very clearly and described it as point where many possible realities overlapped. Only as we lived through it would we be able to see which of these realities were developing. Unfortunately, since about 1999, we have been shifting into a very harsh and destructive future, one where civilization disappears in a great final crusade against Islam...
VB |
| Vincent Bridges
User ID: 7587
United States
8/23/2005 2:31 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
The Mystery of the Great Cross at Hendaye
A Forgotten Cross
It is possible to date Fulcanelli’s visit to Hendaye to the early 1920s because of his comment on the “special attraction of a new beach, bristling with proud villas.”1 H. G. Wells, Aldous Huxley, and the smart young London set discovered nearby Saint-Jean-de-Luz in 1920, and by 1926 or so the tourist villas had spread as far south as Hendaye. Today, Hendaye-Plage, Hendaye’s beachfront addition, bustles with boutiques, dive shops and surfboard emporiums, having become a popular stop over for the young, international, backpacking-nomad crowd.
Although Fulcanelli declares, somewhat disingenuously, that “Hendaye has nothing to hold the interest of the tourist, the archaeologist or the artist,” the region does have a rather curious history. A young Louis XIV met his bride on an island in the bay below Hendaye, along the boundary between Spain and France. Wellington passed through, making nearby Saint-Jean-de-Luz his base of operation against Toulouse at the close of the Napoleonic Wars. Hitler also paid a visit during World War II; in 1940 he parked his train car within walking distance of the cross at Hendaye.
The region has other more esoteric connections as well. Hendaye is in Basque country, and the Basque people’s genetic makeup has proven to be unlike any other in Europe. The Basque language is also a mystery. It is one of only five non-Indo-European languages to survive, and it has no links to any other language in Europe. These facts have suggested to some researchers that the Basques are the remnants of a global pre-catastrophe civilization, the lost “Atlanteans” to the more imaginative. The Basques were also well known for their magical practices, and were the focus, in the late sixteenth and early seventeenth centuries, of a major Inquisitional witch-hunt.2
When Fulcanelli visited in the 1920s, Hendaye was a very small town. He noted its “little houses huddled at the foot of the first spurs of the Pyrenees,” and commented on the “rough and rugged landscape” in which “the natural austerity of the wild scene is scarcely relieved by the headland of Fuenterrabia, showing ochre in the crude light, thrusting into the dark greyish-green mirror-calm waters of the gulf.”
Keep in mind that, although “The Cyclic Cross at Hendaye,” the penultimate chapter of Mystery of the Cathedrals, was apparently written in the mid 1920s, it was only added to the book when it was republished in 1957. Hardly anyone in the occult world noticed this addition or commented on it, perhaps because it doesn’t fit neatly into any of the preconceived notions of alchemy. The importance of Hendaye is revealed by Fulcanelli’s declaration: “Whatever its age, the Hendaye cross shows by the decoration of its pedestal that it is the strangest monument of primitive millenarism [sic], the rarest symbolical translation of chiliasm, which I have ever met.”3
Because Fulcanelli openly connected alchemy and the apocalypse, the true nature of that very specific gnostic astro-alchemical meme whose fingerprints we have traced through several millennia emerged into public consciousness. This meant that the secret was no longer contained among the elect societies. For the first time since the age of the Gothic cathedrals, the meme had broken out of its incubational structures.
In a way, the cross and its message serve as proof that there are such things as secret societies. Found throughout history, these societies preserve and present the secret of the cross in various ways. The Kabbalah in Judaism, Sufic Islam, esoteric Christianity, Gnosticism, and the Hermetic tradition have been the keepers of these ideas. The central message of the three main Western religions, that of an eschatological moment in time, is the secret that also lies at the heart of the cross at Hendaye. The meme, the ability to understand the myth and its metaphors, seems to have survived only through the actions of these secret and insular groups.
The cross at Hendaye stands today at the southwest corner of Saint Vincent’s Church, the busiest street corner in town. No one notices the ordinary-looking monument with its message of catastrophe; perhaps it was intended to be that way. The secret hides in plain sight.
<A>Precessional Myth Making and an Enigmatic Altar to the God of Time
<TNI> In 1901, a career civil servant in the British East India Company and a former commissioner of the province of Bengal published what he thought would be a revolutionary work on ancient history and prehistoric star religions. History and Chronology of the Myth-making Age, by James F. Hewitt, “late Commissioner of Chutia Nagpur,” as the title page styles it, is one of those grand summations of universal knowledge so beloved by the late Victorians. Hewitt, however, is not your usual colonial civil servant, and his work, unlike his contemporary James Churchward’s books on the lost continent of Mu, is actually based on solid linguistic ground, at least for the turn of the twentieth century. His work, with all its flaws, is a connection point for many pieces of the Hendaye puzzle, and it offers us another mysterious stone, one that just might be the original of the Hendaye cross.
<T>Hewitt’s expertise in Sanskrit is both the strength and the weakness of his argument. Sanskrit becomes the lens through which Hewitt views every other culture and mythic structure on the planet, and this produces some surprising distortions. Occasionally these funhouse-mirror images are accurate, if somewhat inexplicable. Hewitt is correct on things where he should be dead wrong, and totally inaccurate only when he tries to convince us of the universality of his conclusions. But, through the verdant and tangled overgrowth of Sanskrit roots and cultural imperialism, the outlines of something truly astonishing can be discerned. History and Chronology of the Myth-making Age is not only an attempt at uncovering the origins of the symbolic green language, spoken, as Fulcanelli reminds us, by all initiates, but it is a masterful attempt to link that symbolic argot to its source in the astronomy of precession. That Hewitt fails is not surprising; we are impressed, however, by the fact that he made such a valid attempt.
With the first sentence of his preface, Hewitt informs us: “The Myth-making Age, the history of which I have sketched in this book, comprises the whole period from the first dawn of civilization . . . down to the time when the sun entered Taurus at the Vernal Equinox between 4000 and 5000 B.C.” He laments the lack of a precise date for this event, and then offers an average, 4500 B.C.E., which is close enough to be quite accurate. He tells us that this was the closing event in the Myth-making Age, and that after this point, “it ceased to be a universally observed national custom to record history in the form of historical myths, and that national history began to pass out of the mythic stage into that of the annalistic chronicles recording the events of the reigns of kings and the deeds of individual heroes, statesmen and law-givers.”
Making allowances for Hewitt’s anachronistic use of the word “nation” we can discern something quite profound here. Around 6,000 years ago something did in fact shift. This is recorded in the Egyptian king lists and in Manetho’s chronology as the point where the Heru Shemsu, the blacksmiths of Edfu, ruled as transitional figures between the reigns of the living gods and the reigns of kings and pharaohs. It also marked the beginning of the spread of agricultural societies. Hewitt is also correct, for the wrong reasons as usual, that the Indo-European languages spread with the diffusion of agriculture across Europe. Except that, unlike Hewitt’s hypothesis, modern linguistic archaeology places the origins of Indo-European languages and organized farming in Anatolia, homeland of Cybele, Mother of the Gods.4
Identifying the spread of Indo-European with agriculture helps to explain how non-Indo-European languages survived in isolated pockets. These were places where, for whatever reasons, the old hunter-gatherer traditions survived. The Finno-Ugaric speakers still have a large nomadic population, the Laplanders, and the Hungarians were isolated by geography. The other three, Caucasian, Estonian, and Basque were all fishing or trading communities. Of them all, only Basque has survived into the twenty-first century as a living language, and Basque culture has always been based on the sea.
Hewitt has a curious view of the Basque as a mixture of his southern non-Indo-European agriculturalists and the northern Gotho-Celts, the European Aryan nomads and cattle driving warrior-kings. From our modern archaeological perspective, we can see how skewed Hewitt’s premises are: the Neolithic Basque were not agriculturalists, for instance, and not even four hundred years of Pax Romanitas made much of a dint on their language or culture. And yet, Hewitt’s precessional mythology has many points of great interest to our research. How he came by this mythology is a subject to which we shall return a bit later, but first let’s take a look at the broad outline of this mythic pattern.
According to Hewitt, the first myth to develop among the agricultural societies was that of the Measurer of Time, which in Egyptian terms would be Tehuti, who divided the solar year in two sections of thirty-six weeks of five days each to match the monsoon patterns in the Indus Valley, Hewitt’s original home of civilization.5 (Note that these are precessional numbers as well numbers related to the pentagram.) Hewitt also identifies his “Bird of Life” with the Egyptian “khu,” which he interprets to be a raven. This he identifies as the dark bird of the winds that divides the year by bringing the monsoon.
In this first age, the focus of cosmogony, according to Hewitt, was the Pole Star and the Tree of Life that grew from it. Here he cites the Celtic myths related to the Grail, where “the world’s mother-tree was born from the seed brought by the rain-cloud-bird, the offspring of the Cauldron of Life, the creating-waters stored by the Pole Star god as the Holy Grail or Blood of God, and guarded by his raven vice-regent, the god whose name is Bran, in the watch-tower called the Caer Sidi or Turning Tower of the heavens.”6
Hewitt’s next age presents a different cosmogony. Here the world is seen as an egg, laid by the Bird of Life in the Tree, and around which the serpent coils. Hewitt sees this as a new kind of Pole Star/World Tree alignment, and identifies the serpent as the ecliptic zodiac, thus making this alignment that of the north and south poles of the ecliptic. His origins for these concepts are entertaining as usual, including a race of Finnish ogres who worshiped the storm bird and the snake god, but the concept itself is, as we have seen, a crucial part of the ancient astronomy.
His third myth-making age is strictly solar, evolving into the sun god as primeval ass or horse god. The process by which this occurs is too long to summarize, but Hewitt arrives at a series of images and metaphors that deserve quoting here:
<EXT>This last god, whose genealogy shows him to be the son or successor of the ass sun-god . . . was born, as I have shown, under the star Spica a Virgo the mother of corn. . . . The birth took place when the sun was in Virgo at the Vernal equinox, that is, between 13,000 and 12,000 B.C. . . . This primeval ass . . . who is said . . . to traverse the holy road of the divine order, the path of the god of annual time, was the god of the boring (tri) people, the bee-inspired race. . . . They . . . were deft artificers, the first workers in metals, who introduced bronze and made the lunar sickle of Kronos . . . and the creating trident of Poseidon. This latter god was nurtured by them with a nymph, the daughter of the ocean Kapheria, the semitic Kabirah, the Arabic Kabar, the mother goddess of the Kabiri and another form of Harmonia, mother of the sons of the smiths of heaven. She was also the black Demeter of Phigalia, the goddess with the horse’s head who was violated by Poseidon. . . . We can thus by their genealogy trace their traditional history from between 14,000 and 15,000 B.C. to between 13,000 and 12,000 B.C. These priests were the Kuretes whose religious dances were circular gyrations like those of the heavenly bodies round the pole.
<T>While Hewitt’s methods are decidedly odd, quoting a medieval Grail romance as a motif from around 18,000 B.C.E. might strike some scholars as downright bizarre, and his facts are, by anyone’s reckoning, inaccurate. We have no evidence for metal working in Europe 15,000 years ago, for instance. But his symbolic mix of metaphors and mythology strikes us as meaningful, particularly in light of the research we presented in chapter 7. As we ponder these symbolic echoes and synchronistic themes, the conclusion dawns on us that Hewitt is trying to make the evidence, wherever he can find it, match the underlying esoteric understanding that he brings to this work. This underlying theme is absent in his earlier, and slightly more sound, Ruling Races of Prehistoric Times, published in 1894 and 1895. Between 1894 and 1900, Hewitt ran into a current of the underground stream of Hermetic esotericism, one in which the secret of time, the eschatological secret at the core of alchemy, was sketched out in a specific way that was a blend of Indian sources and Western traditions.
Before we go looking for Hewitt’s esoteric sources, we must look at one of Hewitt’s few pieces of physical evidence, and from the perspective of our research the most important part of Hewitt’s book. During his examination of the Second Age migrations of what he calls the “Turanic-Semitic seafaring races,” which, according to Hewitt, were the builders of the megalithic structures from Malta to Scandinavia, Hewitt turns to a carved stone found, he supposes, near the megalithic ruins of Carnac in Brittany.
Carnac, in Hewitt’s Sanskrit lens, is an example of the “Hindu ritual of the Soma sacrifice,” and therefore the rows of stones “mark in other particulars their descent from Indian year reckoning.” To back up this highly unusual, even for the time, contention, Hewitt points to “the Linga stone altar in the collection of M. du Chatellier at Kernuz, near Pont-l’Abbé, Finisterre.” He declares that it follows the rules of form laid down by “the Hindu religious books,” and, as he examined it, he “saw at once” that whoever carved it “must have learnt the theology expressed in the engravings in India.”
Hewitt’s description is important enough to quote at length. “On the top there was drawn the St. Andrew’s cross (X) of the solsticial sun, the sign of the flying year-bird beginning its flight at the winter solstice. On one side was a pattern of interlaced female Su-astikas representing the annual course of the sun, beginning its journey round the heavens by going northward at the winter solstice. On the side next to this was the square of the eight-rayed star representing the union of the St. Andrew’s Cross of the Solsticial sun with the St. George’s Cross of the Equinoctial sun (+).” Hewitt then describes how, according to the ancient Vedic sages, this wheel of life was drawn as the dimensions of a cube marking the “history of the sun year,” and that “of the Su or Khu year-bird which explains the meaning and historical importance of the name Su-astika, denoting the yearly course round the eight (ashta) points of the heavens of the sun-bird.”
He continues with the third side, on which was “a pattern of four leaves . . . arranged in the form of a St. Andrew’s Cross.” On the fourth and last side, he informs us, is a St. George’s Cross in the form of “a Palasha Tree.” Around the top of all four symbols, Hewitt describes “a scroll of female Su-astikas and at the bottom one of the snakes coiled in the form of the cross bar of the male Su-astika.” Then Hewitt tells us that the sculpted stone was found by M. du Chatellier “at the end of an avenue marked by two rows of uncut stones.”
<CAP>Figure 10.1. Designs from A, Basque gravestones, and B, from Hewitt’s mysterious “linga stone.”
[insert fig. 10.1]
<T>Hewitt moves on quickly to his point. “It was doubtless to this god of time that the earliest stone-altar or sun-gnomon-stone was erected, and similarly the original tree Yupa, the tree-trunk, denoted the god who measured time by the changes . . . of the three seasons. . . . The designs engraved on this stone-altar .. . . say as clearly as written words could do, ‘This is an altar to the God of Time who sent the sun-bird of the winter solstice to fly its annual course from South to North and North to South ‘round the Pole, and to supply the light and the heat which nourishes the mother-tree of life. . . .’”
It is hard to know what to make of Hewitt. From our modern perspective his ideas on languages and migrations strike us quaint relics of an age when the height of sophistication was a British passport and Britannia ruled the waves of a global empire. In such an age, the pronouncements of an educated Englishman carried a certain weight, and even those he classed as inferior accepted his definitions of culture. It would be more than a generation before Indian scholars would take charge of the study of their own history and languages, and another generation before archaeology caught up to philology and began to supply the missing gaps in the theories of language diffusion and displacement. With that in mind, we can give Hewitt credit for the effort, and appreciate his difficulties, while still trying to understand how he arrived at his conclusions.
VB |
| Vincent Bridges
User ID: 7587
United States
8/23/2005 2:33 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Following the basic designs Hewitt describes brings us back to Basque country. Marker stones, similar to Hewitt’s linga, are common throughout the Basque region, complete with crosses and sun wheels, Hewitt’s female swastikas. Could his linga have come from the Basque country? From his comments, Hewitt obviously never connected it with the Basque, even though he considers them to be related to the Neolithic Gothic Celts that he thought had carved the linga stone on a Vedic basis. If he had known the stone’s true origin, he would certainly have made much more of it than he did. After his linga example, Hewitt never again mentions the Basque.
In one of those research synchronicities that suddenly connects what were until then widely separated pieces of the puzzle, we came across the solution to this minor mystery and found that it led us back to the heart of Le Mystère, the Cyclic Cross of Hendaye. With that solution in hand, we were finally able to answer the question of why, if the Hendaye chapter was written in the mid 1920s, it was not included in Le Mystère until the second, 1957 edition. And that solution pointed us even deeper into the mystery of Fulcanelli’s identity.
“Leaving the station, a country road, skirting the railway line, leads to the parish church, situated in the middle of the village,” Fulcanelli comments in the Hendaye chapter.
<EXT>This church, with its bare walls and its massive, squat rectangular tower, stands in a square a few steps above ground level and bordered by leafy trees. It is an ordinary, dull building, which has been renovated and is of no particular interest. However, near the south transept there is a humble stone cross, as simple as it is strange, hiding amidst the greenery of the square. It was formerly in the parish cemetery and it was only in 1842 that it was brought to its present site near the church. At least, that is what was told me by an old Basque man, who had for many years acted as sexton. As for the origin of this cross, it is unknown and I was not able to obtain any information at all about the date of its erection. However, judging by the shape of the base and the column, I would not think that it could be before the end of the seventeenth or beginning of the eighteenth century.15
<TNI>This is all that Fulcanelli tells us concerning the origins of the cross at Hendaye, and it is as misleading as his preceding comment that Hendaye has nothing to interest “the tourist, the archaeologist or the artist.” The date of 1842 for the placement of the cross in the churchyard points directly to the local d’Abbadie family who purchased the headland in that year and paid for the renovations to the church. The current sexton, who may be the grandson or great-grandson of the one to whom Fulcanelli spoke, quite clearly knows that the cross was moved and placed by the d’Abbadie family, so it is hard to believe that Fulcanelli’s sexton didn’t also have that information. Yet Fulcanelli doesn’t mention it.
According to the history of the Château d’Abbadie that was published by the Cape Science Foundation, several carved “Basque headstones” were discovered at the site of the château during its construction. These remained for years on the grounds, displayed in a small garden, until they were sent to the foremost megalithic archaeologists of the era for study in 1896, two years before Antoine d’Abbadie died.
The archives at the Château d’Abbadie, which is now open to the public as a museum, describe one piece has having a Basque sun wheel, several crosses, and a directional “wind rose.” This piece, according to the archives, was sent to Pierre du Chatellier, of the Château Kernuz in Britanny, in late 1896 at the request of M. d’Abbadie. It was never returned, apparently, because there is no further record of it in the archives of the Château d’Abbadie.16 The “wind rose” is specific enough for us to be sure that this stone, from the headland at Hendaye, was in fact the linga Hewitt was describing. His eight-rayed star in a square is most clearly seen as a kind “wind rose” or compass marker for the four directions and their quarters. As the Basques were sailors, this symbolism seems appropriate, and serves to clinch our identification.
Hewitt’s altar stone, his object that sums up the alignment of the three axes and the three centers, originally stood on an isolated plateau overlooking the sea at Hendaye. It is perhaps the original model from which the seventeenth-century craftsman composed the cross at Hendaye. Hewitt’s stone, and his oddly derived and very esoteric interpretation of it, serves as a kind of touchstone, one that shows up the true “gold,” as we work our way through the different views of the cross.
The d’Abbadie connection presents us with a solid fact, that the d’Abbadie family was responsible for placing the cross in the churchyard, which Fulcanelli is at pains to avoid mentioning. Even with his careful avoidance, the date of 1842 would have led any reader or researcher in 1926 straight to the family. Exactly what revealing the d’Abbadie family’s involvement with the Hendaye cross would have disclosed is a subject that will have to wait until after we have examined both our three commentaries on the cross, by Boucher, Fulcanelli and “Paul Mevryl,” and the cross itself. Once we understand the cross’s message, then we can return to the mystery of what this connection, and its obscuration, tells us about the real Fulcanelli. But first, we must examine the three perspectives on the cross that comprise the Hendaye myth.
VB |
| Vincent Bridges
User ID: 7587
United States
8/23/2005 2:38 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Epilogue: Fulcanelli Revealed
<TNI>In the end, one final mystery remains. The question of Fulcanelli’s identity haunts all the other mysteries like the shadow of a high-flying bird on a sunny day. We can see his absence, the shadow, but when we look for the bird itself, we are blinded by the sun’s brilliance. In Fulcanelli’s case, the brilliance is that of the gnosis and intelligence of his works, and, just as with the sun, this intense light makes it hard to find the bird, the personality, casting the shadow.
<T>When all the pieces of evidence and innuendo are sifted and sorted, we end up with less than what we had at the beginning. “Fulcanelli” vanishes, leaving apparently only a long series of jokers, pranksters, plagiarists, and sensationalists. The work remains, isolated in context and Hermetic in meaning, a true message in a bottle from the last adept. Revealing the levels of complexity in that message, as we have done in this book, leaves us finally with a core of truth, both about ourselves and about the cosmos in which we live. That truth is the secret of alchemy, which perhaps can only be revealed, fully, at the end of time.
So who was “Fulcanelli”?
In chapter 1 we looked at the Fulcanelli legend as put forth by its main proponent, Eugène Canseliet. This legend, the myth of the missing alchemist, was cultivated by Canseliet and by others in the Brotherhood of Heliopolis for reasons of their own, and was meant both to reveal a truth and conceal an even more important one, Fulcanelli’s true identity. The truth it reveals is that the current of the underground stream actually survived into the twentieth century; what it conceals is the origin of that current’s survival.
In her book Fulcanelli Dévoilé,1 Geneviève Dubois assembled all the circumstantial evidence relating to the initial group of conspirators, the Brotherhood of Heliopolis. Her conclusion, that “Fulcanelli” was the result of the combined work of Pierre Dujols, Champagne, and Canseliet, is the only plausible explanation that fits a majority of the demonstrated facts. We may suppose that Canseliet clung to the legend because it sold books; a mysterious alchemist, as immortal as St. Germain, sounds much better as a selling point than a collective work from a group of occultists. But is that really all there is to it?
As we worked on the mystery of Le Mystère itself, we eventually recreated Pierre Dujols’ “Library of Marvels” card file. This allowed us to identify an underlying structure organizing the somewhat overwhelming profusion of images and symbols in the text. This structure, simply put, is the four projected Trees of the “Tree of Life on the celestial sphere,” the Cube of Space arrangement from the Bahir. As this structure emerged, two things became apparent: the Hendaye chapter, and its images, had in fact originally been intended for Le Mystère, and Pierre Dujols was the author of the text of Le Mystère.
In chapter 1, we speculated that the Hendaye chapter was meant for inclusion in Dwellings of the Philosophers, where the last two chapters touch on many themes, including catastrophes and Atlantis, inherent in the message of Hendaye’s cross. It could also, we felt, be a fragment of Fulcanelli’s lost last book, Finis Gloria Mundi. Intriguing as these speculations were, we couldn’t seem to make the Hendaye piece of the puzzle fit comfortably in either. And then, rather late in our investigations, it occurred to us that we had been looking at the entire problem presented by the Hendaye chapter in the wrong way.
The chapter supports the developing pattern of four projected Trees by completing the fourth and final Tree, supplying the essential top three sefirot. At the very least, this meant that whoever arranged the second edition knew the basic structure and reenforced it by adding images correctly. But it is also just as likely that Canseliet, in preparing a new edition, simply followed the original pattern, the one intended but not implemented in the 1926 edition. The question of why this was done, why the Hendaye chapter was suppressed, led us indirectly to our second conclusion, that the author of Le Mystère was in fact Pierre Dujols.
The first chapter of Le Mystère is a broad overview in nine sections that, as we saw in chapters 8 and 9, outlines the first of the four Tree of Life patterns in the work as a whole. The eighth section deals with the centrally important idea of the Black Virgins and their connection with Isis and ultimately with Cybele and the stone that fell from Heaven, the core idea of Wolfram’s Grail romance. At the beginning of this discussion, Fulcanelli quotes a passage from “the learned Pierre Dujols,” where Isis and the Virgin are identified as part of an “astronomical theogany.” In this somewhat unusual word (see chapter 9), we find a hint of divine genealogy as well as the sacred union of earth and sky.
A few pages later, after listing the ten most significant Black Virgins in France, Fulcanelli shifts back to the Dujols comment on a Cybele stone at Die in northern Provence, and does so with a first-person citation: “I have already mentioned that a stone at Die, representing Isis, referred to her as mother of the Gods.”2 Since it is Dujols himself who is quoted regarding the Die stone, we might infer that Fulcanelli is tipping his Phrygian alchemist cap to his real identity with this first-person nod. While this is not conclusive in and of itself, combined with all the other evidence presented by Dubois in Fulcanelli Dévoilé it is a very convincing, and revealing, slip of the pen.
So let us accept that the Hendaye chapter was originally part of Le Mystère, and Pierre Dujols wrote the whole of that work. In chapter 10, we speculated that the chapter on the cross was not included because it pointed too directly to “Fulcanelli’s” true identity and the group around him. If Dujols is the author of Le Mystère, and the Hendaye chapter, does this still hold true?
Indeed it does, but with a twist. The joker, as always in this convoluted story, is Jean-Julien Champagne, the illustrator of both Le Mystère and Dwellings. Some, such as the publisher Jean Schémit, believed that Champagne was “Fulcanelli,” while others, such as René Schwaller de Lubicz, claimed that Champagne had stolen the manuscript of Le Mystère from him.3 Only one thing seemed certain, Champagne was the focal point around which the Fulcanelli legend originally swirled. And from this seemingly solid fact would come much future mystification.
But in fact, neither the author of the text, Dujols, nor its illustrator, Champagne, was “Fulcanelli.” In Le Mystère, the author takes the clear tone of a student elucidating the work of the master, or masters, from whom he learned his subject. In the preface to the second edition, Canseliet confirms this by including a letter from “Fulcanelli” to his master.4 It is this individual, it seems, who has attained the great work, not his student, the author of Le Mystère. If this is not even more mystification—and that is always a possibility—then this mysterious master alchemist from the preceding generation can be thought of as the real “Fulcanelli,” the source of the current as it were.
It was this train of thought that led us to look at the cross in a completely different light. What if the Hendaye cross and its predecessors, including perhaps Hewitt’s mysterious carved linga stone, were actually the starting point of Fulcanelli’s story? Fulcanelli suggests that the base was carved in the 1680s, a date that is supported by the degree of weathering on the images. Who, in the 1680s, knew enough to code the complex astronomical and alchemical information into a series of oddly interconnected images on the base of an obscure monument in an obscure corner of the Basque Pyrenees? And why?
Just asking these questions sheds new light on the problem of Fulcanelli’s identity. In chapter 2, we speculated that Fulcanelli’s purpose, at least in part, was to stand witness to the flowering of an esoteric tradition in the West that was as profound and transcendent as that of the East. Fulcanelli traces this lineage, as it would be termed in the East, down to the era in which the Hendaye cross was carved, the mid to late seventeenth century. As we saw in chapter 2, this period falls in the gap between the Rosicrucian movement and the emergence of Freemasonry. Apparently, the lineage was broken at that point, or at least portions of it died out or went underground. By the mid nineteenth century, the West was so lacking in spiritual exemplars that Theosophy found its masters and mahatmas in the East.
Yet both Fulcanelli and the Hendaye cross are evidence that the lineage did not in fact completely disappear. The late seventeenth century was the high-water mark of “scientific” alchemy and the origins of chemistry, as well as the beginning of astronomy as a science. Louis XIV built the Royal Observatory in Paris about the same time the Hendaye cross was carved, and, as Fulcanelli reminds us, placed a Black Virgin in its vaults.5 What seems to have happened is that the lineage shifted from its traditional chivalric and aristocratic base toward a community of the intellect that included scientists, artists, and writers. This shift started with the Rosicrucian movement and gained steam with the early Freemasons.
Following the French Revolution and its Napoleonic aftermath, the lineage was again in danger of vanishing completely. A few “initiates” remained from the ancien régime, and by the 1830s the tradition had begun to revive. The publication in 1832 of Hermes Dévoilé by the mysterious Cyliani, rumored by Canseliet to be Antoine Dujols, older brother of Pierre, marks the turning point in the lineage’s revival. The same year also saw the incredible popularity of Victor Hugo’s Notre-Dame de Paris and the beginning of an upsurge of interest in all things Gothic. Thirteen years later, a young Eugène Viollet-le-Duc would begin the restoration of Notre-Dame-de-Paris itself, his drawings and reconstructions serving eventually as a model for Champagne’s illustrations in Le Mystère.
In 1842, the d’Abbadie family in Hendaye moved the cross, with its Meso-American sun face and coded riddle about Peru, from its original location, possibly in the church’s graveyard, to its current location on the south side of the church, just a few feet from the village square. That same year, another mysterious alchemist, one Tiffereau, announced that he had discovered the secret of transmutation in Mexico. The next year, one of the initiates from the ancien régime, Louis-Paul-Francois Cambriel, published the results of twenty years of research. In his Cours de Philosophie Hermétique, Cambriel, drawing upon the seventeenth-century work of Esprit Gobineau Montluisant, points directly to the cathedrals as Hermetic monuments. By 1854, when Louis Figuier published his massive Alchemy and Alchemists, the idea of a secret alchemical wisdom had been revived, and the groundwork laid for Fulcanelli/Dujols’ brilliant explication in Le Mystère.6
Yet somehow, as we sorted through these connections, the Hendaye cross remained problematic. The dates that Fulcanelli/Dujols points out for us do seem to have a direct connection to the current and its survival. The mid seventeenth century, when the base of the cross was carved, marked the shift from the chivalric to the artistic as alchemy became chemistry, as well as the first direct explanation, in Gobineau’s Explication très curieuse des Enigmes et Figures Hiéroglyphiques, of the Hermetic meaning of the images on Notre-Dame-de-Paris. The 1840s, when the cross was moved to the churchyard, saw a serious alchemical revival, including again the connection to the Hermetic figures on the Gothic cathedrals. These are undoubtedly important time periods, from Fulcanelli’s perspective, but just why the Hendaye cross should be used to mark them remained unclear, particularly in light of the chapter’s suppression in the first edition.
No matter how we shifted the puzzle pieces, the Hendaye chapter remained an oddity. Was it an afterthought, a mere exclamation point to the broader pattern of Le Mystère and Dwellings? Or was it the key to the secret of alchemy, the magic thread that unravels the veil and reveals the ultimate mysteries, and therefore the most important chapter of all in understanding Fulcanelli’s message? The more convinced we were that the latter was the case, the more significant the whole issue of Hendaye became.
Working backward from Pierre Dujols brought us to a dead end. There was no evidence that he had ever visited Hendaye, or had any other connection to the region. Working forward from the nineteenth-century alchemical tradition brought us to the same impasse: no connection to Hendaye. Pierre Dujols could certainly have interpreted the cross in much the same way as we have done in chapter 11. He had connections to the esoteric currents of his era, including that of the Paris branch of the Hermetic Order of the Golden Dawn, and so had the symbolism available to him. Indeed, Jules Boucher’s explanation, a decade after the first edition of Le Mystère, also shows a connection between the cross and the Tarot symbolism of groups such as the Ahathoor Temple of the Golden Dawn. And yet, the direct connection to Hendaye is missing or obscured.
If, as the Hendaye chapter suggests, the Hendaye cross in some way parallels the survival of the alchemical lineage, then its importance must have been obscured purposefully. We may never know who carved the cross, but we do know who recognized its importance and moved it to its present location. When we turn to the d’Abbadie family, and its most prominent member in the mid nineteenth century, Antoine d’Abbadie, the puzzle starts to make more sense.
As we noted in chapter 10, in 1926 members of the d’Abbadie family were still prominent in society. A reference to Hendaye and the 1840s would have led directly to the family. Even today, that fact can be obtained with little effort, as the d’Abbadie family crest can still be seen on the church wall, just below the sundial, while standing at the cross. All of which raises the question of why it was so important to obscure this connection? Could it be hiding the source, as it were, of what later became Le Mystère and Dwellings?
Antoine d’Abbadie, although almost completely unknown outside of France, was a major figure in the nineteenth-century scientific community and the president of the French Royal Academy of Science in the 1890s. An explorer, linguist, astronomer, collector of folktales and esoteric manuscripts, and a supporter of the Gothic revival, Antoine d’Abbadie comes across as a very French predecessor of Indiana Jones. His expeditions included a search for the source of the Nile in Ethiopia, and even in the 1880s, when he was in his seventies, Antoine d’Abbadie continued to travel on a series of expeditions based on making astronomical calculations, including the 1883–84 transit of Venus across the Sun. His career parallels the emergence of the almost lost alchemical lineage, and his circle of friends and correspondents included everyone from Victor Hugo, Prosper Mérimée, and Viollet-le-Duc, who designed the Château d’Abbadie at Hendaye, to the above-mentioned Louis Figuier, Camille Flammarion, an astronomer sometimes considered to be Fulcanelli on the basis of a cipher on the name “Fulcanelli,” Ferdinand de Lesseps, and most interesting of all, Grasset d’Orcet, the scholar of the green language, the “language of the birds,” quoted by Fulcanelli in the Hendaye chapter.7
In d’Abbadie’s notes, letters, and published work we come across odd previsions of concepts that turn up later in Le Mystère and, most of all, Dwellings. Antoine d’Abbadie’s notes from his 1835 tour of England, Ireland, and Scotland reveal a deep interest in Gothic architecture, including a look at the enigmatic icosahedron at Holyrood Castle in Scotland, discussed at length in Dwellings. His speculations on the connection between the Basques and Atlantis also find their way into Dwellings, as do his views on the age of the Sphinx and the antiquity of Egyptian civilization.8
Could Antoine d’Abbadie be the real, or original Fulcanelli? And if so, how did this information come to be in hands of the Dujols brothers and the other members of the Brotherhood of Heliopolis? The d’Abbadies were also connected to the de Lesseps, and through them to Jean-Julien Champagne and R.A. Schwaller de Lubicz, and this is a possible avenue of transmission for at least part of the information. This also explains Champagne’s attitude and position in the group. He, at the very least, considered himself the link to the “real” Fulcanelli. Could Pierre Dujols also have had a connection to the d’Abbadie family, one that was not as direct as Champagne’s?
Such a connection seems likely, but to date the solid evidence is lacking. Whether the connection came from Champagne or from Dujols, or both, the connection was obscured, covered up, and finally confused beyond any resemblance to reality by the Fulcanelli myth advanced by Canseliet and the others. Antoine d’Abbadie was a public figure, a respected scientist and member of the establishment. Even after his death in 1897, his family remained prominent, and so the need for secrecy concerning a topic as far from the orthodox mainstream of Victorian science as alchemy is plausible. It is also likely that even the main conspirators of the Brotherhood didn’t know the truth that their myth making was concealing.
In a way, this is very satisfying. It forces on us the most important conclusion of all.
Fulcanelli is not a person, but a personification of the tradition, the lineage, as it emerged in the early twentieth century. Pierre Dujols wrote Le Mystère to sum up and preserve the teachings of the master, or masters, from whom he learned the tradition. He called himself Fulcanelli, which can be translated as “Vulcan’s children,” or Hephaistoi, or even Kabiroi, the divine blacksmiths who guard the secret of the stone that fell from heaven, to point to the current’s antiquity as well as, by various permutations and codes, some of the prominent members of the group around the original nineteenth-century “Fulcanelli,” Antoine d’Abbadie. Dwellings was pieced together from fragments of several works, some by Dujols based on d’Abbadie’s work, and some by Canseliet and Champagne, but all written as part of that voice, that spokesman, for the tradition itself.
In the end, it is the voice of Fulcanelli’s message that proves more important than his identity. In that sense, the legend serves its purpose if, after we undertake the quest, we find the mysterious immortal adept inside ourselves.
VB |
| nameruse
User ID: 527
United States
8/23/2005 7:21 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
This is all interesting. As one who was reading books before there was an internet, I am TOO aware of the ease with which people were given only as much information as was prudent to keep control mechanisms in place.
I have a friend whose parents were wealthy and educated in the 1920s, and that isn´t the norm where I am from, and they had an extensive library, rare books, etc. BUT most people didn´t have many or any so something like Name of the Rose would have been very difficult to research when you were finished with the book and had a lot of questions..
Now I know an 18 year old who went from Anne Rice to Lovecraft to Agrippa, etc. in a half hour by researching online. The CAT is out o f the bag. That´s for sure.
Now what?
Gonna ride my llama
From Peru to Texarcana?
I don´t think FULCANELLI was a person.
Vincent,
Have you found that information comes to you from unknown sources? Is the universe assisting you in this?
Just curious.. |
| renameUS
User ID: 527
United States
8/23/2005 8:09 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
A Sinclair bought and restored the Robinson Mansion in New Orleans. The house has been featured in the New Orleans Real Estate section many times in the last few years. It´s architects were the Galliers (who were actually GALLAGHERS) and Henry Howard.
The SINCLAIR house is actually called the MONEY PIT because it is the most expensive renovation of a private residence in the city´s history.
Howard was the one to hire if you wanted OCTOgonal rooms or round rooms or round exterior walls. He was a mason who spent all his time at the lodge, to the exclusion of his family - 11 children.
Architecture was religious for Howard and another architect named LEWIS REYNOLDS who wrote Mysteries of Masonry Mysteries of Creation and a book on HANDRAILINGs that contained all the TRIG and Geometry you could dream of.. He was obsessed with divine proportion and went nuts, they say, reading heiroglyphs..
All the prominent architects in NOLA went to Egypt in the 1800s. Bad paintings in their homes of camels and pyramids.
LaTrobe also did buildings in New Orleans. In the French Quarter, many of the streets are named after bastards of French kings. He did a domed ceiling in a bank downtown in the 1800s and the clock tower on the St. Louis Cathedral too;. He was prominent in DC, and did the capital dome.
This info comes from a book called Southern Comfort, written by S. Fred Starr. Starr is an expert on Jazz, architecture, and oh so many other subjects. He is faculty at Johns Hopkins and in AFGHANistan, too. Saw him recently on CSPAN./ |
| Anonymous Coward
User ID: 527
United States
8/23/2005 8:25 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
SEE PICTURE
[link to www.bestofneworleans.com]
BLAKE PONTCHARTRAIN™ 03 11 03Ask Blake
------------------------------------------------------------------------
New Orleans Know-It-All
This Celtic-cross memorial was erected in memory of Irish immigrants who died digging the canal that once ran from Lake Pontchartrain to a point near what is now the Union Passenger Terminal.
Photo by Eileen Loh Harrist
Hey Blake,
I want to know if there was a canal connecting the lake and the river, possibly on Canal Boulevard. I also thought Canal Street was part of this canal.
Barbara Chauvin
Dear Barbara,
Canal Boulevard does have a very wide neutral ground, but there was never a canal there, only a drainage ditch. However, we did have two really important canals, and one "almost" canal.
The first major canal was dug at the order of Gov. Francoise-Louis Hector, Baron de Carondelet et Noyelles, in 1796 and connected the outskirts of New Orleans with Bayou St. John and Lake Pontchartrain. Its turning basin was back of Rampart at St. Louis Street. The canal also served as a drainage ditch, but it was eventually allowed to fill up. It became serviceable again in 1805 when the New Orleans Navigation Company was hired to clean it up, enlarge it, and maintain it. This canal was filled in between 1927 and 1938.
The canal I believe you are referring to had its beginning in 1831 when a rival company composed of Uptown American merchants and promoters proposed to construct an even better canal. The Legislature passed an act incorporating the New Canal and Banking Company. With a capital of $4 million and many desperate immigrants -- mostly Irish -- they bought land and began to dig a canal six feet deep, 60 feet wide, and six miles long that ran from Lake Pontchartrain between what is now West End Boulevard and Pontchartrain Boulevard, veered left and ended at a turning basin near what is now Union Passenger Terminal.
After about six years and many thousands of lives lost to yellow fever, malaria, cholera, occupational hazards, and exhaustion, the New Basin Canal was completed at a cost of $1,226,070. It served as a busy waterway for almost 100 years.
Filling and paving of this canal began in 1937 and was completed in 1950. If you drive down either West End or Pontchartrain boulevards you can see the monument -- a Celtic cross -- dedicated in 1990 to commemorate the Irish who died digging this canal.
New Orleans almost had the "super canal" it always wanted. On March 3, 1807, an act of Congress was passed which provided for the continuation of the Carondelet Canal from its basin at the back of Rampart to the Mississippi River. The act also stipulated that no building should be constructed within 60 feet of the space set aside for the canal, and the land should be forever open as a public highway.
The plan called for a 50-foot-wide canal with 60-foot-wide roadways. While waiting for the canal to be dug, people began calling the roadways on either side of the proposed waterway "Canal Street," and the median strip between them was the "neutral ground," the territory that separated the French in the Vieux Carre from the Americans in the Faubourg St. Mary.
Congress chartered the New Orleans Navigation Company to dig the canal, but after about 40 years the plan was abandoned when the company went broke. By 1852 the site was turned over to the city, but Canal Street was still legally entitled to remain a street just over 170 feet wide. Today it is still the widest main drag in the United States.
|
| Anonymous Coward
User ID: 17805
United States
8/23/2005 9:09 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Notice the sun activity again today. Next year we are supposed to recieve this cosmic dust cloud. 7 years back from 2012 is this Dec. Like Vincent said perhaps we are in the trough of a great wave. |
| Thumper
User ID: 17958
United States
8/23/2005 11:13 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Bump! |
| Vincent Bridges
User ID: 7587
United States
8/23/2005 11:22 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
I don´t think FULCANELLI was a person.
Vincent,
Have you found that information comes to you from unknown sources? Is the universe assisting you in this?
Just curious...
V: Back in 1997 when we started to work on the Cross and Fulcanelli, we made a rule that we wouldn´t accept any unknown, channelled and so on sources. If we couldn´t find it and prove it, then we wouldn´t use it. That perspective made us concentrate on getting the facts straight, which has paid off in terms of credibility. Even our most virulent detracters steal our concepts without a quibble.
Synchronicity, however, is another matter... Almost from the moment we started, the synchronicities began to pile up right and left. The fact that Jay and I, and Sharron and Darlene, had many overlapping skills and interests was a major synchronicity. I firmly believe that no other group of folks could have solved the basic mystery and got it out there the way we have. We did it because we were meant to do it.
As for Fulcanelli being a "real" person... Well, the evidence, as I have written about in other places, can be read both ways. Certainly, the authorship of Le Mystere points to Pierre Dujols, as I noted in the posts above, but there is also much evidence that a "Fulcanelli" who was not Dujols or Champagne did in fact exist. Even Patrick Rievere has pointed to a member of D´Abbadie´s circle of friends as "the" Fulcanelli, but I wouldn´t quite go that far...
VB |
| Saxon
User ID: 1298
United States
8/23/2005 12:23 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
I<<< don´t think the Galactic Rescue Squad is involved; no one is going to beam up a remnant of humanity and relocate us to the galactic Gaza strip... Sorry, but it ain´t likely...>>>
I agree, there will be no rescue as there has never been one in the many similar past events. BUT, nonetheless, the "shining ones" dutifully show up each and every time the event takes place. Virtually every account of these events across all religious boundaries document their participation.
As I was pointing to earlier, the shining ones "have a dog in this race" or they wouldn´t bother to show at all. They either hope to find something or are making sure something doesn´t appear. In any event, the total picture involves the end product of our existence here in combination with the needs of their own existence. |
| Anonymous Coward
User ID: 527
United States
8/23/2005 12:55 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Interesting choice of words
"have a dog in this race"
dog god ogd
Yes to synchronicity. Indeed.
I have so many books around that have been read and reread but sometimes I open them and see something
really
for the first time
That´s what is so frustrating. The answers are out there, but it´s not something you can google. You can´t google all the pictures from the alchemy books, etc.
But you can look at the earth from above now.
Crazy.
ps
Did you read the thread on Columbia?
Canis ?
Sometimes I think all the crap in DC is screwing up the balance in more ways than are evident to the masses. |
| Anonymous Coward
User ID: 17707
United States
8/23/2005 2:14 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
BTTTT |
| Anonymous Coward
User ID: 3364
United States
8/23/2005 3:54 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
the sun of god.
the son of god.
the sun.
of god.
the sun. |
| Anonymous Coward
User ID: 3364
United States
8/23/2005 3:58 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
The abomination.. of desolation.
The abomonation that maketh desolate. |
| Lost Horizons
User ID: 17695
United States
8/23/2005 7:22 PM
 | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Great info Vincent. Got anymore articles or links on the light. The last one you recommeneded has kept my mind busy the last couple days. |
| Anonymous Coward
User ID: 527
United States
8/23/2005 8:34 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
yes great stuff here
i love it when people cut and paste good info
save and return to stuff like this often
sometimes think i should print some of the pages from threads here and put them in the coffee house. .
people will read anything someone leaves behind
it has a certain allure |
| Vincent Bridges
User ID: 4194
United States
8/24/2005 9:54 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
 |
| Anonymous Coward
User ID: 527
United States
8/25/2005 8:17 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
v^v^v^v |
| Anonymous Coward
User ID: 22762
United States
8/30/2005 6:09 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
pay attention, pay close attention. All systems have been slowly stradly rising in conjunction with the sun. History has told us of this. |
| Anonymous Coward
User ID: 24286
United States
9/11/2005 8:39 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
look what I said in my last post, and the time.
The wave is building. |
| Anonymous Coward
User ID: 223
United States
9/12/2005 8:27 AM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Event After Event, where will it lead???
Great thread |
| Anonymous Coward
User ID: 223
United States
9/12/2005 12:51 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Galactic Dust Storm May Also Be Heating Our Solar System
I received an interesting and alarming letter from science writer Paul Winter who notes that our solar system is being hit with a massive cosmic dust cloud from an ancient supernova event that could be causing a warming of all of the planets in our solar system.
Winter, who has been researching data to support this theory, asked about the source of information used in one of my stories, Will Global Warming Lead To Arctic Winter? (2003). In that story I said that the NASA research vessel Ulysses has been measuring cosmic dust and found that three times more of it in the Solar System than existed 10 years earlier. I said some scientists suggest that the galactic dust may have enough of an effect on the Earth´s atmosphere to cause of the next ice age.
Winter disagrees. He points to a theory proposed by Dr. Paul La Violette, author of Earth Under Fire, in which La Violette proposes that cosmic dust storms can heat planets and such a storm may have brought an abrupt end to the last Ice Age 14,650 years ago.
Winter quotes a reference to La Violette´s work: "Geological records support ancient myths and legends telling of an Ice Age that abruptly ended in a period of excessive warmth. Climatologists were stymied in that they could not explain what caused the earth to warm up to present intergalactic temperatures at a time when ice sheets still covered the surface of the planet. La Violette presents evidence that severe weather changes during this period were global in nature and that global warming was due to a galactic superwave-induced cosmic dust invasion that created an interplanetary hothouse effect."
La Violette presented this work, which was his doctoral dissertation, in 1983 at the American Geophysical Union meeting in Baltimore and at the Meteorological Society meeting that year in Mainz, Germany. He also presented data indicating that debris from a nearby North Polar Spur supernova remnant is presently engulfing the solar system.
In effect, La Violette was warning of a global warming catastrophe striking Earth before other scientists had it on their minds. In fact, the article noted that La Violette´s contemporaries were "not concerned with the threat" and shared "the prevailing view . . . that the solar system resides in a predominantly clear interstellar environment."
Winter´s website, Intuition Toolbox, devotes a section to the effect of this galactic storm on our solar system and our own planet.
He draws from numerous scientific papers that show an alarming parallel between this galactic dust storm, its intensity, and the weather patterns on Earth. He also shows an increase in sun spot activity and solar storms that also coincide with the intensity of the solar dust invasion.
For example, prior to the entrance of the debris from that supernova into our solar system, from 1650 to about 1730, there were very few sunspots recorded. At the same time, Earth was experiencing a colder than normal period that has been remembered as the "Little Ice Age." Rivers froze that were normally ice-free and snow fields remained at lower altitudes year-around. It was normal for the Great Lakes to freeze completely over during those winters, and early settlers told of crossing the lakes by horse and buggy.
Winter then draws from a New Scientist story, published in 2003, that reports a 1,825 percent increase in sunspots from 1940 to 2003 by comparison to the previous 1,150 years combined. Those were the years that the first particles of the cosmic dust cloud were entering our solar system.
Winter notes that during the year 2000 "cosmic dust in our solar system increased threefold. The following years saw exceptionally severe weather such as the 2003 hurricane Isabel with wind speeds over 300 miles per hour (second highest ever recorded). Also in 2003 Arkansas was heavily damaged in one of the most intense outbreaks of tornadoes in 53 years of record keeping, and a heat wave in Europe killed 12,000."
Winter warns that this was only the first volley of this galactic dust storm. He quotes a recent story from Space.com that warns the dust storm is expected to increase by another factor of three between 2005 and 2013.
If he is correct Winter believes - we are in for a rough ride. Of greatest concern is volcanic activity which has increased 500 percent over the past 100 years.
The timing of this cosmic dust increase is especially disturbing because the humans have overpopulated and polluted the planet, filled its atmosphere with chemicals and soot that are believed to be intensifying the global warming effect, and broken critical holes in a protective ozone layer that shields life on the planet from deadly solar rays.
[link to farshores.org] |
| Steve_ S
User ID: 15586
 United Kingdom
9/18/2005 5:37 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
´My suspicion (coming from a background of deep research into archaeology and mythology) is that human civilisation is periodically interrupted by vast natural disasters. The reason that this subject is regarded as "fringe" is because previous civilisations have been so thoroughly erased! Little remains apart from legends.
I should think we´ll be hit by a global catastrophe - maybe a cosmic one - within the next 50 years. The important thing is to make sure our technical knowledge survives and escapes the attentions of religious cults who would happily destroy it.
The best way to ensure transmission is to encode it in a series of meaningful legends, backed up by a number of hidden libraries where the data is recorded in some durable form.´
I think there maybe some truth in this. When one considers the worldwide Flood legends;The Gate of The Sun;the (supposed) Hall of Records buried beneath the Sphinx;the Pyramid Texts on ancient Egyptian tombs;the Mayan calendar ad infinitum, it seems to me that numerous past civillisations have tried to pass down their knowledge to future generations. Modern man has done this too, from hidden clues & geometry in sacred buildings (like Chartres Cathedral) to alchemy, from time capsules to entire libraries stored on computer discs.
We´ve a tendency to write off past civillisations as somehow infantile compared to us, with their childlike ´technologies´, silly conflicts, farcical religions and hubristic arrogance:
I met a traveller from an antique land
Who said: Two vast and trunkless legs of stone
Stand in the desert. Near them, on the sand,
Half sunk, a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal these words appear:
"My name is Ozymandias, king of kings:
Look on my works, ye Mighty, and despair!"
Nothing beside remains. Round the decay
Of that colossal wreck, boundless and bare
The lone and level sands stretch far away.
Percy Bysshe Shelley - Ozymandias
But it seems to me that our civillisation is exactly the same...and who, in the future, will be able to read our childlike computer discs, our hidden messages in ruined stone? Who will know of our vainglorious, fleeting triumphs? |
| zacksavage 
~~Unbound~~
User ID: 15316
United States
9/18/2005 6:54 PM
 | | Re: The cross of hendaye and the end times-Is it true? | Quote |
Steve S.,… I enjoyed a similar conversation a couple of nights ago,...
We sat in an ancient cave, in the darkness,...and echoed your thoughts.
Z
Free your mind,...Your Ass will follow. |
| Anonymous Coward
User ID: 7905
United States
9/18/2005 7:13 PM | | Re: The cross of hendaye and the end times-Is it true? | Quote |
The book Decipher. Deals with these thoughts.
Now other legends tell of a transformation. Shouldn´t we keep out focus on this. At least one eye. |
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