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Knights Templar and the Much-Traveled Head of John the Baptist

During the Crusades, the Templars earned a reputation for bringing home treasures that had been hidden away in both Jerusalem’s Temple of Solomon and Constantinople. No one denies the Templars were fierce in battle, often facing enemies vastly superior in size, yet they were often plunderers on land and pirates at sea; and they brought back jewels, bullion, and spices. The Templars uncovered, some believe, the so-called Copper Scroll, which listed sixty-four treasure stashes, but it was the sacred plunder that may have been the most important.

It has been claimed that the Templars returned to France with the Ark of the Covenant, the Holy Grail, the Mandylion—which may have been the Shroud of Turin—and possibly the most significant treasure of all, the skull of John the Baptist.

John had played a most important role for the order. And he also played an important role in the Christianization of the area of Israel and Jordan. The Bible claims John was the cousin of Jesus and teaches that he launched the mission of Jesus by baptizing him. Others believe there may have been rivalry between the two teachers.

Some sects that have survived, claim John to be the Son of God and Jesus a failed prophet. The Mandaeans are one such group. Before the Iraq war they numbered approximately 70,000, yet in recent years as a result of their persecution, their numbers have dwindled. The Mandaeans are not Christian, Jewish, or Islamic but, indeed, have more ancient roots. Their holy book, the Ginza Rabba, declares John to be their greatest prophet.

During the Crusades the Templars were, at least, exposed to the teachings of numerous Middle Eastern sects. John’s feast day of June 24 was adopted as very important to the organization. Notably the Freemasons also adopted June 24 as their most important day.

The Voice in the Desert

There is certainly more to the story of John the Baptist than is discussed in Christian literature.

In fact, many believe that John the Baptist was the most important preacher of the first century. As the holy man preaching in the desert he attracted thousands from far and wide. He is the prophet who introduced baptism, a new rite that would be instrumental in bringing Gentiles to the new covenant. He was to some the Son of God. When Jesus asked in Matthew 13:13: “Whom do men say that the son of man is?” The answer 13:14 “Some say John the Baptist.”

John the Baptist’s feast day is one of only two important birthdays celebrated by Christians. Most feast days of the saints are on the date of their death. The other significant birthday so revered by Christians is that of Jesus himself. (The date of his martyrdom is remembered also, as is Good Friday.) Clearly there is more to John than meets the eye.

Matthew began the story of the ministry of Jesus in Chapter 3, with the meeting of Jesus and John. As Jesus was baptized, the spirit of God as a dove descended from heaven. The dove is also a symbol of enlightenment. Mark began his Gospel with the same meeting. Luke begins his Gospel with the announcement of the forthcoming birth of John, who is to be a cousin of Jesus. The Gospel of John the Evangelist also starts with John baptizing Jesus. It is clear that John was a very important figure at the time.

Just which sect John belonged to is hard to say. The Essene group is often considered a candidate, although John’s rite of a one-time initiatory baptism was not to be confused with a regular ritual cleansing common to that sect. Essenes believed they were the Temple and did not need to be in Jerusalem. They were a closed group that required a lineage comparable to that of Jesus. It is believed they numbered four thousand. There were two hundred living at Qumran where the Dead Sea Scrolls would be found. They instituted a regular meal of bread and wine that Jesus would imitate at the Last Supper. But neither Jesus nor John were members. Jesus was not strict enough; he repudiated the harsh judgment of the Essenes, their uncompromising attitude towards the law and the overall omnipresent discipline. The men of the Essene sect had very little to do with the women and would certainly not travel or dine with a member of the opposite sex, as Jesus did regularly. On the other hand, John may have been too ascetic even for this sect. He lived and preached in the desert reputedly eating only honey and locusts.

There is, however, evidence that Jesus and John were exposed to Essene thought, though both stopped short of membership. John was also not a Zealot. That group was known for violent anti-Rome activity and today would be portrayed as terroristic.

John was a threat, nonetheless. He irritated Herod, the tetrarch, by publicly condemning as illegal, the ruler’s second marriage to Herodias. Herod had abandoned his lawful wife, who was the daughter of the neighboring king, Aretas. For a number of reasons, that would prove to be a serious mistake. Why a solitary voice crying in the desert would so threaten Herod is unclear, unless John’s following was much greater that any of the four Gospels let on.

The Beheading of John

While John was in Herod’s Machaerus prison, the tetrarch threw a party for his new daughter Salome. In appreciation of her dancing before him, he promised that he would give to her anything she would ask. Even “half of my kingdom.” No doubt influenced by her mother, Salome asked for the head of John the Baptist—on a dish. Herod soon regretted his promise as he had no intention of killing John out of fear of the repercussions. Nevertheless, the promise made, John was beheaded. Though the feared uprising on behalf of John’s followers did not happen, misfortune did fall on Herod and family as a result of the sacrilege.

Daughter Salome, legend has it, would perish by falling into the frozen Sikoris River. Crushed by flowing ice her head and body were separated but not before her legs danced frantically under the ice.

The Arabian King Aretas went to war with Herod. His army quickly overwhelmed Herod’s and the peace was brought by removing Herod as tetrarch by Rome. Exiled to Gaul, then Spain, Herod and his wife perished in an earthquake.

It is believed that John was buried under the fortress at Machaerus. John’s head became the most revered part of his remains and it was claimed to be buried at Herod’s Jerusalem Palace. Mark describes the head being delivered to Salome who gave it to her mother (Mark 6:28). The mother, Herodias, took the head and, after piercing the tongue with a needle, ordered it buried in an unclean place. The wife of Herod’s steward, secretly a devotee of John, took the head and put it in a clay vessel and buried it on the Mount of Olives where Herod owned land.

During the reign of Constantine, relics were moved, and removed, everywhere. Sometime before the Crusades, the head of St. John is believed to have been brought to Constantinople. Constantinople had been accumulating the relics of Christianity since the mother of Constantine traveled there. The sacred relics were protected and preserved in that city from that time and great churches were built to house them. The city would enjoy peace and a higher degree of culture than anywhere in Europe, but this attracted the envy of other trading cities. The Fourth Crusade was diverted by the Doge of Venice, Enrico Dandolo. The Doge had the army of French crusaders attack the Christian city of Constantinople. After three days the butchery that left very few survivors turned to looting. The sacred Santa Sophia cathedral was ruined as soldiers on horseback entered to steal anything they could find.

It was said that over one hundred churches were destroyed and their sacred and precious relics stolen. The True Cross, the crown of thorns, and heads and bones of other saints were plundered. It was at this time the Turin Shroud disappeared. While the knights looted the city, one cleric recognized the skull as being St. John’s and returned to France with it.

St. John in Amiens

It is believed by many that the Templars brought the skull of the Baptist to the Cathedral of Notre Dame of Amiens. This Cathedral, while less famous than Notre Dame in Paris, is the largest in all of France. The Cathedral notably has an octagonal baptistery, a feature in Templar and Cistercian structures from Tomar in Portugal to Bornholm.

Amiens is a town in Picardy about ninety miles from Paris. Crusading knights and holy men of Picardy are credited with bringing home at least their share of Christian booty from the crusades. In this case it was the Canon, Wallon de Sarton, who carried home the head of the saint. Already ancient during the crusades, Amiens had a church dedicated to the first bishop, Saint Fermin, from the early fourth century. This early church of the town was burned during the fourth crusade, and it was decided that the head of St. John merited a cathedral. In fact, France’s largest cathedral in terms of area was built for John’s head and dedicated to the Blessed Virgin. It is called the Cathedral of Notre Dame, and it is also France’s tallest. It can be seen from anywhere in the otherwise drab textile city. Inside, the soaring piers and pointed arches draw attention toward heaven. The floor was once a maze that had pilgrims crawling on the floors. In the sixteenth century choir stalls were added with four hundred Biblical scenes carved into the oak. The most holy relic, however, was the head of St. John. Today the skull of John is said to be in an area of the cathedral called the Treasury. On June 24 of each year the skull is brought out on a pillow and exhibited.

Middle Eastern Connections

The Templars spent more time in the Middle East learning than they did fighting. Exposed to the texts of the ancients, they brought home knowledge of science, medicine, astrology, and architecture. They were also exposed to the religions of the people among whom they lived.

The Arameans had a sun god Hadad comparable to Zeus or Apollo. He was a god who was considered the fertilizing deity. Women prayed to him to become pregnant. Those who adhered to the cult of this sun god had a huge temple built to him about nine hundred years before the ministry of John and Jesus. In the temple were ancient carvings of another era. A basalt bas-relief shows a winged sphinx, possibly an influence of both Mesopotamian and Egyptian religion. It also depicts the head of a bearded man with a double crown. Before the temple of Hadad could somehow transfer devotion to John’s bearded head, the Romans intervened.

On the site sacred to the Syro-Phoenician god Hadad, the Romans brought their own very similar god, Jupiter, and re-dedicated the temple. After Rome gave way to early Christianity, a church was built here and dedicated to John the Baptist. He looked like the bearded Jupiter and the bearded Hadad, and to some who worshipped in the church, it is possible he was. Despite whatever amalgamation of faiths were blended in the holy site, the church contained the body that was said to be that of John the Baptist.

Later, Islam grew to become the dominant religion; it was decided to change the site where Hadad, then Jupiter, then John were worshipped into a mosque. And not just any mosque. Under a tolerant Islamic leadership the magnificent Umayyad Mosque was built. Consent was given by the city’s Christians who in exchange were allowed to build a grand St. John church of their own. It took ten years to build the mosque, and it became a centerpiece to the modern city of Damascus. It contains an expansive courtyard decorated with sacred mosaics. The courtyard contains a huge fountain of ablutions and several domes. The builders allowed a prominent spot for the body of John, who as a major prophet was important to the Moslem faith as well. This mosque is very important today as an Arabic pilgrimage site. In size it is grand and one of the few with three minarets. One of those minarets is dedicated to Jesus.

Women still visit the site in hopes of being blessed with a child.

July/August 2015 – #112

Lost History

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Blue Moon

“Everyone is a moon with a dark side never shown to anyone else.”
—Mark Twain

July of 2015 has a second Full Moon in the same calendar month, which according to the modern definition is a “Blue Moon.” Tracing the origin of the expression is an enlightening object lesson in the mechanism of folklore and idiom.

According to the Oxford English Dictionary, the first reference to a Blue Moon appeared in the year 1528 in a poem titled Rede Me and Be Not Wroth: “If they say the moon is belewe, we must believe that it is true.” One linguistic interpretation suggests that the word “belewe” originally implied betrayal, suggesting that the early use of the term meant believing something that was false.

The next reference came from a Farmers’ Almanac in the 1800s. Here, a Blue Moon was defined as the third Full Moon in a season with four Full Moons. This definition stemmed from ecclesiastical rules for determining the dates of Easter and Lent. Easter is still observed on the first Sunday following the first Full Moon after Spring Equinox, which can fall in March or April. Lent begins forty-six days before Easter Sunday, and must contain the last Full Moon of winter, called the Lenten Moon, in liturgical parlance. According to the Farmers’ Almanac, when there were four Full Moons in the winter season, the Lenten Moon (third one) became a “Blue Moon.” This may have been the original meaning of the term.

Star Date, a popular radio show hosted by Deborah Byrd, then spread a different idea in 1980 by repeating the “wrong” answer to a 1943 star quiz from Sky & Telescope magazine. The article had included a question about two Full Moons in a calendar month and gave the answer as “Blue Moon.” Then, in another article in 1946, Sky & Telescope repeated the same misinterpretation, and the definition gained ground. Adding momentum, the 1986 Genius II edition of the Trivial Pursuit game also included the Blue Moon question with the same answer—two Full Moons in a calendar month.

In a March 1999 article in Sky & Telescope, Philip Hisock, noted folklore expert and archivist at the Memorial University of Newfoundland Folklore and Language Archive, traced the origin of the term. Hisock concluded that two Full Moons in a month had not been the original definition. Two months later the magazine featured a retraction, revealing that Sky & Telescope had inadvertently redefined the term themselves back in 1943 through a misinterpretation of the Farmers’ Almanac. The defining 1943 article, that included the star quiz, was named “Once in a Blue Moon,” and from that point forward the term became part of popular culture, generating song titles, beverages, and a board game, to name just a few.

The authors of the May 1999 article admitted, “With two decades of popular usage behind it, the second-full-moon-in-a-month (mis-)interpretation is like a genie that won’t go back inside the lamp.” The result is the now-accepted meaning of a Blue Moon—two Full Moons in a calendar month. This indicates that something can develop into “fact” or “truth” although it is nothing more than an agreed upon idea. The definition of a Blue Moon increases our understanding of folklore and the process that creates a cultural idiom. Now someone can be made “wrong” if they don’t know the accepted definition even though the so-called right answer has no basis in objective reality.

Webster defines an idiom as, “A phrase established by usage whose meaning is not deducible from the individual words.” Somehow, an idea takes hold in the collective psyche and becomes a common cultural conception without regard for technical truth. The Blue Moon chronicle is filled with medieval charm, human frailty, and a generous dose of whimsy, and Blue Moons are now part of our lexicon. Science and folklore unwittingly created a new meaning.

When people use the colloquial expression “Once in a Blue Moon,” they usually mean a rare event, although two Full Moons in the same month happen about every 32 months—not really so rare. But sometimes the Moon

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does look blue, and the Sun can also appear lavender. If a substantial amount of sulfuric dust fills the air, resulting from a volcanic eruption, or sometimes a forest fire, the Moon takes on a bluish hue. A volcanic eruption in 1883 of Krakatoa in Indonesia and a massive eruption of Mount Pinatubo in the Philippines in 1991, caused actual “blue moons” around the world. Although these Blue Moons were both rare, and literally blue, this description did not become the dictionary definition.

Part of the problem is the relationship between the calendar and the cycles of the Sun and Moon. Before clocks and calendars the motions of the Sun, Moon, and stars gave us divisions of time. A day is one rotation of Earth, sunrise to sunrise. The passage of the Earth around the Sun gives us the year by tracing the Sun’s apparent path in the sky. The idea, and Anglo-Saxon word for month, came from the movements of the Moon. But these familiar cycles move at different rates relative to each other.

The Moon’s motion is complex because the Sun, Earth, and planets all tug on it. The Moon rotates on its axis every 27.3 days, the same time it takes to circle Earth. This is called the Sidereal period as the Moon returns to the same place relative to the stars. This dual motion is why the same side of the Moon is always turned toward Earth. However, the far side is not always dark, since the Moon’s rotation exposes the whole surface to sunlight even though we can’t see it. The Synodic month (29.5 days) is the time between successive New Moons. This period is longer because while the Moon is orbiting Earth, we have traveled about thirty degrees of arc in our annual trek around the Sun, and the Moon has to compensate.

Dividing the number days of the year by the 29.5 days of the lunar cycle yields about 12.37 New Moons or Full Moons. There’s no way to make the solar and lunar cycles move in synch with the arithmetic of the calendar. We use the Gregorian calendar with twelve fixed months of differing lengths, so as the cycles change, the shorter lunar cycle (29.5 days) can fall twice in a calendar month. Numerous cultures have wrestled with the problem of solar-lunar cycles, and many cultures used multiple calendars to distinguish sacred, secular, and agricultural domains.

Usually, there is one New Moon and one Full Moon in each of the twelve zodiac signs as the Moon circles Earth, which in turn orbits the Sun. Sometimes, there can even be two Full or New Moons in a sign. Symbolically, the cycles and phases of the Moon’s light offer periodic illumination into our individual and collective natures. Just as space travel has given us a glimpse of the Moon’s hidden side, the relationship between Earth and Moon is a journey of ever-changing, but ever-increasing, light and consciousness.

One astronomical theory is also filled with symbolism and significance and concerns the Moon’s origins and the relationship between Earth and Moon. Since astronauts have walked on the Moon, returning home with moon rocks, scientists have now been able to study the Moon’s origins first hand. Prior to that, multiple theories competed to explain how the Moon came to be circling Earth. One knotty problem is the Moon is too big to be a “moon.” Analysis of the geology of the Moon, coupled with high-tech, computer-generated images, is resulting in a fascinating hypothesis. Scientists now theorize that 4.6 billion years ago there was another planet orbiting the Sun between the Earth and Mars; and there was no Moon.

In this scenario a Mars-sized planet, traveling in a tight orbit with Earth, collided with us, stirring up and jettisoning a great deal of planetary matter. After cooling and coalescing our Moon formed and settled into orbit around Earth. So rather than planet and moon, we are two planets, poetically termed Terra and Luna by astronomers, moving in a circular pas de deux around the Sun. No wonder our bond with the Moon is so strong—she is more sister than satellite.

This astronomical theory aligns with astrological symbolism as well, since astrological interpretation has long understood this intimate and symbiotic relationship. Astrologically, the Moon represents our instincts, memories, habitual behaviors, and the general inheritance of the past. The Moon is seen symbolically as our lost psyche, partly hidden in shadow, and separated from our waking consciousness as we journey through time. The Moon reflects our instincts and our evolving personalities. The hidden side conceals our habitual selves and as unconscious patterns that need to be healed or reclaimed. The dark side is the realm of depth psychology analysis and astrological insight that can reveal what’s in the shadow and work to bring these issues into the light of conscious awareness. There is also a “Dark Moon,” two New Moons in a calendar month, but that’s another story.

Astronomy is science based on observation and measurement. Astrology is an interpretative discipline that applies meaning and correspondences to what has been observed over thousands of years. Not so long ago they were the same. I believe we’ve lost a great deal as a result of the radical severance of these disciplines. When we separate meaning from measurement, we cleave the mind and heart. Clocks and calendars are useful devices, but they make it easy to lose touch with the real rhythms we’re biologically and spiritually attuned to. Artificial light disconnects us from the night, sweeping lunatics and werewolves under the carpet, and denying our instinctual response to deep impulses that dwell in the darkness.

People must feel this disconnection as there is a tremendous resurgence in naked eye, backyard astronomy, and sales of small telescopes are sharply on the rise. Likewise there’s an enormous interest in astrology, and this subject tops the charts of “new age” book sales. I believe it’s because we yearn to feel connected to cycles of time and the sky, searching for purpose and meaning. It’s a lovely and synchronous irony that Blue Moons unwittingly made partners of science and folklore. As the eye of science peers further into the Universe, it’s my hope that the two ends of the stargazing spectrum will in time be reunited in a circle.

Blue Moons are a manifestation of the workings of humanity’s collective psyche. We have agreed to give meaning to something that is truly arbitrary but now has significance. What is it that determines meaning or influence? Do some things have an intrinsic affect for good or ill, or do we apply that significance? Owls are good omens to some Indian tribes and dangerous portents to others. Do Blue Moons make us sad and lonely? Is a four-leaf clover lucky only because we say so? Even though the dictionary says a Blue Moon isn’t blue, and isn’t really all that rare, the idea has taken on a life of its own, and we have given it a sort of power by believing it. Did we need something to represent a “blue” state of mind?

How we respond to a stimulus is linked to what we believe, or what we expect. Separating real affects from beliefs can be a challenge that can lead to greater awareness of how we partake in our world. Perhaps July’s Blue Moon will wax and wane without much fanfare because it has no intrinsic significance, but it’s an opportunity to declare a special occasion and pause to take notice of the sky, remembering the immense reality of which we are a part.

Classic Astrology

July/August 2015 – #112

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Travel to Mars on the Cheap

According to recent news, any space flight to Mars will leave the astronauts in a state of dementia. This is likely to be the consequence of long exposure to interstellar radiation. Does that mean Mars travel is out? Maybe so. But maybe there is another way to get there. Maybe we can do it without leaving the comforts of Earth.



Farsight Institute


Mars—what is really out there? What, if anything, has gone on out there in eons past?  For years, Atlantis Rising has sold and/or reviewed books and DVDs featuring this enigmatic planet. Here are a few examples.

In the bestselling DVD, Life on Mars, Dr. Tom Van Flanders, former Chief Astronomer for the United States Naval Observatory, presented photos taken by the Mars Global Surveyor which showed, apparently, structures—monuments, T-shaped craters, gigantic glass-tube systems, ancient forest remains, etc.—that he said were stunning proof that Mars once was inhabited by an intelligent civilization. Meanwhile, investigators, exploring the ancient and mysterious stone and cliff monuments of Peru, have come up with amazing evidence for an ancient, advanced culture from the stars.

In February of this year, Adventures Unlimited Press published Death on Mars by the eminent rocket scientist John E. Brandenburg, Ph.D., presenting strong evidence for a dead civilization on Mars. Brandenburg’s work was featured in the AR #107 cover story “Ancient Nukes on Mars.” The amazing story, he believes, is told by a wide range of Mars data: Mars was once Earth-like in climate, with an ocean and rivers, and for a long period became home to both plant and animal life, including a humanoid civilization. Then, a massive thermonuclear explosion ravaged the Martian civilization, destroying the biosphere, leaving isotopic traces of vast explosions that endure to our present age.

The late Zecharia Sitchin believed such to be the case and argued that the Annunaki themselves caused similar nuclear destruction right here on Earth. The Annunaki actually had a base on Mars, he believed.

The DVD, The Mars Codex, was reviewed in this space in AR #104. Based on the works of William R. Saunders and George J. Haas, the film reexamined the controversial Face on Mars by presenting a set of comparable masks discovered on a temple pyramid located in Cerros, Belize.  Following the design code they found imbedded in the Face, these researchers explored a series of recurring motifs across the surface of Mars and compared them to terrestrial counterparts. Examining the art and sculpture of Mesoamerica, ancient Mesopotamia, and Egypt, they found corroboration for the work of Sitchin and others.

In his book, Monuments of Mars: A City on the Edge of Forever, Richard Hoagland hypothesized that sentient beings spent time on Mars millions of years ago, assembling enormous structures whose ruins are still present today. He redefined the solar system as a different place than that which NASA has presented.

And now we have the Farsight Institute claiming to have collected remote-viewing data that resolves issues concerning the Face on Mars. According to the producers, we now know that this anomaly was actually a city where Martians lived. The Martians, we are told, were more like us than most would imagine. By combining the work of two of the most highly skilled remote viewers, using U.S. military derived methodologies for perceiving across time and space, and working within a scientifically clean and totally blind experimental design, the producers claim we can now add new “eyewitness” reports describing how Martians lived. The science of remote viewing, they say, has matured to the extent that such a project as this is finally achievable. But no one could have expected the results to be as shocking as what was actually revealed by these new data.

Since we have previously reviewed DVDs from the Farsight Institute, I won’t go into background here. Suffice to say they are in the remote viewing business and use it as a source of important evidence for little understood subjects. Please refer to AR #103 for our review of their DVD “The Farsight Experiments” in which we gave the background of Dr. Courtney Brown, the director and founder. What one needs to remember, though, is how their procedures work.

For this film, remote viewers, Dick Allgire and Daz Smith, worked solo and blind—meaning, when they were tasked with this project, they were given no information whatsoever upfront other than the project names: 12A and 12D. Much later, 12D was revealed as: “The target is that which is shown in the target image on Mars at the time that the image was taken.” Then, 12A was finally revealed as: “The viewer will remote view that which caused the parallel and perpendicular lines in the topography of the target image on Mars at the time when the cause was in its optimal state,” essentially a movement back in time at the same target location. The data from both of the remote viewers overlapped in both the sketches and descriptive data. This is not the first time Mars has been described as having structures, past life, and more, by remote viewers. In 1984 Joe McMoneagle also described similar structures and data on the planet Mars.

So, does Cydonia have a “face” looking upward? Is it the remains of an ancient civilization that existed on Mars—a place where people congregated and lived? Recorded live on this video are the “witnesses” to Cydonia as it currently exists; and then, you can join them as they claim to view its ancient past. All they ask is that you keep an open mind. The courageous part might be having to rethink human history and consider a new understanding of our place in the cosmos.

DVD – 177 Min. • $29.95 • 1-800-228-8381


ALIEN INTERVENTION: Abduction and Hybrid Humanoids

Timestream Pictures

This DVD is basically an interview session with Travis Walton and Donald M. Ware, conducted by an unseen host (same format as Timestream’s DVD: Hitler’s Escape from Argentina). You know a question has been asked because of the participant’s response, but it’s a bit jarring to not see the questioner. However, in spite of this, the information presented is still quite interesting.

The first interview is with Travis Walton., an American logger, who tells of his abduction by a UFO on November 5, l975, while working with a crew of loggers in the Apache-Sitgreaves National Forest in Arizona. His abduction may be one of the best documented ever, but it is also one of the most controversial.  While there were corroborative witnesses, the debunkers showed no  mercy—in many ways, that part of the story is as frightening as the abduction itself, and may be  worthy of a book of its own. Actually, Walton published an update in the 2010 reprint of his original work, The Walton Experience (1978), renamed, Fire in the Sky: The Walton Experience, in which he includes a 95-page appendix seeking to debunk the debunkers. It’s a worthy read, well written, for those who care to know “the rest of the story.” A movie based on the book was made in 1993; there were substantial alterations to Walton’s narrative, with a totally awful Hollywood ending. When asked about this, Walton said: “From the standpoint of those in the movie industry, factors they consider important in telling a story through the medium of movies, as opposed to the printed page, involves an entirely different set of priorities. The right to effect those changes always lies with the producers, even in the case of very big name novelists; therefore these changes were their call and not within my power to approve or disapprove.”

Whether he liked it or not, his experience caused him to come into contact with many people from all over the world, some in large cities thinking that it was good that this event occurred in a small town in Arizona, so it would shake them out of their smug orthodoxy. Walton found that attitude to be ‘metrocentric’—“their own dear illusion that small towns are backward and cities are populated solely with hip, sophisticated, open-minded people with a much more accurate picture of ‘the real world.’ ” Walton says he has seen both sides and knows that rural communities have no corner on tunnel vision; granted, these mountain communities are somewhat more homogeneous in their views, but there is far more diversity than ‘metrophiles’ assume.  Living in larger cities, among people with a greater variety of viewpoints, doesn’t necessarily impart an openness to consider those viewpoints. Tolerance does not­­­ translate into open-mindedness. A diversity of self-certitude is still self-certitude. “I’ve come to realize that the biggest problem anywhere in the world is that people’s perceptions of reality are compulsively filtered through the screening mesh of what they want, and do not want, to be true. People see what they expect to see. Preconceptions seem to predetermine judgment of everything. It’s not because this human failing played such a big part in the experiences I recount here that I consider it so important in the overall scheme of things. If you look, you’ll find this human proclivity at the root of every single personal problem or social ill humanity has ever endured. These mountain communities are more a microcosm of the world than some would expect.”

The second interview on Alien Intervention is Donald M. Ware, Lt. Col. USAF (Ret.), MSNE. Ware served as State Director and Eastern Regional Director for MUFON, and is a Director of the International UFO Congress. He has a BS in Mechanical Engineering from Duke University and an MS in Nuclear Engineering from the Air Force Institute of Technology. After serving his country as a fighter pilot, staff scientist, test manager, and teacher, he retired from the Air Force in 1983.

Ware has studied UFOs since he saw seven alien vehicles over Washington, DC, on July 26,1952. He now considers himself a UFO and Consciousness Researcher. His search for truth has led to physical, mental, and spiritual interactions with the larger reality represented by the alien presence. For eleven years he has focused his attention on the influence of higher intelligence on our world leaders. Topics discussed on this DVD are: What the President Can’t Tell the American People about Aliens and UFOs; There’s a Long-Term Program to Upgrade Our Biological Computer; Certainly There Is a Cover-Up; Alien Demonstration in 1952 that Our Government Couldn’t Ignore; UFOs, My Personal Experiences; Moon/Mars base; Atlantis, and yes, Bigfoot.

It’s an interesting interview with a man who brings credibility to incredible topics. Again, just head shots of him with no shots of the interviewer.

DVD – 132 Min. • $19.95 • 1-800-228-8381



Steven Myers

One of the great riddles of the ages—how the Great Pyramid was constructed—is now answered. That, at least, is what researcher Steven Myers argues on this DVD. This is, according to Myers, a paradigm shift from conventional thought. The idea that the Great Pyramid’s blocks were floated into place through an ingenious system of locks, did not originate with Myers, however, and he gives the credit to Edward Kunkel, a visionary who dedicated his entire adult life to research on the Great Pyramid, developing his astounding and original theory as to its construction and purpose. Kunkel’s research and findings were first presented in his book, Pharaoh’s Pump (now out of print), but his work lives on through the efforts of Steven Myers and the Pharaoh’s Pump Foundation. Long-time Atlantis Rising readers may remember reading about Kunkel in past issues, including the interview by J. Douglas Kenyon of Richard Noone in AR #14, where Noone decribed the Kunkel theory. In AR #56, Frank Joseph reviewed Kunkel’s work in “The Great Pyramid, Plumbing the Deeper Waters.”

Kunkel believed that the Great Pyramid was designed and built to be a monumental and very sophisticated water pump. Myers tackles the seemingly endless questions which follow: What evidence, if any, is there supporting that the Great Pyramid was a water pump? How did it pump water? In what way could the passages and chambers of the Great Pyramid pump water? Where did it get the water to pump with no apparent water supply? Where did the pumped water go?  Are all the Egyptian pyramids water pumps? How can this fit into the history of Egypt and the history of mankind? Why was such exacting precision required to make a water pump? Why is there no record of this in ancient times? What does this mean in today’s world? Has there been any experimentation or demonstrations to substantiate this theory?

Steven Myers is an independent researcher, lecturer, and author (“Lost Technologies of the Great Pyramid”). He, of course, makes reference to his book in this DVD, pointing out that the animations are for teaching purposes only, but there’s much more to learn from his book.

Myers’ explanation of the construction techniques of the Great Pyramid is a complete departure from current conventional understanding.  He says that based on what most people have already been taught, this information is “out of context.” And because context is such an important issue in the minds of many, it is important to address the issues of context that currently surround the first wonder of the ancient world. What actually is context, he pondered, and why is it a determining factor for validity in the minds of so many? How can a finding, discovery, or explanation be in or out of context? The process of gathering evidence and synthesizing interpretations of evidence from a wide variety of sources to create an overview of the characteristics of an ancient culture is referred to as the convergence of evidence. Any worldview established from the convergence of evidence is a type of model representing the synthesis of “expert’s” interpretation of the sequence of events, culture, technology, religion, architecture, and economy of the ancient culture under study. These historical worldviews of distant antiquity are often modified, based on new discoveries and occasionally entirely reconstructed to fit major new findings or to accommodate new research of direct evidence.

Myers adds that this contextual worldview is used as a tool to conceptualize the ancient culture under study. Once a historical worldview of any ancient culture is established, additional findings are often either validated or deeded invalid based on whether or not the new research or findings complies or is in conflict with the contextual overview of the benchmark or guide to judge additional ongoing research. Unfortunately, Myers believes, these types of models or worldviews take on a life of their own and are seen as evidence in themselves, which they are not. These historical worldviews, historical models, or paradigms of the past can be as much a hindrance as help in understanding distant history. Such worldviews are not a foolproof tool blessing any researcher or expert with the gift of infallibility. Rather, these models of ancient cultures are simply a latticework of ideas built upon interpretations of direct and indirect evidence. And, he reminds us, it is important to be mindful that for most researchers and experts, the need to be in context is a very powerful force, which has compelled some of the greatest minds to be not just wrong but fundamentally flawed in their research.

So, one can view this DVD with an open mind, or not—find it intriguing or frustrating—or a combination thereof.

While the content of this DVD can be of interest to those so inclined, it is lacking in continuity in places. The animations are most helpful, but there are some disconnects between Myers’ talking head and the viewing of the animations—amateurish production.

DVD – 109 Min. • $19.95 • 1-800-228-8381

July/August 2015 – #112

Video & DVD