Saturday, August 19, 2017

Yucatan Children Learn Math Better Thanks to Ancient Mayan Numeral System

Tall Red-Eyed Winged Humanoid - Amman, Jordan

Thanks to the multiple sightings now taking place in Chicago, other observers are coming forward to tell us of additional sightings of essentially the same creature.  Once again, we have now identified this creature as the gargoyle.

What makes this report so important is that it identifies the same creature been seen extensively around Chicago, but also confirmed the power of mind freeze of a potential victim.  This is unbelievably important to us.

Similar effects have been observed for other large preditors and this explains their ability to go even unobserved while actually close to us.

Throw in the rather important detail that our gargoyle happens to be a vampire and depends on blood for its high energy we have the physical source of the so called vampire mythos itself.  As obvious, the middle East is close by Romania as well..

Tall Red-Eyed Winged Humanoid - Amman, Jordan

Monday, August 07, 2017

I recently received the following account:
This took place 20 years ago in Amman, Jordan. I don't remember the exact date, but it was June 1997 around midnight. I was 17 at the time, my sister was 14. She was trying to get to sleep in her bedroom, but it was a hot night, so she got up and opened the window. As she got back in her bed, something crawled through through the window and stood at the foot of her bed. It was fairly dark in the room, with only dim light coming through the window. She saw a winged creature almost as tall as the ceiling, dark black with a crest on the top of its head like a pterodactyl. She couldn't make out any facial features or tell the texture of the body other than a slight sheen on the side the light was hitting it. The most notable feature she noticed were its "blazing" red eyes as she described them. When she locked eyes with the creature, a feeling of shock, dread and fear took over her. She wanted to scream, but no sound came out. She couldn't move or look away. She "felt" the creature tell her to not make a sound, in her mind, as if it knew she was trying to scream. This lasted for about 30 seconds as the creature stared at her silently and motionless.

Suddenly, the creature turned towards the window and darted outside like a spear with a "whoosh" sound as it exited. We lived in a 5th story apartment with a 50 foot drop out the window. A few seconds passed and she let out the most blood curdling scream I have ever heard, which made me jump out of bed in my bedroom and make a dash towards her room. I flipped the light switch on as I burst through her bedroom door to see her sitting up in her bed white as a ghost, shaking and crying. My parents woke up and came running to her room as well. It took about 10 minutes for her to calm down enough to speak coherently. She told us that she had a nightmare. A couple of days later, she told me what actually happened. She seemed reluctant and scared to recall the details of the other night. I didn't know what to make of it and we didn't speak of it again as I felt that would be best at the time.

Fast forward 20 years and I'm reading an article about the "Chicago Phantom". The more eyewitness accounts I read about, the more I thought of that night. I decided to contact my sister and tell her about what I've been reading. She seemed to get mad about me bringing this back up for her. She retold me what happened and is STILL terrified to this day. She is angry with me for bringing the memory back to light for her, but I convinced her that the story needs to get out there because of what everyone is seeing in Chicago. Hopefully this account helps somehow, and sheds more light on whatever this "thing" was, if indeed it IS the same creature that's turning up in Chicago. Al

NOTE: Very interesting account...matching much of what has been reported in Chicago. Could this possible be a Djinn-type entity, transforming into this flying humanoid...both in Chicago and Jordan? Intriguing encounter. Lon

I recently received the following account:
This took place 20 years ago in Amman, Jordan. I don't remember the exact date, but it was June 1997 around midnight. I was 17 at the time, my sister was 14. She was trying to get to sleep in her bedroom, but it was a hot night, so she got up and opened the window. As she got back in her bed, something crawled through through the window and stood at the foot of her bed. It was fairly dark in the room, with only dim light coming through the window. She saw a winged creature almost as tall as the ceiling, dark black with a crest on the top of its head like a pterodactyl. She couldn't make out any facial features or tell the texture of the body other than a slight sheen on the side the light was hitting it. The most notable feature she noticed were its "blazing" red eyes as she described them. When she locked eyes with the creature, a feeling of shock, dread and fear took over her. She wanted to scream, but no sound came out. She couldn't move or look away. She "felt" the creature tell her to not make a sound, in her mind, as if it knew she was trying to scream. This lasted for about 30 seconds as the creature stared at her silently and motionless.

Suddenly, the creature turned towards the window and darted outside like a spear with a "whoosh" sound as it exited. We lived in a 5th story apartment with a 50 foot drop out the window. A few seconds passed and she let out the most blood curdling scream I have ever heard, which made me jump out of bed in my bedroom and make a dash towards her room. I flipped the light switch on as I burst through her bedroom door to see her sitting up in her bed white as a ghost, shaking and crying. My parents woke up and came running to her room as well. It took about 10 minutes for her to calm down enough to speak coherently. She told us that she had a nightmare. A couple of days later, she told me what actually happened. She seemed reluctant and scared to recall the details of the other night. I didn't know what to make of it and we didn't speak of it again as I felt that would be best at the time.

Fast forward 20 years and I'm reading an article about the "Chicago Phantom". The more eyewitness accounts I read about, the more I thought of that night. I decided to contact my sister and tell her about what I've been reading. She seemed to get mad about me bringing this back up for her. She retold me what happened and is STILL terrified to this day. She is angry with me for bringing the memory back to light for her, but I convinced her that the story needs to get out there because of what everyone is seeing in Chicago. Hopefully this account helps somehow, and sheds more light on whatever this "thing" was, if indeed it IS the same creature that's turning up in Chicago. Al

NOTE: Very interesting account...matching much of what has been reported in Chicago. Could this possible be a Djinn-type entity, transforming into this flying humanoid...both in Chicago and Jordan? Intriguing encounter. Lon



Interesting.  This provides natural crosses that allow ample breeding opportunities to optimize characteristics.

As noted, maxing CBDs will soon become disirable and we already have a cadre of such breeders.

All good.


July 29, 2017

ic Bishop, Staff Writer 

Most are familiar with two species of cannabis, sativa and indica, however, there is a third, often overlooked species of this healing plant, known as cannabis ruderalis. Native to Russia and Eastern Europe, ruderalis is different in a number of ways, most notably in that it has very low THC content, and is therefore not psychoactive, making it less sought after for those seeking to elevate their consciousness. 

A true weed, ruderalis grows in abundance in the wild, often in disturbed soils on roadsides and on farmland, thriving near human populations. The name itself, ruderalis, stems from a Latin word, rūdera, meaning rubbish, or debris, offering insight into its characteristics. 

The plant itself is short and stocky, quite smaller than indica or sativa, typically only growing to a height of 1 and 2.5 feet tall, and has a unique leaf, noticeably different from the two other popular species of cannabis. 

So, what is this species of cannabis used for? 

Ruderalis may have very beneficial uses when bred as a strain of industrial hemp, making it useful as an industrial crop.

There are many different varieties of commercial hemp, but too few of these strains are based on wild ruderalis. FIN-314, or Finola, is an auto flowering hemp strain created in 1995 for commercial crop growing in Finland. Its THC concentration is limited to a level acceptable to the government. Although these plants contain very little THC, they are rich in CBD and have medicinal uses that correspond to the CBD cannabinoid. Russian ruderalis has also been successfully transformed into industrial hemp strains grown for fibre, seed and oil. [Source

Regarding CBD, ruderalis is rich in this active cannabinoid which is now being widely recognized for its non-psychoactive medical properties which are highly beneficial in reducing inflammation, managing pain, and are believed to very potent anti-cancer agents. 

Ruderalis is commonly used by cannabis breeders to enhance the properties of sativa and indica strains, most notably because ruderalis is auto-flowering, meaning that it’s flowering cycle is not triggered by the photoperiod like indica and sativa. It typically begins to flower between 21 and 30 days after the seed has been planted, and popular strains commonly referred to as ‘auto-flowering’ strains are typically crossbred with ruderalis. 

Sativa/ ruderalis crosses are also quite popular. Sativas tend to be too tall to grow well indoors, so adding a little ruderalis heritage to the mix creates plants that are far more manageable. [Source

Many believe ruderalis to be a descendant of indica genetics that adjusted to the harsh climates and the shorter growing seasons of the northern regions where it originates. Cannabis ruderalis is native to areas in Asia, Central/Eastern Europe, and specifically Russia, where botanists used the term “ruderalis” to classify the breeds of hemp plant that had escaped from human and cultivation, adapting to the extreme environments found in these climates. [Source

While some debate continues as to whether or not ruderalis is a subspecies rather than a stand alone species of cannabis, the plant is quite unique, and a true weed. 
Read more articles by Vic Bishop
About the Author 
Vic Bishop is a staff writer for and Survival Tips blog. He is an observer of people, animals, nature, and he loves to ponder the connection and relationship between them all. A believer in always striving to becoming self-sufficient and free from the matrix, please track him down on Facebook
This article (Cannabis Ruderalis – The Often Overlooked Third Species of Cannabis) was originally created and published by Waking Times and is published here under a Creative Commons license with attribution to Vic Bishop and It may be re-posted freely with proper attribution, author bio, and this copyright statement. Please contact for more info.

Unfolding the Secrets of the Copper Scroll of Qumran


This is an important insight that i can speak to.  During the global Bronze Age of which Egypt was a major center, the economy was dominated by the tribe of smiths.  They chose to preserve significant scriptures on copper sheets to form books.  This demanded skill and training and it was hardly an ad hoc process.

The enthusiasm for this type of work ended in 1159BC with the abrupt end of the Bronze Age and after Armana and Akhenaten  and Moses. Thus this copper scroll is properly dated to Moses himself and his escape from Egypt.  The whole story of Moses was plausibly linked to Armana by others but has remained controversial.

That means that all names are a thousand years older at least than thought...

Unfolding the Secrets of the Copper Scroll of Qumran

Qumran lies close to the Dead Sea at its north western end, some 40 km east of Jerusalem.

Here, in an incredibly dry and sun bleached area there is, strangely enough, no need for zinc oxide protective blocker, or life guards.

Lying some 1200 feet below sea level at the lowest point on earth, the damaging rays of the sun are screened out by the extra layer of atmosphere, and the concentration of salts in the Dead Sea is so high that anyone falling in immediately pops to the surface and cannot sink.

If a settlement is ever reached between Israel and the Palestinian Arabs, under the so-called Road Map for Peace, due to reach its conclusion in 2005, it is likely Qumran will fall into the area of a new Palestinian State and one of the most important of all the Jewish historical sites will no longer be under Israeli jurisdiction.

Prior to 1967 the area around Qumran was controlled by the Jordanians and had been since the end of the war which saw Israel established as an independent State in 1948.

So why is Qumran so important in historical and biblical terms?

Part of our modern awareness of its significance derives from a day back in the Spring of 1947 when the first of some 85,000 textual items, ranging from tiny fragments to almost complete scrolls were discovered in hillside caves behind Qumran.

They turned out to contain biblical texts, written in ancient Hebrew, Aramaic, and Greek from virtually every book of the Old Testament, and as such, predated any previously found Hebrew material by over 1,000 years.

For the first time scholars and theologians had the astounding opportunity to look at parts of the Bible in its original language, rather than from handed down versions copied, and re-copied, and altered over the intervening millennium.

In essence these biblical texts, which comprise part of what are known as the Dead Sea Scrolls, showed we received most of the Old Testament in its authentic ancient form – but there were significant differences.

These variations are now being incorporated into modern translations of the Bible. There are also commentaries amongst the scrolls which help explain and enhance, not only parts of the Old Testament but also the New Testament.

A third group of texts describes the peculiar monastic like sect that lived at Qumran between about 150 BCE and 68 CE, who wrote and collected the Dead Sea Scrolls.

Generally understood to be part of the Essene movement of the Second Temple period, the community at Qumran had a strong hierarchical structure with the ‘right teacher’ as its leader.

He was backed by priests aided by Levites, who dictated the doctrine of the group.

At any one time there were about 200 members living near Qumran and all members could vote in an assembly on other non doctrinal matters, whilst general day-to-day administration was in the hands of a triumvirate of three priests and 12 helpers.

Everyone had a ‘pecking order’ in relation to their level of learning and holiness, as determined by their peers.

The Qumran Essenes considered themselves ‘Sons of Light’ destined to fight the ‘Sons of Darkness’ – those who did not believe in their ultra-strict code of Judaism.

They thought of themselves as the keepers of the original Covenant of Moses and as part of a direct line of priests that attended the Tabernacle during the Exodus from Egypt.

For them the Second Temple, reconstructed by Herod the Great, who ruled Judaea on behalf of the Roman conquerors, from 37 to 4 BCE, was a corrupt place they would not visit.

One of the most startling of their beliefs related to the calendar, which for them had to be solar based, giving a year containing 364 days.

The intriguing thing about this practice is the Essene calendar differs from the Rabbinic Jewish calendar, which was based, and still is based, on lunar movement giving a year of 354 days.

This meant the Essenes celebrated religious festivals at different times to the rest of their Jewish counterparts.

Discovery of the Copper Scroll

In March 1952, Henri de Contenson, an archaeologist seconded from France to work with the team at the École Biblique in East Jerusalem, was leading a team of ten Bedouin, when he discovered two lumps of what is now known as the Copper Scroll, in a hillside cave, some 2 km from Qumran.

The Copper Scroll was in an highly oxidised condition, and had broken into two separate rolled up sections. In its original state it measured 0.3 m in width, 2.4 m in length, and was about 1 mm thick.

No one knew quite how to open it up without damaging the text. One lunatic suggestion was to try to reduce the copper oxides with hydrogen, or even electrolysis, to recover the copper!

After considerable preparatory research, John Allegro of Oxford University, a member of the original international translation team working on the Dead Sea Scrolls in Jerusalem, persuaded the École Biblique team to let him take one of the copper pieces to England.

There the first piece of scroll was finally ‘opened’ by Professor H. Wright Baker at Manchester College of Science and Technology (now UMIST) in 1955, followed by the second piece in 1956.

The technique Wright Baker used was to coat the outside of the scroll with Araldite adhesive and then slice the scroll, using a 4,000th/inch thick saw, into 23 separate sections.

Ever since that time Manchester has retained a special interest in the Copper Scroll.

Language of the Scroll

In academic circles the Copper Scroll is known as 3Q15, the 3Q indicating it was found in Cave 3 at Qumran.

It was written in an early form of Hebrew – a square form script – and has been shown to have linguistic affinities to pre-Mishnaic Hebrew and Aramaic, with some terms only comprehensible through study of Arabic and Akkadian.

Other Dead Sea Scrolls were written in square form Aramaic script, or the so-called ‘Paleo-Hebrew’ script, derived from ‘Proto-Canaanite’ – itself an evolution from ‘Ugarit’, Egyptian hieroglyphs and ‘Phoenician’.

The language was a major puzzles for scholars. The Hebrew palaeography (style of script) and orthography (spelling) in the Copper Scroll is quite unlike anything found in other texts of the time, from Qumran or from elsewhere.

It has, nevertheless, been almost unanimously classified as one of the Dead Sea Scrolls, and now resides in the Archaeological Museum of Amman, in Jordan.

John Allegro, a religious renegade, amongst a team of predominantly Catholic members, must have been the first person to translate the ancient Hebrew of the Copper Scroll into English.

What he read, started a controversy that has raged for over 50 years amongst scholars.

It contained a list of some 64 locations where fabulous treasures had been hidden, over a wide geographical area, including large quantities of gold, silver, jewellery, precious perfumes, ritual clothing, and other scrolls.

The Jerusalem team refused to let him publish his findings, nervous that treasure hunters would come swarming down to disturb their work at the Qumran site.

They had also already made up their minds the Qumran Essenes were essentially uninterested in worldly goods and shared their possessions amongst themselves.

This mind set attitude runs throughout the academic and theological community studying the Dead Sea Scrolls, and as we shall see later on, they have preconceived ideas on what many of the scrolls ought to say and dare not entertain new ideas that conflict with long established dictums.

New Dawn’s approach of trying to free up these types of entrenched views is highly pertinent to this particular field of study.

The mixture of frustration and excitement soon became too much for Allegro as he began to realise there were other more sinister reasons for the strictures being put on him.

He relieved his excitement about the prospect of rolling in treasure by mounting two archaeological expeditions to Jordan, in December 1959 and again in March 1960.

Like many who get lost in the desert, he wandered around in a circle eventually coming back to where he started from, having found absolutely nothing.

His frustration was, in the end, vented when Allegro disregarded his ‘masters orders’ and published his English version of the translation in 1960, under the title The Treasure of the Copper Scroll.

Scholars, notably Father P’ere de Vaux, Head of the École Biblique et Archéologique Française de Jerusalem, and Father Joseph Milik, members of the original Dead Sea Scrolls translation team, denounced Allegro’s translation as defective and even cast doubts on the authenticity of the Copper Scroll’s contents, assigning them to folklore.

Others were not so sure, and today the generally accepted view is the Copper Scroll contains a genuine list of real treasures.

The Jerusalem team’s translation came out in 1962, entitled ‘Les “Petites Grottes” de Qumran, in the Discoveries in the Judaean Desert series.

Although it is the ‘official’ version there is no accepted ‘definitive’ translation of the Copper Scroll to date, and all of the numerous editions published have many significant variants.

In conventional translations of the Copper Scroll the weight of gold mentioned in various locations is generally given as adding up to a staggering 26 tonnes and silver 65 tonnes.

When the weights of the treasures itemised in the Copper Scrolls are totalled, we come to the following:

Gold – 1285 Talents
Silver – 666 Talents
Gold and Silver – 17 Talents
Gold and silver vessels – 600 Talents
Mixed precious metals – 2,088 Talents
Items with unspecified weights are as follows:
Gold ingots – 165
Silver bars – 7
Gold and Silver vessels – 609

In Biblical Talent terms the sheer weight of the gold and silver is enormous. One Talent is estimated to be about 76 lb or 34.47 kg.

The Copper Scroll seems to be referring to precious metals worth around $2 billion at current prices, but whose intrinsic historic value would be many times this figure!

Where Did the Treasures Come From?

The Scroll does not reveal by whom, or when, the treasures were buried, let alone why.

But from some of the recognisable place names mentioned, the treasures are generally assumed to have been hidden within Judaea or near to Mount Gerizim, in Samaria (parts of modern Israel) and to relate to treasures of the Second, or possibly First Temple of Jerusalem.

Both temples were known to be places where considerable wealth was accumulated through the donation of sacrificial gifts and ‘tithes’ by the general community.

Controversy over the origins of the treasures listed in the Copper Scroll has led to the proposition of almost as many ‘conspiratorial’ theories as those promulgated for the President Kennedy assassination.

There are over-riding problems with all of the current theories which, until now, have not been resolved.

Scholars have puzzled over how so much gold could have come from the First or Second Temples of Jerusalem, let alone come into the ownership of an ascetic, relatively impoverished sect like the Qumran Essenes.

More significant is the fact none of the conventional theories have led to the discovery of any of the treasures listed in the Copper Scroll.

My own view is rather different. Whilst part of the treasures may well have come from the First or Second Temples at Jerusalem, as descriptions in the Copper Scroll certainly refer to Temple associated objects, when the secrets of the Copper Scroll are unravelled it becomes patently clear that another Temple is involved in the descriptions – and the Qumran Essenes were guardians, not just of treasure.

Although, from palaeographic studies, the Copper Scroll is now thought to have been copied at a date between 150 BCE and 70 CE, there are enigmatic passages which correspond to early Biblical Hebrew, dating back to 700 or 800 BCE, and it contains many unique word constructions not in use in mainstream Judaism at the time of its production.

The presence of Greek letters interspersed at the end of sections of the text aroused my curiosity, as their meaning was not understood and they appeared to be some kind of cryptic code.

[ This was surely added later - arclein ]

Many theories have been put forward to try to explain these apparently random Greek letters.

They are variously considered to be made by scribes as reference marks of some sort, initials of place names, entry dates, or location directions, but none of these explanations is accepted as conclusive and they remain a puzzle.

The numbering units given in the text, which relate to the amounts of treasure, are also not clearly understood by modern translators.

The numerals are in an unsophisticated long-hand form involving apparently unnecessary duplication.

There were other ‘anomalies’ for which there appeared to be no satisfactory answers.

No other Dead Sea Scroll was engraved on copper, nor any known Hebrew texts from anywhere else, prior to the period.

Why should this be? Why should a non materialistic community go to such trouble to preserve the information on the Copper Scroll?

Where did they get the extremely pure copper (99%) from? How could they afford its very high cost? [  Lake superior bronze - arclein ]
When my metallurgical background attracted me to the subject, these questions were not being confronted.

When I looked closely at the numbering units and weights used in the scroll, it soon became clear they were not of Canaanite or Judaean origin, where the Qumran Essenes resided, but Egyptian!

Indeed, the numbering system in the Copper Scroll is typical of that in use in Egypt around 1300 BCE.

[ the bronze age ended in 1159 BC. arclein ]

The Egyptian system used repetitive single vertical strokes, up to the number 9, combined with repetitive decimal units for larger numbers.

If the numbering system was Egyptian, why not the weight terms also?

The ancient Egyptians had developed a system of weights specifically designed for weighing precious metals, and this system was based on the ‘Kite’, a unit weighing approximately 10g, but sometimes used as a double unit (KK) of 20.4g.

I believe it is no coincidence the ‘hard ch’ sound of the weight term used in the Copper Scroll text equates to the Egyptian ‘K’ in ‘Kite’!

When these ancient Egyptian weight units are applied, typical of the period prior to 1000 BCE, to calculate the quantities of gold, silver and jewellery mentioned in the Scroll, rather more realistic weights are obtained than those given earlier. The approximate totals of precious metals mentioned in the scroll now become:

Gold – 26 kg
Silver – 13.6 kg
Mixed precious metals – 55.2 kg

We were now looking at weights which are a fraction of those given in modern translations of the Copper Scroll, but they are at least plausible values, quite consistent with the amounts of gold and silver in circulation for the period.

For example, if we look at the Harris Papyrus, an ancient text in the British Museum, dating to about 1180 BCE, it gives the total gold holdings accumulated over a 31 year period by Egypt (by far the most wealthy country in the ancient Middle East), as 387 kg.

The downside is that the value of our treasure has diminished somewhat! However, we are still talking about hundreds of millions of dollars in real terms.

The strange thing is that, although the type of numbering system used in the Copper Scroll might have persisted in Egyptian temple writing for some time after the Greek conquest of Egypt (in 330 BCE), its use was always specific to Egypt and it was not in use outside Egypt, except in the period of Egypt’s campaigns in Canaan from 1400 to 1100 BCE.

The use of the ancient Egyptian system for weighing metals died out around 500 BCE and had previously always been specific to Egypt.

Why would a document, ostensibly written by a devout, unorthodox Jewish community living near the Dead Sea in Judaea around the time of Jesus, have so many Egyptian characteristics?

And why would the writing material, numbering system and system of weights used, be typical of Egyptian usage from a period at least 1,000 years earlier?

Egyptian Influences

From as early as 3000 BCE right up to 1200 BCE, Egypt had maintained an armed presence in Canaan, often as a stepping stone to further conquests to the east.

Egypt’s shadow had obviously been cast over the early Hebrew’s experience, and yet, like other blind spots, modern theology shies away from considering the Egyptian connection too closely.

Yet, all the major characters of the Bible, from Abraham and Sarah, to Jesus and Mary, had strong links to Egypt.

Joseph, Jacob, all the founders of the 12 tribes of Israel, as well as Moses, Aaron and Miriam, Joshua, Jeremiah and Baruch, all lived for long periods in Egypt and were influenced by its culture and religions.

After a lengthy analysis I came to the conclusion that Joseph had interacted with a pharaoh by the name of Akhenaten – a monotheistic pharaoh – and many of the basic tenets of Judaism, and by extension Christianity and Islam, came out of Egypt.

The river that branches from the Nile at Amarna (ancient Akhetaten), Pharaoh Akhenaten’s capital city, is to this day know as ‘Bahr Yusuf’, ‘Joseph’s River’, and there are many other clues.

When I started comparing descriptions of the treasure locations given in the Copper Scroll with sites at Amarna, it soon became apparent there were many close parallels.

Not only that, some of the locations have already yielded archaeological finds of treasures that match very closely the descriptions and weights given in the Copper Scroll.

Many of these treasures can be seen in Museums in Britain and Egypt.

Having made a connection for the Copper Scroll to Akhenaten’s Holy city in middle Egypt, it was not surprising a most powerful piece of evidence emerged when I looked again at the strange Greek letters scattered in the Scroll.

When the first 10 are put together they spell out the name Akhenaten!

The validity of this conclusion is re-enforced by the opinion of Professor John Tait, of University College London, who considers the reading of the Greek letters as quite plausibly the name of the Pharaoh in question.

Academic Responses

Since publication of the first edition of my book, The Copper Scroll Decoded, in 1999, the main theory has been tested against a broad spectrum of academic and scholarly opinion, and in many instances response to the main thrust of the theory has been favourable and enthusiastic.

Where there has been a negative response, it has been in the form of guarded scepticism, particularly as the theory presents a radically new view of religious evolution which strongly conflicts with enshrined orthodoxy.

Response from academics, on specific areas of their own expertise, has generally been supportive.

On alternative interpretations of the meaning of the Copper Scroll, for example, particularly in the context of the weight and number terms given in the Scroll, there has been a considerable consensus of acknowledgement that previous interpretations have not been correct.

Amongst those scholars conceding previous translations are deficient, one of the world’s experts on the Copper Scroll, Judah Lefkovits, of New York, has reiterated the Scroll is much more problematic than some scholars would allow.

He has written a number of books on the subject, including a recent classic work The Copper Scroll 3Q15: A Reevaluation; A New Reading, Translation, and Commentary, and now does not think the conventional translation of the weight term as a Biblical talent is necessarily correct.

He has suggested it might be a much smaller weight, such as the Persian karsch.

In supporting my claim, against the views of previous researchers, he now believes the total precious metal weights have been greatly exaggerated.

One eminent scholar, Professor Harold Ellens, of the University of Michigan, has come out strongly in favour of the generalised theory, which he says is almost certainly basically correct.

If there is a partial acceptance of the possibility of a connection between the Qumran Essenes and the Jacob-Joseph-Pharaoh Akhenaten period, it is in demonstrating the detailed historical links that most hesitancy arises.

In the Kingdom of the Blind…

Ben Zion Wacholder is a partially blind Professor of the Hebrew University in Cincinnati, but he has the ability to see through the tangled undergrowth of intertwined scrolls and is a king and much respected father figure in the land of his peers.

In the celebratory 50th anniversary conference of the finding of the first of the Dead Sea Scrolls, held in Jerusalem, he created a major sensation by going against his colleagues in claiming Ezekiel as the first Essene.

He perceives many of the sectarian Dead Sea Scrolls of the Qumran Essenes, such as the Temple Scroll, New Jerusalem Scroll, the Aramaic Testament of Levi, Qahat, and Amran, Jubilees, and the Cairo-Damascus documents, as derivative of Ezekiel’s thinking in refusing to recognise the legitimacy of the Second Temple and standing outside normative Judaistic authority.

In a sense he recognises two quite separate sets of biblical texts – Ezekielian and non-Ezekielian.

One of the most interesting aspects of this theory relates to Ezekiel descriptions of a Temple, which is generally taken to be a visionary Temple that would one day be built in Jerusalem.

However, when you compare the descriptions Ezekiel gives in the Old Testament to those of the archaeological reconstructions of the Great Temple that stood in Akhenaten’s Holy City, it is quite clear he was talking about that actual Temple and not one which would one day stand in Jerusalem.

Other Dead Sea Scrolls confirm this finding in incontrovertible detail. The New Jerusalem Scroll, for example, which by the way never mentions Jerusalem, ties its descriptions to Akhenaten’s Holy Temple.

Recently Michael Chyutin, and Shlomo Margalit, Israeli architects, have conducted independent studies on the Scroll and come to the conclusion it is almost certainly describing Akhenaten’s city at modern day Amarna.

Without the explanation I have put forward, for a link from Amarna down to the possessors and authors of the New Jerusalem Scroll, conventional history has no answer to the problem.

Incidentally these studies show that two other Egyptian cities also exhibited similar characteristics to those described in the New Jerusalem Scroll – namely Sesebi, a city located between the second and third cataract of the Nile, and the Hebrew settlement on the Island of Elephantine, near Aswan in southern Egypt.

A connection to Sesebi is not so surprising as it was, like Akhetaten, built by Akhenaten.

Why the strange pseudo-Hebrew settlement on Elephantine Island, which is dated to at least the 7th century BCE, should show similarities is more intriguing.

The people there worshipped Yahwe, the Israelite name for God, and built a temple as a place of worship. The explanation of how this isolated community came into existence has never been satisfactorily resolved.

My own theory is they were a residual enclave that formed after the destruction of Akhenaten’s Holy City when survivors, mainly the earliest monotheistic Hebrews, fled south for safety.

An Australian scholar, E. Maclaurin, of the University of Sydney, adds weight to my theory in a paper entitled ‘Date of the Foundation of the Jewish Colony at Elephantine’, published in The Journal of Near Eastern Studies, Volume 27, 1968.

He concluded that the style of worship at Elephantine, “…was of a form which could not have existed in a Hebrew group which had been exposed to the influences of Sinai and Canaan after the settlement.”

In other words Maclaurin rules out any possibility of the community at Elephantine having derived from outside Egypt after the Exodus (c. 1200 BCE) let alone at the time of Solomon or the kings of Israel.

Another Australian scholar, Ian Wilson, seems to date the Exodus to around 1500 BCE, but the general consensus is it took place some time in the 13th century BCE.

These are not the only students of Dead Sea Scroll study with an Australian connection.

I, too, have a warm affection for the country, having spent seven years of my early life in Sydney, where my mother was born!

Another scroll, the Temple Scroll, spells out the dimensions of the longest Temple wall as 1600 cubits, equivalent to 800 m.

Conventional scholarship has nowhere to go in Jerusalem to accommodate the Qumran Essenes’ concept of this building.

The Temple Mount in Jerusalem measure only 550 m x 185 m. So they conclude it must be the description of a fictitious temple.

The length of the longest wall of the Great Temple at Amarna has been measured, from detailed archaeological excavations, as being 800 m.

The logical conclusion is the information in the Temple Scroll, in its original form, existed before Moses, and it described the plan of a real temple that was not the Temple at Jerusalem.

The details must have been handed down in secret through a distinct line of Levitical priests, to the Qumran Essenes, who based their copy on the original version.

When the Qumran Essenes built their main settlement building at Qumran in ‘exact’ alignment to the main walls of Akhenaten’s Temple, and constructed 10 ritual washing pools, they were echoing a recorded memory of that Temple.

Uniquely, and unknown from anywhere else in Israel, one of the ritual washing ‘Mikvaot’ has four divisions – just as one of the ritual washing basins in the Temple at Akhetaten exhibited.

That the name of Aten or Aton, the name by which Akhenaten knew his God, is embedded throughout the Old Testament, has many attesters, from Sigmund Freud onwards.

Many Egyptian names are read with the letter ‘D’ or the letter ‘T’ – Touchratta or Douchratta, Taphne or Daphne, and in Egyptian Coptic the letter D can be pronounced ‘D’ or ‘T’ .

Thus, Aton could well be written ‘Adon -ai’ where ‘ai’ relates God to the Hebrews in the sense of ‘my master’.

Earlier in this article the question was posed as to why Qumran was so important to historical and biblical history.

Part of the explanation has now been outlined in this article, and is described in more detail in my latest book The Mystery of the Copper Scroll of Qumran, published by Bear & Co, part of Inner Traditions, in June 2003.

However, as yet there is no complete answer to the question as the modern story of Qumran is still being written. There are more secrets to be revealed and I hope to do that in a sequel book now in preparation.

By Robert Feather, Guest author

About the author: Robert Feather is a metallurgist, engineer, journalist, and scholar of world religions. He is the founding editor of The Metallurgist, editor of Weighing and Measuring, and the author of The Mystery of the Copper Scroll of Qumran: The Essene Record of the Treasure of Akhenaten and The Secret Initiation of Jesus at Qumran: The Essene Mysteries of John the Baptist. He lives in London.

Friday, August 18, 2017

Ritual Magic in Theory & Practice

The problem with magic as a meme is that it assumes a quite different relationship with what is simply the other side.  The other side works to support us at our request so long as our intent is GOOD.  When we choose to cross that line we are soon dealing with spirits that mean ill.  Wrapping all this in a meme of magic really opens that door much too wide.

A whole mythology has arisen in support of the meme of magic and it has been linked to power and sexuality and now even to satanic rituals in support of sexual perversion.  this obviously cannot have a happy ending and is objectively bizarre. One wonders that it can exist at all except it is the nature of sexual obsession to be expressed obtusely.

When reading this, it is enough to understand that the other side is your friend and that you chose your life experiences before you were born.  Ask that you become better and act to support kindness in the world..


Ritual Magic in Theory & Practice
  1. Sidian Morning Star Jones and Stanley Krippner, Ph.D., The Voice of Rolling Thunder: A Medicine Man’s Wisdom for Walking the Red Road, Bear & Co., 2012, 6.
  1. Éliphas Lévi, Transcendental Magic: Its Doctrine and Ritual, trans. A.E. Waite, 1896; repr., Bracken Books, 1995, 15.

Several years ago I decided to do an evening-long introduction to ritual magic at the New York Open Center, one of the city’s best-known gathering places for mind, body, and spirit activities. 

Soon before it was about to start I told myself, with some surprise, “My God! I’m about to do ritual magic with a bunch of people who have walked in off the streets of New York!”

Despite my apprehensions, the evening went off well. Power was raised, channelled in a certain direction, and then the ritual was closed.

The only negative result was a comment I got back on a feedback sheet from a participant, who said she was shocked that I did not begin the ritual by invoking the holy archangels of the four directions (usually given as Michael, Gabriel, Raphael, and Uriel).

The person who complained was both right and wrong. In ritual magic, it is essential to create a sacred space to work in. But it is not essential to do this by invoking the four archangels specifically.

In fact there are many ways to do it. Invoking the archangels is part of the Western tradition of high magic, particularly as handed down by the extremely influential Victorian occult society known as the Hermetic Order of the Golden Dawn.

Here is another, quite different way to create a sacred space, from the Native American medicine man Rolling Thunder (known as “RT” to his friends), as described by one of his students:

We started a fire in the fire pit and formed a circle around it, warming ourselves in the chilly weather. RT pulled out a pouch of Five Brothers Tobacco, pure tobacco with no artificial ingredients.

He passed the pouch around, each of us taking a little bit of tobacco in our hands. RT then led us in a prayer, starting out with Father Sun, Mother Earth, Grandmother Moon, and All Our Relations.

He would include “the East where the Sun rises, to the South where the heat comes from, to the North where the cold comes from, and to the West where the sun sets.”

RT would vary the order and the wording from time to time, just to maintain our attention.1

This is somewhat simpler than a lengthy invocation and visualisation of archangels.

The version I used in the ritual in New York was simpler still; at the outset I simply asked the participants to visualise a pillar of light in each corner of the room.

This anecdote illustrates two basic concepts of ritual magic: (1) it is important to create a sacred space in which to work; and (2) there are many methods for accomplishing the same purpose.

While many people associate the word “ritual” with something rigid and formalised, ritual magic, practiced at its best, is neither.

Rather it’s a flexible system, with enough structure to give form to one’s intention, and with enough pliability to give the practitioner a great deal of leeway in actual practice.

In my brief description of the New York ritual, I mentioned another important part about ritual magic – raising power.

No one knows what power is (used in this sense), and at the same time everyone knows what it is. We cannot say whether it is a form of electromagnetic energy, the life force known as chi, or something quite different from either of these.

But all of us have experienced its effects, and, moreover, all of us have raised it ourselves, usually without knowing what we are doing.

Remember the last time you entered a room in which an argument was about to break out.

Although probably nothing was different about the air or the lighting or any of the physical aspects of the room, you undoubtedly noticed a feeling of tension and perhaps danger in the atmosphere.

This tension becomes even more palpable if the room is silent, and the pressure that you feel to dispel it becomes extremely intense.

One way of dispelling it is to express it somehow, and if the tension is not too strong, it can be broken when someone simply speaks. At other times, it erupts in an argument or even a physical fight.

Another example is the classic situation of the teenage dance. At the outset the boys are ranged at one end of the hall, the girls at the other.

Everybody is too shy to begin dancing, and again an extreme amount of tension accumulates in the room. Finally one courageous couple breaks the tension and begins to dance.

The energy starts to flow. It is expressed through dancing (and perhaps later on, sexually).

Most of the time this raising of power is completely unintentional and undesired.

Its presence causes a great deal of discomfort, and depending upon an individual’s personality type, he may try to get rid of it by giving in, arguing, or simply leaving.

The magician, by contrast, wants to raise this power. But he (or she) chooses to do it only in certain circumstances and for specific results.

The raising of power partially explains another feature we have seen in ritual magic – the creation of a sacred space of some kind.

It can be done, as we have seen, by marking out the four directions; traditional magicians have also done it by drawing a geometric figure, such as a circle or a pentagram, with the point of a wand or a sword in the space around them.

The actual shape does not matter as much as building an invisible sanctuary where certain forces are kept in and stray influences are kept out.

I’ve said that the magician raises power for specific intention, and in this context it’s important to note that power in this sense, like the Force in the Star Wars films, is morally neutral.

It can be used for good or evil or for that matter mixed ends. Using it for good purposes – such as healing or blessing or cleansing – is known as white magic.

Using it for harmful purposes, such as cursing or coercion, is black magic. These terms are well-known; a less familiar one is grey magic, which is done for mixed motives.

In all likelihood few magicians probably practice grey magic intentionally, although most have probably done so without entirely realising it.

I personally would characterise doing a magical ritual to find a lover as grey magic; doing a ritual to make a specific person fall in love with you would be closer to black magic, since it intentionally interferes with the free will of another person.

All these reflections lead to some questions: Does ritual magic work? If so, how? And since practicing magic for selfish ends is at best morally ambiguous, why do it at all?

Must-read: Illuminati Satanists Rule the World, Not Politicians, Bankers or Military Heads (Black magic is the force that rules the world, so it is the Satanic black magicians which constitute the true controllers of the world).

The Astral Light

To look at how magic works, it’s helpful to understand a concept that has fallen into disuse in recent years but still occupies a central place in Western magic: the astral light.

Esoteric texts from the Renaissance and early modern era often refer to it as the anima mundi, or “the soul of the world.”

“God is light,” the Bible tells us (1 John 1:5). Esotericism regards this image as a specific and accurate picture of reality.

This light pervades the universe; there is nowhere and nothing it is not, but it is modified, its purity and intensity are filtered and diluted, as it proceeds through various levels of manifestation.

Esoteric theory holds that this light reaches us on earth only after passing through the zones of the stars and planets, whose influences it absorbs; hence its name.

Astral light must not be confused with physical starlight. It is a subtle matter, imperceptible to the five senses and to the implements of science.

“It is the common mirror of all thoughts and forms,” writes the nineteenth-century French magus Éliphas Lévi, “the images of all that has been are preserved therein and sketches of things to come, for which reason it is the instrument of thaumaturgy and divination.”2

To form a more or less accurate picture of this light, one need only ask, what is the substance of a thought?

Neurochemical responses, a scientist may say. While that may be true up to a point, we don’t experience these images as neurochemical events; we experience them subjectively as images and forms.

In this latter form, they can be said to be made up of astral light.

A more topical analogy comes from the world of computers. Hardware, software, and networks together form cyberspace, a dimension that, while in no way separate from the workings of computers, seems to obey its own laws and possess its own reality.

This resemblance between the apparently outmoded world of the occult and the sophisticated ideas of cutting-edge science has not gone unnoticed: Silicon Valley is a hotbed of interest in the esoteric, and computer aficionados sometimes speak of cyberspace as a kind of bardo – a term used in The Tibetan Book of the Dead to designate the astral plane.

The fine matter of the astral light is also believed to form the subtle or “astral body” of humans, giving literal force to the words of Shakespeare’s Prospero: we are indeed “such stuff as dreams are made on.”

Shakespeare probably meant these words metaphorically; he was saying that we are frail, transitory, ephemeral. But then so are dreams and mental images.

This is not to say that the astral light is itself a frail substance; occultists consider it indestructible. But this subtle matter does not hold shapes well.

Dream figures constantly shift form, and even before our waking eyes mental images rise and fall like waves. For this reason some esoteric teachings figuratively refer to this substance as “water.”

Under most circumstances, practically none of the thoughts or images formed in this “water” ever come into physical manifestation; there is not enough force behind them to make that happen.

Hence, the central aspects of occult magic has to do with forming, holding, and energising a shape composed of astral light.

If enough power and skill are used in its creation, the image will sooner or later manifest in the physical world.


In theory the process sounds simple enough, and in a way it is, but it is not so easy to accomplish. To begin with, in order to manifest in the physical world, an image must have a steady, consistent form in the mind’s eye.

In practice, however, few things are more difficult to achieve, since it is notoriously hard to hold an image in one’s mind for all but the briefest time.

This may be partly due to a lack of mental discipline, but it also reflects the nature of the astral light itself. It is fluid and slippery; trying to hold it is like trying to grab water with one’s bare hands.

Much of magical practice consists of moulding this elusive substance. Hence magical training emphasises, above all else, mental concentration and will.

Look at some object near you. Now close your eyes and try to visualise it. Then open your eyes again, and compare your mental picture of the object with the object itself.

If you’re like most people, you’ll find some discrepancy between the object and your picture of it.

You may find that you were able to imagine some parts of it better than others, or that you could imagine it as seen from one angle but not from another.

You’ll probably find not only that it’s hard to keep your mind on the same picture, but that it’s difficult to create an entirely accurate image even of an everyday object right in front of you.

One part of magical training is intended to hone the skill of visualisation.

The magician may begin by taking extremely simple objects or forms – geometric shapes, for example, like triangles and circles – and attempting to visualise them.

Later on, the aspirant may be able to proceed to more complicated things like three-dimensional objects.

A piece of fruit, an orange, for example, is a good thing to use, since one can imagine not only its appearance, but also its taste, smell, and texture.

Visualisation and imagination form only one aspect of the discipline. The second and equally important part is the conditioning of the will.

The mind is not likely to enjoy concentrated imagination at first; it will probably rebel and drift on to its ordinary worries and fantasies.

The only way to train it is to constantly bring it back to the object.

Such work is often tedious, and the beginner may be able to practice for only a few minutes a day before concentration gives out.

Gradually, however, these practices will achieve their end.

The act of constantly bringing the mind back to the object, despite boredom or frustration, begins to form a small core around which the will can constellate. And the will is the magician’s principal tool.

So far this procedure resembles the “creative visualisation” described in many books. Creative visualisation, however, generally doesn’t go past this point.

Nothing more may be needed: sometimes the greatest hurdle lies in simply formulating a clear goal.

But often the enterprise requires some sacrifice: an additional investment of vital energy to literally give life to the desired image.

This brings us back to the need to raise power.

For a process of ritual magic to be complete, it must have a clear and specific form in the mind of the practitioner – and enough power must be directed toward it to ensure it manifests.

This does not always happen. To cite another personal experience, about fifteen years ago I was on a retreat with a group holed up in a country house in Derbyshire, England, learning to practice magical techniques.

One of the chief things taught was raising power, which was done by having the group (of about a dozen people) channel mental energy in a certain direction.

Throughout most of the retreat this power was directed to an actual sink – a drain in the floor of one of the utility rooms. The reason for doing this was quite clear.

We were learning to raise power, but this power could not be allowed to float around in the atmosphere.

It would create enormous tension (and there was tension enough anyway); given enough momentum, it would start to cause mayhem.

So for training purposes the power was directed to the ground – it was literally “earthed.”

Such was the practice for most of the retreat, but toward the end each of us was allowed to raise power and direct it toward whatever we wished.

We all took turns: we sat in a room on our own while the other members of the group directed power toward us.

When it came to be my turn, I decided to channel this power toward realising a particular project I had in mind at the time.

But it was no good. I could not focus the power in the direction I wanted; it felt as if it kept slipping and sliding away from me.

I tried to recoup my efforts more than once, but soon the time was up. The whole experience had the depressing quality of a premature ejaculation.

Where did the failure lie? I certainly felt power being sent in my direction; that was not the problem. And the project I was developing was clear enough in purpose and intent.

Rather the failure came from my own will. Although I did my best to work with the power through the exercise, there was some level at which I was not interested enough in this project to make it manifest.

It was, as a matter of fact, a book project, and it came as no surprise to me a few weeks later when I learned that all the publishers to whom my agent had submitted the project rejected it.

None of this was especially tragic; all writers have projects that they come up with and never manage to materialise; in fact, these generally far outnumber the successful ones.

But the whole experience taught me something about the nature of will.

Will, as I’ve said, is a chief characteristic of the ritual magician, and from my experience, I would say that the will is in many ways as subtle and elusive as the astral light itself.

Where exactly is my will? In my superficial wishes and desires? In my gut? In the deep and inaccessible reaches of my heart?

I would say that for the will to be truly effective, it must lie in, and encompass, all these parts of one’s being; if one is conflicted or ambivalent, the results will be nil.

All this helps to answer a question that was posed earlier: Does ritual magic work?

It does work, but it is a subtle and difficult process that requires a great deal of training and mastery – and especially self-knowledge – in order to succeed.

The Importance of Ritual

Ritual magic, as practiced in the West, is an elaborate and somewhat cumbersome discipline.

Fully devoted practitioners devote an enormous amount of effort to making and obtaining robes, wands, swords, cups, talismans, incense, and other appurtenances of the magician’s craft.

Are these necessary? They are – nearly every ritual of any kind requires some kind of paraphernalia – but the complexity and elaborateness of these things can vary greatly.

Purists among magicians tend to say that tools that the practitioner makes himself, from scratch, are the ones that have most power.

And from what we’ve already seen in this article, we can understand why. Power follows attention.

And something that has had a great deal of effort and attention directed toward it, even if it is crudely executed, is likely to have more power than a more polished object that has been manufactured.

Is ritual necessary in order to make one’s will manifest?

After all, if it’s simply a matter of raising power and focusing it on an image, what need is there for a ritual at all? Can’t it be done by thought power alone?

In fact, it can; and that is the theory behind creative visualisation and what some portions of the New Age world call “manifesting.”

In these techniques it’s enough to work exclusively through thought power – if the will is strong enough.

These practices differ from prayer in that they don’t necessarily invoke the favour of God or a god in order to operate; rather it is a matter of simply using certain universal (though little-known) occult laws.

They differ from ritual magic in that no physical operation is necessary.

Given all this, the reason for practicing ritual magic is twofold: in the first place, ritual magicians are drawn to this kind of activity.

For them the more inward and sedentary acts of prayer and meditation may seem a little bloodless.

There is a certain satisfaction to be gained from making and wielding magical implements in a way that’s perhaps not very different from the reasons people sometimes prefer to build their own bookcases or brew their own beer.

This may seem fairly obvious, but it is not trivial. There is a part of the mind that will not take anything seriously that it cannot see or touch, and ritual magic is meant to address – and involve – this part of the mind.

The second reason is both grander and more abstract. Man, it is said, is a bridge between worlds.

He is the only creature that we know of who is capable both of extending his mind to sublime and mystical levels of experience and of doing and acting in physical reality.

Some esoteric teachings would go so far as to say that this is our function as human beings, and that many of our sufferings and discontents occur because we have forgotten it.

In light of this idea, we can see how ritual magic can be valuable and effective in its own right, quite apart from whatever apparent results it might achieve.

It enables the magician to serve as a conduit between the higher and lower worlds, and to assist in the work of unifying them.

There is a great deal about ritual magic that I haven’t been able to discuss in an article of this length – divination, for example, which in its many forms attempts to take a kind of reading of the patterns in the astral light in order to find out what is likely to happen in the physical world.

(The Tarot and the I Ching are two common methods used by magicians today to do this.)

Nor have I been able to explore the issue of raising and interacting with spirits – invisible entities that, under the right circumstances, can communicate with us and can also have an effect in the physical world.

These are large and important subjects in their own right, and serve to indicate that ritual magic, practiced in the West for centuries, retains its fascination and its power.

By Richard Smoley, / Footnotes:

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