1. Edfu and the Mars Connections
As mentioned above,
when the primeval “island” or “mound” emerged, it “seems to have
been in darkness, surrounded by the primeval water.”336 Before continuing,
a connection to the Babylonian epic, the Enuma
Elish should be noted, for the destruction of the planet
Tiamat by Marduk may also be interpreted as the destruction of the
primeval waters, since the name “Tiamat” signifies precisely those
waters. Thus, the Edfu accounts, by referring to a similar
primordial conflict that results in the destruction of the first
“mound” is describing a similar, if not the very same, event. But
in any case, once this primordial mound is brought forth, the Edfu
texts relate that it was attended upon by two deities, named Wa and
Aa.337 And here another
connection to Mesopotamia may be in evidence, for as is well known,
another name for the Sumerian god Enki is Ea, who is of course
Enlil’s opposite number. This suggests that perhaps the god Wa is
but the Edfu texts’ name for Enlil.
It is in this
primordial conflict that we encounter numerous threads of
connection to Mars. For example, Reymond points out that the Edfu
texts also are a catalogue of the “origin of the sacred places of
the Falcon and those of the Sun-God.”338 The mention of the
Falcon recalls one name for Horus in the Egyptian symbolism of the
gods, and that is his title “Falcon of the Horizon.” This title is
a connection to Mars as will eventually be seen. The sun-god
referred to here is, of course, Ra. Thus in the Edfu texts, there
is implied a clear set of relationships between Edfu, Horus and
thereby Mars, and Ra.
A further connection
to Mars is to be observed in a title given in the Edfu texts to the
“island” after the conflict, and that
is “the underworld of the soul.” In this respect, one should recall
that the connection between Mars and the underworld is very clear
in the Mesopotamian tradition, with Nergal, the god of Mars who is
also the god of the underworld. As Reymond also observes, it is
shortly after this initial primordial conflict that the appearance
of the “serpent” first occurs.339 This fight against
the snake was led by none other than the Falcon.340 However, the Edfu
texts give Horus himself his own peculiar association with
serpents. According to Reymond, Horus “is equated with Tanen, and
is described as the ‘snake who created the Primeval Ones...”341 But what of the
first serpent, against whom this struggle is waged? Reymond
observes that this serpent has a most unusual, and for our purposes
here, significant title; he is known as “The Great Leaping
One.”342 This is a very
strong connection to Mars, for as I noted in my book The Giza Death Star Destroyed, the ancient Roman
festival for Mars, whose priests were known as the “leaping
priests,” because of their practice of jumping and leaping during
the Mars festival.343 In the Vedic
tradition the title of “The Leaping One” is precisely a designation
for Mars.
Consequently, the
Edfu texts convey, in the following variety of ways, a connection
between the primordial “war,” the “island,” and Mars:
1. In the connection between Horus, the “Falcon of the Horizon”, and Mars;
2. In the title “the Great Leaping One” and its connection to Mars;
3. In the fact that the “island” is surrounded by primordial waters, which closely parallels the designation of Tiamat in the Mesopotamian tradition, in this case, Tiamat’s orbit would “surround” the “island” of Mars.
But it is even more
illuminating to note what the Edfu texts have to say about the
weapons used in this ancient conflict. The inhabitants of the
sacred “Island of the Egg” fight back with a weapon called the
“Sound Eye,” a weapon which the Edfu texts state emerges
from the island in the very same waters, i.e.,
from the very same transmutative
medium. This strongly suggests that the “sound” involved was
longitudinal pressure waves or stresses in the medium itself. In
short, the “Sound Eye” may be a crude metaphor for these very type
of “electro-acoustic” longitudinal waves and stresses in the
medium, the “Sound” part of the “Sound Eye” referring to the
“acoustic” part of “electro-acoustic,” and the “Eye” part referring
to the “electromagnetic” part. “Sound Eye” is thus a crude, but
synonymous way of saying “electro-acoustic.” Thus, while Collins
observes that Reymond provides no explanation for this curious
weapon,344 an explanation is
readily available if one interprets it as a metaphor for the type
of scalar “paleophysics” I advanced in my three Giza Death Star books. This “sound eye” parallels
traditions noted in Ovid of a race of giants called Telchines who
blighted the land by a glance from an “evil eye.”345 A clue to the power
of this weapon may be seen by comparing it to another part of the
Edfu texts dealing with the creation itself.
Reymond notes that
the act of creation is a “symbolic and magical rite” whose main
part
Consisted of uttering sacred spells by the creators over certain (objects) which, we may say, might have been believed to symbolize the Earth to be created. We suspect that by virtue of this rite it was believed that the symbols of the Earth were filled with special power.
Thus far, these
objects and the associated “spells” sound very much like the
Sumerian Tablets of Destinies, a similarity that will assume great
importance in chapter ten.
This process of creation of the Earth by the word of the creators has no equivalent. Such a manner of creation can be compared with the Hermopolitan conception of the creation of the world; according to the latter, the Earth was believed to have been created by drying up the primeval waters that surrounded the island. Both of these ways of creating, the magical process as well as the procedure by solar radiance, had the same result, they seem to have made manifest what was created previously by the nameless powers, but was hidden beneath the primeval waters.346
Note what Reymond has
really implied here:
1. The Edfu accounts, by maintaining a creation by the utterance of “magic spells” is paralleling yet another famous account of a similar concept of creation, that of Genesis 1. Both maintain that sound is somehow involved;
2. These “spells” were, however, unlike the Genesis account, uttered over certain objects which then created the various “earths” desired;
3. If one adds in the Hermopolitan tradition, the use of (solar) radiation or energy is also a component.
Boiling this down, we
have:
1. Sound
2. Objects
3. Energy, or radiation.
If this begins to
sound eerily similar to the scalar physics discussed in chapter
two, it should, for a scalar wave is nothing less than a pressure
wave or stress in the medium of space time itself, a stress in turn
caused by the interferometry of electromagnetic radiation. Viewed
in the paleophysical sense, then, the Edfu texts are describing
a process of creation by the paradigms scalar
physics, a process that possesses “all the power of the
universe.”
Note then Andrew
Collins’ extremely intriguing comment that the use of this “Sound
Eye” by the Island of the Egg’s inhabitants to defend themselves
results in their utter destruction. This too may be seen in the
light of the Exploded Planet Event at 65,000,000 years ago, for the
explosion of such a large planet, especially if it was
water-bearing, would have likely nearly obliterated any life on
Earth. The “smaller” event of some 3.2 million years ago, while
causing severe collateral damage in its immediate celestial
vicinity, would not have been as drastic.
But with this
observation, one must raise an objection: there is nothing in the
Edfu texts thus far to suggest that this primeval “Island of the
Egg” was on Earth at all. Moreover, my own suggestion that it is a
metaphor for the paleophysics of a transmutative aether and the
emergence of particles from the “sea of quantum fluctuations” would
also seem to preclude this idea. We shall return to this point in a
moment.
Collins remarks that
“after this violent conflict with the enemy serpent, a major
transition occurs in the conception of the sacred island. For a
time it vanishes beneath the primeval waters of Nun....then it
emerges again and henceforth is given the title Underworld of the
Soul. It also becomes known as the Place of the First Occasion...
”347
The history of this
sacred Island is as equally interesting after the war as before it.
The Edfu texts state that a second and new group of divine
inhabitants comes to dwell on the Island, whose leaders are Wa and
Aa,348 the latter of which
may be identical to the Mesopotamian Ea. The leaders of this new
group of occupants are given “enigmatic titles such as ‘The Far
Distant’, ‘The Sailor’” and a title suggestive of their
bloodthirsty and/or cannibalistic nature, “The Lord,
mighty-chested, who made slaughter, the Soul who lives on
blood.”’349
Note the sequence
that we now have:
1. Sages “create themselves” from the “primeval waters,” a metaphor, perhaps, for a paleophysics of a transmutative aether or medium. These sages then occupy an “island” in the midst of water.
2. A “Great Leaping One,” a serpent, goes to war with the divine inhabitants of the Island, who defend themselves with the “Sound Eye” and destroy themselves in the process.
3. The Island recedes back into the primeval waters, and again reemerges with new occupants, who appear to be of a different, warlike and bloodthirsty character, than its first inhabitants.
These observations
suggest that ownership or dominion of the island changed hands, a
point whose full significance will be appreciated in a
moment.
Then,
After an undisclosed period, rising waters again threaten the Island of Trampling, causing the original temple ... to be damaged or destroyed. Yet then something curious occurs.... Wa and Aa are instructed by the God-of-the-Temple to enter within the enigmatically named Place-in-which-the-things-of-the-earth-were-filled-with-power, another name for the water-encircled island, and here they conduct “magic spells” which make the waters recede. To this end they appear to have used mysterious power objects, named iht, “relics”, which are stored within the island.350
Once again, the text
is capable of a deeper understanding.
To see how, one must
unpack the italicized statements one by one.
Firstly, the gods Wa
and Aa are instructed to enter “the enigmatically named
Place-in-which-the-things-of-the-earth-were-filled-with-power,”
that is, they are required to enter some sort of structure, to be
in or in proximity to it, in order to accomplish whatever it was
they were doing. This important point raises yet another component
of the scalar physics that I believe was a crucial element of the
ancient technology, and that is conciousness.351
Secondly, note that
the “Place-in-which-the-things-of-the-earth-were-filled-with-power”
is another name for the island itself, i.e., it is now a physical
location that can be “entered.”
Thirdly, they enter
it in order to make use of “mysterious power objects” that are
themselves stored inside the island.
This is beginning to
sound an awfully lot like the mysterious “power stones” of
Mesopotamian tradition that will be examined in the next chapter,
and an awfully lot like Ninurta’s entry into the Great Pyramid to
inventory its contents, an event described in detail by Zechariah
Sitchin in his Wars of Gods and
Men.352
But once again, we
are far from making the case that the “sacred island” is to be
identified with Giza or its pyramids. That case will be made in a
moment.
Collins then makes
some crucial observations about the history of constructions on the sacred island. According to
Collins, “various subsequent stages in the creation of the world
involve a gradual progression” in the construction of a “Temple of
the Falcon, while a further building, named as the Solar Temple,
is said to have been built on the site of an
earlier battle, plausibly one connected with the
destruction of the first divine inhabitants by
the enemy serpent.”353 Alan Alford, it
should be recalled, argued persuasively in his book The Phoenix Solution that the (1) Great Pyramid,
(2) the Second Pyramid, the Sphinx and Temples, and (3) the other
structures at Giza represented three distinct phases over a
prolonged period of time in the construction of the Giza complex,
with the Great Pyramid representing the oldest, pre-Egyptian phase,
the Second Pyramid, Sphinx, and temples representing a later,
though still pre-Egyptian, phase, and the remaining structures the
distinctively Egyptian phase of construction.354 It is thus
possible that the Edfu texts are referring to the same phased
construction phenomenon, though it should be observed that its
first phase would be far more ancient than what Alford proposes.
355 Collins concludes
his remarks by stating that prior to beginning each new phase,
various consecration rites were performed using the very same power
objects as once resided in the island.356 E.A.E. Reymond
seems to concur with at least the general tenor of these
speculations, for she herself remarks “We incline to the opinion
that experiences of a far distant past lie at the heart of the Edfu
myth of creation.”357 Collins himself
concurs: “The incredible significance of the Edfu material cannot
be overstated, for the
Egyptian priests,
scribes and artists involved in preserving these traditions saw
them as very real events that preceded the rise of their own
civilization.“358