Grid of the Gods (53 page)

11
Scwaller de Lubicz,
The Egyptian Miracle
, p. 21.

12
Schwaller de Lubicz
, The Egyptian Miracle
, p. 11.

13
Ibid., p. 14.

14
Ibid., p. 18, Schwaller says that “The dialectics between Ego and Self is the enclosing wall that separates unitary paradise from the universe of creation,” or in other words, the “either-or” way of construing the metaphor results in a separation of “Ego” and “Self,” whereas the other method of construing the metaphor does not.

15
Schwaller de Lubicz,
The Egyptian Miracle
, p. 41.

16
Ibid., p. 43.

17
Ibid., p. 75, emphasis in the original.

18
Schwaller de Lubicz,
The Egyptian Miracle
, pp. 76–77, emphasis in the original.

19
Schwaller notes that this “God of Gods” is, in Egypt, known as the Neter of Neters.(Q.v. p. 78)

20
Schwaller de Lubicz,
The Egyptian Miracle
, p. 78, italicized emphasis original, boldface emphasis addded.

21
Ibid., p. 113.

22
R. A. Schwaller de Lubicz,
Esotericism and Symbol
, (Inner Traditions, 1985), p. 20.

23
Schwaller de Lubicz, The Egyptian Miracle, p. 67.

24
Ibid., p. 69. For the implications of the Platonic turn (περιαγωγη) from the images of the physical world to the ideal world of “mathematicals” or, to put it in terms of the metaphor, to topology, see the table in my
The Giza Death Star Deployed
, p. 91.

25
Schwaller de Lubicz, The Egyptian Miracle, p. 85.

26
Schwaller de Lubicz,
The Egyptian Miracle
, p. 82.

27
Ibid., p. 82, italicized emphasis in the original, boldface emphasis added.

28
Joseph P. Farrell,
The Giza Death Star
(Adventures Unlimited Press, 2001),p.210.

29
Ibid., p. 211.

30
For my conception of the “unified intention of symbol,” see my
The Giza Death Star Destroyed
(Adventures Unlimited Press, 2005), pp. 49–52, and my
The Cosmic War
(Adventures Unlimited Press, 2007), pp. 75–80.

31
Schwaller de Lubicz,
The Egyptian Miracle
, p. 93. Schwaller points out on this page that the Pentactys is the origin of the Pythagorean 3:4:5 triangle.

12

T
HE
G
EARS OF
G
IZA:

T
HE
C
ENTER OF THE
M
ACHINE

“There is no doubt that within the Pyramid’s fabric are encoded many scientific laws and formulas,
but the preservation of such knowledge can scarcely have been the only
motive of its builders. Its numerical properties must surely have had some
practical purpose in relation to the form of science
which the Pyramid was designed to serve.”
John Michell
¹

G
iza lies at the center of the machine that was the world grid, for as we have observed, the ancient world prime meridian, and the placement of so many sites on the world Grid, are oriented with Giza being the prime meridian, and more specifically, with the prime meridian running through what would have been the apex of the Great Pyramid. Giza is, so to speak, the transmission gears at the center of the “machine” of the Grid, a great alchemical machine to manipulate the Grid itself.

But Giza and its pyramids are more than just gears in a machine; it is also an alchemical working of a very different sort, for they have exercised a transforming fixation on the human imagination itself.

As was seen in the previous chapter, the Sacred Tectratys of the Pythagoreans provided an entrance into a consideration of the profoundly analogical nature of ancient thinking, and suggested that the Pyramid builders — at least of Egypt and Mesopotamia — may have been conceiving of the structures as analogical machines to manipulate the physical medium itself. The Tectratys, we also observed, could also be understood as a symbol of the techniques of manipulating higher dimensional geometries, and thus, the symbol, as a two dimensional analogue of the Pyramid itself, implies that, from the esoteric perspective at least, the actual pyramids of that part of the world may have been intentionally conceived as hyper- dimensional “machines.”

However, it may be objected that reading Pythagoreanism’s most sacred symbol
back into
Egypt and its pyramids is a bit of an anachronism, and hence, begging the question. This problem
deserves some attention, for it directly addresses the problem of the relationship of the post-Cosmic War elites, the monuments — or machines — they left behind, and the attempts of their successors in the mystery schools to interpret and understand them. Schwaller understood this process well, for he was not reading Pythagoreanism back into Egypt, but rather, arguing that their teachings were based both upon their long heritage and connection with a lost and vanished civilization, and upon
observation
of and reflection upon the man-made mountains of stone that surrounded them. The machines were the texts, and the Pythagoreans their interpreters.

A. The Pyramids as Texts:
Gematria and Esoteric Approaches to the Pyramids

But if this be the case, is there any further evidence that the Pyramids were the source for other types of esoteric speculation, and, if so, does that speculation disclose further clues corroborating the idea that they were conceived, esoterically at least, as analogical, alchemical, and hyper-dimensional machines?

These is indeed such evidence, and it comes from the ancient esoteric science of gematria.

Gematria is the practice of assigning numerical values to certain letters of an ancient alphabet. Anyone who has studied ancient Greek, or Hebrew, for example, knows that the letters of those alphabets were also assigned numerical values and, indeed, were
used
as numbers. This fact gave rise to a practice of looking for numerical codes embedded within ancient texts. Not surprisingly, there were numerous examples of the phenomenon.

We noted in the previous chapter that the pyramidal form was a three dimensional analogue to the primordial mound from which, in the ancient cosmologies, everything arose. It is thus also symbolic, as it were, of the primordial “phallus,” symbolic of the

instruments of the union between cosmic and terrestrial force by which the earth is made fertile. The same symbolism is apparent in the word πυραµις (pyramid), of which the number in gematria is
831, this number being also obtained by the addition of the values of the letters in the word φαλλος (phallus).
²

The point, once again, is not the anachronistic reading of Greek gematria
into
the time of the Giza pyramids, but rather the fact that for esoteric tradition, there was evidence that they exercised a hold over the imagination, which sought to explain them in
functional
terms, as machines manipulating the cosmic forces of creation itself.
³

Michell himself, whom we have cited above, also points out another esoteric significance, represented by the Great Pyramid and its nearly perfect construction:

It has, however, often been observed that the Great Pyramid is not apparently of native Egyptian construction. Like the earliest and most perfect temples of Mexico, it related to world geography in a way which indicates that it belonged to some universal system in the forgotten past. Ever and again, studies of ancient civilizations trace them back from their declines to their high origins — beyond which the trail ends, with no trace of any previous period of cultural development. The great riddle in the quest for the origin of human culture is that civilizations appear suddenly, at their peak, as if ready-made.
⁴

The Great Pyramid — and to a lesser extent as we shall see, the other large pyramid of Giza — thus symbolizes, in its perfection, the riddle of the rise of civilizations itself, for it one grants it an antiquity pre-dating Egypt itself, then who built it, and why? That question, as we shall discover, is intimately related to the cosmological and quantum physics knowledge encoded at Nabta Playa.

However, given that the esoteric tradition was capable of viewing the pyramids of Giza in general and the Great Pyramid in particular in
functional
terms, as manipulators of the cosmic forces of creation,
one is entitled to view them as alchemical works, on a planetary scale.
⁵

It was, in fact, one of Napoleon’s scientists and scholars, who accompanied the future French Emperor on his abortive expedition to Egypt, E.-F. Jomard, who first observed that the Great Pyramid’s builders had to have had “an accurate knowledge of the earth and the solar system, and that its inner King’s Chamber was air-conditioned by vents to hold an even temperature, thus making it an ideal repository for standards of weight and measure.”
⁶
Indeed, as I observed in
The Giza Death Star
, the Great Pyramid functions as an analogue of nearly every known property of local physical and celestial mechanics, including, in my opinion, encoding various coefficients of the constants of quantum mechanics, just as Nabta Playa also encoded stunning astronomical and quantum mechanical data.
⁷

A review of some of these analogues in the Great Pyramid is in order, for they point, at the minimum, to its heavily alchemical and functional purpose:

1)  The structure appears, like so many other structures from ancient times, to embody systems of measure closely approximating the modern British imperial system of measurement, with the “pyramid inch” equal to about 1.0011 American, or 1.00108 British inches;
⁸

2)  The ratio of the apothem (the face slant to height) and the base of the Great Pyramid yields the value of the constant φ, which is 1.61818, the basis of the Fibonacci sequence (1,1,2,3,5,8,13..etc), a sequence not known until ca. 1200 A.D.;
⁹

3)  The approximate length of the base of the Pyramid, expressed in “pyramid cubits,” is 365.24 cubits, an analogue of the
number of days in a year, which requires knowledge of celestial mechanics;
¹⁰

4)  The approximate height of the Pyramid times 109 is close to the mean radius of the Earth’s orbit around the sun;
¹¹

5)  Doubling the perimeter of the bottom of the Coffer in the King’s Chamber, and multiplying it by 108 yields the mean distance to the Moon;
¹²

6)  The scale of 1:43200 is embodied in the pyramid, which, if one takes an approximate measure of its height, multiplies it by 43,200, yields 3938.684 miles, the approximate polar radius of the Earth.
¹³

To top all this off — and it is but a short review of a much longer list — as I also pointed out, there are analogues of the coefficients of the Plank Constant, the Planck Length, and the Planck mass present in the structure, constants that would not be (re-) discovered until the early twentieth century.
¹⁴

The confluence of the fact that so many analogues of celestial mechanics and of quantum mechanics are built into both the Great Pyramid and Nabta Playa, plus the fact that the three large pyramids of Giza conform to the placement of the three stars in the belt of Orion, suggest that one and the same basis of knowledge, if not the same group, was involved in the construction of both places.

That raises the chronological problem posed by Giza.

B. The Dating and Design of Giza, and the Chronology Problem

The problem of the dating of the Giza compound is complex, and recently became much more so with the revelation by Dr. Robert Schoch that the water-erosion on the Sphinx meant that it was far older than dynastic Egypt, requiring a date of between 5000-7000
BC.
¹⁵
But this, according to alternative researcher Alan Alford, implied that the whole question of dating the Giza compound itself had to be re-thought, for the compound itself as a whole was laid out according to an intricate geometrical plan, a plan which included the Great Pyramid, and that

encompassed the Sphinx, its temples, the causeway and Khafre’s pyramid, for it would seem that the position of the two Sphinx temples was determined by two intersection lines drawn from both of the two giant pyramids. Indeed, when we add to these relationships the common use of megalithic-style masonry in the temples of both (sic) Sphinx and pyramids, it is easy to see why Egyptologists view all the structures of Giza as intimately linked, and thus roughly contemporary. The important implication of this is that one reliable dating has the potential to date all structures on the Giza plateau, hence the redating of the Sphinx is not an isolated issue, but has fundamental implications for our understanding of Egyptian history, and particularly the so-called ‘Pyramid Age.’
¹⁶