by Robert B. Baird
Some people have visions – some people feel things – other people sense something is true as if it was Deja vu. When focused on knowledge it will come to you in ways you will not believe. When I was writing my books I would go to the local library and it was almost like books I needed or pages therein flew into my arms. I had learned to center myself and do Bibliomancy as well as other artts for many moons.
Paul Devereux and Cognitive Archaeology is useful in understanding our past and how our cognitive processes are affected. A Wiccan priestess I dated once dreamed or meditated at a Vortex in Sedona, Arizona. Without drugs she saw the capstones on the Pyramids at Giza as they were long ago. None of the Temple people knew this, I was a member. Graham Hancock went too far into the drugs and started see-ing things that are useful in selling his books, but not very factual. Devereux like Robert Graves before him knew one must test the knowledge which comes via tap-ins to ascertain the facts and adequacy thereof.
“In his essay “The Archaeology of Consciousness” in the Journal of Scientific Exploration, Vol.11, No. 4, Paul Devereux described the potential for retrieving ancient wisdom through the “new” discipline of “cognitive archaeology.” As Devereux points out, the concept of cognition is hardly new, and Western Cultures have a clear bias toward the mistaken belief that ancient peoples had powers of cognition which were substantially inferior to modern peoples. It is an Aryan characteristic of modern Western Civilizations to assume that the direction of the evolution of knowledge is positive, and therefore, present knowledge is greater and superior to past knowledge. Devereux, in drawing attention to a path towards understanding of ancient monuments through the unconscious mind, without specifically identifying whether the unconscious mind was ancient or modern, relies on the belief that psychology has proven that this is indeed a good way to communicate with people, living or dead, who do not have the capacity to consciously communicate. Yet, psychology has also proven that repressed memories are a territory of the unconscious mind which contains many pitfalls, suggesting that we should walk carefully in to the ancient mind, or risk the creation of false ancient memories. Cognitive archaeology is an approach that should be pursued, however, there are still many conscious approaches that can be used to reveal what ancient sacred places stood for, and thereby, decipher ancient conscious meanings.
In their books on the Giza complex, Robert Bauval and others have presented an understanding of the Great Pyramids which is based upon direct measurement of material places.2 Bauval and Hancock in Mystery of the Sphinx indicated that they believe that the whole complex of pyramids near Giza is part of a representation of the sky around Orion.3
Established Egyptologists and astronomers have publicly down played the implication of the astronomical meaning behind the pyramid complex.4 These established “scientists” have taken the Western non-sensual approach of denying any hypothesis for which rational material information and measurement processes are not forthcoming. Western Science, like ancient religions, is a very conservative field of study, and changes come after significant pressure and pain on the part of any innovators. It is not uncommon for new science to simply out live the recalcitrant “high priests” who sit on the thrones of the scientific establishment. Paul Devereux’s “cognitive archaeology” is a loophole through, or around, the basic assumption that modern people are cognitively superior to ancient people.
Like ancient shamans,”high priests” in the field of modern scientific cosmology, speak of absurd concepts such as “worm holes” and alternative universes that allow time and space travel to be unconstrained by common sense.5 Such mathematical excursions are essentially modern manifestations of ancient shaman divinations. Cognitive archaeology is precisely the conceptual “worm hole” we need to bypass the recalcitrant “high priests” of modern science and pursue the universe of ancient wisdom on a truly scientific basis, provided we do not give undue importance to the subjective and suggestive aspects of cognition.
To back up this statement consider the “holistic” view, or in Devereux’s words, the “chora,” of the Great Pyramid. This pyramid was designed by the priests of Egypt approximately 2500 years before Christ. The monument is the most long lasting of all the great monuments of civilization which attest to the fact that some people believed they were adept at communication with the Force that created the cosmos, and the resulting inspiration for life.
Accepting the ancient belief unconsciously, or by dreaming with our eyes open as Devereux explains, we can conjecture that these great monuments were not designed as tombs for Pharaohs, as modern archaeologists would have us believe, but that they were designed in the same spirit as all of the great temples and cathedrals of modern religions. Imagine that these “sacred sites” were constructed to give back a sense of honor for the gift of life. That would be a “common sense” reason for building them, that can be related to modern human behavior. Using this “chora” concept for the Great Pyramid, we do not have to resort to the unconscious mind to understand the monument’s “revelation” of truth. If celebration of life was the objective of the monument, then we need to use our conscious sensual perception to establish the process that was being memorialized. We still build great edifices to honor great men and important times, although, today we tend to honor those who died in the process of attempting success, rather than those who achieved success. The Vietnam Memorial in Washington, D. C. being an example.
Practically all significant works of archaeology which uncover ancient sacred sites find that the stars are critical. This is has proven true everywhere in the world. Why were the stars so important that the Ancients would build monuments that utilized celestial orientation in their designs? If we give Devereux’s reflection on Plato’s concept of chora location and topos location proper relevance, we must assume that both chora and topos place orientation are intended in their designs. The topos place can be derived directly from astronomical orientations, in the way that Bauval and Hancock have presented. These orientations define time and space for the monument. Topos is essentially the material location described by modern science. To establish the chora place of the monument, our cognition needs to be holistic in space and eternal in time. Through an holistic and eternal orientation, we can more fully identify the complete design criteria. This is not a perspective absent of material perception, it is the spirit of the place which has a topos location.
One of the purposes of this essay is to illustrate how topos location and chora location are identified. Chora locations contain specific or individual topos locations, and ultimately there is only one chora location, because it is holistic and eternal. Modern space-time is the topos location which identifies the material behavior of the spirit in the holistic and eternal chora location of all being. Thus, space-time does not exist, since it is only a rationalization of the universal spirit, or an eyes open dream of behavioral phenomena. The spirit of this dream called space-time is the chora location which identifies what the Cosmic Soul is doing. As Devereux explains, the chora can be determined by feelings, and is in fact, all the possible feelings associated with topos. The universe cannot be seen through a microscope or a telescope, yet these instruments provide visual access to the complete creation by conglomeration of each topos location. Similarly, sacred sites provide direct access to a chora location through a topos location and are cherished because they expose the cosmic reality as an holistic and eternal process. Such a chora site was Rostau to Ancient Egypt, which served as a door to the eternal presence of the Creator, Ra, and all the neters of Egyptian mythology.
Proof of this statement is revealed in the intricate details of pyramid construction, and more complete knowledge of how the Ancients saw the heavens.6 Nearly all of the pyramids of Egypt have an “entrance” passage on their north face. This passage typically runs parallel to the north-south meridian and descends at approximately a 26 degree angle.
Correlating this celestial causeway to the ancient constellations, this pyramid passageway symbolizes the route ancient souls took in becoming the generations of tomorrow. It projects through the planet toward the top of a triangular asterism known as the Ben-Ben stone, at the place of the “First Occasion.” Through celestial correspondence, the descending northern passageway becomes an explicit statement of the obvious fact that everything on Earth came from the celestial vault known as the heavens, a fact which modern scientific cosmologists have taken the trouble to “prove” beyond a shadow of doubt. At Giza, the region of the sky around the north pole never goes below the horizon, and is symbolic of the realm of eternal life, from whence kings and ancestors can return to Earth as spirits reincarnated into the flesh of youth. It may be conjecture that the Ancients visualized the pyramid design in this manner, but the details are too coincident to deny the correspondence to their understanding. All that is required to visualize the messages behind these passageways is a complete set of constellations depicting the Egyptian neters (divine principles – gods) in their proper “topos” locations.7 ”
Copyright 2016 by R. B. Baird
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