One of the most talked about cases in all of UFO history is that of 'The Phoenix Lights'. On March 13th, 1997 over ten thousand people saw a massive V shaped boomerang kind of a UFO, the size of 3 football fields drift across the state of Arizona creating one of the most spectacular UFO spectacles ever witnessed in modern times.
The Phoenix Lights - We Are Not Alone Documentary is based on the bestselling book, "The Phoenix Lights... A Skeptic's Discovery That We Are Not Alone", over 30 credible eyewitnesses reports from children, scientists, military, and experts, as well as NASA footage and the recent disclosure by former Governor Fife Symington, give compelling testimony to the reality of these mysterious unexplained visitations. The project is a collaborative effort between Lynne D. Kitei, M.D. (Executive Producer/Director, Author & Key Witness) and Steve Lantz (Producer, Director of Photography, Editor & Composer). The inexplicable and awesome event was witnessed by thousands of people, while they were looking up at the sky, purposely to catch a glimpse of the Halle-Bopp Comet. The significant statewide incident garnering headline news, catching the attention of USA Today, CNN, MSNBC, The Discovery Channel, EXTRA, national morning TV shows, as well as the Evening News with Tom Brokaw and Dan Rather. UFO buffs call it the most documented and important mass sighting ever recorded. But still today, the military and government can only offer questionable explanations as to what the anomalous lights truly were. In over 10 years, the strange phenomena have never been duplicated or re-enacted [although the military tried fruitlessly, three years later]. Many experts and witnesses insist that what appeared in the Arizona skies was something beyond this world.
Eyewitness Accounts Though the huge lighted formation seemed to move in a tauntingly slow speed over Arizona, it was reported that strange lights had sped from the Henderson-Las Vegas, Nevada area toward Arizona, and seemed to slow down as it entered the Arizona area. Initial reports described anywhere from 5-7 points of light, and ultimately 8 with a trailing ninth. The enormous object was extremely low, and mountainous areas could be seen behind the craft in pictures, therefore giving photographic experts scale to approximate the elevation from the ground, and the distance from the camera.
This would enable an estimate of the craft being a whopping one mile or more in length! The color of its lights were described as "blue-white," to "yellow-white," to "amber." Again, these differences of description do not necessitate there being more than one object. During the crafts fast moving period, it was estimated to be moving at Mach 2-3. As it slowed down as if posing to be filmed, the speed dropped to an estimated 10-15 MPH. At one point over Sky Harbor, it reportedly hovered for several minutes. The object was also reported to change shapes, speeds, and colors, as it made its way across the skies of Arizona. Between 9:00 and 9:30 PM on the 13th, one extraordinary description was made by a family in Mesa. They said that an enormous craft with a distinctive structure flew over their area.
They described a triangle-shaped object with lights at the three corners, and another larger light in its center. Amazingly, they could clearly see panels on the craft which were in a grid pattern. There were also, about this same time, several reports of two round objects which seemed to detach from the larger "V" shaped object, only to later rejoin the mother-ship. One witness described the "V" shaped mother-ship dividing itself into two separate craft as it moved toward the city of Tucson. Another dramatic description of the mother-ship was made by a group of real estate agents who had subdivided property over the northern part of Phoenix. They would also get a close-up view of the gigantic disc. They estimated the craft to be a staggering two miles wide as it flew at a low altitude near Phoenix. They could see dozens of bright lights along the leading edges, and also a row of windows with "silhouettes of people."
It also seems highly probably that for some reason, the giant craft turned off its lights, as observers could see only the windows with what appeared to be people shadowed in the glow of the inside. Another family got a brightly lit view of the unknown object, and described its color as "flat blue-black, like the color of a shotgun barrel." Among the most reliable witnesses of the craft's movements that first night were two airplane pilots, one retired from an airline, and another from Vietnam, who was also a U. S. Marshall. Though seeing the object at different times and places, both men described a craft of "immense size," measuring up to a mile long. The Marshall could also see the city lights of Phoenix reflecting from the bottom of the massive object, while it "blocked out the stars."
One of the pilots also videotaped the UFO, but had the tape confiscated in a "men in black" encounter. In a completely separate incident, a group of witnesses had reported a "huge discoid" craft which was "larger than Sun Devil Stadium at Arizona State University." This object was hovering just above tree tops at the west end of Sky Harbor runway between 2:00 and 3:00 AM about two weeks prior to March 13.
Military Involvement It was almost inevitable that the United States Air Force would become involved in an event of this magnitude, and the Phoenix lights mystery would be no exception. While driving down Interstate-I-17 from Camp Verde, a truck driver had been seeing two amber colored UFOs moving ahead of him southward for two whole hours. His destination was a materials plant near Luke Air Force Base. Upon arriving there, the two UFOs hovered nearby. While his truck was being loaded, the driver walked upon a pile of materials to get a better look at the two UFOs. He could make out two identical "toy, top-like amber orbs" with a white glow to them. A band of red lights pulsated on the craft as it hovered near the Luke AFB runway. Suddenly, two F-16s "blasted out of Luke with their afterburners on full."
Soon, a third plane followed, and all three made a direct run toward the hovering UFOs. As the first two jets were about to reach the UFOs, the unknown objects shot straight upward, and disappeared "in an instant." The two jets flew right through the exact spot the UFOs had previously occupied. A Luke ground crewman later confirmed to NUFORC that the driver's account was true. He also stated that upon returning to the base runway, one of the pilots had to be helped from his cockpit. He was visibly shaken from what had just happened. According to Peter Davenport of the NUFORC one of the more intriguing reports was submitted by a young man who claimed to be an Airman stationed at Luke Air Force Base, located to the west of Phoenix in Litchfield Park.
He telephoned the National UFO Reporting Center at 3:20 a.m. on Friday, some eight hours after the sightings on the previous night, and reported that two USAF F-15c fighters had been “scrambled” from Luke AFB, and had intercepted one of the objects. Although the presence of F-15’s could never be confirmed, the airman provided detailed information which proved to be highly accurate, based on what investigators would reconstruct from witnesses over subsequent weeks and months. Two days after his first telephone call, the airman called to report that he had just been informed by his commander that he was being transferred to an assignment in Greenland. He has never been heard from again since that telephone call.
Jul 13, 2009
One of the most talked about cases in all of UFO history is that of 'The Phoenix Lights'. On March 13th, 1997 over ten thousand people saw a massive V shaped boomerang kind of a UFO, the size of 3 football fields drift across the state of Arizona creating one of the most spectacular UFO spectacles ever witnessed in modern times.
The Galactic Butterfly Hunab Ku Crop Circle appeared in the fields at Cannings Cross, Wiltshire first on the 27th of June and then the circle maker(s) returned on 10th of July, 2009 to reconstruct and add on to the crop circle. The formation symbolizes solar flares and the galactic alignment of 2012 with a stylized version of the mayan supreme creator god, Hunab Ku, which the mayans and the indigenous people know as 'The Galactic Butterfly' - The one that represents all consciousness that has ever existed in the galaxy. In Phase 2 of the crop circle tiny Orbs were created around the edges of the rays depicting solar flares, also improvising on the 'Galactic Butterfly'. The edges of the inner rays were damaged due to the farmer clipping the edges with his Tractor as you can see in the picture below.
Overwhelmingly, cultural myth and lore honor the Butterfly as a symbol of transformation because of its impressive process of metamorphosis. From egg, to larvae (caterpillar), to pupa (the chrysalis or cocoon) and from the cocoon the Butterfly emerges in her unfurling glory. What a massive amount of transition this tiny creature undergoes. Consider for a moment the kind of energy this expends. Imagine the whole of your life changing to such an extreme you are unrecognizable at the end of the transformation. Mind you, this change takes place in a short span of about a month too (that’s how long the butterfly life cycle is).
Herein lies the deepest symbolic lesson of the Butterfly. She asks us to accept the changes in our lives as casually as she does. The Butterfly unquestioningly embraces the changes in her environment and her body. This unwavering acceptance of her metamorphosis is also symbolic of faith. Here the Butterfly beckons us to keep our faith as we undergo transitions in our lives. She understands that our toiling, fretting and anger are useless against the turning tides of nature – she asks us to recognize the same. Interestingly, in many cultures the Butterfly is associated with the soul – further linking our animal symbolism of faith with the Butterfly.
It’s connection with the soul is rather fitting.
We are all on a long journey of the soul. On this journey we encounter endless turns, shifts, and conditions that cause us to morph into ever-finer beings. At our soul-journey’s end we are inevitably changed – not at all the same as when we started on the path. To take this analogy a step further, we can look again to the grace and eloquence of the Butterfly and realize that our journey is our only guarantee. Our responsibility is to make our way in faith, accept the change that comes, and emerge from our transitions as brilliantly as the Butterfly.
Related Articles :
- Hunab Ku The Galactic Butterfly Mayan Creator God
- The Hummingbird Nazca Lines Peru Crop Circle
- Astronomers Confirm Black Hole At The Center Of Galaxy
- Crop Circle Season UK 2009 Part 4 : July
- The Dragonfly Crop Circle
- Amazing Jellyfish Crop Circle
- Phoenix Rising Crop Circle
- The Aztec Spirit Bird Crop Circle
The Wonderland Experience is an absolutely classic cult feature film on the psychedelic world of Goa at the end of the 20th century. The story is about a boy called Charlie who is looking for his missing father in Southern India and finds himself in a surreal and comic psychedelic world.
During a trip to India to visit his father, a young man wakes up on a sun-drenched beach, unsure of where he is or how he got there. Before long he finds himself on an extraordinary journey meeting a series of ever more peculiar characters, in the search for his Dad. Eventually, riddled with confusion and haunted by recurring flashbacks of a party he can't remember, he heads into the jungle, where he's been told his father is waiting for him. Only one thing is certain: all is not what it seems.
The story is a gently surreal and comedic tale based loosely on 'Alice in Wonderland' and 'Through the Looking Glass' by Lewis Carroll. The film was shot entirely in Goa, India, which with it's fantastic range of natural locations, provides a varied and continuously beautiful backdrop to the action. The Wonderland Experience is an upbeat celebration of life, travelling and parties. Written and produced by Andrew brown and directed by Ben Hardyment.
Related Articles :
Jul 12, 2009
Liquid Crystal Vision is a movie about our psychedelic world and the magical alchemy of consciousness with the sacred ritualistic use of plant based psychedelics to invoke mystical vibrations of the trance dance experience. Liquid Crystal Vision fuses the ancient and the future. It blends scenes of exotic places such as Angkor Wat, Goa, Laos, Japan, and others with superb graphics, sounds, performances, and channeled interviews.
Liquid Crystal Vision presents dancing as one of the means to initiate a far-reaching personal evolution. It contrasts control versus freedom. The impact of the mystical arts movement on planetary consciousness is highlighted during the 60 minutes play time. Liquid Crystal Vision makes an artistic and political statement that leaves a strong imprint on the audience.
Liquid Crystal Vision was inspired by the controversy of the incredible magic experienced during the psychedelic experience and the conditioned fear programming among the general public about psychedelic drugs.
Shamans, Pagans and Mystics used sacred medicines in ritual all over the world for centuries to communicate with higher forces. Psychedelics have the ability to wake people up to the fundamental truth of life. They can induce a deep mystical understanding and inspire a spiritual evolution in human beings when used in the right environment with proper guidance!
The filmmakers believe that through the use of entheogenic substances one can find liberation from the "known"! Anthropological studies suggest that most of our religions originated from a mystical experience that was most likely induced by the ingestion of psychedelic plants, such as mushrooms, cacti, fungi etc. Psychedelics can create blissful feelings when used and not abused! In the Vedic text (Sanskrit writings) it is suggested that union with GOD can be achieved through psychedelic drugs as well.
Unfortunately even today the world is still ruled by power, money, ignorance, and greed, instead common sense, love, and wisdom! Governments control the media that spreads bogus propaganda to support unreasonable laws - just to brainwash the taxpayer and consumer population. This creates global turmoil, destruction and religious wars that need to end NOW! It is overtime for a mystical evolution that brings global unity! Time to be honest and truthful! Time to transcend differences, time to celebrate beauty! Eat a mushroom and dance. To prohibit self-discovery is madness! This is why Liquid Crystal Vision was created!
A Sadhu gives an initiatory explanation about a mystical dance ritual that has its roots in India, but spread all over the world today. Followed by Raja Ram from Shpongle, the Infinity Project, and the Yeti, who gives an explanation about healing and higher consciousness, magnificent images of carved Apsaras and Monks in Angkor Wat (Cambodia) flash by. A beautiful dancer is moving to the rhythm of the music while a holy man from India gives a great description of the mystical state. Famous musicians and key figures of the scene explain scientifically what it all means to them. Gregory Sams articulates how people have their own spiritual experiences when going into trance.
Famous Youth from Killing Joke explains how it all started years ago in Goa. Through a 3-D visual gate the film changes drastically into a part that is called: "Globalization". Pagans sing magical songs at the historical opening on summer solstice in Stonehenge, before the imagery blows the audience away with a mind-expanding interview of Alex Grey! A visual interlude of 3-D graphics leads to Dr. Spook, who says exactly what the filmmakers are trying to get across to the public! Images of people wildly dancing to undomesticated drumming rhythms with sculptures of burning skulls and a Shaman talking to the audience brings us to the legendary musicians of System 7, who explain in incredible detail how sound is used in the music to manipulate brainwaves and to entrain people.
Liquid Crystal Vision goes backwards as it comes towards the ending, because it's created as a geometrical fractal, so sounds begin to repeat and characters come back to finish their story. Various individuals explain what effect partying has on them. This gives the viewer a feeling of how great the unity experience really is! Liquid Crystal Vision tells us that the visions experienced during the mystical experience have to be integrated into daily life to really have a lasting effect! The final rap is to a live set of Banco de Gaia, where a fire spinner is projected onto the oldest Buddhist temple in Laos. Suddenly, the film turns backwards at light speed until it reaches the first image of the film, where the final question is asked !
For me when I come to the party and I set up the altar and I sprinkle the Ganga water and say the mantra and make the offering to the cosmic spirit, the whole party becomes the offering, the music becomes the offering, the dance becomes the offering. The cosmic spirit should come to the place and bless all of us! The longer it goes on the more the trance comes and it comes to a point where every song is so perfect in the moment - it's timelessness. So perfect you start to get chills up your spinal column and up your skin and everybody's getting it all at once - it’s like a cosmic orgasm! Then at some point it comes like a bolt of lightning, like a shock of lightening through everybody all at once —cccchhhhh… and that’s when the seed is being planted in everyone’s subconscious that will hopefully grow and flower and make people more aware of themselves, there surroundings, the crossroads of humanity, and the needs of the planet. This is what our Goa party, our holy ritual is all about. And this is what we are trying to achieve with it!
This piece is about ten years old. It's called Theologue - the union of human and divine consciousness weaving the fabric of space and time in which the self and its surroundings are embedded. That’s the subtitle... Rather long...
What I try to do in the work is to show the interpenetration between the physical dimension and the more metaphysical dimensions. In the body it shows up as the acupuncture meridians points and chakras auras and halos and things like that. This particular painting is one of my favorites because it came from an experience I had some time ago, it was a high dose LSD experience and I was wearing a blindfold seated in a lotus posture. I was staring into this… it was a device I invented called a mind fold. It's just a light type blindfold with space to open your eyes, so you look into total darkness, but somehow I was seeing an electric grid that was all along the horizon - just this incredible kind of perspective grid.
And it seemed that I was projecting this at the same time as I was seeing it outside, but I was in my head, so it was very confusing, but I felt like this is the loom of space and time. This is like when you dream! You are dreaming in space and so you are always creating space. Somehow our mind is creating the space that we are surrounded by, so how to visualize that? It was solved by putting this kind of seated Buddha there and having the horizon line - the vanishing point of the horizon line of the perspective be synonymous with the cone of perception that’s spreading out. It’s appearing to project the space that he is seated in.
This is a search to find ways of changing our own minds and triggering our inner feelings that are going to come out one way or another... If you want to be a yogi — be a yogi! If you are going to take drugs, that’s what you are going to do, if you want to be straight that’s what you are going to be!
The main thing is, the whole game is to alter our consciousness to get higher and to go to those other dimensions, to fulfill our potential. And one of the ways we can do this is through music, because it’s healing and elevating, and it will take people to a higher realm of consciousness, if they let it!
Source : Liquid Crystal Vision
Related Articles :
Jul 9, 2009
The use of plant based psychedelics to attain altered states of consciousness has been known to man for as long as ... it's anyone's guess. Our psychedelic history which remains unknown to most who have settled for the easy answer, Drugs, ... with little or no awareness of mind altering substances and the fact that they have been known to the ancients as 'Food of the Gods', ingested to awaken the divine presence within ... Plant based psychedelics have in fact been the catalyst in human evolution and continue to nourish the soul's need for wholeness.
There are some of us who have had the courage and curiosity to venture into the unknown and they are the ones that have come back to tell us about their magical experiences in the realms of the metaphysical. Everything changes once we make the unknown, known !
Ancient medicine men or Shamans have always known the power of attaining altered states of consciousness to heal, have visionary experiences, see the future, astral travel and time travel to other worlds and commune with divine entities, nature spirits ... transdimensional non physical beings of light !
Here is the foreword from the book "The Ecstatic Adventure : Reports of Chemical Explorations of the Inner World" by Alan Watts followed the introduction by Ralph Metzner ...
MANY ARE DOUBTLESS hoping that the current surge of interest in consciousness-changing chemicals will prove to be a passing fad. If so, it will only be through the discovery of simpler and more enduring ways of altering man's perception of his own existence. For it is increasingly clear to those who study ecology, sociology, biology, and even physics, that the individual organism is not what it usually feels itself to be: a bag of skin stretched around bones, muscles, and other organs as the temporary vehicle of a distinct and particular self or ego.
The sensation of oneself as a separate center of consciousness and will, confronting an external world in which one is an alien and an intelligent fluke, is quite clearly a hallucination. It bears no resemblance to man, or any other organism, described in the above-named sciences, all of which see beings, events and things as processes which, however clearly distinguishable, are inseparable from the processes which surround them and constitute their environment.
This is simply because one can hardly begin to describe the process, the behavior pattern, of an organism without at the same time including some description of the behavior patterns of its environment. The scientist is therefore bound to recognize that what he is describing is not a solitary organism but a vast and theoretically limitless field of relationships which he calls (rather clumsily) the organism-environment. This is not a merely deterministic situation in which the organism responds like a puppet to environmental influences. It is rather that they are two aspects, or poles, of a single process: they transact mutually, almost like the left and right sides of a moving snake.
If this situation were to become an actual perception or sensation, it would be obvious that the usual identification of oneself as an independent ego is a social institution rather than a physical reality, having therefore the same kind of reality status as a minute or a verbal definition. The individual would perceive his physical existence more clearly and cease to hallucinate his ego as a natural entity. Instead, he would find himself in a state of consciousness closely resembling the common form of mystical experience known as "cosmic consciousness."
Experiences and sensations of this kind are described in the following pages by people under the influence of such consciousness-changing (or psychedelic) chemicals as LSD-25, psilocybin and mescaline. Questions are therefore raised as to whether these chemicals are properly called "hallucinogens," whether their effects should be considered "religious" or "spiritual," or whether they simply inhibit a perceptual grid or screening imposed by cultural and social indoctrination, or brainwashing. In the latter event, their overall effect would be to clarify rather than confuse perception. However, so radical a shift in one's way of seeing things might, through its unfamiliarity, be confusing or even frightening to some people.
From my own experiments with these chemicals, and from others' descriptions, it has struck me that a dominant feature of the psychedelic consciousness is a polar form of thinking and perceiving. The usual gestalt mode of perception, where the figure is noticed and the ground ignored, seems to be modified. one sees instead the figure-ground as a totality. In the same way, it appears that things inside the skin and things outside "go together" as aspects of one process: a push from the inside is a pull from the outside, and vice versa.
Conceptually, it appears obvious that such opposite categories as being and non-being, light and darkness, good and bad, solid and space are related mutually in the same way as front and back. This may come as a shock to the kinesthetic sense, a threat to one's identity, and a disturbance to standards and habits of judgment. The individual unused to this situation may interpret it onesidedly: he may feel utterly helpless, wondering whether he can continue to think logically or even speak correctly, or conversely, he may imagine that he is God almighty, in charge of the whole universe.
Thus I feel it unwise for anyone to ingest these chemicals without first having some clear theoretical understanding of this polar, or transactional, relationship between organism and environment, perceiver and perceived. I might add that, for lack of such ecological understanding, the natural mystical experience may be as confusing as any chemically induced change. One knows of many so-called mystics who make the most fantastic claims to divine power and knowledge, and those who conceive the Godhead as a personal and literally omniscient and omnipotent being are especially prone to such delusions when under psychedelic influences, whether natural or chemical.
On the other hand, modern man could very well benefit from a clearer perception of his physical situation, and continuing experimentation with psychedelic chemicals may produce ways of achieving it without undesirable side effects. At a time when technological power is bringing about vast changes in our natural environment, some of which lead to the fouling of our own nest and reckless waste of resources, it is quite urgent that we learn to perceive ourselves as integral features of nature, and not as frightened strangers in a hostile, indifferent or alien universe. This book is a big step in exploring one approach to this fundamental and vital problem.
Introduction by Ralph Metzner
THE ORIGINS OF man's use of visionary, mind-changing plants and preparations is lost in the obscurities of prerecorded history. Perhaps some Neolithic shaman, sampling new specimens for his herbal pharmacopeia, stumbled across and ingested an innocuous-looking weed; in a short time, he found himself in the company of the tribal ancestors, spirits of water, thunder, rock and earth, trembling with stark awe and terror at the mysterious energies flashing through his eyes and ears, marveling at the intricacies of the relationships between man and animal, man and man, struggling with the subtle entrapments of his own fantastic concepts and visions.
The ubiquity of the shamanistic use of psychedelics has been amply documented by Richard E. Schultes, R. Gordon Wasson, Michael Harner and others. In the Amazonian jungles today, the tribe's shaman still takes his young apprentice out into the forest and lets him drink the brew of the yagé vine, day after day, perhaps for forty days or however long it takes for him to confront and explore the numerous heavens and hells of his own inner being, systematically reviewing the genetic and personal memories, the states of consciousness which puzzle and confuse his fellow tribesmen.
This plant does not cure the infections of the physical body, but for relief of the strange, intractable sufferings of the psyche induced in sensitive souls by the seething cruelty of jungle life, the shaman's visionary brew may provide the beginnings of insight and interchange between the waking ego and the inhabitants of inner, mythic dimensions, totems, animal spirits, gods and devils—a dialogue which modern man has relegated to the "unconscious" realm of dreams and fantasy at the cost of his psychic well-being.
Joseph Campbell has charted the monomyth or archetype of the hero-path in all ages: everywhere it is the same. The hero leaves the tribe to search for the Elixir, the Golden Fleece, the Holy Grail, the Ring—the essence of immortality that will enable him to transcend mortal life. He traverses deserts, mountains, fights monsters or demons, encounters the wise guide, rescues the princess (the anima, the soul) from the imprisonment of the dragon (conscience), finds the immortal seed and returns to pass on the message. With variations this pattern is found everywhere: it is the trip beyond the mind, that collection of fragmentary perception and half-baked concepts we call the normal world, to liberation and re-entry.
In the great Mystery Religions of Egypt, Babylonia and Greece, a psychedelic potion was probably used to confer on the initiate the direct, immediate experience of death and rebirth, the separation of the individual self from physical identity with the planetary body, the merging into the common, all-pervasive nuclear web of energy, followed by the slow and agonizing return to everyday existence in a physical incarnation. This was the esoteric, firsthand confrontation with the Mystery in one's own inner being; the exoteric, secondhand knowledge was made possible through mythic rites, dramatic light-sound presentations, the symbolic re-enactment of stories of Isis and Osiris, Demeter and Persephone.
Even those unprepared or unwilling to undergo the core experience could thus get some inkling of its meaning and import. Perhaps it was in the caves at Eleusis, in cool subterranean chambers to which initiates were brought for the final rite, that Plato conceived and experienced his image of the chained prisoners watching the flickering shadows on the wall of the cave; until one of the slaves of illusion gets out and is blinded by the fierce radiance of the interior sun. Through the Greek Mysteries, men became gods and celebrated their divinity in the ecstatic light-space geometries of the great temples and the jewelled agonies of heroic dramas.
When the nomadic Aryans invaded India five thousand to ten thousand years before Christ, they brought with them from Central Asia the cult of the sacred Soma plant. The legend says that it grows a petal every day until the full moon and then loses one every day until the new moon—imagery suggestive of magic and the "dark moon power" of woman. The learned Brahmins worshipped it and sung its praises in the Rig Veda: "I have drunk of the Soma and now half of me is on earth, the other half in the heavens." Aldous Huxley has suggested that the effects of Soma might have been like a mixture of mescaline, hashish and reserpine—high, smooth and serene. The Soma cult died out, either because the plant became impossible to obtain in India or because (as Gary Snyder suggested) as the tribes passed from food-gathering to agriculture they lost contact with natural herbs and plants. Hashish and ganja became and still are the preferred psychedelics of religious adepts following the chemical yoga in India.
The rhythmic physiological calisthenics of Hatha Yoga counteract the passivity tendencies of this drug. It is taken according to elaborate rituals with postures, mudras and mantras; or in the solitude of the Himalayan cave, tuned in to the ringing energies of rock and ice; or as I saw it, in the ghats of the cities, the holy burning-grounds where Hindu dropouts spend months and years contemplating the destruction of the physical frame of man by fire, worshipping in their hearts the Great Lord Siva, the Destroyer and Transformer of Universe, the Master of Yogis, whose arms and legs annihilate in relentless dancing movement all perishable things, and whose quiet smile and radiant eyes draw you to the center, the source, the common origin, where Destroyer, Creator and Preserver are one with each other and one with Kali, the Mother, the Supreme Female Principle, the Womb of Space, the Eternal Primal Sound, the Ommmmmmmmmm.
Ganja is a mild psychedelic, not normally capable of producing the ecstatic death-and-rebirth experience. The more powerful substances known to earlier civilizations, the Soma of the Vedic Hindus, the sacred mint of the Greek Mysteries, the divine mushroom of the Aztecs, disappeared from public view and, so far as recorded history is concerned, ceased to exist. But the "psychedelic movement" continued underground. Small groups of devotees, adepts and magicians kept the flame alive. In Tibet, protected from outside interference by the rock wall of the Himalayas, energetic Buddhists set up a whole social structure centered on the cultivation of enlightenment and higher consciousness, systematically applying Buddhist principles to the development of a superconscious elite of consciously dying, consciously incarnating lamas.
The old lama locks himself in a cave with his disciple and they practice sending and receiving until the signals come through. The mind has to be completely clear. Decades of systematic meditation are involved, and selective use of long-acting "samadhi medicines." The Tibetan Book of the Dead is the most advanced psychology book ever written: its detailed descriptions of the step-by-step process of dying and being reborn can be verified by any LSD user. The altitude in Tibet and its distance from man-made vibrations may help account for the extraordinarily high development of its lately unfortunate people.
In Europe, the persecutions of the established church drove the gnostic God-seekers, Hermetists, Freemasons, Rosicrucians, Kabalists and other explorers of consciousness underground. The alchemists veiled the results of their experiments in the realm of psychedelic method by using a sealed language, a code known only to other members of the sect. Under the pretext of the quest for material gold they were developing the necessary psychedelic catalysts for the "transformation of coarse matter into fine," the transformation of material consciousness into "spiritual gold." Their work was hidden, yet their influence is concretized in the vibrating space harmonies and dazzling colors of the Gothic cathedrals, built most likely by anonymous groups of Freemasons.
In Mexico, the vicious persecutions of the Spanish Catholic Church eliminated the proud and cruel magic of the Aztecs, leaving only a small handful of remote mountain tribes cherishing their mushrooms, morning glories and cactuses. Simple powerful rituals of taking the sacred plants in an atmosphere of reverence and harmony with nature were handed down through generations of curanderos. From these "primitive" Mexican hill tribes, through the mediation of the ethnomycologist Robert Gordon Wasson, the psychedelic movement, the chemical visionary quest, resurfaced in the middle of the prime energy hub of the Western world in the mid-twentieth century and almost immediately became one of the dominant mythic phenomena of our time.
Not, however, without a couple of false starts, one in the psychiatric, one in the military establishment. Given the universal tendency of the human mind to interpret the new in terms of the old, and the deliberately inculcated conservatism of the psychiatric-medical mind, brainwashed through many years of arduous academic training to perceive any change in functioning as pathological, particularly changes in the functioning of consciousness for which no precedent exists in Western academic literature, it is not difficult to understand the initial anxious explorations of LSD by psychiatrists and their subsequent irrational fear at the use of LSD by non-medical human beings. Psychiatrists in the United States are generally not happy: recent studies show that their suicide rates are four times as high as the national average for comparable age groups. Their approach to the unusual experiences induced by LSD is marked by fear and negative thinking. The dissolution of ego boundaries, prized by mystics as a step toward unitive perception, is labeled "psychotic disintegration."
Here is an imaginary, but typical, experiment from the early days of "psychotomimetic" research: an advertisement appears on the medical school bulletin board for subjects to participate in an experiment for $20 a day. The eager medical student arrives early in the morning in the psychiatric research lab of the hospital, is interviewed, given some physiological and psychological tests, and then handed a small pill and a glass of juice and left alone. At half-hourly intervals a team of doctors, nurses and psychologists give tests, ask questions, observe pupil size, pulse rate, etc., and confer with each other about the "subject."
They are normal, you are mad. Mad because the walls of the room are starting to writhe, objects are swimming in pools of light, colors are becoming sullenly vibrant. What are these uncontrollable tremors in the extremities, why is everything suddenly so overbearingly intense? The furniture is gesticulating menacingly, a strange slippage of reality seems to be occurring, bizarre complexes of sensation are closing in from all sides. The next time the doctor appears his face seems abnormally red and the ears look pointed, and what is that strange odor of sulphur?
Some of the "subjects" undergoing this experiment would fortunately be able to flip their consciousness to the level of detached humorous observation, laughing at the incongruity of the situation, and perhaps begin to explore LSD on their own. Others, probably the majority, would get terrified at the dissolution of reality, cling grimly to rational control by adopting a paranoid stance ("I am being victimized by crazy scientists," I am being poisoned," "This is a conspiracy to drive me insane"), and as the effects wore off or were terminated by a tranquilizer, dismiss the whole experience as crass delusion and nightmare. The psychiatrist goes home and writes his research report on the psychotomimetic properties of LSD.
The other false start, the military exploitation of LSD, resulted from the reflex attitude of the military establishment to any new technology—to see what possibilities the new energy form has for killing, maiming or otherwise incapacitating "enemy populations." Buckminster Fuller has estimated that it usually takes about twenty years for a new invention to seep through into civilian applications after the military have had their secret games with it. The Army made the first LSD film in the early fifties.
It shows an unsuspecting soldier, who had been given LSD in his morning orange juice without his knowledge, with a bewildered look on his face as he attempts to reconstruct his familiar personality sufficiently to answer the routine questions of the officer-experimenter. However, the unpredictability of LSD reactions apparently led to a diminution of military interest in this type of chemical warfare.
Those psychiatrists and psychotherapists who had taken the obvious preliminary step of trying the new chemical themselves soon began to pursue different objectives from their psychosis-oriented colleagues. Could not the multi-level perception of LSD, the ability to see what you see and to see yourself seeing at the same time, be used in a therapeutic context? People reported "insights" and breakthroughs in emotional blockages. Could the alcoholic cut through the vicious cycle of self-pity and self-destruction, the neurotic come to terms with his crippling anxieties, the convict grow beyond the monotonous seesaw of crime and punishment, the dying cancer patient forget his miseries for a few hours and contemplate the inevitable ending he so much feared?
Papers reporting rapid positive personality change with LSD began to proliferate in the scientific literature. It seemed as if the judicious use of psychedelic drugs might overcome the basic limitation of psychoanalytic and related methods of personality change: the limitation that no matter how subtle and accurate the analysis of the "complex," a merely mental-verbal-cognitive insight is not enough; even Freud himself despaired that the energy available in the therapeutic situation was not sufficient to overcome the massive negatively charged energies locked up in the original complex. You could not get out of the mind by using only the mind. Some external reinforcement or catalyst was necessary. LSD is such a catalyst.
In the meantime, adventurous painters and musicians discovered that LSD was also a catalyst of a different sort, an impetus to startling new rearrangements of vision, to a bubbling, ecstatic, seemingly inexhaustible pool of images and ideas, to a new-old kind of harmony between the artist and his medium. A lively boost to this kind of paramedical use was the publication of Huxley's books Doors of Perception and Heaven and Hell; his enormous erudition and lucid explanations put the whole business of taking a drug to change your consciousness on a totally new level. Artists now sought the experience as a means of expanding their vision.
In 1965 an artist friend of mine is sitting in his studio in New York's lower East Side. He smokes a couple of lungfuls of mint soaked in DMT and looks at the face of a man sitting across the table. The man's face starts to change almost immediately; it separates out into four or five planes of light intersecting at various angles in a constant rhythmic pulsation, with tendril-like multicolored organic flakes breathing through the skin and over the whole an incredibly fine mesh of perfectly organized moirépatterned lines of light which extend out from the head into the air, shimmering, sparkling and quietly humming. In a few minutes the colors begin to fade, the movement slows down, the painter feels as if a holy moment is occurring and swiftly copies the vision down on paper.
In the early sixties several major research projects began systematically exploring the effects of LSD and psilocybin on "normals," i.e. non-therapy patients. At Harvard, Timothy Leary, awed by the radiance of his first trip out of the mind with the Mexican divine mushroom, and his colleague Richard Alpert began giving psilocybin to graduate students, professors and laymen without imposing either a medical-therapeutic or a psychological-experimental model on the situation.
The purpose: to see if a "natural,". unforced way of ritualizing psychedelic experiences would develop. Although medical and psychiatric screening was performed while the project was at Harvard, it attracted the animosity of faculty colleagues and local psychiatrists. A prisoner rehabilitation project was also initiated: "Let's go to Concord and give the convicts mushrooms and make them into Buddhas."
I was a third-year graduate student in clinical psychology at the time, and the thing that most aroused my interest was the tone and contents of what my classmates who had taken the drug were saying. They talked to each other in stunned, excited voices about love, sharing, identity, unity, death, ecstasy-topics not generally discussed by psychology students except with cynical flippancy or heavy academic seriousness—but certainly never from experienced confrontation, as was happening now. Timothy Leary's enthusiasm was the more impressive, since the year before, in premushroom days, he was one of the very few members of the faculty who communicated a sense of integrity and conscience toward the subject matter of psychology and toward people. He was looking for ways to break out of the traditional professional modes, and refused to regard people as objects of experimentation or clusters of symptoms.
He had quit his job as research director of a large psychotherapy factory, the Kaiser Foundation, when his own research indicated that therapy did no better by people than the mere passage of time, combined with the instinctual regenerative programs of the human nervous system. He had dropped out and was ready to turn on. I saw American psychology as a cynically professionalized pseudo-science, and was ready to turn on too. So were most of the graduate students. Almost all tried the experience at least once. About half stopped when they realized that their "careers" would be negatively affected by further ingestion of the mushrooms.
A small handful continued to work on the project after it left Harvard and became the improbably titled International Federation for Internal Freedom—an organization whose avowed purpose was to turn on the country by supplying groups of mature adults with psychedelic chemicals and helping them to set up a research project whose results would be acceptable to the academic-psychological-religious community. A check for $10,000 was actually mailed to the Sandoz Co. in Switzerland for a million doses of LSD. But social reprisals crashed about IFIF's bead before the transaction was completed, and the whole project moved to Zihuatanejo, Mexico, probably one of the world's most beautiful places, where a group of about twenty students and teachers spent four weeks intensively turning on and tuning in to the tropical energies of ocean, sand, sun and stars.
On the West Coast, a group of mind explorers centered in Menlo Park pursued an alternate approach to the utilization of psychedelics. A medical clinic for guided self-therapy was established, called International Foundation for Advanced Study, in which the attempt was made to work within the traditional medical-psychiatric framework while pursuing the positive, i.e. psychedelic-transcendent goal in the experience. Clients were charged fees commensurate with the amount of time spent by professional doctors or nurses.
Preparation included psychological tests, interviews, autobiographies and one or more "trips" with carbogen (30 per cent carbon dioxide, 70 per cent oxygen), which produces a very brief ecstatic state, but requires the same basic inner gesture of self-surrender as LSD. (Making this gesture is the key to a "successful," i.e. liberating, voyage with LSD; without it the experience can turn into a prolonged struggle with unaccepted sense energies.) Timothy Leary was at first on the board of trustees of this foundation, but they later disagreed with his espousal of the non-medical use of LSD. (We are merely noting some of the controversial points of view which have divided psychedelic mind explorers from the establishment and from each other—this is not the place to discuss or evaluate these controversies.)
The Menlo Park group pursued a strategy of extending the boundaries of the medical-therapeutic model: individual sessions were run for patients, but also for normal persons who wanted to experience transcendence. Later, groundbreaking studies in the enhancement of creativity were done by this group, using professional architects and engineers as subjects. The Harvard group had left the medical-academic game altogether and was concentrating on the religious applications. A major study on the experimental production of religious experiences with psilocybin was done at Harvard by Walter Pahnke. This was the group's last "experiment" in the traditional sense. After that the primary effort went into the development of training methods for self-exploration with LSD.
These two organizations represented a transitional stage, when it was still believed that the psychedelic experience could be integrated into American life by modifying the traditional medical-psychological methods somewhat. Neither of these institutions survived the prohibition of mind-changing chemicals, which began with the imposition of increasingly stringent requirements for obtaining LSD for research investigations in 1963, and was formalized on the federal level by the Drug Abuse Control Amendments of July 15, 1965. This law made sale and manufacture of LSD illegal, but not possession for one's own use. Many states have since that time enacted more stringent rules, in some cases going so far as to declare LSD a narcotic and making possession of it a felony.
One of the criteria proposed by the FDA for determining whether a drug has "potential for abuse" and should therefore be placed under the DACA is if "individuals are taking the drug on their initiative rather than on the basis of medical advice from a practitioner licensed by law to administer such drugs." In other words, self-administration is being equated with abuse. It is unfortunate that federal and state legislatures have felt constrained to rush into law prohibitions which, based as they are on ignorance of the nature of the psychedelic drugs and on fear fostered by psychiatrists and newspapers, do nothing to solve the problem of real abuse, which can be countered only by information and training, and only serve to create a situation of great aggravation for hundreds of thousands of people, predominantly young, intelligent and from middle-class homes, who are expanding their consciousness and hurting no one.
At the mid-sixties we have the following situation: legitimate research on humans with psychedelics has dwindled to a small handful of studies, mostly on alcoholism, repeating work done a decade before in Canada. Possession and use of LSD is completely illegal in most states, carrying felony penalties in some. A nationwide average of between 10-20 per cent of college students have taken LSD; in some colleges the figures run as high as 40-50 per cent. An inestimable number of citizens from all walks of life—certainly in the hundreds of thousands, probably over a million, possibly several million—have taken one or more trips, and the number is increasing at an accelerating tempo. Only a very small number of people are apparently aware of the profundity of the social change that is occurring.
In the early sixties, when the work of the Harvard group was just beginning, small communities of LSD users were starting to operate, particularly on the West Coast. Some of these centered around psychiatrists who had started using LSD in therapy and then became more interested in the psychedelic-transcendent experiences. At that time, it was still fairly easy to obtain relatively large quantities of the drug from Sandoz. Such groups of paramedical mind explorers flourished more in California than elsewhere. Perhaps this is related to Marshall McLuhan's observation that California never had a nineteenth century—it jumped straight into the twentieth century electronic world, while the ivy League, European-influenced East is still trying to disengage itself from nineteenth-century typographical puritanism.
Whatever the reason, psychedelic cults flourished in California and, when the legal situation became more difficult, spread south into Mexico. Some of the ecstasy cults moved to country estates, and in discreet privacy attempted to reconstitute the natural, happy life—lusty, dignified and productive. Others, the younger ones, populated the dance clubs and discotheques of Sunset Boulevard and now Haight-Ashbury, seeking release from self in the pounding electronic sonorities of rock-and-roll groups, and communion of shared ecstasy in bright capricious costumes and liquid, rubbery dances, Behind all these visible phenomena lie the unseen—the "acid trip," the group of friends in a small apartment sharing the disintegration and reconstitution of reality. The center of such activities has become San Francisco, where at the time of writing (April 1967), informed estimates are that one-fifth of the city has taken LSD. One-fifth of a major American city tuned in to experiences and values on sensory and spiritual levels which are diametrically opposite to the materialist power orientation of the American mainstream.
We were invited to a party on a ranch about an hour's drive outside of San Francisco. The ranch had been rented for the summer by a rock-and-roll group with a mystical name, whose chief backer was a major manufacturer of high-quality blackmarket LSD. The group had their powerful electronic instruments, bought with the proceeds of drug sales, on the lawn and were sending pulsing, vibrant drones reverberating through the surrounding hills. Like almost all the major rock-and-roll groups in the country, this group has taken LSD often and occasionally perform under doses as high as 250 or 300 gamma. In such states the sounds tend to become more detached and eerie, less tied to the structure of songs.
About 300 people are scattered around the lawn. By the end of the afternoon there are about 700—they arrive in jeeps, trucks, exuberantly colored buses and cars, in family groups of ten or more, with children, animals, wearing improbable costumes, flowers, beads, headdresses, waving banners, laughing and jumping. About half the people are naked but there is no pressure to remove clothes; everything is remarkably unforced—strange sight to see the bobbing genitals and breasts of naked dancers, and others sitting or lying peacefully immobile, entranced, gazing with wide-eyed ecstasy at these Dionysian revels. In the house LSD is being passed out, only to those known personally to the source. Although an occasional couple may wander off into the woods or the house, this is no orgy, but a family-tribal celebration; a deep feeling of joy pervades the gathering, a kind of luxuriant affection for everything living.
Lately, such gatherings are taking place on another scale. Tens of thousands of persons assembling in Golden Gate Park, or Central Park, New York, to be, to love, to celebrate, not to protest, but to manifest joy. No one who attends such a gathering can fail to be affected by the energy and vitality being released here. It is as if some very ancient human needs and longings are being articulated and expressed for the first time in aeons, instinctual resonances are set up even in those who have never taken LSD, long-buried impulses and long-stifled hopes are finding a new freedom.
No one can say for sure what the nature of the social changes that are happening will turn out to be. There is radical experimentation going on with utopian ventures and new approaches to economic exchange, such as The Diggers' non-monetary resourced distribution projects. The utopianism of the psychedelic generation is based not on philosophy, but on necessity stemming from disengagement I rom the Great American Accounting System.
It is a very hard-headed utopianism, which draws on the wisdom of the native inhabitants of this continent, the Indians, for information on the harmonious, non-destructive utilization of the land's resources. "Peyote and LSD," said Gary Snyder, "are the Indians' revenge on the white man." They affirm precisely those values cultivated by the Indians over many centuries and blindly overlooked and ignored by the white men in their reckless exploitation of the physical energy resources of this now much polluted, much eroded land.
It is important to realize that America is now going through a "trip"—that is, the general culture is responding to the psychedelic phenomenon with all the same reactions that one can observe in the individual who takes LSD: the bewilderment at sudden change, the incessant attempt to explain, to rationalize, the delight and astonishment at aesthetic, sensory beauty, the growth of tolerance and the growth of fear, the springing up of love and the intensification of pain and confusion, the exuberant sharing of happiness and the aggravation of isolation, the multiplication of new artistic communications and the growing gap of understanding between old and young.
America's "trip" is not a particularly happy one; the murder of a well-liked president and the continuing racial suicide of an insane war against sixfold more populous Asia are the outer manifestations of a deep spiritual trouble. But there are hopeful elements also, and it may well be, as a writer in Look magazine put it, "that these people will end by turning all the rest of us on, releasing energies that we have become too cynical or too embarrassed to use."
We see on the part of young people directly or indirectly involved with the psychedelic scene an affirmation of positives, not an "escape from reality," or a refusal to face the facts of our grim situation. It is precisely those youngsters who have lived all their lives under the cipher of universal destruction—they and not their elders—who will look the prospect of the end of man straight in the eye and then go on. And to go on means to embrace everything, to accept the negatives as well as the positives, to realize these two polarities are inseparable at all levels, and to glorify in acts of beautification and service the divine spark in man.
Which is not to deny the existence of problematic tendencies within the psychedelic movement. The vision of the supreme illusory nature of life's play and of the deceitful artificiality of man's games can induce in some unprepared minds a kind of lethargic indifference, a moral and intellectual apathy. The shocking advice—"drop out"—is erroneously taken by some to mean "don't work." LSD is a too], not a method. One has to learn to use it with discrimination. "Seeing" something under LSD is no guarantee of its conceptual or moral validity.
As Timothy Leary emphasized repeatedly, every man has to become his own Moses, his own Galileo. He has to evolve his own moral code, he has to grasp the essential nature of his universe. Nothing can be taken for granted anymore. None of the old social or intellectual structures will stand. We have to start all over again from scratch. We have to ask ourselves the basic questions: What is life? Where are we at? What are we doing with each other on this (now) small planet? The real evolutionary challenge posed by the existence of chemicals such as LSD is whether man can finally learn to become a wholly responsible human being.
TRUE SANITY ENTAILS in one way or another the dissolution of the normal ego, that false self competently adjusted to our alienated social reality; the emergence of the "inner" archetypal mediators of divine power, and through this death a rebirth, and the re-establishment of a new kind of ego-functioning, the ego now being the servant of the divine, no longer its betrayer.
~ RONALD D. LAING
FURTHERMORE, we have not even to risk the adventure alone; for the heroes of all time have gone before us; the labyrinth is thoroughly known; we have only to follow the thread of the hero-path. And where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; where we had thought to be alone, we shall be with all the world.
~ JOSEPH CAMPBELL
INTERVIEWER: "Are you afraid of drugs?"
SEVENTEEN-YEAR-OLD GIRL: "No, I'm not afraid of drugs. I'm more scared of everything else that's going on in the world."
Source : Psychedelic Library
Related Articles :
Jul 4, 2009
The Hummingbird Nazca Lines Peru Crop Circle ... Reported on July the 2nd at Milk Hill, near Stanton St Bernard, Wiltshire.
The Hummingbird symbolizes many different concepts. Because of its speed, the Hummingbird is known as a messenger and stopper of time since it hovers in one spot and appears to be motionless (thus appearing to stop time). The Hummingbird is a messenger of hope and jubilation.
Hummingbirds are signs of:
The fluttering wings of the hummingbird move in the pattern of an infinity symbol - further solidifying their symbolism of eternity, continuity, and infinity.
By observing the Hummingbird, we see they are seemingly tireless. Always actively seeking the sweetest nectar, they remind us to forever seek out the good in life and the beauty in each day.
Amazing migrators, some Hummingbirds are known to wing their way as far as 2000 miles to reach their destination. This quality reminds us to be persistent in the pursuit of our dreams, and adopt the tenacity of the Hummingbird in our lives.
The most profound questions the Hummingbird asks is:
* "Where is your joy?"
* "Is your happiness found within, or do you seek it externally?"
* "What is the source of your joy?"
* "What must you do to increase your joy?"
The Hummingbird animal totem's most important message to you is : "The sweetest nectar is within!"
Related Articles :
Jul 2, 2009
It's been an incredible Crop Circle Season 2009 with over 40 formations in the UK in the last 3 months. We have so far witnessed some of the most fascinating depictions of sacred geometry with a message of transformation and signs to the upcoming Penumbral Lunar Eclipse on July 7th 2009.
The first crop circle of July was reported yesterday on the 1st of July 2009 at Waden Hill, near Avebury, Wiltshire.
The formation seems to symbolize 'Somvarta', the galactic burst of cosmic rays which emanate from the centre of the Milky Way Galaxy, 'Hunab Ku'. As the sun is moving towards the galactic alignment of 2012, the sunspot cycles are also increasing in intensity transforming life on earth as we know it.
This change, this spontaneous evolution in the presence of new energy, is also happening to the whole Solar System. It's not just that the Earth is drifting away from the Sun to go into a new position. At the same time the Sun, also, is ready to break out into a new level of energy in the Galaxy.
As a galaxy evolves, expanding spheres of energy continue to engulf the stars in that galaxy with higher and higher levels of vibration. This is now causing the intergalactic space around our Solar System to become more and more highly charged. This charge is in turn absorbed by the Sun and radiated throughout the Solar System. So the current ''shift'' is really a unique galactic event.
The space between the planets is actually conducting energy better. The Sun releases charged, radioactive particles, such as energetic protons. Normally these protons travel at a speed which was fixed to the Earth. Now, these protons are traveling up to four hundred percent faster than before.
The Sun itself is actually changing. Its magnetic field is actually getting larger. It's energy is changing. The energy between the planets is changing, conducting the Sun's energy faster. Particles are moving faster through space. The actual visible Plasma Energy in space between the planets is getting brighter.
The Solar System is moving into an area where the energy is more highly charged. That higher-charged energy is in turn exciting the plasma and causing more of it to form, more luminosity, more brightness. This energy is then flowing into the Sun, which in turn emits the energy and spreads it out along its equatorial plane. This in turn is saturating interplanetary space, which causes the solar emissions to travel more quickly and charge up the energy on the planets. And this is conscious energy that is changing how the planet works, how it functions, and what kind of life it supports. The harmonics of the DNA spiral itself are altering.
The Humming Bird Nazca Lines Peru Crop Circle ... Reported on July the 2nd, 2009 at Milk Hill, near Stanton St Bernard, Wiltshire...
Coronal Mass Ejection ... Mayan Timeline ... A Swallow & Rope Strands ... Crop Circle Reported on the 4th of July at West Down Gallops, near Beckhampton, Wiltshire !
Swallows were associated with stars and therefore the souls of the dead. Chapter 86 of the Book of the Dead specifically instructs the deceased on how to transform into a swallow. In Spell 1216 of the Pyramid Texts, the pharaoh describes how he has "gone to the great island in the midst of the Field of Offerings on which the swallow gods alight; the swallows are the imperishable stars." The imperishable stars were those near the North Star that never seemed to rise or set, and therefore were "constant".
The swallow also appears in paintings of the solar barque as it enters the underworld. The swallow is usually shown on the prow of the boat. In this context, the bird appears to be an announcer of the sun's approach.
In Egyptian love poetry, the swallow declares the dawn of new love !
Mayan Motif Crop Circle at Silbury Hill, Wiltshire Reported on the 5th of June 2009. The formation also looks a lot like a traditional Native American / Aztec Feathered Headdress ...
The Cube Tetrahedron Pyramid Symbolism Crop Circle Chesterton Windmill near Harbury Warwickshire. Reported 9th July 2009 !
The Galactic Butterfly / Hunab Ku Crop Circle Cannings Cross, Near Allington, Wiltshire, Reported First on the 27th of June and then Phase 2 was reported on 10th July 2009 even though the farmer ran his tractor clipping the edges of the inner rays !
The Ouroboros / String of Pearls Crop Circle Radford Hill, Near Radford Semele, Warwickshire. Reported 11th July 2009.
The Intraocular Lens Weaved Eye Crop Circle East Field, Near Alton Barnes, Wiltshire. Reported 14th July 2009.
The Yin Yang Spiral Crop Circle Grey Wethers, near Temple Farm, Wiltshire. Reported 14th July 2009.
The Compass Orientation Symbolism Crop Circle Hinton Admiral, Near New Milton. Hampshire. Reported 14th July 2009.
The Julia Set Eclipses Crop Circle ... Reported at Martinsell Hill, near Wootton Rivers, Wiltshire. Reported 19th July 2009. The Missing Circle symbolizes the Total Solar Eclipse of 22nd July 2009, the one partially visible is symbolic of the partial lunar eclipse of Aug 6th 2009.
The Total Solar Eclipse 22nd July 2009 Crop Circle Reported at Liddington Castle, near Badbury, Wiltshire. Reported 19th July 2009 !
Another Mayan Crop Circle formation reported at Smeathe Plantation near Ogbourne Down Gallop, Wiltshire on the 24th of July 2009 !
A Comet Like Crop Circle Formation with probable lunar significance pointing in a certain direction. Ogbourne St Andrew, near Marlborough, Wiltshire. Reported 29th July 2009 !
Crop Circle Reported at Winterbourne Bassett, near Avebury, Wiltshire, July 31st 2009 !
A formation appeared in the same field on the 28th of July and the farmer cut it down, seen as a circular patch in the picture above. Three days later on July 31st this simple and elegant, sacred geometry crop circle formation was reported at Winterbourne Bassett, near Avebury, Wiltshire, 2009 right next to the one the farmer chose to mow !
Crop Circle Formation Reported on July 31st at Hackpen Hill near Broad Hilton, Wiltshire ...
You can see the farmer cutting down the formation in the picture above ... Guess we can expect another one in close proximity sometime soon ... :)
(((***))) This post will be updated with fresh crop circle reports as they happen .... stay tuned !
Images Courtesy : Crop Circle Connector
Related Articles :