Ancient Stone Constructions & Electricity; Reviewing Stone Prayers by Curtiss Hoffman; Some More Points Clarified

Ancient Stone Constructions & Electricity; Reviewing Stone Prayers by Curtiss Hoffman; Some More Points Clarified

In the last post I mentioned the use of electricity from Robert Charroux's book "One Hundred Thousand Years of Man's Unknown History."  Here is the partial reference: "An Electric Light In the Time of Saint Louis": "Several thirteenth century chroniclers tell us that Jechiele, a French rabbi whose erudition was praised by Saint Louis (King Louis IX) knew the secret of 'a dazzling lamp that lighted itself.'  This lamp had neither oil nor wick...He [Jechiele] touched a nail driven into the wall of his study, and a crackling, bluish spark immediately leapt forth.  Woe to anyone who touched the iron knocker at that moment; he would bend double, howling as if the earth were about to swallow him up..."  Charroux sums up, "All this indicates Jechiele had invented or reinvented the electric light, and that by pushing a button he could send an electrical current into the iron knocker on his door.  He had been initiated into a scientific secret that he did not see fit to divulge to thirteenth century humanity."  In this same chapter Charroux also goes into the evidence for the theory that the Ark of the Covenant may have been an electrical condenser, I believe the Baghdad Battery was mentioned, etc. 

I would definitely advocate that there was an ancient technology used, probably using pure, or "clean" energy, crystalline energy used in the most ancient of times, perhaps not even originating with our modern race.  Probably the best example I have seen of this, on an intuitive level of awareness, amongst ancient stone-work is a site in Ashland, MA.  There is a prominent knoll that juts out within the landscape of what is now Ashland State Park.  On top of this knoll is a great pyramidal/conical-shaped boulder, surrounded by some smaller boulders.  I found what would naturally be, most probably, the foot path that once led to the site, overgrown by bush.  When I got up to the boulder, I noticed an indentation, pretty faded but still discernible, of a hand print.  Naturally I stuck my hand out, and the indentation was perfect to fit my hand in.  I stood there for minutes, maybe close to half an hour, in what I can only describe as a spiritual experience.  I left feeling that there was "something more" to this site.  I have felt this same sensation at other sites as well, such as in Milford, but this site in the Ashland State Park was where it was the strongest.  Several ideas ran through my mind and have run through my mind since about such a site: I do not think this was a simple hand-imprint on a boulder.  I am almost sure (on an intuitive level, at least) that there is something "more" here.  The relic of an ancient piece of technology perhaps.  Even today, if one wants a security clearance into a building, you may stick your hand into an imprint and it will scan with lasers and such.  This boulder may be different, because our modern technology which causes dirty electrical pollution would be different from this more ancient, lost spiritual technology, probably leaving behind no such dirty pollution.  Just think of it- this was a huge conical/pyramidal shaped boulder on top of a knoll (small hill) with the hand imprint.  Let us see- if one leaves a car outside for years, say in the middle of the woods, it will break down and rust.  It is my contention that this granite boulder, which still contains a crystalline structure base, may have been more of a solid crystal in the ancient past than it is today. (Even our modern computer chips utilize quartz crystal for the technology to operate.)  Perhaps due to changes in the Earth's atmosphere through-out the ages(Velikovsky readers take note), this piece of pyramidal crystalline technology has degraded into what we mistakenly see as nothing but a granite outcrop boulder today in our times.  And, as noted above, modern people like myself may still be able to interface with these places, (although the energy may not be as strong as it once was), but its origins may be what John A. Keel describes in his book "Our Haunted Planet" as 'para-human' or 'ultra-terrestrial' (which is different from the classification of 'extraterrestrial') from some lost super-civilization.

I would like to take a moment to say a few words about the threat of dirty energy and pollution.  In the book "The Dorset Disaster" by Alexander Sidar III, the author journalistically investigates an explosion at the Dorset Pilgrim Power Plant which took place in Dorset, Connecticut, September 19th, 1980.  From the description of the book: "more than a billion curies of radioactivity shot out in a jet of steam that arched a quarter of a mile up into the hills to the southwest of the plant.  In the half hour following the blast, another billion to two billion curies would be released..."  Now, as most people know, this radioactivity doesn't just simmer down, it stays in the environment and accumulates.  This is why Cherbonyl and Fukushima are still very active sites, one would be exposed to lethal doses of radiation if one were to go there.  In the Dorset, CT., disaster, hundreds of thousands of New Englanders have lost their lives due to the radiation in the days, months, years, and decades that followed, according to their exposure levels.  Yet, after three days of press release, this incident was covered up by the press.  Obviously somebody is trying to keep back the threat of nuclear energy from entering the minds of the public.  There is probably a diplomatic policy in place, as we clearly saw from Barack Obama's reactions and comments about Fukushima in the months following that disaster, to downplay the effects of radiation fall-out.  Yet how many (out of millions) of New Englanders have ever heard of the Dorset Disaster?  Small amounts of radiation fall-out affected places as far away as Worcester, MA. and the Greater Boston Area.  In "Twilight At the World of Tomorrow" we learn that Albert Einstein's biggest life regret was advocating the use of atomic energy, which seems he was pressured into doing, after a long period of refusing to do so.  Sometimes my mind wanders.  Is there any benefit to the use of atomic energy from say, an evolutionary standpoint?  Why are many young people, including myself, in the Millennial generation (born 1981 or later) markedly taller than their parents?  Could it be in some way minute doses of atomic radiation in our environment?  And why were select groups of kids in orphanages, as late as the 1960's and 1970's, fed "unsafe" levels of radiation in their pudding? (there was an expose on this in the newspaper a few years ago, a couple of the kids, now middle-aged adults have filed a successful lawsuit against one of these orphanages, as they are suffering severe ailments from their childhood treatments.)  I doubt the scientific groups involved in the study were malignant mad-men; the indication of this as far as I can see, is that there may be some kind of subtle, beneficial factor in the smallest doses of atomic radiation exposure; however, since we are still using dirty energy that pollutes, the threat of our use of atomic/nuclear energy is far more serious than anything good we may extract from it.  In short, we still do not have the means to use this energy responsibly, therefor it should not be used, but corruption has won out in this case.

Clearly, if some of these ancient sites, such as the crystalline-pyramidal boulder in Ashland State Park, are the remnants of an ancient technology, using spiritual, clean energy, why isn't someone, or some group of scientists investigating this phenomenon?  Such sites exist throughout the world, and researchers and authors have been speculating along the same lines I have for decades, although few people ever find these places and experience these sites for themselves.

Next, let us do a quick book review of "Stone Prayers: Native American Stone Constructions of the Eastern Seaboard" by Curtiss Hoffman.  Curtiss Hoffman is an archaeologist and professor of anthropology.  He is an active senior member of the Massachusetts Archaeological Society.  I first met him some years back, showing him and other researchers some sites in the Medway, Holliston, Milford, Hopkinton and Ashland areas.  Showing other researchers the stone shrine in Medway, just over the Holliston line, which was one of the first photo-entries in this blog, is the first time I met him.  The book gets two thumbs up as far as I am concerned.  Although I have branched out from a purely Native American (American Indian) perspective, or interpretation of sites, as one can obviously glean from the above paragraphs and from my posts lately, I am still seriously aware of the American Indian impact of pre-colonial stone constructions left on the landscape.  What I like about Prof. Hoffman's book, and the way he treats sites in general, which I noticed on my hikes/excursions with him, is his careful use of language.  He is not hiding anything, he is upfront, which is more honest than I found from reading Mavor and Dix's Manitou, which I will get into in a second.  For instance, in Stone Prayers Curtiss Hoffman describes the construction of a historic colonial-era stone pile constructed by the Wampanoag on Martha's Vineyard Island built as a "stone prayer" in honor of the Christian preacher Thomas Mayhew Jr. upon his departure back to England in 1657.  But Prof. Hoffman carefully states, "whether this was an isolated act of reverence for a Christian preacher, rather than the continuation of a well-established custom, may be questioned."  This is what a truly scientifically educated person would comment on this custom, and this is exactly how Prof. Hoffman calls it.  A lot of this book is about collecting a database of these stone sites and presenting it, so some sections of this book may seem a bit dry, but there is exciting reading in here as well.  I especially enjoyed the preface of this book, by Black Eagle-Sun of the Nipmuc tribe, when issues such as "Nature Deficit Disorder" was addressed.  That resonated with me.  Also, he goes on to say, "Many tribes saw rocks as medicine and used them in many ways.  All rocks were considered sacred and some were holy."  Like I said, the book gets two thumbs up. 

As for the little issues I could gripe about with the book Manitou by Mavor and Dix (although I consider this to be a great book as well), they are as follows: Mavor and Dix as well as some other researchers have used historic, post-contact and modern examples of some Native groups erecting a pillar or standing stone as evidence that Native cultures were a standing-stone erecting culture in the ancient past of New England.  Some Standing Stone sites resemble, and are even identical to, sites found along the coasts of Europe.  Anyone who does the research, this is something that should strike you in the face.  So saying that certain Native tribes must have erected these ancient Standing Stones (which is probably the case sometimes, but definitely not ALWAYS concerning these sites) because Christianized, colonial and historic Native people erected Standing Stone pillars outside their church (as their contemporary Anglo neighbors did as well) is pretty flimsy evidence, or rather, a pretty flimsy point to make.  This ignores the presence of ancient Celtic peoples, which probably explains some things, as well as looking into the larger implications of a post-Atlantean divide, or influence, which I have mentioned in some recent earlier posts.  Second, Mavor and Dix wanted to claim that colonial roadways in Vermont may have been ancient Native roadways.  They cited broken bricks as evidence of this, claiming that colonial Indians must have maintained the paths with bricks, a material that was then available.  Umm, no, that is an old colonial road that was maintained by colonists.  Native American trails were ALWAYS narrow, single-file, winding pathways.  The significance of these winding pathways is very deep, even spiritual, because sometimes these Native trails "brought down the sky" like walking through the constellations of the Milky Way.  However, why are Mavor and Dix stirring the pot and confusing something clearly colonial and replacing it with a Native origin?  The Incas of South America built large roadways, the Algonquians of North America however didn't.  So there are a few things in the book Manitou like this that don't sit well with me. 

Okay.  As for Conan the Barbarian and author Robert E. Howard.  Howard did seem to be pulling something out of the ether.  Conan is clearly an archetype of some lost time in our human history.  I noted in last post the connection Howard must have known about concerning the ancient Picts.  I would also add, he placed Conan as the father of King Conn (a real Irish historical figure.)  I noted a real folk-tale account of King Conn's son, Prince Conn-Eda a few posts ago I learned from reading Heinrich Zimmer's "The King and the Corpse."  I learned of the connection after I had written these recent posts, by the way.  Another thing to think about is Conan is always slaying giant snakes and things.  In his recent book, "Nessie: Exploring the Supernatural Origins of the Loch Ness Monster" by Nick Redfern, a welcome contribution to Loch Ness/ Lake Champlain/ Sea Serpent literature, Redfern discusses many accounts from the middle ages about heroes slaying dragons or "giant worms" throughout places in the British Isles.  There are still some monuments standing in country-side towns depicting the apparently real-life heroes of such accounts.  So let us leave it at that for now.  The point is, certain authors are mystically inspired, as well as steeping their fiction in real-life research.

Stay tuned for the next post, I plan on discussing "Celtic Mysteries In New England" by Philip Imbrogno and Marianne Horrigan.  As time has allowed, I do not have time to include some insights from that book as well as from my own research into this post- it will have to be reserved for it's own topic in the next post.