Natural time periods between celestial phenomena
hold powerful insights into the numerical structure of time, insights which
enabled the megalith builders to access an explanation of the world unlike our
own. When looking at two similarly-long time-periods, the megalithic focussed
on the difference between them, these
causing the two periods to slide in and out of phase, generating a longer
period in which the two celestial bodies exhibit a complete ensemble of
variation, in their relationship to each other. This slippage of phase between
celestial periods holds a pattern purely based upon number, hidden from the
casual observer who does not study them in this way. Such numerical patterns
are only fully revealed through counting time and analysing the difference between
For example, the solar year is
longer than the lunar year by 10 and 7/8 days (10.875 days) and three solar
years are longer than three lunar years by three times 10.875 days, that is by 32
and 5/8th days (32.625 days), which is 32/29 of a single lunar month
of 29.53 days.
The earliest and only explicit evidence for such
a three year count has been found at Le Manio’s Quadrilateral near Carnac (circa
4,000 BCE in Brittany, France) used the inches we still use to count days, a “day-inch”
unit then widespread throughout later megalithic monuments and still our inch,
1/12 of the foot [Heath & Heath. 2011]. The solar-lunar difference found
there over three years was 32.625 day-inches, is probably the origin of the
unit we call the megalithic yard and the megalith builders appear to have
adopted this differential length, between a day-inch count over three lunar and
solar years, in building many later monuments.
The numerical foundations of the “earth mysteries” were nominally present in the medieval doctrine of the four numerical arts, the Quadrivium of sacred numbers, geometry, musical harmony and astronomy. However, these foundations need to be applied to something real which is: the numerical nature of the world seen from being alive upon it. This application gives a completely different set of results to modern science where, instead, numbers are being employed for measurements and calculations (using the physical laws discovered after the medieval period came to an end.)
The ancient mysteries treated numbers as having characteristics seen to be active within the world.
In applying these numerical arts, one comes into contact with mysteries in the form of ancient monuments, art and literary works, these containing the clues required for developing, in oneself, a kind of skill. This skill can mature into being able to recover information in the most unlikely circumstances because something apparently other to oneself is active within you: a developed sense. This I call the autonomous nature of the mysteries, which is essential when going beyond what is simply data in books, monuments, etc. I believe it is mistaken to call such mystery work historical since it is actually happening in the present moment to create something new, whilst appearing to reference data from the past. Historical data provides the necessary starting points for a new work of reconstructing the mysteries within oneself.
The prophet Mohammad declared himself the last prophet of Allah, a name resembling the El Shaddai (trans. Lord God, KJV) of Abraham
in the Bible. Mohammad galvanised the Arabs and nearby nations with an original
religion, branching off from the start of the Patriarchs found in the Bible’s
first book, Genesis. His story follows Ishmael, the first son of Abraham, from
whom the Arabs believe themselves descended.
Mohammad’s religion of Islam (“salvation”) started
in Mecca where he received visions of angels and spontaneously recited suras (verses) which became the Quran and
associated texts. An unknown history of Abraham and Ishmael emerged, intimate
with Mecca, long a spiritual centre for the Arabs. Mecca’s principle monument,
the Kaaba or “cube”, has taken a number of forms. Adam located it as
a dolmen created by God when Adam was formed; Ishmael built the next design for
his father, “open to the sky”, using surface stones from nearby
mountains; and Mohammad’s dispensation adds ancient stories about cubic arks
and located these as a renewed Kaaba, the prime centre, or Pole of redemption
for the world.
The three keys will be the Kaaba as Ark, Pole (Qutub) and model of Great Time.