In previous books, I have referred to the Indian historical accounts, which talk about a war of the gods in our solar system.21 The following text from Sanskrit dates from 1888 and was translated by Dr. Pratap Chandra Roy (1842–1895) at a time when we humans could not know anything about space cities and wars in the solar system.
The gods who had fled returned . . . originally the valiant Asuras had three cities in the sky. Each of these cities was large and well built . . . (v. 77, 691). Civa was preparing for the destruction of the three cities. And Sthanu, the Annihilator, commanded a unique battle position. Then, when the three cities met in the firmament, the god Mahadeva pierced them with his terrible beam from threefold belts. The Danavas were unable to withstand this beam of Yuga fire consisting of Vishnu and Soma. As the three cities began to burn, Parvati rushed there to watch the spectacle.22
And does the story of a battle in heaven not also haunt the Christian world view? An archangel named Lucifer appeared there with his legions and came before the throne of Almighty God. “We no longer serve you,” he commanded, and the friendly God instructed the Archangel Michael to throw Lucifer and his gang out of the heaven. That “heaven” must definitely have been the universe, because in a “divine” heaven, paradisiacal states would prevail without any struggle.
In the Mythos der fünf Menschengeschlechter (Myth of Five Races of Men), written around 700 BC by Greek poet Hesiod, a war of the gods is mentioned: “Those heroes of noble race, called demi-gods, who inhabited the infinite Earth in the time before us, were doomed by awful war and terrible battles.”
Hesiod also explains who those fighting gods were: “In the beginning, the golden race of mortal people worshipped the immortals who inhabited the Olympic Houses. These are Chronos's comrades, when he still reigned in heaven.”23 A former battle in our solar system haunts the myths. They are not historiography, but folk tradition. Even the Greek legend where the creation of the human race is described tells of a fight between Zeus and Chronos. And Zeus—the thundering, the thunderbolt—fought against the dragon Typhoeus. In outer space; where else?24
I already pointed to Plato, who explains the Phaethon legend in his dialogue Critias and explicitly makes clear to his debaters, who were the scholars of their time:
“. . . but in reality it is a deviation of the celestial bodies circling the Earth and a mass destruction of the Earth's surface that is repeated in long periods of time . . ., that is why you will always become young again, without any knowledge of what happened in ancient times . . . The founding of our state system here, according to the recordings of the temple documents, occurred eight thousand years ago . . .”25
Eight thousand years was a long time ago, but Plato knows what he's talking about. He refers to “temple documents.” And according to them, the cause of destruction was said to be “a deviation of the celestial bodies orbiting the Earth.” Clearly a war was fought by those “gods” who were constantly raging and used terrible weapons against each other?
Another variant offers the myth of Phaeton. This is not about a war of the gods among themselves, but is the fault of Phaeton—the son of the sun god Helios—who cannot steer the sun chariot and unintentionally causes terrible annihilations. It should always be kept in mind that the Phaeton myth is verifiably thousands of years older than Plato. “The original story does not exist in ancient testimonies of Greek mythology handed down to us. We do not find it in Homer's writings, not with the Greek poets, and not in the work of Hesiod that has been handed down to us.”26
In 1955, the then most famous sumerologist, James Pritchard (1909–1997), was translating Akkadian myths and epics. Among them is the Epic of Creation, a text whose origin cannot be dated any more than other traditions. As in the Bible, there is talk of the battle of the gods against a sky dragon. “Mother Hubur created monster snakes,” against which other weapons were ineffective.” “Roaring dragons seemed like gods in the sky.”27
Everyone knows the fire-breathing dragons in the Chinese traditions, and quite a few of them led wars in space. Legendary Emperor Chih Chiang Tzu-Yu (who also appears as Hou Yih) is said to have undertaken flights into space and fought “against ten suns.”28 Two thousand years ago, Gaius Plinius Secundus wrote in his Naturgeschichte (Natural History): “A formidable comet was observed by the people of Ethiopia and Egypt, and named after the king ruling at this time, Typhon. It had a fiery appearance and was twisted like a spiral, and he was very grim-looking. It was not so much a star as something you can call a fiery orb.”29
When we talk about battles of the gods in space, Das Buch des Dzyan (The Book of Dzyan) must definitely be included. The origin of the related doctrine is unknown, but at least we know today that the word Dzyan denotes neither a prophet nor any god. Dzyan is rather the name for a summary of Indian and Tibetan histories. These texts were compiled by Mrs. Helena Blavatsky (1831–1891). She was the founder of the Theosophical Society and published Das Buch des Dzyan in 1888 in London. In the foreword, the very well-read lady, who was also able to translate scriptures from Sanskrit, assured her readers that all her sources came from ancient Indian and Tibetan libraries. She also published the names and locations of these libraries. Nevertheless, Mrs. Blavatsky was still harshly criticized during her lifetime by German Sanskrit scholar Dr. Max Müller (1823–1900), Professor of Indology at Oxford. However, the most important Sanskrit expert at that time, Dr. Dayanand Saraswati (1824–1883), vehemently defended her and confirmed her sources. Essential parts of the Das Buch des Dzyan were incomprehensible one hundred years ago because they dealt with technologies that were only going be realized in the future. Who would possibly understand that?
Imagine huge spaceships in which several generations live. Such structures will be in the form of wheels that continuously rotate around their own axis. Why? Self-rotation generates centrifugal force inside the spacecraft, which creates an artificial gravity. The spaceship crew does not float weightlessly—they always have ground under their feet. Then the inhabitants multiply and build spaceships for new generations and fan out into different directions in space.
Bigger spaceships will always have a round shape. Through rotation you get gravity.
Mrs. Blavatsky could not have conceived of such a scenario in 1888—but the Das Buch des Dzyan describes gigantic space wheels and the increasing population of the inhabitants. And also battles between the gods.
(Stanza 1) “. . . There was no time, for she was asleep in the infinite womb of duration . . . darkness alone filled the infinite universe, for father, mother and son were once again one, and the son had not yet awakened for the new wheel and his journey . . . life pulsated unconsciously in space . . . but where was Dangma when the Alaya of the universe was in Paranartha and the great wheel was Anupadaka?”
(Stanza 2) “. . . where were the builders, the shining sons of the dawning Manvantara? . . . The producers of form out of non-form, the root of the world? . . . The hour had not yet come; the beam had not struck the seed; Matripadma was not yet swollen . . .”
(Stanza 4) “. . . sons, listen to your teachers—the sons of fire. Learn that there is neither first nor last; for all is a single number that has come out of the non-number . . . Hear what we, the descendants of the original seven, born of the primordial flame, have learned from our fathers . . ., from the glory of the light that shone from eternal darkness, the awakened energies sprang up in space . . .”
(Stanza 5) “. . . when he begins his work, he separates the sparks of the lower wheel, which float joyfully in their radiant dwellings, and builds from these forms the seeds of the wheels. He places them in the six directions of space and one in the middle: the main wheel . . ., a host of the sons of light standing in every corner, and the Lipika in the middle wheel. They say that is good. The first divine world is finished . . . Fohat takes five steps and forms a winged wheel in every corner of the square . . .”
(Stanza 6) “. . . finally, seven small wheels are turning, whereby each gives birth to
the next . . . he builds them as images of older wheels and affixes them to imperishable centers . . . how are they built by Fohat? He collects the fiery dust. He makes orbs of fire, runs through them and around them, and gives them life. Then he sets them in motion, these in this, those in that direction . . ., in the fourth, the sons are commanded to create their likenesses. They will suffer and cause suffering. This is the first fight . . ., the older wheels turn downward and upward . . ., the mother spawn fulfills the cause. There were battles between the creators and the destroyers and battles for space. The seed appeared and continuously appeared anew.”30
It is understandable that in 1888 the scholars were unable to extract anything intelligible from the text. Today we know better—the zeitgeist has changed. Personally, I had the opportunity on several occasions to marvel at large libraries of Sanskrit texts in India, of which just over 10 percent had been translated into English. One of these libraries is located on the outskirts of Madras, India, and was founded more than one hundred years ago by Dr. U.V. Swaminatha (1855–1945), a Sanskrit scholar.
Today, the library contains 28,000 volumes of Sanskrit texts. Only 3,200 of these have been translated into English. The scriptures—much is known from a rough overview—contain a significant part of early Indian history, including parts of the Vedic texts. The great volume of these texts is almost unimaginable for us Westerners. The Rigveda alone contains 1028 hymns, the national epic Mahabharata 160,000 verses, the Ramayana 24,000 so-called “Schloken,” and the Puranas another 310,000 verses. Compared to this stream of information, our Bible is very short. The Indologist Professor Dileep Kumar Kanjilal (born in 1933) translated many of these ancient writings and came to the unequivocal conclusion: in ancient India, there were descriptions of flying chariots, so-called vimanas, but also of huge space habitats and battles among gods. Some of these battles took place in outer space.31 Such space battles are also described in the book Sauptika Parva of the Mahabharata (Section XV).32 The weapons used were able to break apart entire planets. Today we are very close to developing such technology.
Or is Venus, as Imanuel Velikovsky suggested, the actual perpetrator of the disaster in our solar system? Did the later planet break away from Jupiter and thereby create the asteroid belt?
Can the annihilations by fire described in the myths be explained in a completely natural way, and is there no necessity for planetary wars of any gods?
No, that does not work. The Mayan astronomy refutes Velikovsky—and also confirms the wars of the gods. One must know that the Maya in Central America possessed an incredible astronomical knowledge. This is clearly stated in the Dresdner Codex (Codex Dresdensis). It is one of the three manuscripts that survived destruction by the white conquerors. The Codex has been at the Saxon State Library in Dresden, Germany, since 1739. At that time, the librarian Johann Christian Götze brought the old Mayan manuscript from Italy to Dresden.
Eleven pages of the Codex Dresdensis contain astronomical calculations concerning Venus. The Maya calculated the Venus-year to 583.92 days. Two pages of the Codex deal with the orbit of Mars, four with Jupiter, including its moons. Eight other pages are dedicated to the Moon, Mercury, Jupiter, and Saturn. The Maya knew the planets of our solar system. In addition, several pages of the Codex Dresdensis report “about battles between the planets.”33 The Codex lists astronomical points of reference that occur only every six thousand years. Venus's orbital data were so well known to the Maya that they differed by only fifty-two minutes after one century. British astronomer Professor Michael Rowan-Robinson of Imperial College, London, England, said: “Such accuracies have only been achieved in Western astronomy in modern times.”34 And the American archaeologist Sylvanus Griswold Morley (1883–1948), who spent many years researching the Mayan land, discovered the city of Uaxactun, and led the excavations in Chichén-Itzá, noted: “The ancient Maya were able to determine each date of their chronology with such precision that the calculation was only successfully repeated after 374,440 years—an intellectual feat for any chronological system of ancient or modern origin.”35
Codex Dresdensis—one of four surviving originals from all Mayan writings, from the time before the Spanish came
The Maya knew Venus well. It did not—as Immanuel Velikovsky suggested—emerge from Jupiter around 680 BC. And what did the Maya know about the asteroid belt? The Mayan people accomplished something completely impossible: living during one year with two calendars simultaneously. One of the Mayan calendars had 365 days, like our calendar. The second calendar had only 260 days. They called it Tzolkin. One week in this Tzolkin lasted 13 days. The whole year included 20 such weeks: 13 × 20 = 260.
They called their other calendar Haab. It contained 18 months with 20 days each. 20 × 18 = 360, plus 5 additional days. But really, why should a people live with two calendars at the same time? A 260-day calendar was of no use in practice. It was not applicable to the seasons; to sowing and harvesting. Why have this confusion?
For the Maya, the 260-day calendar was considered a “divine calendar.” All religious festivals were celebrated according to this calendar. It had been the gods who introduced the Tzolkin. Why was that? Presumably, they wanted to always remember the orbit of their original home planet. Had a celestial body ever orbited the Sun between Mars and Jupiter, this would have had to happen every 260 days? How do you arrive at that number?
Johannes Kepler (1571–1630) is the father of planetary laws. He was a philosopher, mathematician, and astronomer and is still, 400 years after his death, one of the most famous German scientists. He was the first to understand the relationships between planetary motions and formulate them in Kepler's Third Law, which is of great importance to astronomy. Kepler understood that the planets had to spin around the Sun in an elliptical orbit. He calculated their orbits, including Earth's orbit, with incredible precision. His formulas take into account the size of the respective planets and the gravitational pull of the Sun. According to Kepler's laws, a planet would have had to orbit between Mars and Jupiter—but there is only the asteroid belt, the remains of the former planet of the gods.
An exploding planet causes a great devastation throughout the solar system, and not just for a few days. Centuries passed before astral bodies had assumed their new celestial orbits. Whole swarms of “glowing stars” broke through the earthly atmosphere. Stretches of land soon burned, lakes boiled, and rocks became glass. The desperate people sought shelter in grottos and caves. Then our ancestors began a superhuman task. They built huge shelters, thousands upon thousands, all over the world. Some chiseled miles of subterranean tunnels through the rocks and others managed to shelter hundreds of thousands of people in subterranean cities! How can that be proven? One at a time.
Euboea is the second largest island in Greece and is 175 kilometers long and 45 kilometers wide. It is separated from the mainland by the long gulf of Euboea. At a height of 40 meters, a bridge crosses the narrowest strait on Earth in Chalcis.
In the south of Euboea there are twenty-five so-called “dragon houses.” Below them are huge dolmen-like buildings with megalithic walls and ceilings. The word mega is of Greek origin and stands for “big, powerful.” Lithos is “the stone.” Megaliths are thus big stones. Since time immemorial, the buildings have been called dragon houses because they are associated with flying, fire-breathing beings of the firmament. In ancient times, the buildings are thought to have protected people from the dragons. In the 19th century, researchers suspected a variety of uses. They are seen as precursors of Greek temples.36, 37 Astronomical meanings were also assigned to the dragon houses. The Greek astronomer Theodossiou even suspects a connection with the star constellation Sirius.38
The whole family of Echnaton was longheaded—even the small babies.
Longheaded Gods and priests from ancient Egypt on different steles in the museums of Vienna and Berlin
Longheaded Gods and priests from ancient Egypt on different steles in the museums of Vienna and Berlin
An
impressive collection in the Museo Juan Navarro Hiero in Paracas
One of the best specimens from the Museo Juan Navarro Hiero in Paracas
The Osireion in Abydos, Egypt. Evolution of technology is upside down. The oldest blocks are the largest, the later stones are just small.
On top of Mount Ochi exists the most impressive Dragon house—gigantic stone blocks, perfectly cut and with poly-surface edges. Ramon Zürcher pictured.
On top of Mount Ochi exists the most impressive Dragon house—gigantic stone blocks, perfectly cut and with poly-surface edges.
Gigantic halls and tunnel systems in China
Gigantic halls and tunnel systems in China
More from the gigantic halls and tunnel systems in China
More from the gigantic halls and tunnel systems in China
There is speculation about the age of the buildings, but one thing is certain: they have been there since the Stone Age, because they were built of stone and nothing but stone. Greek researcher Vasilis Kalalougas inspected all twenty-five Euboean dragon houses and presented them in an impressive illustrated book with black and white pictures.39 In our time, Giorgio Tsoukalos, the presenter of the television series Ancient Aliens, together with my never-tiring secretary Ramon Zürcher, explored these enigmatic buildings. (I am grateful to him for the excellent pictures in this chapter.)
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