The Mythical Interpretations in the TBP

Beyond the boundaries of established science an avalanche of exotic ideas compete for our attention. Experts tell us that these ideas should not be permitted to take up the time of working scientists, and for the most part they are surely correct. But what about the gems in the rubble pile? By what ground-rules might we bring extraordinary new possibilities to light?

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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Wed Aug 24, 2016 6:34 am


Comments to the video Discourses on an Alien Sky 21 “The Separation of Heaven and Earth” -

ThunderboltsProject /David Talbott,

I of course agree with you that ancient cultures had their descriptions of the Earth celestial pole axis and the Pole Star/Constellation on both hemispheres.

But, as a Comparative Mythologist myself, (and a trained astronomer) I´ve noticed obvious inconsistencies and contradictions:

2:33 In the Hindu myth of Mount Meru it is stated that “the entire Solar System orbits this mythical mountain as one unit”. How does this fit exactly into your theory of the “polar configuration”? (We are not talking of the Earth rotation here, neither the Earth orbit around the Sun, but of the entire Solar System orbiting the mythical Mound/Mountain)

3:20 Shu is holding the up Sky. Why is the Sky here depicted as a huge Woman? Who is this celestial woman in the Sky? (The same question in 8:16)

5:12 Here you are talking of planet Saturn and its crescent – but you use the crescent symbols of the Tanit Goddess. Can the male dubbed planet Saturn be associated with a Goddess? (The same is the case in 6:57)

6:18 Why on Earth would our ancient ancestors depict planets in gendered forms and call them gods and goddesses? Can you logically imagine and make a human form from the shape of a planet?

6:57 Symbols of the Phoenician Goddess Tanit, is used to support the theory of Saturn and its assumed “polar configuration”. (A Sky goddess is mixed up with the Sky god).

8:16 Shu holding the Sky in the crescent figure of goddess Nut. How does this fit logically into your assembled idea of the polar configuration where the God Saturn supposedly once should have been positioned above Shu, the holder of the pillar?

Who is goddess Nut? From - ... nd_symbols – “Hathor, along with the goddess Nut, was associated with the Milky Way during the third millennium B.C.”

The Greek goddess Aphrodite and the Roman goddess Venus is equal to goddess Nut and the later goddess Hathor – which logically connects all three goddesses to the Milky Way Mythology. I´m sure the Phoenician goddess Tanit also fits into this group with the crescent figure symbolizing the crescent Milky Way figure seemingly revolving around the central symbol over the crescent figure, the Pole Circuit.

As the Roman Goddess Venus is equal with the Egyptian goddess Hathor, the mythical name “Venus” origin from the Milky Way (The Roman Pantheon) goddess Venus and subsequently has nothing to do with planet Venus and your assumed “alien polar configuration”).

9:22 Again the Mesopotamian goddess Tanit is picked by you by her crescent symbol and compared to the Roman god and planet Mars. You mix up the crescent symbol of a Milky Way goddess and equal this with a male gendered planet Mars on your “polar configuration”, which is contradictive and inconsistent.

Again: Of course, the ancient cultures had their descriptions of the Earth celestial poles axis on both hemispheres. But not very far from the Earth celestial poles on both hemispheres, you can on a favorite night observe the enlightened crescent figures of the Milky Way contours, seemingly revolving around the celestial poles on both hemispheres.

On the southern hemisphere, you can observe a woman-like figure on the night Sky, representing the Prime Mother Goddess and on the northern hemisphere you can observe a male-like figure, representing the Prime Father God, in your case of the “polar configuration”, the Milky Way goddess Venus, and the Milky Way god Saturnus – NOT planet Venus and NOT planet Saturn.

You see? On the night Sky, you can find real human-like shapes which fits into the mythical tellings, which all derives from real cosmological observations still observable today. You don´t have to work with PhotoShopping in order to describe the ancient and still present familiar Sky.

10:21 Regarding your sentence: “But in the absence of anything presently observed in the Sky . . . “ - You just have to look for the STILL observable imagery on the night Sky.

Nothing have ever changed significantly on the Skies, but is SEEMS so in your mind because you confuse Milky Way matters to count for planets, as in the evidently case of confusion in 8:16 of Shu holding a female Milky Way figure, to count for your planetary ideas.

When thinking of your opening statement: “To experience this won’t hurt you, and there is nothing to fear”, I´ll say: No, confused mind engravings don´t kill you or your listeners, but they certainly set your mytho-cosmological understanding on stand by and on the wrong mytho-cosmological/astronomical track.

And these mytho-cosmological/astronomical confusions of course will logically hurt the plausibility and reputation of the strict scientific part of the Electric Universe and Plasma Cosmology. So, THERE IS something to fear . . .
If you make people think they're thinking, they'll love you; but if you really make them think, they'll hate you.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Sun Aug 28, 2016 7:52 am


From ... y_way.html

"There is a high track, seen when the sky is clear, called the Milky Way, and known for its brightness. This way the gods pass to the palaces and halls of the mighty Thunderer [Zeus/Jupiter]. To right and left are the houses of the greater gods, doors open and crowded. The lesser gods live elsewhere. Here the powerful and distinguished have made their home. This is the place, if I were to be bold, I would not be afraid to call high heavens Palatine." [Ovid, Met, Bk I:151-176]
One account of the origin of the Milky Way, Latin Via Lactea, Greek Galaxias, is that Hera/Juno was tricked by her husband Jupiter/Zeus into breast feeding Heracles/Hercules as a baby while she was asleep in order to get Hercules immortality. When Hera awoke and realized who he was; the illicit son of her husband; she immediately tore him from her breast causing a smear of milky droplets across the sky which the Milky Way.
The name; Latin Hercules, Greek Heracles, is derived from Hera's name, and means the 'glory of Hera' or the 'fame of Hera.' However, after Hercules' completed his twelve labors and after his death he became immortal. Hera then reconciled with him and allowed him to marry her daughter, Hebe. This story originates from (Hyginus 2.43)
Another account of the origin of the Milky Way is that in classic folklore it was marked out by the corn ears dropped by Isis in her flight from Typhon.
Another account sas it was the Milk of Rhea, Saturn's wife: "The Milky Way ... Others say that at the time Ops [Rhea] brought to Saturnus [Kronos] the stone, pretending it was a child, he bade her offer milk to it; when she pressed her breast, the milk that was caused to flow formed the circle which we mentioned above." - Hyginus, Astronomica 2.43 [MILK OF RHEA]
from p.474-485 of Star Names, Richard Hinckley Allen, 1889.
[A scanned copy can be viewed on this webpage]
. . . the milky way i' the sky,—
A meeting of gentle lights without a name. Sir John Suckling.
Torrent of light and river of the air,
Along whose bed the glimmering stars are seen Like gold and silver sands in some ravine Where mountain streams have left their channels bare!
Longfellow's The Galaxy.
has borne arbitrary, descriptive, or fanciful titles in every age. Anaxagoras, 550 B.C., and the Greek astronomer Aratus, circa 270 B.C., knew it as to Gala,
"that shining wheel, men call it Milk;"
Eratosthenes, as (Greek) Kuklos Galaxias, the Circle of the Galaxy; other Greek authors, as Kuklos galaktikos, the Galactic Circle; and Hipparchos, as [delta] Galazios, the Galaxy. Galaxure, the Lovely One, of the Homeric Hymn may have been the personification of this; and Galatea, the Milk-white, of the Iliad, for this nymph was a daughter of Oceanus, and the Galaxy was long known as Eridanus, the Stream of Ocean. Indeed during all historic time it has been thought of as the River of Heaven.
Such, too, was the Akkadian idea of it in connection with that of a Great Serpent; Brown writing of this:
"No doubt the Great Serpent, in one of its mystic phases, is connected with the Ocean-stream — e.g., the Norse Midhgardhsormr ( the "Midgard Serpent" ), the Weltum-spanner ("Stretcher-round-the-world "). But the Akkadian Snake-river, with whatever else it may be associated, {p.475} certainly also in one phase, and on the three Boundary-stones referred to, represents the Circulus Lacteus. In W. A. I., II, 51, we read:
45. Akkadian Hid tsirra, Assyrian Nahru tsiri, = "River-of-the-Snake." Thus Hiddagal, "River" + "great" = Hiddekel (Genesis ii, 14).
46. Akkadian Hid turra An gal, Assyrian Nahru markasi Ili rabi, = "River-of-the-cord-of-the-God great."
47. Akkadian Hid zuab gal, Assyrian Nahru Apshi rabi, = "River-of-the-Abyss great."
It also was the River-of-the-Shepherd's-hut, dust-cloud high, and the Akkadian Hid In-ni-na, River-of-the-Divine-Lady; and, to quote again:
"This Snake-river of sparkling dust, the stream of the abyss on high through which it runs, the golden cord of the heaven-god (Prof. Sayce aptly refers to Il. viii, 19), connected alike with the hill of the Sun-god and with the passage of ghosts, is the Milky Way; and it is the River of Nana, wife of the heaven-god, as, in Greek mythology, it is connected with Hera."
Among the Arabs it was Al Nahr, the River, a title that they afterwards transferred to the Greek constellation Eridanus; and those other Semites, the Hebrews, knew it as Nahar di Nur, the River of Light; but the Rabbi Levi recurred to the Akkadian simile in saying that it was the Crooked Serpent of the Book of Job, xxvi, 13. Usually, however, in Judaea it was Aroch,— in Armenia and Syria, Arocea,— not a lexicon word, but evidently from Aruhah, a Long Bandage, and well applied to this long band of light. In China, as in Japan, it was Tien Ho, the Celestial River, and the Silver River, whose fish were frightened by the new moon, which they imagined to be a hook; although those countries also may have named it as we do, for in the She King are the lines by the emperor-poet Seuen, of the 8th century before Christ, translated by Legge:
"Brightly resplendent in the sky revolved The Milky Way;"
and again:
"Vast is this Milky Way,
Making a brilliant figure in the sky."
The Persian astronomer Al Biruni (973-1048 A.D.) quoted from a Sanskrit tradition that it was Akash Ganga, the Bed of the Ganges; but his other Hindu title, Kshira, is not explained. In North India it was Bhagwan ki Kachahri, the Court of God, and Swarga Duari, the Dove of Paradise.
In Rome it was often thought of as the Heavenly Girdle, Coeli Cingulum, and as a Circle; Pliny, calling it Circulus lacteus, followed Cicero, who also said Orbis lacteus, and made extended allusion to it in his Vision of Scipio as "a radiant circle of dazzling brightness amid the flaming bodies."
It is in this Vision that we find a graphic and beautiful description of the {p.476} nine heavenly crystal circles, the foundation of the old system of astronomy, from which issued the Harmony of the Spheres universally believed in till the times of Copernicus; but Euripides already had written of it:
Thee I invoke, thou self-created Being, who gave birth to Nature, and whom light and darkness, and the whole train of globes, encircle with eternal music.
Towards our day Shakespeare, in the Merchant of Venice, said:
There's not the smallest orb which thou behold'st But in his motion like an angel sings;
Milton in Paradise Lost:
"the fix'd stars, fix'd in their orb that flies, And ye five other wand'ring fires that move In mystic dance not without song; "
Ben Jonson :
"Spheres keep one musick, they one measure dance;"
and Addison doubtless had it in mind in his beautiful astronomical hymn:
"Forever singing as they shine."
Kepler assigned the various tones in music to the various planets, one issuing from each of the spheres: the bass from Saturn and Jupiter, the tenor from Mars, the contralto from Venus, and the soprano from Mercury. The conception of the Milky Way as a pathway always and everywhere has been current. This is seen in the Romans' Via coeli regia; Via lactis and Via lactea, the Mylke way and Mylke whyte way in Eden's rendering; Semita lactea, the Milky Footpath; and Ovid's
"High Road paved with stars to the court of Jove; "
imitated, in Paradise Lost, by Milton's "The Way to God's eternal house" the much quoted
Broad and ample road whose dust is gold, And pavement stars, as stars to thee appear Seen in the galaxy, that milky way Which nightly as a circling zone thou seest Powder'd with stars.
The Norsemen knew it as the Path of the Ghosts going to Valholl (Valhalla), in the region Gladhsheimr,— the palace of their heroes slain in battle; {p.477}
and our North American Indians had the same idea, as witness the "wrinkled old Nokomis," when, teaching the little Hiawatha, she
"Showed the broad white road in heaven, Pathway of the ghosts, the shadows, Running straight across the heavens, Crowded with the ghosts, the shadows, To the Kingdom of Ponemah, To the land of the hereafter;"
the brighter stars along the Road marking their camp-fires. William Hamilton Hayne's Indian Fancy embodies it thus:
Pure leagues of stars from garish light withdrawn
Behind celestial lace-work pale as foam,— I think between the midnight and the dawn
Souls pass through you to their mysterious home.
Our aborigines and the Eskimo also called it the Ashen Path, as did the Bushmen of Africa,— the ashes hot and glowing, instead of cold and dark, that benighted travelers might see their way home,— thus unwittingly following the classical Manilius;
this was once the Path Where Phoebus (the Sun) drove; and in length of Years The heated track took Fire and burnt the Stars. The Color changed, the Ashes strew'd the Way, And still preserve the marks of the Decay; although he also more scientifically wrote:
Anne magis densa stellarum turba corona.
Among the early Hindus it was the Path of Aryaman, leading to his throne in Elysium; in the Panjab it is Bera da ghas, the Path of Noah's Ark; and in northern India, Nagavithi, the Path of the Snake.
The Patagonians think it the road on which their dead friends are hunting ostriches.
The Anglo-Saxons knew it as Waetlinga Street,— Hoveden's Watlingastrete,— the path of the Waetlings, the giant sons of King Waetla, Vate, or Ivalde; Minsheu thus defining the word:
"howsoever the Romans might make it . . . the names bee from the Saxons, and Roger Hoveden saith it is so called because the sonnes of Wethle made it leading from the East sea to the West;"
and going into extended and very interesting details as to its course, and {p.478} those of other Roman "waies" in early Britain. Old Thomas Hood similarly could see no derivation for this title,
&"except it be in regard of the narrowness it seemeth to have, or else in respect of that great highway that lieth between Dover and St. Albans."
This was variously known as Werlam Street, Wadlyng Street, Vatlant Street, and lastly Watling Street, [Note: It is only fair to say that there are other derivations for Watling Street,—one by no means improbable, Minsheu to the contrary notwithstanding, namely, that it was called after Vitellianus, the Roman director in its construction, whom the Britons knew as Guetalin.] the ancient road still in use from Chester (the ancient Deva), through London (Londinium), to Dover (Dubris Portus); and its stellar connection appears in the Hous of Fame:
Lo, there, quod he, cast up thine eye. Se yonder, lo, the Galaxye, Which men clepeth the Milky Wey, For hitt is whytt, and some parfey, Callen hit Watlinge Strete.
Another title, Walsyngham Way, first found in Langland's Vision of William concerning Piers Plowman, made it the road to the Virgin Mary in heaven, as the earthly way was to her shrine in Norfolk, where she was known as our Lady of Walsyngham; this existing till 1538, when England abolished her monasteries.
The idea of this, and of other similar path-titles, may have come from the fancy that this heavenly way crowded with stars resembled the earthly roads crowded with pilgrims. Anglo-Saxon glossaries have it as Iringes Uueg, Weg, or Wec, Iringe's Way; and as Bil-Idun's Way, these personages being descendants of Waetla, and both Ways leading to Asgard over the bridge at which Slavonic mythology terminated this celestial way, and thus joined earth to heaven, "where four monks guard the sacred road and cut to pieces all who attempt to traverse it." Later on this Asgard Bridge was the title indiscriminately applied to the Milky Way and Rainbow, varied, as to the latter, by Bifrost or Asbreu.
And here I may be pardoned for repeating a quaintly beautiful passage from Minsheu's definition of the Rainbow, although not connected with the Galaxy, nor strictly astronomical:
"The Bow is the weapon of warre and therefore called the Bow of the battel?, Zach. 9. 10. (battle-bow) & 10. 4. (id). The Bow that appeareth in the clouds hath no string, nor no deadly arrow prepared upon it, there is no wrath that appeareth in it;" [et dicitur Arcus clementiae & foederis, indicans mundum non secundo periturum aquis. And therefore we should love him that hath laid aside his wrath, and embraced us with mercie.]
It will be remembered that Minsheu's was a polyglot dictionary! Vespucci, {p.479} a century before, expressed much the same sentiment where — but connecting the Bible with Science —he wrote, in Eden's rendering:
It is a pledge of peace betweene god and men, and is ever directly over ageynst the soonne.
Grimm, in Teutonic Mythology, cites many titles for the Galaxy. Among the Northmen it was Wuotanes Weg, or Straza, Wuotan's, or Woden's, Way, or Street; among the Midland Dutch, Vronelden Straet, the Women's Street, and Hilde, or Hulde, Strasse, Saint Hilda's, or Hulda's, Street; in Jutland, Veierveien, or Brunel, Straet; in Westphalia, Wiar Strate, the Weather Street, and Mulen Weg, the Milky Way; and in East Friesland, Harmswith and the Melkpath. In Hungary it was Hada Kuttya, the Via Belli, because in the journey of war and migration from Asia their ancestors followed this shining mark; and the Finns have the pretty Linnnunata, the Bird's Way, as the winged spirits flit thither to the free and happy land, or because the united bird-songs once were turned into a cloud of snow-white dovelets still seen overhead. This was the Lithuanian Paukszcziu Kielis.
In Germany the modern Milch Strasse is the translation of our best-known title; while it has long been, and popularly is even now, Jakobs Strasse and Jakobs Weg, Jacob's Road; as the Belt of Orion is his Staff lying alongside the road. And it has been still further associated with that patriarch as his Ladder.
In Sweden the Milky Way is the Winter Street,— so, at all events, with the peasantry,— their Winter Gatan; and that country's idea of it is thus beautifully given by Miss Edith M. Thomas:
Silent with star-dust, yonder it lies —
The Winter Street, so fair and so white; Winding along through the boundless skies,
Down heavenly vale, up heavenly height.
Faintly it gleams, like a summer road
When the light in the west is sinking low, Silent with star-dust! By whose abode
Does the Winter Street in its windings go?
And who are they, all unheard and unseen —
O, who are they, whose blessed feet Pass over that highway smooth and sheen ?
What pilgrims travel the Winter Street ?
Are they not those whom here we miss ,
In the ways and the days that are vacant below?
As the dust of that Street their footfalls kiss Does it not brighter and brighter grow?
{p. 480} Steps of the children there may stray Where the broad day shines though dark earth sleeps,
And there at peace in the light they play, While some one below still wakes and weeps.
The old Norsemen had a similar title in their Vetrarbraut; and the Celts knew it as Arianrod, the Silver Street, which also occurs for the Northern Crown, but there as the Silver Circle.
In England, for centuries, the Galaxy has been the Way of Saint James, sometimes the Way to Saint James, and thus figuratively the Via regia; in Italy, the Via lattea; in France, the Voie lactee. But with the French peasantry it always has been the Road of Saint Jacques of Compostella, this last itself a stellar word from the Campus Stellae of Theodomir, bishop of Idria, who was guided by a star in 835 to the bones of Saint James in a field. The same title obtains in Spain, but there it is popularly known as El Camino de Santiago, the patron saint in battle of that country, Longfellow writing of this in his Galaxy
The Spaniard sees in thee the pathway, where
His patron saint descended in the sheen
Of his celestial armor, on serene
And quiet nights when all the heavens were fair.
In the Basque tongue it is Ceruco Esnibidia.
Wherever this idea of a road was held in early times it seems to have referred to the Milky Way as traveled by the departing souls of illustrious men, who, Manilius wrote, were
loos'd from the ignoble Chain Of Clay, and sent to their own Heaven again,—
to those stars, that were regarded not only as the homes of such, but often as the very souls themselves physically shining in the skies, as, metaphorically, they had upon the earth. Thus it was known in classical times as Heroum Sedes. Following out this conception, the Galaxy later became the Italian Strada di Roma; the Swiss Weg uf Rom; the Slovak Zesta v'Rim,—all signifying the "Way of Rome," because only through that capital of the church could access to heaven be secured.
Thomas Moore somewhat changed the figure in his Loves of the Angels, where he says as to the stars in general:
Rolling along like living cars
Of light, for gods to journey by!—
a thought that also is found with Pliny, and even with Saint Clement.
{p.481} Romieu says that the Galaxy was Masarati, probably Assyrian, and identifies it with the hieroglyphic Masrati, the Course of the sun-god, that may be the origin of the story of Phaethon, and we see very much the same title in the Babylonian Creation Legend as applied to the zodiac. This word, similar to the Hebrew Mazzaroth that some Rabbis positively asserted signifies the "Milky Way," appears in Stoffler's De Sphaera as Maia-rati, apparently taken from the second-century Greek astronomer Ptolemy, and supposed by Canon Cook, in the Speaker's Commentary on the Book of Job, xxxviii, 32, to be the equivalent of the Arabic Al Majarrah, the Milky Track.
In addition to this last,— the 17th century Italian astronomer Riccioli's Almegiret,—the Arabians had Tarik al Laban of the same meaning, but also knew the Galaxy as Darb al Ta-banin, the Path of the Chopped Straw Carriers, and as Tarik al Tibn, the Straw Road.
The 17th century Italian astronomer Riccioli gave this as the Hebrew Nedhibath Tebhen, correctly Nethi-bhath, which the Syrians translated Sh(e)bhil Tebhna; the Persians, Rah Kakeshan, or simply Kakeshan; the Copts (who are now the Christians in Egypt), Pimoit ende pitoh; and the Turks, Saman Ugh'risi. These last also called it Hagjiler Yuli, the Pilgrims' Road, traversed in their annual journey to Mecca.
The 17th century Italian astronomer Riccioli also cited the "Aethiopian" Chasara tsamangadu; and Grimm, the same country's Pasare Zamanegade, the Straw Stalks lying in the Road; — both probably from one original differently transcribed. And a singular legend, from some unknown source, tells us that these Stalks, or Chopped Straw, marking the Pilgrims' Road, were dropped by Saint Venus (!) after her theft from Saint Peter; hence her Armenian title Hartacol, or Harta-cogh, the Straw-thief. In China it shared the zodiac's name of the Yellow Road, from the color of this scattered straw.
In classic folklore the Milky Way was marked out by the corn ears dropped by Isis in her flight from Typhon; or was the result of some of Juno's nursery troubles with the infant Hercules. Alluding to these, Manilius wrote that it
justly draws
Its name, the Milky Circle, from its cause.
From this doubtless came the Roman Circulus Junonius. Early India accounted for it in somewhat the same way in connection with Sarama; and a similar thought is expressed by the Arabic Umm al Sama, the Mother of the Sky.
Caer Gwydyon, the Castle of Gwydyon, the enchanter son of Don, the King of the Fairies, is one of its Celtic titles in more modern times, others of the family appearing in Cassiopeia and Corona Borealis. But the Celts also thought it the road along which Gwydyon pursued his erring wife.
{p.482} The Incas of Peru said that it was the dust of stars, and gave titles to its various parts; the Ottawa Indians, that it was the muddy water stirred up by a turtle swimming along the bottom of the sky; while the Polynesian islanders know it as the Long, Blue, Cloud-eating Shark.
In poetry, too, the Milky Way has ever been a favorite — indeed, a hackneyed — subject. Miss Myra Reynolds tells us in her Treatment of Nature in English Poetry :
From Waller on, the Milky Way typifies virtues so numerous that they shine in one undistinguished blaze;
and that Swift's Apollo's Edict of 1720, among its prohibitions to authors of the use of some of the more wearisomely frequent similitudes, specifically forbids their even naming the Milky Way,— a rule that would have been equally applicable to the classical authors as to those of our day. Among the former, Manilius wrote of it:
as a beaten Path that spreads between A troden Meadow, and divides the Green. Or as when Seas are plow'd behind the Ship, Foam curls on the green surface of the Deep. In Heaven's dark surface such this Circle lies, And parts with various Light the Azure skies. Or as when Iris draws her radiant Bow Such seems this Circle to the World below.
Among recent poetical similes we find Edward Young's
this midnight pomp, This gorgeous arch with golden worlds inlaid;
Joseph Rodman Drake's
The milky baldric of the skies,
and in the Culprit Fay:
the bank of the milky way;
marvelous round of milky light Below Orion;
while in the Lady of Shalott he likens the "gemmy bridle" of Sir Lancelot to
some branch of stars we see Hung in the golden Galaxy.
The Finnish Topelius made it the
{p.483} starry bridge of light, Which now smiles down upon the earth from heaven's placid face, And firmly binds together still the shores of boundless space.
This was built by the lovers Zulamith and Salami that they might be united in heaven as they had been on earth.
They toiled and built a thousand years
In love's all powerful might: And so the Milky Way was made — A starry bridge of light;
and when the task was successfully accomplished they were merged together in the single star Sirius,
Homer strangely did not allude to it, unless he may have personified it in the Iliad. Nor did the second-century Greek astronomer Ptolemy express any opinion as to its nature, although he called it the Band,— Fascia in one Latin translation,— and fully described it in the 8th book of the Syntaxis; his account of it being considered "certainly superior to all the rather fantastic representations given in the maps published before the last quarter of our century."
Dante gave much attention to it in his Convito, repeating various of the opinions of the ancient philosophers. He said that Anaxagoras considered it reflected light from the sun, an opinion shared by Aristotle, Democritus, and even by the later Avicenna (Ibn Sina of Bokhara) of about A.D. 1000; and he attributed to Aristotle another theory — that it was the gathering of vapors under the stars of that region. His own lines in the Paradiso—
distinct with less and greater lights Glimmers between the two poles of the world —
accurately describe it, as does his
Galassiasi, che fa dubbiar ben saggi;
for speculation concerning it was almost as varied as its observers.
Aristotle expressed still a third opinion, that it was the gases from the earth set on fire in the sky; Oinopides and Metrodorus considered it the early course of the sun abandoned after the bloody banquet of Thyestes; the Pythagoreans and others, that it marked the blazing path of the disastrous runaway when, as in the Inferno,
Phaeton abandoned the reins, Whereby the heavens, as still appears, were scorched;
or, as in Longfellow's The Galaxy :
Phaeton's wild course that scorched the skies
Where'er the hoofs of his hot coursers trod.
{p.484} Some thought it the sunbeams left behind in the track of the sun's chariot, — the Vestigium Solis, that Macrobius termed Zona perusta, the Girdle Burned; and others, Via perusta. Plutarch said that it was the shadow of the earth as the sun passed beneath us. Diodorus the Sicilian, of the 1st century before Christ, and the philosopher-naturalist Theophrastus, of the 3d, asserted that it marked the junction of the two starry hemispheres, — a statement thus versified by Manilius:
Whether the Skies grown old here shrink their frame,
And through the chinks admit an upper Flame,
Or whether here the Heaven's two Halves are joyn'd,
But odly clos'd, still leave a Seam behind.
Or here the parts in Wedges closely prest, To fix the Frame, are thicker than the Rest. Like Clouds condens'd appear, and bound the Sight, The Azure being thickened into White.
Even as late as 1603 the 17th century German astronomer Bayer wrote:
Constat hic circulus ex tenui nebulosa substantia;
and such probably was the general scientific conception of the Galaxy until seven years later Galileo's "glazed optic tube" revealed its larger constituent stars, and, as he wrote in the Nuncius Sidereus,
got rid of disputes about the Galaxy ... for it is nothing else but a mass of innumerable stars planted together in clusters.
A few, however, even in antiquity seem to have known, or at least suspected, its true character; for Democritus, the master of Epicurus, about 460 B.C., and Pythagoras before him, said that it was a vast assemblage of very distant stars, in which belief Aristotle seems to have coincided; although several other, and absurd, opinions are attributed to this eminent man, as well as to Democritus. Manilius thus expressed this belief:
Or is the spatious Bend serenely bright
From little Stars, which there their Beams unite,
And make one solid and continued Light?
Arabian poets wrote similarly, as Ta'abbata Sharran, whose verse is quoted in the Hamasah,—
The Mother of clustered stars.
Our knowledge of it may thus briefly be summed up: It covers more than one tenth of the visible heavens, containing nine tenths of the visible stars, and seems a vast zone-shaped nebula, nearly a great circle of the sphere, the {p.485} poles being in Coma and Cetus (actually Sculptor which is near Cetus). In a measure it can be resolved by slight optical aid into innumerable stars, although even the largest telescopes will not resolve the faintest parts. Many of these stars are small, "not at all comparable with our sun in dimensions." It is inclined about 63° to the celestial equator, and, Sir John Herschel wrote,
is to sidereal what the invariable ecliptic is to planetary astronomy — a plane of ultimate reference, the ground-plane of the sidereal system.
Our position close to its central plane is not favorable to a correct survey; but, as we see it, it is marked by strange cavities and excrescences, with branches in all directions, and is interrupted in its course, especially at Ophiuchus and Argo, apparently by the operation of some force still at work,— these interruptions being in its width as well as in its course. Its apparent structure is not uniform, but curdled or flaky,— bright patches alternating with faint or with almost absolute vacancies.
While it contains a large number of star-clusters, it has but few true nebulae, although among these are the important Horseshoe Nebula below Scutum, the Dumb-bell in Vulpecula, and the Trifid in Sagittarius; yet large diffused masses of nebulosity are found in several portions of it.
Pickering's spectroscopic work seems to indicate that the Milky Way forms a system separate from the rest of the sidereal universe; but Gould inclined to the opinion that it is "the resultant of two or more superposed galaxies," which will perhaps account for the brighter portions in Cassiopeia and Crux as representing "the intersection of the two crossed rings visibly diverging in Ophiuchus." And Miss Clerke thus concludes the chapter on the Milky Way in her System of the Stars :
What is unmistakable is that the entire formation, whether single or compound, is no isolated phenomenon. All the contents of the firmament are arranged with reference to it. It is a large part of a larger scheme exceeding the compass of finite minds to grasp in its entirety.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Fri Sep 16, 2016 2:34 am

Subject: “Discourses on an Alien Sky #22 | Twin Worlds -- Above and Below” -

Video comments:

ThunderboltsProject for 12 hours ago (edited)

ChrisCSunshine, in this series whenever we speak of the "ANCIENT day," we always mean the archaic day that is known to have been counted from sunset to sunset in the Near East. As the sky darkened, the Polar Configuration began to grow bright, reaching its greatest brightness at the point we call "midnight" in modern times. It was the brightening and dimming of the Configuration that originally inspired the language of "day and night" in ancient times.
Norman Nelson for 1 second ago

- More on “day and night” and "Archaic Day".

Quote from “THE MYTH OF THE CENTRAL SUN”, By David Talbott. Link:

“What, then, of the famous Assyrian and Babylonian god Shamash, the sun god whom we now recognize as Saturn? A remarkable fact is that Shamash "comes forth" (shines) and "goes in" (declines, diminishes) at one spot, the "firm," "stable" or motionless station of supreme ”rest".

My Comments:
The Sun of course doesn´t - "comes forth" (shines) and "goes in" (declines, diminishes) at one spot, the "firm," "stable" or motionless station of supreme "rest".

The Sun seemingly moves up and down in the Sky day and night, and also up and down through the seasons and it is not “motionless at one spot” and this daily and annual motion contradicts the mytho-cosmological description of Shamash, being on “one spot”.

Ergo: Shamash is NOT a “Sun-God” as claimed by you.

If you then refers Shamash = planet Saturn as "growing brighter and dimmer", you are contradicted by the factual observations of planets in general.

The only way planets, or other nocturnal objects, can "grow brighter and dimmer" is via the annual changes of solar light - and from a lesser influence from the lunar phases. And planets in general obviously and evidently don´t rests on "one spot".

Besides this: You are mythological, scientifical, logical and biological contradicted because a planet has no gender and shows up no gendered forms which can give natural and logical causes for humans to name planets in genders.

Ergo: Shamash is NOT planet Saturn as claimed by you.

BTW: The mythical term, the "Central Sun" in your paper title above, refers specifically to the "Central and Enclosed Light" in the Milky Way center and it has no direct connection to neither the Sun nor the planet Saturn.

All in all you are thoroughly contradicted and have to revise your mytho-astronomical interpretations. If you so wish, I´ll be pleased to discuss this.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Fri Sep 30, 2016 1:54 am


The TBP have launched this interesting video with EILEEN MCKUSICK: Biofield Science in the Electric Universe | Thunderbolts Podcast - ... ubs_digest

The human "bio-magnetic field" is connected with numerous other fields and electromagnetic bubbles outside our bodies and we are electromagnetically connected to the Earth and Sun and even to the Milky Way galaxy and beyond.

This is how our ancestors got their visionary knowledge of the Creation, which of course is very similar all over the world.

And I think the TBP should take this electromagnetically human connection into consideration when dealing with ancient Stories of Creation and how our ancestors perceived the knowledge of creation. I´m sure the TBP and all of us would get another understanding of the Ancient Myths used in the TBP and its excludingly focus on planetary matters.

Eileen Day McKusick elaborates excellently more on the human electromagnetism and plasma and "healing matters" on her YouTube site here -
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Re: The Mythical Interpretations in the TBP

Unread postby Grey Cloud » Fri Sep 30, 2016 6:24 am

Thanks for the links to the McKusick videos - very interesting. Nothing really new there but she might prove to be a force for the good.

"Nothing rests; everything moves; everything vibrates."--The Kybalion.

The great Third Hermetic Principle--the Principle of Vibration--embodies the truth that Motion is manifest in everything in the Universe--that nothing is at rest--that everything moves, vibrates, and circles.
The Kybalion by Three Initiates circa 1908.

The idea hs been around for several thousand years.
If I have the least bit of knowledge
I will follow the great Way alone
and fear nothing but being sidetracked.
The great Way is simple
but people delight in complexity.
Tao Te Ching, 53.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Sat Oct 01, 2016 12:44 am

Hello Grey Cloud,

Thanks for your reply.
Grey Cloud wrote:
"Nothing rests; everything moves; everything vibrates."--The Kybalion.

The great Third Hermetic Principle--the Principle of Vibration--embodies the truth that Motion is manifest in everything in the Universe--that nothing is at rest--that everything moves, vibrates, and circles. The Kybalion by Three Initiates circa 1908.

The idea has been around for several thousand years.

I of course agree in this. There´s nothing new at all and all ancient knowledge can just be modernized and confirmed by modern observations and thus become more understandable for everyone.

I also can recommend Eileen McKusick´s video, "Electric You - Electric Universe" -
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Sat Oct 01, 2016 3:56 pm


Regarding this video:
Discourses on an Alien Sky #23 -- Remembering the "First Time" - ... ature=em-u

You have loosely stated your assumed "chaotic alien polar configuration" to have taken place about 10.000 - 6.000 years BC. In this video, you refer to several Myths of Creation and even to the mythical term of "The Primordial Waters", from which everything was created.

Modern science states our Solar System to be some 4,6 Bill. years old, i.e. it was created long long before your time references in this video. And it is even proven that many civilizations are much older than your "alien polar configuration" time references. (How could ancient cultures on the "lowest" southern Sky have observed your very alien "polar configuration" on the northern Sky?)

That is: Your claims of the "First Time" and "the beginning of time keeping" doesn´t compute with neither modern scientific aging of the Solar System nor the mythical and primordial meaning of "creation", where nothing was created.

The big questions here are: Do you really believe the Solar System to be about 6.000 - 10.000 years old? Don´t you have confidence in the scientific 4.6 Bill. years aging of the Solar System? Do you believe in the Creationists interpretations of the Creation too?

Besides these obvious discrepancies: You are for instant referring to the Egyptian god, Shu, as "the Earth celestial pillar god" -

"In some myths, Shu was the son of Atum and Iusaaset. In other versions, Shu and his sister Tefnut were created by Atum alone, via parthenogenesis. With Tefnut ("moisture"), Shu was the father of Nut and Geb and grandfather of Osiris, Isis, Set and Nephthys. His great-grandsons are Anubis and Horus".

What about the contents of this text? How do you logically explain these information’s if they should belong to any of the planets?

You cannot just take cherry picked texts out of the entire context, you know. It is mytho-cosmologically cheating and jumping over the lowest part of the fence.

If you want to refer to ancient texts and their cosmological/astronomical meaning, you have to include the entire mythical telling and context of your chosen god or goddess and interpret this mytho-cosmologically correct.

All these information´s (and your very alien hypothesis of the “polar configuration”) can ONLY be fully understood by including the numerous cultural Stories of Creation into the pre-creation and actual creation of the Milky Way.

Your "pillar god of creation" doesn´t represent the Earth axis, but the "central and enclosed light of the Milky Way" from where everything is created ("lifted up") in the ancient known part of the Universe. And the two hemispheres of the seemingly revolving Milky Way crescent contours represents the Heavenly Ship of the prime Goddess and God.

Don´t underestimate the spiritual knowledge of our ancestors.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Mon Oct 31, 2016 3:11 am


Reference: CJ Ransom: Close Encounter of the Star Kind and The Conehead Connection | EU2015 -

Dr. C.J. Ransom received his PhD in Plasma Physics from The University of Texas at Austin, and he have apparently no mytho-cosmological education, but he refers to Rens van der Sluijs mythological studies.

Mythologist and author, Rens van der Sluijs, have excellent Comparative Mythology skills but he usually ascribe the myths to plasma figures and plasma phenomenon’s and some few astronomical observations, as for instant the Earth celestial axis, which also is mentioned in this video.

C.J. Ransom and Rens van der Sluijs both lacks the mytho-cosmological skills, which is demanded and needed in order to decipher the ancient myths correctly, and especially the Myths of Creation, which really deals with the creation of the ancient known part of the Universe, our Milky Way galaxy and everything in it, including our Solar System and the contents of the Sky and it´s celestial motions in large.

The reduction of the ancient Myths of Creation in the TBP Society to “plasma figures” and to the Earth Axis alone, as well as to the “once upon a time an alien Sky and different planetary polar configuration”, is a huge underestimation, misinterpretation and misunderstanding of the empirical knowledge of the ancient myths from all over the world.

PS: Showing just a handful of Rock Art figures as evidence for plasma figures is a very thin "evidence" amongst hundred of thousands Rock Art figures which NEVER can be reproduced in a plasma laboratory. Just take a look for yourself here - ... p4qZLAjZO0
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Sun Dec 11, 2016 3:20 am


David Talbott,

Of the numerous attributes and qualities of the Mother Goddess Venus, (1:30) you take just one or two of these in order to build up your theory of “Symbols of an Alien Sky” and the “planetary polar configuration”.

If one claims the expertise of being a Comparative Mythologist, ALL qualities and attributes have to be included in the considerations of a theory, but only “the strong creative forces” and “the long hair” of the goddess is used in this matter.

The strong creative forces of the Mother Goddess is interpreted as “catastrophic forces and disasters” and the long hair of the Mother Goddess is interpreted as the “cometary tail of planet Venus”.

When reading of the Mother Goddess qualities and attributes, everyone can see with their own two eyes that the contents doesn´t fit at all with planets. Read of the Mother Goddess Venus here -

The Mother Goddess Venus is equal to the Greek Goddess Aphrodite and to the Egyptian Goddess Hathor who specifically is connected to the Milky Way and its celestial appearance and motions. Read more here - ... nd_symbols

That is: The Mother Goddess Venus belongs to the creative female forces which is working before and under the creation of the Milky Way, hence the strong creative forces of the goddess.

It is outrageous to believe that the Mother Goddess generally is interpreted to be of a “catastrophic and disastrous” nature, when the Mother Goddess de facto give forms and life to everything in the ancient known world.

This ancient gendered female goddess has of course nothing to do with planet Venus, “Symbols of an Alien Sky” and with the speculative idea of “a different polar configuration”.

The mythological part of the EU and PC should be revised and re-interpreted to count in the content and connection where it belongs, namely to the numerous Stories of Creation of the Milky Way instead of dealing with planetary matters.

If thoroughly and correct interpreted, the ancient Myths of Creation fits very well to the ideas of the EU and PC and to a specific explanation of the creation of the Milky Way, and I´ll be very pleased if we could work together in this matter.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Tue Jan 10, 2017 2:57 am

Dying And Flying - ... nd-flying/
Mel Acheson January 9, 2017 picture of the day

Changing your beliefs feels like dying.
Whether it’s religion, politics, or science, letting go of the complex of ideas that provides an orderly explanation for your life and your experiences seems like falling into chaos and oblivion. It seems suicidal even to loosen your grip on that branch of Truth suspended over the abyss of ignorance.

But every day, with every new thing you learn, you’re hopping to another, usually very close, branch. The Truth you believe in today is a little different from yesterday’s. And sometimes the change is so big you find yourself clinging to the branch of a different tree: You change religions, or switch political parties, or experience a paradigm shift.

After doing it several times, you realize that if you gave up believing altogether, you’d only have to die once.
Then Truth ceases to be a branch you cling to but a forest of branches and the air between: You can spread your intellectual wings in this more inclusive Truth and fly from branch to branch, choosing truths and viewpoints according to their usefulness, appropriateness, esthetics, promise. The moralistic preoccupation with “correctness”, whether you’re clinging to the “right” branch, is irrelevant. Salvation, in science as in politics and religion, is simply fear of flying.

Camus addressed this matter four decades ago: Can you live without hope? Without belief? He concluded that not only can you, but you must to become truly human and to avoid the homicidal presumption that you are a god. (Or, in today’s terms, that you know the mind of God.)

Only after you have died to beliefs do you discover real faith–the confidence that the universe and your part in it will be what it is regardless of your belief. Your beliefs (and their opposite polarity, disbeliefs) are the sand in which your head is buried. They are a mirror, reflecting your own brilliance and blinding you to the unassuming light of reality. They are a log anchoring your feet, preventing you from soaring into the universe that is your natural home.

Mel Acheson

This excellent article by Mel Acheson is also very recommendable to ponder over regarding “The Mythical Interpretation in the TBP” where several EU and Plasma-ideas are based on a very insufficient interpretation of the Ancient Myths Of Creation which is taken out of the written and symbolic mythical context to deal with planets only.

Changing the TBP proponents beliefs is this matter also seems to be a very slow and fearful "death process" . . .
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Mon Feb 06, 2017 9:18 am


David Talbott claims in ”the polar configuration theory” on the northern hemisphere that planet Venus = The Mother Goddess, participates in this constellation. But what is an archetypical mother goddess and what are her mythical and cosmological qualities and attributes?

Quote from - “Many different goddesses have represented motherhood in one way or another, and some have been associated with the birth of humanity as a whole, along with the universe and everything in it. Others have represented the fertility of the earth”.

- It is of course obvious that planet Venus cannot meet these mythological and cosmological qualities, not to mention even a woman gendered form. Planet Venus doesn´t live up to anything which is ascribed to the archetype of the Mother Goddess. I even don´t think that the cultural and archetypical Mother Goddess even resides on the northern hemisphere.

The Roman Goddess Venus is, amongst others, equal to the Greek goddess Aphrodite and the Egyptian goddess Hathor who resembles the Milky Way contours on the southern Sky as explained and illustrated here - ... nd_symbols

The archetypical term of “mother goddess” must of course contains a mytho-cosmological description and explanation of a “creation on the really big scale” in order to give logical sense of the entire and full context of the Mother Goddess.

Only two main issues of the Mother Goddess is mentioned in this video series, namely “the long hair of the goddess” and “her immense forces of creation”, representing “the planet Venus tail” and the “disastrous discharge forces” in the polar configuration theory. Besides this, astronomical symbols are mentioned but disconnected from their correct astronomical meaning.

As the Mother Goddess, alias goddess Hathor and her equals, resembles the Milky Way, the mother goddess archetype and her qualities and attributes gives much sense since the overall formation and creation in the Milky Way takes place in the galactic center, which mythologically is mentioned “The Cosmic Womb” and “The Central Light”.

The southern hemisphere Milky Way contours cannot be observed from the northern hemisphere and it was therefore mentioned to be located on “the Underworld” and thus having references to the “Underworld Goddess”.

Planet Venus is just one of the ancient known 5 wandering stars which got its name from the ancient Roman Pantheon when the roman Empire adopted Christianity and was forced to abandon their Pantheon of gods and goddesses.

This Roman naming of planets have caused multiple mythological and astronomical confusions, including “the polar configuration” and “Symbols of an Alien Sky”, where the factual alienation derives from misinterpreted myths and nothing else.

PS: Besides this, I still am very fund of the strict scientific part of the EU and it is my conviction that ancient Myths of Creation fully can support the EU – if being correctly interpreted and connected to the correct celestial objects and motions. This is not the fact with the planetary ideas in the Electric Universe.

"The ancient mythical Sky” is still observable today if correctly interpreted.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Mon Feb 20, 2017 2:22 am


Quote from Ev Cochrane: Turquoise Skies -- Echoes of Creation -
Shifu Careagafor

There are a lot of problems with this so talk including the pace, its confusing nature, there's many many problems with the overall logic and chronology. Plus there are many ways to attack the conclusions here including talking about changes in atmosphere, the fact that many cultures have one single word for blue and green together which he is translating is turquoise. there's the fact that sometimes he seems to change the morning Stars description midway through. Also calling it a star when most of the videos talk about it as a planet and that Kronos was the star behind it. Overall I think that this talk and his points need a lot of work. But the information is absolutely dynamite and I hope that it gets refined and improved so that a better presentation can be made with either more done in less time or a longer overarching talk.

I agree in these critical points. The points made here of the late Ev Cochrane (RIP) and the overall mytho-astronomical points made in the assembled TBP, need lots of works.

One should think the proponents of the TBP and the EU would be very interested in having a mythological interpretation, which includes more than planetary matters, of which the Earth is the only planet directly mentioned in the numerous cultural Stories of Creation. The other planets were just mentioned as "wandering stars" and described by their natural appearances and motions.

Most of the cultural Myths of Creation speaks of the pre-conditions and of the factual creation of the ancient known part of the Universe, namely our Milky Way. The Roman Pantheon, the Greek Olympus and the Egyptian Heliopolis etc. etc. describes the realms of the deities of creation and they all are directly connected to the pre-creation and factual creation of the Milky Way galaxy and everything in it, including our Solar System.

Lots of things goes very wrong when scholars take these Milky Way matters as planetary matters as in the TBP and as with the Velikovsky Followers. Myths, which belongs to the Milky Way, are ascribed to the planets, thus distorting both the astronomical and mythical meanings.

By overlooking the ancient Milky Way myths and the myths of star constellations, the TBP proponents claims an "alien Sky which cannot be observed today" and a "polar planetary configuration on the northern Sky" - all made up by the scholars themselves because of their prime planetary and exclusive focus points.

The Roman Milky Way Pantheon names are ascribed to planets (When the Empire adopted Christianity) which had led to the mythical confusions mention ed by Shifu above - and many more. When confusing the ancient myths, lots of contradictive and contra intuitive statements are made - and when asking into the logics of their statements, they of course cannot explain logically what they are claiming.

There is nothing different from the ancient past and present Sky when one connects the actual myths to the correct celestial imageries. It´s of course very simple and very logical if one don´t exclude any parts of the astronomical and cosmological scenario - as they do in the TBP.
Shifu underlined:
But the information is absolutely dynamite and I hope that it gets refined and improved so that a better presentation can be made with either more done in less time or a longer overarching talk.

I agree in the huge amount of mythical symbols and their mutual global connections (but NOT in the astronomical interpretations) and I´ve offered the TBP several times to collaborate on a renewed and logical Mytho-Cosmological hypothesis, which even fits the EU, but so far without any response.
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Mon Mar 27, 2017 4:05 am


In contrast to the planetary ideas and the TBP use of ancient myths, there are several alternate ideas to the ancient meaning of cultural myths where star constellations and the outlooks of the Milky Way plays a big role in the mythical tellings.

Cultural Astronomy Links

Stellar Connections: Explorations in Cultural Astronomy - Complete Symposium -

Under Aboriginal Skies with Duane Hamacher -

Ancient Secrets to Science with Duane Hamacher -

Look up! There's an emu in the sky: Duane Hamacher at TEDxNorthernSydneyInstitute -

Ancient Astronomy: Nabta Playa, the Egyptian Stonehenge -

Watch these video´s and get a broader and natural view of the ancient cosmos. It wasn´t about planets but of the entire creation in the Milky Way
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Re: The Mythical Interpretations in the TBP

Unread postby Norman » Tue Apr 04, 2017 1:56 am


The numerous mythical telling of creation from all over the world of course speaks of "everything observable in the ancient world" and they EVEN speaks of the preconditions of the creation where "nothing was created". That is: Before the Earth and the Solar System and the Milky Way galaxy were created.

By focusing excludingly on the "once a supposed different planetary polar configuration" and on "Symbols of an Alien Sky", the mythical, cosmological and astronomical interpretation in the TBP reveals a narrow geocentric world view, which excludes and distorts the genuine meaning of the myths and it´s cosmological meanings.

This geocentric approach to ancient myths leads to all kinds of astronomical assumptions and "dead end roads" where myths. cultural symbols and celestial motions are interpreted as "everything electric".

I fully agree in the Electric Universe, but the specific mythical and cultural interpretation in the TBP is very narrow and a huge underestimate of the Ancient Knowledge. Our ancient ancestors knew much more of the cosmos than the planets - and these were just mentioned as "wandering stars" and described by their natural appearances and motions. They were NOT the prime ancient gods and goddesses.
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Re: The Mythical Interpretations in the TBP

Unread postby comingfrom » Wed Apr 05, 2017 12:52 am

Norman wrote.
TBP reveals a narrow geocentric world view
What you are saying is,
You are a god.
And you have a godcentric view.

And mere mortal human beings like us aught to shake off the delusion created by viewing from where we are at.

They were NOT the prime ancient gods and goddesses.
So do you believe the gods of ancient mythology ARE real primal gods? (since the planets are NOT them).

Or are you saying Zeus, and Chronos, and Aphrodite, and the rest of the gods. were all considered to be wandering stars in the myths
some later writers put the word "god" in the myths?
the Greek and Roman and all other cultures' words for "wandering star" are all misinterpreted to mean "god"?

Your supposition is simply too hard to believe.
And... planets out of orbit are wandering stars.

When Mars came so close to Earth that men could see the Valles Marineris and so named him Scarface, and stone hailstones were raining upon Earth, I can imagine why they thought he was a god.
When Saturn stood stationary in our sky, putting on a display of variation, I can believe people would have thought he was a god.
When Venus passed so close by she took up half the sky, trailing dendritic strands of glowing plasma and hurling thunderbolts at Earth, what were the ancients to believe?
And would later generations believe them?

Even now we have an understanding of what planets are,
there are still people who worship the Sun and Moon as gods.

But from the myths, in those times, the planets had profound influences and effects on Earth,
which would have made them seem all the more godlike.
Even if they knew they were just planets.
Because when planets profoundly effect Earth, they are behaving like a god.
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