Where are the pyramids of the Incas directed. Pole shift theory

2024 Author: Seth Attwood | [email protected]. Last modified: 2023-12-16 15:55

I propose to get acquainted with the materials reflecting the theme of the pole shift in the mythological heritage of the Incas. The settlement of the largest pyramids at least tells us about two extended periods during which the inhabitants of the north of the Maya planed these objects with incredible productivity.

The absence of the past pole in the directions chosen by the builders is explained by its proximity and harsh conditions.

I invite you to read some quotes from the book by William Sullivan "Secrets of the Incas". I hope for the attention of readers with the skills of working in astronomical programs, especially Dmitry, who once recommended this book to me (besides, the dating of the flood by Sullivan (650) fits perfectly into the period indicated by Dmitry: 1572-1111-650.).

Let's read it together.

So, some quotes from the book "Secrets of the Incas" by William Sullivan

Known ever since Pachacuti Inca - the "overturner of space-time" - this warrior king wrapped his human name in the mantle of the Andean mythological heritage and set about conquering the known world.]. During the time of the Spanish conquest, there were special terms for different methods of destruction: lok launu pachacuti, or "overturning space-time by a flood", nina pachacuti - the same thing with fire, and so on. This terminology puts the concept of pachacuti directly within the framework of the various worlds-ages described above by Murua and including the successive "destruction" of the "space-time world". (And if the reader begins to feel the shock of this recognition, wondering if Pachacuti is so different from other traditions in which "worlds" are destroyed and new ones are created - as, for example, in the Deucalion Flood or the Old Norse Sunset of the Gods, then perhaps It is also interesting to note that each such similarity is usually explained as some kind of universal creation of the mind of primitive man, found here and there all over the world.)

Andean sources make it clear that pachacuti were extremely rare events, because the Ages themselves lasted for a very long period. Guaman Poma, for example, assigns such numerical values to the Ages, of which the shortest period is eight hundred years, and the longest is much more than a thousand. … Pachacuti Yamki mentions that "a great number of years have passed" ("muchissimos amos passaron") during the century of war. And now, in turning to the myths of llamas and the flood and in investigating the question of the fox's tail, we come to a mythical description of the flood that destroyed the whole world.

….

But these Andean myths of an impending flood are not talking about ordinary times. Shamans are tense. The world is on the brink of destruction. Events are growing.

I realized that since the stars are slowly drifting eastward in relation to the solar year as a result of the precessional influence of the Earth's axis, it is possible to date the time frame of these myths by trying to establish the point of sunrise. In other words, the Pleiades sprout and will always sprout heliac on a certain day of the year. But if the myth indicated on which day of the solar year the Pleiades were observed ascending heliacically, then it would be possible to find out when the myth was created.

Now I realized that the myths clearly contained this information.

….

At first, I found that one fact full of meaning was especially difficult to ignore. For the Andean astronomers, the north was the "top". For those of us in the temperate northern hemisphere, north is "up" because the Pole Star is high in the northern sky and because the winter sun is low in the southern sky. In the southern Andes, the North Pole Star is constantly invisible beyond the northern horizon. Conversely, the earth's southern celestial pole is above the horizon, and although it is not as high in the sky as in temperate latitudes, this pole might at least be a better candidate for “up” than north. Basically, the December solstice sun is only ten degrees south of zenith at noon at latitude Cusco (thirteen degrees south latitude), while the June solstice sun is noticeably lower, about thirty-six degrees from (and north) zenith at noon. At this latitude, about four o'clock in the afternoon at the December solstice, there is more sunshine than at the June solstice. Nevertheless, in Andean thought, the north was "higher" than the south. "Upper Cusco" was the northern half of the city. The "highest" mountain stood at the June solstice. The northern border of the Inca empire was marked by a river called "the highest part of the azure building."

….

The logic of these ideas was as adamant as it was malleable. The limits of the "heavenly earth" were identical to those of the ecliptic plane. From here metaphorical associations flowed effortlessly. Since the highest mark on earth is a mountain, the highest - meaning northernmost - points to "heavenly earth," which, as determined by the position of the sun among the stars at the June solstice, should be called "mountain." The same logic requires the conch shell to sound at the December solstice. Further, and quite logically, if there were three "worlds" and it was known that the borders of the middle world, kai pacha, extended to the tropics, then the exact location of the "world above", anak pacha, and the "world below", pacha uku, were also are known. The land of the gods was the entire sector of the celestial sphere north of the northern tropic, and the land of the dead was the entire sector of the celestial sphere south of the southern tropic [41] "Between Adhara and the Southern Cross."]. This idea is depicted in Figure 3.14.

And now I found out why the flood of 650 AD. e. was so important to the Andean priests-astronomers: the "bridge" to the land of the gods was destroyed - not because the sun no longer crossed paths with the galactic plane, but because this intersection no longer led to the land of the gods. That is why Viracocha left, and left "forever." This bridge had a name - chakamarca, "the bridge to the highest point of the house" - and this name meant the northern tropic, the highest point of the "World House". But the bridge was disappearing - for the sake of accuracy: under the northern tropic - "lowered" by precessional movement. The Milky Way would no longer rise where and when the sun touched the northern tropic.

….

This was, as we have seen, precisely the astronomical approach of the "flood" myths. The celestial analogue of the "entrance to the gods" - that is, the "bridge" to anak pacha - was destroyed. For the first time since the Milky Way "came to earth" in 200 BC. e., this connection - a visible manifestation of the foundations of the Andean spiritual life, a great sign of mutual harmony, sealed in heaven by the Creator himself - has disappeared.

….

In the end, I decided that the time wasted gave no reason for despair. It was time to learn to trust the tradition I was studying. The astronomer priests who created the myths about AD 650 e., were serious people. I was familiar enough with the archaeological record to know that the years immediately adjacent to 650 AD. e., were one of the most turbulent periods in the entire history of the Andes - it was then that organized warfare first engulfed Andean society. Consequently, the infusion of power into the fabric of Andean life could be nothing more than a heavy blow to the great foundation of mutual commitment on which the Andean understanding of justice rested. In this sense, it must have seemed that the spirit of Viracocha had definitely "left the earth."And if the great heavenly idea-form, which embodied the instructions of God, really experienced its own, parallel catastrophe with the destruction of the "bridge" between the worlds of living and higher powers, I could not deny the wisdom of eternal memory of this moment.

….

On the other hand, there was no doubt about the importance of the myths about the lama and the flood. Otherwise, why else would it be possible to compose and remember them? It seemed absurd to me, at first glance, to believe that such myths were not closely related to the basis of Andean spiritual thought. Otherwise, in the search for religion, one would have to observe the absurd spectacle of cosmology.

At this point, I thought that I was faced with two separate problems: one - "technical", related to the "missing" axis of the celestial sphere, the other - "right hemisphere", referring to the "missing" connection between the Andean tradition of astronomical observation and the Andean religion. I still had to understand that the solution to both of these problems was hidden in the obvious attraction. Viracocha, as you can see, carried a staff.

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I leave this pointless coincidence aside, for there is currently no acceptable historical explanation as to why this image should have appeared in the southern Andes. Dehend tried to achieve a more complete understanding of the deus faber, the "creator" of the god, whose trace is visible in all the myths of highly developed cultures from Oceania to Scandinavia, and ultimately the understanding that this god who owned the mill was the planet Saturn. With one and long ignored exception, certain information about the Andean ideas about the planets is almost completely devoid of primary sources, as well as modern ethnographic research. In addition, the Eurasian "mill" was undoubtedly formed by polar-equatorial coordinates, while, according to the currently accepted paradigm, Andean astronomy was based on the horizon, a system of middle latitudes, using the horizon circle and the sun's zenith axes as primary - on the very in fact, the only means of orientation. Now it is difficult to recreate in my memory the shock that I experienced after reading this one dictionary entry. She opened a huge storehouse of secrets.

….

The tremendous shock caused by the discovery of the precession was fully reflected in the same stunning image (castration), designed to perpetuate the memory of this event. Since time immemorial, humanity has lived for eternity in the great cycle of the seasons, as if dwelling in paradise innocence. Realizing that the past took place under a different heaven, the inevitable conclusion came that this "present", previously understood as an eternally repeating cycle, will also pass. This is where Time began. Henceforth and forever the clock was started. The circle eventually acquired a beginning, henceforth, for the present, a mark appeared on the firmament, located on the ecliptic at the point of its connection with the celestial equator. Now different objects, universal parents - Uranus and Gaia, in equinox copulation, belly to belly, equator to ecliptic, grinding World Ages - arose (were comprehended) just at the moment of their own result appeared. Time ("Chronos, which is Kronos").

It did not take any special exploration to discover this tradition in America as well. Birhorst recounted his North American version in detail:

“In a large cycle of Iroquois myths, for example, it was imagined that a pre-cultural state existed in the world above, which was said to be a bride seduced by a dragon. As a result of her seduction, the heavens are opened and her legs are "dangling into the abyss"; as it slides into the real world of society and culture, the serpent itself conveys the necessary grain and household utensils …, "Will hang over the abyss of the torn off land …"

….

Now, as already mentioned, the image of a mill in the Old World as a variant of a mountain / universal tree / pillar provides a means for describing time and movement. These associations are also inherent in the Andean balance mill. Among the synonyms for tuna, listed (above) by Holguin, kutana appears. This word, literally meaning "to grind," comes from the Quechuan verb kutai, "to grind." Kutai uses the same root kut- as the other verb in Quechua, the already mentioned kutii, “to overturn or turn around,” the same verb that is used in the terminology of the successive change of worlds-ages, namely pachacuti. In the old fragment of the myth, recorded by Avila, time and movement are objectified as the rubbing of mountains against each other at the moment when “the sun dies”, that is, at the end of a long world-century.

I think that I have already interested in these few quotes not only specialists on this topic, but also everyone who is trying to understand the past.