Grid of the Gods by Farrell Joseph P. & de Hart Scott D

Author:Farrell, Joseph P. & de Hart, Scott D. [Farrell, Joseph P.]
Language: eng
Format: epub, pdf
Publisher: SCB Distributors
Published: 2011-08-31T22:00:00+00:00

3. The Mysterious Connections Deepen: Nan Madol, Mohenjo Daro, and Easter Island

Nan Madol, which might justifiably be called the ancient Venice of the Pacific, and whose name means “in the middle of the way” in the ancient Dravidic tongue,94 lies just slightly off-center of that “axis of the world” stretching from Mohenjo Daro to Easter Island. A veritable pile of ancient stone ruins and canals spread across islands in the southeastern Pacific, Nan Madol is another one of those places where the closer one looks, the more the mysteries multiply.

Dotted with stepped pyramids about 30 feet high and various stone platforms, one of the most curious features of Nan Madol is that basalt roads emanate from many of these pyramids and lead “straight into the ocean!” As if that were not enough, one of these roads emerges from its submerged journey one thousand miles away at the island of Rarotonga,95 a fact that strongly indicates that the area was once above water.

Like other spots on the Grid, Nan Madol and the wider Polynesian culture also has its traditions associated with certain sites, and in this case, two traditions interest us. Like Easter Island, where the giant Maoi head statues were said to have moved by themselves by some mysterious force called “mana,” the stone blocks of the pyramids at Nan Madol, weighting several tons, were said to have been “moved and raised by magic.”96

The second tradition, however, brings into stark relief yet another mystery associated with the Grid. Viracocha, the “sun-god” whom we previously encountered, was also the great “civilizer” god of the Incas, and was said to be white-skinned, bearded, and blue-eyed. As we shall discover in the next two chapters, the same claim is made for the civilizing god of the Mayans and Aztecs, Kukulcan and Quetzlcoatl.

The Polynesians, as many other Asian peoples, have similar traditions. After the first European missionaries arrived in the islands, they discovered that the Polynesians referred to themselves as “aomata,” a term that simply meant “humans.” But the Europeans were called “te-i-matang,” which meant “men from the land of the gods.”97 Other Polynesians referred to the white missionaries as “‘gold-haired children of Tangaroa,’ the god who according to their traditions came millennia before as a teacher and civilizer.”98 The idea is repeated in the Japanese legend of the ancient Yamato,99 the white people who supposedly came to Japan, teaching civilization, in the legends of the Hopi tribe in North America, and even in the Hindu epic, the Ramayana.

But if this tradition is “so strong and important, and so common, then we cannot assume that it wasn’t somehow anchored in reality.”100 However, if it is anchored in some “reality” lost in the mists of pre-history, what sort of reality is it? Are we dealing with a vast dispersion, or the activity of an elite? Or both? The problem is compounded by recent genetic studies, which place the origins of mankind in Africa, and from the black races some 150,000 to 200,000 years ago. While

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