Further Speculations on the Secrets of
The Templars, The Inklings, Nikola Tesla and
Rennes-le-Chateau
Part Four
Lewis’ closing remarks are oddly framed by his addenda of statements
that the story was actually true, and while we should be
disappointed to find all of it to be true, or even half of it, the
ambiguity is an invitation, even a conventional one, to thorough
exploration of the premise, and so, too, in ways that incorporate
the odd details of the mechanics of worlds in Lewis’ fictions for
children.
Taken to the extreme, such concerns and concepts can take us to some
interesting places. Imagine a view of the space-time continuum,
where the exceedingly large quantum values that scientists are
learning to assign to large bodies throughout the heavens would be
made to mirror such oddities as a one-quantum universe. Not oddly,
one of Bearden’s more intriguing - if also more unfathomable - works
has been devoted to strategies of materialization and
dematerialization that rely on a premise of a one-particle universe,
in which one particle is moving so fast as to be like an actor
playing all of the roles in a play, portraying all of the particles
in a more conventional universe as it proceeds (Physicist John
Wheeler, to name only one, has thrown out a number of things no less
odd, by any means).
We might wonder if our nearest world is what our world would
eventually be, in time, or the closest semblance that reason
permits. In such a view, is there any distance between worlds in
space at all, or only distance between one another in time?
They are indeed interesting questions.
We might also reshape Lewis’ rather inexplicable moralizing into
several interesting ideas, one of them being that terra-forming an
entire uninhabitable planet is easier by traveling through time to
when it was habitated or habitable. Alternately, that it is
habitable right now, but our experience has been as relativistically
bent as the bent space-time which yields the planet itself (’bent" is
a favorite word in this work), just as we could seize upon
many-worlds theories that might permit that there is a habitable
Mars in another reality right now that we can reach by dimensional
travel.
Consider also that any of these diverse habitable versions of
uninhabitable worlds could be used as patterns in the magickal
terra-forming of their uninhabitable expressions.
Lewis’ writing, in spite of the frequent denials from himself and
others that he concerned himself with mathematics or science, often
touches on exploring these exactly these very kinds of issues, or
intrinsically related ones, and even propositions that may have yet
to be guessed. If the architecture on Mars proves to be older than
human life itself, is Lewis asking us to consider the proposition
that they were built by human time travelers, in, ironically, a
sincere and through attempt to apply all possibilities in the course
of using scientific reasoning?
Not that this is his eventual or ultimate claim, but then it’s hard
to assure one’s self that one has ruled out possibilities that
remained unconsidered altogether.
The fragments of "The Dark Tower" also explore some issues in
considerable depth, and they are of course the ones that should be
familiar if one has devoted themselves not so much to the expressed
context of time travel, but the physics of time reversal. It’s an
inconclusive but a very powerful suggestion that the ultimate
purpose of the treasure map that extends from the mystery of Rennes-le-Chateau
through the works of the Inklings, is indeed conscious of the
philosophical or logistic difficulties of the alchemist’s feat of
resurrection, palingenics...
Even though in reality such concerns and details may be truncated by
the understanding of the nature of objects that we may be granted,
for example, by the holographic physics of
David Bohm, or perhaps
the same thing in an earlier incarnation in the works of Hildegard
of Bingen, its indeed something to contend with to find Lewis’ work
encompassing such discussions after the proposal has been made that
this is the great treasure of the Prieure de Sion.
Something else that merits mention is the "Christian" elements of
"Out of the Silent Planet". If we strive to actually apply
Christian
values, one finds that the unsatisfactory dramatic presentation of
morality leave us with little for the story’s version of a "Satan"
to be but an echo of a more ancient use of the character as a
personification of certain physical forces, almost identical to the
liberties that the Prieure took in creating the idiosyncratic demon
and the countless other peculiarities of their church.
Time and time again, Lewis gives the eventual appearance that, in
spite of all other appearances, of possessing a mind and a
philosophy that is rare, but very much like Sauniere’s own.
There is much more, of course.
We may be intended to take the "problems" of palingenics into
consideration as much as possible in light of these alternate views
of reality, and such an approach in fact seems to be demonstrated in
Charles William’s "The Place of the Lion". His descriptions of what
the visionary sees around the ailing Mr. Beringer sound very much
like a sophisticated scientific emphasis that the point at which the
form of a living body is restored by palingenics is in fact a point
where the opportunity to extend into alternate realities in the form
of different possibilities of expression for the alchemically
created form. It implies that there is merit to considering
palingenics in contrast to the eventual change in form in a
reincarnating body, and underscores the inherent relationship to the magickal premise of
shape-shifting when those possibilities not only
include the spirit’s physical conformity to a new human body, but to
the traditional Hindu premise of reincarnation in an animal body.
In other words, we find the elements of the Inkling’s works
reflecting off of one another as if there is far more than just
utilization of inspiring discussions between them or the occasional
borrowing of a concept; there are many tell-tale signs that all of
their works are carefully organized and orchestrated to a
potentially singular and extremely important purpose, exactly as an
initial implication of their involvement with the Priuere de Sion
implies.
In fact, the concert and organized nature of their efforts is well
known. We find that the rear cover of Vol. 5 of Tolkien’s posthumous
"History of Middle Earth" , "The Lost Road", informs us that,
"J.R.R.
Tolkien and C.S. Lewis were friends and fellow members of the
literary circle known as the Inklings. It is hardly surprising that,
at one point, these talented gentlemen embarked on a challenge:
Lewis was to write on ’space-travel’ and Tolkien on ’time travel’."
In an introduction, "The Early History of the Legend"
Christopher Tokien refers to several letters written by his father, describing
how C.S. Lewis had complained of there being "too little of what we
really like in stories", and they subsequently decided to write
their own.
"When C. S. Lewis and I tossed up, and he was to write on
space
travel and I on time-travel, I began an abortive book of time-travel
of which the end was to be the presence of my hero in the drowning
of Atlantis. This was to be called Numenor, the Land in the West...
We agreed that he should try ’space-travel’, and I should try
’time-travel’. His result was well known. My effort, after a few
promising chapters, ran dry; it was too long a way round to what I
really wanted to make, a new version of the Atlantis legend. The
final scene survives as the downfall of Numenor..."
While Christopher careful ponders exactly how a sensible chronology
defines the nature of the surviving fragments,
"But what is the
meaning of ’so I brought all the stuff I had written on the
originally unrelated legends of Numenor into relation with the main
mythology’?...But what was this material? He cannot have meant the
Numenorean matter contained in the Lost Road itself... it must
therefore have been something else, already existing when The Lost
Road was begun"
Perhaps there somehow remains work yet to be found, or even a work
in the possession of someone such as Lewis, which if so might have
perished in his oblivious brother’s bonfires. Had Tolkien truly
created something in full alignment with the hidden agendas of the
Inklings, however, perhaps some of the intrigues which surround the
Prieure of Sion might apply to any mysteriously missing
documents.
On the other hand, it’s equally possible that Tolkien anticipated
the need for subtlety with which the Inklings have long eluded
notice as initiates, and spent a great while perfecting the task of
burying some great revelation ever more deeply into the work at
hand.
One finds it interesting that Tolkien’s work includes a translation
of "Sir Gawain and the Green Knight", not because it is an obvious
expression of his inevitable affection for Arthuriana, but of course
because this is one of the more powerful - and sometimes more
transparent - of the legends in which we see glimpses of the encoded
ancient science. Bertilak exhibits the power to cause his head to
return after being decapitated, a stunning example of the
applications of time-reversal, and one which still carries
connotations denoting the iconography of certain magickal herbs.
It’s exactly what one might expect under the auspices which we here
suspect to have surrounded the Inklings as initiates, and it’s a
gesture from which we might eventually infer much.
We find the "unscientific" Lewis, in "The Dark Tower", going to
rather scientific lengths to illustrate rather scientific
principles, even while his Perelanda Trilogy is known to disparage
scientists or their doings. It would be perhaps an unbearably
hypocritical gesture on his part were he not apparently answering to
a higher calling, a higher scientific one rather than a higher
spiritual one.
What is also interesting is that in the course of it, he manages to
beg to differ with the automatic presumption of the "Cartesian
coordinate" dimensional axes, of presuming length, height, and
width - three dimensions of space, to only one dimension of time.
It’s an important thing, because as we look at going back to where
science and mathematics went wrong, that
the message of Cydonia and
the secrets of free energy should seem so elusive to engineers and
scientists, there’s really no telling that some of the wrong turns
didn’t happen even further back. Why should we presume there are as
many as three dimensions of a single quality called space, and why
in turn should we presume there are so few as only three? This in
turn can take on back to being able to explain miraculous science
even without the concern of dimensions, but in terms of vibration or
resonance, and holography.
The hyperspatial science may be to a
degree useful, but it may not be necessary whatsoever, and it does
manage to confound many, who while they can easily grasp the
concepts (it’s accessible enough to have often served in later
science fiction, and with a good deal of possible accuracy), in turn
cannot begin to grasp the mechanics, which do not seem to grace the
lists of achievements in applied science.
This new interest in hyperspace and hyperdimensionality does not, as
a rule, bring us closer at all to a communion between the
inhabitants of Earth and the red planet, and the need to be most
cautious here cannot be overstated, and as usual, even the
"non-mathematical" and "unscientific" Lewis is there to give warning
and to touch on the potentially arbitrary nature of the measures we
are still struggling to use with what is now the most important
cutting edge on which humanity’s well being rests. That we may, in
the course of trying to extricate ourselves from previous scientific
dogma, if we presume, end up entangling ourselves in yet another
dogmatic paradigm for a serious length of time, is a point well
made.
I’ve a hunch, having read the story, "The Lost Road", once. While
it’s a marvelous fantasy, and one that gives a tangible feel to
anyone’s subtle reveries of the distant past, of glimpses of
panoramas, and of ancient words, knowledge, and long-lost loves,
it’s hard to find a sort of clue in it, at least at first sight. It
seems to all too easily be merely a brilliant, sentimental piece of
fiction.
Still, the idea that it was intended to touch on
Atlantis seems
irrelevant outside of the sort of context we get from John Mitchell
in his classic work on sacred sites and ley lines, "The View Over
Atlantis".
The
ley lines have often been associated with
time-bending effects,
not only like the Tesla and Bearden physics, but classic accounts of
seemingly having stepped for a moment, by all appearances, into the
past, and they’ve been often associated with a similar type of time
distortion, the appearance of ghosts. They are also central to the
grid-work of earth energies to which the Martian artifacts of Cydonia
point, and they are certainly implicated in the mystery of Rennes-le-Chateau.
And of course, "The Lost Road" not only makes a wonderful euphemism
for "The Old Straight Track", the once forgotten ley lines, but it’s
also linked by an intermediate expression which can be found within
the text of the book.
While there may be many more subtleties in this Tolkien work yet
awaiting identification, ("The Lost Road" is also an expression very
similar to some folklore motifs, with which Tolkien was likely well
acquainted, some of which may also be euphemisms for man’s lost
ability to see microscopically and telescopically) we may
nonetheless have seen the most important solution to such a riddle
here, and one which we have the good fortune of accumulated
investigations into these popular subjects to be able to solve
backwards in the present day.
It is, not ironically, while inconclusive, exactly what we should
have expected.
Lewis’ work manages to even include a diagram, and an interesting
one. Its premise is not a casual observation, and the diagram itself
may be possibly affiliated to a
soliton wave, as the first page of
this series begins its inclusions of science, but this model is also
achieved at one point during the complete rotation of a hypercube.
In other words, we not only have Patricia and Lionel Fanthorpe’s
detailed exploration of the hypercube in the mysteries of Rennes-le-Chateau,
but we may have it beginning to actually appear in this most graphic
way in the works of the Inklings, along with Lewis’ peculiarly
placed but recognizable description of the segment of a tesseract.
(One cannot yet rule out either that Lewis’ description of the
spaceship in "Out of the Silent Planet" may be peculiar because it
may be poised to provide clues to Sauniere’s cipher, even while this
may restrains the ability of the tesseract to behave in the story in
some of the ways we would expect.)
If one take the liberty of accepting Lewis’ diagram as one that
allows two different directions of time at two different rates, we
have a diagram that acknowledges still another extremely critical
concern of magick and phenomena involving time reversal: that the
rate of action in ’backwards" kinetics can be many times that of the
original forward progression of the event to be undone. It may also
allow and account for the disparities of time rates which appear
both in Lewis’ otherworldly fiction and in many, many classical
occult traditions when other worlds are in question.
There’s a disturbing thing about "The Dark Tower" as well, and that
is exactly where the surviving fragment ends. So far, there’s not
much trace of the intrigue or cloak and dagger that surrounded the
Prieure and so many others hanging over the Inklings, of manuscripts
stolen or destroyed or both, in order to suppress various
world-changing technologies, and yet it’s both a little too
disappointing and perhaps a little too convenient that as it ends,
Lewis is about to launch again into another exploration of the
intricacies of the philosophy of the mastery of space-time, about to
describe the details of some miraculous device, and very likely
about to do so a little "too" explicitly. We can only wonder.
Still, enough of the pieces may remain with us.
The exploration of these contexts is certainly a healthy one. Until
this work, I have taken it for granted, for example that muons for
magick and elixirs might only come in the rigid fashion of the
alchemists through chemical processes, or through relativistic
transformation, and never before a clear picture of their generation
through control of the mastery of time, through time-reversed or
time-reversing phase-conjugation of muon decay. There is much more
to consider of course, the muon tends to be a rather dodgy particle
as far as mainstream science is concerned, and its exact behavior is
troublesome. Unlike the electron, it is said to exist in neutral
form, which is sometimes helpful and sometimes confusing.
At least, the idea of a time-reversed anti-decay may very well
conform with the rather rash supposition that the door of the
Chalice Well may show us what particles it can be made of in an
anti-decay mode, in case it’s dubious that a particle that decays
into an electron, a positron and a neutrino should want to appear
out of an electron and a positron in order to be more commonplace.
It’s an important and practical step, whose inspiration has been
following more closely the details and premises of the work of the
Inklings. I can certainly tell you it hasn’t been a lost cause.
Quite the contrary, however precise are the things suggested on
these pages, it’s been a wonderful exercise, and quite a lot of fun,
and of course, it isn’t over yet. There’s too much connection to
other phenomena,
crop circles for example, that all of this should
evade application in that realm. Is the plasma vortex routinely
associated with crop circles, for example, a configuration which can
easily cause the time squeezing effects or other muon-generation
modes, such as perhaps "relativistic ion-accoustic effects"? And
what of muon-magnetic effects or residual exotic matter in the
flattened grain? Are these a great Grail to the alchemist?
If even as an afterthought here, it’s also possible to make another
connection, one that is a more elegant if concise combination of the
conspicuous themes of the Inklings, and that is that all of the
speculation and discourse, as voluminous as it is managing to
become, has yet managed to overlook a set of connections that
already reinforces what should have on its own been obvious, that
the
magickal science of magickal mirrors and time cameras is a
science that also entails some mastery of time; it is both a
technology that
Nikola Tesla almost inevitably knew quite well, and
it is a technology that promises not only the anti-decay of sights
and sounds, but of our mystically important particles as well, such
as the muon.
It is perhaps no surprise at all when the magick mirrors and
alchemic elixirs have been so routinely linked, to think that a magick mirror is potentially a powerful tool to create these very
substances.
We are still, for all the mileage, only just beginning, and it is a
fabulous journey.
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