SustainableCommunities

Amazing Nests

Temples & Paradise

tiny homes

Designed community

“We do not inherit the earth from our ancestors, we borrow it from our children."

~ Native American Proverb

Science to Sage e-Magazine

Nature. Creativity.

Community.

Kayenta is an awe-inspiring place.

Culture.

Art.

Sustainability .

The Kayenta Community,

in southern Utah's red

rock country, is a

tranquil enclave

surrounded by

protected lands.

“We do not inherit the earth from our ancestors, we borrow it from our children."~ Native American Proverb

• Low profile structures to

protect the views

• Color and materials that

blend into the natural

setting

• Focused lighting to

protect the Night Sky

• Preservation of the

natural desert landscape

Echo Friendly

http://www.kayentautah.com/community-blog/video-social-media/www.kayentahoa.com

. . . is Kayenta’s art village which

includes galleries, studios, an

intimate community theatre, artesian

shops & galleries.

Its array of arts-oriented enterprises

offers fine art, gifts, photography,

events, pottery, classes, yoga,

gourmet food and coffee.

welcome.

Coyote Gulch

  It’s a natural that

artists would

gravitate to such an

awe-inspiring

setting.

OUR GALLERIES

Juniper Sky Fine Art

Gallery • Xetava

Gardens Cafe •

Datura Gallery • Zia

Pottery Studio •

Gallery 873 •

Desert Rose

Labyrinth • Blue

Raven Art Studio •

Earth & Light

Gallery • Purple

Sage Studios •

Xetava Desert

Arboretum •

Tasatama

Design.Visual Art.

Performing Arts .

Nests - Fifty Nests and the

Birds that Built Them

by Sharon BealsIntroduction by Scott Weidensaul

Foreword by Jack Dumbacher and Maureen Flannery

“I wanted to find the nests of as many birds as I could, from both as wide a range of species and

countries as I could, and, whenever I could find them, the nests of birds whose conservation

status was endangered or threatened”.- Sharon Beals

“I would say that the nests first spoke to

me artistically, since sticks and twigs are

my in my preferred color palate, but I

think that attraction has an element of

science in it. I don’t think that for some

of us artists (and hopefully viewers), that

we can make that separation. Maybe it is

because the nests are all about science,

with remnants of a bird’s habitat and

their methods of construction, that we

see them as an art form.”

Creation

I use photography as an art form, and as a way to chronicle what moves my heart, and

concerns my conscience from habitat restoration, plastic in the ocean, to the ecology of

rivers, and of course, bird's nests.

H o m e

Innovative

A S a c r e d S p a c e

“Bird nests, even without knowing which

birds constructed them, seem hardly

possible. Creations of spider’s web,

caterpillar cocoon, plant down, mud, found

modern objects, human and animal hair,

mosses, lichen, feathers and down, sticks

and twigs–all are woven with beak and

claw into a bird's best effort to protect their

next generation”.

The Art of Living

“...survival for so many birds is tenuous in a

modern world where habitat loss is as

common as the next housing development,

and even subtle changes in climate can affect

food supply. It is my hope that capturing the

detailed art form of the nests in these

photographs will gain appreciation for their

builders, and inspire their protection”.

Where one...

often as a Collective.

Creat iv i ty

The nest and eggs specimens, collected over the last two

centuries, were photographed at The California Academy of

Sciences, The Museum of Vertebrate Zoology, and The Western Foundation of Vertebrate Zoology. While few nests are collected

today, these nests and eggs are used for research, providing important information about their builder’s habitats, DNA, diseases

and other survival issues.

sbeals@sharonbeals.com

Nesting is what we do.

“... I do want as many people as possible, to become

theoretical birders, even if they don’t pick up binoculars”.

Sharon Beals

Theres's a grassroots movement in tiny

homes...

These days, homeowners, people of all ages, all

over the world are making do creatively with

under-500 square feet shelters. This is a real

and powerful alternative to high rents, or a

lifelong obligation to a bank on an overpriced

home. Tiny Homes: Simple Shelter features this

trend with over 1,000 photographs, plus

stories, interviews, and insights from people

who have chosen to scale back in the 21st

century.

DIY building expert Lloyd Kahn, a pioneer of the green building movement, is editor-

in-chief of Shelter Publications. Also a noted author and photographer (Shelter,HomeWork:

Handbuilt Shelter, Builders of the Pacific Coast),

Tiny Homes

Simple Shelter

making do creatively

out of the way

Talk with

Slide Show

& Signing •

Thursday,

April 19

7-9 pm

Emily Carr

Lecture Theatre (South Building,Room 301)

1400 Johnston St.,

Granville Island

Free Parking

Map

Free Parking

FREE

March 2012

There is one very good reason why temples have long been associated with a state of bliss. Through a combination of stone

and geometry and the cunning harnessing of natural forces, they became places of power where a person is enabled to pierce a veil into worlds and levels of reality that access a vast sea of information and expanded potential. In Egypt and Central America these sacred buildings are even referred to as a living entity, as a god, and where the initiate can be “transformed into a god, into a bright star.” For this singular reason, then, the temple has occupied a central stage in human spirituality.

Human-constructed temples have their

origin in the landscape. They are mirrors of natural forces at play, forces that once upon a time were

perceived, then synthesized and concretized into structures that represent the perfection of the universe. The most ancient of temples – particularly the stoic men-hirs (“standing stone”) – are reflections of the sacred mountain, which even in the oldest of scriptures such as the Tamil Puranas, was considered to house the energy of the god Siva. The sacred mountain was reflected in the Sivalingam, a phallic sacred stone, the

effulgent power of a creator god descended from the sky and manifested on Earth.

Sacred mountains have been magnets for pilgrimage and veneration for thousands of years. In eastern religious lore, the best known example of a mountain as a sacred site is Su-meru, or Mount Meru, which represents at the same time an allegorical structure of the universe as well as the h i g h e s t s p i r i t u a l achievement sought b y a d e p t s i n t h e physical, spiritual and m e t a p h y s i c a l cosmology of Hindus, Buddhists and Jains. The roots of Jainism, in particular, are as old a s m o u n t a i n s themselves, and its influence is noted in many other religions. Interestingly, these fai ths share simi lar spiritual philosophies: the practice of self-effort in progressing the soul t o w a r d s d i v i n e consciousness through non-violence, and the conquering of inner struggles (commonly known as the seven deadly sins).

The Legacy of the Gods, part 1

THE SEVEN GATES OF PARADISE

A men-hir, the simplest of all temples, is a mirror image of the sacred mountain in which the effulgent power of a creator god resides.

To help overcome the conditions of the material world that prevent the experiencing of a state of oneness, initiates of the temple traditionally sourced the energy of such places of power and integrated with the spirit of place, helping them disentangle from such negative limitations as fear, anger, envy, and so forth. Once enlightenment was reached they attained a state of bliss, or as many of us describe it, paradise. Interestingly, this simple observation helps us locate that much-desired land.

‘Paradise’ originates from the word pairidaeza in Avestan – the sacred language of Zoroastrianism – and literally means “a walled enclosure.”

According to local traditions, a Jain who has mastered discipline over the physical world and achieved the state of godliness is called a Jina. As this word migrated west it became the arabic Djinn, along with its derivative Allah-Djinn or Aladdin. Back in the days when Asia Minor was Assyria, this Djinn was considered a supernatural being. And not surprising, since the root j-n-n means “hidden.” However, it is also the root of jannah, the Islamic concept of paradise. Its derivative in Portuguese – a language brimming with Arabic – is janela, “a window, an opening in a wall.”

If we follow this dizzying etymological trail, then, paradise appears to be a hidden but demarcated space, separated from the ordinary and troublesome world, but we can reach this ‘walled enclosure’ through ‘an opening in the wall’.

Paradise is, admittedly, what every living human being strives for, be it in the now or in the afterlife. As far as the temple-builders were concerned, there was no better time than the present, inasmuch as they engineered walled enclosures called temples that demarcate one world from the next. Could these temples be windows into paradise?

They may just be. Measurements of energy around the perimeter of temples in Britain and Egypt show that such places concentrate measurable levels of electromagnetism, particularly at the entrances which serve to direct this energy into the inner sanctum of the site, sometimes as much as twice the rate of the surrounding land. For lack of a better word, the entrance is the window into the walled enclosure.

Being electromagnetic by nature and composed of two-thirds water, the main beneficiary of this spiritual engineering is the human body, which is suitably entranced. When the pilgrim walks into a temple it is effectively walking into a highly charged version of itself. Additionally, every temple is also sited above or beside water, and when geomagnetism is rotated or spiraled it generates an electromagnetic charge in this fluid.

Total self-empowerment through total self-realization.

Inscriptions in Egyptian temples describe the buildings as places where the individual can be ‘transformed into a god, into a bright star’.

Samples of water from holy wells and other sacred places do show an increase in the liquid’s vorticular motion as compared to ordinary water. By implication, the process produces a corresponding effect in the human body.

Furthermore, the type of stone used in temples contains large amounts of magnetite, creating a weak, yet massive magnetic environment. This in turn stimulates the iron that flows through the blood in the veins of the body as well as the magnetite suspended inside the skull. Any excitation of the local electromagnetic field can also influence the body’s state of awareness, primarily through stimulation of the pineal gland, leading to visions, heightened imagination and altered states. In other words, the stimulation of the human energy field in a temple allows the recipient to be able to receive information more readily from more subtle levels of reality.

Such affects induce oneness between mind, body, spirit, and God, a shamanic experience that leads to a blissful state of oneness with all levels of creation. In other words, paradise.

And it was precisely the experience the temple builders had in mind, because in inscriptions on temple walls from Teotihuacan to Giza state that the building exists to transform the ordinary human into a god, into a shining star.

So, in creating places of power, the ancients created sanctuaries where paradise can be experienced on Earth.

It is natural to assume that the builders of such elaborate and carefully engineered environments would also invest a significant amount of effort in protecting them from harm. It appears they did. In the Funerary Texts at the temple complex of Saqqara there is a curious passage in which it is stated that “seven degrees of perfection enable passage from earth to heaven.” This instruction is widely interpreted as referring to a series of challenges the soul needs to pass before gaining entry into the otherworld. Then again, with Egyptians being so fond of allegory and metaphor, I wondered if the phrase alludes to some doorway or protective barrier the individual crosses when they enter the temple; a passage from earth to heaven suggests a crossing from the profane, material world into a heavenly otherworld, which is precisely the purpose of the temple. But why should there be ‘seven degrees of perfection’: does the visitor undergo a process of purification? Possibly. If you recall, the temple was considered a mirror of heaven on Earth, the material dwelling place of a god as well as its physical embodiment. Consequently the purity of energy of the temple was everything, and defilement of the sanctum, physically or otherwise, was seen as a precursor to the downfall of the spirituality of the individual, and hence, the collapse of the entire tribe.

Hartmann noticed that the

intersecting points of the

network – the knots – are

influenced by underground

veins of water as well as

magnetic forces emanating

naturally from the earth.

The step pyramid of Saqqara, created by Imhotep, an architect of the gods.

The more I looked at the ‘seven gates’ as an allegory, the more the

idea of a protective device made sense. Besides, energy measurements conducted in and around stone circles in Britain have proved the existence of a force field around such temples – in essence, there exists an invisible yet define threshold between profane and sacred space.

There is further evidence to support this possibility. There exists a kind of woven electromagnetic grid over the entire face of the globe. Bearing the name of one of the men who discovered it, Dr. Ernst Hartmann, this grid is composed of small rectangular ‘nets’, and appears as a structure rising from the earth, each line 9 inches thick and spaced at intervals of 6 feet 6 inches by 8 feet, magnetically oriented; the dimensions are very close to the mathematical roots of the Great Pyramid.1 Hartmann noticed that the intersecting points of the network – the knots – are influenced by underground veins of water as well as magnetic forces emanating naturally from the earth. Consequently, he found that the knots alter in strength from time to time and that a relationship exists between the location of the knots and the adverse health of people who work or sleep on them. Dowsers have been aware of this geopathic stress for centuries, and it is not uncommon for them to be hired to alter the location of the Hartmann net on a property, by embedding conductors such as metal rods into the ground, which stretch the electromagnetic net away from desired locations. It is the dowser’s equivalent of what ancient Egyptian temple builders used to call ‘the piercing the snake’, the practice of anchoring or moving the earth’s electromagnetic lines of force to achieve a desired energetic effect at a specific location, particularly the site of a future temple.

Conversely, the holes of the Hartmann net are places of neutral space where the weather is perfect. Could a relationship exist between temples and the stretching of this net?

Nothing more came of these musings until I read a fascinating research document by the geobiologist Blanche Merz, in which she conducted readings at temples in Europe, Egypt and India, and found the Hartmann net to be stretched around the temples like a protective membrane. As Merz wrote: “the gigantic Pharaonic structures have this in common: the Hartmann network forms a veritable dam of 18 geomagnetic lines around the perimeter of the buildings.”2 Celebrated temples such as Saqqara, Karnak, Luxor, Kom Ombu, as well as the pyramids, enjoy an immense neutral zone, much in the same way as the henge monuments in Britain circulate electromagnetic forces which concentrate the energy inside the temples and in a controlled manner that is beneficial to people. All these places are listed in the Edfu Building Texts as the original primordial mounds of the gods. Merz went on to find other energy hotspots at Chartres cathedral, the cathedral of Santiago de Compostela, and a plethora of Indian sacred sites; in Tibet she found that stupas marked with nagas (serpents) identify the position of Hartmann knots, and that telluric energy is transmitted via these upright stones.3

The entrance to the Field of Reeds, Saqqara.

So, in creating places of

power, the ancients created

sanctuaries where paradise can

be experienced on Earth.

Naturally, this revived my interest in the ‘seven degrees of perfection’ and the possibility they might be referring to thresholds of some kind. As it happens, in Egyptian mythology, the passage of the soul into heaven is made through a place called Sekhet Ianu, the “Field of Reeds”, a land of paradise where the spirit spends eternity; we simply know it today as the Elyssian Fields. Egyptian mythology states that to reach this much-desired land one must pass through a series of gates.4

During a visit to the temple complex at Saqqara I had the opportunity to study the passageway leading from the profane world and into the grand courtyard and its evocative stepped pyramid, engineered by Imhotep, an architect of the gods. This passageway is unique in that it is a colonnade of 18 reeds separated by narrow alcoves. Each of the alcoves discharges an alternating field of positive- and negatively-charged force which serves both as a barrier into the temple while at the same time influencing the body’s electromagnetic circuitry. In essence, as one walks down the preparatory entrance into Saqqara, one is suitably entranced prior to making contact with the courtyard of the temple and its mansion of the gods. In its time, this was the procedure necessary for dispelling negative thoughts and feelings one may be harboring prior to entering the sacred abode. Or as the Funerary Texts put it, one had “to master oneself before crossing the threshold of each gate.” 5

The numerical relationship between the 18 reeds and the 18 Hartmann lines protecting the perimeter of the temples is unmistakable. But for me, the revelation lay in the readings of the alternating energy field along the passageway, for they consisted of exactly seven positive-charged currents. Suddenly an answer to the ‘seven degrees of perfection’ loomed near. Merz’ own research revealed that at the very wide thresholds preceding the initiatory rooms of the temples, the Hartmann net traverses the entrances with seven tightly-packed grid lines protecting “the passage from the known to unknown.” 6

I found this spiritual engineering isn’t reserved just for Egyptian temples. In Ireland, the entrance to the ceremonial chamber at Newgrange is similarly protected by alternating energy currents, with seven positively-charged lines anchored on either side of the chambered passageway before reaching the inner sanctum.7

Coincidentally, Merz found the same system of seven energy lines protecting the passage to the altar at Chartres Cathedral, which also happens to be the location of the original temple on this site.

The seven positive charged nodes along the passageway into Saqqara.

Entrance to Newgrange, Ireland

It seems these precautions were undertaken in different parts of the world, not just for the protection of the site, but also as a preparatory area for the initiate to pause and reflect prior to crossing the threshold between visible and invisible, much like the ritual a Muslim pilgrim as he winds seven times in an ever-decreasing spiral around the Ka’Ba before touching this stone called the “Soul-Body.”

The greater purpose of the temple builders was to induce a closer bond between the initiate and the unseen universe. Temples were designated as repositories of the knowledge of the gods, and that ‘imbibing’ such knowledge empowered the individual to be free – that is, free from the illusions of the world of matter. Under such conditions any individual is able to live life fully aware, precisely as the Rig Veda states.

Total self-empowerment through total self-realization.

This ideal would eventually bring the original temple builders and the benevolent guardians of the temple into direct conflict with organized religion, which abhors anyone savouring direct contact with the divine. Few tales portray the fight for the domination of the human soul better than the Biblical story of Adam and Eve, their own sojourn in paradise, and that apple they ate from the Tree of Knowledge. Anyone raised in the Christian faith knows the story all too well. But in the account of Genesis given in the Gnostic gospels of Nag Hammadi, which precede the four canonical gospels carefully selected by the Catholic Church,4 the serpent appears as the benevolent hero of mankind, and the god portrayed in the story is a shadow of the god of Light: “What did God say to you?” the serpent asked Eve. “Was it, do not eat from the tree of knowledge?”

Eve replied, “He said, not only do not eat from it, but do not touch it lest you die.”

The serpent reassured her, saying, “Do not be afraid. With death you shall not die; for it was out of jealousy that he said this to you. Rather your eyes shall open and you shall come to be like gods, recognizing evil and good.” 8

The Gnostic writings then describe that once Adam and Eve had eaten of the Tree of Knowledge they experienced enlightenment, precisely as one does, and the knowledge empowered them to discover spiritual transfiguration.

All of this is in stark contrast to what many have been traditionally taught. Thanks to the machinations of the Church, the attainment of knowledge gets Adam and Eve booted out of paradise, the apple is labeled forbidden fruit, and worse, the whole episode is presided by a serpent who was doing fine as a symbol of telluric forces until the Church turned it into a tool of the devil. And just like that, knowledge becomes evil, and coming into contact with it removes you from a state of bliss.

And yet “drinking” of this knowledge and applying it was precisely the reason why we sought out places of power on the land to begin with, and why creator gods with benevolent intentions would later imprint ”the knowledge” at sacred places, so we can travel to them whenever we forget that we too are gods, by experiencing, even if for a few moments, the taste of paradise.

References1. Robert Hartmann, Wetter, Boden, Mensch, brochure no. 13, 1983, Eberbach am

Necktar2. Blanche Merz, Points of Cosmic Energy, C.W. Daniel and Co., Saffron Walden, 1985,

pp.32-333. ibid, p.834. E.A. Wallis-Budge, The Egyptian Heaven and Hell, Keagan Paul, London, 1937, p.375. ibid6. Merz, op.cit., pp.33-347. Also in Michael Poynder, Pi In The Sky, Rider, London, 1992, p.888. James Robinson, The Nag Hammadi Library, E.J. Bill, New York, 1988, pp.165, 184

Based on material from the new book, ‘Legacy of the Gods: The Origin of Sacred Sites and the Rebirth of Ancient Wisdom’, by Freddy Silva © 2010, 2011 Freddy SilvaAvailable at www.invisibletemple.com

BIOGRAPHY - Freddy Silva

Freddy Silva is one of the world’s leading researchers of ancient systems of knowledge and the interaction between temples and consciousness. He is also a best-selling author and film-maker.

He lectures internat ional ly, wi th keynote presentations at the International Science and Consciousness Conference, and the International Society For The Study Of Subtle Energies & Energy Medicine, in addition to appearances on The History Channel, Discovery Channel, BBC, video documentaries and radio shows. Described by the CEO of Universal Light Expo as “perhaps the best metaphysical speaker in the world right now.”

website www.invisibletemple.com

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February 2012, Volume 7

Science to SageI n t e r n a t i o n a l M a g a z i n e

An E l e c t r i c Un ive r s e?

Exp l o re . . .

Volume 7, February 2012

ParadiseAncient Astronauts!

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How Can Little Green MenBe Made into the Image of God?

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