Chapter 7
Heaven & Hell

The “Celestial City” mentioned in the description of Mount Olympus is the docked and tethered Planet X Nibiru, as Hyperborea, above or “hyper”/beyond our North Pole (“borea”). The actual Mount Olympus in Greece, which I have seen myself, is merely a geographical substitute, a symbolic remembrance, of the true celestial Mount Olympus, Abode of the Gods.

The information provided by Madame Helena P. Blavatsky and Sir E.A. Wallis Budge about the physical descriptions of “Mount Meru” and “Tuat” undoubtedly are ancient attempts to describe the different celestial environments of the Northern and Southern Hemispheres during the 900 years that Nibiru is anchored beyond the North. Given the primitive technological capabilities of ancient observers, one must always take such descriptions with the proverbial grain of salt; however, we can extrapolate certain possibilities from what they tell us. “Heaven” is traditionally thought to be “up there in the sky”; the sky-vault itself is often referred to as “the heavens”. When we think of “Heaven”, we think of something up above us in the sky. But since there is no visible “Heaven” in our sky today, we quaintly imagine that it is “somewhere”.


One time the wacky Weekly World News had a banner front-page headline blaring that the Hubble Space Telescope had discovered “Heaven”! They featured a picture of some “cosmic object” and described this “Heaven” in great detail, all of which was spurious, of course, but which serves nevertheless to underline the fact that “Heaven” is considered by most people to be “up in the sky” somewhere. By contrast, “Hell” is conceived as a nether region, an “Underworld”. Some Christians, for example, believe that the righteous souls will pass by the right hand of God into Heaven, whilst the sinners are led past his left hand into the pits of brimstone and lakes of fire of Hell, which is ruled by a Devil, a Satan, the Fallen-Archangel Lucifer, Anubis, Hades, Pluto. It is a dark but fiery region of fear, uncertainty and eternal punishment.

When the large Planet X Nibiru is stationary at Hyperborea (Greek for “beyond the North”), Nailed to the North by its Rainbow Bridge, it would be visible as a large golden Second Sun that would dwarf in size our regular Sun, which would almost seem like a Moon by comparison. This “Second Sun” would, in fact, be primary. It would be visible even during nighttime as a “Night Sun”, as Dr. Immanuel Velikovsky has hypothesized and as we find mentioned in so many ancient legends. But it would not be visible to those below the Equator, especially below the Southern Tropic Latitude. See “The Hyperborea Sky Views”.




If one were to travel south of the Equator, then one would no longer see this Hyperborea Sun, just as even today, one cannot see the Constellations of Ursa Major (Big Dipper) and Cassiopeia below the Southern Tropic (or conversely, the Southern Cross from high Northern Latitudes). Below the Equator, astronomically, the situation would be much the same as it is today. We would have a Sun for half the day, and a Moon on most nights. But the nights themselves would be dark and be filled with peculiar twinkling starlights not visible in the North. There would be no “Night Sun” to lighten up the natural environment. That is a crucial concept to consider when reading the following material about the Egyptian “Tuat”. If an Egyptian had grown up on the Giza Plain with a Hyperborea Night Sun always present, travelling southwards to the Equator and below would have meant entering a “strange land” of “darkness”, meaning simply a different kind of “darkness” than that which would have been experienced in the Northern Hemisphere where the regular Sun would set and only the Hyperborea Night Sun would be visible for the “nighttime” half of the day.

In the Finnish Creation Myth Kalevala (see Chapter 9), it is recorded that when the “Sampo”, or this northern “Golden Pole” had vanished, men would try to “construct another Sampo, and another Sun for shining, and another Moon for gleaming”; the word “Sampo” refers to the whole structure, i.e., “the golden pole with the golden cage on top”: the word “Sun” refers to the Planet X Nibiru atop the Rainbow Bridge, and the word “Moon” refers to the present Sun, not to the present Moon!

Madame Blavatsky makes three most revealing statements, quoting other sources:

1—“If it may be found that the ancients knew the topography and nature of the Arctic and Antarctic regions better than any of our modern astronomers, they had reasons, and good ones, for naming one the ‘Mountain’ and the other the ‘Pit’.”


2—“Helion is the Sun in the highest” (Helios, Helion, the “most high”); “and Acheron is 32 deg. above the pole, and 32 below it, the allegorical river being thus supposed to touch the northern horizon in the latitude of 32 degrees. The vast concave, that is forever hidden from our sight and which surrounded the southern pole, being therefore called the Pit, while observing, toward the Northern pole that a certain circuit in the heavens always appeared above the horizon—they called it the Mountain. As Meru is the high abode of the Gods, these were said to ascend and descend periodically; by which (astronomically) the Zodiacal gods were meant, the passing of the original North Pole of the Earth to the South Pole of the heaven.”

3—“…crossing the eight coils of the Serpent… which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e., the throne of Jove. Up this ladder, then, the Gods…ascended and descended. (Jacob’s ladder and the angels)…”

The “eight coils of the Serpent” or the eight stairs up the ladder to Heaven would indicate that the sloping angle from Earth’s North Polar Region to Nibiru’s South Polar Region, i.e., The Rainbow Bridge, would have eight “stair-step levels” to it, much like the tiered layers of a fir tree, a tall sort of “Pagan Paradise Christmas Tree” with a golden star on top. In the Northern Hemisphere the “Mountain” was visible; but in the Southern Hemisphere, i.e., “The Pit”, it was not visible in that “underworld land of darkness”.

Illustration 17: “Tyr[rhen]i Orum” = Pelasgian People = Etruscans


See also the Frontispiece, Illustration 17 above and Chapter 10.


If the “Gods” ascend and descend from the South Pole of this “Mountain” to the North Pole of the Earth, then this process of ascending and descending, elevatorlike, must be what is indicated in the Siberian legend of the “tomcat” climbing up and down the “golden pole” and in the Nordic legend of the “squirrel Ratatosk” scurrying up and down the Yggdrasill Tree.

Illustration 23: Alaska Totem Pole (squirrel, tomcat or monkey?)   -  Illustration 24: Alaska Totem Pole


See Illustrations 23-24 above and Chapter 9.


Madame Blavatsky’s reference to an object with an astronomical radius of 32° out from the North Polar Star, or a diameter of 64°, is extraordinary! That would be a huge object! In the Hyperborea Sky Views, I have used only a diameter of about 23°. And in my depiction, this object would not be visible as a “ball” floating on the Northern Horizon until one reached the Northern Tropic Latitudes, whereas Madame Blavatsky suggests that the “ball effect” would be visible as far north as Beirut and Dallas, not too far north of either Cairo/Giza and Houston. As far as I know, Madame Blavatsky’s The Secret Doctrine is the only place where I have ever been able to find an absolute size of this object. To be honest, as I have stated time and again, we can only know the truth for sure when we are able to observe scientifically this object once again, after its next return to our “Hyperborea”. Considering, however, all of the documented possibilities for chaos and catastrophe whenever this object does return and retether, one can only hope that some books such as The Secret Doctrine—and yes, this book, also—will survive the destruction so that survivors can put two and two together again and make some scientific sense out of these dusty “myths” from bygone ages. It is a fascinating “problem” to contemplate from our contemporary perspective, here immediately in advance of the repeat of this surprise return of Heaven and Hell!



From A Dictionary of Greek and Roman Biography and Mythology,

Volume 3, p. 25,

by Professor William Smith & Others,

London, 1890.

Olympus, the abode of the gods, also requires a few words of comment in this place.
Mount Olympus is situated in the northeast of Thessaly, and is about 6,000 feet high; on its summit which rises above the clouds of heaven, and is itself cloudless, Hephaestus had built a town with gates, which was inhabited by Zeus and the other gods. The palace of Zeus contained an assembly-hall, in which met not only the gods of Olympus, but those also who dwelt on the earth or in the sea. The celestial mountain must indeed be distinguished from heaven; but as the gods lived in the city which rose above the clouds and into heaven, they lived at the same time in heaven, and the gates of the celestial city were at the same time regarded as the gates of heaven.



From A Dictionary Of The Bible

By Professor William Smith & Others,

Boston, 1863,

Volume I, Pages 987 & 1026-27.

The tombs of the [Hebrew] kings were in the city of David, that is, Mount Zion, which, as will be shown in the concluding section of this article [on Jerusalem], was an eminence on the northern part of Mount Moriah. The royal sepulchres were probably chambers containing separate recesses for the successive kings.

  • Of some of the kings it is recorded that, not being thought worthy of a resting-place there, they were buried in separate or private tombs in Mount Zion (2 Chr. xxi. 20, xxiv. 25; 2 K. xv. 7).

  • Ahaz was not admitted to Zion at all, but was buried in Jerusalem (2 Chr. xxviii. 27).

  • Other spots also were used for burial. Somewhere to the north of the Temple, and not far from the wall, was the monument of king Alexander (Jos. B.J. v.7, §3).

  • Near the northwest corner of the city was the monument of John the high-priest (Jos. v.6, §2, &c.),

  • and to the northeast the “monument of the Fuller” (Jos. B.J. v.4, §2).

  • On the north, too, were the monuments of Herod (v.3, §2) and of Queen Helena (v.2, §2; 3, §3), the former close to the “Serpent’s Pool”…

[COMMENT: Because we cannot actually see this “Mount Zion” today, our historical commentators have no frame of reference for analyzing it. Suffice it to say that it was located “north” of Jerusalem, near the “Serpent’s Pool”. This is an obvious reference to The Cosmic Tree, which was inhabited by “Saurians” or “Serpent Gods”. See also Chapter 10. RS]

Zion. One of the great difficulties which has perplexed most authors in examining the ancient topography of Jerusalem, is the correct fixation of the locality of the sacred Mount of Zion. It cannot be disputed that from the time of Constantine downwards to the present day, this name has been applied to the western hill on which the city of Jerusalem now stands, and in fact always stood. Notwithstanding this, it seems equally certain that up to the time of the destruction of the city by Titus, the name was applied exclusively to the eastern hill, or that on which the Temple stood.

Unfortunately the name Zion is not found in the works of Josephus, so that we have not his assistance, which would be invaluable in this case, and there is no passage in the Bible which directly asserts the identity of the hills Moriah and Zion, though many which cannot well be understood without this assumption. The cumulative proof, however, is such as almost perfectly to supply this want. From the passages in 2 Sam. v.7, and 1 Chr. xi.5-8, it is quite clear that Zion and the city of David were identical, for it is there said,

“David took the castle of Zion, which is the city of David.”

“And David dwelt in the castle, therefore they called it the city of David. And he built the city round about, even from Millo round about, and Joab repaired the rest of the city.”

This last expression would seem to separate the city of Jerusalem which was repaired, from that of David which was built, though it is scarcely distinct enough to be relied upon. Besides these, perhaps the most distinct passage is that in the 48th Psalm, verse 2, where it is said, “Beautiful for situation, the joy of the whole earth, is Mount Zion, on the sides of the north, the city of the great King,” which it seems almost impossible to apply to the modern Zion, the most southern extremity of the city.


[COMMENT: Here we have a classic example of the confusion of physical landmarks with “Heaven” or in this case “The City Of David”. Clearly “Mount Zion” was north of Jerusalem and was “the city of the great King”, i.e., Yahweh from the Hebrew perspective, the “Serpent God” also known as “Archon Y”, “Zeus” and “Osiris”—Crown-Prince Enlil of Planet X Nibiru. India’s “Mount Meru” became the physical Mount Kailasa in the Himalayas, and the modern-day Mount Olympus in Greece is only a symbol of the true “Mount Olympus” of ancient lore. Alexander The Great searched throughout Greece for the true “Mount Olympus” of “The Gods”, but alas, he never found it because it was not there anymore. RS]

There are also a great many passages in the Bible where Zion is spoken of as a separate city from Jerusalem, as for instance,

“For out of Jerusalem shall go forth a remnant, and they that escape out of Mount Zion” (2 K. xix.31).

“Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem” (Ps. li.18).

“The Lord shall yet comfort Zion, and shall yet choose Jerusalem” (Zech. i.17).

“For the people shall dwell in Zion at Jerusalem” (Is. xxx.19).

“The Lord shall roar out of Zion, and utter his voice from Jerusalem” (Joel iii.16; Amos i.2).

There are also numberless passages in which Zion is spoken of as a Holy place in such terms as are never applied to Jerusalem and which can only be understood as applied to the Holy Temple Mount. Such expressions, for instance, as

“I set my king on my holy hill of Zion” (Ps. ii.6)

“The Lord loveth the gates of Zion more than all the dwellings of Jacob” (Ps. lxxxvii.2)

“The Lord has chosen Zion” (Ps. cxxxii.13)

“The city of the Lord, the Zion of the holy one of Israel” (Is. lx.14)
“Arise ye, and let us go up to Zion to the Lord” (Jer. xxxi.6)

“Thus saith the Lord, I am returned to Zion” (Zech. viii.3)

“I am the Lord, thy God, dwelling in Zion, my holy mountain” (Joel iii.17)

“For the Lord dwelleth in Zion” (Joel iii.21),

and many others, which will occur to everyone at all familiar with the Scriptures, seem to us to indicate plainly the hill of the Temple.

[COMMENT: Most, if not all, of the Psalms were written during the period of The Cosmic Tree. Joel lived during this period of time because he was a contemporary of Amos, who had his “vision” in the year 764, when The Cosmic Tree was still intact. Joel lived through the period of the “dissolution” of the “tree” or “mountain” as his life also overlapped that of King Hezekiah, who ruled Israel in 704-675 BCE, during which time the final catastrophe of 687 BCE occurred, when Assyrian King Sennacherib’s army was destroyed by “cosmic forces” at Pelusium, Sinai. Thus, when Joel wrote that “the Lord dwelleth in Zion”, Joel himself had seen this “Mount Zion” with his own eyes. RS]

Substitute the word Jerusalem for Zion in these passages, and we feel at once how it grates on the ear; for such epithets as these are never applied to that city; on the contrary, if there is a curse uttered, or term of disparagement, it is seldom applied to Zion, but always to her unfortunate sister, Jerusalem. It is never said, The Lord dwelleth in Jerusalem; or, loveth Jerusalem; or any such expression, which surely would have occurred, had Jerusalem and Zion been one and the same place, as they now are, and generally supposed to have been.

Though these cannot be taken as absolute proof, they certainly amount to strong presumptive evidence that Zion and the Temple Hill were one and the same place. There is one curious passage, however, which is scarcely intelligible on any other hypothesis than this; it is known that the sepulchres of David and his successors were on Mount Zion, or in the city of David, but the wicked king Ahaz for his crimes was buried in Jerusalem, “in the city”, and “not in the sepulchres of the kings” (2 Chr. xxviii.27). Jehoram (2 Chr. xxi.20) narrowly escaped the same punishment, and the distinction is so marked that it cannot be overlooked. The modern sepulchre of David (Neby Daûd) is, and always must have been in Jerusalem; not, as the Bible expressly tells us, in the city of David, as contradistinguished from the city of the Jebusites.

When from the Old Testament we turn to the Books of the Maccabees, we come to some passages written by persons who certainly were acquainted with the localities, which seem to fix the site of Zion with a considerable amount of certainty; as, for instance, “They went up into Mount Zion, and saw the sanctuary desolate and the altar profaned, and the shrubs growing in the courts as a forest” (I Macc. iv. 37 and 60). “After this went Nicanor up to Mount Zion, and there came out of the sanctuary certain persons” (I Macc. vii. 33), and several others, which seem to leave no doubt that at that time Zion and the Temple Hill were considered one and the same place. It may also be added that the Rabbis with one accord place the Temple on Mount Zion, and though their authority in matters of doctrine may be valueless, still their traditions ought to have been sufficiently distinct to justify their being considered as authorities on a merely topographical point of this sort. There is also a passage in Nehemiah (iii.16) which will be alluded to in the next section, and which, added to the above, seems to leave very little doubt that in ancient times the name of Zion was applied to the eastern and not to the western hill of Jerusalem

Topography of the Book of Nehemiah. If from this we turn to the third chapter [of Nehemiah], which gives a description of the repairs of the wall, we have no difficulty in identifying all the places mentioned in the first sixteen verses, with those enumerated in the 12th chapter. The repairs began at the sheep-gate on the north side, and in immediate proximity with the Temple, and all the places named in the dedication are again named, but in the reverse order, till we come to the tower of the furnaces, which if not identified with the tower in the citadel, so often mistaken for the Hipicus, must have at least stood very near to it. Mention is then made, but now in the direct order of the dedication, of “the valley-gate”, “the dung-gate”, “the fountain-gate”; and lastly, the “stairs that go down from the city of David”. Between these last two places we find mention made of the pool of Siloah and the king’s garden, so that we have long passed the so-called sepulchre of David on the modern Zion, and are in the immediate proximity of the Temple; most probably in the valley between the city of David and the city of Jerusalem.


[COMMENT: It is not at all inconceivable that King David, who lived during the period of “Mount Zion”, might have modelled parts of his own “city” after the appearance of the “City Of God”. This reference to a “pool of Siloah” calls to mind the “Serpent’s Pool” mentioned above. Compare these terms to “Lake of Sa” and “Pool of Natron” which were other designations for The Cosmic Tree. See Illustration 6. As for the “stairs that go down from the city of David”, see also Chapter 10, Frontispiece and Illustration 17. RS]



Illustration 6


Illustration 17








What follows is most important (verse 16),

“After him repaired Nehemiah, the son of Azbuk, the ruler of the half part of Bethzur, unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty.”

This passage, when taken with the context, seems in itself quite sufficient to set at rest the question of the position of the city of David, of the sepulchres of the kings, and consequently of Zion, all which could not be mentioned after Siloah if placed where modern tradition has located them… It is enough to know that the description in the first 16 verses applies to Jerusalem, and in the last 16 to Zion, or the city of David; as this is sufficient to explain almost all the difficult passages in the Old Testament which refer to the ancient topography of the city.



Included below are some miscellaneous quotes from Madame Helena Petrovna Blavatsky of St. Petersburg, Russia, from random places in her book The Secret Doctrine published in 1888.

Meru—the abode of the gods—was placed, as before explained, in the North Pole, while Patala, the nether region, was supposed to be in the South. As each symbol in esoteric philosophy has seven keys, geographically, Meru and Patala have one significance and represent localities; while astronomically, they have another, and mean “the two poles”, which meaning ended by their being often rendered in exoteric sectarianism—the “Mountain” and the “Pit”, or Heaven and Hell. If it may be found that the ancients knew the topography and nature of the Arctic and Antarctic regions better than any of our modern astronomers; they had reasons, and good ones, for naming one the “Mountain” and the other the “Pit”.

As the author just quoted half explains, Helion and Acheron meant nearly the same:

Helion is the Sun in the highest” (Helios, Helion, the “most high”); “and Acheron is 32 deg. above the pole, and 32 below it, the allegorical river being thus supposed to touch the northern horizon in the latitude of 32 degrees. The vast concave, that is for ever hidden from our sight and which surrounded the southern pole, being therefore called the Pit, while observing, toward the Northern pole that a certain circuit in the heavens always appeared above the horizon—they called it the Mountain. As Meru is the high abode of the Gods, these were said to ascend and descend periodically; by which (astronomically) the Zodiacal gods were meant, the passing of the original North Pole of the Earth to the South Pole of the heaven.”


“In that age”, adds the author of that curious work, the “Sphinxiad” and of “Urania’s Key to the Revelations”—“at noon, the ecliptic would be parallel with the meridian, and part of the Zodiac would descend from the North Pole to the north horizon; crossing the eight coils of the Serpent (eight sidereal years, or over 200,000 solar years), which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e., the throne of Jove. Up this ladder, then, the Gods, i.e., the signs of the Zodiac, ascended and descended. (Jacob’s ladder and the angels)…


It is more than 400,000 years since the Zodiac formed the sides of this ladder.”… The “Mountain of God” means the “Mountain of the Gods” or Meru, whose representative in the Fourth Race was Mount Atlas, the last form of one of the divine Titans, so high in those days that the ancients believed that the heavens rested on its top. Did not Atlas assist the giants in their war against the gods? (Hyginus). Another version shows the fable as arising from the fondness of Atlas, son of Iapetus and Clymene, for astronomy, and from his dwelling for that reason on the highest mountain peaks. The truth is that Atlas, “the mountain of the gods”, and also the hero of that name, are the esoteric symbols of the Fourth Race, and his seven daughters, the Atlantides, are the symbols of its Seven Sub-Races. Mount Atlas, according to all the legends, was three times as high as it is now; having sunk at two different times. It is of a volcanic origin, and therefore the voice within Ezekiel says: “It will bring forth a fire from the midst of thee, it shall devour thee”, etc. (v.18).

Surely it does not mean, as seems to be the case from the translated texts, that this fire was to be brought from the midst of the Prince of Tyrus, or his people, but from Mount Atlas, symbolizing the proud race, learned in magic and high in arts and civilization, whose last remnant was destroyed almost at the foot of the range of those once gigantic mountains.

Many a time Atlantis is spoken of under another name, one unknown to our commentators. The power of names is great, and was known since the first men were instructed by the divine masters. And as Solon had studied it, he translated the “Atlantean” names into names devised by himself. In connection with the continent of Atlantis, it is desirable to bear in mind that the accounts which have come down to us from the old Greek writers contain a confusion of statements, some referring to the Great Continent and others to the last small island of Poseidonis. It has become customary to take them all as referring to the latter only, but that this is incorrect is evident from the incompatibility of the various statements as to the size, etc., of “Atlantis”.

Thus, in the Timaeus and Critias, Plato says, that the plain surrounding the city was itself surrounded by mountain chains,…and the plain was smooth and level, and of an oblong shape, lying north and south, three thousand stadia in one direction and two thousand in the other… They surrounded the plain by an enormous canal or dike, 101 feet deep, 606 feet broad, and 1,250 miles in length. The Symbol for Sacred and Secret Knowledge was universally in antiquity, a Tree, by which a Scripture or a Record was also meant. Hence the word Pipika, the “writers” or scribes; the “Dragons”, symbols of wisdom, who guard the Trees of Knowledge; the “golden” apple Tree of the Hesperides; the “Luxuriant Trees” and vegetation of Mount Meru guarded by a Serpent. Juno giving to Jupiter, on her marriage with him, a Tree with golden fruit is another form of Eve offering Adam the apple from the Tree of Knowledge.

What does Science know of Comets, their genesis, growth, and ultimate behavior? Nothing—absolutely nothing! And what is there so impossible that a laya centre—a lump of cosmic protoplasm, homogeneous and latent, when suddenly animated or fired up—should rush from its bed in Space and whirl throughout the abysmal depths in order to strengthen its homogeneous organism by an accumulation and addition of differentiated elements? And why should not such a comet settle in life, live, and become an inhabited globe!

“The abodes of Fohat are many,” it is said. “He places his four fiery (electropositive) Sons in the ‘Four circles’”; these Circles are the Equator, the Ecliptic, and the two parallels of declination, or the tropics—to preside over the climates of which are placed the Four mystical Entities. Then again: “Other seven (sons) are commissioned to preside over the seven hot, and seven cold lokas (the hells of the orthodox Brahmins) at the two ends of the Egg of Matter (our Earth and its poles).” The seven lokas are also called the “Rings”, elsewhere, and the “Circles.” The ancients made the polar circles seven instead of two, as Europeans do; for Mount Meru, which is the North Pole, is said to have seven gold and seven silver steps leading to it.

  • Zeus-Zen (aether), and Chthonia (the chaotic earth) and Metis (the water), his wives

  • Osiris and Isis-Latona—the former god also representing ether—the first emanation of the Supreme Deity, Amun, the primeval source of light; the goddess earth and water again

  • Mithras, the rock-born god, the symbol of the male mundanefire, or the personified primordial light, and Mithra, the fire-goddess, at once his mother and his wife: the pure element of fire (the active male principle) regarded as light and heat, in conjunction with earth and water, or matter (female, or passive, elements of Cosmical generation). Mithras is the son of Bordj, the Persian mundane mountain, from which he flashed out as a radiant ray of light. Brahma, the fire-god, and his prolific consort

  • the Hindu Agni, the refulgent deity from whose body issue a thousand streams of glory and seven tongues of flame, and in whose honour certain Brahmans preserve to this day a perpetual fire

  • Siva, personated by the mundane mountain of the Hindus, the Meru: these terrific fire-gods, who are said in the legend to have descended from heaven, like the Jewish Jehovah, in a pillar of fire, and a dozen other Archaic double-sexed deities, all loudly proclaim their hidden meaning

And what could these dual myths mean but the psychochemical principle of primordial creation? The first Evolution in its triple manifestation of spirit, force and matter; the divine correlation at its starting point, allegorized as the marriage of Fire and Water, products of electrifying spirit, union of the male active principle with the female passive element, which become the parent of the tellurian child, cosmic matter, the prima materia, whose soul is Aether, and whose Shadow is the Astral Light!

If no physical intellect is capable of counting the grains of sand covering a few miles of sea-shore; or to fathom the ultimate nature and essence of those grains, palpable and visible on the palm of the naturalist, how can any materialist limit the laws changing the conditions and being of the atoms in primordial chaos, or know anything certain about the capabilities and potency of their atoms and molecules before and after their formation into worlds?

These changeless and eternal molecules—far thicker in space than the grains on the ocean shore—may differ in their constitution along the line of their planes of existence, as the soul-substance differs from its vehicle, the body. Each atom has seven planes of being or existence, we are taught; and each plane is governed by its specific laws of evolution and absorption. Ignorant of any, even approximate, chronological data from which to start in attempting to decide the age of our planet or the origin of the solar system, astronomers, geologists, and physicists are drifting with each new hypothesis farther and farther away from the shores of fact into the fathomless depths of speculative ontology.

The Law of Analogy in the plan of structure between the Trans-Solar Systems and the Intra-Solar Planets, does not necessarily bear upon the finite conditions to which every visible body is subject, in this our plane of being. In Occult Science this law is the first and most important key to Cosmic physics; but it has to be studied in its minutest details and, “to be turned seven times”, before one comes to understand it. Occult philosophy is the only science that can teach it. How, then, can anyone hang the truth or the untruth of the Occultist’s proposition that “the Kosmos is eternal in its unconditioned collectivity, and finite but in its conditioned manifestations” on this one-sided physical enunciation that “it is a necessity of Nature to run down”?



The Book of the Dead

by Sir E.A. Wallis Budge
(London, 1890), pp. 135-137

Tuat is the name which the Egyptians gave in primitive times to the region to which the dead departed after they had left this earth, and the word has been translated by “Other World”, “Hades”, “Underworld”, “Hell”, the “place of departed spirits”, and the like. The exact meaning of the word is unknown, and it seems to have been lost in very early times. No English word or words will convey the idea which those who first used the word “Tuat” applied to it, and it must not be translated by “Underworld”, or “Hell”, or “Sheol”, or “Jehannum”, for each of these words has a special and limited meaning.

On the other hand, the Tuat possessed all the characteristics which we associate with these words, for it was “unseen”, and dark and gloomy, and there were pits of fire in it, and it formed the home of hellish monsters, and of the damned. Speaking generally, we may say that “Other World” is a fairly accurate rendering of “Tuat”. The oldest form of the name is Tat, which is found in the Pyramid Texts. The chief god of the Tuat, or the personification of the place, was “Tuaut”, and the gods of it were the “Tuatiu”.

The early Egyptians thought that Egypt was the world, and that it was surrounded by a chain of lofty mountains, like the Gebel Kaf of the Arabs, which was pierced in two places, one in the east and the other in the west. In the evening the sun passed through the western hole, and travelling, not under the earth, but on the same plane and outside the chain of mountains, it came round to the eastern hole in the mountains, through which it entered to begin the new day above the earth. Outside the chain of mountains, but quite close to them, was situated the Tuat, and it ran parallel with them. On the outer side of the Tuat was another chain of mountains, and a river ran between them. We may say, then, that the Tuat closely resembled that part of the Valley of the Nile which constitutes Egypt, and that it was to all intents and purposes circular in form.

Now as the Tuat lay on the other side of the chain of mountains which surrounded Egypt, and was therefore deprived of the light of the sun and moon which illumined its skies, it was shrouded in the gloom and darkness of night, and was therefore a place of gloom and terror.

At each end of the Tuat was a space which was neither wholly darkness, nor wholly light, the eastern end being partially lighted by the rising sun, and the western end by the setting sun. Where these partially lighted spaces ended “thick darkness”, or “solid darkness”, i.e., the “outer darkness”, began. The part of the Tuat that was close to Egypt was a terrible place, which much resembled the African “bush”. Parts of it were desert, and parts of it were forest, and parts of it were “scrub” land, and there were no “roads” through any part of it. Tracks there were, just as there are in the forests of the Sudan, but it was hopeless for the disembodied soul to attempt to find its way by means of them, unless guided by some friendly being who knew the “ways” of that awful region. Everywhere there was thick darkness.

All the region of the Tuat was inhabited, but the beings who dwelt there were hostile to all new-comers, and they could only be placated by gifts, or made subservient to the souls of the dead on their way to the kingdom of Osiris, by the use of spells, or words of power. The way was barred, too, by frightful monsters which lived on the souls of the dead, and at one place or another the deceased was obliged to cross streams which were fed by the river in the Tuat, and even the river itself.

In one part of this terrible region was situated a district called “Sekhet Hetepet”, i.e., the “Field of Offerings”, or the Elysian Fields, and within this was a sub-district called “Sekhet Aaru”, i.e., the “Field of Reeds”; in the latter lived the god Osiris and his court. In primitive times his kingdom was very small, but gradually it grew, and at length absorbed the whole of the Tuat. He ruled the inhabitants thereof much as an earthly king ruled men, and from first to last there seem to have been in his kingdom nobles, chiefs, and serfs, just as there were in Egypt. The desire of every good man in Egypt was to go to the Kingdom of Osiris, the “Lord of Souls”, and, as we learn from the “Book of the Two Ways”, or the “Two Ways of the Blessed Dead”, he might go there by water or by land. The difficulties which beset him if he went by land have already been indicated, and if he attempted to go there by water the difficulties which he would have to encounter were no less serious.

The Egyptians thought that the Nile which flowed through Egypt was connected with the river in the Tuat, but to reach the latter the deceased would have to pass through the two holes in the First Cataract from which the Nile rose, and then he would have to sail over streams of fire and of boiling water before he arrived in port.

The banks of these streams were filled with hostile beings which sought to bar his progress, and lucky indeed was that soul which triumphed over all obstacles, and reached the City of God.

In conclusion, tethered above our North Pole was Heaven. Earth’s Northern Hemisphere would have been bathed in some sort of perpetual light. Perhaps that is why the Egyptians felt that the Sun Ra would only circle the horizon behind the mountains, because they could not otherwise explain the presence of reddish “twilight” when the Sun was absent from the sky. If one travelled south from Egypt, one would eventually have crossed the “twilight zone” (or “partially lighted places”) before entering Tuat, the “outer darkness” or “solid darkness” which would resemble our nighttime darkness today. But if one had been born and reared in the Land of the Night Sun, certainly travelling to the Southern Underworld of “Tuat” would have been an unnerving experience.

And vice-versa.

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Chapter 8
Hyperborea & The Rhipaean Mountains

These are the “traditional” descriptions of Hyperborea and related matters, by 19th century professors who were attempting to determine from various “myths” actual geographical locations for these mystical lands, rather than place Hyperborea in its correct celestial position “beyond” the North Pole as The Cosmic Tree.




From A Dictionary of Greek and Roman Geography,

Volume 1, Pages 1104-1106,

by Professor William Smith & Others,

London, 1873.

HYPERBOREI: The legendary race of the Hyperboreans, though mentioned neither in the Iliad nor Odyssey, are spoken of in the poem of the Epigoni and in Hesiod and occur in traditions connected with the temples of Tempe, Delphi, and Delos.

The situation assigned to this sacred nation, as the name indicates, is the remote regions of the North. They were said to dwell beyond Boreas, the mountain wind, which came from the Rhipaean Mountains, the name of which was derived from hurricanes, issuing from a cavern, which they warded off from the Hyperboreans, and sent to more southern nations; so that they never felt the cold north wind, but had their lot fixed in some happy climate, where, like an Alpine summit rising above the storms, they were surrounded by an atmosphere of calm and undisturbed serenity.

“Here,” says Alexander Von Humboldt, “are the first views of a natural science which explains the distribution of heat and the difference of climates by local causes, by the direction of the winds, the proximity of the sun, and the action of a moist or saline principle.” And thus the “meteorological myth”, which placed the Hyperboreans in the North at the sources of the Ister, as conceived by Pindar, and Aeschylus in the Prometheus Unbound, was, when the Ister was supposed to be a river running through all Europe from its western extremity, transferred to the regions of the West.

In consequence of this we find, in later writers, a confusion of this happy land with that of Italy and other western countries, as well as of the Rhipaeans with the Alps and Pyrenees. But whatever arbitrary license was assumed by the poets and geographers who wished to mold these creations of the fancy into the form of a real people, as to their local habitation, the religious idea always remained the same. They were represented as a pious nation, abstaining from the flesh of animals, and living in perpetual serenity in the service of their God for a thousand years.

[COMMENT: There are numerous references to “millennia of the gods” in world literature and mythology. After the Second Coming, Christ shall reign for a thousand years, we are told. This so-called “millennium of the gods” in reality reflects the fact that the Planet X Nibiru is tethered to our North Pole for 900 years, close enough to 1,000 years to be remembered as a “millennium” by ancient observers. Also, see the Epilogue. RS]

“The muse is no stranger to their manners. The dances of girls, and the sweet melody of the lyre and pipe, resound on every side, and twining their hair with the glittering bay they feast joyously. There is no doom of sickness or disease for this sacred race; but they live apart from toil and battles, undisturbed by exacting Nemesis.”

But at length, tired out with this easy life, betwixt the sun and shade, they leapt, crowned with garlands, from a rock into the sea.

We are conducted almost involuntarily to the Argippaei, Issedones, and the “ancient kingdom of the Griffin”, to which Aristeas of Proconessus, and, two hundred years after him, Herodotus, have given such celebrity.

East of the Kalmuck Argippaei were the Issedones, but to the North of both, nothing was known, since high mountains presented an impassable barrier. In descending the chain of the Ural to the East, towards the steppes of Obol and Ichim, another lofty range of mountains, forming the West extremity of the Altai, does in fact appear. The commercial route crossed the first chain from West to East, which indicates a “meridian” chain with its main axis running from South to North. In marking off the second chain, Herodotus clearly distinguishes that which is to the East of the Argippaei (the country of the Issedones) from that which lies beyond the huge mountains towards the North, where the men sleep half the year, and the air is filled with feathers, where the Arimaspi live who steal the gold from the “Griffins”.


[COMMENT: This is an interesting little tidbit to consider again. If Hyperborea were located in the so-called Rhipaean Mountains, and if they stole the gold from the “Griffins” (that is to say, Cro-Magnon Sapiens, or “LuLu” in Nibiruan), this would substantiate the Sitchin contention that Cro-Magnon Sapiens was created as a “slave race” to mine the gold for Nibiru’s atmospheric usage. RS]


This distinction seems to establish the existence of a chain running from West to East. The region of the “Griffins” and the Hyperboreans commences beyond the North slope of the “chain of the Aegipodes” (the Altai). The position of the Issedones to the North of the Jaxartes (Araxes) appears justified by the account of the campaign of Cyrus against the Massagetae, who occupied the plain to the South of the Issedones.

The most precious mineral riches are stored up in the extremities of the earth, and it is in the North of Europe that the greatest abundance of gold is found. Now the North of Europe, in the geography of Herodotus, comprehends the North of Asia, and we are irresistibly reminded of the gold-washings to the South of the Ural, among the mountains of Kousnetsk, and the ravines of the Lowlands of South Siberia. The locality of the gold trade of Northwest Asia may be placed between the 53rd and 55th degrees of latitude.

An ingenious hypothesis has been started by Erman, which refers the mythus of the “Griffins”, guardians of the gold of the Arimaspi, to the phenomenon of the frequent occurrence of the fossil bones of the great pachydermatous animals found in the alluvium of North Siberia: bones which to this day the native tribes of wild hunters believe to be the claws, beak, and head of some gigantic bird.


[COMMENT: The previous statement should also be considered in light of the fact that the native Indians of North America used a “Thunderbird” symbol instead of the traditional “Winged Disk” of Eurasia. Perhaps these large birds of North Siberia are the “Thunderbirds” of North America! See Illustrations 20-22 below. RS]


Illustration 22: Alaska Totem Pole with Thunderbird



Von Humboldt, to whose interesting discussion on this subject reference has been made, justly enough condemns this confusion between ancient and modern fable; and shows that the symbolic image of the “Griffins”, as a poetic fiction and representation in the arts, did precede, among the Greeks, the time when relations were formed among the colonists of Pontus and the Arimaspi. The “Griffin” was known to the Samians, who figured it upon the vase which commemorated the good fortune of their first expedition to Tartessus, according to Herodotus. This mysterious symbol of an animal acting as guardian over gold, seems to have been the growth of India and of Persia; and the commerce of Miletus contributed to spread it in Greece along with the tapestries of Babylon.


[COMMENT: See Illustration 10 below. The great Pythagoras, who influenced such historic notables as Apollonius of Tyana, left behind a drawing of our Solar System, depicting our Earth in companionship with a “Counter Earth”, as he referred to it. Pythagoras was born on the Island of Samos, Greece, and moved to Crotona, Italy, where he inaugurated his famous school, around the time of the Founding of Rome by Romulus and Remus in 756 BCE. A Samian riddle regarding Planet X Nibiru’s arrival still survives: “My cloak I shed in the light of my reflection. My grand entrance I make after the serpent appears. Then they will know me.” And Quetzalcoatl, the Mayan Flying Serpent, also vowed to return and rule for a thousand years. RS]





Illustration 10: Pythagorean Counter-Earth


The region of auriferous sand, of which the Daradas (Dardars, or Derders, mentioned in The Mahabharata, and in the fragments of Megasthenes) gave intelligence to travellers, and with which the often-repeated fable of the ants became connected, owing to the accidental double meaning of a name, belongs to a more Southern Latitude, 35° or 37°.

From A Dictionary of Greek and Roman Geography,

Volume 2, Page 710,

by Professor William Smith & Others,

London, 1873.

RHIPAEI MONTES, a name applied by Grecian fancy to a mountain chain whose peaks rose to the North of the known world. It is probably connected with the word “ripai”, or the chill rushing blasts of “Boreas”, the mountain wind or “tramontana” of the Greek Archipelago, which was conceived to issue from the caverns of this mountain range. Hence arose the notion of the happiness of those living beyond these mountains—the only place exempt from the northern blasts. In fact they appear in the form of “Ripai”, in Alcman, a lyric poet of the 7th century B.C., who is the first to mention them. The contemporary writers Damastes of Sigeum and Hellanicus of Lesbos agree in their statements in placing beyond the fabled tribes of the North the Rhipaean Mountains from which the north wind blows, and on the other side of these, on the seacoast, the Hyperboreans.


[COMMENT: Alcman wrote in the 7th century BCE, the 600s. Hyperborea, The Night Sun, made its final loop and departure in 687 BCE, when Assyrian King Sennacherib’s Army was destroyed by “cosmic forces” at Pelusium, Sinai.

Only those people living before 687 would have seen this Planet X Nibiru with their own eyes. It is unclear here whether Alcman was referring to the true inhabitants of the Rhipaean Mountains or just to some vague “legend” about them. Without any newspapers, magazines, videos, movies, photographs and so forth to remind them of the existence of “Hyperborea”, it would have been quite easy for ancient people to forget about it, once it had disappeared from view. RS]


The legends connected with this imagined range of mountains lingered for a long period in Grecian literature, as may be seen from the statements of Hecataeus of Abdera and Aristotle.


Herodotus knows nothing of the Rhipaean Mountains or the Alps, though the positive geography of the North begins with him. It would be an idle inquiry to identify the Rhipaean range with any actual chain. As the knowledge of the Greeks advanced, the geographical “mythus” was moved further and further to the North till it reached the 48th degree of latitude North of the Maeotic Lake and the Caspian, between the Don, the Volga, and the Jaik, where Europe and Asia melt as it were into each other in wide plains or steppes. These “mountains of the winds” followed in the train of the meteorological “mythus” of the Hyperboreans which wandered with Heracles far to the West. Geographical discovery embodied the picture which the imagination had formed.

Poseidonius seems to have considered this range to be the Alps. The Roman poets, borrowing from the Greeks, made the Rhipaean chain the extreme limit to the North; and Lucan places the sources of the Tanais in this chain. In the earlier writers the form is Ripaei, but with Pliny and those who followed him the P becomes aspirated. In the geography of Ptolemy and Marcian the Rhipaean chain appears to be that gently rising ground which divides the rivers which flow into the Baltic from those which run to the Euxine.


[COMMENT: Look at it this way. In ancient times if you were living in, for example, south-central Colorado or Russia, and if you looked to the north, you would see the Rocky Mountains in Colorado and the Urals in Russia. “Beyond the North” you would see “Hyperborea” tethered atop Yggdrasill, The Cosmic Tree. Naturally, you would associate this “Mount Olympus” or “Mount Zion” or “Mount Meru” with the “Rhipaean Mountains”, where the North Wind rises, which you would actually be looking at. Then as the 600s BCE came and went, and those like Pythagoras and Alcman died, only distant legends would have remained about this magical, northernmost “Heaven Of The Gods”. It is said that Alexander The Great searched and searched across Greece for “Mount Olympus” but never found it. Of course, he didn’t find it. It wasn’t there anymore. RS]

From A Dictionary of Greek and Roman Geography,

Volume 2, Pages 68-69,

by Professor William Smith & Others,

London, 1873.

ISSEDONES: In the Roman writers the usual form is “Essedones”, a people living to the East of the Argippaei, and the most remote of the tribes of Central Asia with whom the Hellenic colonies on the Euxine had any communication. The name is found as early as the Spartan Alcman, B.C. 671-631, who calls them “Assedones”, and Hecataeus. A great movement among the nomad tribes of the North had taken place in very remote times, following a direction from Northeast to Southwest; the Armaspi had driven out the Issedones from the steppes over which they wandered, and they in turn drove out the Scythians, and the Scythians the Cimmerians.

[COMMENT: Note the date above, 671 BCE. That was only 16 years after 687; but perhaps more importantly, it was only 8 years after the Era of Esarhaddon began at Babylon, which coincided with the date of 679 for the commencement of the Mayan Calendar. For additional details, I refer the reader to the essay by John Major Jenkins, which can be found HERE. This is the second link that I have found between the end of an era in the Middle East and the origin of an era in the Americas, civilizations who supposedly knew absolutely nothing about one another at the time. RS]

Traces of these migrations were indicated in the poem of Aristeas of Proconnesus, a semi-mythical personage, whose pilgrimage to the land of the Issedones was strangely disfigured after his death by the fables of the Milesian colonists. The Issedones, according to Herodotus, have a custom, when any one loses his father, for the kinsfolk to kill a certain number of sheep, whose flesh they hash up together with that of the dead man, and make merry over it. This done, they peel and clean out his skull, which after it has been gilded becomes a kind of idol to which yearly sacrifices are offered. In all other respects they are a righteous people, submitting to the rule of women equally with that of men; in other words, a civilized people.

Heeren, upon Dr. Leyden’s authority, illustrates this way of carrying out the duties of filial piety by the practice of the Battas of Sumatra. It may be remarked that a similar story is told of the Indian Padaei. Pomponius Mela simply copies the statement of Herodotus, though he alters it so far as to assert that the Issedones used the skull as a drinking cup. The name occurs more than once in Pliny; and Ptolemy, who has a town Issedon in Serica, mentions in another place the Scythian Issedon. Alexander Von Humboldt has shown that, if the relief of the countries between the Don and the Irtysh be compared with the itinerary traced by Herodotus from the Thyssagetae to the Issedones, it will be seen that the Father of History was acquainted with the existence of vast plains separating the Ural and Altai, chains which modern geographers have been in the habit of uniting by an imaginary range passing through the steppe of the Kirghiz.

[COMMENT: A lot of what Alexander Von Humboldt proposed in his fivevolume series Cosmos, for which I have the greatest respect (and even a 150-year-old first edition from my Great-Uncle Whit, to whom this book is dedicated), has been updated with more modern discoveries. However, he was one of the most prolific astronomical researchers of the 19th century. It is interesting to note his mention of the Irtysh River region, where the legend of “the golden pole with the golden cage on top” originated. RS]

This route recognizes the passage of the Ural from West to East, and indicates another chain more to the East and more elevated—that of the Altai. These claims, it is true, are not designated by any special names, but Herodotus was not acquainted even in Europe with the names of the Alps and Rhipaean Mountains; and a comparison of the order in which the peoples are arranged, as well as the relief and description of the country, shows that much definite information had been already attained.

Advancing from the Palus Maeotis, which was supposed to be of far larger dimensions than it really is, in a central direction towards the Northeast, the first people found occupying the plains are the “Black-Clothed Melanchlaeni, then the Budini, Thyssagetae, the Iurcae (who have been falsely identified with the Turks), and finally, towards the East, a colony of Scythians, who had separated themselves from the “Royal Scythians” (perhaps to barter gold and skins). Here the plains end, and the ground becomes broken, rising into mountains, at the foot of which are the Argippaei, who have been identified from their long chins and flat noses with the Kalmucks or Mongolians by Niebuhr, Böckh, and others, to whom reference is made by Mr. Grote.


This identification has been disputed by Humboldt, who refers these tribes to the Finnish stock, assuming as a certain fact, on evidence which it is difficult to make out, that the Mongolians who lived around Lake Baikal did not move into Central Asia till the thirteenth century. Where the data are so few, for the language (the principle upon which the families of the human race are marked off) may be said to be unknown, ethnographic analogies become very hazardous, and the more so in the case of nomad tribes, the same under such wide differences of time and climate. But if there be considerable difficulty in making out the analogy of race, the local bearings of these tribes may be laid down with tolerable certainty.

The country up to the Argippaei was well known to the traders; a barrier of impassable mountains blocked up the way beyond. The position of the Issedones, according to the indications of the route, must be assigned to the East of Ichim in the steppe of the central horde of the Kirghiz, and that of the Arimaspi on the North declivity of the Altai.

The communication between the two peoples for the purpose of carrying on the gold trade was probably made through the plains at the Northwest extremity of the Altai, where the range juts out in the form of a huge promontory.

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