For the past twelve years, Graham Hancock has been bent on
mastering the mysteries of northern Africa, encompassing Ethiopia and
Egypt in his quest for knowledge of both the Ark of the Covenant and, most
recently, the monuments of the Giza plateau. Nor, for that matter, is he a
stranger to the pyramids of Mexico and Central America, or the Andes'
strange ruins and landscapes.
Through the process of writing and promoting
two massive books - The Sign and the Seal: The Search for the Lost
Ark of the Covenant and most recently Fingerprints of
the Gods: Evidence of Earth's Lost Civilizations - Hancock has
emerged as a leading figure in the heightening international debate over
the antiquity of civilization and the degree of astronomical knowledge
extant in the world prior to the second millennium BC.
Hancock's search for the Ark, of course, might tempt a
writer to cast him as a thinking person's Indiana Jones. In reality, his
work has more in common in both style and significance with that of Henry
Lincoln, Michael Baigent and Richard Leigh (authors of Holy Blood,
Holy Grail) than, say, the books of Erich Von Daniken.
At a time when many people speak lightly of
"paradigm shifts" in basic knowledge, Graham Hancock is laying
the groundwork for a new generation of scholarship. In the course of his
research, Hancock (together with his professional photographer wife Santha
Faia) has visited the relevant sites, vividly describing both the scenes
he has encountered and his personal impressions of them. Nor does he
shrink from providing the reader with exhaustively documented information
gleaned from the world's best libraries in order to provide color, detail
and texture in the complex pictures he paints.
The Manchester Guardian, in reviewing The
Sign and the Seal, said it would probably be "as popular as
the 'Raider' films," describing the book as "an intellectual
whodunit with whom we can all identify."
In person, Graham Hancock has little of Hollywood about
him, and his books, while having been #1 bestsellers in England, have no
doubt been bought by many fewer people than have seen the
"Raiders" films. That is not to say, however, that he is lacking
in charisma, or in the chutzpa required to take on the skeptics-in-waiting
from the Committee for the Scientific Investigation of Claims of the
Paranormal. A tall, lanky, slightly balding and highly personable man in
his late forties, Hancock is occupying a bully pulpit in the battle for
what he see is nothing less than the truth about mankind's prehistory.
While informed, rational discourse on these matters has
long tended to be restricted to papers in scholarly journals, Hancock,
responding to marketplace demand, is taking this debate directly to the
public at large. In the process, he revels in challenging the orthodoxies
of contemporary academic consensus. His particular target is the received
view, particularly strong among Egyptologists, that an advanced
civilization dating to at least 10,500 BC - and characterized by an
initiatic wisdom tradition based upon deep knowledge of observational
astronomy - is categorically impossible.
Hancock has, in fact, become an eloquent advocate for
the possibility of such an advanced civilization and its wisdom tradition.
Yet he has not come to hold such a position overnight. Prior to
undertaking his quest for the Ark, Hancock became familiar with his
terrain through serving as East Africa correspondent for the London Economist.
In 1989, Atlantic Monthly Press published his Lords of Poverty,
an expose of corruption in the international aid establishment, for which
he received an H.L. Mencken Prize (honorable mention). In The Sign
and the Seal, he details the business he developed writing
coffee-table books on countries such as Ethiopia under commissions from
the governments of African dictators. He also candidly describes how,
after a long conversation on the shores of Lake Tanganyika with his
wife-to-be Santha, he dropped that business entirely to dedicate himself
wholly to his quest for the Ark.
Simply put, that quest led him to the Great Pyramid,
and, as a result of a pivotal personal experience in the King's Chamber,
to a study of all of the monuments of the Giza plateau in relationship to
both the stars themselves and, most importantly, the ancient Egyptians'
search for immortality. As a guide, he immersed himself in ancient star
lore and related myths, aided by the groundbreaking study Hamlet's
Mill: An Essay on Myth and the Frame of Time by Giorgio de
Santillana and Hertha von Dechend.
In a nutshell, the arguments Hancock advances in his
600-page Fingerprints of the Gods may be summarized as
It is now possible to consider new evidence pointing
to the existence of a highly advanced, seafaring civilization prior to
10,500 BC, representatives of which influenced the cultures of Egypt,
Central and South America, among others.
In order to understand the true significance of the
Atlantis myth, Hancock urges reconsideration of the hypothesis of the
late professor Charles Hapgood (cautiously endorsed by Einstein) that
the entire lithosphere of the earth undergoes dramatic shifts, causing
whole areas of land once in temperate zones to be thrust into the
polar regions, such as, for example, what is now Antarctica. Utilizing
evidence drawn from the Piri Reis map and other similar artifacts from
Renaissance map-makers, Hancock cites the work of Rand and Rose
Flem-Ath (When the Sky Fell: In Search of Atlantis)
positing that continent as the home of the great antedeluvian
Hancock examines deluge myths from around the globe,
analyses their similarities and differences, and asserts that they
have more in common than is recognized by academia. They especially
share metaphors that refer to the phenomenon of the precession of the
equinoxes as harbingers of cataclysmic changes in both society and
He asserts that, as a result of the influence of this
early high civilization, a deep sense of connection with certain stars
and star-systems lay at the heart of Egyptian civilisation. That
sensibility took form as a set of funerary rites intended to send the
souls of pharaohs into eternal life among the stars, most notably in
the constellation Orion, long associated with the god-king Osiris.
Lastly, Hancock cautiously suggests that the
possibility exists the globe could experience another shift of the
lithosphere within the next 30 to 50 years, due to the state of ice
build-up at the poles and gravitational pressures from an upcoming
planetary alignment. Hancock insists that the public has a right to
know the true history of the world and that we must objectively assess
the possibility of a global cataclysm such as those which have
occurred in centuries long past.
Hancock realizes, of course, that his identification
with propositions such as those listed above might encourage some readers
to improperly associate him with advocates for a "pole shift"
and those authors who find metaphysical significance in every detail of
the Great Pyramid's features. Yet Hancock remains an empiricist, writing
about what he has personally investigated. In fact, Hancock now finds
himself in direct collaboration with Robert Bauval as co-author of their
new work Keeper of Genesis, that will expand on the
information in both Fingerprints of the Gods and The
Based on an analysis of data obtained from over twenty
years of active research, Bauval is advancing the proposition that all of
the monuments of the Giza Plateau were built in such a fashion as to
directly mimic the positions of the major stars of the constellations Leo,
Taurus and Orion, ten and a half centuries before Christ. And, from their
analysis of the principal ancient Egyptian funerary texts, both Bauval and
Hancock posit that this entire complex of monuments is directly connected
to the Pharaonic funerary cult of immortality. According to their
interpretation of the texts, the rituals of that cult were specifically
intended to facilitate the transit of initiate-pharaohs' souls into the
heavenly realm of Osiris, which the ancient Egyptians believed to be
located in the region of the constellation Orion. Moreover, asserts Bauval,
the funerary cult involved a dimension of time travel back to 10,500 BC,
regarded by the ancient Egyptians as the "First Time," when gods
such as Isis and Osiris were believed to have walked the land of Khem.
From the purely academic point of view, such information
could well be regarded as simply more indication of the highly advanced
fantasy lives of the pharaohs and their priests. Yet, as both Bauval and
Hancock emphasize, ancient Egyptian religion was inseparable from Egyptian
astronomy, engineering and mathematics. Nor was it separate from
'technology' as in the case of the pyramids and the Ark. At the present
time of material limits and millennial anxiety, these ideas may suggest
how humanity could be liberated from time itself through conscious
survival after death.
At the very least, Hancock's work, like Bauval's, has
the potential to explode the paradigm of social Darwinism - the belief in
slow, progressive development of civilization - now prevailing in
archaeology and Egyptology. The public at large is eager for solid
information on how to jump-start the collective process of remembering and
reconstructing our species' once and future relationship with the stars.
ED CONROY: Your quest for the Ark has
taken you to the pyramids, and from there, to the stars. How would you
characterize what you've learned on that journey?
GRAHAM HANCOCK: What we're dealing with
here is an extraordinarily ancient wisdom tradition, a science of
initiation and a science of immortality. I think it's like a hologram.
When you bump into any bit of it, it's possible to see the whole.
By chance, or so it seemed by chance at the time, I
bumped into the Ark of the Covenant in 1983, and subsequently pursued a
quest to learn more about it to see if its last resting place might not be
in Ethiopia. Because the Ark is an offshoot and a product of that ancient
science, and because the transmission of that science to the future is
holographic in its form, it was inevitable that I would bump into the rest
The Ark is a doorway into a wider quest, and I could
have come at it from another direction, from the pyramid. Either way it
would have also led to the Ark. They're all the same thing. The science
that built the pyramids, the science that created the Ark of the covenant,
is a legacy of knowledge handed down from a very remote period by a
civilization that we've lost all traces of. All that's left is this
knowledge and wisdom, and various means and methods have been used to
transmit that knowledge.
CONROY: In The Sign and the
Seal and Fingerprints of the Gods you alluded
to the possibility that Moses' Ark was only one of many similar strange
boxes in Egypt.
HANCOCK: It's become more and more
clear to me that there was a leakage of this science from Egypt into
Israel. If one looks at the traditions concerning the construction of the
Temple of Solomon, and at certain objects such as the Shamir, the stone or
serpent that cut rocks, again you find yourself confronted by a glimpse of
this hologram. It draws you in.
CONROY: What was the experience,
though, which personally "drew you in" to the hologram?
HANCOCK: It was my travels in Ethiopia
in 1983, which took me to Axum, which is where the Ethiopians believe that
the true Ark resides. It was my encounter with the guardian of the Ark,
and what he said to me that planted this seed in my mind. At that time I
knew very little about the Ark other than what I had seen in the Indiana
Jones movie. I had to go through certain other processes. I needed to go
through other processes of learning and discovery and also personal change
as an individual before I was ready to let that seed that was planted in
CONROY: Now, a dozen years later,
you've expanded your scope tremendously to deal with the relationship
between this ancient wisdom tradition and the starry cosmos itself. What
influence took you in that direction?
HANCOCK: The arguments I found in Hamlet's
served as another entry point into the hologram, because once you start
picking up those numbers from those myths, if you follow the trail it will
eventually lead you to the Great Pyramid.
CONROY: Both de Santillana and von
Dechend identify the precessional change of the equinoxes with an ancient
body of myths in which the periodic "breaking of the mill" of
heaven is characterized as a time of "floods" and other
cataclysms. In Fingerprints, you also write of this cosmic process as a
harbinger of actual physical floods. Is this your interpretation or
HANCOCK: This is my interpretation
working with theirs. Santillana and Von Dechend have cracked an ancient
code, and other people are now working on that ancient code. They
realized, and I think they were the first people to realize this, that an
entire corpus of ancient myths had been specifically created to transmit
and convey hard astronomical information. These myths are in fact a
technical terminology dressed up in the language of a story, and once you
begin to realize what the terms mean, these stories suddenly make sense.
Now all of the stories in this body of myth that they
refer to, and it is a world-wide body of myth that is found in all
cultures that are not supposed to have had any contact in antiquity, have
dealt with the phenomenon of the precessional movement of the stars, which
is caused by a wobble on the axis of the earth. It's a perceived
phenomenon, it's not the stars that are moving - it's the earth that
moves, with that phenomenon having given us numbers which accurately
convey the rate of precessional motion, as accurately as modern science
can do today.
These myths all direct themselves toward a cataclysm,
frequently a flood, although other metaphors are also employed. There are
two things at work here. Once you begin to plug into this ancient
astronomical language, you begin to realize that "flood" is a
technical term for the swallowing up or drowning of particular groups of
stars at the moment that they were expected to appear as a result of the
precessional motion of the earth. The flood was an astronomical metaphor,
in that sense, but there's something very important to this. By the way
the English word disaster is interesting. Ast is one of the ancient
Egyptian words for "star," and a dis-aster is literally a
separation or a breaking apart of the stars, and this is precisely what
these myths speak of.
They create a metaphor for the phenomenon of precession,
where as a result of the precessional motion of the earth, stars do not
appear at their appointed address in the sky at their appointed time. They
drift or slip, and they appear to be swallowed up by the waters of heaven.
In this sense, the ancient astronomical language, while speaking of floods
and disasters, is actually describing and memorializing astronomical
events, but it's not as simple as that. There is an extremely clear
indication in the myths that terrestrial disasters are also connected to
this astronomical phenomenon.
This is not an issue that Santillana and von Dechend
went into. They confined themselves, and I think they did a brilliant job,
to the first step in decoding this ancient astronomical language, a
language that was designed to resist time, a language that was designed on
the vehicle of myth to travel eternally through time. They did that, but
they didn't take the next step and draw out the very powerful indication
in the myths that it isn't just the swallowing up of the stars by the
phenomenon of precession, but rather that this celestial phenomenon, from
time to time, at irregular intervals, appears to have a terrestrial
Now one gets into the concept expressed in the Hermetic
"as above, so below," and the implication that I draw from the
myths and document in Fingerprints of the Gods, is that what these myths
are saying is that they are not just distributing this astronomical
information for the fun of it, it's not just some perverse desire to
transmit astronomical notation from thousands of years ago to the distant
future. There's a purpose behind it.
CONROY: And what was that purpose?
HANCOCK: The purpose appears to me to
convey a warning that this phenomenon of precession which causes these
astronomical disasters also causes very real, terrestrial disasters - but
not every time the mill breaks. The "breaking of the mill" is
the notion of the equinoctial point of sunrise on the spring equinox
gradually slipping through each of the 12 zodiacal constellations, and the
mill breaks when the vernal point slips completely out of one
constellation and into the next. When it does so, the background
constellations against which the sun rises at the summer and winter
solstices, and at the autumn equinox also change. All the coordinates on
the mill change when the mill flips.
What comes down from antiquity is a sense that this
moment of change, this moment when the mill is about to slip from one
constellation into the next, is a moment of danger - but not always the
case that this moment of danger results in an earthly disaster. There
appear to be other trigger factors involved. What the myths indicate in as
plain language as can be imagined is that we need to be very awake and
very aware in these times of danger when the mill is about to slip. And we
live in one of those times now.
CONROY: The structure of Fingerprints
of the Gods
takes the reader from consideration of the great monuments of the New
World into a meditation on equinoctial precession. From there you jump
into Egypt with your introduction to the astronomical alignments of the
Great Pyramid and analysis of the pharaonic funerary cult of the Pyramid
Texts, which are all about immortality in the stars. It's a lot of
material, but it appears that you're heading into implicitly saying that
the state priesthood of ancient Egypt intended to find a way to preserve
human consciousness among the stars themselves.
HANCOCK: I have reached the point where
I am convinced that they actually did it. I believe that they did it. You
have here a remarkable science for want of a better word, and this like
all sciences had many objectives, but its primary objective was the
obtaining, the securing of immortality of consciousness.
Now the issue at the moment in my mind is unresolved as
to exactly the function of the stars in this. What comes to me out of my
studies of the ancient texts is a notion that would be familiar to the
Gnostics and indeed is in the closely related Hermetic texts, which is
that immortality of the soul is not something that can be achieved by
faith. Salvation is not to be achieved through faith alone - this is the
contrary of the orthodox Christian message. The Gnostics said that
salvation is to be attained through knowledge.
It appears from the Egyptian funerary texts and also
from The Tibetan Book of the Dead and other ancients
surveys of the afterworld, or whatever we want to call it, that at the
moment of death the soul faces confusion, terror. The purpose of these
ancient initiations and the knowledge associated with them, in my opinion,
was to assure that the soul of the deceased would not be confused at the
moment of death, but would be highly oriented and aware and awake, and
ready to deal with the challenges ahead.
I think what was involved with this was a process of
reflecting and refining the mind all the way through life. It seems pretty
clear to me that by obliging initiates to involve themselves deeply in the
study of the mysteries of the stars, they had created a mechanism for
forcing the mind to go to work. To grasp and understand the perceived
motions of the stars, both on a daily basis and on the long-term
precessional basis, the whole operation of the solar system and the
universe, requires an extraordinary operation of the will and intellect,
and I wonder whether the stars were a kind of teaching board in this
system, designed to bring the mind of each initiate to an extremely high
level of development.
So one's objective in life is manifold, but crucially
important within that objective is the constant acquisition and mastering
of knowledge and experience, and a life spent not accumulating knowledge
and experience is a life wasted, over which hangs the possibility of
extinction. Certainly the ancient Egyptian texts make that perfectly
clear, that the possibility of extinction isn't only connected to the
failure to use the gift of life to acquire knowledge, it's also connected
to behavior of a certain kind, how we lead our lives, and in this sense
there's a great concordance with the Christian message - there's a moral
issue. And the moral issue seems to be very simple in karmic terms, that
if you do harm, and you do badly, you pay a price. If you pursue the
initiate's quest then that very quest would rule out the tendency to do
Again and again I come back to this emphasis in the
texts on the acquisition of knowledge, which cannot be poured into your
ear, it is something that you as the initiate have to work at, you have to
study it, and that involves overcoming challenges and difficulties and
working your own way around them, and that is what this ancient quest for
immortality is all about. All the clues and guidelines on the quest still
exist for people who are open to this possibility.
The necessity to acquire knowledge and experience is
very important in these ancient texts. I don't think we should ignore it.
CONROY: How is this conclusion related
to your studies of the monuments on the Giza plateau?
HANCOCK: The book, as you rightly point
out, dwells heavily on Egypt, because preserved in Egypt are more pieces
of the puzzle than anywhere else in the world. They were very clever.
Preserved in Egypt are monuments that no reversion to barbarism could
destroy - even the barbarism of the nineteenth and twentieth centuries,
even Howard Vyse with his dynamite, even the Muslim caliph who tried to
dismantle the third pyramid at Menkaure. They couldn't do it.
I think there is a sense in which the great pyramids
are, to use a modern analogy, the hardware, passed down to us from an
unknown antiquity. I'm not claiming that they were built 12,500 years ago
- to me, it's just as good that they were built with knowledge that
originated then. It's the knowledge that lives, and at certain times, it
attaches itself to certain vehicles, sometimes to myths, and in this case,
to monuments capable of lasting virtually forever.
Ancient Egypt is of vital importance because a bit of
the software came down to us, too. In these extraordinary funerary texts,
such as The Book of the Dead, which is better described
as The Book of the Coming Forth by Day, The Book of Two Ways, The
Coffin Texts, The Book of Gates. I am now certain that encoded in
these texts is all the information we need, in combination with a study of
the monuments and a study of the ancient skies, which we can now do with
computers, to read a very clear and unmistakable message from a lost
In a way, attaching this to the cult of immortality was
very clever, because we all want to live forever.
CONROY: In The Orion Mystery,
though, Robert Bauval says we've been using the wrong program to decipher
HANCOCK: We've absolutely been using
the wrong program to decipher the software. This has been the whole
problem. The software has been attempted to be deciphered in terms of
preconceived notions about primitive cults, and in terms of artifacts dug
out of the ground. But the key, all along, that was needed to make the
software run, the password, if you will, is the sky. That's where nobody
looked, nobody looked at all before people like Santillana and von Dechend,
and more recently and crucially, Robert Bauval.
CONROY: Both you and Robert point out
what you regard as the importance of the Great Pyramid's two so-called
"ventilation" shafts, with the southern shaft from the King's
chamber pointing to the belt of Orion, and the southern shaft of the
Queen's chamber pointing to Sirius at the time of the Great Pyramid's
supposed construction, or 2,000 BC. And, since Gantenbrink's little
video-equipped robot, Upuat, discovered a limestone door with metal hinges
toward the end of the southern shaft of the Queen's Chamber, those shafts
have become all the more intriguing.
HANCOCK: One cannot be in any doubt
about the astronomical function of the Great Pyramid because of those
CONROY: The interpretive possibilities
inherent in the information that you have compiled are vast. Where do you
go with this material?
HANCOCK: I'd like to say Robert Bauval
has made the most crucial single breakthrough in this area of research
that has ever been made. Robert is the person who looked up at the sky and
saw that this was the frame of reference with which the Egyptians were
working. This is a complex multi-layered message, but he put the first
stage of that down, and he and I are now working on a new book which is
entitled Keeper of Genesis, and it is our attempt to take
the decoding of this scientific message to its logical conclusion, as far
as it can be taken. I think that what we're looking at is an anti-cipher,
a deliberate attempt to convey a message to the future, and all that is
required to convey that message is to be literate in astronomy, to have
ability to conceptualize ancient skies, not the skies as they look today,
but ancient skies, which now anybody can do with a PC. Then you can rather
rapidly begin to read this message.
CONROY: How so?
HANCOCK: In The Orion Mystery,
Robert put down the first of those things that proclaim themselves very
loudly. The pattern of the three pyramids on the ground mimics not the
patterns of the three stars in the epoch of 2,500 BC at which the shafts
point to the stars, but the pattern of the three pyramids on the ground at
a much earlier date - 10,500 BC. What you find is a massive monument on
this scale with shafts pointing to specific stars at a specific date, say
2,500 BC, 4,500 years before the present, and you find that the pattern of
those pyramids on the ground mimics the pattern of the stars in Orion's
belt in 10,500 BC, then obviously an enormous question mark is raised and
you start to wonder what is going on.
In Fingerprints of the Gods, I showed
that the Great Sphinx is also one of those loudly self-proclaimed things
that points to the Age of Leo, a point of 10,500 BC. Robert and I have
since gone on and looked further and found that every aspect of the Giza
monuments, not just the Sphinx and the three great pyramids but the
satellite pyramids - those that lie off the south face of the Menkaure,
and the causeways - and all the large temples all fit into a gigantic
diagram of the sky in 10,500 BC. It includes specifically the
constellation of Orion, the constellation of Leo, and that of Taurus, and
the group of stars between the horns of the bull that are called the
Hyades. Here we also find ourselves in the pyramids of Dashour, somewhat
to the south of Giza. All of these monuments signify a moment some 12,500
years before our present time.
It's rather like receiving a radio message from outer
space. When the SETI people scanned the sky they looked for anomalies,
they looked for a signal that stands out by its differences which raises a
question "what does this mean?" I think that's what we have here
in the monuments of Giza, a beacon that says "Look further, find out
what this was all about."
CONROY: So it would appear that the
ancient builders took the Hermetic maxim "As above, so below"
HANCOCK: Or rather that the Hermetic
maxim was derived from their own practice of science. There is a huge
question mark here which sets the mind on a course. Once you're confronted
with this anomalistic situation, if you're of a certain frame of mind,
you're impelled to investigate it further. I don't think that was
accidental. I think it was a designed effect of these monuments, that they
were specifically designed to create this questioning function in human
beings. They are one of the ways of ensuring that this ancient process of
initiation continues, even if the direct line of transmission from human
being to human being by oral transmission breaks down, it can be resumed
again through these monuments.
CONROY: What has been the reception to Fingerprints
and The Orion Mystery among the Egyptological community?
HANCOCK: The answers from the
Egyptological community has been to ignore both books. The reason for this
is that the vast majority of Egyptologists do not have even the most basic
grounding in astronomy. I will quote you from Dr. Alexander Pogo of the
Palomar Observatory. He is quoted by Santillana and von Dechen. "I
give up quoting examples of the obstinate belief among our Egyptologists
of the immobility of the heavenly pole." In other words, as Dr. Pogo
was pointed out, the Egyptologists don't have a bloody clue about
precession. They don't even know that the pole star changes with the
epochs. They are not even on the field, never mind at first base, and this
is an extraordinary betrayal of the high culture of ancient Egypt, because
Egyptian high culture and wisdom were connected to the study of the stars.
If we seek hard, physical proof of this, many Egyptologists will tell you
- and it's knee-jerk response, because they have not studied it, they have
just heard it from certain professors - they will tell you that the
ancient Egyptians knew nothing of astronomy. This is a matter that can be
disproved by a single monument. It can be disproved by the Great Pyramid
The Great Pyramid could not have been built other than
by master astronomers. The precision of the alignments of the Great
Pyramid are in themselves are proof that this monument was created by
master astronomers. The alignment to due north is within three-sixtieths
of a degree off due north, three arc minutes off due north, and could only
have been done with astronomy. Any engineer will tell you that.
It was, furthermore, a very refined and precise
observational astronomy, of the kind that takes an enormously long period
of time to develop. The Greenwich Observatory is nine-sixtieths of a
degree off true north, so we have a building in the modern world which is
less well aligned to due north than the Great Pyramid. Both buildings were
aligned with astronomy so it is clear that the ancient Egyptians were
The point that I am making about the Egyptological
establishment is that they have consistently failed to recognize this, and
they have not taken into account the astronomical factor in their
understanding of ancient Egypt. I don't see any sign of interest of
change, but I don't expect to... They will go to their graves believing
that the ancient Egyptians knew nothing about astronomy. You can tell them
and show them evidence that the ancient Egyptians were masters of
astronomy and they still will not see it. It's something strange about the
human mind. We get locked into particular world views and mindsets, and
once we get locked into a world view it is the hardest thing on earth to
change it. I think it is harder than moving a mountain to change a
scientists world view.
CONROY: This situation, of course,
affects the way we as a culture think about wisdom traditions. It appears
that such Egyptologists are quick to apply the term "Pyramidiot"
to anyone who disagrees with them.
HANCOCK: They apply the term "pyramidiot"
to anyone who suggests that the pyramids are in any way mysterious or
extraordinary, whether one suggests that from the point of view of
engineering or astronomy, orthodox Egyptologists will call you a "pyramidiot."
These are orthodox Egyptologists, I would add, who know nothing about
engineering or astronomy, so one has to wonder who the idiots really are.
I think that the cause of human knowledge - I want to
say this very strongly - has been betrayed by Egyptologists for the past
150 years. I think that they've set back the possibility of a momentous
discovery about ourselves because of their narrow-minded and ignorant
focus on one dimension of a truly multi-dimensional culture.
CONROY: What one dimension is that?
HANCOCK: The dimension that they are
focused on is the stuff they can dig out of the ground. If you can't dig
it out of the ground, it wasn't there. That's their attitude, and they
don't seem to realize that what survived into the future in terms of
material artifacts in the ground may not give a representative impression
of the overall culture. They have to open their minds to other
non-material artifacts that have survived, such as these extraordinary
texts, which have been passed down to us. They have to stand in front of
the three great pyramids and consider the possibility that they aren't
tombs, that they may be something else. Until they do that, they won't see
further than the dust of their feet.