Through the Aion by Starlight


This series of posts has covered a lot of ground and this should probably be the last one for a while.  So, I’m just gonna cram as much of the most important stuff into the little time here I have to write this.  And I’ll warn you now that this post will make a lot more sense, if any, for those who have read the previous entries. Here they are in order:

Present Zuvuya of Prophecies Future

Radiant Spica, The Red Books, and Visions of the Flood

Solar-Galactic Synchronization 27:53

Harmonic Convergence Ascension Code 22:41:89

Day 93 and the Wanderers’ Dance

Solar Cycles and the Samhain Season

Sacred Moon Cycles and the Queens of Palenque

Coming to Terms With the Ancient Ones

Tolkien and the Galactic Maya

Also, I started writing this yesterday, thinking I would finish it up for Moon 4 day 26. But life does tend to happen and it’s coming out today on Moon 4 day 27 instead. So I might refer to both days as “today”, but don’t let it confuse you too much, because for our purposes it’s actually kind of helpful to think of these two days, along with the numbers 173 and 174, as one cohesive unit. kin 68

Today is Moon 4 day 26. It was 103 years ago on the night of Moon 4 day 26 of the 12 Seed year -2.30 that Carl Gustav Jung made the first record of what was to become his Red Book. After suffering from visions of catastrophe over the previous month, Jung picked up an old abandoned journal, put the date “12/Nov. 1913” at the top of a blank page, and began a dialogue with his “almost forgotten soul”:

My soul, my soul, where are you? Do you hear me? I speak, I call you–are you there? I have returned, I am here again. I have shaken the dust of all the lands from my feet, and I have come to you, I am with you. After long years of long wandering, I have come to you again….

Do you still know me? How long the separation lasted! Everything has become so different. And how did I find you? How strange my journey was! What words should I use to tell you on what twisted paths a good star has guided me to you? Give me your hand, my almost forgotten soul. How warm the joy at seeing you again, you long disavowed soul. Life has led me back to you. … My soul, my journey should continue with you.

(To see a photograph of this journal entry check out “The Hermeneutics of Vision: C.G. Jung and Liber Novus” by Lance S. Owens.)

Over the next 5 years Jung became immersed in the creation of his Red Book, and these 5 years happened to coincide with World War I, also known simply as “The Great War”.

The impact of The Great War on the collective psyche was enormous, and gave rise to a “great disillusionment”. The idealism of the pre-War era is hard for people in the postmodern age to understand; but before The War it was a widely held belief that progress and science were about to bring about a perfect world-wide utopia, and The War utterly shattered that idea. Soon enough the holocausts of World War II were added onto the 20th century nightmare; and what passes for idealistic progressivism today is a mere remnant of the ante-bellum.

Amazingly, the date of Jung’s first entry in the journal, which I will take the liberty of calling the Red Book base date, was one galactic spin before the outbreak of war, when a series of declarations between a number of nations took place from July 28 to August 6 of 1914.

Red Book base date = Moon 4 day 26, kin 173

+ 260 days =

Moon 1 day 5, kin 173 — WWI begins (Moon 1 days 3-12, kin 171-180)

One year from today will be the second solar-galactic return of the Red Book base, exactly 104 (= 52 x 2) years from Jung’s journal entry of November 12, 1913. According to the people that study this stuff, Jung was doing his journaling at night, very probably around or after midnight; so we can include the energy of the next day, November 13, kin 174, into consideration as well. So, one year from now the solar-galactic return of the Red Book base will also coincide with the 5th solar return of the important final full solar eclipse of the 13-baktun cycle.

This introduces an important overtone fractal of 5 to the equation. Amazingly The Red Book base, November 12, 1913, is also the first day of 5 years ending on November 11, 1918, the day of the WW1 Armistice (11/11). This does seem to confirm Jung’s intuition that his visions were a prevision of the war!

The overtone fractal of 5 first takes us back 5 baktuns from Baktun 13 to the beginning of Baktun 8. As shown previously the eclipse cycles of Baktun 8 and Baktun 13 have strong resonances between each other that are coded into the Mayan Codex Moon base, and the final full solar eclipse of the 13-baktun cycle was a sort of galactic replay of the first full solar eclipse of Baktun 8; both took place around 38-days before “Galactic Alignment”:

Final full solar eclipse of 13-baktun cycle = Moon 4 day 27, kin 169

+ 38 days = 4 Ajaw 3 K’ank’in Galactic Alignment = Moon 6 day 9, kin 207

The 5 baktuns from 9 Ajaw to 4 Ajaw are approximately equal to 38 calendar rounds, or 38 solar-galactic cycles. In fact, we are currently living through the 38th 7 Kawak haab year since the year of the 8-baktun shift. One key facet of the 8-baktun shift is that it took place during a year in which the first day of the Dreamspell year and the first day of the 7 Kawak haab year both took place on the same day.

12 Seed Gateway - = 7 Kawak haab seating

12 Seed year -38.30 = baktun shift
+ 5 baktuns
= baktun shift

12 Seed year -38.30
+ 38 solar-galactic cycles
= upcoming 12 Seed year

We know that the Red Book base also took place during a 12 Seed year.  Furthermore, it was also 5 katuns before the 13-baktun shift; and the difference between the year 7 Kawak and 12 Seed is one of both 5 years, and also 5 days:

7 Kawak seating
+ 5 haab
= 12 K’an (12 Seed) seating

7 Kawak
+ 5 days
= 12 K’an

7 Storm year
+ 5 years
= 12 Seed year

Kin 59 + 5 days = Kin 64

Another important resonance: Jung turned 38 years old on the first day of the 12 Seed year -2.30:

12 Seed Gateway -
+ 36 SGCs =
12 Seed Gateway - = C.G. Jung’s 38th solar return

So we have 5 baktuns from Baktun 8 to Baktun 13 — approximately 38 SGCs.

We have 5 katuns from Jung’s Red Book initiation at age 38 to the completion of 13 baktuns.

We have 5 years from the Red Book base to the sacred Armistice 11:11:11.

We have 5 years from the final full solar eclipse of the 13-bakun cycle to the solar-galactic return of the Red Book base.

And we have 5 days/years from kin 59 (7 Storm) to 64 (12 Seed), and from 169 to 174.

Remember, not only does this match the Dresden Codex eclipse base, but also the 5-year 13 Moon alamanac of the Paris Codex. kin 69

The 5 baktuns from to is approximately equivalent to the current astrological age of Pisces — the Christian era. The psychological significance of this era was a chief concern of Jung’s, perhaps most directly expressed in his book Aion.

The 5 katuns is approximately equivalent to the 20th century, the darkest depths of the Piscean era, defined by holocaust, materialism, and wholesale desecration of the biosphere.

The 5 years is approximately equivalent to The Great War, with fractal equivalence to the five years from the final full solar eclipse of the 13-baktuns to the solar-galactic return of the Red Book base.

The 5 days is the base fractal from kin 59 to 64, in common resonance with kin 169-174.

For the 38:

38 calendar rounds is approximately equivalent to the 5 baktuns.

38 years was C.G. Jung’s age on the first day of the 12 Seed year -2.30.

38 days is the approximate sidereal drift from Baktun 13 to the piktun (20 baktuns).

38 days was the interval from the final full solar eclipse of the 13 baktuns to the zero date 4 Ajaw 3 K’ank’in (southern solstice).

The first full solar eclipse following the completion of the piktun (20 baktuns) will take place approximately 38 days following the southern solstice.

The completion of the piktun will coincide with Dreamspell kin 38.

We are technically still within the Piscean age, although that definition is based on Mediterranean astrology, and the upcoming “age of Aquarius” is likely to emphasize other interpretive frameworks (such as the Galactic Maya cycles), ultimately rendering the boundary somewhat indefinite. It’s safe to say, however, that by the long count date we should be well through the age of Pisces and into the next Aion.

As shown previously, this long-count date is not only the maximum fractal harmonic of Baktun 13, it also has a special relationship to the completion of the piktun.

Furthermore, the daysign is 4 Ben, equivalent to kin 173: 4 Ben (kin 173)

The first day of the current 11 Storm year (1.29) was also 4 Ben traditional.

The current 11 Storm year (1.29) will bring a full (annular) solar eclipse on kin 174.

The Red Book base date, November 12, 1913 is kin 173.

The final galactic spin to the solar-galactic return of the Red Book base date will begin later this 11 Storm year on kin 174, coinciding with the full solar eclipse, and will come to completion on kin 173, one day before the 5th solar return of the 13-baktun eclipse on kin 174.

Amazingly, this same 5-year return on kin 174, one year from now, will occasion a close conjunction of Venus and Jupiter, the first such close conjunction since the one that took place earlier this year on kin 251. (The importance of this has been covered in the previous post Day 93 and the Wanderers’ Dance.)

The Red Book is hooked up with all of this!

It’s also interesting to note that the inscription at Yaxchilan that alludes to the long count date includes images of Dwarves, associated with the supernatural realm in Mayan art. Dwarves also feature prominently in the work of Tolkien, as we all know; and the “decisive step” in Jung’s early experience with the Red Book involved an encounter with a Dwarf in a very Tolkien-like setting.

Jung’s Red Book was released during the most recent 4 Seed year (1.22), the year before the 13-baktun eclipse cycles began to come into full resonance. (See the old essay “The Full Lunar Eclipse of the Southern Solstice 2010“.) So the collective mind was beginning to download and process the implications of the Red Book just as the tzolkin was coming into perfect alignment with the Mayan codex Moon base.

The upcoming solar-galactic return of the Red Book base will take place a year from now during Moon kin 004, equivalent to the 4 Seed year of its release. The birth of Palenque’s Ux Lut K’uh also took place at this same time of year during a 4 Seed year. And, in the year of the Mayan codex Moon base, Dreamspell kin 004 was right in the harmonic window with kin 001:

Mayan Codex Moon base 12 Lamat
= Moon 4 day 24, Dreamspell kin 001

+ 3 days = Moon 4 day 27, Dreamspell kin 004

The Mayan Codex Moon base — 12 Lamat and Red Magnetic Dragon — finds strong resonance with an image of a Red Dragon and a yellow “Lamat” star from Jung’s Red Book:


Art by C.G. Jung

The Dragon image also connects with the art of Tolkien:


Art by J.R.R. Tolkien

And also with the Dresden codex:


Dresden Codex final page

Note that the image of the Dragon of The Flood in the Dresden codex includes glyphs that denote an eclipse of the Sun and Moon. In Vedic astrology the lunar nodes, which define where eclipses may occur, are known as the Dragon’s head (ascending node) and the Dragon’s tail (descending node). The lunar nodes also define the length of the “lunar half-year”, which is 173.31 days, in harmonic resonance with the 260-day tzolkin:

Lunar half-year = 173.31 days
173.31 x 3 = 520 days = 260 x 2

The final eclipse of 13 baktuns took place on kin 169 during Baha’i year 169. The current year, during which a full solar eclipse will take place on kin 174, is Baha’i year 173; and the solar-galactic return of the Red Book base will be Baha’i year 174. So we see the Baha’i are also involved with the Overtone fractal 5 frequency (169 + 5 = 174). What’s more, the Red Book base and the birth of Baha’u’llah both correspond to Moon 4 day 26, meaning that the observation of the Birth of Baha’u’llah for the Baha’i year 174 will take place on kin 173, the solar-galactic return of the Red Book base.

Red Book base = Moon 4 day 26
Birth of Baha’u’llah = Moon 4 day 26

Baha’i year 173 = eclipse on kin 174
Baha’i year 174 = Birth of Bahau’ll’ah on kin 173 = Red Book base SG return

As discussed in the last post, we are currently in the process of the karmic redemption of the Wavespell of the Star. The Star Wavespell corresponds to the thirteen moons of the current 11 Storm year; we are currently in Moon kin 251, the kin 174 eclipse will take place during Moon kin 255 (also coinciding with the the Jupiter station at Spica), and the year will come to a conclusion with Moon kin 260.

In the 11 Storm year 54.29, during which the piktun will come to completion, the full solar eclipse that takes place around 38 days after the solstice will coincide with the traditional day 13 Manik, equivalent to kin 247, the transcendence into the Wavespell of the Star.

As we know, Tolkien has a strong connection to these patterns through his galactic signature, (kin 255) and mystical connection to the number 251, and his connection to the Galactic Maya involves his character Olorin, the Istar Maia (known more commonly as Gandalf). In his own Red Book, C.G. Jung encounters a similar character known as Philemon. The night of Jung’s first encounter with Philemon was January 27, 1914, Dreamspell kin 249, the Lunar tone of the Star Wavespell. This Philemon encounter also happened to take place at the same time of year as will the piktun eclipse:

Piktun eclipse = 13 Manik, kin 247 = Moon 7 day 19-21

First Philemon encounter = Dreamspell kin 249, Moon 7 day 18

The Star Wavespell is also related to the depths of the Aion, since according to the Wave Harmonic of History the Star Wavespell corresponds to the darkest depths of the 13-baktun cycle. The importance of this interval from around to is one of the main themes of the work of Valum Votan, from The Transformative Vision, to The Mayan Factor, to Dreamspell. The Red Book visions of Jung and Tolkien began around 5 katuns before the completion of this 13-katun interval. According to the fractal overtone this corresponds to the 5 baktuns from to

Tone 8 of the Star Wavespell is kin 255, the Eagle sign of Tolkien. The 13th tone is the sign of another imaginative wizard of the age, one Albert Einstein, kin 260, who introduced 4-dimensional awareness into the mass consciousness.

Amazingly, the ultimate eclipse of the Newtonian universe by Einstein’s Relativity is also related to these same patterns. The first imperical confirmation of Einstein’s Relativity came from the results of observations taken during a total solar eclipse, and were announced on a very interesting day — Moon 4 day 22, kin 19. This was approximately 1 year after the WWI Peace Armistice, which took place on Moon 4 day 25 (11/11) of the previous year. The Relativity eclipse and announcement took place during the year 1919 AD on November 8 — 11/8/1919. Note the double 19 in the year 1919, and that 11 + 8 = 19. It was also exactly one galactic spin before the beginning of the Kin 19 Dreamspell year. Not only did the announcement directly involve the observation of an eclipse, it took place the day after a partial lunar eclipse; and during the following Kin 19 year an eclipse took place on the solar return of the Mayan codex Moon cycle base (Moon 4 day 24).

So the intial 5-year Red Book cycle ended with the Armistice on “the eleventh hour of the eleventh day of the eleventh month”, when the 11:11:11 cube code was planted into the collective consciousness as a peace frequency. Then, the next year, the eclipse of the Newtonian universe by the 4-dimensional consciousness of Einstein’s Relativity coded the cube 19:19:19. All in resonance with the Mayan Codex Moon base, the long count eclipse intervals, and perhaps most strongly of all, the Temple XIV tablet (…).

One more key event to consider is the total lunar eclipse that will take place on Moon 7 day 22 of the upcoming 12 Seed year.

12 Seed year total lunar eclipse = kin 253, Moon 7 day 22

Piktun eclipse = 13 Manik, kin 247 = Moon 7 day 19-21

Philemon encounter = Dreamspell kin 249, Moon 7 day 18

During the current 11 Storm year this same time of year will coincide with the beginning of Jupiter’s stationary position at Spica. (The first conjunction between the two luminaries will take place on Moon 7 day 11.)

13 Manik – Piktun eclipse
Kin 248 – Star Wavespell initiation
Kin 249 – first appearance of Philemon
Kin 251 – Tolkien mystic number (& current moon)
Kin 252 – Pleiadian eclipse 6 Wizard year (11:19)
Kin 253 – Upcoming eclipse 12 Seed year
Kin 255 – Tolkien
Kin 260 – Einstein

“Imagination is more important than knowledge.  For knowledge is limited to all we know and understand, while imagination embraces the entire world, and all there ever will be to know and understand.”

Tolkien and the Galactic Maya kin 65 : 6 Kawak


As covered in the previous post, “Radiant Spica, The Red Books, and Visions of The Flood“, in the 1940s J.R.R Tolkien wrote an experimental time-travel story, The Notion Club Papers, that contains a number of clear connections to Galactic Synchronization, and the years 2012 and 1987 in particular. The significance of these two years should be familiar to anyone with a even a passing familiarity with the Harmonic Convergence (1987) and the Mayan long count calendar (2012). That, however, is really just the beginning, and this post will take us through some of the more outstanding details of Tolkien’s Galactic Mayan connection.

It should be noted from the outset that The Notion Club Papers was never brought to completion, and there exist a number of drafts that differ from one another in various aspects. In his editorial presentation of the Papers, Christopher Tolkien discusses these drafts in detail and presents portions of some of the variants in addition to the entire extant text of the most highly developed and polished version.

The subtitle of these early drafts is Out of the Talkative Planet, which in itself suggests a connection to galactic synchronization, being that its prophetic source, the Telektonon, is known as the “Earth Spirit Speaking Tube”, or “The Talking Stone of Prophecy”.

The Papers are divided into two main sections, the first part, “The Ramblings of Ramer”, has to do with techniques of time-space travel, while the second part, “The Strange Case of Arundel Lowdham”, gets more deeply into events that touch on synchronicity and reincarnation, or, putting it more accurately, inter-generational cosmic memory.


The Ramblings of Ramer and SN1987A

Part One suggests aspects of galactic awakening presented in Valum’s one-of-a-kind booklet The 260 Postulates of the Dynamics of Time and the Evolution of Time as Consciousness. On a basic level, both the Papers and The 260 Postulates are concerned with the development of methods for extending the mind consciously through time and space. In both cases, this is not done through the usual sci-fi tropes of spaceships or mechanistic time-machines, but through something more akin to focused dreaming, or what C.G. Jung might call “active imagination”.

So I tried various experiments, on myself; various forms of training. It’s difficult to concentrate, chiefly because it’s difficult to get quiet enough. The body makes such a noise itself, quite apart from the din of sensations coming from the outside. I wanted to discover if my mind had any power, any trainable latent power, to inspect and become aware of the memory or record in other things, that would be in them anyway, even if not inspectable by me. For, I suppose, what we call memory, human memory, is both the power to inspect and be aware of the record within us, and the record that would be there anyway.
– Michael Ramer (Sauron Defeated p. 180)

All the same, I used to get at that time very extraordinary geometric patterns presented to me, shifting kaleidoscopically but not blurred; and queer webs and tissues too. And other non-visual impressions also, very difficult to describe; some like rhythms, almost like music; and throbs and stresses.
– Ramer (p.181)


Mandala – Art by J.R.R. Tolkien

[T]he telepathic creation of vehicles of time transport will evolve from exercises in sensory teleportation and the elaboration of celestial harmonics to actual whole body time transport as applied radiative projective geometries.
– Valum Votan, The 260 Postulates, Introduction

All time transport vehicles are mentally projected constructs of radiative geometry bodies utilizing crystal or floral structures, coordinated according to sets of time vector potentialities. Initially all time travel occurs as a type of focused imaginative exploration — sensory teleportation — using celestial harmonic coordinates of time vector potentialities.
– Postulate 12.4.


Mandala – Art by Jose Arguelles (Valum Votan)


Mandala from C.G. Jung’s Red Book

The 260 Postulates relates these abilities to two primary factors. The first factor is the “discovery of the Law of Time”, which was the realization of the qualitative difference between the natural 13:20 timing frequency and the artificial 12:60 frequency of mechanical time. This was made conscious by Valum and Bolon Ik near the end of 1989, and was developed into the interactive Dreamspell game in 1990. The other factor is “the excitation of stellar mass”, which refers to the phenomena of supernova, and to the Supernova 1987A in particular, which Valum cited as having planted the seeds of the Dreamspell in the collective consciousness.

The ejection of radiative thermic-luminic properties at supernova excitation is a correlate function of a higher meditational program of the Galactic Federation. This meditational program is coordinated by the pilot angel program of the intelligence originally evolved by the stellar mass on its trajectory toward becoming a supernova.
– Postulate 18.1

The point of meditational concentration of the pilot angel program with the final explosion of stellar mass into self-radiatively disintegrating supernova, subliminally marks the simultaneous ejection of the pilot program into parallel universes or other galactic brains.
– Postulate 18.2

Buddha or mahabodhisattvas are pilot angelic soul boat projections of pure mind ejected at peak moment of excitation of supernova into previously targeted parallel world systems.
– Postulate 18.10.

Through telepathic radio intelligence of awakened mind, mahabodhisattvic angelic projections subliminally guide lesser evolving worlds toward conscious parallel universe realization of the self-reflective discovery of the Law of Time.
– Postulate 18.11.

In the early drafts of The Notion Club Papers no specific dates are given, but they are dated loosely to some time “after 1989”, which suggests that Tolkien was somehow tuning into a preconscious awareness of the 13:20 frequency. The final version, however, takes it back to 1987, and in this case we are given the exact dates. These dates are the nights on which meetings of the Notion Club literary circle — largely based on the real life literary circle known as the Inklings, of which Tolkien was a part — took place. Part One is primarily focused on the events of two nights of the Notion Club meetings, with one other night added as a “sample” of the type of documents that make up the Papers.

We’ll come back to consider the case of the early versions, but in the case of the final version, Part One is primarily focused on Nights 60 and 61, which are dated to February 20, 1987, and February 27, 1987. These two nights make up the main body of the text, with a few lines from Night 54 on November 16, 1986 included as a sample.

The sample night of November 16 is noteworthy for falling right within the interval that concerns this series of posts, being just before the New Fire Pleiadian opposition of November 18, and the exact solar return of the Temple XIV Blood Moon ceremony enacted by Kan Bahlam and Ix Tzak’bu. The nights that make up the essential portion of Part One, February 20 and 27 of 1987, are, even more noteworthy: It was during this exact interval, in “real life”, around 42 years after Tolkien wrote this story, that radiation from Supernova 1987A first reached planet Earth. In fact, the detection and discovery of SN1987A took place exactly mid-way between the two nights on which Ramer would have been expounding his methods of time travel:

Feb 20, 1987 – Ramer’s first night explaining time travel methods

+ 3 days =

Feb 23, 1987 – Neutrinos from SN1987A first detected by instruments on Earth


Feb 24, 1987 – Humans realize SN1987A discovery

+ 3 days =

Feb 27, 1987 – Ramer concludes his exposition of time travel methods

To review, around 1945 J.R.R. Tolkien wrote a story about methods of time-space travel chiefly focused on the dates February 20 and 27, 1987. Then, at the exact midpoint of this interval SN1987A was actually discovered on February 23-24, 1987. And then, after having organized the Harmonic Convergence of 1987, Valum Votan identified this Supernova event as having planted the consious seeds of the Dreamspell, a set of tools meant to harness “stellar exitation” for purposes of time-space travel.


SN1987A and the Sacred Mayan Moon Cycles

Another important connection has to do with the sample night of November 16 and its synchronic connection to the main events in February. This also involves the analagous connection between the sacred Mayan Moon cycles and the appearance of SN1987A. The key here is that SN1987A appeared exactly 260 days, one galactic spin, before the solar return of the codical Moon cycle base:

February 23 (Moon 8 day 17) = SN1987A appearance (1987 AD)

+ 260 days =

November 10 (Moon 4 day 24) = codical Moon cycle base 12 Lamat (755 AD)

Further demonstrating the connection between The 260 Postulates and The Notion Club Papers (and the overall focus of this series of posts), Valum sealed The 260 Postulates with the dates Moon 4 day 22 and Moon 4 day 23, right within the “warning station” window of the codical Moon base.


Tolkien and the Galactic Maya

Part Two of The Notion Club Papers makes the Galactic Mayan connection even more direct, and ties it in with the wider legendarium of Middle-earth for which Tolkien is so famous. We should note that, while the Papers are obviously fictionalized, the ideas that Tolkien puts forth here are not idle ruminations, they arise largely from his own personal experiences within the imaginal realm, or what he referred to as Faerie. If you want to know how Tolkien came up with the tales of Middle-earth, a great deal of insight can be found in the Papers, and Part Two in particular.

In this second part Tolkien’s alter-ego is one Alwin Arundel Lowdham. The story concerns Lowdham’s mystical experiences with ancient languages, including Old English (Anglo-Saxon), but especially the antediluvian language of Atlantis (Numenorean) and the angelic language of the Elves (Quenya). These mystical communications give insight not only into how Tolkien created, or discovered, the legends of Middle-earth, but also into how the legends relate to mundane human history, and how they continue to impinge upon present times.

Although Tolkien was a highly respected academic philologist, and remains a powerful influence on Old English scholarship (perhaps most notably through his critical reevaluation of Beowulf), he was by no means limited by academic discipline; his mythopoetic vision went far beyond any purely rational perspective. He was a true poet, sensitive to more than semantic definitions and etymologies, but to the qualitative, resonant, and evocative aspects of language. And like his predecessors in the epic tradition such as Homer and the anonymous authors of the Kalevala, his work did not arise from a purely conscious deliberate effort, but through a receptivity to voices of the muses that came from beyond anything his conscious mind could have created in itself.

Tolkien felt, indeed he knew, that this type of mythopoetic experience, while uncommon on the individual level, was a part of the universal human experience, arising within all cultures throughout the world. He also sensed that it gave rise to certain meaningful “coincidences” or congruent poetic resonances that indicate an underlying connection of the various traditions through a “hidden symbol making process”.

From an earlier version of Part Two (emphais added):

‘In any case,’ said Lowdham, ‘Earendel is not Anglo-Saxon. Or rather, it is and it isn’t. I think it is one of those curious cases of “linguistic coincidence” that have long puzzled me. I sometimes think that they are too easily dismissed as “mere accident”. You know the sort of thing that you can find in any dictionary of a strange language, and which so excites the amateur philologists, itching to derive one tongue from another that they know better: a word that is nearly the same in form and meaning as the corresponding word in English, or Latin, or Hebrew, or what not. Like mare ‘male’ in the New Hebrides and Latin maris, marem. Or the example that used to be given as a frightful warning in the old text-books: that popol means ‘people’ or ‘popular assembly’ in Tamil, but has no connexion whatever with populus and its derivatives, and is really derived, they say, from a Tamil word for a mat for the councillors to squat on.

‘I dare say some of these things are mere chance, or at least not very significant. Yet I think it also happens that a word-form may be arrived at by different routes, in far separated times and places, and yet the result may be the product of a hidden symbol-making process working out to a similar end. Or in any case the “accident” may touch off, as it were, deeper or sleeping mind-echoes, so that the similar form thus acqires similar significance or emotional content. Every language has words in which its genius seems to come to flash-point, words whose form, though it remains within the general style, achieves a brilliance or a beauty of universal virtue.’

This is clearly one of those passages that not-so-subtly touches upon Tolkien’s own experience with Faerie. And, amazingly, the example word popol not only has a similar meaning between Tamil and Latin, but it also has the same meaning in the Kiche Mayan language. I don’t mean similar; I mean the Tamil definition of popol and the Kiche definition of popol are exactly the same. Not only that, but the Kiche word popol is one of the language’s most easily recognizable words, being the first word in the title of the Popol Vuh, which means “Council Book”. More specifically, popol means “council” or “community”, but also “woven mat”. Like I said, the meanings between Kiche and Tamil are virtually identical.

The root of the word popol is also familiar from the name of the first 20-day month of the 365-day Mayan haab calendar, which is Pop, meaning “woven mat”. Note the woven design of the Pop glyph:


Pop glyph – “woven mat”

(Some will claim this is pure coincidence, others that Tamil must have influenced Mayan through inter-continental travellers from India. Whether it was one of these two scenarios or the type of psychic resonance suggested by Tolkien is beyond the scope of this post to explore.)

The connection to the Maya is more deeply reinforced through the basic outline of Tolkien’s mythology itself. Lowdham — a lightly veiled stand-in for Tolkien himself — is heir to a visionary tradition that goes back to one Aelfwine of England, who lived during the 10th century AD, and who journeyed across the western sea — that is, towards was would have been the Americas — where he was initiated into the literary and legendary traditions of an exotic, highly cultured civilization — that of the Elves.

Aelfwine (Elf-friend) was a seaman of England of old who, being driven out to sea from the coast of Erin, passed into the deep waters of the West, and according to legend by some strange chance or grace found the ‘straight road’ of the Elvenfolk and came at last to the Isle of Eressea in Elvenhome. Or maybe, as some say, alone in the waters, hungry and athirst, he fell into a trance and was granted a vision of that isle as it once had been, ere a West-wind arose and drove him back to Middle-earth.
– note to “The Song of Aelfwine”, (Sauron Defeated p. 280)

Of course, if any Englishman of the 10th century had actually made it across the Atlantic Ocean and encountered a highly literate civilization, that civilization would have been the Maya. In particular, it would have been the Maya of what is known as the “terminal classic” period, or the “early preclassic”, c.800 AD – 1000 AD.

This was the time of the great transition, when the great southern cities were abandoned, and new syncretic cultural forms uniting Mayan and “Toltec” traditions were flowering in cities to the north, such as Xochicalco and, most notably, Chichen Itza. This was the great age of the Itza Maya. If we want to explain Aelfwine’s journey in terms of the mundane facts of world history, he most likely arrived in the Yucatan, perhaps at the island of Cozumel (Tol Eressea), where he was shown certain screenfold glyph-books (codices) of the Itza Maya. He then would have returned to England where this experience and the Mayan legends continued to haunt him, and his descendants, all the way down the line and into the modern age, erupting most forcefully in visions of a Red Book received by one J.R.R Tolkien.

‘And some there were who said that there had been a land of Men away west in long days of yore, but that it had been cast down and those that escaped had come to Eriu (so they called Iraland) in their ships, and their descendants lived on there, and in other lands about the shores of Garsecg. But they dwindled and forgort, and nought now was left of them but a wild strain in the blood of men of the West. “And you will know those that have it by the sea-longing that is on them,” they said; “and it is many that it draws out west to their death or to come never back among living men”.

‘And I thought that maybe the blood of such men ran in my father’s veins and my own, for our kin had long been settled at Glastonbury, where there was rumor of strange comers out of the sea in days of old.”

-Lowdham (p. 271)

In this light, a few aspects of Tolkien’s mythological languages are most remarkable. Of all the memorable characters in Tolkien’s legendarium (I don’t need to go down the list, you know them), many, if not most, readers are likely to name the wizard Gandalf as the most outstanding of all. Simultaneously mysterious and familiar, there is a vitality and immediacy to the personality of Gandalf that jumps off the page, as though something about him were really real. Certainly this familiarity is due in part to his similarity to his lengendary predecessors Odin and Merlin, who clearly influenced Tolkien’s creation of the wizard; but neither Odin nor Merlin seem to speak so directly to the collective consciousness of the present age as Gandalf.

The resonant linguistic connections of Gandalf to the Itza Maya are amazingly clear and direct. According to the mythology, Gandalf is a kind of angel or divine power known as the Maiar; and, as a wizard, he is a particular type of the Maiar known as the Istari. That is, Gandalf is one of the Istari Maiar, or, in the singular, an Istar Maia. Istar Maia essentially means “Wizard Angel”. The connection of Istar and Itza goes even beyond the sound resonance, as both words can be interpreted to mean “wizard”.

Quenya: Istar = Wizard
Mayan: Itza = Wizard (“Water Wizard”, as it is sometimes glossed)

As for his own particular identity as an Istar Maia, Gandalf’s name in Quenya Elvish is Olorin, from the root olor, which means “dream”, “vision”, or “mind”. Interestingly, the full, nuanced interpretation of olor is very similar to the Sanskrit maya — “magic”, or “creative illusion”. This means that he is a Maia wizard associated especially with the visionary mental powers of creative dreaming — a wizard of the dreamtime. This would seem to indicate that Gandalf is a “dream-spell” master.

The Mayan resonance is also apparent through Gandalf’s Odinic influence, as Odin is also known as Votan, a name shared by the legendary founder of the Mayan kingdom Na Chan, and namesake of Valum Votan.

Interestingly, Gandalf is also known for his strong affinity to “pipe weed” — a type of tobbacco, which is native to the Americas and sacred to the Maya. Indeed, one of the Mayan names for tobbacco is may, from the same root as Maya itself.

As for Tolkien himself, one linguistic connection I have yet to mention is coded right into his name, which, as many of you have undoubtedly already noticed, is resonant with tzolkin — the name of the sacred Mayan day count. This is exactly the type of cross-cultural, meaningful linguistic connection that Tolkien found so fascinating, and which he employed in the creation of the names of his own characters. Stranger than fiction, as the saying goes.


Kin 251 and the Two Towers

Now lets delve a little more deeply into synchromystic connections of the Papers as they relate to Galactic Synchronization. To begin with, let us consider the full title of an early draft of Part One:

Beyond Probability
Out of the Talkative Planet
The Ramblings of Ramer
being Nights 251 and 252 of The Notion Club Papers

These two numbers 251 and 252 are key. Although they were changed to Nights 60 and 61 in the final draft (Feb 20 and 27, 1987), the numbers 251 and 252 continue to manifest conspicuously in various mystic layers of the story. (It might also be noted that Night 60 corresponds as a kin number to Pakal’s 8 Ajaw birth sign.)

As mentioned in a previous post, the key event of Part Two is a Great Storm that takes place on the night of June 12, 1987. Keep in mind that the meetings of the Notion Club took place at night, and The Great Storm, while beginning “the night of” June 12, continued through until just before dawn the next morning, June 13. The Dreamspell galactic signature for June 12 and June 13, 1987 was kin 250-251. Furthermore, in the published version of the story (in Sauron Defeated), The Storm happens to take place on pages 250-252.

Great wings of shadow stretched out ominously over the town. The curtains stirred as with a presage of wind, and then hung still. There was a long mutter of thunder ending in a crack.
[end of page 250]

Lowdham was standing erect in the middle of the floor, looking out of the window with staring eyes. Suddenly:

‘Narika ‘nBari ‘nAdun yanakhim,’ he shouted, lifting up both his arms. ‘The Eagles of the Lords of the West are at hand!’


There was a dazzle of lightning and a deafening crash.

‘Behold! Now the black wrath is come upon us out of the West. The Eagles of the Powers of the World have arisen in anger. The Lords have spoken to Eru, and the fate of the World is changed!’

‘Do you not hear the wind coming and the roaring of the sea?’ said Lowdham.

‘Do you not see the wings of the Eagles, and their eyes like thunderbolts and their claws like forks of fire?’ said Jeremy. ‘See! The abyss openeth. The sea falls. The mountains lean over. Urid yakalubim!’ He got up unsteadily, and Lowdham took his hand, and drew him towards him, as if to protect him. Together they went to the window and stood there peering out, talking to on another in a strange tongue. Irresistably I was reminded of two people hanging over the side of a ship. But suddenly with a cry they turned away, and knelt down covering their eyes.

‘The glory hath fallen into the deep waters,’ said Jeremy weeping.

‘Still the eagles pursue us,’ said Lowdham. ‘The wind is like the end of the world, and the waves are like mountains moving. We go into darkness.’

There was a roar of thunder and a blaze of lightning: flashes north, south, and west. Ramer’s room flared into a blistering light and rocked back into darkness. The electric light had
[end of page 251]
failed. At a distance there was a murmur as of a great wind coming.

‘All hath passed away. The light hath gone out!’ said Jeremy.

With a vast rush and slash rain came down suddenly like waterfalls out of the sky, and a wind swept the city with wild wings of fury; its shriek rose to a deafening tumult. Near at hand I heard, or thought I heard, a great weight like a stone tower falling heavily, clattering to ruin. Before we could close the shutters after them, the curtains were blown across the room and the floor was flooded.


And there this meeting would have ended, but for the fact that the rest of us could not face the night and dared not go.

For three hours we sat huddled up in dim candle-light, while the greatest storm in the memory of any living man roared over us: the terrible storm of June 12th 1987, that slew more men, felled more trees, and cast down more towers, bridges and other works of Man than a hundred years of wild weather.
[end of page 252]

When at last it had abated in the small hours, and through the rags of its wild retreat the sky was already growing pale again in the East, the company parted and crept away, tired and shaken, to wade the flooded streets and discover if their homes and colleges were still standing.
[-page 253]

As you can see, the height of the drama is focused on page 251, and a strict calculation of the hours indicates that The Storm took place in the early hours of kin 251. The repeated references to falling towers is quite interesting, being that if I ask you to think of an event involving falling towers, you are very likely to think of an event that also took place on kin 251.


The event of towers falling on kin 251 finds further resonance in the work of Tolkien, being that the title he gave to the second volume of The Lord of the Rings is The Two Towers. This is all the more interesting being that Tolkien didn’t have any particularly good reason for naming this volume The Two Towers, other than, I suppose, it just sounded right. Tolkien himself wasn’t even quite sure which of the many towers in the story were the nominal two; although he eventually settled on Orthanc and Minas Morgul, this was only a matter of retrospective explanation. As he wrote in a letter to Rayner Unwin:

“The Two Towers” gets as near as possible to finding a title to cover the widely divergent Books 3 and 4; and can be left ambiguous – it might refer to Isengard and Barad-dur, or to Minas Tirith and B; or Isengard and Cirith Ungol.


Art by J.R.R. Tolkien

Clearly this was a case of an archetype impressing itself upon Tolkien without his full conscious awareness. Interestingly, not only does the motif of falling towers feature prominently in the telling of the events of The Great Storm, but “two towers” are specifically referred to in the text of the Papers as well (emphasis added):

The large window looked west, and the two towers of All Souls’ stuck up like dim horns against the stars.

Suddenly Lowdham spoke in a changed voice, clear and ominous, words in an unknown tongue; and then turning fiercely upon us he cried aloud:

Behold the Eagles of the Lords of the West! They are coming over Numenor!

(page 231)

Note that this is not just any other passage, it directly foreshadows the storm to come on kin 251. It might also be noted that the name All Souls’ suggests this same time of year with which this series of posts is chiefly concerned.


The Wavespell of the Star and Karmic Redemption

Kin 251 is also particularly relevant to the present events that this series of posts has been tracking. For one, the conjunction of Venus and Jupiter that took place earlier this year on Day 33, also the same day that spacecraft Juno made a record-breaking close approach to Jupiter’s surface, was kin 251. As discussed in the previous post “Day 93 and the Wanderers’ Dance“, this was also the same day the sizeable Asteroid 2016 QA2 was discovered, just before it’s close approach to Earth, at one fifth the distance to the Moon, on the next day, kin 252. (Also related to the ascensions of Pakal and Hunbatz Men.)

These synchronizations are further enhanced by the Moon kin code, in which the thirteen moons of the current 11 Storm year are coded by the Star Wavespell, kin 248-260. This codes the current moon — Moon 4 — as 4 Monkey, kin 251.

This indicates that we have the opportunity to participate in the conscious redemption of these karmic patterns through the harmonies of the Lovers’ Galactic Reunion.

As noted in the previous post, “Radiant Spica, The Red Books, and Visions of The Flood“, there is a special resonance of Tolkien’s kin 255 with the alignment of Jupiter and Spica that will take place during this year’s 8th moon, coded by Moon kin 255. As also noted, it is significant that kin 255, as the Blue Galactic Eagle, corresponds to the integration of Jupiter, coded by the tribe of the Eagle, into the galactic harmonies of the Telektonon.

Another key circumstance has to do with the importance of the Eagles in Tolkien’s work. As the above quotations from The Notion Club Papers makes clear in itself, the appearance of the Eagles is a sign of divine reckoning. If you are at all familiar with The Hobbit or The Lord of the Rings, you well know that the appearance of the Eagles consistently occurs at the climactic turning point of his narratives. Tolkien has actually been criticized for using the Eagles as a sort of deus ex machina, but this motif was never the result of haphazard plot structure or lack of creativity on his part; it was always done with a very intentional purpose; he even coined a new word to explain this purpose: eucatastrophe:

I coined the word ‘eucatastrophe’: the sudden happy turn in a story which pierces you with a joy that brings tears (which I argued it is the highest function of fairy-stories to produce).

– J.R.R. Tolkien, Blue Galactic Eagle