November edition 2007
is the free web magazine of dowsing & geomancy,
in Australasia and beyond. Edited by Alanna Moore.
Welcome to the November 2007 edition of Geomantica,
I returned recently to Australia from Europe to find that, after much summer rainfall, the drought had returned after I left. Australia is in denial about water issues still and it's an uphill battle trying to promote the new book on water. No wonder greener pastures in Ireland are luring me away and from now on I will be away from Oz each winter for up to 6 months and will have to cull the August edition of Geomantica and close the office here then. Sorry folks! (Use it or you loose it.)
So Geomantic from now on will be published on-line each January, April and October only.
Highlights of my European lecture tour were too many to write about in the limited time I have just now. In brief - it was a wonderful surprise to have great gleaming orbs in the pictures I snapped at a sacred spring in Poland (where I connected with the water nymph spirit there). If any other readers have a story about orbs in photos taken at sacred sites I'd love to hear from them, to include in my writings in the next issue.
Another highlight worth mentioning briefly was an unforgettable day I had at the Agnihotra Homa farm in Jordanow (pronounced Jordanoff), Poland. It was a long day's workshop, which included the surprise appearance of a television crew who filmed much of the day and did interviews, plus three Homa fire rituals that were made during the day. At 7pm, after the last fire had finished burning, I saw Parvati scribbling down some notes. Must be Orion communicating, I thought correctly, as I found out after. (The area where the lovely farm is has long had a connection with the stars, I was told.)
The spirit Orion told/showed Parvati an ancient stone tower with crumbling stone ruins of other buildings in the vicinity. If people make Homa fires here regularly in this tower, Orion told her, then there will be a positive influence across the whole of Europe. Where could it be? she asked me. Maybe in Ireland, I suggested, although I am biased. I shall have to make a search!
This year of 2007 marks 25 years of teaching dowsing and geomancy for me, that's half a lifetime! It is also the 20th anniversary of the Women's Magical Festival that I organised in 1987. I am commemorating this somewhat by offering some special women-only events at the women's sacred site here at 'Mucklestone', during summer full moon weekends.
It was sad to hear about well-known geomancer/healer Frank Moody's' death, but at 104 he did have a good innings! I am keener than ever to collect Frank's writings for the purpose of publishing a compendium of his thoughts and anecdotes about his work. If anyone has any letters from him I'd be grateful for a copy, thanks!
Thanks go to all the contributors to this 37th edition and more offerings for future editions are always welcomed!
Have a great summer!
And bless you if you vote Green
in the federal elections this month!
You could be helping to make a huge difference,
not just to the environment, but also the democratic process!
We've been short of that for some time, since the Senate has
been under the Coalition's thumb - by just a one seat majority!
So you will be voting to end the Coalition's rubber stamp in
the Senate!
Until April,
Peace and bright blessings,
Hi Alanna Moore
Thank you for checking up on me, I did manage to work out how
to find the correct location for the Towers. So far I have built
one 3m tall ... from the information in your Stone Age Farming
book.
The tower seems to be working? There are some interesting things
happening around it, I have noticed from a scientific point of
view it seems to create a low pressure cell of air around the
tower, and noticed when it rains it dumps more water around that
area than other paddocks. Also it takes a lot longer to mow the
grass now !
The trees do show signs of extra growth, which is really good
for us: and grafting that we do to some the trees now show an
increased success rate to 98% despite drought conditions.
I have found the Tower to be very powerful, if you work near
it/ walk close by you can feel the energy emitting from it, others
have also felt it as they get close by the Tower. Have also found
too much exposure can really charge the body, and find it hard
to sleep/ need to sleep?????
I would like to do more work in research in this field of expertise,
I hope to come along to any workshops that you have in the near
future, have many other people who would be interested too,
If you give me notice I can advertise through various groups/
clubs and contacts like permaculture, organic, gardening, rarefruit
societies if you like???
Before then I will purchase as many books as I can find on similar
topics including the rest of your books! they have been a great
inspiration to me & others THANK YOU
BEN
Jujube farmer,
Northern South Australia
Note: Plans are hatching to run workshops
in South Australia next March. Ed.
Back to the top
Eco-architecture in Australia is soon to be enriched by the arrival, next month, of Peter Cowman - an Irish architect who began teaching people how to design their own homes in 1989. Peter's work has involved the creation of an original design methodology which embraces the new ethos of sustainable development. His refreshing approach has been the subject of several television documentaries in Ireland in recent times.
"The house design tradition has always belonged to people. Industrialisation encouraged the surrender of this, which has led to a decline in design and construction standards and to a massive increase in the cost of putting a roof over one's head. This has been paralleled by a widespread decline in the environment generally. In order to embrace a sustainable way of life people have to re-engage with the process of sheltering themselves."
Peter will be in Australia from December 2007 until April 2008. and Alanna Moore interviewed him about his work, in the lead-up to his visit and lecture tour here.
A living architecture
AM: What is living architecture all about?
PC It's about creating buildings that are part of our lives.
This involves forging deep connections with what might be termed
'intangibles'. Architecture can nurture such connectivity because
it is multi-dimensional - something not generally realised.
AM Can you explain that?
PC Well the most obvious dimensions within architecture are the
dimension of length, breath and height. These 3 dimensions define
space. But because space and time are interconnected, time is
also a dimension of architecture. It is the harmonisation of
these 4 dimensions which allows us to go about creating a 'living'
architecture. At present the fourth dimension of time has become
so warped that it has a severe imbalancing effect on architecture.
When this is corrected we can recapture our time, our space and
consequently our lives.
AM Has this something to do with time being
money?
PC Precisely. Within industrial market economies people have
sold their time in order to be able to pay for their shelter.
To recapture your time you have to break out of this cycle. One
way of doing this is by building yourself a debt free home.
AM How does this type of philosophy affect
the building design?
PC It allows for the intangibles to be brought into the design
equation. This connects us more meaningfully to life which itself
is characterised by intangibles.
AM And in terms of the materials used?
PC It allows us to approach construction more sensitively, to
seek out materials with inherent 'good vibrations'.
AM Does dowsing play any part in this approach?
PC Very much so and right through the entire design-construction
sequence, from dowsing for an appropriate site, to dowsing site
energies, dowsing for water and so on. In broad terms the approach
allows our intuitive faculties to play a lead role in the design
process.
AM How does this approach fit in with eco-architecture
trends?
PC It is one and the same thing but because it sees architecture
as 4-dimensional it allows for a widening of interpretation of
what architecture actually is. It also allows things like the
gathering of solar energy to be integrated more creatively, seen
as much as sun worship (in Ireland at least!) as it is a sensible
design decision. All of these things make us feel more alive.
AM It's certainly a more spiritual approach.
PC It can be a means of getting in touch with our deeper selves, because the hidden power of architecture is its ability to unite inner and outer considerations. This is a reflection of ourselves with our physical exteriors and rich emotional inner worlds. Our homes are extensions of ourselves. They are living mechanisms which must be in balance with the world at large."
Where will Peter be giving talks and courses?
Peter Cowman's talks and courses are listed in the What's On section of G37. As well he wants to offer more free talks and introductory courses in the following regions and times, and is looking for opportunities and invitations for such:
After reading Alanna Moore's book 'Stone Age Farming', I became interested in her "towers of power", a technique arising out of the work of one Prof. Callahan which in turn was inspired by Irish Round towers, which he noticed had unusual energetic qualities which enhanced the growth of plants in their surrounding areas.
Prof. Callahan found that Round towers are often made from stone cut quite far from the land on which they're built and the stone has "paramagnetic" qualities - that is, slightly magnetic in nature. Igneous or volcanic rock such as Basalt or certain kinds of Granite have this nature, as does terracotta.
Through dowsing and more conventional instruments of detection, he found that the combination of the paramagnetic rock paced on the underlying "diamagnetic" limestone set up a positive energy vortex which pulled "Schumann waves" from the cosmos down into the land, charging it and increasing its fertility. So much for the theory - I'll go into the experience more below.
Alanna is a permaculture designer and Earth acupuncturist based in Australia. She's an experienced dowser and began working with Prof. Callahans ideas, developing "towers of power", placed on the intersections of water lines, where there is a downward vortex. This charges and energises the surrounding area, much to the delight of the plants, animals and nature spirits, who respond positively to the energies. Alanna often gets commissions to raise towers on farms in Oz and you can read accounts of them on her site.
Description of the workshop held in Leitrim
this summer:
http://www.pucheen.com/working-with-earth-energies-workshop
Alanna came to my friend Brian's 8 acres just outside Ballinamore, Co. Leitrim to give a workshop to 20 people on the first day - about 12 on the second, magical, day. We spent the first day learning dowsing techniques - for water lines, soil quality, remote scanning and map dowsing. We located the site for the tower and raised it, having a ceremony afterwards to charge it with positive energy and intentions. We explored the site energetically, finding dragon lines, water lines, nature spirits and vortexes. The tower creates sacred space and can be charged at the full moon with intentions, including working with the devas of the land or politely requesting slugs to leave. We dowsed for earth/snake energy and sky/light energy The energy was hoppin'
On the second day we worked with nature spirits on the site - they particularly like these towers and enjoy being around them. One had attached itself to the top of the tower and we were able to perceive it's shape and position. Then we went to a beautiful local park, on a peninsula jutting out into a scenic lake. We found a huge vortex located at an old ring fort and then worked with the trees, finding their chakras and using the pendulum to tune in and commune with them. We sang to a water spirit on the lake who moved in to the shore and stood on the water beside us. That was truly magical.
Four of us went back to Brian's land after the day for a cup of tea in the open, unfinished house and it was then I first noticed the "too nice to leave" effect of the tower on the land. The whole place had a calm, blissful and energised atmosphere and we had many laughs. Four rounds of tea later and we still hadn't left.
The following day Sinéad, another workshop participant, wanted a tower raised on her land. Three of us and Sinéad's partner, Joe went up to her place and did clearings and dowsings, finding a lovely place for the tower and raising it. I got the same energy coming from this one, blended with the beautiful feminine energy of the spot on which the tower was located. She was delighted and is going to get the kids that participate on her workshops to build a mandala around it with shells and plants. The trees in the area responded very well to the new presence (except for one, who had wanted to be moved anyway). The hawthorn was particularly happy for some reason.
Here's the photos from the weekend:
http://picasaweb.google.co.uk/osullivan.mark/DowsingAug07
Brian bought a ton of the Basalt rock dust in 20 hundredweight bags, 3 to 4 of which were needed to fill his tower (which was bigger than the "normal" 4" diameter towers). Many of the participants brought some back with them, including myself and two of us have put up "mini towers" in or around our own houses.
Alanna recommends that they be placed outdoors as they could be too stimulating to have indoors. Nevertheless, one of the participants, Heidi, was given a beautiful turned cherrywood tower by her dad into which she put about a jam jar's worth of rock dust. She has this in her apartment (see the photo at the link above) and says that it promotes a very pleasant atmosphere there. Certainly, the dinner party she threw found the guests staying 'till 3pm, laughing most of the way.
My own mini-tower (see photo) is a 2L milk jug filled with rock dust, capped with a terracotta plant pot and placed at the intersection of two water lines. There's a crystal in it charged with my own Brigid essence and Silica 6x, which promotes plant growth. The energy is unmistakable. There were bats flying around the back yard two days later, the first time in 3 years here that I've ever seen them here in Dublin city centre. There's nature spirits are present and happy. There have been more visitors to the house and they stay longer, taking their ease. The "too nice to leave" feeling is sensed by any of the energy workers who visit.
Photo: Joelie Atkinson's holiday snap of the fine Round tower at Glendalough, near Dublin, Ireland, February 2007.
Although it's too early to tell if there has been an effect on plant growth, anecdotal evidence from Alanna's towers in Oz suggest that increased growth and fertility results after a tower raising. The host of her workshop at a guesthouse in Co. Meath last year reports that the trees planted after the tower was put in place have surpassed the growth of the trees planted beforehand. He says he's never done cutting the grass around his tower before it springs back up again.
The energies from the tower seem to resonate with the tan tien - or hara centre and have a quality similar in nature to the Tai 'Chi or Qui Gong energies - flowing, strong, deep, undulating. You can sometimes see the "heat shimmer" of energy radiating from the tower. It feels like positive yang energy charging the yin of the land. It makes the name "earth acupuncture" for this practice more apt.
The towers also create sacred space. A focal point on the land to gather during the full moon to charge the tower with healing energies and positive intentions in cooperation with the spirit of the land. They could form the centre of a medicinal herb spiral, for example, or the centre of a ceremonial space of some kind. Nature spirits love them, as do animals. I've noticed a mischievous, boisterous energy accompanying the placing of my tower. That's bound to be the fairies!
I'm very enthused about the potential for these towers to act as transmitters for vibrational medicine - homeopathic remedies or essences - infusing the land and the people on it with health-enhancing signatures. You could potentially treat sick land this way or use biodynamic preparations to increase fertility. Bringing together the two practices in this way has huge potential.
Extrapolating out from that - what happens when you start to treat a region with towers? What kind of field effects would you get by placing a number of towers in a landscape? It would be great to try placing more than two towers in one area of land to see what happens to it and it's people.
by Peter Cowman, Ireland
UN Local Agenda 21 declares that we must change our lifestyles in order to protect the choice mechanism of future generations. Such a sustainable life is to be based on a value system which is, in itself, life sustaining.
Initiating the changes required to live a sustainable life does not come easy. These changes will most likely be forced on people by nature itself. Dealing effectively with either voluntary or imposed change will largely hinge on the ability of the home to be adapted to evolving circumstances. In effect, changing how we live requires that we adapt the buildings we live in to suit this sustainable life, or, design new buildings fashioned to the task. This is the quest of sustainable house design - to facilitate the living of sustainable lives. As such, it is a demanding goal for designers.
The models for these new sustainable dwellings are the traditional shelters of the 'vernacular' tradition. In Ireland this is the cottage, and, on a grander scale, the farmhouse with its associated yard and outbuildings. Such traditional shelters were largely created by people themselves based on designs and methods which had developed over centuries. Fashioned out of locally available materials these buildings were part of the land in which they were situated. This not only allowed them blend into their surroundings but provided the foundation of their sustainability - a capability to return harmlessly to the very earth from which they had emerged.
Such buildings, because of their vital role in survival activity, also enshrined the values of their age and were inseparable from the identity of their creators and inhabitants. They also provided a context for cultural and artistic expression thereby achieving an iconic status when viewed from the perspective of the modern era.
We simply cannot go back to the cottage/farmhouse design, nor replicate its associated lifestyle. What we can do however is to borrow from the concept. This begins with an assessment of the contemporary goal of creating sustainable house design. At its core this is the task of living sustainably. Inherent in this goal is the use of materials which in their manufacture, use and eventual dereliction pose no threat to life.
Apart from such physical considerations it must be borne in mind that the creation of sustainable dwellings - sheltermaking - keys us into the survival instinct itself, the most compelling of human emotions. It also brings us face to face with nature and with the unknown. Religious belief, the enactment of ritual and the free expression through words, music, dance and art were traditional methods for dealing with such enquiry. Facilitating such human responses, in the modern age, is another vital component of sustainable house design.
To understand the nature of the chasm that lies between traditional and modern house designs one has to examine the period of the industrial era and grasp the nature of the changes wrought by this revolution. The period is heralded as the starting point of the modern age with its harnessing of fossil fuel derived energy and the development of new means of production, transport and communication. It is the prevalence of this machine-based system that has now inspired the quest for 'sustainable development' that nurtures all life on the planet.
The ushering in of the machine age signalled a change in sheltermaking activity and a move away from traditional lifestyles in favour of a job and a wage. Essentially people sold their time and with the money received for this could buy everything they previously had had to provide for themselves. This is the foundation of the modern market economy.
The new dwellings of the machine age were radically different from their traditional counterparts. No longer was the home a self-built focus of survival activity and cultural expression but rather a mere container, created by self-interested third parties, allowing the weary worker to recoup his or her energies before embarking on another day's toil. With no discernable links to the past, the industrial era shelter signposted the evolving machine-based future as the only worthwhile goal.
The disconnection from the immediacy of survival activity that a job-based culture creates removes one from the minutiae of day-to-day survival and consequently from the promptings of the survival instinct. This 'better life' is indeed better. However, where the mechanism of this activity, at its current scale, threatens the very life that it is intended to support, something has to change.
Machine production has a totally different 'rhythm' to the rhythm of life. It's products and by-products are also different from the products and by-products of nature. In nature everything is characterised by balance where waste is simply another useful product. In machine production - where some of the products themselves can be considered to be waste - no such empathy with natural cycles is attempted. In addition, the machine's hunger for raw materials, coupled with a staggering productivity rate, spawns a demand for continuous growth quite different to the growth produced by nature. Thus, products cannot be made to endure as long as new ones are waiting on the shelves to be consumed. Established consumers are encouraged to upgrade to the latest energy-efficient models and new consumers are lured by the honey-trap of modernity. The waste consequent to all of this consumption simply cannot be recycled effectively and so must be dumped, burned, re-engineered or subjected to chemical restructuring. At very few junctures do these process accord with the preferences of nature. This eventually leads to environmental breakdown and nature's efforts to protect itself.
Apart from the physical consequences of this, because machines are inanimate, soulless, tireless and without emotion, the prevelance of machines in human life has resulted in a dulling of the natural emotions which we all enjoy as human beings. This distancing from natural rhythms has further removed us from a sense of who we are and where we are going. Combined with the diminution in the quality of available shelter, the total losses for human beings and for life itself resulting from the machine age have resulted in a physical and emotion disconnection from the very essence of life itself.
In order to create sustainable house designs appropriate to the now, we must recognise the scope of this disconnection and strive to rebalance this as we plan a sustainable future. This must be rooted in an understanding of our very nature as human beings.
We are both physical as well as emotional creatures. Our very survival relies on complex chemical and electromagnetic processes which take place outside of our conscious control. Because we possess self-awareness we are conscious of these process. Generally, we let the body get on with the job of keeping us alive while entertaining the illusion that the brain has everything under control.
The brain is like a CPU, dependant on software to feed it data which it then processes logically. In that computer analogy the brain can be considered the hardware and our senses the software. While it is our emotional system that keeps us alive, tuned to natural rhythms, it is the brain and its associated processes that assume it is in control. Instinct is devalued, belief is confounded by logic and science acts as the final arbiter of truth.
Such lopsidedness denies the power of emotion and propels humanity along the joyless path of materialism and logic. The shortcomings of this are now manifest and central to the demand for changes in how we live. These changes are essential to the safeguarding of human life in all its diversity and, by extension, essential to propitiating the natural forces of our host planet which have initiated a process of self-protection to counteract our reckless endeavours.
Thus, sustainable house design emerges from an awareness of who we are and the articulation of values which integrate the physical and emotional aspects of our selves. In essence, this is a quest to balance logic & emotion, confronting the prevelance of rationale which has been the European mindset for 2000 years.
How our homes engage us on a physical as well as on an emotional level is a function of the architecture which acts to separate the inside from the outside. This delineation of 'inner' and 'outer' allows us to engage outwardly with the physical outer world and inwardly with our emotional, or, inner world. By including both inner and outer worlds in the house design equation, our sheltermaking genes are activated. This stimulates both our rational as well as our intuitive faculties, allowing for the balancing of physical/material considerations with emotional/psychological need, nourishing both aspects of our lives. This offers one the opportunity to live more deeply and harmoniously, the essence of a sustainable life.
The deeper implications of the changes wrought by the shift from an agrarian economy to an industrialised one are now being felt on a vast scale within all developed countries. While the loss of emotional connectivity resulting from this can seemingly be endured, the present threats to physical survival are less easy to bear. This has prompted a search for deeper meaning, a process that stimulates strong emotions with the potential to reunite the separated strands of our inner and outer worlds. This is the desire for a natural and sustainable life, nourished within a secure and healthy home territory. The power to create such a 'living' architecture is within us all, rooted in our essence and carried forward by our sheltermaking instincts.
At all times it must be remembered that the changes inherent in a move towards sustainable living run counter to the mechanism of the global economy. This exploits the necessity to be housed in order to satisfy its own greed. Mortgage credit is the primary instrument of this indenture, staining the recipient with the pallid bloom of modernity and shackling them to a life-threatening cycle of consumption and waste from which it can be difficult to escape. With its emphasis entirely focussed on the material, the 'real' world offers no comfort for the anguish inherent in the struggle to transcend this destructive cycle in the search for a sustainable life.
Where 'vernacular' sheltermakers could draw on common knowledge to assist them, their modern counterparts must rely on the compilation of new knowledge and the free circulation of this in order to achieve their objectives. This 'sheltermaking information' must acknowledge the inner connections which make us whole as well as the external connections which tether the modern home to the outside world. These facilitate the inward flow of necessities and allow people to engage outwardly with the world. The fossil fuel derived energy that sustains this activity now threatens its vitality. Contemporary house designs must acknowledge this reality.
This is the challenge of creating sustainable house design. It must begin with an acknowledgement of who we are and a clarity about where we are going. Design emerges from this as an enfolding layer, nurturing the life it shelters while causing no harm elsewhere.
Without such an all-encompassing brief, sustainable house design is in danger of becoming yet another product of the growth obsessed market economy. But sustainability cannot be bought. This is it's greatest challenge as well as its greatest safeguard. It must be lived, acknowledging our physical and emotional selves, celebrating the re-emergence of our wholeness in music, poetry, dance, art, ritual and celebration. If sustainable house design does not fulfil these goals it should be returned as 'unfit for the purpose intended.'
Peter Cowman BArch
Living Architecture Centre
Like other religious and ritual structures on the Earth, Tibetan monasteries are also activated by cosmic energy. The interesting thing is the fact that their energetic intensity is obtained by some unknown principle by the use of rotational bodies. There are the praying mills built in the monasteries (hollow metal drums similar to a barrel) that are manually rotated by the monks. There are also small mobile praying mills that are rotated by the help of a string with a weight at the end. The cosmic energy of the praying mills could be transferred to a different matter like we prove it in other cases.
I recommend repeating two easy experiments. The small mobile praying mill could be easily made from a metal can with a volume of about 200 ml. We empty the can through a small opening and then make 2 holes that are in line with each other and then insert a screw-driver in these. At the bottom part of the cans' side we make an opening where we attach a string about 10 cm long. At the end of this string we attach a small weight. If an assistant manually makes the can rotate, we could measure huge increase of his aura every minute. The volume of the aura has a relation to the capacity of cellular membranes.
Another easy experiment proves the same function of great praying mills, which can also be used to manipulate the energetic intensity of the matter of the monastery, unlike the small mills. To do this experiment we need an old LP record player or some other turning device and a metal pot that we put on the turntable. By following the instructions I'm describing in my article "Dowsing versus aura" we make three identifications of aura.
1. when the turntable with the pot is not turning
2. when it is turning with the pot upside down
3. when it is turning with the pot in a normal position
We can easily persuade ourselves with the energetic function of the praying mills and we can also revise the "bell effect" form of the 15th century that I'm describing below again.
Fire is used to fill up the energetic intensity of matter of
the monasteries during butyraceous sacrifices. Candles are used
in other religious structures for the same reason. The function
of monasteries in Tibet is not different from other religious
structures an energetic surge is created in them, where
people fill up their bodily energy.
The rotational matter produces cosmic energy it's another interesting piece of knowledge that works in other cases in the same way. It's not easy to name all the rotational bodies that are surrounding us everywhere (astronomical bodies, wheels of motor vehicles, trains, turbines, tornadoes and many other cases). If we put together the previous energetic knowledge with rotational energy we can say that motion of matter produces cosmic energy. I'm describing a graph of growing aura of a stationary automobile in one previous article "Dowsing versus aura". When the automobile is moving it's necessary to add the new knowledge to aura. In this case the energy increase could go beyond an energetic boundary, that is unknown yet, and cause delayed reactions for example.
The energy of rotational bodies isn't the only piece of knowledge
from Tibetan monasteries, interesting information could be obtained
from the answer to a question - why they chose another energetic
source in Tibet unlike that in other religious structures? One
answer could be that the normal sources aren't intensive enough
at high altitudes. It's not just important information, which
increases knowledge about the properties of cosmic energy in
high latitude mountain region, but it also makes us think about
new experiments. New knowledge from research hints that the energetic
and chemical properties of cosmic energy are larger than we could
think.
Addenda
In the 15th and 16th centuries bells were hung in the opposite
way than usual with the tongue upside down. This was useful
especially with heavy bells, which were easy to swing the
bell was swinging under its own weight and was kept in motion
by tread. As this manner of hanging was considered non catholic
in the 17th century, bells were hung with the tongue down on
most of these steeples. Reasons for "non catholic"
have appeared to me little convincing for the quantity of elaborate
reconstruction, especially when it did not pertain of sound effect
and the hanging was not visible. To make sure what kind of reason
there could be for the change of hanging these bells, I decided
to check the whole thing. The result appeared faster than I have
expected, an energetic reason must be added to the reason of
"non catholic".
For the experiment I used a meter tall marble hexagon about weight of 200 kg like a steeple dummy and I put it up to the energy zone. For the lucidity I will not concretize its energy value and I will mark it like fundamental. I placed 1.5 kg bronze bell to the steeple dummy (by tongue down) and after a short time its primary energetic value increased nearly to treble. At the opposite placing (by clapper up) the fundamental worth of the steeple was reduced around 20%. I repeated this test many times always with the identical result. Therefore it's clear that difficult and hard reconstruction of steeples on churches was just an energetic matter.
Miroslav Provod, September 2007-09-19
http://www.miroslavprovod.com/
By Alanna Moore
October 22nd 2007
As someone who is fascinated to divine the other dimensions of
reality, the world of spirit, it is an unending delight to enjoy
a parallel gradual development of my faculties of clairvoyance
and clairaudience. Gaining confidence in such perceptions and
communications with spirit has also been a long journey of unfolding
understandings and occasional ah-ha! moments. When the opportunity
arises for me to cross-check perceptions I am always keen to
learn what others see, hear or feel (ideally without giving people
any prior information). Usually then I am rewarded by the reassurance
of confirmation, as well as added insights.
The chain of inner and outer events in this story wove themselves together so seemlessly that it was obviously a story wanting to be told. So here it goes.
A soldier at my side
Travelling by bus to Cornwall on 31/8/07 I made an odd discovery.
I clairvoyantly saw, lodged in the right hand side of my aura,
the spirit of a powerful soldier / knight. His presence was gentle,
but powerful as he just sat there, sword in hand (pointing downwards),
ready to protect me, it seemed. I could only see the back of
his head, some chain mail armour and his muscular arm that was
so real in my mind's eye that I had the strange urge to kiss
it. The year 1400 came up, but maybe it was the 14th century.
The name 'Henry' also.
Who and why Henry was here I couldn't fathom. A past life connection perhaps? It was certainly a most unusual event for me, in any case. Henry remained sitting there -silent, stoic, a bit sad, and quite familiar. Perhaps he was a lover from the past come back to act as my guardian, perhaps as a result of someone's present desire that I be protected whilst on the road? Sometimes he would bang down his sword into the ground, displaying some frustration of sorts, though what about, I didn't know.
A dowser at my workshop next day told me that he could dowse spirits, so I suggested he do a head count in my aura (for my interest too!). He found a 'strong male presence' when he got to Henry (as well as finding the locations of my two geomancer guides, who station themselves at either side of me).
Legacies of the Knights Templar
I consulted my Cornish friends who do lots of spirit dowsing work and was told that Henry had a red cross on the front of his outfit. That's the Knights Templar, they suggested. The Templars were a medieval military order of warrior monks, who also became involved in international finance and business dealings across Europe, accumulating great wealth and power. With their secret initiation rites, many romantic legends lurk about the Templars, saying that they guard the 'Holy Grail', and that a 'treasure' has been left by them. Although these legendary things could simply represent riches of a metaphysical kind.
Certainly the Celtic air of Cornwall reeks with knightly archetypes, Arthurian beings and fairies that just about drip from the trees! But I was busy and didn't pay too much attention to Henry, and he just stayed diligently seated at my side, apparently on guard, making me feel a wee bit safer (not that there was any anxiety on that count). Certainly my travels, including pilgrimages to sacred sites, went extremely well.
Back home in country Victoria, Australia, around about October 15th I became aware of a gang of such solder/knights hanging around out on the outskirts of my aura, as if they were coming to visit Henry. But they didn't come any closer and looked very tiny in the distance.
Power struggles and coups
Then into my email in box popped a story from a friend about
the Knights Templar.
Junitta wrote:"AT LAST! An apology after 700 years! Friday
13th October 1307 was the terrible day that is imbedded in the
history of the Knights Templar. It was on that day that greedy
Phillipe le Bel, King of France and Pope Clement V perpetuated
their crime/coup against the Knights Templar. Hundreds were arrested,
tortured and burnt at the stake, hundreds of others managed to
escape and kept the tradition alive but in secret. This is a
huge story with many legends attached but suffice to say that
the 13th October 2007 was a memorable day when the Vatican actually
apologised for what was done to the Knights 700 years ago."
Apparently this King Phillip IV was bankrupt and owed the Templars a stack of money. So he put a lot of pressure on the Vatican, who staged a coup to be rid of them.
There's a new book out that explains much of this that I've also received a notice about: 'Turning the Templar Key - The Secret Legacy of the Knights Templar and the Origins of Freemasonry', by Robert Lomas, published by Lewis Masonic, October 2007, a hardcover, ISBN: 9780853182863, see website: http://www.turningthetemplarkey.com
Here is an extract from Wikipedia:
..."The Templars were charged with numerous heresies and tortured to extract false confessions of blasphemy. The confessions, despite having been obtained under duress, caused a scandal in Paris. After more bullying from Philip, Pope Clement then issued the bull Pastoralis Praeeminentiae on November 22, 1307, which instructed all Christian monarchs in Europe to arrest all Templars and seize their assets.
Pope Clement called for papal hearings to determine the Templars' guilt or innocence, and once freed of the Inquisitors' torture, many Templars recanted their confessions. Some had sufficient legal experience to defend themselves in the trials, but in 1310 Philip blocked this attempt, using the previously forced confessions to have dozens of Templars burned at the stake in Paris.
With Philip threatening military action unless the Pope complied with his wishes, Pope Clement finally agreed to disband the Order, citing the public scandal that had been generated by the confessions. At the Council of Vienne in 1312, he issued a series of papal bulls, including Vox in excelso, which officially dissolved the Order, and Ad providam, which turned over most Templar assets to the Hospitallers (another group of knights).
As for the leaders of the Order, the elderly Grand Master Jacques de Molay, who had confessed under torture, retracted his statement. His associate Geoffrey de Charney, Preceptor of Normandy, followed de Molay's example, and insisted on his innocence. Both men were declared guilty of being relapsed heretics, and they were sentenced to burn alive at the stake in Paris on March 18, 1314. De Molay reportedly remained defiant to the end, asking to be tied in such a way that he could face the Notre Dame cathedral, and hold his hands together in prayer. According to legend, he called out from the flames that both Pope Clement and King Philip would soon meet him before God. Pope Clement died only a month later, and King Philip died in a hunting accident before the end of the year.
In 2001, a document known as the "Chinon Parchment" was found in the Vatican Secret Archives, apparently after having been filed in the wrong place in 1628. It is a record of the trial of the Templars, and shows that Clement initially absolved the Templars of all heresies in 1308, before formally disbanding the Order in 1312. In October 2007, the Scrinium publishing house, which publishes documents for the Vatican, published secret documents about the trial of the Knights Templar, including the Chinon Parchment.
It is currently the Roman Catholic Church's position that the medieval persecution of the Knights Templar was unjust; that there was nothing inherently wrong with the Order or its Rule; and that Pope Clement was pressured into his actions by the magnitude of the public scandal and the dominating influence of King Philip IV."
Apology accepted
An excerpt from the October 11th Guardian article: 'Knights Get Apology from Vatican 700 Years Too Late' says that:
"Just after the 700th anniversary of the day their troubles began, the Templars will get their apology. 'We pray that, at the end of seven centuries, the soul of Jacques de Molay may now rest in peace for ever,' says Ben Acheson, who describes himself as a Templar. 'The Temple now considers the matter closed'. "
Whole article is at: www.guardian.co.uk/g2/story/0%2C%2C2188125%2C00.html
Curiously, the date of the 700th anniversary coincided with my own milestone of turning 50 (allowing for time zone differences).
Moving on
A day or two afterwards, I was relaxing and must have started
to think about Henry. Out of the blue he spoke to me for the
first time, blurting out"I want to go now" or
something to that effect. I felt that I had to release him from
his duties and thanked him and bade him farewell.
And so he departed, as mysteriously as he had arrived, moving slowly towards the others to join with them. There was a sense of peaceful resignation as they slowly trudged away into the distant horizon. There was the feeling of letting go, the imminence of other-dimensional transformation in the air.
And for me - a sense of empty space after Henry's kindly, strong presence had faded from my side. And also of emotional healing, not just for him, but for all the spirits of the Knights Templar who had now achieved release from the curse of frustration over historical injustices.
Back to the top
Frank Moody, that famous geomancer/healer of north Queeelsland, travelled the world with his work and gave lectures to the Australian, New Zealand and British dowsers up until age 99! He wrote contributions to my Dowsing News magazine in the 1980's, as well as Geomantica. An amazing man, he famously celebrated his 100th birthday with his first ever parachute jump!
The following words were a contribution from one of his friends to eulogies given at his 4/8/07 funeral in Cairns. Ed.
"Frank Moody touched the lives of many people in so many different ways.
Whether you knew him professionally, socially or metaphysically you knew you were receiving his best intentions in all ways.
This is to say thanks to a man who dedicated much of his life to the practice of helping others. On behalf of the thousands of people world wide that he attended to through his cutting edge work in frequency healing. From all the thousands who he helped heal from all of the so called incurable ills; Which covered every scope of person known from doctors to the sisters of a convent right down the life line to animals especially horses and even the farming land that he also helped enliven through his amazing work.
Frank, this world just got al ot smaller with your passing, but the next extended greatly with your arrival.
2. Waters of Power and Mystery;
3. Water of the Sky and
4. Restoring the Waters.