The Atlantis Blueprint: Unlocking the Ancient Mysteries of a Long-Lost Civilization

The Atlantis Blueprint: Unlocking the Ancient Mysteries of a Long-Lost Civilization

by Colin Wilson and Rand Flem-Ath
New York: Random House, Delacorte Press, 2001. Hardback, xxvi + 415 pages.

How well does the content of this book reflect its title and subtitle?

Not well. Imagine a book advertised as describing restaurants within your city. The book actually dwells heavily on the restaurants of one ethnic group, ignores most others, describes only one meal out of each menu, includes a small number of restaurants long since dosed down, and sneaks in a restaurant from another city. Not a useful book for most diners. Something similar can be said about this book, which is generally a retelling of mysteries already examined at greater length in other books.

A thread running throughout this book is spelled out in the preface (xxiv) by Flem-Ath:

Today we assume that sacred sites such as the Egyptian, Chinese and South American pyramids were built by local people (or local reasons, but The Atlantis Blueprint will reveal that there is a single global pattern that ties these monuments together. This in turn implies the existence of an advanced civilization that existed before the flood and managed to communicate important geodesic, geological and geometric information to people who became ancient mariners and recharted the globe.

The two authors have each independently written several books. The collaboration of these two experienced and skilled authors does not save this book from flaws, however. It is a work that satisfies one of the definitions of fiction: that it contains just enough facts to be believable.

One of the book's flaws is that it presents the stone spheres of Central America as a mystery, indicative of a previous civilization that worshiped the form of a sphere, making hundreds of them, some quite large, scattering them at random over the landscape, and then most inconveniently disappearing, leaving no trace of their tools, their intents, or their culture. This "mystery," however, was solved long ago by the National Geographic Society, when it commissioned a forensic geologist" to explore the situation. After his visit, he described quite clearly the geologic processes that created the stone spheres totally without the help of human hands or civilization: "Solving the Mystery of Mexico's Great Stone Spheres," National Geographic (August 1969), pp. 295-300.

Another flaw is the concept that the megalithic monuments of western Europe were all made more than 20,000 years ago and are due to the precocious abilities of the Atlanteans. The fact is that some of the megalithic monuments have been dated, using the carbon-14 method on bits of plant matter found beneath or within the constructions. The evidence so far indicates that the megalithic walls, tombs, temples, and pyramids were all constructed during the time period of 4000 to 2000 years ago and, furthermore, that the earliest ones are found in Great Britain and Brittany, on the coast of France facing Great Britain. If the megalithic construction is to be attributed to Atlantis, then it would appear that Atlantis was in the English Channel, 4000 years ago.

The treatment of the magnetic poles and their frequent shifts in recent ages fails to make a clear distinction between the magnetic poles and the physical poles of the earth. A movement of the physical poles would prove a disaster to much of earth's life, whereas a similar movement of the magnetic poles is invisible to all but a few animals, and is never harmful to any. The discussion for the evidence of pole shift shifts back and forth between the magnetic and the physical poles without dearly differentiating between them.

Charles Hapgood's discussion of ancient maps and his contention that they indicate an early and advanced culture are well represented in this book. But no attention is given to several telling criticisms of Hapgood's thesis. A clear discussion of those criticisms would do much to establish the credibility of this book and possibly to support Hapgood's arguments.

Much space is given to a contrived geography by which the ancients are said to have determined where they would place their holy sites. With no clear reason given for why the ancients should find it desirable to place their holy sites at these locations and not others, the reasoning is less than compelling. A remarkably long list has been compiled of the ancient holy places that meet the criteria. However, there is an equally large number of holy places that are not on the list. A reader may wonder why the authors cite the ones that fit and ignore the ones that don't. Of some interest to Theosophists, however, is that one of the holy places is Ojai, California (342): “Although there are no megalithic structures here, Ojai joins a select number of sites around the world that are linked by Golden Section divisions of the earth's dimensions."

An entire chapter is a retelling of the story of the Templars. This interesting story, fairly well though too briefly told here, has its own unsolved mystery. The authors provide a novel solution, which will he appreciated by fans of the Templar story. But this chapter has nothing to do with the rest of the book. Furthermore, the story of the Templars is told better and more completely elsewhere.

Readers who have read widely in the field of crypto-archaeology will appreciate the stories of introductions, chance meetings, and serendipitous discoveries. In this sense the book is an entertaining travelogue and autobiography. This book by two experienced and skilled authors is entertaining but not up to the authors' normally high standard of work.

-MORRY SECREST

March/April 2002


The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen

The Crystal and the Way of Light: Sutra, Tantra, and Dzogchen

By Chogyal Namkhai Norbu. Ed. John Shane
Ithaca, NY: Snow Lion, 2000. Paperback, 215 pages.

The author, born in Tibet in 1938, was recognized at the age of two as the reincarnation of a spiritual leader of the Nyingmapa school. Forced to leave Tibet because of the Chinese invasion, he became a professor at the Oriental Institute in Naples, Italy.

The Crystal and the Way of Light contains autobiography, theory, and practice- -all centered on Dzogchen, which can be translated as "Great Perfection," which is our natural state prior to all conditioning. The author writes: "To enter this state is to experience oneself as one is, as the center of the universe though not in the ordinary ego sense. The ordinary ego-centered consciousness is precisely the limited cage of dualistic vision that closes off the experience of one's own true nature."

Requiring commitment, discipline, understanding, and practice, Dzogchen is said to lead to enlightenment in a single lifetime. The author notes that "nothing need be renounced, purified, or transformed" and quotes a Tibetan master, "It's not the circumstances which arise as one's karmic vision that conditions a person into the dualistic state; it's a person's own attachment that enables what arises to condition him." Whatever arises in a practitioner's experience is simply allowed to arise just as it is, without any judgment concerning good or bad, beautiful or ugly, desirable or undesirable. The aim is to be comfortably harmonious with whatever is, as it is. This practice is based on the realization that our ordinary and deeply conditioned likes and dislikes are precisely what keep us imprisoned within the boundaries of our egos.

Dzogchen is a structured program of personal transformation. Practice centers on working with three categories: Base, Path, and Fruit. "Base" is the fundamental ground of existence at both the cosmic and individual levels, the nondual primordial nature. "Path" consists of views and practices designed to lead out of dualistic entrapment and suffering. And "Fruit" is the fully realized state as it is in itself (Dharmakaya), as it operates energetically (Sambhogakaya), and as it manifests in form (Nirmanakaya).

The author distinguishes between Dzogchen exposition and instruction; the former is what books do; the latter requires the direct teaching of a master. Instruction entails actual transmission of the primordial state from the master to the student. The student's task is then to engage in practices that enable direct access to that state---and eventually to abide uninterruptedly in the primordial state, even while living an ordinary life.

-JAMES E. ROYSTER

March/April 2002


Blake, Jung, and the Collective Unconscious: The Conflict between Reason and Imagination

Blake, Jung, and the Collective Unconscious: The Conflict between Reason and Imagination

by June Singer
York Beach, MN: Nicholas-Hays, 2000. Paperback, xx + 272 pages.

William Blake, poet, printer, and mystic, prophet, experienced his first vision about the age of eight. Thereafter, he balanced his connection to the practical outer world with the inner world of his visions. Like many of our contemporaries, he believed and experienced-that the boundless infinite is accessed by intuition and imagination, rather than by intellect or senses.

In this new and retitled edition of her earlier work, The Unholy BibleJune Singer studies Blake from the perspective of depth psychology. With clarity and detail, she leads us through Blake's later prophetic works, especially The Marriage of Heaven and Hell, which consists of twenty-four plates of text and illustrations engraved by Blake. In this study of good and evil, he asserts that the codes of convention and morality taught by the law and the churches are repressively deadening. Only the exercise of the psyche's unique desires and perceptions provides experiences that are enlivening and spiritually transforming.

Singer compares Blake's understanding of individual freedom and creativity with similar Jungian theories. For example, both affirm the union of opposites. All dualities, such as heaven and hell, male and female, reason and imagination, soul and body, must be conjoined. According to Blake, without the contraries there is no progression. Both speak of this process of reconciliation in symbolic language. For Blake it is the marriage, and for Jung the conjunction, which joins the conscious and the unconscious. Combining the characteristics of the opposing dualities begets wholeness and integrity.

Blake was willing to look honestly at the beauties and the terrors of the unconscious. As Singer tells us, "Heaven only becomes available to the man who has dared to venture into hell." Blake's visions were not spontaneous, but' the result of intense concentration on a single object or idea, until the unconscious stimulated his ego and "something would appear out of the nothingness." The device Blake used to communicate the realties of the unconscious was the copper plate on which he engraved them, "the symbol of the threshold between his consciousness and the mystery." Moreover, his ego involvement in this creative process, Singer believes, kept him from going mad. For "by writing down what he heard and drawing pictures of what he saw ... the visions then became manageable creations of his own mind."

June Singer's insightful meditation on the symbolic words and images contained on those plates is an invaluable guide to all Blake readers.

-DAVID R. BISHOP

March/April 2002


Spiritual Marketplace: Baby Boomers and the Remaking of American Religion

Spiritual Marketplace: Baby Boomers and the Remaking of American Religion

By Wade Clark Roof
Princeton, NJ: Princeton University Press, 1999. Paperback. x + 367 pages.

What is really going on in American religion? Indicators today seem to be pointing in all directions at once as one tries to assess the spiritual environment with which Theosophy, and each of us as an individual, must live and work. Look at it one way, and (as certain alarmists insist) rampant secularism is taking over. Look at it another way, and religion- -conservative religion at that--appears to be gaining almost unprecedented political and social power. All that is sure is that American religion is getting more pluralistic all the time, and styles of religious life are changing nearly everywhere.

Now here comes an authoritative guidebook to this incredibly complex picture by one of the nation's most eminent sociologists of religion. Wade Clark Roof first divides the current religious world into four segments: Born-again Christians, Mainstream Believers, Metaphysical Believers and Seekers (a sector Theosophy is given due credit for helping construct), and Dogmatists and Secularists. The last, dogmatism and secularism, are interestingly put together as representing a comparable kind of mentality, though at opposites ends of the continuum. But most religionists today, deep down, do not have whatever it takes either to believe completely or doubt fully, and that's why the scene is so fluid and at the same time so vigorous.

For what is overall most- characteristic of American religion today, according to Roof is not the variety it has long possessed so much as the flexible spirit, the sense of being on a never-ending quest, that seems to shape all but its most extreme ends. Whatever faith one has landed in is likely to be viewed only as the vessel within which one is continuing the journey for now, and its charter always open to revision. Even traditionally rigid churches may be held in a light, searching, and open kind of way that is comfortable with doubt or unconventionality in some areas. In such a situation, boundaries are inevitably fluid; more and more people are not in the religion in which they were raised, and may hold unexpected beliefs. Remarkably, in Roof's poll-data no less that 27 percent of those who said they were Born-again Christians also believed in reincarnation.

Indeed, combining faith with doubt and ongoing search was a common response in place of the old hard attitude toward religion, "Take it [belief] or leave it: [religion]," there was a third option, put memorably by Jack Miles in a passage quoted by Roof: "If I may doubt the practice of medicine from the operating table, if I may doubt the political system from the voting booth, if I may doubt the institution of marriage from the conjugal bed, why may I not doubt religion from the pew?"

Is this just the yuppie "I want to have it all" mentality, or something radically new and different" emerging from the spiritual marketplace? Only time will tell. But Theosophists, who also like to see their worldview as a third option alongside dogmatic science and religion, should pay close attention to what is going on over there behind the scenes as well as in the foreground, so they can speak effectively to those born-again believers, seekers, and doubters. Spiritual Marketplace is a serious work of sociology and not light reading, but it is very well written and unfailingly interesting and illuminating. In a scene so fluid, it can hardly be called the last word, bur readers will not: lay it down without a much richer sense of the religious world in which we live, a world that, as Roof makes clear, is seldom what it seems.

--ROBERT ELLWOOD

March/April 2002


Ethics for the New Millennium

Ethics for the New Millennium

by the Dalai Lama
New York: Riverhead Books, 2001. Paperback, xiv + 237 pages.

On July 21,1981, the fourteenth Dalai Lama came to Olcott, headquarters of the Theosophical Society in America, in Wheaton, Illinois. This was a very large and significant event for the Society. The audience was approximately four hundred people, and we began with the mayor of Wheaton presenting to the Dalai Lama an honorary Citizenship to the city. Considering the very large fundamentalist Christian community in Wheaton at the time, this was indeed a momentous event. I was in the crowd that day, and I still remember this humble man walking through the many trees of Olcott to the small outdoor stage, with the people standing and paying silent respect.

At: that time, the Dalai Lama was not as well known in the United States as he is now, and his travels were not nearly as extensive. He is still a humble and simple man, but in 1989 he won the Nobel Peace Prize. Since that time the whole world has heard his profound message that the cultivation of compassion is the path to world peace.

In 1981, few books by the Dalai Lama were readily available, and those that were seemed written for a college-level introductory course on Tibetan Buddhism. Most of what I had read were scripts from his talks. Before I went to Olcott for his talk, I had read as many of his articles as I could find. His title that day was "The Buddha Nature," but I quickly noticed that what he said sounded very much like what I had read in the articles. In other words, the message was simple: compassion, happiness (inner peace), and world peace are what we should be thinking about.

In this book, Ethics for the New Millennium, the Dalai Lama continues that: same theme. He gives us a moral system based, not on religious principles, but on universal principles irrespective of religious belief. It is written more as if he and I were having a serious talk over lunch, and he is giving me all of these important points. If I were taking notes, they might look like the following:

"Unfortunately, many have unrealistic expectations, supposing that I have healing powers or that I can give some sort of blessing. But I am only an ordinary human being. The best I can do is try to help them by sharing in their suffering."

"Despite the fact that millions live in close proximity to one another, it seems that many people, especially among the old, have no one to talk to but their pets."

"In replacing religion as the final source of knowledge in popular estimation, science begins to look a bit like another religion itself."

And then we have some real eye-openers: "My own experience of life as a refugee has helped me realize that the endless protocol, which was such an important part of my life in Tibet, was quite unnecessary."

Toward the end of the book, the Dalai Lama concludes, "I cannot, therefore, say that Buddhism is best for everyone," because from the perspective of human society at large, we must accept the concept of "many truths, many religions." Then he says, "In my own case, for example, my meetings with the late Thomas Merton, a Catholic monk of the Cistercian order, were deeply inspiring."

The Dalai Lama now has a large number of books in print. He says very little in this book that is new or original. But what he says still sounds fresh and worth rereading.

-RALPH H. HANNON

March/April 2002


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