NOTES ON ASPECTS OF GEOMANCY.

by Jensine A. Andresen, Princeton University,

Copyright 1986. Jensine A. Andresen.

Limited c i r c u l a t i o n by permission to New Horizons Research Foundation Associates

FENG SHUI

P A R T I - B A C K G R O U N D

It seems that both feng shui and geomancy had Islamic o r i g i n s , la ter

reaching the Byzantine and L a t i n worlds. According to t r a d i t i o n , the

archangel Gabr ie l taught the prac t i ce of geomancy to I d r i s , an Islamic

prophet. Idr i s passed on his knowledge to Tumtum a l - H i n d i , and hence

knowledge of the geomantic energy system spread through succeeding gen­

e r a t i o n s . 1 Defined as "the Chinese art of placement," 2 feng shui aims

toward man's contro l over the creat ive and destruct ive forces of nature.

To achieve th i s goa l , feng shui men attempt to harness wind and to chan­

nel water. Feng shui i s a mixture of Chinese r e l i g i o n (Taoism), science

(astronomy, geology, magnetism, and alchemy), and s u p e r s t i t i o n (as tro lo ­

gy, shamanism, and f o r t u n e - t e l l i n g ) . 3 It emphasizes the importance of

nature and the b e l i e f that "things would not be correct u n t i l man could

mirror wi th in the harmony of nature without." 1' Feng shui experts " l i s ­

ten" to nature as i t speaks through natura l forms and phenomena, the

phases of the moon, and the alignments of s t a r s . 5 They t ry to r e f l e c t

the patterns of transpersonal energies by arranging man-made structures

i n harmony with t h e i r environment.

Feng shui men attempt to arrange structures in harmony with the

earth's c h ' i energy. The Chinese define c h ' i as the v i t a l force "that

breathes l i f e into animals and vegetat ion, in f la te s the earth to form

mountains, and carr i e s water through the earth's duc t s ." 6 One feng shui

expert describes c h ' i as a changing s p i r a l , sometimes exhaling toward

the earth's crust and inha l ing toward i t s depths . 7 Feng shui experts at­

tempt to tap the earth's c h ' i in the way that p r a c t i t i o n e r s of acupunc­

ture attempt to tap an i n d i v i d u a l ' s c h ' i . 8

When asked by emperors to determine the best s i t e s for palaces , tem­

p les , tombs, and c i t i e s , feng shui men divined the flow of c h ' i and

placed these structures in harmony with th i s flow. Feng shui men b a l ­

anced "yin" and "yang" energies and placed structures at points where

these energies intersected . Pos i t ive "yang" energy, symbolized by a

male dragon, traced a "dragon path" of energy as i t t r a v e l l e d through

high p laces . Negative "yin" energy wove a "white t i ger" path through

the p la ins and va l leys below. 9 One theory proposes that the high points

through which dragon l ines passed might have been a c t i v a t i n g centers

where people gathered to d i r e c t energy by r i t u a l and incantat ion . These

high points might have served as receptors for earth ly and cosmic ener­

g ie s , the combination of which could be d irec ted throughout the sur­

rounding a r e a . 1 0

In addi t ion to determining the flow of c h ' i , d i v i n a t i o n was used by

the ear ly Chinese to determine whether or not one should do something.

Common questions included whether or not to enter a war, when to plant

crops, and how to cure i l l n e s s e s . An important Chinese text , the I

Ching, i s based on d i v i n a t i o n and emphasizes the v i t a l r e la t ionsh ip be­

tween man and n a t u r e . 1 1

The I Ching describes the cosmos i n a state of constant f lux and em­

phasizes c y c l i c a l change. The symbols of the I Ching are found on "cos­

mic compasses." By using the trigrams formed by these symbols, feng

shui men al igned b u i l d i n g s , doors, desks, and even man's l i f e along

eight b e a r i n g s . 1 2 It i s poss ib le that a r e l a t i o n s h i p might be found be­

tween the trigrams of the I Ching and the three paradigms of emanation,

incoherence and transformation. Another r e l a t i o n s h i p might exis t be-

tween the eight bearings produced by the cosmic compass and the eight

p o l a r i t i e s of the Theory of Transformation.

In the 1960s, feng shui was s t i l l a c t i v e l y pract i ced in Hong Kong. A

type of feng shui consul t ing service existed there, with some experts

rece iv ing subs tant ia l fees for t h e i r advice. One famous feng shui man

was reported to have received s i x t y cents per square foot for h is con­

s u l t a t i o n . A businesswoman there spent $3000 out of a $10,000 i n t e r i o r

decorating budget for feng shui advice. Although the People's Republic

of China o f f i c i a l l y suppressed feng shui in the 1960s, i t was s t i l l

prac t i ced i n most of the c o u n t r y s i d e . 1 3

GEOMANCY

In his book The New View Over A t l a n t i s , John M i c h e l l proposes the

f i r s t known l i n k between the ancient prac t i ce of feng shui and the ar­

rangement of p r e h i s t o r i c s i t e s i n Great B r i t a i n . M i c h e l l bel ieves that

megal i ths , stone c i r c l e s , alignments and other s i t e s form a coherent ge­

omantic network or iented in correspondence to the sun, moon and s tars .

Like those of feng shu i , p r a c t i t i o n e r s of geomancy div ined the flow of

the earth's energy and used i t i n a system of topographical engineering

and appl ied a s t r o l o g y . l k

The geometric p r i n c i p l e s used in the construct ion of B r i t a i n ' s geo­

mantic s i t e s i s remarkable. After h is inves t iga t ion of over s i x hundred

stone s i t e s , Professor Alexander Thorn reported that the bui lders of

stone c i r c l e s had a knowledge of mathematics that was equal led only a

thousand years l a t e r i n c l a s s i c a l G r e e c e . 1 5 Furthermore, the same geome­

t r i c p r i n c i p l e s used in the construct ion of N e o l i t h i c stone structures

were used three thousand years l a t e r i n the c o n s t r u c t i o n of European ab­

beys and cathedrals. In Mysterious B r i t a i n , Janet and C o l i n Bord sug­

gest that these geometric p r i n c i p l e s might have been e s p e c i a l l y condu­

ci v e to energy generation. They st a t e that the a p p l i c a t i o n of p a r t i c u ­

l a r geometric p r i n c i p l e s allowed a r c h i t e c t s

... to construct such e d i f i c e s t h a t , when a c t i v a t e d by a con­gregation whose thought l e v e l s were s u f f i c i e n t l y elevated, a f u s i o n of the energies of the s o l a r system w i t h those of the earth was caused, thereby c r e a t i n g a powerful l i f e force which would e n r i c h every i n d i v i d u a l and the surrounding l a n d . 1 6

Further support f o r t h i s p o s i t i o n i s given by Anthony Roberts. He

s t a t e s :

By d e f i n i n g the n a t u r a l centres of psychic/geodetic energy on the earth's surface, and modifying the t e r r a i n to express t h e i r p r o p o r t i o n a l r e l a t i o n s h i p s w i t h each other, the ancient geomancers made an alchemical f u s i o n with the outer energies (and e n t i t i e s ) that pulse throughout the cosmos. 1 7

In the B r i t i s h geomantic system, sacred s i t e s such as stone c i r c l e s ,

megaliths, alignments, t o r s , h i l l f o r t s and churches are l i n k e d on a sys­

tem of l e y s . A l e y l i n e i s defined as f o l l o w s :

1) A s t r a i g h t - l i n e flow of n a t u r a l energy of a geomagnetic or e t h e r i c k i n d , often d i r e c t e d according to season or moon-phase;

2) An exact alignment of p o i n t s , ( p r e f e r a b l y at l e a s t f i v e points w i t h i n 25 miles) that can be traced .on an Ordnance Survey map or during f i e l d work;

3) Part of an energy network of nodes and l i n e s which com­p r i s e s a coherent system. 1 8

Janet and C o l i n Bord a l s o speak of l e y l i n e s as f o l l o w s :

From these centres of power there stretched across the land leys or alignments of s i n g l e standing stones, c i r c l e s , d o l ­mens, c a i r n s , earthen mounds and other ancient s i t e s , each with i t s p a r t i c u l a r f u n c t i o n i n the o v e r a l l scheme of energy transmission. That the system has long f a l l e n i n t o disuse and the land and people have s u f f e r e d accordingly there i s no doubt, but l i k e any great system based on n a t u r a l p r i n c i p l e s ,

f a i n t glimmerings of i t s o r i g i n a l f u n c t i o n o c c a s i o n a l l y a c t i ­vate some of the stones. ... Many people have received sensa­t i o n s of shock when p l a c i n g t h e i r hands on c e r t a i n stones, and photographs have o c c a s i o n a l l y shown i n e x p l i c a b l e l i g h t r a d i a ­t i o n s emanating from the s t o n e s . 1 9

Stone c i r c l e s and other sacred st r u c t u r e s l i k e h i l l f o r t s and t o r s might

have acted as r e c e i v e r s along l e y l i n e s , enabling man to u t i l i z e the

earth's energy. In contrast to the s t r a i g h t l e y l i n e s i n B r i t a i n , feng

shui avoids s t r a i g h t l i n e s i n the landscape. A p o s s i b l e explanation f o r

t h i s d i f f e r e n c e i s that geomancy emphasizes f o r c e f u l and d i r e c t "yang"

currents while feng shui emphasizes more passive and winding " y i n " cur­

rents . 2 0

A r e l a t i o n s h i p might e x i s t between Chinese dragon paths and legends

of dragon s l a y i n g i n B r i t a i n . The dragon or serpent has served many

d i f f e r e n t symbolic functi o n s . The serpent "guardian of knowledge" was

f i r s t associated w i t h beings from another planet or dimension who de­

scended from the sky to c i v i l i z e men. With the coming of C h r i s t i a n i t y ,

concerted attempts were made to remove a l l traces of geomancy from B r i t ­

a i n . C h r i s t i a n m i s s i o n a r i e s thought that the importance of geomantic

r i t u a l s to the people of B r i t a i n detracted from the importance these

people placed on the a c t i v i t i e s of the church. Therefore, e a r l y C h r i s ­

t i a n s erected churches dedicated t o St. Michael on sacred geomantic

s i t e s . St. Michael was the symbolic s l a y e r of dragons, or the dragon

l i n e s of geomancy. 2 1

The f o l l o w i n g sections describe s i t e s important to geomancy, i n c l u d ­

ing h i l l f o r t s , t o r s and s o u t e r r a i n s . The use and f u n c t i o n of the s p i r a l

symbol i s a l s o discussed.

HILLFORTS: " H i l l f o r t " i s the name given to almost 1500 h i l l t o p s

throughout B r i t a i n e n c i r c l e d by one or more earthen banks or d i t c h e s . 2 2

H i l l f o r t s were probably f i r s t b u i l t during the Bronze Age, becoming i n ­

c r e a s i n g l y common a f t e r 500 B.C. 2 3 Although h i l l f o r t s might have been

used as defensive p o s i t i o n s , there i s evidence that t h i s was not t h e i r

o r i g i n a l purpose. Instead, they might have been used to magnify cur­

rents of energy.2'* A e r i a l views of these s t r u c t u r e s s u b s t a n t i a t e t h i s

hypothesis. A f t e r showing an a e r i a l photograph of Maiden C a s t l e , a

large h i l l f o r t w i t h an inner circumference of one and one-half m i l e s , to

an engineer, he exclaimed, " i t looks j u s t l i k e a c y c l o t r o n . " A cyclo­

t r o n i s a c i r c u l a r a c c e l e r a t o r i n which charged p a r t i c l e s generated at a

c e n t r a l source are accelerated s p i r a l l y outward i n a plane at r i g h t an­

gles to a f i x e d magnetic f i e l d by an a l t e r n a t i n g e l e c t r i c f i e l d . 2 5

H i l l f o r t s might also have functioned i n f e r t i l i t y r i t u a l s . The Bords

propose thac h i l l f o r t s might have been "sacred enclosures wherein r i t e s

connected with the f e r t i l i t y of man, beast and earth were enacted." 2 6

Indeed, the f e r t i l i t y symbolism of h i l l f o r t s i s ast o n i s h i n g . A stone

erected i n the center of a h i l l f o r t bears a s t r i k i n g s i m i l a r i t y to a

pha l l u s p e n e t r a t i n g the earth. Some of these stones are al s o engraved

w i t h carvings resembling the male f e r t i l i z i n g semen.

TORS: Holy h i l l s c a l l e d t o r s also play an important r o l e i n the ancient

geomantic system. In ancient l i t e r a t u r e , h i l l s are sometimes given a

r e l i g i o u s s i g n i f i c a n c e . R e l i g i o u s leaders are s a i d to ascend holy h i l l s

i n order to communicate with God. This t r a d i t i o n continues i n Ireland

where r e l i g i o u s p i l g r i m s ascend holy h i l l s i n order to derive s p i r i t u a l

b e n e f i t s . 2 7

In B r i t a i n , holy h i l l s are often dedicated to St. Michael. This so­

l a r d e i t y supposedly fuses heaven and earth when h i s spear t r a n s f i x e s

the earth c u r r e n t . 2 8 Upon the summit of one of B r i t a i n ' s most famous

holy h i l l s , Glastonbury Tor, i s a church dedicated to St. Michael. One

theory proposes that r i t e s were p r a c t i c e d there to restore b i r d and

flower l i f e forms a f t e r they had s u f f e r e d under a s e r i e s of n a t u r a l d i s ­

a s t e r s . The r i t e s consisted of a r i t u a l dance which moved around the

t o r i n a s p i r a l path and created a vortex of power. A glazed substance

was formed which acted as a r e c e i v e r f o r regenerative f o r c e s . 2 9 In pre-

C h r i s t i a n times, Glastonbury Tor was considered the home of Gwyn ap

Nudd, the C e l t i c god of the underworld.

SOUTERRAINS: Underground chambers c a l l e d souterrains have been discov­

ered i n western B r i t a i n and I r e l a n d . One theory proposes that souter­

r a i n s were used to heighten ones s t a t e of consciousness so that an i n d i ­

v i d u a l might temporarily experience a d i f f e r e n t s t a t e of b e i n g . 3 0

Souterrains might also have been used as "communication centers." I f

the i n h a b i t a n t s of P r e h i s t o r i c B r i t a i n had developed t e l e p a t h i c a b i l i t y ,

s o u t e r r a i n s might have functioned as "telephone booths," enabling i n d i ­

v i d u a l s to communicate with others i n d i f f e r e n t areas or to form a c l o s ­

er l i n k to the sources.

SPIRALS: The s p i r a l symbol of transformation i s also one of the most

important symbols i n geomancy, perhaps i n d i c a t i n g the transforming na­

ture of t h i s ancient science. The s p i r a l i s concretely manifested i n

many geomantic forms. These include a u n i c u r s a l l a b y r i n t h terraced on

t o r s , the windings of the banks forming h i l l f o r t s , a s e r i e s of cup-and-

r i n g marks engraved on stones, and the r i t u a l i s t i c dances performed

throughout B r i t a i n on May Day.

In i t s simplest form, the u n i c u r s a l l a b y r i n t h resembles a squared

c i r c l e . In many cosmologies, the c i r c l e represents the heavenly plane

of the s p i r i t s , while the square represents the s t a b l e plan of matter.

According to the t r a d i t i o n s of geomancy and alchemy, the squared c i r c l e

represents p s y c h o l o g i c a l wholeness and r e c o n c i l i a t i o n between the s p i r ­

i t u a l and m a t e r i a l r e a l m s . 3 1

Glastonbury Tor provides a s t r i k i n g example of the u n i c u r s a l laby­

r i n t h . The sides of t h i s 520-foot h i l l have been e l a b o r a t e l y terraced

to resemble a three-dimensional l a b y r i n t h . A s e r i e s of seven concentric

rings allow one to thread the t o r maze along u n i c u r s a l path.

Glastonbury Tor i s not the only earthen s t r u c t u r e i n B r i t a i n that ap­

pears to have been modified. As I t r a v e l e d through the Somerset area i n

Southwest B r i t a i n , I was amazed by the number of smaller h i l l s and

mounds that bore t e r r a c i n g designs s i m i l a r to those of Glastonbury Tor.

While not e x p l i c i t l y t e r r a c e d , many other t o r s and long earthen ridges

appeared to have somewhat unnatural shapes. I f e l t that the e n t i r e nat­

u r a l surroundings of the Somerset area had been i n t e n t i o n a l l y a l t e r e d .

Perhaps m o d i f i c a t i o n s to the landscape were planned, j u s t as h i l l s and

mountains i n China were modified according to feng shui to correspond to

the planets and to harmonize i n the order of the cosmos.

H i l l f o r t s provide another concrete expression of the symbolic s p i r a l .

The c o n f i g u r a t i o n of concentric c i r c l e s or e l l i p s e s that forms the banks

of these s t r u c t u r e s resembles the outer t i e r s of a u n i c u r s a l l a b y r i n t h .

A e r i a l views of Maiden C a s t l e and other h i l l f o r t s show the enormous s p i ­

r a l mazes formed by t h e i r outer banks.

The s p i r a l symbol also appears as p e c u l i a r carvings on many stones i n

northern England, Scotland and I r e l a n d . These carving, c a l l e d cup-and-

r i n g marks, resemble s p i r a l mazes. Although most common i n B r i t a i n ,

cup-and-ring marks have been found i n A s i a , A f r i c a , America, Oceanica,

and other countries i n Europe. John Foster Forbes b e l i e v e d

There i s an a f f i n i t y between these cups and the nature of the s t a r s . A Star i s a generator and t r a n s m i t t e r of Cosmic Energy i n s p i r a l form. These cups could be used as micro-cosmic ex­amples of s p i r a l - s t a r a l e n e r g i e s . 3 2

Evidence e x i s t s f o r h i s theory - four or f i v e cup-and-ring marks have

been found arranged to e x h i b i t c o n s t e l l a t i o n s . 3 3

The May Day f e s t i v a l s t i l l observed throughout B r i t a i n provides yet

another concrete manifestation of a geomantic use of the s p i r a l symbol.

May Day c e l e b r a t i o n s focus on a s p i r a l dance around a maypole. T r a d i ­

t i o n a l l y , May Day dances are f e r t i l i t y r i t e s , with the maypole symboliz­

ing a p h a l l u s penetrating the earth. The Bords po s t u l a t e that the May

Day dance might have evolved (or devolved) from e a r l i e r r i t e s which gen­

erated the energy that was channeled i n the geomantic system. They

s t a t e :

... i n the i n i t i a t o r y ceremonies of the N e o l i t h i c c u l t u r e ... (the maze) may have been instrumental i n r a i s i n g the subtle l i f e - g i v i n g energies inherent i n the body of the earth by means of a formal dance paced out along the i n t r i c a c i e s of the winding path. 3 1 1

The s p i r a l symbol and i t s d e r i v a t i v e , the u n i c u r s a l l a b y r i n t h , may

play important r o l e s i n our attempt to understand ancient geomancy. In

the past, the s p i r a l was an important l i v i n g force f o r those who took

such great pains to i n s c r i b e i t on t h e i r surroundings. We must explore

why they chose a s p i r a l to represent the geomantic t r a d i t i o n . What

- 10 -

i i

p r o p e r t i e s of the s p i r a l make i t e s p e c i a l l y conducive to energy genera­

t i o n , conduction and transmission?

We must a l s o examine the geomantic uses of the s p i r a l and l a b y r i n t h

i n terms of the greater context of s p i r a l occurrences, i n c l u d i n g i t s ap­

pearance on Cretan c o i n s , i n the legend of the Minotaur, and t i l e d on

the f l o o r s of cathedrales such as that i n Chartres, France. Besides

studying p o s s i b l e meanings f o r the s p i r a l i n a l l contexts, we must study

s i m i l a r i t i e s and d i f f e r e n c e s i n these meanings. The s p i r a l symbol w i l l

a f f o r d us the a b i l i t y to l i n k with people from past ages and to fashion

stronger l i n k s with the sacred and with others.

The s p i r a l and u n i c u r s a l l a b y r i n t h s a t i s f y Jung's d e f i n i t i o n of a

mandala. A mandala r e f l e c t s man's conception of the r e l a t i o n s h i p be­

tween h i s inner s e l f , the outer world and the sources. The s p i r a l sym­

bo l occurs as an archetypal theme i n dreams and v i s i o n s , i n d i c a t i n g that

i t i s inherent i n one's subconscious. This fact might e x p l a i n i t s myri­

ad manifestations.

11

NOTE: Paper copy does NOT include pages 12-26.

It is not clear from the paper copy whether those pages were intended to be included in the copy disseminated.

i M

1. E m i l i e Savage-Smith and Marion B. Smith, Islamic Geomancy and a Thirteenth-Century D i v i n a t o r y Device, (Malibu, C a l i f o r n i a : Undena P u b l i c a t i o n s , 1980), p. 1.

2. Sarah Rossbach, Feng Shui: The Chinese Art of Placement, (New York: E.P. Dutton, Inc., 1962), p. x v i .

3. I b i d . , p. 8.

4. I b i d . , p. 16.

5. I b i d . , p. 4.

6. I b i d . , p. 21.

— 7. I b i d . , p. 23.

8. I b i d . , p. 28. m 9. Anthony Roberts, Geomancy: a synthonal r e - a p p r a i s a l , ('Gondolin'

Westhay Somerset, England: Zodiac House P u b l i c a t i o n s , 1981), p. 2.

M 10. Janet and C o l i n Bord, Mysterious B r i t a i n , (London: Granada Pub­l i s h i n g L t d , 1972), p. 241.

^ 11. Rossbach, p. 15.

12. I b i d . , p. 15.

d 13. I b i d . , p. 2-3.

14. Roberts, p. 6.

15. Janet and C o l i n Bord, pp. 1-2.

, 16. I b i d . , p. 2.

at 17. R o b erts, p. 18.

gg 18. P a l d i n Jenkins, A Map of the Ancient Landscape around Glastonbury, (Glastonbury: Planetary Paths, 1983).

19. Janet and C o l i n Bord, p. 3.

20. Roberts, p. 6.

MM 21. Janet and C o l i n Bord, pp. 241-242.

22. I b i d . , p. 74. *" 23. Jensine Andresen, "The U n i c u r s a l Labyrinth and i t s Occurrence i n

Great B r i t a i n , " (Princeton: 1984), p. 6.

i d 24. Janet and C o l i n Bord, p. 76.

27 -

25. The American Heritage D i c t i o n a r y of the E n g l i s h Language, (New York: D e l l P u b l i s h i n g Co., Inc., 1982), p. 180.

26. Janet and C o l i n Bord, p. 166.

27. I b i d .

28. Andresen, p. 7.

29. Janet and C o l i n Bord, p. 85.

30. I b i d . , p. 99.

31. Andresen, p. 2.

32. Janet and C o l i n Bord, pp. 44-45.

33. Andresen, p. 5.

34. Janet and C o l i n Bord, p. 174.

35. I b i d . , p. 240.

36. I b i d . , p. 242.

37. I b i d . , p. 8. m

38. I b i d . , p. 4.

^ 39. I b i d . , pp. 18-19.

40. Rossbach, p. 9.

^ 41. I b i d . , p. x.

42. I b i d . , p. 13. 43. I b i d .

mt

mt

Mil

mi

- 28

mm

PART II

mi

mt

"How can we i n t r o d u c e geomancy and r e c o g n i t i o n of sacred earth energ i e s i n t o our way of l i f e ? "

To answer t h i s question, we must draw f u l l y upon a l l f i v e f a c e s of c a p a c i t y - our unconsciousness, consciousness, c r e a t i v i t y , a b i l i t y to l i n k with others, and the j u s t use of resources. The r e i n t r o d u c t i o n of geomancy i s a p o l i t i c a l drama which can l e a d us t o a fundamentally new and b e t t e r way of l i f e i f enacted i n the s e r v i c e of t r a n s f o r m a t i o n . Through the concerted e f f o r t of a network of i n d i v i d u a l s , we may gain the p o l i t i c a l support necessary t o p r o t e c t what s u r v i v e s of the geomantic system - the few remaining stone c i r c l e s , t o r s , h i l l f o r t s and other sacred s i t e s - so t h a t we may r e d i s c o v e r the purpose of t h i s network.

Our unconscious w i l l play an important r o l e i n our attempt t o unravel the mysteries of geomancy. We must f i r s t ask what the concrete energy network of sacred s i t e s symbolizes. We may then l e t our unconscious work to make us aware of the meaning and energy of the s p i r a l symbol and i t s r e l a t i o n s h i p t o the arrangement of sacred s i t e s . Later, t h i s knowledge w i l l be conveyed to our conscious minds, e n a b l i n g us to put i t to c o n s t r u c t i v e use.

We must a l s o draw upon the second f a c e of c a p a c i t y , our consciousness. Here, a l l f o u r areas of consciousness - s e n s a t i o n , thought, f e e l i n g and

mi i n t u t i o n - have v i t a l r o l e s to play. I t may be t r u e that lowering our consciousness w i l l prove e s p e c i a l l y u s e f u l i n our attempt t o understand geomancy. A n a l y t i c a l c a l c u l a t i o n s , while u s e f u l f o r some purposes, w i l l

y not enable us to understand a l l aspects of the geomantic system. I t i s p o s s i b l e that the nature of the system i s such that c o n v e n t i o n a l s c i e n c e w i l l not pr o v i d e the b e t s t o v e r a l l context f o r understanding geomancy.

i The methods of c o n v e n t i o n a l s c i e n c e may be u s e f u l when e x p l o r i n g some ™ aspects of the system, but a completely new way of l o o k i n g at t h i n g s i s

needed to e x p l o r e geomancy f u l l y .

i l Of the f o u r aspects of our consciousness, s e n s a t i o n i s e s p e c i a l l y important. The nature of the geomantic t r a d i t i o n i s e x p e r i e n t i a l . The experience i s one of energy, although the exact nature of the energy i s

^ unknown. I t i s l i k e l y t h a t geomantic energy i s a combination of many forms of energy. Some of t h i s energy may be n a t u r a l geomagnetic c u r r e n t s , e a s i l y measurable by a magnetometer. Another part of t h i s energy i s probably not measurable by known s c i e n t i f i c instruments.

mt S p e c u l a t i o n on the nature of t h i s energy y i e l d s a v a r i e t y of i n t e r e s t i n g p o s s i b i l i t i e s . Perhaps the energy was of a mental kind, t r a n s m i t t e d along people's conscious and unconscious b r a i n waves. Perhaps the energy was cosmic i n o r i g i n , the ether of o l d , or maybe even a high d e n s i t y c o n c e n t r a t i o n of photons, s i m i l a r t o a moder l a s e r beam.

We can a l s o apply i n t e l l e c t u a l thought, the second aspect of our consciousness, toward the r e d i s c o v e r y of geomancy. I n t e l l e c t u a l i n q u i r y can be d i r e c t e d toward the few remaining h i s t o r i c a l t e x t s on geomancy. During t h e i r crusade t o erase a l l t r a c e s of geomancy from B r i t a i n , a few m i s s i o n a r i e s took meticulous notes on the r i t u a l s

3 f

practed by the f o l l o w e r of t h i s t r a d i t i o n . We can supplement the knowledge we gain from these t e x t s by our study of myths and legends. Unfortunately, i n t h i s time of t e c h n i c a l achievements, v a l u a b e l myths are sometimes t r e a t e d as c h i l d i s h f a n t a s i e s . The Bords w r i t e :

In e a r l i e r c e n t u r i e s (myths) were known as b a s i c a l l y f a c t u a l accounts of happenings presented i n symbolic imagery, but with the advent of modern r a t i o n a l i s m these r e p o r t s of g i a n t s , l i t t t l e people, and monstere were r e j e c t e d o u t r i g h t as being unworthy of an educated mind. They remained with the o r d i n a r y people, however, as p a r t of a great s t o r of f o l k l o r e , much of which i s s t i l l a v a i l a b l e today f o r us to examine w i t h i n a broader frame of r e f e r e n c e and a g r e a t e r r e a l i z a t i o n t h a t there are more t h i n g s i n heaven and e a r t h than those who l i v e d d uring the p r e v i o u s few c e n t u r i e s were prepared to g i v e c r e d i t f o r (p. 240).

B r i t i s h f o l k l o r e abounds with legends of many types, and a few of these are p a r t i c u l a r l y a p p l i c a b l e t o the study of geomancy. One legend t e l l s how a n c i e n t stone monuments and earthworks were " m i r a c u l o u s l y " c o n s t r u c t e d by g i a n t s (Bords, p. 242). Concerning the e r e c t i o n of m e g a l i t h i c s t a t u e s on E a s t e r I s l a n d , the Bords r e p o r t t h a t : "the c h i e f s used mana, or mental power. T h i s power i s akin to t e l e k i n e s i s , and was known and used i n past c e n t u r i e s by the Huna p r i e s t h o o d i n the P a c i f i c i s l a n d s " (p. 8). I t i s i n t e r e s t i n g t h a t the word "mana" i s a l s o given to the food God d e l i v e r e d to the Jews i n Egypt.

F e e l i n g i s another important aspect of consciousness that can help us r e d i s c o v e r goemancy. Our emotional s t a t e may i n f l u e n c e our a b i l i t y to r e c o g n i z e the e a r t h ' s c h ' i . Emotional r e c e p t i v i t y i s most important. As we r e d i s c o v e r goemancy and r e a l i z e the p o t e n t i a l of t h i s system to r e v o l u t i o n i z e so much of our present s o c i a l f a b r i c , o l d t r a d i t i o n s and t h e o r i e s on the nature of e x i s t e n c e w i l l be r e p l a c e d . To r e a l i z e c o n s t r u c t i v e change, we must be open to new t h e o r i e s .

Our emotions and f e e l i n g s may be important f o r another reason besides t h e i r i n f l u e n c e on our r e c e p t i v i t y . I t i s p o s s i b l e t h a t energy generated from the geomantic network was used to induce c e r t a i n emotional s t a t e s i n i n d i v i d u a l s . C e r t a i n s i t e s might s t i l l be a f f e c t e d by geomantic energy of a p a r t i c u l a r emotional q u a l i t y , t h e r e f o r e t r i g g e r i n g c e r t a i n emotional responses i n us when we v i s i t them. We should be open to the emotions t h a t flow through us when we v i s i t a stone c i r c l e , t o r or other sacred s i t e , not only i n B r i t a i n , but throughout the world.

I n t u i t i o n i s another f a c e of consciousness a v a i l a b l e to use i n our quest to r e d i s c o v e r goemancy. Our i n t u i t i o n p r o v i d e s a s y t h e s i z i n g mechanism to i n t e g r a t e a r c h e t y p a l messages from our unconscious i n t o a meaningful whole with our p h y s i c a l , c o nscious world. Our i n t u t i o n can use images from our unconscious to help e x p l a i n the p o s s i b l e f u n c t i o n s of the geomantic network, as w e l l as the a c t u a l ways t h a t energy was t r a n s m i t t e d over t h i s network.

I n t u i t i o n s i s c l o s e l y r e l a t e d to the t h i r d f a c e of c a p a c i t y a v a i l a b l e to us - our c r e a t i v i t y . New t h e o r i e s on the geomantic system w i l l e volve form our c r e a t i v e a n a l y s i s of past t h e o r i e s . When o l d t h e o r i e s

3 0

f a i l to e x p l a i n aspects of the system that seem important to us, we must combine our c r e a t i v i t y with i n t e l l e c t u a l i n q u i r y and messages from our unconscious to develop new t h e o r i e s .

Our i n t u i t i o n and c r e a t i v i t y w i l l a l s o be v a l u a b l e as we place geomancy i n t o a g r e a t e r context. An i n t r i c a t e network of connections e x i s t s between d i f f e r e n t areas of study. Gematria i s one such connection between language and mathematics. According to t h i s a n cient science, each l e t t e r i n the alphabet has corresponding number. Using gematria, John M i c h e l l was able to show that the geometrical plans of Stonehenge and Glastonbury Abbey correspond to the movement of the sun (Bords, p. 4). Understanding the i n t r i c a t e network of connections between d i s c i p l i n e s w i l l g i v e use a g r e a t e r understanding of our own nature as human beings. E v e n t u a l l y , f u r t h e r connections may be found between numerology, a r c h i t e c t u r e and music. I t might a l s o be p o s s i b l e to f i n d connections between these d i s c i p l i n e s and the way we group o u r s e l v e s i n t o f a m i l i e s and communities. Other connections might be found between music, numerology and a r c h e t y p a l p a t t e r n s of i n t e r a c t i o n s which we d e f i n e as p o l a r i t i e s .

One i n d i v i d u a l very much aware of connections between d i s c i p l i n e s was John Dee. He s h i e d away from s p e c i a l i s t tendancies, p r e f e r r i n g to study many d i s c i p l i n e s i n c l u d i n g alchemy and a s t r o l o g y . Dee's r e s e a r c h g r e a t l y b e n e f i t e d geomancy. In the s i x t e e n t h century, he d e s c r i b e d the Glastonbury Zodiac i n h i s w r i t i n g s . T h i s Zodiac i s an amazing t e r r e s t r i a l phenomenon i n Somerset, England. Boasting a ten-mile diameter, the Zodiac's f i g u r e s are d e f i n e d by h i l l s , streams and roads which cover a n c i e n t trackways. I t appeart that a n c i e n t man d e l i b e r a t e l y a l t e r e d the landscape to resemble the g i f u r e of the Zodicac, as well as the f i g u r e of a l a r g e dog s a i d to p r o t e c t the e f f i g i e s .

In our attempt to understand and r e i n t r o d u c e geomancy, i t i s a l s o u s e f u l to c o n s i d e r the j u s t use of resources. Our g r e a t e s t resource i n our quest to unlock the s e c r e t s of the stones i s the geomantic network i t s e l f . U n f o r t u n a t e l y , h i s t o r y p r o v i d e s a sad account of d i s r e s p e c t f o r t h i s network. Thousands of earthworks and mounds i n B r i t a i n have been destroyed by farmers (Bords, p. 74). The e a r l y eighteenth century was an e s p e c i a l l y u n fortunate p e r i o d f o r the great stone c i r c l e at Avebury, England. Farmers and b u i l d e r s removed much of the c i r c l e t o c l e a r the land f o r farming and to provide stones f o r b u i l d i n g s (Bords, pp. 18-19).

Another important s i t e , Glastonbury Tor, has j u s t r e c e n t l y been made a p a r t of B r i t a i n ' s N a t i o n a l Trust. However, p r i o r to t h i s , l o c a l farmers allowed t h e i r cows to graze along i t s banks, almost completely d e s t r o y i n g the lower two t i e r s of the l a b y r i n t h maze. We must remember the message of feng s h u i - i t i s our job to harmonize with nature, not to d i s r u p t i t (Rossbach, p. 9). Our a n c e s t o r s attempted t o do t h i s i n the t r a d i t i o n of geomancy. T r a g i c a l l y , we are d e s t r o y i n g the few t r a c e s of t h i s network t h a t we have l e f t .

STRATEGIES FOR LINKING WITH OTHERS

Previou s s e c t i o n s have considered the personal and h i s t o r i c a l faces of our tra n s f o r m i n g drama to r e i n t r o d u c e geomancy. The personal face of t h i s drama c o n s i s t s of using a l l aspects of our being to understand the ancient

3/

s c i e n c e . The h i s t o r i c a l f a ce i n c l u d e s the legacy l e f t to us i n h i s t o r i c a l and legendary accounts of feng s h u i and geomancy. The f o u r t h face of c a p a c i t y , l i n k i n g with others, c o n s t i t u t e s the p o l i t i c a l f a ce of our drama.

Many aspects of l i n k i n g with others are important to preserve and study the geomantic network. F i r s t , we must form a f f i n i t y groups ded i c a t e d to the p r e s e r v a t i o n and study of ancient geomantic systems throughout the world. Next, we must c o o r d i n a t e these a f f i n i t y groups i n t o a non-bureaucratic network. Using p o l i t i c a l support from t h i s newly formed network, we can work w i t h i n e x i s t i n g networks of h i s t o r i c a l f oundations and government o r g a n i z a t i o n s to preserve stone c i r c l e s , alignments, t o r s , h i l l f o r t s and other remaining s i t e s i n the geomantic energy system. We must a l s o work to improve communication between the geomantic m y s t i c a l community and the c o n v e n t i o n a l s c i e n t i f i c community so that we may work together to understand the energy system.

It i s necessary to form a f f i n i t y groups and to o r g a n i z e them i n t o a network f o r two purposes - to preserve the network and to r e s e a r c h the geomantic system. To study the network thoroughly, a f f i n i t y groups of e i g h t to ten people w i l l have the job of c o m p i l i n g as much h i s t o r i c a l and a r c h e o l o g i c a l evidence as p o s s i b l e about each s i t e we hope to preserve. I t w i l l be e a s i e r to persuade the B r i t i s h government to p r o t e c t geomantic s i t e s i f we can prove t h a t these s i t e s have h i s t o r i c a l and a r c h e o l o g i c a l value. At the same time, a f f i n i t y groups must formulate t h e o r i e s on the f u n c t i o n of the geomantic network. On a f f i n i t y group d e d i c a t e d to the study of geomancy i s a l r e a d y i n place i n Cambridgeshire, England. The I n s t i t u t e f o r Geomantic Research (I.G.R.) was e s t a b l i s h e d i n 1976 f o r the purpose of s t u d y i n g geomancy and p u b l i s h i n g o c c a s i o n a l papers on t h i s s c i e n c e . T h i s excerpt i s taken from one of the o c c a s i o n a l papers p u b l i s h e d by the I.G.R.:

It i s to be hoped that one day, a p r o p e r l y c o - o r d i n a t e d work can be compiled, with a l l known i n f o r m a t i o n on B r i t i s h Geomancy, a mommoth work l i e t h a t p u b l i c a t i o n s of the Royal Commission on H i s t o r i c Monuments. U t i l t h a t dream can be r e a l i z e d , i t i s up to the v a r i o u s r e s e a r c h e r s to co-operate with one another, and to p u b l i s h as much as p o s s i b l e (Pennick, p. 10).

We a l s o must organize a f f i n i t y groups i n t o a coherent network to preserve the geomantic system. A network of a f f i n i t y groups i n England might c o n s i t s of two or three groups i n each d i s t r i c t . The number of groups assigned to a d i s t r i c t would vary a c c o r d i n g to the d e n s i t y of geomantic s i t e s there. For example, Somerset, a d i s t r i c t with a high d e n s i t y of s a c r e d s i t e s , might need f o u r or f i v e groups to compile a h i s t o r i c a l and a r c h e o l o g i c a l r e c o r d of s i t e s and to search f o r s i t e s t h a t might have been overlooked. A thorough and c o o r d i n a t e d combing of the c o u n t r y s i d e i s needed to i n s u r e t h a t a l l s i t e s , no matter how small, have been recorded. At the same time, we can o b t a i n other r e l e v a n t i n f o r m a t i o n on these s i t e s , such as the owners of the property the s i t e s are on and the plans of these owners. I f property owners plan to destroy these s i t e s f o r farming or other purposes, we can e x p l a i n to them the h i s t o r i c a l value of the s i t e s and t r y to persuade them to delay u n t i l we have a chance to o b t a i n government p r o t e c t i o n f o r the s i t e . I f owners are not w i l l i n g t o wait, we can o f f e r to buy the property from

3>Z

PART II

"How can we i n t r o d u c e geomancy and r e c o g n i t i o n of sacred e a r t h e n e r g i e s i n t o our way of l i f e ? "

To answer t h i s question, we must draw f u l l y upon a l l f i v e f a c e s of c a p a c i t y - our unconsciousness, consciousness, c r e a t i v i t y , a b i l i t y t o l i n k with others, and the j u s t use of resources. The r e i n t r o d u c t i o n of geomancy i s a p o l i t i c a l drama which can l e a d us t o a fundamentally new and b e t t e r way of l i f e i f enacted i n the s e r v i c e of t r a n s f o r m a t i o n . Through the concerted e f f o r t of a network of i n d i v i d u a l s , we may ga i n the p o l i t i c a l support necessary t o p r o t e c t what s u r v i v e s of the geomantic system - the few remaining stone c i r c l e s , t o r s , h i l l f o r t s and other sacred s i t e s - so th a t we may r e d i s c o v e r the purpose of t h i s network.

Our unconscious w i l l play an important r o l e i n our attempt t o unravel the mysteries of geomancy. We must f i r s t ask what the concre t e energy network of sacred s i t e s symbolizes. We may then l e t our unconscious work to make us aware of the meaning and energy of the s p i r a l symbol and i t s r e l a t i o n s h i p t o the arrangement of sacred s i t e s . L a t er, t h i s knowledge w i l l be conveyed t o our conscious minds, e n a b l i n g us to put i t to c o n s t r u c t i v e use.

We must a l s o draw upon the second f a c e of c a p a c i t y , our consciousness. Here, a l l f o u r areas of consciousness - s e n s a t i o n , thought, f e e l i n g and i n t u t i o n - have v i t a l r o l e s to play. I t may be t r u e t h a t lowering our consciousness w i l l prove e s p e c i a l l y u s e f u l i n our attempt to understand geomancy. A n a l y t i c a l c a l c u l a t i o n s , while u s e f u l f o r some purposes, w i l l not enable us t o understand a l l aspects of the geomantic system. I t i s p o s s i b l e t h a t the nature of the system i s such t h a t c o n v e n t i o n a l s c i e n c e w i l l not p r o v i d e the b e t s t o v e r a l l context f o r understanding geomancy. The methods of c o n v e n t i o n a l s c i e n c e may be u s e f u l when e x p l o r i n g some aspe c t s of the system, but a completely new way of l o o k i n g at t h i n g s i s needed t o e x p l o r e geomancy f u l l y .

Of the f o u r aspects of our consciousness, s e n s a t i o n i s e s p e c i a l l y important. The nature of the geomantic t r a d i t i o n i s e x p e r i e n t i a l . The experience i s one of energy, although the exact nature of the energy i s unknown. I t i s l i k e l y t h a t geomantic energy i s a combination of many forms of energy. Some of t h i s energy may be n a t u r a l geomagnetic c u r r e n t s , e a s i l y measurable by a magnetometer. Another p a r t of t h i s energy i s probably not measurable by known s c i e n t i f i c instruments. S p e c u l a t i o n on the nature of t h i s energy y i e l d s a v a r i e t y o f i n t e r e s t i n g p o s s i b i l i t i e s . Perhaps the energy was of a mental kind, t r a n s m i t t e d along people's conscious and unconscious b r a i n waves. Perhaps the energy was cosmic i n o r i g i n , the ether of o l d , or maybe even a high d e n s i t y c o n c e n t r a t i o n of photons, s i m i l a r t o a moder l a s e r beam.

We can a l s o apply i n t e l l e c t u a l thought, the second aspect of our consciousness, toward the r e d i s c o v e r y of geomancy. I n t e l l e c t u a l i n q u i r y can be d i r e c t e d toward the few remaining h i s t o r i c a l t e x t s on geomancy. During t h e i r crusade t o erase a l l t r a c e s of geomancy from B r i t a i n , a few m i s s i o n a r i e s took meticulous notes on the r i t u a l s

** practed by the f o l l o w e r of t h i s t r a d i t i o n . We can supplement the knowledge we gain from these t e x t s by our study of myths and legends. Unfortunately, i n t h i s time of t e c h n i c a l achievements, v a l u a b e l myths

m are sometimes t r e a t e d as c h i l d i s h f a n t a s i e s . The Bords w r i t e :

In e a r l i e r c e n t u r i e s (myths) were known as b a s i c a l l y f a c t u a l accounts of happenings presented i n symbolic imagery, but with the advent of

m modern r a t i o n a l i s m these r e p o r t s of g i a n t s , l i t t t l e people, and monstere were r e j e c t e d o u t r i g h t as being unworthy of an educated mind. They remained with the o r d i n a r y people, however, as p a r t of a great

mt s t o r of f o l k l o r e , much of which i s s t i l l a v a i l a b l e today f o r us to examine w i t h i n a broader frame of r e f e r e n c e and a g r e a t e r r e a l i z a t i o n t h a t t h e r e are more t h i n g s i n heaven and e a r t h than those who l i v e d

^ d u r i n g the p r e v i o u s few c e n t u r i e s were prepared to g i v e c r e d i t f o r (p. 240).

B r i t i s h f o l k l o r e abounds with legends of many types, and a few of these are p a r t i c u l a r l y a p p l i c a b l e t o the study of geomancy. One legend t e l l s how a n c i e n t stone monuments and earthworks were " m i r a c u l o u s l y " c o n s t r u c t e d by g i a n t s (Bords, p. 242). Concerning the e r e c t i o n of

— m e g a l i t h i c s t a t u e s on E a s t e r I s l a n d , the Bords r e p o r t t h a t : "the c h i e f s used mana, or mental power. T h i s power i s akin to t e l e k i n e s i s , and was known and used i n past c e n t u r i e s by the Huna p r i e s t h o o d i n the P a c i f i c i s l a n d s " (p. 8). I t i s i n t e r e s t i n g t h a t the word "mana" i s a l s o given to the food God d e l i v e r e d t o the Jews i n Egypt. mi

F e e l i n g i s another important aspect of consciousness t h a t can help us mi r e d i s c o v e r goemancy. Our emotional s t a t e may i n f l u e n c e our a b i l i t y t o

r e c o g n i z e the e a r t h ' s c h ' i . Emotional r e c e p t i v i t y i s most important. As we r e d i s c o v e r goemancy and r e a l i z e the p o t e n t i a l of t h i s system to

lg| r e v o l u t i o n i z e so much of our present s o c i a l f a b r i c , o l d t r a d i t i o n s and t h e o r i e s on the nature of e x i s t e n c e w i l l be r e p l a c e d . To r e a l i z e c o n s t r u c t i v e change, we must be open to new t h e o r i e s .

• Our emotions and f e e l i n g s may be important f o r another reason b e s i d e s t h e i r i n f l u e n c e on our r e c e p t i v i t y . I t i s p o s s i b l e that energy generated from the geomantic network was used to induce c e r t a i n

ijgj emotional s t a t e s i n i n d i v i d u a l s . C e r t a i n s i t e s might s t i l l be a f f e c t e d by geomantic energy of a p a r t i c u l a r emotional q u a l i t y , t h e r e f o r e t r i g g e r i n g c e r t a i n emotional responses i n us when we v i s i t them. We should be open to the emotions t h a t flow through us when we

m v i s i t a stone c i r c l e , t o r or other s a c r e d s i t e , not only i n B r i t a i n , but throughout the world.

mi I n t u i t i o n i s another f a c e of consciousness a v a i l a b l e to use i n our quest to r e d i s c o v e r goemancy. Our i n t u i t i o n p r o v i d e s a s y t h e s i z i n g mechanism to i n t e g r a t e a r c h e t y p a l messages from our unconscious i n t o a

^j meaningful whole with our p h y s i c a l , c o nscious world. Our i n t u t i o n can use images from our unconscious t o help e x p l a i n the p o s s i b l e f u n c t i o n s of the geomantic network, as w e l l as the a c t u a l ways t h a t energy was t r a n s m i t t e d over t h i s network.

mi I n t u i t i o n s i s c l o s e l y r e l a t e d t o the t h i r d f a c e of c a p a c i t y a v a i l a b l e to us - our c r e a t i v i t y . New t h e o r i e s on the geomantic system w i l l

M| e volve form our c r e a t i v e a n a l y s i s of past t h e o r i e s . When o l d t h e o r i e s

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f a i l to e x p l a i n aspects of the system that seem important to us, we must combine our c r e a t i v i t y with i n t e l l e c t u a l i n q u i r y and messages from our unconscious to develop new t h e o r i e s .

Our i n t u i t i o n and c r e a t i v i t y w i l l a l s o be v a l u a b l e as we p l a c e geomancy i n t o a g r e a t e r context. An i n t r i c a t e network of connections e x i s t s between d i f f e r e n t areas of study. Gematria i s one such connection

*** between language and mathematics. According to t h i s ancient s c i e n c e , each l e t t e r i n the alphabet has corresponding number. Using gematria, John M i c h e l l was a b l e to show t h a t the g e o m e t r i c a l plans of Stonehenge

mt and Glastonbury Abbey correspond to the movement of the sun (Bords, p. 4). Understanding the i n t r i c a t e network of connections between d i s c i p l i n e s w i l l g i v e use a g r e a t e r understanding of our own

^ nature as human beings. E v e n t u a l l y , f u r t h e r connections may be found between numerology, a r c h i t e c t u r e and music. I t might a l s o be p o s s i b l e to f i n d c onnections between these d i s c i p l i n e s and the way we group o u r s e l v e s i n t o f a m i l i e s and communities. Other connections might be

** found between music, numerology and a r c h e t y p a l p a t t e r n s of i n t e r a c t i o n s which we d e f i n e as p o l a r i t i e s .

— One i n d i v i d u a l very much aware of connections between d i s c i p l i n e s was John Dee. He s h i e d away from s p e c i a l i s t tendancies, p r e f e r r i n g to study many d i s c i p l i n e s i n c l u d i n g alchemy and a s t r o l o g y . Dee's r e s e a r c h g r e a t l y b e n e f i t e d geomancy. In the s i x t e e n t h century, he d e s c r i b e d the

m Glastonbury Zodiac i n h i s w r i t i n g s . T h i s Zodiac i s an amazing t e r r e s t r i a l phenomenon i n Somerset, England. Boasting a ten-mile diameter, the Zodiac's f i g u r e s are d e f i n e d by h i l l s , streams and roads

Wk which cover a n c i e n t trackways. I t appeart t h a t a n c i e n t man d e l i b e r a t e l y a l t e r e d the landscape to resemble the g i f u r e of the Zodicac, as w e l l as the f i g u r e of a l a r g e dog s a i d t o p r o t e c t the e f f i g i e s .

mi In our attempt to understand and r e i n t r o d u c e geomancy, i t i s a l s o u s e f u l to c o n s i d e r the j u s t use of resources. Our g r e a t e s t r e s o u r c e i n our quest to unlock the s e c r e t s of the stones i s the geomantic network i t s e l f . U n f o r t u n a t e l y , h i s t o r y p r o v i d e s a sad account of d i s r e s p e c t f o r t h i s network. Thousands of earthworks and mounds i n B r i t a i n have been destroyed by farmers (Bords, p. 74). The e a r l y e i g h t e e n t h century was

i | an e s p e c i a l l y u n f o r t u n a t e p e r i o d f o r the great stone c i r c l e at Avebury, England. Farmers and b u i l d e r s removed much of the c i r c l e t o c l e a r the lan d f o r farming and to p r o v i d e stones f o r b u i l d i n g s (Bords, pp. 18-19).

Another important s i t e , Glastonbury Tor, has j u s t r e c e n t l y been made a p a r t of B r i t a i n ' s N a t i o n a l T r u s t . However, p r i o r to t h i s , l o c a l farmers allowed t h e i r cows to graze along i t s banks, almost completely

*•» d e s t r o y i n g the lower two t i e r s of the l a b y r i n t h maze. We must remember the message of feng s h u i - i t i s our job to harmonize with nature, not to d i s r u p t i t (Rossbach, p. 9). Our a n c e s t o r s attempted to do t h i s i n

^ the t r a d i t i o n of geomancy. T r a g i c a l l y , we are d e s t r o y i n g the few t r a c e s of t h i s network t h a t we have l e f t .

STRATEGIES FOR LINKING WITH OTHERS mi

P r e v i o u s s e c t i o n s have co n s i d e r e d the p e r s o n a l and h i s t o r i c a l f a c e s of our t r a n s f o r m i n g drama to r e i n t r o d u c e geomancy. The p e r s o n a l face of t h i s

mi drama c o n s i s t s of using a l l aspects of our being to understand the a n c i e n t

i i 3>£

M

s c i e n c e . The h i s t o r i c a l f a c e i n c l u d e s the legacy l e f t to us i n h i s t o r i c a l and legendary accounts of feng s h u i and geomancy. The f o u r t h f a c e of c a p a c i t y , l i n k i n g with others, c o n s t i t u t e s the p o l i t i c a l face of our drama.

Many aspects of l i n k i n g with others are important to preserve and study the geomantic network. F i r s t , we must form a f f i n i t y groups ded i c a t e d to the p r e s e r v a t i o n and study of a n c i e n t geomantic systems throughout the world. Next, we must c o o r d i n a t e these a f f i n i t y groups i n t o a non-bureaucratic network. Using p o l i t i c a l support from t h i s newly formed network, we can work w i t h i n e x i s t i n g networks of h i s t o r i c a l f o u n d a t i o n s and government o r g a n i z a t i o n s to preserve stone c i r c l e s , alignments, t o r s , h i l l f o r t s and other remaining s i t e s i n the geomantic energy system. We must a l s o work to improve communication between the geomantic m y s t i c a l community and the c o n v e n t i o n a l s c i e n t i f i c community so that we may work together to understand the energy system.

I t i s necessary to form a f f i n i t y groups and t o o r g a n i z e them i n t o a network f o r two purposes - to preserve the network and to r e s e a r c h the geomantic system. To study the network thoroughly, a f f i n i t y groups of e i g h t t o ten people w i l l have the job of c o m p i l i n g as much h i s t o r i c a l and a r c h e o l o g i c a l evidence as p o s s i b l e about each s i t e we hope to preserve. I t w i l l be e a s i e r to persuade the B r i t i s h government to p r o t e c t geomantic s i t e s i f we can prove t h a t these s i t e s have h i s t o r i c a l and a r c h e o l o g i c a l value. At the same time, a f f i n i t y groups must formulate t h e o r i e s on the f u n c t i o n of the geomantic network. On a f f i n i t y group d e d i c a t e d to the study of geomancy i s a l r e a d y i n p l a c e i n Cambridgeshire, England. The I n s t i t u t e f o r Geomantic Research (I.G.R.) was e s t a b l i s h e d i n 1976 f o r the purpose of s t u d y i n g geomancy and p u b l i s h i n g o c c a s i o n a l papers on t h i s s c i e n c e . T h i s excerpt i s taken from one of the o c c a s i o n a l papers p u b l i s h e d by the I.G.R.:

I t i s to be hoped t h a t one day, a p r o p e r l y c o - o r d i n a t e d work can be compiled, with a l l known i n f o r m a t i o n on B r i t i s h Geomancy, a mommoth work l i e t h a t p u b l i c a t i o n s of the Royal Commission on H i s t o r i c Monuments. U t i l t h a t dream can be r e a l i z e d , i t i s up to the v a r i o u s r e s e a r c h e r s to co-operate with one another, and t o p u b l i s h as much as p o s s i b l e (Pennick, p. 10).

We a l s o must o r g a n i z e a f f i n i t y groups i n t o a coherent network to preserve the geomantic system. A network of a f f i n i t y groups i n England might c o n s i t s of two or t h r e e groups i n each d i s t r i c t . The number of groups assigned to a d i s t r i c t would vary a c c o r d i n g to the d e n s i t y of geomantic s i t e s there. For example, Somerset, a d i s t r i c t with a high d e n s i t y of s a c r e d s i t e s , might need f o u r or f i v e groups to compile a h i s t o r i c a l and a r c h e o l o g i c a l r e c o r d of s i t e s and to search f o r s i t e s t h a t might have been overlooked. A thorough and c o o r d i n a t e d combing of the c o u n t r y s i d e i s needed to i n s u r e t h a t a l l s i t e s , no matter how s m a l l , have been recorded. At the same time, we can o b t a i n other r e l e v a n t i n f o r m a t i o n on these s i t e s , such as the owners of the property the s i t e s are on and the plans of these owners. I f p r o p e r t y owners plan to d e s t r o y these s i t e s f o r farming or other purposes, we can e x p l a i n to them the h i s t o r i c a l value of the s i t e s and t r y to persuade them to delay u n t i l we have a chance to o b t a i n government p r o t e c t i o n f o r the s i t e . I f owners are not w i l l i n g t o wait, we can o f f e r t o buy the property from

them. In a d d i t i o n , i t i s q u i t e p o s s i b l e that geomantic s i t e s i n England are only a small part of a g l o b a l network. For t h i s reason, a f f i n i t y groups must be formed i n r e g i o n s l i k e Carnac, France ( i n B r i t t a n y ) , Denmark, and other r e g i o n s where geomantic s i t e s are found.

With the p o l i t i c a l support of our network of a f f i n i t y groups, we must work through e x i s t i n g channels to preserve geomantic s i t e s . In England, the N a t i o n a l T r u s t i s r e s p o n s i b l e f o r s i t e s such as Stonehenge and Glastonbury Tor. B r i n g i n g with us the h i s t o r i c a l and a r c h e o l o g i c a l m a t e r i a l we have compiled on each s i t e , we must work with the N a t i o n a l T r u s t and other h i s t o r i c a l s o c i e t i e s t o p r o t e c t the geomantic system from f u r t h e r d e s t r u c t i o n . Even i f members of these s o c i e t i e s do not share our i n t e r e s t i n the network f o r i t s geomantic value, we can s t i l l appeal to them on the b a s i s of each s i t e ' s h i s t o r i c a l and a r c h e o l o g i c a l value.

A f t e r e s t a b l i s h i n g a network of a f f i n i t y groups, i t w i l l be e a s i e r to spread knowledge of geomancy to people i n a l l walks of l i f e . I t i s l i k e l y t h a t persons i n t e r e s t e d i n the p r e s e r v a t i o n of the stones w i l l have many d i f f e r e n t s k i l l s and w i l l work i n many d i f f e r e n t d i s c i p l i n e s i n c l u d i n g academics, business, medicine, law and other v o c a t i o n s . As they l e a r n more about the geomantic system, they can share t h i s knowledge with t h e i r f r i e n d s and c o l l e g u e s . As r e c o g n i t i o n of the system grows, books are published, and some media a t t e n t i o n i s given to the system, i t i s l i k e l y t h a t more i n t e r e s t e d i n d i v i d u a l s w i l l support i t s p r e s e r v a t i o n and d e d i c a t e some of t h e i r time toward i t s study. T h i s w i l l make i t e a s i e r to accomplish our next goal - improved communication between the m y s t i c a l , s c i e n t i f i c and academic communities.

SOURCES:

N i g e l Pennick, "Leys & Zodiax," M e g a l i t h i c V i s i o n s A n t i q u a r i a n Papers, 2nd e d i t i o n . Number 5, (Cambridgeshire, England: Fenris-Wolf, 1976), p. 10.

Sarah Rossbach, "Feng S h u i : The Chinese Art of Placement, " (New York: E.P. Dutton, Inc., 1962), p. x v i .

E m i l i e Savage-Smith and Marion B. Smith, " I s l a m i c Geomancy and a T h i r t e e n t h - C e n t u r y D i v i n a t o r y Device," (Malibu, C a l i f o r n i a : Undena P u b l i c a t i o n s , 1980), p. 1.

Acknowledgements.

The author wishes to express appreciation of the encouragement rendered by Professor Manfred Halpern of the Department of P o l i t i c s , Princeton University i n the preparation of this paper.

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