The Alpha and the Omega
2007 06 12

By Boyd Rice | thevesselofgod.com


Image from: jdillon.net

“In the beginning… was the end.” - Anonymous
The Underworld
The legend associated with the descendants of Cain says that they dwelt in the “underground kingdoms.” Interestingly, a number of places associated with the legacy of Cain were also the locations of underground tunnels, labyrinths, and even cities. In Jewish legend, it was said that after Cain’s expulsion from Eden, he went to a subterranean named “Arka.” This obviously equates with the well-known “Agartha”, an underground city in Asian legend, and the less well-known Egyptian underground world “Agert.” An alternate title of Cain was “Ag”, and both underworld names appear to have been connected to him. But underground cities seem to be more than mere myth. In South America, there are countless miles of underground passages, many of which have never been fully explored even to this very day. Some think that they criss-cross the continent, connecting the cities to one another.

Andrew Collins, in his book From the Ashes of the Angels, connects the legend of fallen angels to a series of underground cities in ancient Cappadocia, now modern Turkey. Using comparative mythology and other clues, he traced the stories of the Watchers to Kurdistan, Persia, and Cappacodia in an attempt to locate the historical location of the biblical Eden. In the process, he investigated an unusual series of structures called Fairy Towers. These were huge conical structures made of volcanic rock, the interiors of which had been carved out to be used as temples and dwellings. The legend associated with them is that they were the fire chimneys of the Djinn, a race of angelic-demonic beings descended from Azazel, the fallen angel antagonist in The Book of Enoch. Azazel is a huge figure in this part of the world, and is the central deity worshipped by Kurdistan’s Yezidis (who were said to have been the world’s first devil worshippers.) Strangely, Collins was to discover that the locale of the Fairy Towers, a place called “Derinkuyu”, also concealed another bizarre archeological legacy dating back to ancient times: the astonishing remains of a full thiry-six underground cities. That the cities are also connected to Azazel and his descendants, the Djinn seems very much likely, although no one really knows who built them. It was long speculated that they were the handiwork of early Christians, who used them as a means to escape Muslim persecution. But such an explanation is unsatisfactory, since the tunnels would have provided their persecutors an easy means of simply sealing them inside and starving them to death en masse.

Of the thirty-six subterranean cities, most, like the tunnels in South America, have never been fully explored. The one at Derinkuyu, assumed to be the largest, was described by Collins as a “vast underworld, covering an estimated two and a half square miles… .” Of Derinkuyu, Collins goes on to say:
“So far eight different levels have been explored... though between eighteen and twenty are known to exist. The first three stories alone contained 2000 households, providing accommodation for an estimated 10,000 people. Scholars have estimated that anything up to 20,000 could have lived comfortably in the Derinkuyu complex at any one time, and if this figure is considered in the knowledge that at least another 35 similar cities exist in the region, then it paints an awesome picture of what appears to have been going on here in ancient times. Anything between 100,000 to 200,000 people would have been able to live comfortably in these citadels for any conceivable length of time. More incredible still is the fact that long tunnels are known to have linked several of these cities. One such tunnel, situated on the third story at Derinkuyu is thought to connect with the underground complex of Kaymakli five miles away. Moreover, the passage in question contains ventilation ducts to the surface and is large enough to enable three to four people to walk upright, side by side, along its entire course.”
Oddly, the passages thought to be the oldest are also the tallest, and reach a height of seven feet, leaving Collins to ponder why people would construct tunnels so tall, unless perhaps they needed the headroom. David Hatcher Childress, in The Hitchhiker’s Guide to Armageddon, describes a tunnel said to stretch from near Sao Paulo, Brazil all the way to Machu Pichu, Peru in which the height was an incredible nine feet tall. He also relates a story told by a local who said that he saw a man seven feet tall and “strangely dressed” disappear into that same tunnel.

These stories are extraordinary, because in so many myths the abode of the gods is located not in the heavens, but in the underworld. And in any number of myths, the story is told of a race of giants “cast into the abyss”, or the underworld. The work of Collins is particularly interesting because it abounds with names and place-names that appear to be etymologically linked with so much that is central to our research. His work seems both to dovetail with our own, and independently confirm many of our most primary hypotheses. He confirms the pivotal role played by Azazel, whom, as we have demonstrated, is synonymous with Cain. Azazel’s progeny, “the Djinn” (pronounced “Gin”), obviously take their name from Cain’s alternate Sumerian title, “Gin.” This ties into the Jewish folk tales of Cain’s descendants (the Cainites) having dwelt underground.

Place-names of the region reveal similar connections. “Kaymakli”, the name of a city connected via tunnel to Derinkuyu, may be rooted in the Sumerian “Kha-Mukla”, or “Hole of Mukla.” And “Mukla” is the Sumerian origin of “Melchi” and “Michael”, two titles that are also associated by some authors with Cain. Since remains of Khatti/Hittite towns were found built above the underground cities, it is not unreasonable to conclude that many of the region’s place-names might retain traces (at least) of their Sumerian origin. Other names in the area such as “Kharsag” and “Zagros” contain “Sag” or “Zag”, an alternate title of Cain’s father, Ia (Adam). There is a range of mountains called the “Taursus”, and although the name clearly dates from a much later period, it obviously retains a connection to the symbolism of the bull, a sacred animal for Cain and his descendants. Most remarkable of all, perhaps, is that Collins places the location of the original Eden somewhere in the vicinity of Lake Van, a region whose landscape is dominated by a massive extinct volcano called “Nemrut Dag.” Nemrut Dag simply means “the Mountain of Nimrod”, or “Mount Nimrod.” That an extinct volcano in the Garden of Eden is named after Nimrod is incredible enough, but the revelation that “Dag” can sometimes means “mountain” adds a new layer of meaning to Cain’s title of “Dagon.” Viewed in this context, “Dagon” could also be seen as meaning “Lord of the Mountain”, equivalent to the very title often given to God in the Old Testament, “El Shaddai.” This view is reinforced by the fact that “El Shaddai” is believed by many scholars to be the basis of “El Shaitain”, an older name for Satan. The Yezidis also saw El Shaitain as simply another name of Azazel. So all of the ideas, the comparative mythology, and the names, fit together like hand in glove, as though they were of a single piece. And indeed, they are. As we have demonstrated, Azazel is Cain, and Cain is Dagon. Dagon is the Lord of the Mountain, El Shaddai. El Shadai is El Shaitain, and El Shaitain is Azazel.

The history of Sumer tells of a people who came down from a high place, or “the highlands” (the mountains) to take control of “the plains of Shinar” (Sumer). It also tells of gods who “descended from the heavens” to become the kings of Sumer. The legend of the Watchers tells a kindred tale. And the equivalent of Heaven in ancient Greece was atop a mountain called “Olympus.” Are all of these stories based on the same historical prototype - a very real circumstance often related in mythic terms? It would appear so. But in the Old Testament it is not said that God/El Shaddai lives on a mountain, but rather in a mountain. Did the race of the Watchers dwell in underground cities inside mountains before descending to the plains to build similar cities such as Derinkuyu and Kaymakli? Is it the notion of the gods coming down from atop mountains that served as part of the inspiration for the ziggurats - the man-made holy mountains scattered across the globe? And if these beings had lived in cities within actual mountains, could the mountains have concealed entrances to “vast underworlds” as well? It is certainly possible.

The Lords of the Mountain
But all of this begs the question: Why would they want to live in underground cities? It is quite possible that at some point in their history, simple survival necessitated it. After all, central to our understanding of the story of the Watchers is that they were the remnants of a previous high civilization that somehow survived a global cataclysm. We hypothesize that given the physical descriptions of the Watchers, these were a people who at some point in their evolution were forced to spend an extended period of time beneath the Earth’s surface. Whether or not you believe in the Hollow Earth theory, the persistent notion connecting these people to the underworld or “Abyss” has to have a basis in some historical truth. Thus far, the idea of the Hollow Earth remains mere conjecture based upon folklore. But if those known to us as the Watchers were forced to literally go underground for an extended period of time, this circumstance could have served as the basis for such folklore.

If the Watchers were required to live underground for long enough, hidden from the rays of the Sun, this could easily explain the loss of pigmentation in both their skin and hair. It could also explain how their eyes could “glow like flames of fire”, as The Book of Enoch states. Evolution would have given them pupils large enough to see perfectly in near or complete darkness, like cats. Who has not witnessed a cat’s eyes in a darkened room, or at night in the headlights of our car, reflecting and magnifying the available light? We might not say they looked like “flames of fire”, but the ancients may well have. This may even be one of the factors leading to the ancient notion that cats were “demonic”, as the Watchers were said to have been. And if the ancients saw a people a foot or two taller than themselves, with skin as white as snow, and eyes of fire, what might they reasonably have concluded? That they were gods? Or devils? Or angels? Or demons? They might logically have assumed any of these. And judging from the mythological accounts, they drew all four conclusions at one time or another, because that is precisely what these varying accounts assert.

The “underworld thesis” may also shed some light on the recurring mythological theme of the Black Sun, a scenario of death and resurrection. When the king dies, the sun turns black. He descends to the underworld and is reborn as God, a very bizarre notion. But imagine for a moment that the death of the king symbolizes the destruction of his empire by a global cataclysm. The sun is blotted from the sky by unprecedented storms such as would flood the entire world, or by violent volcanic activity that would fill the atmosphere with ash, and reduce the temperature so abruptly as to trigger an ice age. Such theories have been posited by very credible members of the scientific community as plausible theories to explain major earth changes of the past. Now imagine that some people are able to escape the cataclysm by going underground to live. Perhaps they know of secret passageways to the Hollow Earth, or simply vast subterranean caverns. Perhaps they had underground cities already in place and well-stocked, because their far-distant ancestors had experienced similar cataclysmic events. Note how Biblical patriarchs who became key advisors to enemy rulers (such as the Egyptians) advised them to plant crops in excess of their immediate needs, and stockpile the additional portions for use in times of emergency such as draught or flood. It’s as though this procedure were a key part of their tradition. Yet they weren’t presented as being part of an agricultural community, but as nomadic shepherds. Could they have preserved this tradition because they were the descendants of survivors of previous cataclysms? In the case of an ice age, these people would be confined to quarters for an incredibly long period of time. The surface dwellers who managed to escape to more hospitable climates would have still been impacted by harsh conditions, and have had to revert to barbarism in an ongoing struggle just to keep warm and alive. The subterranean people, however, would have had a temperate refuge - one in which they could live comfortably (as Andrew Collins puts it) “for any conceivable time.” They would have been in a position to preserve the knowledge of their lost civilization, while those on the surface could count themselves lucky just to have survived. When things slowly, incrementally returned to normal climactically, those who emerged from the underworld would not be the same as those who had remained on the surface. They would look different, and indeed be different. They would have evolved differently. And too, those scattered about the surface may well have devolved. This accords with the descriptions of the two types of people often contrasted in the Bible. One is milky-skinned and pure, the other dark-complexioned, abhorrent and covered with hair. Those on the surface would no doubt be darker-complexioned and probably hairier. Were the remnants of these two types still highly visible specimens even so late as Old Testament times? Possibly so.

But the subterranean Watchers would not have been able to easily make the transition back to surface life. Having lost their pigmentation, they would have been extremely sensitive to the Sun’s rays. This could account for the paradoxical descriptions of the Watchers’ skin as “white as snow”, and conversely as “red as a rose.” Also, since their eyes would have evolved to see in the absence (or near absence) of light, they probably could not have stood much direct sunlight. If they initially emerged only at night, they could have fueled the lore in some mythologies that they were akin to vampires.

Was this the source of the notion that demons lived beneath the Earth, or that demons only came out at night? Could it have been the source of the idea that a group of gods was cast into the Abyss? It seems a very likely idea, and it would explain the widespread pervasiveness of such beliefs. At any rate, it seems far more conceivable that these widely held beliefs had some sort of origin in fact, rather than being universally concocted for no particular reason. Even the most outlandish superstitions and beliefs had to have had their origin somewhere, and in something which was at one time concrete. This brings us back to the myth of the Black Sun, which is connected to the myth of Osiris, whom we believe to be synonymous with Cain. Is it a form of symbolic shorthand, intended to be emblematic of the idea that he actually survived the process of death that had destroyed a world, i.e., the Deluge?

Most people dismiss the story of Noah’s Ark because the idea of putting a pair of every species of animal on board a boat seems to defy all logic. They then conclude that since the incident “couldn’t” have happened in the manner described, it therefore didn’t happen at all. But let us assume for a moment that the Bible story is a highly embellished retelling of an older story based on a real incident. If we were instead to assume that the passengers on the Ark were merely a few hundred men and women fleeing a natural disaster, does not the story already seem more plausible? They may well have brought as much livestock as possible, though its a cinch that wildlife brought on board ended up as food for the passengers, and not repopulating the Earth.

There have always been varying traditions about where the Ark came to rest. Some say Mount Ararat, some say a location nearby. There is credible evidence in support of both views. Aerial photographs of Mount Ararat show what appears to be the Ark emerging from a sheet of ice. But not so far away, on a peak traditionally called “the Mountain of Death”, modern researchers believe to have landed there during the Flood. Both of these peaks are in the general vicinity of Nemrut Dag and the underground cities. Since Nemrut Dag (“Mount Nimrod”) is one of the highest peaks in the region, would it not seem a likely landing place for the Ark? Perhaps it was. Perhaps there were several arks, and each was carried to the same general locale by the same current. Each came to rest on a different peak, giving rise to different traditions. Perhaps each tradition contains a seed of truth, and what is false is the notion that there was a single Ark. In fact, when it was announced in August of 1883 that a ship thought to be the Ark had been discovered on Ararat, the New York Herald published a sarcastic article in which it posed the question that if ark-building had been practiced in ancient times, why had not a dozen arks washed up atop various mountains? Well, perhaps they did. Perhaps this is why the names of flood heroes vary, and why different stories have the Ark coming to rest in different places. Those who survived the Flood were members of a great sea people, so it is not outside the realm of possibility that others escaped as well. But despite this possibility, most of the legends we have examined appear to be dealing with essentially the same figure.

We believe that the Flood represents the starting point of our current historical epoch, and that the story of the Flood is also the story of the Watchers. In the usual telling of the Flood saga, the Ark comes to rest on an incredibly high mountaintop, and in short order the Earth is dry. Its inhabitants descend the mountain and give thanks to God for surviving. But how does a completely flooded Earth simply become dry so quickly? Where does all the water go? Would it not take years for the waters to “subside”?

There is speculation that the Flood was caused by the end of an ice age. Melting ice and snow turned to liquid and soon the world was submerged under water. Might it not be just as likely that a flood preceded an ice age? That the same climate changes that caused the Flood created a global cooling that turned the waters of the Deluge to ice? If it happened that way, the only chance for survival would have been to dig out an underground dwelling in the mountaintop. But it may also have been their best option even if the survivors were just in a ship atop a mountain peak, surrounded by an endless sea. A good many of the mountain peaks in the region where the Ark is reputed to have landed are volcanoes, and the soft volcanic rock would have been perfectly suited for the building of underground cities. Also, these peaks are not terribly far from the complex of underground cites found around Derinkuyu. Though this thesis may understandably sound far-fetched, it is not mere gratuitous speculation. It is rooted in the numerous myths and legends of underground kingdoms, many of which were said to be accessible through holy mountains. Such stories are also invariably connected to mythic histories of gods, demons, genies, and so on.

The idea that a race of beings, perceived to be gods, lived inside a mountain, both long prior to their contact with humanity and long after, is persistent and widespread. Even Sargon the Great is known to have made the enigmatic statement that his father’s brother “dwelled in a mountain.” The clear implication seemed to be that he was a direct descendant of the gods, and that their dwelling-place was inside a mountain. Presumably, such an inference was plainly understood at the time the statement was made. This may be the reason why the pre-eminent religious structure in ancient times was the man-made holy mountain. These structures were the central focus of religious and political life. They were at once temples, brothels, and royal palaces, home to the king, the sacred harlot, and reputedly, the gods themselves. Were they symbolic recreations of the original holy mountain from which the gods “descended from the heavens” to share their wisdom with man?


The Primordial Blacksmith
A number of mythologies have figures roughly equating with Cain, all of whom live in volcanoes. As previously stated, Azazel’s descendants, the Djinn, were said to have lived in volcanoes. Azazel is credited with inventing metalworking for the fabrication of tools and weapons. So was Cain. The Djinn were supposed to have been a race of blacksmiths. As Andrew Collins relates:
“Not only would copper and lead smelting have become a sacred profession in its own right, but blacksmiths would have been classed as fire priests under the dominion of the genii (i.e., the Djinn) of the fiery domains… The significance of fire, and in particular volcanic fire... signifies the magical power by which the blacksmiths could change rock into metal objects such as jewelry, tools, and weapons.”
Perhaps to the very primitive ancients, the art of the blacksmiths was equivalent to the later black art of al-chem-y (“chem” meaning “black”), the science of transmuting one substance to another. Instead of turning lead into gold, they turned rock into metal. The primordial blacksmith of Roman myth was Vulcan, from whose name we derive the word “volcano.” He was said to have dwelt in Mount Ertha, a volcano. His very name preserves the root of the more ancient permutation of Cain’s name, “Kan.” Like Cain, Vulcan was viewed as the inventor of tools and weapons, but also of jewelry (so symptomatic of human pride and vanity). He was the god of fire and forges, and his workers were a race of giants, the Cyclopeses. His frequent consort was Venus, a goddess who equates with the consort of Cain, and whose role in the Grail mystery is of central importance.

Vulcan is widely believed to be based on the Greek Hephaistos, who forged metal objects possessing magical powers. Though relegated to the position of a minor deity, and revealing none of the qualities traditionally associated with Cain, his connections thereto are nonetheless inescapable. It was said that after a brief liaison with the goddess Athena, she gave birth to Ericthonus/Erectheus, the first king of Athens. This figure is universally regarded as synonymous with Enoch, the son of Cain. Hephaistos is also said to have been fathered by the Kabeiroi, an “arcane race of blacksmith gods.” Elsewhere in the world this race was known as the Cabiri, and has been associated with the Djinn. History places the Cabiri in ancient Phrygia or Cappadocia, essentially in very much the same geographic location as the underground cities and fire chimneys discussed earlier.

If the term “Cabiri” was translated as an ancient Sumerian term, it would have to be a conjunction of “Kha” and “Bir”: the “Kha” meaning “fish, setting sun, glory, complete, perfect, great”; and the “Bur” meaning (among other things) “bright, shine, pure, the sun”, or “offspring, young, child, brood.” This presents us with a nearly perpetual permutation of possibilities, including (but not limited to): “fish of the sun”, “offspring of the fish”, “children of glory”, “children of perfection”, “shining fish”, “brood of the setting sun”, and so on. None of these titles would be inconsistent with the myths we have thus examined.

High Mason Albert Pike equates Hephaistos with, “Tsadok... the supreme god in Phoenicia. His Seven Sons were probably the Seven Cabiri; and he was the Heptakis, the God of the Seven Rays.” We have already equated Cain, and thus Vulcan and Hephaistos, with Zadok, a term which in Sumerian probably meant “Sha-Duk”, or “Lord of the Sun.” The Essenes called themselves “the Sons of Zadok.” They claimed direct descent from Noah. So too did the Yezidis of Kurdistan, the strange so-called devil-worshippers who held Azazel/Cain in high esteem.

Are all of these groups simply deluded? Or could it be that they are all privy to a secret doctrine of some sort? If so, it would appear to be the same secret doctrine, since they all seem to believe essentially the same thing. And it all seems to correlate very closely with what we have hypothesized all along, if not precisely. Let us review: Zadok seems to equate with Azazel/Cain. The Sons of Zadok, the Cabiri, seem to equate with the Djinn, the sons of Azazel. These are also the sons of Hephaistos. They were all originally located in Cappadocia, Kurdistan, and Phrygia, and later relocated to Greece and Rome. Their early names reveal an etymological connection to ancient Sumer, while the later versions are largely Greco-Romanized. The names have been changed, but the myth remains the same: gods dwelling in a mountain, a volcano, or an abyss, possessed of magical powers to transmute the base to the high, to make something of nothing.

And what of Zadok/Hephaistos, the God of the Seven Rays? The Seven Rays equate to his seven sons, which in turn relate to the seven stages of the ziggurat, and presumably, the seven heavens that this hierarchical clan was said to occupy. Interestingly, the seven Cabiri also seem to equate with the seven “builder gods” said to have come to Egypt after their homeland, “the island of the gods”, was destroyed by a flood.

Though gods represented as blacksmiths may sound utterly irrelevant in a modern context, it is difficult to overestimate the impact that the introduction of metalworking had on planetary evolution. Those who knew how to extract and manipulate metals wielded vast economic and political power. Those with whom they shared the byproducts of their specialized knowledge gained a great survival advantage. The Watchers appeared to people who essentially had not evolved beyond the level of hunter-gatherers, and taught them the arts of agriculture, giving them the tools of attack and defense, bringing them wholesale into a new world. Had they not intervened, it is impossible to estimate how long it might have taken these people to have discovered such knowledge and techniques on their own. If the Bronze Age had been postponed for 1000, 2000, or 5000 years, humanity today would exist in a very different world indeed. Had it occurred even a short thousand years later, we would all be living in a manner akin to medieval times. The forbidden knowledge passed down by the Watchers essentially jumpstarted civilization and provided the very foundation for everything we today take for granted. Consider the fact that there are people in Africa who have lived by the sea for millennia, yet have never stumbled upon the notion of putting sails on their boats to harness the power of the wind. Had someone taught them how to do this four or five thousand years ago, how might this simple bit of knowledge have impacted their subsequent evolution and quality of life? The effects of such a seemingly basic piece of technical advantage could easily have produced inestimable consequences, as did the knowledge that the Watchers taught us. The invention of the plough accredited to Cain may seem like a lowly accomplishment for a god, yet the shift to an agriculturally-oriented society set man on an altogether different path, and drastically altered his destiny. It created the basis for men to come together in communities, and nomadic tribes gave way to city-states.

The impact of mining was equally decisive. The advent of the Bronze Age signaled a huge change in human society. Because bronze was an amalgam of copper and tin, this forced man to traverse great distances by sea in order to obtain the necessary tin. The most well-known ancient source of tin was in Cornwall, England, a great distance from the ancient Near East. In going back and forth between the British Isles and the Near East, trade routes were established, and the great ports such as Marseilles would eventually become major centers of commerce. Soon the major traffic was not just in tin, but in any commodity abundant in one region and scarce in another. Cedar from Lebanon was shipped to Egypt and Greece, olive oil from Greece was exported to regions without olive trees, and so on. It was this sort of international commerce which facilitated the early blossoming of civilization. The sea, which is so often thought of as being a barrier separating ancient societies, was actually a highway which linked them to one another. It has been demonstrated beyond a shadow of a doubt that the early sea peoples traveled to all corners of the Earth, millennia before Columbus. But none of this would have been possible if not for the knowledge of the Watchers.

The true legacy of the Watchers was not merely in the material realm, or limited to knowledge alone. Their most decisive impact on human evolution may be genetic in nature. By interbreeding with the people they found, they in effect created a new kind of man. Their hybrid offspring obviously reflected their more highly-evolved nature. Thus they were creating a class of human beings bearing a greater capacity to understand and implement the “arts of civilization”, which the Watchers were the evangelists of. And without this new genetic type, again, it would be difficult to estimate what direction human evolution may have taken.

Having formulated the foregoing hypothesis, additional information has come to light which brings us full circle and seems to neatly tie together any loose ends. It seems that the remains of the Ark so often reported by eyewitnesses on Mt. Ararat were never visible in modern times until 1840. In that year a violent earthquake rocked Ararat, the falling debris wiping whole villages off the face of the Earth. A byproduct of this cataclysm was that a huge chunk of glacier slid from the mountain’s summit and lodged itselt between two peaks two-thirds of the way down Ararat. Frozen inside the massive piece of ice were the perfectly-preserved remains of a gigantic ship - the Ark. If the weather is warm enough in summer months, one end of the huge chunk of ice sometimes melts enough that the front of the Ark lays exposed. But for at least ten months of the year, and often year-round, the giant wooden structure is visible only as a dark shadowy configuration concealed within a wall of ice. Those who have seen it exposed (and there have been many) tell virtually identical stories. The structure contains several levels, countless rooms and chambers, and a huge door (which is now missing). Each witness relates that the Ark had very high ceilings. They all tell that it can only be partially explored, as the aft regions are frozen solid with ice. Since many of these stories predate modern mass communications, they also predate a time period in which an “Ark lore” could have developed to explain these stories’ consistencies. The location of the wreckage is, even by modern standards, in the middle of nowhere and at the ends of the Earth, at a geographic region straddling Turkey, Russia, and Iran. Locals who made the trek in the quest for the Ark had no access to cameras at the time and probably still don’t today. Outsiders who made the quest were often greeted with hostility by suspicious local government authorities, and even greater suspicion from nearby villagers.

Though the eyewitness accounts of the Ark are fascinating, what is even more compelling in our estimation is that the very event which revealed the Ark to modern eyes seems to have been the result of geological anomalies in Mt. Ararat itself, for it appears that Mount Ararat was partially hollow. The earthquake that shattered the peak of Ararat and devastated the villages at its base opened a crevice on the mountainside revealing “a vast abyss” that reached to “its very heart.” Some early observers of this chasm estimated the abyss to extend to a depth of perhaps 9000 feet. Considering that Ararat is approximately 16,000 feet in height, that’s some abyss. Also, evidently, since the time of the Ark’s reputed landing, melting icecaps have over the centuries filled the hollowed-out underworld with a vast quantity of accumulated water. When Ararat cracked open at the time of the earthquake, massive amounts of water rushed out, enough to flood an area of thirteen square miles.

Though Ararat was a volcano, it is a mistake to conclude that this meant it was a hollow honeycomb of passages via which molten lava could be disgorged. Not at all. Most volcanoes are solid mountains of volcanic rock. Some retain concave hollows at the very peak, but this is not at all synonymous with being hollow “to their very heart.” And Ararat possessed twin peaks, which matches up with many legends in which the primordial holy mountain had “twin peaks reaching to Heaven.”

Before this peak was called “Ararat”, it was known as “Aghri Dag” - Mount Aghri. This word “Aghri” is a name rich in possible associations. It could be the primary root of the names of the previously mentioned underground worlds “Agartha”, “Agert”, and “Arka.” “G” and “K” are both sounds that linguists call “gutturals”, and were virtually interchangeable in early tongues such as Sumerian. Note that the nearby “Cudi Dag” is today called “Mount Judi.” The “C/K” and “J/G” sounds have been transposed, and each name clearly echoes “Catti”, or “Guti”, both Sumerian names for “Lord/King.”

The town at Aghri’s base, said to be “of the greatest antiquity”, now wiped out by the earthquake that disgorged the Ark was named “Aghouri”, or “Ahora.” The word further resembles the name “Ahura”, the god of light in Zoroastrianism. And of course, the Watchers were called, in Sumeria, “the Shining Ones.”

The “Ag” root of Aghri is, as stated before, a title of Cain, “Lord Ag.” As it turns out, “Ag” is also a word meaning “fire”, “spirits of the deep”, “fiery spirits”, or “evil spirits.” Those who dwelt in a hollow volcano could well have been designated by any of these titles, all of which would be equally applicable to the Djinn. If we assume “Aghri” to be one and the same as the “Arka”, we find that “Ar” (“fire”) and “Kha” (“hole”) would then mean “hole of fire”, or “fire hole”, an apt designation for a volcano. “Agkha” would mean precisely the same thing, while possessing the additional connotation of “the Hole of Lord Ag”, or “the Hole of Cain.” “Agri” would then mean “fire of the sun.” The descendants of Cain were associated with fire, volcanoes, the Sun, and the underworld for many centuries, so all of these conclusions seem apropos. The word “Ag” also shows up in “Anag” (“Anak/Enoch”), which means “son of Ag/Cain.” And “Anakim” is, of course, another Biblical term for the fallen angels.

Omega and Alpha
Our final set of clues pertains to the Garden of Eden. In Sumerian, “Edin” meant “lofty temple, abode, or high place.” Though there was a specific place anciently called “Eden” (or “Etin”), Andrew Collins claims that the original title of Eden was in fact “Kharsag.” Immediately, this alternate place-name reveals much more to us, and relates to the foregoing theories. “Kharsag” is a conjunction of the Sumerian Qar (meaning “vessel”), and “Sag”, (the alternate title of Ia). So “Kharsag” would mean “the Vessel of Sag”, or “the Vessel of God.” The Egyptians used the word “Qar” or “Kar” too, which to them meant “drinking pot”, and it was written as the Greek “Omega” symbol, only in an inverted form. Since “Omega” signifies “the end”, and is obviously based upon this far older symbol, the implication seems clear. “Omega” (“the end”) is equated with an overturned drinking pot, specifically, God’s drinking pot. Is this not symbolic of the Deluge? We should note that the Greek symbol for “Alpha”, “the beginning”, resembles a mountain or pyramid. If Omega is the Flood, could not this symbolic mountain be thought of as representing the Mount of Refuge upon which the Ark landed after the Flood, and from which a new beginning for mankind, an “Alpha”, was born. If so, then “Alpha” and “Omega”, the beginning and the end, could be used as code for the concepts of the Flood and the Mount of Refuge. Also, because of its connection to “Kharsag”, there also seems to be a relationship between this “Alpha and Omega” concept and the Garden of Eden, the location of the original “Alpha”, the genesis of man.

All of this brings to mind the tableau in Rennes-le-Chateau in which Christ is identified as the Alpha, and John the Baptist as the Omega. Observers have always commented that the Alpha and Omega presented here were out of sequence chronologically. Since the Baptist prepared the way for the Christ, would not he be the beginning, the Alpha? It makes no apparent sense. Perhaps the meaning is simpler than suspected. Perhaps what is being said is that the Alpha and Omega were one and the same: that the end (the Flood) brought forth a new beginning (the post-diluvian epoch). Such a thesis could explain the water imagery and rites of baptism associated with John. The ritual immersion in water, a symbolic death and rebirth, may be a ceremonialized memory of the Flood as both an end and a beginning, as well as a global baptism - a cleansing of the Earth. The baptism of Christ marked the true beginning of His ministry, and a kind of passing of a dynastic legacy from the older generation (John) to the younger (Jesus). Could this pivotal episode of the New Testament represent a retelling of how both a legacy and a bloodline were passed from one generation to another, from an antediluvian generation to a postdiluvian generation?

As we examine the evidence behind these hypotheses in the following chapters, we shall see that all signs point to “yes.”

Article from: http://www.thevesselofgod.com/thealphaandtheomega.html



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