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Cyclic Catastrophism, based on ancient texts, reveals that Mars became captured in a geostationary orbit of the Earth and released into a orbit which crossed that of the Earth. No feature like this has been seen in the last 2,700 years. When Mars orbited the Earth, its northpole remained oriented toward the Earth, appearing like a giant wheel slowly revolving and the many features (deities) on its surface were known by name by people in every culture in the world. It was like the TV for the whole world, but there was only one channel.

During Cyclic Catastrophism it was the most dynamic and spectacular feature on Mars. The Bible describes ‘the column of smoke and fire’. The most descriptive texts are the Rg Veda and Purusha Suktam, Egyptian pictographs and modern-day NASA photographs of Mars northern hemisphere pole provide corroborate them.

One panel of the ceiling of Senmut’s (Pharaoh Hatsepus architect) tomb, with the primary deity, the column of smoke and fire extending high in the center.  The horns which led to its description as a the Bull of heaven, were probably formed by flames issuing from the top of the column, but the phallic shape may have been a factor.

Senmut’s tomb depicts the column of smoke and fire with a bull form at the top.
The deccan circles are somehow related to the circum polar stars, volcanoes in the northern hemisphere of mars.

The twelve circles are meant to show the positions of the circumpolar ‘stars’ at different dates or times of the day. These were actually volcanoes on the surface of the wheeling Mars, described in epithets for the Egyptian deity Apt, called  ‘the mother of movement in a circle’, ‘the mother of the starry revolutions or cycles of time’. The Hippopotomus represents the island at the north pole of Mars, ‘the risen land’.  The staff in his right hand points to the exact center of rotation of the planet as seen from the earth, which wobbled due to the Tharsis Bulge on the equator or rim (felly) of the wheeling planet.

Since the north pole of Mars remained facing the Earth during each encounter, the tidal force of the more massive Earth first drew all the water in its northern hemisphere to the north pole, this was the Egyptian Nun. The hardened lava tubes are expressed in Egyptian paintings of Osiris as white linen wrappings.  His headdress represents the horns of the bull. The column was also symbolized by the tet or djed pillar, resembling a chess piece. The four rings around the top of the tet symbolizing the four heads of Osiris, consistent with the four heads of Brahma in Hindu myth. Physically these were four specific layers of material spreading out at the top of the column, separated by gravitational and heat fractionation. This same spreading led to descriptions of the column as the ‘world tree’, the ‘upside-down tree of the shamans’ and the Nordic Yggdrasil. This narrow, flaming column, was relatively fragile, supported primarily by the tidal attraction of the earth, attaining a height above Mars’ north pole. This structure could only form in the unique low gravity corridor between two terrestrial planets in geostationary orbits. In the Purusha Suktam of the Rg Veda, describes the column in terms of a standing man-like figure, whose head was the skin color of the Brahman, whose chest was the color of the Kshattria, whose loins were the color of the Viasas and whose feet the color of the Sudras.

Osiris, with hardened lava tubes depicted as white linen wrappings

The most significant physical and religious aspects of this feature were brought about by alignments of Mars with the Moon, or the Sun and Moon combined. They caused great convulsions in the interior of Mars, resulting in rapid-fire sequences of hot rocks as large as 20 km being blasted at high speeds into space, the many of which came through the same volcanic vent from which the Purusha column. These convulsions and the massive ejected hot rocks caused the hardened lava tubes supporting the column to collapse temporarily. This led to the impression that Prajapati (Purusha) or Brahma sacrificed himself in order to create new ’embodied spirits’ -those glowing bodies that shot into space.  So many bodies were ejected through this feature that the Purusha Suktam states: Three quarters of Purusha went upward, one quarter of him remained here.  From this he spread in all directions into what eats and what does not eat.

The Tet or djed Pillar

The famous Egyptologist Gerald Massey translated a passage in the ancient Egyptian Pyramid Texts, which gives a much more physical description of the male and female aspects of the column. His translation described the north pole of the ‘world’  extending up into space as a ‘celestial pole, but the south pole was described as a sub-terrestrial pole immediately beneath the north pole pointing down into the ‘earth’ below. Because the north pole of Mars remained facing the Earth, people on the Earth never saw its south pole. So the lava vent going down into Mars, from which the column arose, was considered the south pole. It was also considered an entrance to the Amenta, the underworld.

The convulsions within Mars resulted in the ejections of hot glowing bodies from deep in Mars through the lava colum feature, resulting in its collapse. but after the convulsions ceased the lava normally resumed its upward trajectory, the tubes again hardened and the great column reformed. This was described very clearly in the Rg Veda, which states that the process resembled ‘a serpent shedding its skin’. The oldest name for the hardened lava column was Prajapati and its collapses were called ‘sacrifices’, imagined by the Vedic people to produce ’embodied spirits’, the hot, glowing bodies that were ejected through his body. Although the flaming hardened lava column deity was a spectacular, male deity, its temporary collapses revealed the huge volcanic vent which resulted from years of massive upward flow from deeper and deeper in the interior of Mars.  What was described by Massey as the sub-terrestrial south pole was seen as the female counterpart of the column male member in many cultures. In Hindu myth the collapses were described as the male ‘lingus’ suddenly becoming or revealing the female ‘yoni’.

That was when Venus,then in aninterior orbit, approached closest to the Earth-Mars pair. At those times the combined gravitational force of the Moon, Venus and the Sun, all aligned, caused the greatest internal convulsions of Mars.

In the Rg Veda, the oldest name for the column was Prajapati but he had dual aspects. The male aspect was called Purusha, the column of smoke and fire, and the female aspect Viraj, which was the vent from which Purusha rose. Thus the world egg first appeared in the northern ocean, and eventually rose above the water, and the lava column from the island. This results in an apparent contradiction in Rg Veda 10.90.5 “From him (Purusha) Viraj was born; again Purusa from Viraj was born”. For the Aryans, the center of the ‘world’, or the mandala (the disc of Mars) is the focus. Therefore Viraj is also variously referred to as ‘the navel of the universe’, ‘the navel of the Earth’, and ‘the navel of the sacrifice’. The vent is also described in Hindu myth as the navel of Vishnu from which Brahma grew in the form of a lotus, where the northern island is imagined as the belly of Vishnu.

The primary deity is the Bull of Heaven. In this case the leg of the Bull is much less prominent, but represents the hardened lava column or the Biblical ‘column of smoke and fire’ as the center or the pivot around which Mars rotated.  The Bull was actually the imagined shape of the flames that came out of the top of the hardened lava column.  This emphasis was probably due to the perspective view from the Earth. Although the column was as long as 2000 km, it was oriented directly toward the Earth, while the flames from the top spread horizontally.

Bull of Heaven with herd represented by stars

The placement of  the seven most prominent ‘circum polar stars’, so-called because of Mars rotation, surrounding the pivot point.  Because the term ‘circum-polar stars’ is imagined by archeoastronomers to refer to actual stars in the vicinity of Polaris, these seven have been misinterprested as the stars which comprise the ‘Great Bear’ or ‘Big Dipper’ constellation which comprises seven stars, but obviously they do not match that pattern. They have also been imagined to represent a dragon wrapped around the primary deity, leading to another mistaken association with a very faint stellar constellation surrounding the north star, called Draco, with the hippo deity, tau-ret, being identified by the star Draco.

In Egyptian texts, these were often called the ‘seven (serpentine) uraeus deities’, because they had high plumes that wavered like erect cobras.  In the context of the Bull (Osiris) representing the primary deity, these seven were considered his herd or harem, illustrated in a completely different way in which the Bull, with differently curved horns is at the lower left.

The Bull of Heaven with different horns than his harem herd

The Egyptian deity, Shu an-hur, was said to uplift ‘heaven’ or Am-Khemen, which was the duat or ‘risen land’, above the ocean (Nun) at the north pole of Mars, each time it was captured in its geostationary orbit. Soon after this land appeared, the seven volcanos ‘lit-up’.  Months later the hardened lava column rose to its full height.  It was the primary deity, the Bull of Heaven (Osiris). Thus the seven were joined by an eighth.  ‘Khemenu‘ actually means ‘the city of the eight gods’ or the ‘Ogdaod‘.  It was also called the ‘arc of eight measures’ because it appeared as a boat in the middle of the abyss (Nun). Based on their presence on the risen land, these seven largest volcanoes, now dormant, are located on the northern island on Mars along with the enormous vent at the very north pole out of which Osiris rose.  All eight are covered by the northern ice cap.

This theme of 7 + 1 deities is present in a number of diverse cultures: the Greek Zeus plus his seven sisters, the Pleaides; the Phoenician Kabiri were 7 + 1, the Japanese Kami were 7 (Subaru)+1, and the Hindu Vayu-Purana refers to the Holy Rishis, normally seven in number, as eight, due to the addition of Brahma, the Hindu deity of the hardened lava column.

Egyptian Shu an-hur uplifter of Am-Khemen (firmament or heaven)

The ‘killing’ of the Bull of Heaven, a major aspect of Mithraism, i.e. the extinguishing of the flaming column, corresponded to the release of Mars from its geosynchronous orbit at a vernal equinox, thus implicating both Venus and Mercury.  Hindu myth tells that on one occasion (release) Brahma developed an additional, fifth head, which swelled with pride because he absorbed all the knowledge of the Vedas from the other four (normal) heads, perhaps engendering the term ‘swelled head’. It became so bright that no one on Earth could look directly at it. This was most likely due to the deep north-pole volcanic vent on Mars tapping a source of uranium deep within Mars, which boiled up through the hardened lava column, producing a naked fission reaction at the top, where the Bull of Heaven was located. This was obviously the origin of the Greek myth of Medusa, who was so ‘ugly’ that Perseus, who decapitated her, was forced to use her image in his shield.


Nergal (arrow shooting god of II Kings 17:30) a Babylonian god and king of the Underworld "Lord of the great dwelling." When ejected from heaven he invaded the underworld with fourteen demons. His wife was Ereshkigal (possibly Gulu). During the great flood he tore away the mast of the ship in which Utanapishtim (the Babylonian Noah) escaped and was saved along with his family and specimens of all manner of animals. Nergal is also the god of plague with Namtar (evil god, negative aspect of fate, disease bringer), his symbols are a sword and a lion’s head. From the contract tablets found by Rassam at Tel-Ibrahim it appears that the ancient name of Cuthah was Gudua or Kuta. It’s ruins were 3,000 feet in circumference and 280 feet high. In it was a sanctuary dedicated to Ibrahim (Abraham). Both the city and its great temple, the later dedicated to Nergal, appear to date back to Sumerian times. Nergal (Heb. nereghal, a Babylonian deity of destruction and disaster, associated with the planet Mars (god of war and agriculture).

A cylinder seal from Larsa, an ancient Sumerian city, c. 2360-2180 B.C., shows the god Nergal standing with one foot upon the body of an enemy. In his right hand is a weapon with wings or flames ready to strike its victim and in his left hand a weapon touching the ground which looks like a pruning hook or sickle. A picture of him will be seen in the next chapter.

Irra is an aspect of Nergal, given the task of inflicting disease on mankind at the request of the gods.

Imdugud a rain god worshipped in the area of the Ur of the Chaldees (west bank of the Euphrates). He was shaped like an eagle with a lion’s head, with wings which are like the clouds. In about 3000 B.C., Gudea a man who claimed that the god appeared to him in a dream and told him to build a temple at Lagash. Gudea did so. Sargon (2350 B.C.) claimed conquest of Elam in his day. Later on, about 2280, an Elamite king invaded Babylonia and took back much spoil. Gudea, a ruler of the city of Lagash, about 2100 mentions that the Elamites collected some of the timbers he used in constructing the temple of Ningirsu (Ningursu), the god of Lagash.

Ningursu (with a reference to Ninurta) who was a god of irrigation and fecundity, born of a she-goat, and god of the Sumerian city-state of Lagash. He was as tall as the sky with a god’s head and beard, holding an eagle and a club with a net full of human captives, and hurricanes for feet. He was flanked by a pair of lions. He appeared to Gudea to build him a temple at Lagash.


Sargon - Nergal

Nergal  was a deity worshipped throughout Mesopotamia (Akkad, Assyria and Babylonia) with the main seat of his worship at Cuthah represented by the mound of Tell-Ibrahim.

Kutha, Cuthah, or Cutha (Sumerian: Gudua, modern Tell Ibrahim) is an archaeological site in Babil Governorate, Iraq.

Nergal seems to be in part a solar deity, sometimes identified with Shamash, but only representative of a certain phase of the sun. Portrayed in hymns and myths as a god of war and pestilence, Nergal seems to represent the sun of noontime and of the summer solstice that brings destruction, high summer being the dead season in the Mesopotamian annual cycle. He has also been called "the king of sunset". Over time Nergal developed from a war god to a god of the underworld. In the mythology, this occurred when Enlil and Ninlil gave him the underworld.

Nergal is related to the planet Mars. As a fiery god of destruction and war, Nergal doubtless seemed an appropriate choice for the red planet, and he was equated by the Greeks to the war-god Ares (Latin Mars)—hence the current name of the planet.

  • Sargon > Ares > Mars


Sargon's birth legend

A Neo-Assyrian text from the 7th century BC purporting to be Sargon's autobiography asserts that the great king was the illegitimate son of a priestess. Only the beginning of the text (the first two columns) are known, from the fragments of three manuscripts. The first fragments were discovered as early as 1850.
"My mother was a high priestess, my father I knew not. The brothers of my father loved the hills. My city is Azupiranu, which is situated on the banks of the Euphrates. My high priestess mother conceived me, in secret she bore me. She set me in a basket of rushes, with bitumen she sealed my lid. She cast me into the river which rose over me. The river bore me up and carried me to Akki, the drawer of water. Akki, the drawer of water, took me as his son and reared me. Akki, the drawer of water, appointed me as his gardener. While I was a gardener, Ishtar granted me her love, and for four and ... years I exercised kingship."
Similarities between the Sargon Birth Legend and other infant birth exposures in ancient literature, including Moses, Karna, and Oedipus, were noted by psychoanalyst Otto Rank in 1909. The legend was also studied in detail by Brian Lewis, and compared with a number of different examples of the infant birth exposure motif found in European and Asian folk tales. He discusses a possible archetype form, giving particular attention to the Sargon legend and the account of the birth of Moses. Joseph Campbell has also made such comparisons.
Sargon is also one of the many suggestions for the identity or inspiration for the biblical Nimrod. Ewing William (1910) suggested Sargon based on his unification of the Babylonians and the Neo-Assyrian birth legend. Yigal Levin (2002) suggested that Nimrod was a recollection of Sargon and of his grandson Naram-Sin, with the name "Nimrod" derived from the latter. Sargon of Akkad

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