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Catastrophism Pioneers
Modern Philosophy
Modern Reification
Scientism Religion
The Modern Mythology
Foreword-Pythagorus' Trousers
Origin of Modern Geology
The Great Pyramid

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Ancient Saturn Worship
Myth to Model
The Golden Age
Jupiter Worship Beginning
Moon Worship Beginning
Saturn Worship Beginning
The Universal Monarch
The Central, Polar Sun I
The Central, Polar Sun II
The Central, Polar Sun III
The Central, Polar Sun IV
The Saturn Myth
The Saturn Theory I
The Saturn Theory II
The Saturn Theory III
The Saturn Theory IV
The Saturn Theory V
The Star of Dawn
The Comet Venus-1
The Comet Venus-2
The Comet Venus-3

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The Saturn Theory Overview
Part 1 by David Talbott

The Saturn theory arose from a "historical argument," in the sense that the argument relates to the human past, as implied by the details of human memory in ancient times and by human artifacts. In ways that will be obvious, however, the historical argument raises numerous questions of physical fact and physical theory, some of which will not be readily resolved, and several of which will stand as may well stand as serious obstacles in the minds of skeptically minded, feet-on-the-ground folks.

One obvious and immediate question is whether something as ambiguous as myth could actually qualify as "evidence"? The historical argument focuses on "points of agreement" in the memories of widespread races, suggesting levels of coherence often missed by historians and anthropologists, and raising the possibility that this coherence arises from a core of human experience that has been missed as well.

There is an overarching idea in this argument. We've not only misunderstood the past, we've failed to recognize the consistency of ancient memory in pointing to extraordinary events never considered by modern science. Remarkably, every motive of our early ancestors directs our attention to experiences impossible to comprehend in terms of any natural phenomena occurring today. This consistency will be seen even at the most fundamental levels of human memory, in the most deeply-rooted themes of the first civilizations:

1) The universal memory of a former age of the gods. 2) The universal memory of an ancestral Golden Age, inaugurating the age of the gods. 3) The universal memory of a celestial "king of the world" whose life inspired the ancestral leap into civilization. 4) Descriptions of the gods as luminaries of immense size and power, wielding weapons of thunder and stone. 5) The universal claim that the ancient world evolved by critical phases or cycles, punctuated by sweeping catastrophe. 6) Global traditions of gods and heroes ruling for a time, then departing amid terrifying spectacles and upheavals. 7) The frequently-stated transfiguration of the departed gods into distant "stars". 8) The identification of the ruling gods with planets in the first astronomies. 9) The relentless urge of star worshippers to draw pictures of celestial forms never seen in our sky. 10) Their desperate yearning to recover the semblance of a lost cosmic order. 11) Their collective efforts to replicate, in architecture, the towering forms claimed to have existed in primeval times. 12) Their festive recreations, through mystery plays and symbolic rites, of cosmic violence and disorder. 13) Their repetition, through ritual sacrifice, of the deaths or ordeals of the gods. 14) Their brutal and ritualistic wars of expansion, celebrated as a repetition of the cosmic devastation wrought in the wars of the gods.

Such motives as these constitute, in fact, the most readily verifiable underpinnings of ancient ritual, myth and symbol. How strange that in their incessant glance backwards, the builders of the first civilizations never remembered anything resembling the natural world in which we live!

What is needed in the face of unusual but widely repeated memories is brutal intellectual honesty. How did human consciousness, emerging from the womb of nature, converge on the same improbable ideas "contradicting" nature? For centuries we've lived under the illusion that our ancestors simply made up explanations of natural phenomena they didn't understand. But that's not the problem. What the myth-makers interpreted or explained through stories and symbols and ritual re-enactments is an unrecognizable world, a world of alien sights and sounds, of celestial forms, of cosmic spectacles and earth-shaking events that do not occur in our world. "That" is the problem.

From an evaluation of the global themes of ancient cultures, we have hypothesized a world order never envisioned by mainstream theory−a world in which "planets" moved on different courses, appearing huge in the sky. Heaven-spanning celestial forms dominated human imagination to the point of obsession at the time of civilization's birth.

Our contention will be that hundreds of ancient themes speak for a unified experience, an experience more specific in context and detail than any of us had ever imagined when we started our research. No universal theme stands alone or in isolation from any of the others. All are connected. All speak for the presence of a coherent memory beneath the surface of seemingly random detail.

In offering these summaries, I am not asking or expecting anyone to embrace the extraordinary theory of planetary history involved, only to consider highly interesting evidence. One of the values of this re-interpretation of evidence is that the model "works". It explains the subject matter. Hence, whatever you may think of the claimed events, merely discovering the active memory will throw remarkable new light on the ancient structures of human consciousness.

In the course of these summaries, questions and challenges will be welcome, and wherever possible I will try to incorporate these into the narrative as we go along.

The Saturn Theory Part II

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