Greg Rigby graduated in mathematics from Liverpool University in 1964. After graduation he worked for Ford Motor Company where he reached a middle management position in marketing.

In the 1970’s he established Pendle Consultants Ltd to specialise in Sales Consultancy and Sales Training. He and Pendle became ‘household names’ in the high value UK retail sector where he introduced controlled sales procedures which are still known as ‘The Pendle System’.

In the 1990’s Greg sold his company and spent 5 years doing extensive research for his first book; On Earth as it is in Heaven. The book has become a classic in its genre and is now resold at high prices via internet web sites. During the past seven years Greg has concentrated on research for ‘The God Secret’ and two other books he currently has in preparation.

There are many swords that have formed a central part of the myths and legends that have been handed down to us. The most significant of these are revealed in the Book of Genesis, the Book of Revelation, The Tarot and more recently the Grail stories which include Parzival’s sword and Arthur’s famous sword Excalibur which only he can extract from the stone and which he surrenders to the lake at the end of his life.

All of these swords are different aspects of the same phenomenon and relate to the same observable truth that was, in ancient times, interpreted as a sword.

In Genesis 3:24 of the Septuagint Bible we are told; ‘And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about/whirls to keep the way of the tree of life.’ Revelation 1:16, the most intriguing of all the biblical treatises tells us; ‘and having in the right hand of him (a person resembling offspring of human posterity) seven stars and from the mouth of him a sharp two-edged sword proceeding.’ In chapter 2, Revelation goes on to mention ‘The Tree of Life which is in the Paradise of the (one) God’, leaving us to postulate that that the sword in 1.16 was the same sword mentioned in Genesis 3.24.

The line from Ursa Major to The Tarot

Corona Borealis

Wolfram Von Eschenbach wrote Parzival. In this medieval tale, he tells us that his story is true, that he obtained it from someone named Kyot and that it relates to patterns in the stars. In this romance the King gives to Parzival a sword with a precious stone set in the hilt, which his cousin later tells him is a ‘magic sword.’ The sword became broken and was made whole again when it was plunged into ‘magic water.’

Excalibur, the sword of King Arthur is first mentioned in Geoffrey of Monmouth’s The History of the Kings of Britain. According to this account, King Arthur gets a sword called “Caliburn,” which was made on the Isle of Avalon. Later legends have the sword being returned to the Lady of the Lake following the mortal wounding of King Arthur at Camlann. It was not until Robert de Boron wrote Merlin (c. 1200) that the author introduced the story of the young King Arthur drawing the sword Excalibur from a rock.

All these medieval tales have three things in common therefore, a sword with special qualities, a stone or rock and a lake.

No one knows where the Tarot originated. There are researchers who claim that it came from ancient Egypt but these claims have no scientific foundation. The only thing we do know is that was born in antiquity. However, the clue that Eschenbach gave about the Grail story being related to patterns in the stars becomes invaluable when we examine the picture of ‘The Sword’ in the Rider-Waite-Smith Tarot deck. When we compare this picture with the line through Ursa Major (the Big Dipper) that goes on to the constellation of Corona Borealis (the crown) we can see that the principal stars of Ursa Major form the hand and that they are almost exactly the same shape as the hand in The Tarot.

The pattern of the sword passing through the Great Bear or Big Dipper is attractive in relation to these medieval grail stories since the cup of this constellation is know to have been attributed with the shape of a pentagram, the shape of a human being that was graphically shown to us by Leonardo DaVinci.

Leonard’s figure

In this picture, the bottom right triangle represents the head and the line of the sword goes through the location of the mouth. The bottom left point of the pentagram would be his right hand and it is one of the seven key stars of the constellation. On this basis he is holding seven stars in his right hand.

Furthermore, because of the earth’s rotation, the constellation appears to travel a complete circle around the pole each day. The bible stories were created when the pole was in the constellation of Ursa Major. At that time the constellation was turning quickly around a point very close to itself and the sword could have been described as whirling. This provides a good explanation to the claim in Genesis 3.24 that the sword turns about/whirls. At other times, part of the sword will have dropped below the horizon, giving explanation to the idea of it being broken and put back together in a lake or sea.

If we can now locate The Tree of Life and Adam with his back to and lying superimposed upon the tree of life then the Genesis picture will be complete.

Adam The Tree

The tree is entirely within The Big Dipper and the fruit are clearly visible. The fits well with the claims in the Egyptian Book of the Dead that Paradise lay within and behind this constellation.

Adam is located in the constellations Bootes and Ursa Major, his ribs being the four principal stars of The Big Dipper. This location is fascinating since it takes one seventh of the precessional cycle for the pole to pass through these two constellations giving us a very real clue to the meaning of ‘the seven days of creation’. It also fits nicely with the claim that he was over and against the tree.

The magic sword comes out of the sea/lake in the northern sky and (depending on the particular legend), whirls, is pulled from a stone, has a stone on its hilt, guards the way of the tree of life.

Learn more about these fascinating mysteries in ‘The God Secret’

www.thegodsecret.net

In the earliest of times, priest astronomers made up stories from the patterns they saw in the stars. They carefully tracked the movement of sun, moon and stars throughout the year and were aware of the slow movement of the pole (the point around which the earth appears to rotate) through the heavens. The stories were believed by an innocent and uneducated audience and were passed down through the ages as a combination of myth and doctrine.

The stories told involved the origin of man, a heavenly paradise, the battle between good and evil, the super-nature of gods and goddesses and the all embracing influence of these powerful entities over the destiny of mankind. They were powerful stories that invaded the psyche and were passed on as ‘truth’ from parent to child reinforced by the confident assertions of God kings, priests, seers and wise men. In more recent times these origins have been conveniently forgotten and organised religions propound the same age old ‘truths’ on the basis that stories told in ancient texts are the enduring word of God.

One of the most fundamental of these stories is that of the creation of mankind – in the Judeo/Christian pantheon, the story of Adam and Eve.

This story was created from the picture above. Adam lies

in the constellations of Bootes and Ursa Major (The Big

Dipper) and the four principal stars of this same group of

stars are his ribs which are in the location of Eve’s torso.

She is holding an apple to Adam’s mouth and has one in

her own mouth. We can even see (in the inset) the fallen

(upside down) god Satan, whispering in her ear.

The stars directly connecting Adam and Eve are the principal stars of Ursa Major (The Big Dipper) and these stars are central to our understanding of ancient beliefs. The Egyptian Book of the Dead makes it clear that these are the stars that sheltered the location of the Gods.

The identification of this area of the stars as the home of the Gods is all the more significant when we add the other aspects attributed to it that affected ancient beliefs.

The constellation was believed to hold the shape of a regular pentagon and pentacle – a shape that is known to be associated with infinite reproduction, virgin birth and one of the three aspects of God.

The pole took exactly one seventh of the entire precessional cycle to pass through Bootes and Ursa Major (The Big Dipper). Thus we have an explanation of the seven days of creation and the sixth day in particular.

The three aspects of God were the sun, (the father) the pole (the Holy Spirit) and the Big Dipper (the son). These three aspects were in perfect alignment in 6750 BC when the pole entered the constellation of Bootes and the sixth day of creation commenced.

The Pentagram held in the cup of Ursa Major

There is no doubt that the ray of light from the sun was believed to have fertilised the womb of God’s female aspect. Study of the orientation of Temples, Cathedral’s and Abbeys shows that they were secretly designed to allow beams of light through their rose windows to fertilise the inner womb of the mother goddess on some appropriate day of the year.

In Egypt, the female aspect of God was known by many names depending on her function and location. The principal names being Isis, Hathor and Nut.

All the Gods and Goddesses were different aspects of the godhead and existing in the same place, in and around The Big Dipper. Nut has always been thought of as the mother of creation and it comes as no surprise that the way she was depicted was directly related to the shape of the cup of this same constellation.

The cup of Ursa Major

Nut

The Mother Goddess is the womb of God and is on high for all to see. It may not be a surprise to learn that the conventional pictures of mother and child can also be found in the northern stars. They are made from the stars in The Big Dipper and the Little Dipper and are found in an area of the sky that represents the seventh day, the day of rest.

Find out more about these ancient mysteries and the way they have impinged our lives in The God Secret by Greg Rigby

www.thegodsecret.net

The name Moses meant son in ancient Egypt and had been common amongst Egyptian Pharaohs at the end of the 17^th dynasty and during the 18^th dynasty. (1539 – 1295). A table of these God kings shows six God kings with this name. Thus, Kamose, the first of these, was son of Ka.

Kamose (Wadjkheperre) 1514 – 1501

Ahmose (Nebpehtyre) 1539 – 1514

Amenhotep I (Djeserkare) 1514 – 1493

Thutmose I (Akheperkare) 1493 – 1481
Thutmose II (Akheperenre) 1491 – 1479
Hatshepsut (Maatkare) 1473 – 1458
Thutmose III (Menkheperre) 1504 – 1450
Amenhotep II (Akheperure) 1427 – 1392
Thutmose IV (Menkheperure) 1419 – 1386
Amenhotep III (Nebmaatre) 1382 – 1344
Amenhotep IV / Akhenaten 1350 – 1334
Smenkhkare (Ankhkheperure) 1336-1334
Tutankhamun (Nebkheperure) 1334 – 1325
Ay (Kheperkheperure) 1325 – 1321
Horemheb (Djeserkheperure) 1323 – 1295

Exodus tells us: Now a man from the house of Levi went and took to wife a daughter of Levi. ² The woman conceived and bore a son; and when she saw that he was a goodly child, she hid him three months. ³ And when she could hide him no longer she took for him a basket made of bulrushes, and daubed it with bitumen and pitch; and she put the child in it and placed it among the reeds at the river’s brink. ⁴ And his sister stood at a distance, to know what would be done to him. ⁵ Now the daughter of Pharaoh came down to bathe at the river, and her maidens walked beside the river; she saw the basket among the reeds and sent her maid to fetch it. ⁶ When she opened it she saw the child; and lo, the babe was crying. She took pity on him and said, “This is one of the Hebrews’ children.” ⁷ Then his sister said to Pharaoh’s daughter, “Shall I go and call you a nurse from the Hebrew women to nurse the child for you?” ⁸ And Pharaoh’s daughter said to her, “Go.” So the girl went and called the child’s mother. ⁹ And Pharaoh’s daughter said to her, “Take this child away, and nurse him for me, and I will give you your wages.” So the woman took the child and nursed him. ¹⁰ And the child grew, and she brought him to Pharaoh’s daughter, and he became her son; and she named him Moses, for she said, “Because I drew him out of the water.” ¹¹

Given that the word Moses means son, the last few words in verse 11 above would seem to be superfluous and misleading.

There are eminent researchers who have proposed the idea that Moses could have been one of the Pharaohs. For this to have been the case there would have had to be some logic to his accession. Amongst historians there are two schools of thought regarding royal succession. One group believe that succession was matrilineal, ie, that the throne went to the man who married the Heiress Princess. The Heiress Princess would be the eldest daughter of the Heiress Queen, so in many cases kings would end up marrying their sisters.

The alternative and more popular belief in this regard says that the next pharaoh would be the eldest son by the King’s Great Wife. Failing that, it would be a son by a lesser wife. This creates some difficulty for researchers since we do not know which of the lesser wives would have been chosen and the criteria (if any) for such a choice.

In particular, it has been suggested that Moses was Akenaten.[1] The noted psychoanalytic psychologist Clement Freud suggested that Moses was actually born into Ancient Egyptian nobility and that he was either a follower of Akhenaten, or that he could have been Akhenaten himself.[2]

When he acceded to the throne, historians tell us that Akhenaten was crowned as Amenhotep IV (meaning ‘Amun is content’) and temple construction and decoration projects began immediately in the name of the new king. The earliest work of his reign is stylistically similar to the art of his predecessors, but within a year or two he was building temples to the Aten or divinised sun-disk at Karnak in a very different artistic style and had changed his name to Akhenaten in honour of this god. These radical changes Akhenaten made have led to his characterisation in some places as the ‘first individual in human history.

Akhenaten’s ‘great king’s wife’ was Nefertiti and they had six daughters. There were also other wives, including the enigmatic Kiya who may have been the mother of Tutankhamun. Nefertiti disappears from the archaeological record around year 12 and some have argued that she reappears as the enigmatic co-regent Smenkhkare towards the end of Akhenaten’s reign.

The Egyptians had traditionally worshipped a whole pantheon of gods who were represented in human or animal form or as animal-headed humans. Some gods were specific to particular towns or places; others had broader appeal. From early periods gods such as Re or Ra had played an important role in Egyptian state religion because the distant but universal power of the sun fitted well with prevailing ideas of the supreme power of the king both within Egypt and beyond its borders. In the New Kingdom, solar gods again became prominent, among them the Aten, the visible sun-disk which can be seen traversing the sky each day. Akhenaten raised the Aten to the position of ’sole god’, represented as a disk with rays of light terminating in hands which reach out to the royal family, sometimes offering the hieroglyphic sign for life. Akhenaten and his family are frequently shown worshipping the Aten or simply indulging in everyday activities beneath the disk. Everywhere the close ties between the king and god are stressed through art and text. The king forms the link between the god and ordinary people whose supposed focus of worship seems to have been Akhenaten and the royal family rather than the Aten itself.

Other gods still existed and are mentioned in inscriptions although these tend to be other solar gods or personifications of abstract concepts; even the names of the Aten, which are written in cartouches like king’s names, consist of a theological statement describing the Aten in terms of other gods. The majority of traditional gods were not tolerated, however, and teams of workmen were sent around the temples of Egypt where they chiselled out the names and images of these gods wherever they occurred.

Early in his reign

In addition to the changes he made to religious practices and art, Akhenaten also instigated changes in temple architecture and building methods: stone structures were now built from much smaller blocks of stone set in a strong mortar. Even official inscriptions changed, moving away from the old-fashioned language traditional to monumental texts to reflect the spoken language of the time. In the cliffs around the boundaries of the city the king left a series of monumental inscriptions…

Akhenaten decided that the worship of the Aten required a location uncontaminated by the cults of traditional gods and to this end chose a site in Middle Egypt for a new capital city which he called Akhetaten, ‘Horizon of the Aten’. It is a desert site surrounded on three sides by cliffs and to the west by the Nile and is known today as el-Amarna. In the cliffs around the boundaries of the city the king left a series of monumental inscriptions in which he outlined his reasons for the move and his architectural intentions for the city in the form of lists of buildings.

To the east of the city is a valley leading into the desert in which the king began excavating tombs for the royal family. On the plain near the river massive temples to the Aten were constructed: these were open to the sky and the rays of the sun and were probably influenced by the design of much earlier solar temples dedicated to the cult of Re. Other sites of religious importance are located on the edges of the desert plain. There were also at least four palaces in the city which vary considerably in form, plus all the administrative facilities, storage and workshops necessary to support the royal family, court and the temple cults.

Akhenaten disappeared in his seventeenth year on the throne and his reforms did not survive for long in his absence. His co-regent Smenkhkare, about whom we know virtually nothing, appears not to have remained in power for long after Akhenaten’s death. The throne passed to a child, Tutankhamun (originally Tutankhaten) who was probably the son of Akhenaten and Kiya. The regents administering the country on behalf of the child soon abandoned the city of Akhetaten and the worship of the Aten and returned to Egypt’s traditional gods and religious centres. The temples and cults of the gods were restored and people shut up their houses and returned to the old capitals at Thebes and Memphis. His image and names were removed from monuments.

The evidence for the claim that Moses was in fact Akhenaten is circumstantial;

1 Akhenaton’s appearance was different from the conventional Egyptian appearance, implying that he could have been Hebrew or Hykosite.

2 Moses name implies that he was thought to be the son of someone generally recognized to be important

3 Akenaten disappeared when the Egyptian establishment condemned his attempt to replace Amen (in his many guises) and the other Gods with Aten. The timing of this disappearance coincided with the known time of the Exodus.

4 If Moses had been thought of by his followers as a God-King, it would explain how his pronouncements were thought by them to be the teachings of God.

5 The tomb of Akhenaten has never been found.

Akenaten 6 Moses and Akhenaten were both strong individuals who prosecuted the idea of ‘one god’, at exactly the same time and place in history.

7 Both men were leaders who were not frightened of big decisions that greatly influenced their followers.

8 The short life of Smenkhkare and the fact the throne was taken by a child imply great power held by the priests and politicians that pulled the strings after Akhenaton’s disappearance.

We are told that Moses was brought up as son of the Pharaohs daughter and was even called son. If Akenaten was Moses, his mother must have been a Pharaoh’s wife or he must have married the eldest daughter of the Queen (depending on what rules of succession were in place). Since neither of these two can be proved, we are only left with the strangely compelling circumstantial evidence and set of coincidences listed above.

Find out more about these compelling mysteries in The God Secret by Greg Rigby

www.thegodsecret.com

[2] Moses and Monotheism; Sigmund Freud

The idea of the Cistercian order was born between 1075 and 1097 by a breakaway group of Benedictine monks led by Robert de Molesme and Etienne Harding. They were under the protection of Hughes de Champagne who was central to the official founding of the notorious Knights Templar some 20 years later in 1118. The official recognition of The Templars was the culmination of activity among a group of French nobles that had started in 1104.

The first Cistercian abbey was founded in 1098 in the Burgundy heartland at Citeaux. Three years later in 1101 this special abbey was demolished and then rebuilt half a league from its original position. Such a re-positioning seems strange when we are presented with the records of the criteria that the first monks used to choose the location for its first abbey. In those records it states that they searched the woodlands and thickets until they found the ideal clearing, near to water.

Maybe they had constructed the first abbey in a haphazard manner and wished to construct something more grandiose, resilient or distinctive. If this were so it would contradict Robert’s stated objectives when he first founded the Cistercian order.

For many years Robert had been troubled by the gradual decline he had seen in adherence to the Benedictine rule and his motivation to break away from its influence was to establish a monastic culture based on true poverty, chastity and obedience and to endure a fundamental lifestyle which embraced the hardships and penance associated with very basic existence. It would not fit the facts therefore that he rebuilt Citeaux for reasons of space, comfort or grandeur and it would certainly not explain the choosing of a new location for the abbey.

In 1113 a large group of young men from noble families, all affiliated or connected to the houses of Burgundy and Champagne, joined the Cistercians as a group. Leader among them was Bernard de Fontaine who was later to become known as St Bernard de Clairvaux. His early influence was significant and his connections to wealth and influence meant that he would establish his own abbey in 1115 at the Clairvaux location, which give him his saintly name. This abbey too was relocated within a short time of its construction: Between 1135 and 1137, while Bernard was away in Italy, a new abbey was constructed 200 yards from the first abbey’s position.

Here we have two of the most important Cistercian abbeys, central to the foundation of the order both repositioned a short distance from their original position and within twenty years of their original construction.

‘So what?’ you might ask. This is trivial in the nature of things! There are many reasons why it could have happened and all of them very reasonable.

It is only when we know the consequence of these new abbey locations that it we can surmise that there was some deeper reason and that the movement was part of a larger more secret plan.

Before we go to this explanation it is perhaps useful to remind ourselves how gullible human beings are. If we look at the current influence of the Alpha code and the movement’s success in converting sceptics and unbelievers into radical Christians we can see that it takes little to persuade someone to believe the most outrageous of postulates. This was equally true in the 12^th and 13^th centuries. In those times the church was dictatorial and independence of belief by persons noble or otherwise was rare. The nobility funded the churches and abbeys who in turn provided education and protection to all who did not inherit land and titles. A half-way position between inherited title and monastic nonentity was provided by the establishment of the Knights Templar. This new breed consisted of warrior monks who had the dual status and privileges of travelling knight and the protection of being part of the religious community. They took vows but were not affiliated to specific abbeys. They were the emissaries of a new truth and aggressive practitioners of a new code.

Unbeknown to all but a very select few, the heavenly location of the Son of God had been duplicated on the earth many years previously. It consisted of the principal stars in the Ursa Major constellation which the Egyptians had secretly venerated in the person of Osiris, and which had formed the basis for all the myths surrounding the Grail and the Tarot. Its secrets had also formed the basis for the strange and provocative verses of the Book of Revelation.

The key known positions of this earthly duplication were (and still are) located at Chartres, St Quentin, Reims and Verdun in France, Donnersberg in West Germany, Guernsey and Stonehenge and Avebury in the UK. The ground plan made by these positions looks exactly as the constellation looks in the sky and contains a cup with interior angles of 108º provoking the construction of a pentagon and pentagram inside the cup.

The constellation of Ursa Major

In the twelfth century, a small number key individuals were aware of this construction and it had been explained to them in the context of; ‘as above so below’, ‘on earth as it is in heaven’. Some may even have been told that this geometric shape represented the face of God. Whatever they were told, the persons with the knowledge were the same persons responsible for the movement at of the abbeys at Citeaux and Clairvaux.

The Pattern of Ursa Major in Northern France

When Citeaux was moved it created incredibly accurate alignments between;

Cluny – La Ferté – Citeaux – Morimond – the 6^th of the seven star position

Citeaux – Clairvaux – the south east corner of the pentagram

Citeaux – Fontenay – the centre of the pentagram

When Clairvaux was moved it created precision alignments that were accurate to the foot.

Clairvaux – Chartres – Mont St Michel

Cluny – Citeaux – Clairvaux – 6^th star of the constellation

Clairvaux – centre of the pentagram – Notre Dame de Paris

Maybe it is/was just a giant co-incidence. This may be the case but there are facts that can not be disputed;

1 The ground plan of Ursa Major (the big dipper) does exist

2 The first abbeys at Citeaux and Clairvaux were re-positioned

3 The new positions do create very accurate alignments that connect

to key positions on the ground plan of Ursa Major (the big dipper).

The unanswered questions still remain. Who knew enough to reposition the abbeys? How did they accurately plot the new positions? Why was it kept secret?

For us the fundamental question is; does a secret organisation who is party to this information still exist? Are we being manipulated as were the peasants, knights and monks of the 12^th century? What is the great conspiracy that has hidden an earthly duplication of the most prominent constellation in the heavens from us? Is this the Templar secret and if so what did it mean to them and their successors? Is this the hidden secret of the Freemasons?

Or should we just say; “don’t confuse us with facts!”

Learn more about the facts behind the legends of creation in ‘The God Secret’ by Greg Rigby

www.TheGodSecret.net

Chartres Cathedral is one of the most celebrated of the Gothic cathedrals. It was constructed on the site of an ancient Celtic or druidic temple. Its many mysterious features include The Black Madonna, the rose window and the sacred geometry that underlies its design. One rarely proclaimed aspect of this unique construction is its orientation which is 44° 16¢ East of North. Perhaps even more thought provoking is that this angle and direction is the same as the angle of the greater construction at Stonehenge.

The ground plan of Stonehenge

This orientation is unique and all the more intriguing because on three of the four key days in the astronomical year and at critical moments of those days, each location is aligned with the constellation of Ursa Major (The Plough or Big Dipper)

Chartres cathedral and Stonehenge point directly at the cup of the constellation at sunset on the Spring Equinox

Chartres cathedral and Stonehenge point directly at the cup of the constellation at mid-day on the Summer Solstice

Chartres cathedral and Stonehenge point directly at the cup of the constellation at sunrise on the Autumn Equinox

More incredibly, these two locations lie on points that represent key stars in an enormous earthly duplication of the same star constellation. This same plan incorporates Celtic/druidic ruins/temples/circles in/at Guernsey, Avebury, Carnac and Donnersberg in West Germany and cathedrals that were constructed on ancient Celtic sites in Reims, Verdun and St Quentin.

Ursa Major is the location of one of the three principal aspects of God, known in Christian terms as ‘God the Son’ and in other pantheons as Osiris, Apollo, Attis etc. The second is the hidden and transient point in the heavens around which the earth seems to rotate known as ‘The Pole’ The earthly wobbles very slowly, like a giant spinning top and this rotation takes 25920years to complete. For this reason, the pole position moves slowly in a giant circle and is currently close to Polaris in the Constellation of Ursa Minor (The Little Bear). This aspect of God is his unseen spirit and has been known variously throughout history as Amen Ra, The Holy Spirit, etc. The third aspect of God, visible and powerful is the Sun, known by the Egyptians as Aten.

At certain times rare moments in history, these three aspects of God have been in alignment. To the ancients, these moments were pivotal moments in history and were central to the creation of mankind. The most recent and interesting of these was in 6750 BC.

In ancient times midsummer’s day was the most important day in the year. On that day God (the sun) was at his highest and most dominant. In Egypt it simultaneously represented new-year’s day. The star Sirius rose at dawn on this day and the Egyptians read this to signal the rising of the Nile. At sunrise on this important day in 6750 BC, the sun, the pole position and Ursa Major were in direct alignment. Interestingly, and perhaps significantly, in that same year a sunset conjunction of sun, pole and the mid-point of the cup of Ursa Major occurred at the time of the spring solstice, the traditional earthly start of the annual cycle. The three aspects of God were therefore joined in their work of creation in 6750 BC and were aligned twice in the same year. Such an alignment has not happened since that time and it should not be a surprise therefore that astronomer priests thought this to be significant.

We can see that their deductions are all the more momentous when we realize that 6750 BC was the year on the heavenly pole’s 25920 year journey when it entering the constellation of Bootes. It may even be the case that the borders of this constellation were drawn in the earliest of times to correspond with the unique interplay between the three aspects of God.

Students of The Old Testament tell us that Arcturus, which is the alpha star in the Bootes constellation, is linked to Adam.

“Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season? or canst thou guide Arcturus with his sons?” (Job 38, 31-32)

There has been much speculation about the phrase “Arcturus with his sons.” Traditionally, Bootes has been the constellation of the “herdsman” and the conventional view is that Arcturus refers to Adam and that the “sons” refer to the “bears” in the constellations of Ursa Major and Ursa Minor The concept of Adam being within this constellation fits well with the new birth in 6750BC.

What is perhaps more significant is that the transition of the pole from entering Bootes in 6750 BC until leaving Ursa Major in 3347 BC is exactly one seventh of the 25920 year cycle of the pole positions in the sky and fits well with the idea that Man was created on the sixth day, particularly if we can find more tangible evidence of Adam, the first God King, in the space that is covered by the Bootes and Ursa Major constellations.

A picture in the traditional guise of the Egyptian God King is easily discernable. In this picture, Arcturus is the biggest star of the uraei (the serpent on the head dress worn by the God Kings) and the seven principal stars of Ursa Major are in the position of the sternum and right ribs of the man figure (which gives some clue about where Eve might be located).

Here is Adam – standing in the space that is one seventh of the precessional cycle and which started in 6750 BC. In this context, Adam and therefore mankind was born in the year 6750 BC.

Learn more about the facts behind the legends of creation in ‘The God Secret’ by Greg Rigby

www.TheGodSecret.net