See also: Osharian Anasazi . YouTube " The mystery of Chaco canyon " (1999 ).
This documentary shows how the solar and lunar calendar work in this large time piece.
Please keep in mind this article is only the opinion of the Osharians, based on research and ancient records.
For more information please refer to the " Directory of the Atlanteans " which is updated every week.
https://osharresearch.blogspot.com/2023/01/osharian-directory-of-enoch-4.html?m=0
By: Resh Kohen Indollen Atlas Oshar Copyright 2010
Fajada Butte is known to contain a solar and lunar markings, constructed by ancient Pueblo native America Anasazi, that recorded the equinoxes and solstices (found by Anna Sofaer 1979, which later formed the ' Solstice Project' ). Evidence is now presented that the site was also used to record the 18.6-year cycle of the lunar min. and max. Fajada Butte, rises to a height of 135 m in Chaco Canyon, an arid valley of 13 km in northwest New Mexico, that was the center of a complex society of precolumbian culture. Near the top of the southern exposure of the butte, three stone slabs, each 2-3 m in height and about 1,000 kg in weight, lean against a cliff. Behind the slabs two spiral petroglyphs are carved on the vertical cliff face. One spiral of 9 1/2 turns is elliptical in shape, measuring 34 by 41 cm. To the upper left of that spiral is a smaller spiral of 2 1/2 turns, measuring 9 by 13 cm. Throughout the year midday the two openings between the slabs form vertical shafts of sunlight on the cliff face. As the patterns intersect the spirals, on equinoxes and solstices are uniquely marked.
At summer solstice one dagger of light descends through the center of the large spiral. As summer progresses and the sun's declination decreases, the position of the dagger shifts progressively rightward across the large spiral and a second dagger of light appears to the left.
At the autumnal equinox this second dagger bisects the smaller spiral. From fall towards winter the daggers continue their rightward movement, until at winter solstice the two daggers bracket the large spiral. Following the winter solstice the cycle reverses itself until the next summer solstice. At the equinoxes the shadow edge falls in the far right groove of the spiral. Noting this second possible marking of equinox, we assumed that the sunrise shadows might form a second set of intentional solar markings.
Anna suggested that the dual roles of sun and moon in Pueblo culture, a site in which the sun was so clearly marked would also include the moon. Most other sites like this do not mark both cycles. Just as the rising sun casts a shadow, so too does the rising moon, provided the moon is in the proper portion of its monthly cycle of phases. Thus under the correct conditions (see Construction of the Site) the rising moon at minorstandstill casts a shadow bisecting the large spiral.
A series of simulations was calibrated against observations of various sunrises, with corrections made for the obliquity of the ecliptic of AD 1000. Also taken into account were the effects of lunar parallax and atmospheric refraction and the height of the eastern and northeastern horizon.
The simulation of the northern major standstill at declination +28.7º (epoch AD 1000) showed a shadow falling tangential to the far left edge of the spiral.
Pueblo people recorded the extreme northern rising positions of the moon at major and minor standstills. In addition, as we speculated earlier, the number of grooves in the spiral (counting horizontally from the left edge to the right edge) record the length of the cycle. This appears in two possible ways: (1) as the cycle moves from minor to major standstill over 9 to 10 years, the extreme position of the lunar shadow shifts over the 10 grooves on the left side of the spiral; (2) the length of the full cycle (18.6 years) was recorded by the count of 19 grooves across the full spiral. The number of grooves also record a knowledge of the 19-year Metonic cycle. In addition the passage of the shadow edge through the far right groove of the spiral records the midpoint of the declination cycles of the sun and moon.
We previously presented evidence that the slabs were deliberately placed and were shaped on critical edges to form the midday patterns on the spiral. In doing so the builders had control over the placement of the edge that casts shadows at sunrise and moonrise. Calibration of this edge would have required shaping of the inner surface of the eastern slab. Further examination of this edge determine its shape is artificial.
Prior knowledge of the standstill cycle was necessary to relate the shadow casting edge in proper orientation to the spiral. This knowledge was proven by accurate horizon watching, a practice reported to have been extensive among historic Pueblo tribes, such as the Anasazi, and the Hopi. The astronomical calculations that were required to align and construct these sites came from older Aztlan Mesoamerican cultures, and ancient Iltarian masons that had come from across the Aethiopian ocean ( Atlantic ) some time between 28,000 B.C. and 10,500 B.C.
At Chaco Canyon the monthly declination cycle causes the azimuth of moonrise to vary from 67º to 113º near a time of minor standstill. These limits gradually increase over 9.3 years until at major standstill the azimuth varies from 54º to 126º. On the western horizon the setting cycles mirror the rising cycles on the eastern horizon.
Near a standstill the azimuthal limits change very slowly, making it difficult to pinpoint the exact year in which a standstill occurs. However, it is possible to reasonably determine the amplitude of the standstill cycle, even if some potential observations are lost. Because of the knowledge retained by other predating Mesoamerican civilizations. It is believed that 18 or more generations of Anasazi people recorded the solar and lunar paths, to confirm the past down knowledge. In New Mexico Osharian astronomors had observed lunar shadows at moon rise, within a few minutes after the lower limb is tangent to the horizon, from the night after full moon to a few nights after third quarter. Since the moon's phase cycle (29.5 days) is longer than its monthly cycle in declination (27.3 days), the phase at successive declination maxima slowly changes. Thus in any given year there are approximately 4 four shadow casting moonrises occurring near the northern limit for the year. In ancient traditions the solar year was broken into 4 four periods, each come to 91 days. 4 X 91 = 364 days in the year. This varies from year to year by a few days. The Pueblo peoples used no form of written language or mathematics to build the Chaco complexes. The Anasazi claim that elected Iltarian priests were brought in to direct the building of all of these sights. Thermal readings of the sites show that the builders did not live at the sites. The records show that 4 four migrations a year brought visitors from all over North Americas to South Americas for the equinoxes and solstices.
At Chaco Canyon the monthly declination cycle causes the azimuth of moonrise to vary from 67º to 113º near a time of minor standstill. These limits gradually increase over 9.3 years until at major standstill the azimuth varies from 54º to 126º. On the western horizon the setting cycles mirror the rising cycles on the eastern horizon.
Near a standstill the azimuthal limits change very slowly, making it difficult to pinpoint the exact year in which a standstill occurs. However, it is possible to reasonably determine the amplitude of the standstill cycle, even if some potential observations are lost. Because of the knowledge retained by other predating Mesoamerican civilizations. It is believed that 18 or more generations of Anasazi people recorded the solar and lunar paths, to confirm the past down knowledge. In New Mexico Osharian astronomors had observed lunar shadows at moon rise, within a few minutes after the lower limb is tangent to the horizon, from the night after full moon to a few nights after third quarter. Since the moon's phase cycle (29.5 days) is longer than its monthly cycle in declination (27.3 days), the phase at successive declination maxima slowly changes. Thus in any given year there are approximately 4 four shadow casting moonrises occurring near the northern limit for the year. In ancient traditions the solar year was broken into 4 four periods, each come to 91 days. 4 X 91 = 364 days in the year. This varies from year to year by a few days. The Pueblo peoples used no form of written language or mathematics to build the Chaco complexes. The Anasazi claim that elected Iltarian priests were brought in to direct the building of all of these sights. Thermal readings of the sites show that the builders did not live at the sites. The records show that 4 four migrations a year brought visitors from all over North Americas to South Americas for the equinoxes and solstices.
The over seers of the sites were Anasazi. The Navajo called them the ' enemy ancestors '. The Hopi records state that most of the American tribes had come from the west coast, then migrated to the North Americas Hopi mesas area in Arizona, then moved back to the Southern Americas. This was based on set migration patterns that were planed many thousands of years before. The migrations were designed to keep tribes safe, and in the right areas at the right times, to protect against natural destructive cycles. Every 5,125 years the migrations were set in motion again. This is based on the precession cycle of the Earth that wobbles every 25,625 years, according to Mesoamerican traditions. The largest population of American tribes are believed to have come from the Clovis and Folsom tribes. During the last Ice Age some 100.000 years, or so much of the Earth's water was frozen, which caused the ocean water levels to drop as much as 300 ft. All of these migrations occurred slowly during glacial fluctuations. Clovis, Goshen, and Folsom tribes migrated to the Americas 15,000 to 13,000 B.C. These dates are off, to see the correct dates see Osharian genealogy article about the 10 blood lines of Adam and 18 blood lines of Eve. * Note this genealogy is not direct from the Hebrew Bible. Chaco is made up of a great number of buildings that are aligned on a grid that makes up an ancient astronomy calendar, that follows both solar and lunar cycles. In the historic records very few if any civilizations tracked both cycles. Ancient Osharian, Iltarian, and Altarian civilizations worshiped different cycles. The solar cults believed in male domination, which thought that they had come from out side of Earth from a species that claim to have projected themselves into matter from light. This group is the most powerful of the cults, but they do not believe in the ' Golden rule '. There history shows that they go from area to area of space taking all natural resources that they can. When they come in contact with other life forms or species, they take over by force. The lunar cults are pro female, and follow the ' Golden rule '. The galactic cults are neutral but are designed to balance the other cults. The cultural and technological sophistication of the ancient Pueblo Anasazi tribes of Chaco is evident in their development of an extensive trade and road network and in their planning and building of elaborate multi-story pueblos. Interest in astronomical orientation is found in the reported solar and cardinal alignment of several pueblos and kivas (the Pueblo ceremonial structures in Chaco Canyon). It is also interesting to note the possibility of cultural contact with the Mesoamerican societies that had studied eclipse cycles and developed complex calendric systems. In the absence of direct knowledge of the customs of the prehistoric Pueblos, we turn to the historic Pueblos for insights into the ceremonial importance given to bringing together the cycles of the sun and moon. Many ethnographic reports of the scheduling of the winter solstice ceremony indicate strong desire to have the date coincide with the full moon (Stevenson 1904; Bunzel 1932; Ellis 1975). McCluskey (1977) reported that the Hopi synchronized the lunar and solar cycles over 2 to 3 years in setting their ceremonial calendar. More recently it has been suggested that the Hopis' attention to the moon must have brought them close to observing the standstill cycle: "It would have been a short step for them to look for the moon's house, the theoretical lunistice which the moon reaches every 18.6 years.
Some scientist reported that common to most of the historic Pueblos is the starting of the new year with the new lunation closest to winter solstice. Frequent planting of prayer flags at full moon, especially at winter solstice, also indicates the moon's significance in the Pueblos' ritual life. The duality theme in Pueblo cosmology links sun and moon as male/female: sun-father and moon-consort or sister. In tradition male and female are not equal to one another. The female lunar cults came to Earth first. Then the neutral cult came, followed by the male cult. The three cults worked together in the beginning, but the male cult didn't like the neutral cult supervising them. The male sun cults attacked the neutral cult and caused them to become exiles. Many of this neutral cult was killed or later forced to work as slaves under the solar cults. The male cults took over the known world and built many city state capitals on native peoples lands.
The Chacoans also constructed over two hundred kilometers of roads. The roads were of great width (averaging nine meters wide), and they were developed over distances of up to fifty kilometers. Their construction required extensive surveying and engineering which came from the lunar and galactic cults before the take over by the solar cults . Recent investigations show that the roads were clearly overbuilt if they were intended to serve purely utilitarian purposes, and that they had been constructed as cosmographic expressions.
Six teams, working with the ' Solstice Project ' between 1984 and 1989, surveyed the orientations of most of the exterior walls of the twelve rectangular buildings. The Solstice Project also surveyed the long back wall and the exterior corners of Penasco Blanco, as well as the two halves of the exterior south wall and the primary interior wall of Pueblo Bonito, which approximately divides the plaza. In addition, the Solstice Project surveyed the dimensions of most of the exterior walls of the fourteen buildings. The teams established references at the sites by orienting to the sun, Venus, Sirius, or Polaris.
Environmental conditions began to change around AD 900, as cooler temperatures made farming unreliable. Families
began leaving the Dolores area to pursue agriculture and community life at lower elevations nearby. In later centuries the population rebounded and use of the area continued through the 1200s. In southwestern Colorado, some settlement areas persisted for centuries but with internal changes such as a trend toward concentration into larger, fewer villages.
began leaving the Dolores area to pursue agriculture and community life at lower elevations nearby. In later centuries the population rebounded and use of the area continued through the 1200s. In southwestern Colorado, some settlement areas persisted for centuries but with internal changes such as a trend toward concentration into larger, fewer villages.
By contrast, Pueblo religious specialists draw wisdom from inherited traditions rather than from ecstatic visions. They are often chosen by family lineage. Their power comes from their responsibility for ceremonies, their initiation into religious societies, and their possession of secret knowledge.They are expected to be exemplary members of the community. Pueblo priests bring rain through ceremony and prayer. Like shamans, they are thought to have a special level of communication with the spirits and deities through their profession and personal character.
To conclude, the Pueblo say that the migrations were set back in motion, when other tribes began to feel that the Anasazi had become too powerful and were using their prayers to change weather conditions. Many of the other tribes believed that the leaders were misusing their powers and that rain was being taken from other areas for their personal gain. The great tribal nations held council and decided that Chaco was to be dismantled and all tribes were to start their migrations again. Other believe that the Mayan end of age had come, and this lead to the migrations starting again.
For more information please refer to the " Directory of the Atlanteans " which is updated every week.
