PaleoSeti Magazine - No 03

Magazine Overview

Title: paleoseti
Issue: 3
Date: Fall 2014
Publisher: EISENGRUBER PUBLISHING
Country: Canada
ISSN: 2292-8251

This issue of paleoseti, a magazine dedicated to Ancient Astronaut & Lost Civilizations research, focuses on "Ancient Technologies, Cultures and Adventure." The cover prominently features "Old mystery PALENQUE New discoveries" and "The Forbidden HISTORY of the ARAUCANOS."

Letter from the Editor

Herbert Eisengruber, Editor-in-Chief, reflects on the nature of science and belief systems. He contrasts the certainty provided by the church in medieval times with the empirical approach of modern science. Eisengruber argues that archaeology, unlike hard sciences like Math or Physics, is susceptible to dogma, religious beliefs, and politics, often prioritizing who speaks over what is said. He calls for questioning the status quo and bringing forth new ideas to prevent stagnation.

Contents

The magazine includes articles on Palenque, the Case for Ancient Astronauts (Part 3), the Forbidden History of the Auracanos, an Archaeology Tip on Aztalan, book and film recommendations, and a piece on Virtual Reality in the Past.

Old mystery Palenque New discoveries

This article, by Herbert Eisengruber, details the discovery of Pakal's tomb in Palenque, Mexico. In 1948, Alberto Ruz, director of research, noticed unusual holes in a stone slab at the base of the Pyramid of the Inscriptions. This led to the uncovering of a shaft filled with rubble. After four years of excavation, Ruz's team discovered a triangular door in 1952, which opened into a chamber containing a large stone slab covered in carvings.

The sarcophagus lid of Pakal is considered a significant find in Mayan archaeology. Its fame grew in 1969 when Erich von Daeniken interpreted the carvings in his book "Chariots of the Gods" as depicting an ancient astronaut in a spacecraft. This interpretation gained traction after the moon landing, but was rejected by the archaeological community.

The descent into the tomb was challenging due to steep, narrow passages, extreme heat, and humidity, leading to long waiting times for visitors in the 1970s and 1980s. In the late 1990s, concerns about the deterioration of the lid and tomb led to discussions about restricting access. A replica was built, but deemed of poor quality.

During a visit in 2005, the author experienced firsthand the difficulties in accessing the real tomb. He was initially directed to a smaller, less significant tomb discovered in 1994, which featured a plain sarcophagus lid. Upon inquiring about the actual tomb of Pakal, he was informed that permits were sold out two years in advance, but a possibility existed for a few hundred dollars, which he found to be an "arrogant way of doing business."

Eisengruber believes that artifacts like Pakal's tomb are world heritage and should be accessible, advocating for better protection methods than outright restriction. He recounts how, after his wife injured her knee, he managed to access the top of the Pyramid of the Inscriptions and, with the help of a guard distracted by his Gameboy, entered the tomb area. He spent twenty minutes alone with the sarcophagus lid, taking rare photographs.

The Ancient Astronaut Theory View

Ancient Astronaut Theorists interpret the Palenque sarcophagus lid as evidence of misunderstood technology. They see the central figure as an astronaut sitting in a padded seat, manipulating controls, with a stylized engine and flames depicted behind. The figure's posture and the presence of what looks like a microphone are cited as supporting evidence for a spacecraft interpretation. While many agree on the technological aspect, some, like German author S.E. Waxman, suggest the carving might depict machinery for digging underground tunnels.

The Classic Archaeological View

Classical archaeologists, such as Linda Schele, view the sarcophagus lid within the context of Mayan symbolism. They assert that every symbol on the lid can be found in other Maya carvings and is consistent with findings at other Mayan sites. Schele describes the central image as the ruler Pakal, with a double-headed serpent, k'awiil, and jester god figures. Wikipedia's description notes the lid's iconography relates to world trees and cosmological signs, with Pakal depicted wearing attributes of the Tonsured maize god. Linda Schele's interpretation of Pakal falling down the Milky Way did not gain widespread acceptance.

Recurring Themes and Editorial Stance

The magazine consistently explores theories that challenge conventional historical and archaeological narratives, particularly those related to ancient astronauts and lost civilizations. The editorial stance, as expressed by Herbert Eisengruber, favors critical inquiry and questioning established paradigms, even within fields like archaeology, which he views as a "soft science" influenced by external factors. There is a clear advocacy for alternative interpretations of ancient artifacts and a critique of what is perceived as institutional resistance to such ideas.

Title: Paleoseti
Issue: 11
Volume/Date: Summer 2014
Publisher: Paleoseti
Document Type: Magazine Issue

This issue of Paleoseti magazine, titled "The Case for Ancient Astronauts Part 3" by Herbert Eisengruber, delves into the controversial interpretations of ancient artifacts through the lens of the Ancient Astronaut Theory, and explores the future of technology, particularly in the context of space exploration and genetic science.

The Palenque Sarcophagus Lid and Mayan Iconography

The article begins by addressing the ongoing debate surrounding the meaning of the lid of the sarcophagus of Pakal the Great in Palenque, Mexico. While classical archaeologists interpret the imagery as common Mayan symbolism, the Ancient Astronaut Theory suggests it depicts a technical machine. The author notes that discussions often become heated and personal, with both sides tending to ignore the other's arguments. The recent Ancient Aliens TV episode is criticized for not offering fresh perspectives on this topic.

To illustrate the concept of interpreting unknown technology through familiar symbols, the author takes a 'side trip' to Bali, Indonesia. There, the temple of Pura Maduwe Karang features carvings, including one depicting a bicycle. This carving, created by locals who had no concept of a mechanical machine, uses Balinese symbolism like lotus blossoms for wheels. The author argues that this is analogous to how the Palenque sarcophagus lid might depict a technical object using Mayan symbols.

The author posits that if the Palenque lid shows a machine, it would likely be depicted elsewhere in Mayan iconography. The article then examines the Temple of the Cross Tablet in the Anthropological Museum of Mexico City. This carving shares iconography with the Palenque lid but is missing Pakal and the 'flames' (beard hair), which the author interprets as the machine being turned off and undergoing maintenance. The figures on either side are seen as mechanics.

Further evidence is presented through a stele in the same museum, which shows a part of the Palenque lid. The author focuses on swirly 'ornaments' at the bottom, interpreting them as depictions of engine exhaust picking up dust, similar to vortexes created by jet engines, as visualized by NASA. This interpretation is supported by similar vortex depictions found at Chichen Itza and a comparison with a modern F-15 jet engine.

The article also touches upon the jade death mask of Pakal the Great, noting the distinctive long nose ridge, which is speculated to be a result of Mayan cosmetic practices. The author questions who the Maya were trying to imitate with these features.

The Case for Ancient Astronauts: Part 3 - Future Technology

This section shifts focus to the future, exploring the potential medical and genetic knowledge of a society undertaking long-distance space travel on generation spaceships.

Medical and Genetic Knowledge for Spaceflight

The author assumes that a society capable of such a mission would have extensively studied their target planet and possess advanced medical and genetic research knowledge. While acknowledging ethical discussions surrounding genetic research, the author is confident that humanity will develop ethical frameworks. It is predicted that in 200-300 years, genetic research will have significantly advanced disease cures.

A society embarking on a generation spaceship journey would likely have advanced medical and genetic knowledge, possibly surpassing current human standards. The article suggests that genetic manipulation of plants and animals would be a standard tool, and a comprehensive gene-pool from Earth would be essential for the ship's success.

The Svalbard Global Seed Vault

The Svalbard Global Seed Vault in Norway is presented as a real-world example of a system for preserving genetic material. Established by the Norwegian government, it serves as backup storage for the world's seeds. The vault is drilled deep into a mountain and holds nearly 2 million seeds. The author sees this concept as directly applicable to the needs of a generation spaceship, providing a low-tech, cost-effective, and space-saving solution for plant-based DNA storage.

Cryopreservation (Cryogenics)

For animal and human DNA, more complex storage is required, necessitating cryogenic storage facilities. Cryopreservation is defined as preserving cells, tissues, or substances by cooling them to sub-zero temperatures to halt enzymatic and chemical activity. While traditional methods used cryoprotectants, new methods are being investigated due to their toxicity. The article notes that cryopreservation can alter cell structure and function unless proven otherwise. Projects are underway to preserve DNA of endangered species, and some companies offer cryopreservation for humans after death, with the hope of future revival.

DNA Manipulation and Cloning

The discussion moves to DNA manipulation and cloning. While genetic manipulation has a long history through cross-breeding, modern techniques involve direct DNA manipulation in laboratories. Cloning, exemplified by "Dolly the Sheep," has sparked ethical debates, particularly regarding human cloning. The author notes that negative aspects of technology often overshadow promising ones in popular culture.

Despite past controversies and associations with fringe groups, the author believes that a society ready for space travel would have developed an ethical framework for DNA manipulation and cloning. This technology could be crucial for survival and disease conquest. The article suggests that future generations will use these technologies as commonly as x-rays or MRIs. Furthermore, examining DNA sequences could potentially unlock humanity's history and provide evidence of ancient astronaut visits.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the reinterpretation of ancient artifacts through the Ancient Astronaut Theory, the potential for advanced future technologies (genetic engineering, cryopreservation), and the challenges and solutions for long-term space exploration. The editorial stance appears to be one of open-minded inquiry, encouraging readers to consider alternative explanations for ancient mysteries and to contemplate the trajectory of scientific advancement. The author advocates for a willingness to explore unconventional ideas, particularly when they are supported by logical analogies and emerging scientific possibilities.

This issue of paleoseti, identified by its page number '21' through '30', focuses on the "forbidden history of the Auracanos," specifically exploring "The Rehue and the Kultrun: Symbols of Contact with Heavenly Beings." The article, authored by Rafael Videla Eissmann, begins with a quote from Fray Félix José de Augusta (1934) describing a 'demon' arriving from the north. The magazine delves into the history of the Araucanos, also known as Mapuche, their resistance to Spanish and Inca invasions, and their cultural identity.

The Araucanos and their History

The article details the arrival of the Spaniards in Chile in the 16th century and their reliance on 'crónicas' (chronicles) written by conquistadors and priests for information about indigenous cultures. The Araucanos, or Mapuche ('People from the land'), are highlighted for their fierce resistance, which the Incas had also encountered, stopping their expansion into Chile. The name 'Araucanos' is linked to the place Rag Co, later named Arauco, and is also interpreted by some sources as meaning 'rebellious people' or 'enemies' due to their resistance.

The Mapuche are presented not as a single group but as divided into geographical units: Picunches (North), Huilliches (South), Pehuenches (from the Pehuén tree), Chiquillanes (Mountains), and Lafquenches (Lakes). These groups inhabited central and southern Chile, particularly the region known as La Araucanía.

Anthropologist Ricardo E. Latcham suggested the Mapuche originated from the Amazonas, citing linguistic and cultural similarities. Their language, Mapudungun, is possibly related to Penutian languages of North America or the Arawak language. Initially nomadic hunters and gatherers, they later developed an agricultural society with a patrilineal and patrilocal structure. Some influence from Inca culture is noted in pottery and agricultural implements. Their tribal society was organized into exogamic groups called Levos, led by a Lonko (chief), uniting under a Toki ('Axe-carrier') in times of war. Their economy was based on agriculture, and their social organization involved extended families known as Buta levo.

Before the Spaniards, the Mapuche extended from the Aconcagua River to Chiloé Island, with some presence in Argentina. The Mapuche resisted Inca attempts at subjugation, with the Incas only influencing areas north of the Rapel and Cachapoal Rivers. With the arrival of the Spaniards, the Picunches were quickly subjugated, but the southern Mapuche became formidable enemies, leading to the "Guerra de Arauco," a war that lasted over 300 years (16th to 19th century). King Phillip II of Spain reportedly stated the conquest cost him "the best of his men." This period also saw cultural exchange, particularly along the Biobío River, known as La Frontera.

Alonso de Ercilla y Zúniga's epic poem "La Araucana" was inspired by the Guerra de Arauco. In the 17th century, "Parlamentos" (treaties) were established. During Chile's independence, some Mapuche sided with the Royalists, hoping to preserve their lands. Post-independence, they engaged in a long-term process of dealing with new authorities. The "Ocupación de la Araucanía" led to conflicts between indigenous and Western cultures. Mapuche communities obtained territories, and their society became more sedentary, focusing on agriculture and livestock. Today, many descendants live in southern Chile, preserving traditions, while others have migrated to cities like Temuco, Concepción, and Santiago, becoming "Urban Mapuches."

Approximately 70% of the Mapuche population still lives in agricultural areas of regions VII, VIII, IX, and X, representing about 4% of Chile's total population, mainly in the Araucanía region.

The View of the World

The Araucanos possessed a complex mythical-magical-religious worldview. While their beliefs might be interpreted differently (monotheistic vs. polytheistic), they had a strong sense of life and death. They believed in a Creator God, Ngenechen, and ancient mythical ancestors residing in "Wenu Mapu" (Land of Heaven). Their worldview encompassed a holistic concept of "Unus Mundus," where mankind, nature, and spirits were interconnected. This was preserved in the "Ad-Mapu" (Law from the Land), a sacred tradition. The Machi (shaman) was a central figure, a guardian of wisdom and knowledge, performing ceremonies for healing and influencing natural phenomena. The Renü was another important figure, a keeper of esoteric knowledge.

Upon European arrival, the Mapuche adopted foreign elements, notably silver jewelry, which became a symbol of their culture, incorporating symbols of their beliefs and myths. They also adopted horses, sheep, wheat, and metals, while their own beliefs influenced Chilean culture through toponomy, food, herbs, and language.

The Reality of the Myths: The Deluge

The myth of the Deluge or Great Flood is a common tradition across the Americas, found from Tierra del Fuego to Alaska, among various indigenous groups. The core narrative involves a disruption of the divine order, warnings from emissaries (God, angels, spirits), disobedience by people, and a subsequent flood as punishment. Survivors often escaped to high mountains or aboard special vessels with animals and seeds.

The article notes the similarity to the Ark of Noah myth but emphasizes the Pre-Columbian origins of these American traditions, often recorded later with Christian perspectives. It raises intriguing questions about how emissaries knew of the Deluge, safe locations, and whether the catastrophe could have been prevented or was artificial.

A specific example is the tradition from the valley of Tagua Tagua, written by Jesuit Diego de Rosales, involving two angels warning people of their vices and the impending flood. The myth describes the land shaking, cracks opening, and the valley being flooded, leaving a lake as a reminder.

The Geophysical American Union in 2007 concluded that around 13,000 years ago, a celestial body impacted Earth, causing a "rain of fire," burning vast regions, melting ice sheets, and affecting the Gulf Stream, leading to coastal flooding. This event is linked to the "Great Flood" and the "Götterdämmerung" (Twilight of the Gods), potentially causing the sinking of Atlantis and the raising of the Andes.

Tenten y Caicai: The Tradition of the Deluge of the Araucanos

Hans Hörbiger and Philipp Fauth's "The Glacial Cosmogony" (1913) proposed a "moon" or heavenly body crash about 13,000 years ago, causing a cataclysm. The Araucano tradition of the Deluge is known as the struggle between Tenten (serpent of the mountains) and Caicai (serpent of the water). This version describes a poor man warning others, who are then told by the Tenten serpent to seek shelter on a sacred mountain (Tenten) for safety. The myth recounts people transforming into various fish to survive the rising waters, while others became rocks. The serpent Caicai is depicted as an enemy of Tenten and humanity, causing the sea to rise.

This myth is presented as a potential coded symbol of a struggle between forces, with the mountain representing salvation. The article questions the literal interpretation of a mountain with four legs and figures who foresaw the catastrophe, suggesting that myths contain a core truth obscured by later layers.

Juan Ignacio Molina's account from 1776 adds that a "great Deluge" is preserved, with few survivors over a high mount called Thegtheg, the "thunder-maker" or "flashing-one," which could float. The article speculates if "Tenten" might have been a flying object controlled by emissaries, with "thunder-maker" and "flashing-one" referring to its propulsion. Another record by Antonio Cárdenas Tábies describes the "divine angel" Huichal warning Antiray of a flood and the need to escape to the "Alhues" (Heavenly Spirits) or a "great Reni" (cave). Survivors flew from an island to Mount Tren-Tren.

The possibility is raised that the survivors were sheltered in a flying object. The Tenten serpent might symbolize the wake of such an object. The myth also details the transformation of some people into fish and others into rocks, with a woman and her children turning to stone to avoid the floodwaters. The story concludes with the idea that those who became fish later interacted with humans.

The Sacred Symbols: The Rehue and the Kultrun

The Nguillatun is described as the most important magical-religious celebration of the Araucanos, a rogation ceremony guided by a Machi (shaman). The ceremony, lasting one to four days, takes place in a sacred space and involves asking the Supreme God Nguenechen and the Pillanes (heavenly ancestors) for good harvests, fertility, and protection from calamities.

Central to the Nguillatun is the Rehue, a seven-step ladder with an anthropomorphic head, often covered with branches. It symbolizes the axis of the world, uniting Heaven and Earth, and represents the seven levels of their cosmogonic universe. The name "Rehue" is interpreted as "Place of Purity" or "Sacred Place," a vertical object for the Machi to contact the heavenly world. The Rehue is described as a trunk of a thick tree, carved with a ladder and branches of the canelo tree, with a platform for the Machi to dance and sing with a Kultrun.

The Kultrun, a half-wooden spherical drum, is a highly symbolic object. Its drumhead can be made of animal skin. When consecrated, the Machi imbues it with her 'song' (breath), placing sacred objects inside, making it sound like a rattle. The drum's surface features a cross dividing it into four parts, representing Earth, with a vertical line symbolizing the axis to the cosmos. The intersection is the center of the world, where the Machi contacts the divine. The Kultrun represents Earth, and its calendar system is based on solstices and equinoxes, incorporating annual Sun and Moon cycles.

Calendar and Cycles

The ancient Araucanos had a calendar system based on cycles. The basic cycle was the "Tripantü," an annual cycle of 364 days. Time counting structures included "Rakintripantü" and "Kipus" (talking knots). Cycles of 64, 81, and 144 years were also recognized, relating to rituals and knowledge decline. A third cycle of 1000 years implied changes on Earth. Records of 12,000 years ("Marri Epu Warranka Tripantü") exist, with the current period (2014) being the 12,481st year of the Araucano calendar.

Recurring Themes and Editorial Stance

The issue consistently explores the intersection of indigenous culture, mythology, and potentially extraterrestrial or advanced ancient technology. The editorial stance appears to be one of presenting historical and anthropological information while also entertaining theories that connect ancient myths to cosmic events and advanced civilizations, particularly through the lens of the "Ancient Astronaut Theory." The recurring themes include the resilience of the Mapuche people, the universality of flood myths, the symbolic importance of sacred objects, and the interpretation of ancient traditions as potential records of extraordinary events.

This issue of Paleoseti magazine, dated approximately January 2014, explores ancient cultures, mythology, and potential lost technologies. It features articles on South American indigenous peoples, North American archaeology, and ancient Egyptian mysteries, alongside a review of a documentary and a discussion on virtual reality.

Araucanos and Ancient Astronomy

The issue begins by examining the Araucanos (Mapuche) culture, particularly their pottery and its potential astronomical significance. The article highlights Carlos González's study, "Simbolismo en la alfarería mapuche. Claves astronómicas," which suggests that Araucano pottery may encode a calendar of over 10,000 years and astronomical keys related to the Venus Synodic cycle. This challenges conventional historical narratives about the Americas. The text also mentions a significant archaeological discovery in TalTal, Chile: a 12,000-year-old mining site where pre-Columbian miners extracted an estimated 2000 tons of material, further questioning established history.

The Sky Ladder Motif

A recurring theme is the concept of a 'sky ladder,' or Rehue, which appears in the mythology of various indigenous cultures. In the context of the Araucanos' Nguillatun ceremony, the Rehue is used to access the 'heavenly world.' The article posits that the counter-clockwise direction of the ceremony might visually represent the movement of a flying object observed during a deluge. Similar myths are found among the Shipibo-Conibo of Peru, who speak of an 'angel' or 'viracocha' forewarning a deluge, and the survivors climbing a sacred tree symbolizing an 'invisible ladder.' The Catíos Indians of Colombia also have myths about a heavenly ladder built by a man named Herupotoarra, which reached the Moon and later collapsed. Another Catíos myth describes a 'magnificent' ladder built by the god Caragabí, which was later removed. The article draws a parallel to the biblical story of Jacob's ladder in Genesis, questioning the need for a technological object for divine beings.

Aztalan: A Midwestern Enigma

The "Archaeology Tip" section focuses on Aztalan, a State Park in southern Wisconsin, USA. Article by Terrance F. Johnson suggests Aztalan might have been a home for the renowned Aztec (Mexica) people. The site, covering 172 acres, features mounds, habitation areas, and stockade walls. Discovered in 1835, it was named Aztalan by Judge Nathaniel Hyer, possibly referencing Aztec origins. The article discusses theories about Aztalan's connection to Mesoamerica, noting similarities in mound construction to the stone teocallis and Maya ziggurats. It places Aztalan within the late Mississippian Tradition, which ended around A.D. 1450. The article also highlights the discovery of middens containing human bones, linking this burial practice to ancient maritime cultures in Brittany, France, and a southwestern United States culture dating to A.D. 900-1500. The site's layout, emphasis on agriculture, and dietary shifts suggest a more sedentary lifestyle or a departure from the old Mississippian Tradition. The reason for Aztalan's abandonment remains unclear, with possibilities including absorption by other tribes or a forced departure.

Book & Film Recommendations

Herbert Eisengruber reviews "The Pyramid Code," a 5-part documentary series directed by Carmen Boulter. The series explores ancient Egypt, suggesting advanced ancient technology and lost civilizations. Eisengruber praises the first three episodes for their open-minded approach and focus on lesser-known sites like Nabta Playa, but finds the last two episodes too esoteric. The review notes the series features authors like Graham Hancock and Robert Bauval.

Virtual Reality and Ancient Depictions

In "Misunderstood technology? Virtual Reality in the past," Herbert Eisengruber draws parallels between modern virtual reality devices and ancient depictions of helmets and face masks. He suggests that these ancient artifacts, found across various cultures, might represent a form of virtual reality technology used by an advanced culture visiting ancient ancestors. Eisengruber argues that the accuracy of these carvings indicates that ancient artists, despite not fully understanding the technology, captured its essence. He mentions Chichen Itza, Mexico, as a location featuring such carvings.

Recurring Themes and Editorial Stance

The issue consistently questions conventional historical and archaeological narratives, proposing alternative theories based on mythological parallels, archaeological findings, and interpretations of ancient artifacts. There is a strong emphasis on the possibility of advanced ancient technologies, lost civilizations, and extraterrestrial influences. The magazine promotes an open-minded approach to studying ancient cultures, encouraging a deeper look beyond established paradigms. The editorial stance appears to favor exploring unconventional theories and connecting seemingly disparate ancient cultures and phenomena.

Title: paleoseti
Issue: 41
Date: Summer 2014

This issue of PaleoSeti Magazine delves into the intriguing possibility that ancient cultures depicted technologies resembling modern virtual reality devices.

Ancient Depictions and Virtual Reality

The magazine presents numerous examples from various ancient cultures that feature beings with strange helmets, headsets, and goggles. In one particular carving, a headset extends from the ear to the eye, with an 'eye piece' bent in a way that suggests a wearer could see a screen, similar to modern virtual reality devices. The similarity to a modern VR device shown in photo 3 is noted as amazing, prompting the question of whether the ancient Maya were trying to imitate such technology.

Photos 9 and 10 reveal further details, including a long object extending from the ears to the mouth. The article draws a parallel to extreme ear piercings seen in modern indigenous cultures, questioning if this is an imitation of a virtual reality device that was misunderstood by the Maya.

Cross-Cultural Comparisons

The exploration extends beyond the Maya. In Tiwanacu, Bolivia, the Ponce Stele features a head with rectangular features ending in rectangular eyepieces, raising the question of whether the Tiwanacu culture carved square eyes because that is what they saw. The magazine also looks at the mysterious Simbabwe culture in Africa, where enigmatic art includes unusual helmets with technical additions, such as extensions ending in front of the figure's eyes, which could also be interpreted as misunderstood virtual reality technology.

Reader Engagement and Future Content

PaleoSeti Magazine actively seeks feedback from its readers on what they liked and disliked about the issue, encouraging constructive criticism. It also invites contributions from researchers, emphasizing that articles should have a clear connection to archaeology, the Ancient Astronaut Theory, or Lost Civilization Theories. While currently unable to pay for submitted articles, the magazine suggests this might change in the future.

The magazine's website, www.paleoseti.com, is highlighted as a resource for more background information and research, noting its 15-year online presence dedicated to the Ancient Astronaut Theory.

Next Issue Preview

The upcoming issue, Winter 2014, is set to feature articles on "The enigmatic Megalithic Culture of North America," "El Enladrilado - Mystery in the Andes of Chile," and a guide to "Museum photography." It is expected to be available in late December 2014.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the interpretation of ancient artifacts through the lens of advanced, possibly misunderstood, technology. The magazine consistently promotes the Ancient Astronaut Theory and the study of Lost Civilizations, encouraging critical thinking and further investigation into the mysteries of the past. The editorial stance appears to be one of open inquiry, presenting evidence and posing questions rather than definitive answers, and fostering a community of researchers interested in these topics.