THE AGE OF THE PATRIARCHS
Continued from Map 3

As late as  Pasteur's time,  the French Academy of Sciences rejected the notion that meteorites had any extraterrestrial origins or that stones did or could fall from the skies. How time has
changed our thinking on such notions - for some.

In October, 1940, Velikovsky noticed that the Book of Joshua describes a destructive shower of meteorites occurring before the sun "stood still," in the sky. He believed the authors of this time  
recorded a cosmic disturbance that must have shaken the entire Earth and might have been related to the upheavals approximately 50 years earlier during the Exodus. A survey of other sources
around the world  and the discovery of the Ipuwer Papyrus convinced Velikovsky that a global cataclysm had indeed overtaken the Earth, and that Venus played a decisive role in that cataclysm.

He was convinced that Planet Earth had suffered natural catastophes on a global scale, both during and before mankind's recorded history. These
catastophes which occurred within the memory of mankind are recorded in the myths, legends and written history of all cultures and civilisations on the globe. Velikovsky pointed to striking
concordances in the accounts of many cultures, and proposed that they referred to the same real events, all couched in the individual religious and cultural viewpoints of their authors. He put
forward the psychoanalytic idea of "Cultural Amnesia" as a mechanism whereby these literal records came to be regarded as mere myths and legends.

He believed that the  cause of these natural catastophes were close-encounters between the Earth and other bodies with the solar system - not least what were now the planets Saturn, Jupiter,
Venus and Mars, these bodies having moved upon different orbits within human memory.
Velikovsky proposed that electromagnetic forces played a much greater role than acknowledged in a purely Newtonian (gravitation-only) model.

Velikovsky also  argued with the scientific world that the conventional chronology of the Near East and classical world, based upon Egyptian Sothic dating and the king lists of Manetho, was wholly
flawed. This was the reason for the apparent absence of correlation between the Biblical record and those of neighbouring cultures, and also the cause of the enigmatic "dark ages" in Greece
and elsewhere. Velikovsky shifted several chronlogies and dynasties from the Egyptian Old Kingdom to Ptolomeic times by centuries (a scheme he called the Revised Chronology), placing the
Exodus contemporary with the fall of the Egyptian Middle Kingdom. He proposed numerous other synchonisms stretching up to the time of Alexander the Great. He argued that these eliminate
phantom "dark ages", and vindicated the Bibical and Herodotus' accounts of history.


Velikovsky suggested that Earth had once been a satellite of a "proto-Saturn" body, before its current Solar orbit.
That the Deluge (Noah's Flood) had been caused by proto-Saturn entering a nova state, and ejecting much of its mass into space.
He also suggested that the planet  Mercury was involved in the Tower of Babel catastrophe and that Jupiter had been the culprit for the catastrophe which saw the destruction of the Cities of the
Plain (Sodom and Gomorrah)
Periodic close contacts with a cometary Venus (which had been ejected from Jupiter) had caused the Exodus events , which he believed to have been at 1500BC  and Joshua's subsequent "sun
standing still" incident.  He also felt that the periodic close  contacts with Mars had caused havoc in the 8th and 7th centuries BC.

Within  his lifetime, while  he continued to research and expand upon the details of his ideas, he only released selected portions of his work to the public in book form: - portions of his Revised
Chronology were published as  
Worlds in Collision (1950), Ages in Chaos (1952), Earth in Upheaval (1955) Peoples of the Sea (1977) and Ramses II & his time (1978)., Earth in Upheaval (1955)
.



THE AGE OF THE PATRIARCHS

The Book of Genesis portrays the Age of the Patriarchs as a time of great upheavals in nature in which the geology of the Jordan Valley
underwent some drastic changes. The focus of these events was in the place now occupied by the Dead Sea. The Dead Sea, according to the
Genesis account, was not yet in existence in the days of Abraham. In its place there was a fertile plain, known as the plain of Sittim,
with five large cities,   Sodom, Gomorrah, Admah, Zeboiim, and Zoar.
" When Lot arrived in the region he "lifted up his eyes, and
beheld all the plain of Jordan, that it was well-watered everywhere . . . even as the garden of the Lord, like the land of Egypt."

The nineteenth chapter of the Book of Genesis tells of a catastrophe in which these cities were overwhelmed, overturned, and swallowed by
the earth:

The sun was risen upon the earth when . . . the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of
heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. . . .
And Abraham got up early in the morning to the place where he stood before the Lord; And he looked toward Sodom and Gomorrah, and toward
all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

The great rift of the Jordan and the Dead Sea bear witness to a tremendous upheaval. "With the end of the Tertiary period, (See Map) in an event of extreme violence . . . the entire Syrian land,
from its south end to its north end, was torn apart and the ground in between sank into the depths." So wrote Professor M. Blanckenhorn, the explorer of the region of the Dead Sea.

A period of dryness followed the first glacial, or pluvial period. In a new pluvial period, the second glacial epoch, the lake reached its greatest dimensions: the Dead Sea spread to the northern
side of the present Sea of Galilee, engulfing it together with the Jordan Valley between.
At the time, as fossil snails show, the water was not yet saline.

The rift in which the Lake of Galilee, the Jordan, and the Dead Sea lie is the deepest depression on any continent. The surface of the Dead Sea is close to 400 meters below the level of the
Mediterranean, and its deepest bottom is some 320 meters lower still. The shore falls steeply from the Judean mountains on the west; on the eastern side of the rift rise the Moabite mountains.
The walls of the chasm show sharp broken strata that remained horizontal, which proves that the breaking down was instantaneous. The force which caused this slide movement must have been
stupendous. The ground of the rift around the Dead Sea is covered with coagulated lava masses.  These lava eruptions from fissures are ascribed to the second interglacial period.

To the south end of the Dead Sea towers a big cliff of salt called Jebel Usdum (Mount of Sodom). "It is absolutely impossible that the salt sediment of a sea should precipitate in such a form."  
"Only the rupture of the ground could create this site, singular in the entire world." The destruction of Sodom and Gomorrah took place in historical times, according to my scheme in a
catastrophe which caused also the end of the Old Kingdom in Egypt.


THE CONFUSION OF LANGUAGES - ELECTRICAL SHOCK

And as men were thereafter multiplying , they constructed a very high and strong Zacualli, which means "a very high tower" in order to protect themselves when again the second world should be
destroyed. At the crucial moment their languages were changed, and as they did not understand one another, they went into different parts of the world.

While the Genesis account of the Tower of Babel is the most familiar story, traditions around the world also refer to their areas as having a similar event that took  place. And in each case  the
entire population of the world is said to have been affected.  This leads us to believe that what happened at the Tower of Babel was  not a localized event but of a cosmic nature affecting
countries from around the world.

According to the accounts from  Ixtlilxochitl, the Story of the Deluge brought to a close the 'First World Age' which was called 'Atonatiuh'. Following the Deluge came another catastrophe which
ended the 'Second World Age' called 'Ehecatonatiuh, 'The Sun of Wind'.  Seneca referred to the same events in mentioning Jupiter's thunderbolts "by which the threefold mass of mountains fell"
and a tradition held that this was the first occasion on which Jupiter used his bolts   
The giants' revolt is said to have occurred not long after Zeus had defeated Kronos , marking the
beginnings of Jupiter's rule in the heavens
. In the rabbinical concept of the seven earths, molded one out of another in successive catastrophes, the generation which built the Tower of
Babel inhabited the fourth earth; but it goes on to the fifth earth where the men become oblivious of their origin and home: those who built the Tower of Babel are told to forget their language.
This generation is called "the people who lost their memory." The earth which they inhabited was "the fifth earth, that of oblivion (Neshiah)(18)

Some feel that there was not much time between one catastrophe and the other. Less than 2000 years. According to one account, when  1715 years had passed since the Deluge, men were
destroyed by a violent hurricane (Uracan) which carried off trees, mountains, houses and people, and great buildings. Those that had survived had taken refuge in 'caves , underground and
other places that this great wind could not reach. After the first cataclysm, man started preparing for others to come.  Observations of the movements of the heavenly bodies may have provided a
warning of a new catastrophe and large structures were built for refuge. Unfortunately, when the event did come, many of the structures were overwhelmed by hurricanes and powerfule electrical
discharges. It would seem though that the underground structures and tunnel systems provided the best source for safety until the earth was once again safe.


Rabbinical sources explain that the purpose of the Tower was to secure a shelter for the city of Babel in case the Deluge should occur another time:

The men who were before us God has destroyed with a deluge; if he shall again think fit to be wroth with us, and seek to destroy us even with a deluge, we shall all perish to a man. But come, let
us prepare bricks and burn them with fire, that they may withstand the waters and building them together with asphalt, let us make a high tower the top of which shall reach to heaven, in order
that being delivered from the deluge we may find safety in the tower.

Many of the sources which recount the destruction of the Tower of Babel maintain, in close accord with the Mexican account, that the catastrophe was caused by a violent wind. Thus the Sibyl is
said to have prophecied:When are fulfilled the threats of the great God With which he threatened men, when formerly In the Assyrian land they built a tower, And all were of one speech, and
wished to rise Even till they climbed unto the starry heaven, Then the Immortal raised a mighty wind And laid upon them strong necessity; For when the wind threw down the mighty tower, Then
rose among mankind fierce strife and hate. One speech was changed into many dialects, And earth was filled with divers tribes and kings.

In  Gomara (ca. 1510-1560) we read the account, : "The wind which occurred at that time was so great and of such force that it overthrew all buildings and trees, and even broke mountains
apart."

Similar experiences in many places  could have been brought about by one and the same cause.  For example, the  Arabic tradition has a similar story taking place in South Arabia with the scene
of the upheaval, followed by the confusion of langaguages and a great migration.

The Burmese sacred writings relate,  "when the world is destroyed by wind . . . the wind begins to blow and gradually increases. At first it only raises sand and small stones; but at length it whirls
about immense rocks, and the summits of mountains."

The  Vatican Codex, Ixtlilxochitl, and Veytia  tell of the two world ages with  Ehecatonatiuh, or "the sun of wind" as the Second Age , followed by Atonatiuh,  the "sun of water" .

The tradition that fire from heaven destroyed the tower is also a feature of some of the Meso-American accounts, e.g., the legend recorded by Pedro de los Rios concerning the foundation of the
pyramid of Cholula in Mexico. After the waters of the Deluge had receded, one of the survivors came to Cholula, where he began to build a large structure. "It was his purpose to raise the mighty
edifice to the clouds, but the gods, offended at his presumption, hurled the fire of heaven down on the pyramid, many of the workmen perished, and the building remained unfinished." Tractate
Sanhedrin XI (fol. 109A) of Seder Nezikin, transl. by H. Freedman, ed by I. Epstein (London, 1935),

In  Folk Lore in the Old Testament Vol. I ,London, 1918, J. G.Frazer adds that "It is said that at the time of the Spanish conquest the inhabitants of Cholula preserved with great veneration a large
aerolite, which according to them was the very thunderbolt that fell on the pyramid and set it on fire." Cf. E. B. Tylor, Anahuac . Another Mexican tradition, recorded by Diego Duran in 1579,
Historia de las Indias de Nueva Espana y las Islas de Tierra Firme I ,Mexico, 1867, tells of giants who built a tower that almost reached the heavens, when it was destroyed by a thunderbolt.


Although some would prefer to boast that it was the mighty hand of God or Zeus  that reached down and did these horrific deeds, it would be more feasible that what these ancients experienced
was the result of strong electrical discharges making contact with the Tower's high structure, much like that of lightening hitting  the lightening rod. . According to a tradition known to the twelfth
century traveler Benjamin of Tudela, "fire from heaven fell in the midst of the tower and broke it asunder."  In the Tractate Sanhedrin of the Babylonian Talmud it is said: "A third of the tower was
burnt, a third sank  into the earth and the third remained standing.

In the ancient Mexican traditions it is told that those who survived the catastrophe of the "sun of wind" lost "their reason and speech."

The characteristic of this catastrophe was its influence upon the mental, or mnemonic, capacity of the peoples. The description of it,
as told by many tribes and peoples, if it contains authentic features, arouses the surmise that the earth underwent an electromagnetic disturbance, and that the human race experienced
something that in modern terms seems like a consequence of a  'deep electrical shock'.

In Tractate Sanhedrin , it is said that the place where the Tower once stood retains the peculiar quality of inducing a total loss of memory in anyone who passes it.   We now also  know that the
application of an electrical current to the head of a human being often results in a partial loss of memory .  Loss of speech may also be  induced by the application of electrodes to specific areas
of the brain.

The electro-convulsive therapy used in psychiatry for the treatment of certain mental cases is administered by passing current through electrodes on the forehead. Conducted through the brain,
the electric discharge causes a period of confusion and a subsequent complete, though temporary, loss of memory of the events immediately preceding the discharge. A number of patients
complain also of consequent disturbances of longer duration, and some of them suffer a patchy, retrograde amnesia. Siskind in Archive of Neurological Psychiatry,  Chicago, 194


ELIJAH AND THE CHARIOT OF FIRE

In the ninth century, as a result of cosmic events, the electrical charge of this planet was highly affected. The ionosphere above the earth was charged to such an extent that leaps of discharge
occurred from a cloudless sky.

In Velkovsky's book Ages in Chaos, he speaks of letters found in the  Egyptian State Archive of el-Amarna that originated in the ninth century. A considerable  portion of them was written by Ahab
King of Israel, Jehoshaphat king of Jerusalem, and their generals. The corresponding texts of the Scriptures prove a very high grade of trustworthiness, even in transmission of orations and
dialogues, ascribed to historical personages. This fact encourages to approach with credence the stories of Elijah and Elisha, interwoven in the same parts of the Book of Kings.

The Book of Kings ascribes this change to a rather natural cure of the captain by Elisha, who prescribed to the diseased seven baths in the Jordan River . (The Jordan is rich with sulfur,
magnesium, and brom salts, which enter the river at the Sea of Tiberias, and constitute, after evaporation of water in the Dead Sea, its deposits.)
Another instance which throws a side-light on the activity of Elisha is the, two letters of the collection which were written to the Pharaoh by the Great Lady of Shunem (Kings ). She wrote from that
city, and signed “Baalat-Ness�, or “the Lady to whom a wonder had occurred�. There she writes , ' Elisha revived her child employing artificial breathing and a “four-cells�
contact of his own body with the body of the infant. '

The most of the wonders of Elijah had to do with atmospheric electricity. He was an 'electrical' man, occassionally a living barometer, looking  for elecrical and magnetic 'wonders' to employ in his
miracles. Most of his wonders had to do with atmospheric electricity and was performed on top of a hill or mountain.  For example, when a prolonged drought endured for a number of years, Elijah
went to the top of Mount Carmel and sat with  his head between his knees. From time to time, he  asked his servant whether there was a cloud already seen over the sea. After a while a cloud
appeared, approached, and burst into abundant rain.

When a detachment from  King Ahaziah was sent to interrogate him, Elijah, again “on top of the hillâ€� invoked a lightning bolt out of an apparently cloudless sky to strike this group of men.
According to the story he repeated this with a second detachment.

Attention should be paid to the fact that summits of certain mountains have an electrical halo, and that there is a permanent flow of electricity as can be demonstrated by a wire that connects two
points at different altitudes on the slope of a hill, and that a charged electroscope is quickly discharged by ions, supposedly drifting from above. The enigmatic coolness of mountion tops is
caused by an electrical process.

The death of Elijah also takes place under circumstances that suggest an electrical phenomenon, such as ball lightening' .  (Ball lightening could be explained like that of a  ball of fire in the sky,
sometimes seen moving rather slowly and then exploding.)

The  Second Book of Kings, tells how  Elijah  and his apprentice , Alisha ,  had crossed the River Jordan and
' behold, a chariot of fire and horses of fire . . . parted them both asunder; and Elijah
went up by a whirlwind into heaven . . . And Elisha saw him no more . . . he took up also the mantle of Elijah that fell from him, and went back . . .�

The disciples of Elijah  looked for several days “lest  the spirit of the Lord hath taken him and cast him upon some mountain, or into some valley,â€� but they found him not.

The detail about the mantle of Elijah that was left behind  tends the biblical story.  It is a well-known phenomenon that a wire may evaporate when an electrical discharge strikes it, yet its envelope
of fabric (an insulator) remains intact. And this may have been the case with Elijah - the mantel was an insulator of sorts.

Traveling afoot on the east side of the Jordan, Elijah and Elisha were approached by a lightning ball that separated them; next it exploded, consuming Elijah, yet leaving his mantle unscathed,
thus making it appear that it was a fiery chariot that approached them and then carried Elijah “by a whirlwind into heaven.�


MOSES AND THE BURNING BUSH

It is told in the Book of Exodus that, in advance of the great catastrophes that preceded and accompanied the flight of the Israelites from Egypt, the first sign of the things to come was the
experience of Moses when he saw a burning bush.
T
he bush, to his amazement, was burning, yet the flame did not consume it (Exodus 3:2-4).
There are several theories to the burning bush.

1.) The Christian belief that it was of divine interaction .
2.) A Phenomenon of Phosphorescence or some similar radiation.
A desert bush could glow in the dusk of the day if covered by phosphorus dust and the Desert of Sinai, like Southern Israel abounds in deposits of phosphorus.  Irradiated by light during the day,
phosphorus continues to glow in the dusk.
3.) Phenomenon of an Electrical Nature, such as that known to us as St. Elmo Fire.
St. Elmo fire is the visible electrical glow on the tops and extremities of masts of ships, or at the summits and ends of branches of trees. This electrical phenomenon is especially apparent when
the atmosphere is charged more than usual by electricity.
( Neither phosphorescence nor St. Elmo fire are consuming flames)

Moses observed that his hand temporarily turned white, as if afflicted by leprosy, upon keeping it in the dark recess of his clothing
. This, too, sounds like luminosity of phosphorescent or
radioactive nature.

Moses felt an inner call to return to Egypt to announce great happenings and to demand the right of worship for his people there.
In Worlds in Collision and Ages in Chaos, Velkovsky offers  evidence that the Earth entered the fabric of a great comet at the time that these events took place. Most probably the celestial
prodigy made itself known by irradiating the Earth with the electrical glow of its dispersed trail of thin dust or gases. A great train of meteorites was to follow; but already the precursor of the great
and swiftly-moving masses, the thin dust of charged particles, could make the phenomena of phosphorescence and St. Elmo fire rather pronounced. And the future leader of the bondsmen
escaping from Egypt, impressed by the glow that does not consume, felt an inner call to return to the land of his birth and to bring there the message of upheavals approaching in swift
succession.

The great discharges exchanged between the head and tail of the comet, retarded in its motion; the terrifying “crashes� (kolot) of the bolides (barad) on entering the Earth’s
atmosphere; the magnetic disturbances; and the electrical phenomena caused by the irregularities of the terrestrial motions—all must have contributed to the increased tensions between the
ground and the upper atmosphere, and the radiations, some of them of harmful nature, that filled the air of the entire world.

When  Moses came from hiding in the cloud on Mount Sinai, his face shone (Exodus 34:30,35). This was regarded as a sign of holiness, and actually in Christian times the saints are represented
with a halo around their heads. Of Zarathustra it is also said that
he was burned by fire, but not consumed by it, during his stay on a mountain.

Mountains themselves often possess a “haloâ€�. Charles  Beke went to Arabia in 1874 in search of Mount Sinai, and believed to have discovered it in Mount Seir, a mountain with an
electrical halo. Michelangelo portrayed Moses on his famous statue, presently in Rome, with horns over his forehead. As many artists, he was misled by the translation of the word keren (plural
karnaim), which in Hebrew can mean both “horn� and “ray.� What the scriptural writer had in mind when he described Moses descending from Mount Sinai was most certainly a halo
of rays of light. In the aggadic or legendary material not included in the Scriptures, Moses and Aaron, appearing before the Pharaoh, had already faces that were illuminated, or glowed in the
dark. The Biblical narrative renders the story of Moses’ descent from the mountain after the lawgiving as the time when he impressed the people in the plain by his head shining in the dark: it
was surrounded by rays of light, understood by Michelangelo, and by many others, as “horns� protruding from his head.

According to the material collected in
Worlds in Collision, the comet that shone at the end of the Middle Kingdom in Egypt—and caused its downfall—appeared to the peoples of the world at
one time as a dragon with a flaming body, at another moment as the head of a bull with horns stretched out towards the earth; these were horns of light. This explains why the Hebrew word â
€œhornsâ€� and the word “raysâ€� is the same (keren, plural karnaim) can be understood in terms of the phenomena attending the Exodus.

It is also very probable that the great discharges that accompanied the terrestrial catastrophes caused radiation diseases. The great role that leprosy (zaarath) took in the medical concern of the
priests during the wandering in the desert, and the very description of this so-called “leprosy� that was cured by time and no other medicine, lets surmise that this disease was of
radioactive nature.

In Numbers 11:31 - 33, we read abut the
people asking for meat,   their request having been answered, yet the wrath of the Lord causing them to die as a consequence of eating the flesh of the
quail, a large flock of which was flung towards their camp
.
It could have been the consequence of eating the flesh of the wild geese which may have been contaminated by radioactive  fallout.

Since antiquity a story was spread that the refugees were people sick with leprosy. Manetho, an author of the third pre-Christian century, equated them with the lepers that were expelled from
Egypt with the high priest Osarsiph—yet this story does not refer to the time of the Exodus but  belongs into the period of Libyan domination over Egypt. It is based on the story of Osorkon,
whose expulsion in the late eighth century took place in the midst of another series of catastrophes, during which portions of the Earth’s ozone layer were stripped away, resulting in the
penetration of dangerous amounts of radiation from space, and widespread radiation disease.

In the book of Leviticus, there were many regulations concerning the diagnosis, the isolation, the quarantine, and the symptoms of zaraath , relating to the time of the wandering in the desert.
This disease  occupied the minds of the priests to the extent that the code of hygiene for the purpose of preventing disease deals chiefly with zaraath.

Leprosy does not break out in sudden symptoms. Yet the description we have of zaraath in the Scriptures ascribes to this disease a sudden outbreak.

A famous case of zaraath is narrated in II Chronicles, ch. 26. It affected the king Uzziah.  In  
Worlds in Collision, Velkovsky narrates in short the episode that preceded the outbreak of the
affliction. It was during the planetary upheavals of the eighth century, namely in -747. Narration is as follows:

"According to the Midrashim and Talmud, on the west side of Jerusalem a mountain was split and one of its halves was hurled to the east. Flaming seraphim leaped in the air.  The population fled
from Jerusalem in advance of the catastrophe; Uzziah burned incense in the Temple and addressed himself to the Lord in the name of the nation. This was interpreted by the priests as an
appropriation of their priestly duties. The punishment that followed was ascribed to Uzziah’s having committed a sin by burning incense in the Temple. The Temple itself was badly damaged
by a great breach that rent its wall. This shows that Uzziah was appearing before the Lord in the very moment of great danger. Flaming seraphim, or tongues of fire leaped in the air. The king was
stricken with zaraath. According to the Book of Chronicles, the signs of zaraath “shone on the king’s foreheadâ€�  in these very circumstances when the king was in the Temple usurping
the duties of the official intermediary between men and God. It would appear more probable that the sickness which we would be inclined to recognize as radiation sickness, showed itself soon
thereafter. The sudden outbreak of the symptoms of leprosy would be even less likely than a sudden outbreak of a sickness which we would think not entirely unexpected under the
circumstances."

In Assyria, and in the entire ancient world, a new era was counted from the year -747; in Assyria it was the “era of Nabonassar,� still used many centuries later in astronomical
computations. In the Scriptures, too, we find that the time was counted from the days when “the people escaped from before the raash (commotion) of the days of Uzziah.�

The fact that the king who prayed for his people and realm was struck by a disease was regarded as a sign of the Lord’s displeasure. Uzziah was placed in seclusion; and still today on the
slopes of the Mount of Olives, close to the bottom of the Valley of Jeshoshaphat, or of the Lord’s Judgment, in Jerusalem, tourists are shown the artificial grotto that looks like an enclosed
balcony with supporting columns where, according to the tradition, king Uzziah spent the rest of his reign, within sight of Jerusalem and the Temple’s hill Moriah yet barred from entering.

Zaraath covered also the term for leprosy, at least in later times. And it took three thousand years to separate leprosy from the fear of contamination it carried among all peoples.




Continued
Mary Sutherland is the author of the following books
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  • Revelations: Truths Revealed
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  • The Red Haired Giants
  • Haunted Burlington Wisconsin

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