TUNNELS FOUND AT TEOTIHUACANJune 11, 2011
Yesterday I blogged about the proverbial "they" who appeared to be looking for "stuff" in the Great Pyramid of Giza. Well, now we move half a world away to the Valley of Mexico and Teotihuacan:
What interests me here once again is the simultaneous bow both to the research efforts of those outside the normal archaeological community and to the conventional "everything-is-religion" paradigm of modern archaeology. The article notes first that Maxican archaeologist Sergio Gomex Chavez is at least aware of the view that Teotihuacan "was built as a replica of how they saw the cosmos, the universe," a begrudging bow to the work of American engineer Harrelson who documented the mathematical and astronomical alignments of the site in detail (q.v. my and Scott D de Hart's recent book The Grid of the Gods). But then comes the bow to the "everything-is-religion" view of archaeology: "we imagine," he is quoted as saying, "the tunnel to be a recreation of the underworld."
Could the tunnels indeed lead to funeral chambers for dead Meso-American kinds? Sure. But that should not immediately determine their original or even intended purpose. The total purpose of the site must be gained from an engineering study, in short, from a Christopher Dunn-like approach to the actual structures, to determine if they have machine-like properties.
Believe it or not, this leads us to the subject of their religion, if one wants to call it that. As we point out in Grid of the Gods, the properties of some aspects of Teotihuacan - mica layers in some buildings - strongly suggest purposes other than mere ceremonial ones. But as we also point out, the ancient view of religion - of a universal cosmic differentiation - is also a scientific one: it is difficult to distinguish where one leaves off and the other begins.
The consequence of this view is that perhaps modern archaeology is too swift to read our own modern "Cartesian" fragmentation of "religion" versus "science" back into the ancients' mind and the structures they left. We are too willing to dismiss that ancient religion as mere superstition, when in fact, as we argue in Grid of the Gods, it may be rather a legacy of something very sophisticated, and more ancient than the civilizations building the structures.
All this will put whatever discoveries as may be made in the funeral chambers into the "very interesting" category, whether they be the remains of some long-forgotten kings, or, as I suspect may be the case, chambers empty of corpses or mummies altogether.