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More on the Great Earth Changes: It all Started With a Dream

More on the Great Earth Changes

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It all Started With a Dream…

“Dreams are today’s answers to tomorrow’s questions.” Edgar Cayce

My name is John and I live in Canada. My life is pretty typical for being a married middle aged male living in the suburbs of Toronto. I am busy with work and the raising of my kids. From time to time I also enjoy getting together with friends to watch football, play poker, and drink a few beers.

However, this veneer of normal day-to-day living in suburbia also conceals an unusual serendipitous chain of events which has been ongoing for me since early 1992.

In early years I was the owner of a small manufacturing shop, and was experiencing tremendous challenges due to the severe economic recession of the time. I was despondent because I felt I was about to lose my home and business and everything else I had worked for in my lifetime. Worst of all I felt I was about to fail as a husband and a father, for not being able to provide for my family. I reached a point that some describe as a “dark night of the soul”, where I simply felt myself breaking inside and praying/calling out to the Universe for help. In that moment of complete surrender I suddenly felt peace and an inner reassurance that everything was going to work out just fine. While some might describe this as an inner awakening, it felt to me as if a huge door had swung open inside of me. And in my hunger to understand it better I began to notice unusual synchronistic and serendipitous events starting to unfold in my life – with many of these connected to the wisdom and ancient prophecies of some of the oldest peoples on this planet.

For the sake of brevity I will not explain all of the events in detail. One chain of events did end up taking me to the islands of Haida Gwaii in December 2000, where I experienced a profound vision deep in the rainforest at the site of K’iid K’iyaas (more commonly known as the Golden Spruce). K’iid K’iyaas was a sacred tree that was felled by an eco-vandal in 1997 as a deranged act of protest against clear-cutting in British Columbia. The demise of this tree was said to herald the fulfilment of an ancient Haida prophecy that is much like the prophecies of the Hopi. My account of what happened during this visit was published in 2006, and a chance meeting with a film maker on a plane resulted in the story of the Golden Spruce being incorporated into a small budget film entitled “The Green Chain”, which was released in 2007.

Another chain of events brought me to a meeting with 2 elders from an ancient South American tribe known as the Kogi. This meeting happened in 2001, and the Kogi were giving warning about the imbalance of the world now having turned into a wobble.

But probably the most unusual chain of events ended up beginning for me one night in early 1999, when I had an incredibly vivid and powerful dream. In the dream I was standing on an open plain that was completely barren for as far as the eye could see. Far off in the distance was a range of mountains with low, flat peaks. I had the sense that I was standing somewhere in the desert of the American Southwest.

The ground beneath my feet was absolutely arid and dry, and I could see deep cracks and fissures running in all directions. The earth was hard, but it audibly crumbled into tiny fragments with every step I took. I could smell the dryness of the dust as it slowly wafted upwards in the stillness of the desert air.

Standing to my right was an old Native American who seemed to be an elder of some kind. His face was weathered and deeply wrinkled, and his eyes had an expression of incredible sadness. There was a sense that he was tired and about to depart on a long journey. I had the impression that he had recently passed away.

Before leaving there was something important he had to tell me. He spoke softly and slowly in a low, deep voice with words I could not understand. The language was not English. Nor did it resemble any other European language I am familiar with.

Raising his arm he gestured for me to look to the horizon. I could see silhouettes of animals in the distance, walking slowly in single file from left to right. There was a panther and a buffalo and many other species I cannot remember now. In some cases a predator walked behind prey, but all were walking calmly and deliberately in an orderly procession. There was a sense of balance to what I was being shown.

The silhouettes were all solid black, and within the heart area of each was a small ball of light that looked like a miniature Sun. It seemed to me that the light within each represented their energy, or life force.

It was at this point I realised the animals were walking up to a great, old tree that stood alone on a very slight rise of land. Within this tree was a similar ball of light to that which was held in the animals, only this ball was much larger and much brighter. It was as if the Sun was positioned behind or inside this tree, and in some way maybe it was. Interestingly, as bright as this large Sun was I could easily look into it without squinting.

Looking back to the old man I noticed he was now smiling. He seemed pleased to have been able to share his wisdom before leaving. Before I could say a word, he turned and walked away.

At this point the dream ended and I woke up.

Although it was the middle of the night the intensity of this experience jolted me fully awake. I immediately went downstairs to turn on my computer. Surfing the Internet I looked up names such as Black Elk, Geronimo and Sitting Bull. I was convinced that if I could find a photo I would recognise the old man from my dream. The effort was to no avail, because I never did find an image of anyone who resembled the man who spoke to me.

But the experience stuck, and from that day forward it triggered a deep exploration into researching and learning more about traditional indigenous cultures and wisdom.

In early 2002 I commissioned the artist Donna Bisschop to paint the memory of this dream to canvas. My feeling was that if I left this experience to memory for too long some of the details would begin to fade, and I might forget something important. Entitled “The Tree of Life” this painting has since hung on my office wall where I look at it every day.

In the ensuing years some odd coincidences would begin to unfold, with much of it related to a Native American tribe known as the Hopi.

The name “Hopi” means “Peace”, so by definition the Hopi are “People of Peace”. They are an ancient race who live in the dry, barren plains of Northeastern Arizona in very much the same manner as their ancestors thousands of years ago. Their prophecies and teachings have been transmitted orally, from generation to generation, for thousands of years.

Other tribes, academics and archaeologists hold the Hopi in high regard for their universal world view, medical skills, arts and crafts and ancient spiritual practices, which they continue to maintain to this day. Most of their villages are considered to be the oldest continuously occupied settlements on the North American continent.

They are an agrarian society that grows beans, corn, cotton and squash as their primary crops, causing modern scientists to marvel at how the Hopi have managed to grow so much out of such a dry and unforgiving terrain. The Hopi would invariably tell you that their ability to derive abundance in this harsh land is directly connected to their co-creative relationship with the unseen forces that hold nature in balance.

In July, 2004 my oldest son was reading Dan Brown’s best selling book “The da Vinci Code”. Early in his reading he showed me a group of numbers that I recognised immediately as numbers in the Fibonacci series. I explained that there was a strong correlation between these numbers and proportions found in the natural world, as well as in the sacred geometries used in the construction of ancient structures such as the Great Pyramids of Egypt.

My son seemed surprised that I knew what these numbers were. Our talk soon led to my offer to read the book in tandem with him, so that I might understand the context of the book to better answer any future questions that might arise.

A few days later, on July 29, three strange things happened within an hour of each other. The first has to do with Akasha, which is a Sanskrit word meaning “aether”. Second, for some inexplicable reason I wrote the Hopi word “Koyaanisqatsi” in my daytimer at work. In researching the word I learned that it translates as “world out of balance”. That night while reading my next allotment of chapters from Brown’s book, the word Koyaanisqatsi appeared yet again. It seemed like a very odd and unusual coincidence.

In tandem with this on the same day, and also within the same hour, I received a phone call from an African man who wanted to commission me to make him a table. He arrived the following morning carrying a small bench that had been carved by one of his tribal ancestors in Ghana. In seeing the bench I immediately noticed a symbol carved onto the side. I was told that the symbol was called “Gye Nyame”, which loosely translates as “except for God” – alluding to the omnipotence of a higher spiritual power at work in the world.

As I delved further into understanding the significance of this symbol I learned that this man’s ancestors shared an ancient connection with a tribe of people known as the Dogon. The Dogon are believed to be of Egyptian descent and their astronomical knowledge goes back thousands of years to at least 3200 BC.

For many centuries the oral traditions of the Dogon have spoken very specifically about the star Sirius, which is found in the constellation of Orion. According to their traditions, the Sirius has a companion star that is invisible to the human eye. This companion star has a 50 year elliptical orbit around the visible Sirius and is extremely heavy. It also rotates on its axis.

This existence of this star, which scientists call Sirius B, wasn’t even confirmed by photograph until 1970 when a large enough telescope became available. This photograph verified exactly what the Dogon had been saying for thousands of years. How did a primitive people who lacked any kind of astronomical devices know so much about an invisible star? Given that Dogon ancestors migrated from Egypt around the time of the Great Pyramids being built, there is some speculation that they learned this astrological knowledge from there.

I went on to learn that there are also tremendous archaeological similarities between the cliff side structures of the Dogon in Africa and structures found in places such as Chaco Canyon in the American Southwest. Hopi ancestry can be traced back to previous generations of their people who migrated through and lived in Chaco Canyon. These peoples, in turn, can trace their lineage back further to migrations that came through the Yucatan Peninsula in Central America where pyramids similar to those discovered in Egypt were built.

In my mind these three strange and simultaneous occurrences on July 29/30, 2004 are powerfully linked. There is clearly something connecting indigenous peoples such as the Dogon and Hopi back to the wisdom and knowledge of the oldest civilisations of our ancient past. I do not know yet what this connection is.

Two years later, on June 30, 2006, I was discussing ancient civilisations, pyramids and prophecies with an acquaintance at his home north of Toronto. At one point in our conversation this fellow began to become somewhat boastful of his spiritual abilities, although I will not go into detail as to what he was insinuating. Moments later I happened to mention the name “Hopi”, and as soon as the word left my lips a powerful wind suddenly blew up and began bending trees in the yard and slamming shutters against the side of the house. The wind acted strangely because it blew back and forth – whipsawing in all directions. After about 10 seconds of tremendous gusts the wind suddenly stopped.

There was no rational explanation for why the wind suddenly came, and then subsided. Needless to say my acquaintance was extremely unnerved by it all.

As it turns out the unusual experiences I was experiencing with the Hopi were only just beginning, and within 6 months time they would begin to accelerate.

While channel surfing one night in December 2006 I came across the popular television program ‘The Colbert Report’. I tuned in near the end of Stephen Colbert’s interview with an author by the name of Daniel Pinchbeck. The two of them discussing Daniel’s most recent book: “2012 – The Return of Quetzalcoatl”.

Given the many serendipitous experiences and coincidences I’d been having in recent years relating to indigenous peoples’ cultures and prophecies, I became interested enough in the book to purchase a copy and begin reading.

In early January 2007 I was discussing this book and the prophecy of the Hopi tribe with friend of mine. At one point it was suggested that since I was so interested in the Hopi maybe I should take a trip to Arizona to go visit. I replied that I had never been to Arizona, nor could I foresee any reason why I would ever have to go there.

As serendipity would have it my phone rang the next day. A client in Tucson was having a problem they needed me to solve. This client was adamant that I travel out to Arizona deal with the situation, and they were willing to pay for my time and my expenses. As much as I tried to talk my way out of making the trip because of how busy I was, it soon became clear that I had little choice but to go. In making my travel plans I arranged to extend my visit to include a side trip to the Hopi reservation.

I flew out to Arizona and managed to resolve matters for the client by the morning of February 9th. As soon as I finished I drove north as quickly as possible and made my way onto the Hopi reservation by late afternoon. After driving around and orienting myself with the area I eventually found myself in one of the most revered and traditional of villages. In the course of all this I also ended up having an unexpected meeting with a Hopi elder by the name of Grandfather Martin Gashweseoma.

Out of respect for the privacy of the Hopi people and Grandfather Martin I will not give specifics on the village I went to visit. It is my understanding that many Hopi feel that their way of life has been exploited and misrepresented by non-Hopi such as myself. Therefore, I prefer to err on the side of caution and will share my story based on my own personal experience with what unfolded.

It was late in the day of February 9th when I first chanced into meeting Grandfather Martin as he was gathering coal near his home. After figuring out where I would stay that night I was invited to return to his home before sunrise the next day.

I returned before dawn and soon learned that I had quite unexpectedly shown up on one of the most sacred days on the Hopi calendar. Known as Powamuya, this is a time of purification that culminates with a ceremony known as the bean dance. To describe in simple terms this celebration marks the return of the k atsinam , who are the benevolent spirit beings who live among the Hopi for about a six month period each year.

To use a sports analogy it was as if I had shown up at a football stadium and discovered, quite by chance, that the Super Bowl was being played there that day. The fact that I was welcomed and invited into Grandfather Martin’s home was the equivalent of receiving sideline passes to the 50 yard line.

The experience was magical beyond comprehension. This elder’s home faces the village plaza, so the bulk of the main activity was happening right out front. Inside the home was like a veritable Grand Central Station, with an ongoing feast taking place and an endless stream of family and friends coming and going.

By far the most pleasantly haunting and treasured of my memories were the sights and sounds of the costumed Kachina dancers as they emerged from the underground kivas to slowly dance and weave their way down the dirt lane ways and into the central plaza. It gave me chills of awe to bear witness to ceremony that was probably the same as it has been for thousands of years.

I still get goose bumps every time I recall the memory.

But what impressed me and influenced me the most were the Hopi people themselves. As a stranger and a white man I had shown up unannounced in their village on one of their most sacred of days. Instead of being turned away I was welcomed into Grandfather Martin’s home where he freely shared his feast with me. Although the material means were few, what little was there was shared generously.

The laughter and sense of humour amongst the Hopi was also a joy to behold, even though some of the loudest of laughs came at my own expense over what a Kachina dancer had done to my leg earlier in the day.

Given how busy the day became there was little opportunity for me to talk alone with Grandfather Martin – which was something I had hoped to do. Nevertheless, everything I experienced spoke volumes beyond words. On several occasions we sat together outside his home, watching the kachina dancers in the plaza. Although no words were spoken it seemed that somehow in the silence much was communicated.

On the few occasions we did speak Grandfather Martin did ask some surprising and profoundly insightful questions. One question was to ask if I had planted any trees. My answer to that was affirmative. In the summer of 2006 I planted many different kinds of trees, including shagbark hickory, butternut, Persian walnut, burr oak and swamp oak. These are all trees that are indigenous to the area where I live, and for one reason or another are very close to becoming extinct. The inspiration behind planting these particular trees is to help encourage the natural bio-diversity of the area by reintroducing and nurturing these rare and endangered species.

Grandfather Martin’s next question was to ask if I have planted any banana trees. On the surface this seems like an unlikely question to ask a guy from a cold climate such as Canada, but surprisingly the answer to this was also affirmative. The majority of tree seedlings I planted in 2006 are a rare and very endangered species of tree known as pawpaw ( Asimina triloba ). The pawpaw is sometimes referred to as the North American “poor man’s” banana tree because of the shape of its fruit.

I consider the planting of these trees to be especially significant because a friend (a published author, environmentalist and independent scientist by the name of Diana Beresford-Kroeger) has taught me that the pawpaw offers “an excellent lesson in the importance of biodiversity”. Without the pawpaw the yellow-billed cuckoo will continue to go into decline because this bird depends on the fruit of this tree for energy to make its annual migration to South America.

Without the bird, pawpaw seeds won’t be disseminated. And without the pawpaws, a rare butterfly known as the zebra swallowtail will also die. The pawpaw is the only host plant for the zebra swallowtail, much like the milkweed is the only host plant for the Monarch butterfly.

In addition, the pawpaw should be prized for its medicinal properties because it “holds a new class of chemical compounds…previously unknown to science”. Known as annonaceous acetogenins, these compounds offer an effective means to battle against drug-resistant cancers, according to Beresford-Kroeger.

After this the elder said very little. But from looking into his eyes I could sense within him a profound, intuitive sense of “knowing”. It is very difficult to describe what this “knowing” is. Perhaps it is best explained as an intensity of vision that allows one to look at another and be able to understand them on a very pure, spiritual level. It is something that seems to take place almost telepathically.

I have only experienced this sensation two other times in my life. In both of those cases it was also with a member of an older, indigenous culture: one being a Kogi, and the other a Haida. On all three occasions the experience startled me, because it is a pure level of honest connection that I am not accustomed to feeling in the Western world.

With all of the technological advancements and gadgets that fill our lives with white noise and distraction, we as a Western society have largely detached ourselves from the broader world that surrounds us. In this regard the latest gizmo, known as the iPod, is probably the most iconic device so far created that allows individuals to totally isolate themselves and tune out from the rest of the world.

By tuning out we become islands of isolation that preclude us from understanding what is happening in the world around us. By becoming disconnected we ultimately become lost. And as we stumble in the blindness of being lost we no longer hear the subtle voices of the natural world speaking to us. We no longer heed the warnings.

Perhaps the best example of this took place on December 26, 2004 when the giant tsunami tore through the coastal areas of Southeast Asia.

Despite our reliance on advanced modern technologies such as highly calibrated seismic equipment, satellite imagery, buoy monitors, sonar, global positioning systems and wireless telecommunications, none of this technology proved capable of preventing hundreds of thousands of people from dying needlessly.

Yet contained within all the thousands of news stories that came in the aftermath of this disaster, there were also countless reports of elephants, antelopes, dogs, birds, snakes, mice etc. who all moved to higher ground well before the killer wave struck.

Baffled scientists remain unable to explain this phenomena. In addition they are also unable to explain why certain so called primitive peoples, such as the Jarawa, were also able to survive unscathed by moving to higher ground well in advance of the wave. According to an article published in a magazine called “The Walrus” some of the early warning signs apparently included large trees mysteriously falling in the night a week before the tsunami struck.

It is my contention that ancient peoples such as the Haida, Hopi, Jarawa, Kogi and others are among the few remnants of the human race that are left who retain their intuitive and spiritual connection to Mother Earth and the natural world.

We in the Western world have become reliant on science and technological wizardry, and in so doing have mostly forgotten and lost our deep sense of connection to the spirit of the natural world. In my mind we would do well to honour, respect and heed the wisdom of peoples such as the Hopi, because I believe that these are one of the very few threads we have left that connect us back to what we have forgotten and lost as a species.

While some may scoff at what I have described here, I would like to leave the reader with the following thought to consider.

Earlier in this writing I described a vivid dream I experienced in early 1999, in which black silhouettes of animals were walking up to a lone tree standing on a slight rise of land. An image of this painting is shown below:

Here is a photograph I took, with permission, while on the Hopi reservation near the village of Kykotsmovi on February 10, 2007 – the day of the bean dance. If the resemblance of this photo to the painting is a coincidence, it’s a pretty good one.

As much as the photo looks almost identical to what I remember from the dream, there are three key differences. First, the photo shows vegetation while I remember seeing no vegetation in the dream – except for the tree.

Second, in the dream the ground was completely dry, and covered with deep fissures and cracks. As I stood taking the photograph I noticed that the ground is not yet as dry. But that day is apparently coming sooner than we realize.

The third difference between the painting and photo will be (hopefully) explained at the end of this writing.

The Hopi are settled in the area that is now known as Four Corners, where the state lines of Arizona, New Mexico, Colorado and Utah meet. The Hopi reservation is effectively an island that sits within the larger Navaho reservation that surrounds it. Living in humble simplicity on land that has traditionally produced an abundance of crops, the area is considered by some to be the “heart” of Turtle Island (North America) and of Mother Earth. It is the microcosmic image of the macrocosm of the entire planet.

Each Hopi clan perpetuates a unique ceremony, and the ceremonies together maintain the balance of natural forces of sunlight, rain and winds, and reaffirm the Hopi respect for all life and trust in the Great Spirit.

In accordance with the ancient teachings the Hopi were told that after a time White Men would come to seize their land and try to mislead the Hopi into evil ways. But despite of all the pressures against them, the Hopi were told they must hold fast to their ancient beliefs and their land, though always without violence. The Hopi, after all, are a people of peace. If they succeeded, they were promised that their people and their land would become a center from which the True Spirit would be reawakened.

The Hopi have also predicted that when the heart of the Hopi land trust is dug up, great disturbances will develop in the balance of nature. Since the Hopi holy land is considered to be the microcosmic image of the entire planet, any violations of nature in the Four Corners region will be reflected and magnified all over the Earth.

“All the suffering going on in this country with the tornadoes, floods, and earthquakes is carried on the breath of Mother Earth because she is in pain,” said Roberta Blackgoat, a now deceased elder of the Independent Dineh (Navajo) Nation at Big Mountain. She went on to say that the Four Corners area is particularly sacred because it literally holds Mother Earth’s internal organs, which is coal and uranium that the Bureau of Indian Affairs has allowed the Peabody Coal Mine to excavate. “They are trying to take her precious guts out for money,” said Blackgoat. “My grandfather told me that coal is like the liver, and uranium is both the heart and lungs of Mother Earth.” Hopi traditionalists are fighting the mining.

As of this writing the mining by Peabody Coal is not only continuing but is about to accelerate in the most destructive of ways. Peabody is currently trying to reopen its Black Mesa Mine. In so doing it will restart a slurry line that bases its efficiency and profitability on the use of massive quantities of ground water pumped from aquifers located underneath the Hopi reservation.

If the plan to allow Peabody to restart this mine goes ahead, the cultural implications will be dramatic. The Hopi’s ability to grow traditional foods and herbal medicines, as well as access ceremonial sites and perform rituals, will all be adversely affected. In 2006 the crop yield on the Hopi reservation was already dismal due to drought and poor rainfall.

Statistical data shows that Peabody’s plans to pump up to 6,000 acre feet per year from the underground aquifer will effectively suck the surrounding land bone dry before 2026. This will effectively drive peoples like the Hopi off their ancestral land because of crop failure, starvation and drought.

If that is allowed to happen I believe that the Hopi’s sacred connection to Mother Earth and the benevolent spirit world will be severed. And with that we will all lose what I believe is our last remaining link connecting us back to the wisdom and knowledge of our ancient past.

In seeing the image of the painting of my dream Grandfather Martin commented that it seemed somewhat prophetic. He said that the scene of the animals walking up to the tree was akin to Noah’s Ark. That being said he also found it disturbing that the animals were walking singularly, and not in pairs.

It is now June, 2008 and almost 16 months have passed since my visit with Grandfather Martin on the Hopi reservation. That visit has made a profound impression upon me, and I doubt there is a single day that has passed in the last 16 months that I have not thought of Grandfather Martin and the Hopi. In the interim a couple letters have been exchanged, and I have even had some additional dreams involving Grandfather Martin.

In recent weeks serendipity has allowed some new information to come my way, namely in the form of 2 different books. The first book is entitled “Hotevilla – Hopi Shrine of the Covenant”, and I nearly fell out of my chair when I first opened it. Inside this book is a photo of a Hopi elder who passed away in early 1999. His name was Dan Evehema, and from looking at his photo I am over 99% convinced that this was the elder who spoke to me in my dream. At this stage, however, more than 9 years have passed since having that dream and I question if my memory is really as accurate as I’d like it to be, or whether this is merely a case of wishful thinking on my part.

Oddly enough, Dan Evehema passed away at around the time of my dream, and the feeling I had in my dream was that the elder who was speaking to me had also recently passed away. In addition I learned from the book that Dan Evehema’s farm was located near Kykotsmovi, and it was near Kykotsmovi that I photographed the tree. I don’t know where Dan Evehema’s farm was/is in relation to that tree, but I am fairly certain that this landscape would have been familiar to him. Dan Evehema was also friends with Grandfather Martin, with the two of them being among the very last of the traditional Hopi elders remaining.

In the grand scheme of things the elder who spoke to me in my dream may or may not have been Hopi elder Dan Evehema. I believe that the message contained in the dream (whatever it is) is more important than discovering the identity of who actually delivered it.

At around the same time I first saw this book “Hotevilla – Hopi Shrine of the Covenant” I also came across a website by a fellow named Alexander Price. I found Alexander’s site while Googling for information on Grandfather Martin. A link to this page is here:

In his writings Alexander describes his own meeting with Grandfather Martin, and how Grandfather Martin produced a book entitled “Cycles – A View of Planet Earth”. My search for this book then led me to Danielle at

Inside this book there is a rough hand sketched map entitled “Earth Change Projection”:

While I do not claim to know for certain what this map is trying to show, I believe that what I experienced in my dream in 1999 and on the Hopi reservation in 2007 are consistent with what this map is trying to show.

I mentioned earlier that there was a third difference between what I saw in my dream and what I experienced on the Hopi reservation. Namely, in my dream I was looking at the setting Sun (contained “within” the tree) while facing west. The photo I took of the identical landscape in February 2007 was taken while facing east. I believe that the map from the book “Cycles – A View of Planet Earth” explains the seeming discrepancies between the two.

As I read the map it appears that the black lines represent the view of the Earth while looking down from the top of the North Pole. This view is consistent with the black arrow line showing the Earth spinning from West to East, which is consistent with the viewer on Earth seeing the Sun rise in the East and set in the West.

There are two additional lines showing a spiralling out from this axis. The black spiral goes down and to the left, while the green spiral (representing, I believe, the position of the South Pole) spirals up and to the right.

Also notice the direction of spin as represented by the green arrow. Although the direction remains the same (i.e. the direction the arrow is actually pointing), the rotation in the green color is defined as East to West, as opposed to being defined by the black arrow as West to East.

If you can image the surface of the Earth as being like a loose exterior “skin” floating over top of an inner ball, imagine what would happen if the Earth continued to rotate in the same direction with the only change being that the surface of the Earth ends up being shifted vis-a-vis the axis. Of perhaps it is the axis of rotation shifting vis-a-vis the surface of the Earth.

In either case, if you take a spinning globe and turn it more or less upside down you will change a landscape from having the Sun setting in the West to the Sun setting in the East. In all likelihood the red line on the map could well be showing the new position of the axis of rotation of the Earth after it wobbles away from its current position.

Once again, I am not making any claiming to know what this map means. But perhaps by describing what I have experienced there are others who will consider new possibilities.

Thank you for taking the time to read this.

Blessings/Peace, John

There are none so blind as those who will not see, nor none so deaf as those who will not hear.

Maps of 2000 AD

map earth changesmap earth changesmap earth changes






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