These may well symbolize cosmological pointers, temple markers as per the interesting mathematical work of Carl Munck  ”concerning” worldwide megalithic sites. His later theories aside, the mathematical body of work is simply impressive.

It may well be that our origins are indeed written in the stars, our state of ‘amnesia’ in regard of our true ‘state of being’ was perhaps taken into account encoded and ”recorded” worldwide, for those ‘searching’ to unravel at a later period-

In any case I would suggest the ”quantum nature” of consciousness, or aspect of  ‘freewill existence’ is a wake up call to , and, as science is indeed verifying. see microtubules

Were these so called ‘Sages’ shamanic in their abilities?  were the various male images depicting the melding of birds or/fish garb etc a conscious expression, visual statement’s of the representations of consciousness mirrored through many physical forms in nature, is this relevant to the inherent intelligence’s  endowed throughout life, this encompassing wisdom bound up instinctively with all living creatures including plant life ..

were these suchlike figures then intermediaries? able to traverse the bridge from physical to spiritual to access instructional guidance ”divinity” or direction necessary to recover from illness, or catastrophe’s – including cosmological if acted upon?  If so what was contained within these bucket/bag objects, and what was the item held in the other hand depicted in these images?

Graham Hancock goes to some lengths in discussion of these images found in many places worldwide, and much more besides, in his book ‘Magicians of the  gods’.

The main theme of his book is of course regarding a comet’s strike that initiated a worldwide cataclysmic event approx 12,800 years ago, his research and findings is in my humble opinion a well crafted thesis, a most noteworthy and necessary read!

I feel it is important to add that the constellation/myth message is always appropriate, as these images/accounts may hold far deeper meaning for mankind regarding our true state of being or duality, such consideration should not be carelessly bypassed or overlooked whilst caught up in the foray and excitement of following a purely physical trail of our origins alone, it is I feel of utmost importance to weigh both sides of our ‘duality’ of being.   

The implications of our duality in nature I believe will stagger any physical mind  – Maccy

Further reading and perspectives;

Quote; Looked at geometrically, the handbags combine the figure of a hemisphere on their upper side with that of a square on their lower side, and so conjure ancient cosmological themes of above and below and of squaring a circle.

In ancient cultures from Africa to India to China, the figure of a circle was associated symbolically with concepts of spirituality or non-materiality, while that of a square was often associated with concepts of the Earth and of materiality. Consequently, various approaches to squaring a circle came to symbolize the act of reconciling the non-material and material aspects of creation

Each of these perspectives on the symbolism of these baskets shapes as they were understood in ancient times lends credence to the notion that a basket represented a cosmological symbol, one that likely also reflected the importance of actual woven baskets in the life of an everyday person. Looked at from our modern perspective it may be hard to remember that a basket was, in its own way, as impactful a technological development as a thumb-drive has been to modern society. As such, it became a powerful icon for meanings that relate to cosmology and knowledge


Both the shape and temple/shrine symbolism of the handbag images is also reflected in later cultures such as ancient Egypt. In his book Ancient Egypt: Anatomy of a Civilization, Barry Kemp of the University of Cambridge in England discusses the attributes of a type of pre-dynastic portable shrine called a seh that, in his view, became the prototype for temple architecture and symbolism in dynastic Egypt. [see Kemp, pp 92-93] He characterizes the seh as an early “tent” shrine, built from poles and cloth or animal skins. The lower part of the shrine was squared, much like a modern dining room cabinet, while the poles of the upper part were bent into the shape of a domed arch, creating a covered shelf. The overall shape is a match for the Gobekli Tepe figures, and presents a good physical and conceptual correlate to the handbag symbols. In his Egyptian Hieroglyphic Dictionary, Sir E.A. Wallace Budge defines a phonetically-similar word sa as “a shrine or sanctuary in which a god or goddess was housed.” [see Budge, p. 633b]


Gobekli Tepe


– Laird Scranton, 2016



Extract;   Might it not be said wonderingly of us, as it was of the ”Forefathers” recalled in the Popol Vuh, the sacred book of the ancient Quiche Maya –

They were endowed with intelligence; they saw and instantly they could see far, they succeeded in seeing, they succeeded in knowing all that there is in the world. When they looked, instantly they saw all around them, and they contemplated in turn the arch of heaven and the round face of the earth. The things hidden in the distance they saw all without first having to move, at once they saw the world, and so, too, from where thy were, they saw it. Great was their wisdom; their sight reached to the forests, the lakes, the seas, the mountains and the valleys – Popol Vuh – Quiche Maya

-Graham Hancock -Magicians of the Gods


Out of interest;


The main hallucinogen used by the Yanomamo is ebene, a fine powder snuff that is blown forcibly into another man’s nostrils and sinus cavity. The altered state that is brought on by the snuff is used in calling the hekura into their bodies or using hekura that have already been called to perform acts of healing or other tasks. The Tucano use yagé also called ayahuasca as a hallucinogen, but also tobacco, which I have made the argument, can also be seen as a hallucinogen. Both yagé and tobacco are used to contact spirits outside of themselves. This emphasizes the internal/external theory as well.

Another aspect of hallucinogen and narcotic use is recreation and frequency of use. Ebene and tobacco fill similar niches in this respect. Each culture seems to have two roles of hallucinogenic and narcotic use. The first is a major hallucinogen used for spiritual purposes. The second role is a frequently used narcotic/hallucinogen for recreation or for spiritual purposes (or both). For the Yanomamo, ebene serves as both roles, a spiritual tool and recreational frequently used narcotic. For the Tucano, ayahuasca is their main hallucinogen used in spiritual matters. Ayahuasca can not be used on an everyday basis, because it creates an overwhelming body purge of vomiting and diarrhea. Therefore, their use of concentrated tobacco fills a similar role as ebene. It is used both recreationally and as a frequently used hallucinogen/narcotic.

The last aspect I discussed as a supporting theory, is the jaguar complex. The two very different views of the jaguar among the Yanomamo and the Tucano have an interesting possible effect upon their views of tobacco. There is supporting evidence that higher levels of tobacco intoxication create physiological and psychological effects very similar to animalistic behavior and perception, particularly feline. The fact that the shaman in the Tucano culture is closely tied to the jaguar, and even is believed to be able to transform into a jaguar, supports the idea that tobacco would be used in this manner. For the Yanomamo, the jaguar represents something to conquer and outwit. They have a firm distinction between culture and nature, and to a point separate themselves from nature. This is particularly evident in how they view the jaguar. Although there is admiration, the desire to keep jaguars and people separate in location, body, and spirit, is evident. The fact that high levels of tobacco intoxication leads to an altered state much like an animal, would deter the Yanomamo from using tobacco as a spiritual tool.

Read further –


Ayahuasca is an Amazonian plant medicine that has been used for centuries, possibly thousands of years, by indigenous and more recently mestizo shamans across the upper Amazon throughout Peru, Colombia, Ecuador and Brazil. There are over 40 other names known for this sacred medicine, including caapi, natema, mihi and yage.

The origins of the shamanic use of ayahuasca are lost in the mists of history but there are many different stories among indigenous tribes of the Amazon about the how they initially came to work with this medicine. In an indigenous context, ayahuasca was used by the shamans of the Amazon region for healing and divinatory purposes. Complex rituals surround the preparation and use of ayahuasca that have been passed down through generations of healers. By holding healing ceremonies, they use the medicine as a diagnostic tool to discover the roots of illnesses in their patients.

Unlike all other sacred plant medicines, ayahuasca is made from two plants – the ayahuasca vine (Banisteriopsis caapi) and the leaf of the chacruna plant (Psychotria viridis). Both plants are collected from the jungle to create a potent mixture that offers access to the realm of spirits and an energetic world that that we are typically unable to perceive in our ordinary state of consciousness.

Ayahuasca is used by the healers for other purposes, too: to help inform important decisions; ask the spirits for advice; solve personal conflicts (between families and communities); exercise one’s divine capacities; elucidate mysteries, thefts and disappearances; discover if we have enemies; and to see if a spouse is being disloyal.

One of the greatest challenges of the movement of ayahuasca culture to the West is how to transfer a tradition rooted in shamanic communities to a culture by and large alienated from nature with integrity, respect and safety. We feel it is critically important to understand and honor traditional practices that indigenous healers have developed over thousands of years of working with ayahuasca