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Author Topic: DOWSING AND ARCHAEOLOGY  (Read 1826 times)
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« Reply #30 on: May 24, 2009, 08:35:46 pm »

By 'ghost' I don't mean some 'spirit of the dead', since obviously you're still alive. Rather, I mean the specific sense of the term as developed by the late Tom Lethbridge in the series of delightful books that he wrote in the 1960s.[27] He suggested that most of the so-called 'ghosts' and 'ghouls' that people come across are better described as memories of emotions or images projected into and stored by certain characteristics of some places by people at those places and these memories could be reconstructed, and thus perceived, by other people passing those places later or, as seems to occur in some cases, earlier.

This theory does work in practice, and seems to gave gained a wide acceptance in recent years. In Church writings, such ghosts and ghouls are referred to as 'place-memories', and a recent official report on exorcism (of which more later) suggested that they account for some nine-tenths of all reported hauntings. If a track or boundary can retain place-memories of passers-by, Underwood's track-lines and aquastats could be a side-effect of the storage of these place-memories as much as, or rather than, 'lines of electromagnetic equipotential'.

The apparent conditions under which images and emotions can be stored in and retrieved from a place as place-memories are complex, and I'll have to leave a detailed discussion of them for later; but one of the conditions is known to be that state of mind of both 'transmitter' and 'receiver', and this gives us a clue as to what the difference between aquastats and track-lines, as place-memories, might be. Underwood said that both track-lines and aquastats coincided with roads and tracks, but aquastats seemed to be the 'holier' of the two types of line. So if we take the lines to be interactive place-memories, this would suggest that the aquastats are projected into the place by a 'holier' state of mind than that required for track-lines. This does explain a number of loose ends in Underwood's theories: it suggests, for example, that track-lines give way to the continuous aquastats because the 'holier' state of mind is a more powerful one, giving an effect like a strong radio signal swamping out a weaker one; it also suggests, as another example, that the coincidence between aquastats and boundaries that Underwood describes may be connected and caused by semi-religious ceremonies like 'beating the bounds'.

This also suggests that to look for track-lines and aquastats and the like may be to miss the point, for they may only be side-effects of something more important. To study them alone may put us in the same position as the hi-fi fanatic who studies the technical quality of each recording so closely that he forgets to listen to the music. Important though studies of Underwood's patterns may be, we must remember to keep them in context with a wider view of the sacred sites, and of nature as a whole.
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