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The Zoroastrian Texts of Ancient Persia & What They Reveal About Advanced Ancient Civilizations



Graham Hancock investigates the mysterious religious texts of the Zoroastrians of ancient Persia and the ‘underground cities’ of neighbouring Turkey. Both, he argues, are far older than is presently taught and date back to cataclysmic events near the end of the last Ice Age that destroyed, and all but wiped from human memory, an advanced civilization of prehistory. Below is an excerpt form his work, which you can find HERE. ( A link to his new book, “Magicians of the Gods”)

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You can also check out our extended interview with him here.

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Exactly how old Zoroastrianism is has not yet been satisfactorily established by scholars, since even the lifetime of its prophet Zarathustra (better known as Zoroaster) is uncertain. Indeed, as Columbia University’s authoritative Encyclopedia Iranica admits: ‘Controversy over Zarathustra’s date has been an embarrassment of long standing to Zoroastrian studies.’[i]

The Greek historians were amongst the first to address themselves to the matter. Plutarch, for example, tells us that Zoroaster ‘lived 5,000 years before the Trojan War’[ii] (itself a matter of uncertain historicity but generally put at around 1300 BC, thus 5,000 plus 1,300 = 6300 BC). A similar chronology is given by Diogenes Laertius, who relates that Zoroaster lived ‘6,000 years before Xerxes’ Greek campaign’[iii] (i.e. around 6480 BC). More recent scholars have proposed dates as far apart as 1750 BC and ‘258 years before Alexander’[iv] (i.e. around 588 BC). Whatever the truth of the matter, it is agreed that Zoroaster himself borrowed from much earlier traditions and that Zoroastrianism, therefore, like many other religions, has roots that extend very far back into prehistory.

In the Zoroastrian scriptures known as the Zend Avesta certain verses in particular are recognized as drawing on these very ancient oral traditions.[v] The verses speak of a primordial father figure called Yima, the first man, the first king, and the founder of civilization, and appear in the opening section of the Zend Avesta, known as the Vendidad. There we read how the god Ahura Mazda created the first land, ‘Airyana Vaejo, by the good river Daitya,’[vi] as a paradise on earth and how ‘the fair Yima, the great shepherd… was the first mortal’ with whom Ahura Mazda chose to converse, instructing him to become a preacher.[vii] Yima refused, at which the god said:

Since thou wantest not to be the preacher and the bearer of my law, then make my world thrive, make my world increase; undertake thou to nourish, to rule and to watch over my world.[viii]

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To this Yima agreed, at which the god presented him with a golden ring and a poniard – a long, tapered thrusting knife – inlaid with gold. Significantly, for we will see in Chapter Seventeen there are close parallels to this story as far away as the Andes mountains of South America, Yima then:

‘pressed the earth with the golden ring and bored it with the poniard.’[ix]

By this act, we learn he ‘made the earth grow larger by one third than it was before,’ a feat that over the course of thousands of years he repeated twice more – in the process eventually doubling the land area available for ‘the flocks and herds with men and dogs and birds,’ who gathered unto him ‘at his will and wish, as many as he wished.’[x]

Anatomically modern humans like ourselves have existed, so far as we know, for a little less than two hundred thousand years (the earliest anatomically modern human skeleton acknowledged by science is from Ethiopia and dates to 196,000 years ago).[xi] Within this timespan there has only been one period when those parts of the earth that are useful to humans increased dramatically in size, and that was during the last Ice Age, between 100,000 and 11,600 years ago. Indeed, previously submerged lands totalling 27 million square kilometres – equivalent to the area of Europe and China added together – were exposed by lowered sea-levels at the last glacial maximum 21,000 years ago. While it is probably far-fetched to suppose that it is this very real increase of useful land that is referred to in the Yima story, or that it has anything to do with the golden age that Yima’s benign rule supposedly achieved in Airyana Vaejo,[xii] it is interesting to note what happened next.

After another immense span of time, we read, Yima was summoned to ‘a meeting place by the good river Daitya’ where the god Ahura Mazda appeared to him bearing an ominous warning of sudden and catastrophic climate change:

O fair Yima, upon the material world the fatal winters are going to fall, that shall bring the fierce, foul frost; upon the material world the fatal winters are going to fall that shall make snowflakes fall thick, even on the highest tops of mountains…

Therefore make thee a Vara [a hypogeum, or underground enclosure] long as a riding ground on every side of the square, and thither bring the seeds of sheep and oxen, of men, of dogs, of birds, and of red blazing fires… Thither thou shalt bring the seeds of men and women of the greatest, best and finest kinds on this earth; thither shalt thou bring the seeds of every kind of cattle, of the greatest, best and finest kinds on this earth. Thither shalt thou bring the seeds of every kind of tree, of the greatest, best and finest kinds on this earth; thither shalt thou bring the seeds of every kind of fruit, the fullest of food and sweetest of odour. All those seeds shalt thou bring, two of every kind, to be kept inexhaustible there, so long as those men shall stay in the Vara. There shall be no humpbacked, none bulged forward there; no impotent, no lunatic… no leprous.[xiii]

So… you get the idea? This underground hideaway was to serve as a refuge from a terrible winter that was about to seize Airyana Vaejo – a winter not of a single season but of a millennium, at the onset of which, as the Bundahish, another Zoroastrian text, informs us:

the evil spirit… sprang like a snake out of the sky down to the earth… He rushed in at noon, and thereby the sky was as shattered and frightened by him as a sheep by a wolf. He came onto the water which was arranged below the earth, and then the middle of this earth was pierced and entered by him… He rushed out upon the whole creation and he made the world quite as injured and dark at midday as though it were dark night.[xiv]

Studying these accounts I couldn’t help but be reminded of the two millennia of gentle global warming that began about 15,000 years ago in the closing millennia of the last Ice Age – a sustained, balmy period of warm, fine weather – before the sudden lethal onset 12,800 years ago of a period of dramatic climate instability that geologists call ‘the Younger Dryas.’ This epoch has long been recognized as mysterious and tumultuous and it is only in the last decade that scientists have been able to pinpoint its cause. To cut a long story short, what the science indicates is that 12,800 years ago a comet travelling on an orbit that took it through the inner solar system broke up into multiple fragments, and that many of these fragments, some more than a mile (2.4 kilometers) in diameter, hit the earth with globally cataclysmic effects. An area of more than 50 million square kilometers, stretching from North America in the west to Syria in the east, was affected and a vast cloud of dust was thrown into the upper atmosphere that enshrouded the earth, preventing the sun’s rays from reaching the surface and thus initiating Younger Dryas.

At that point, 12,800 years ago, the earth had been emerging from the Ice Age for roughly 10,000 years, global temperatures were rising steadily, and the ice caps were melting. Then came the comet impacts, bringing a sudden catastrophic return to colder conditions – even colder than at the peak of the Ice Age 21,000 years ago. This short, sharp deep freeze lasted for 1,200 years until 11,600 years ago when the warming trend resumed, global temperatures shot up again, and the remaining ice caps melted very suddenly, dumping all the water they contained into the oceans.

When the Zoroastrian texts speak of a ‘fierce, foul frost’ and of ‘a fatal winter,’ is it possible that they are describing conditions during the Younger Dryas? The texts attribute the shocking change of climate to a supernatural agency – Angra Mainyu, the demon of darkness, destruction, wickedness, and chaos who stands in opposition to and seeks to undermine and undo all the works of Ahura Mazda, the God of Light. Zoroastrianism is a profoundly dualistic religion in which human beings and the choices we make for good or evil are seen as the objects of an eternal competition, or contest, between the opposed forces of darkness and light. And in this contest the darkness sometimes wins. Thus the Vendidad reminds us that although Airyana Vaejo was ‘the first of the good lands and countries’ created by Ahura Mazda, it could not resist the evil one:

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the serpent in the river, and winter, a work of the demons… [Now] there are ten winter months there, two summer months, and these are cold for the waters, cold for the earth, cold for the trees. Winter falls there, with the worst of its plagues.[xv]

In other translations the phrase ‘the serpent in the river, and winter’ is given as ‘a great serpent and Winter’ and, alternatively, as ‘a mighty serpent and snow.’[xvi]

Again… you get the idea. The metaphor that is being repeatedly driven home here is that of the mighty serpent who springs from the sky down to the earth, who penetrates the earth, and who brings a prolonged winter upon the world so severe that it is ‘dark’ (‘most turbid, opaque’ according to some translations[xvii]) at midday, and even the fleeting summer months are too cold for human life. Once again, the whole scenario seems very accurately to describe the terrible conditions that would have afflicted the world after the Younger Dryas comet spread its trail of destruction across 50 million square kilometers, brought on ‘a vehement destroying frost’ and threw such quantities of dust into the upper atmosphere, together with smoke from the continent-wide wildfires sparked off by airbursts and superheated ejecta, that a turbid, opaque darkness would indeed have filled the skies, reflecting back the sun’s rays and perpetuating something very like a nuclear winter for centuries.

The Zoroastrian texts leave us in no doubt that these conditions posed a deadly threat to the future survival of civilization. It was for this reason that Ahura Mazda came to Yima with his warning and his instruction to build an underground shelter where some remnant of humanity could take refuge, keeping safe the seeds of all animals and plants, until the thousand-year winter had passed and spring returned to the world. Moreover the account reveals very little that seems ‘mythical,’ or that obviously derives from flights religious fancy. Rather the whole thing has about it an atmosphere of hard-headed practical planning that adds a chilling note of veracity.

For example the admonition that deformed, impotent, lunatic, and leprous people should be kept out of the Vara sounds a lot like eugenics, a distasteful policy to be sure, but one that might be implemented if the survival of the human race was at stake and there was limited space available in the refuge. For the same reasons it is not surprising that only the seeds of ‘the greatest, best and finest’ kinds of trees, fruits, and vegetables, those that are ‘fullest of food and sweetest of odour,’ are to be brought to the Vara. Why waste space on anything but the best?

Also, although it is certain that a number of carefully selected people were to be admitted to the Vara, perhaps as caretakers and managers of the project, and as future breeding stock, the emphasis throughout is on seeds – which in the case of human beings would be sperm from the males and eggs from the females. So when we read that the Vara is to be constructed in three subterranean levels, each smaller than the one above, each with its own system of criss-crossing ‘streets,’ it is legitimate to wonder whether some kind of storage system, perhaps with ranks of shelves arranged in cross-crossing aisles, might not really be what is meant here:

In the largest part of the place thou shalt make nine streets, six in the middle part, three in the smallest. To the streets of the largest part thou shalt bring a thousand seeds of men and women; to the streets of the middle part, six hundred; to the streets of the smallest part, three hundred.[xviii]

If it seems fanciful to imagine that we might, in an almost high-tech sense, be looking at the specifications of a seed bank here, then how are we to assess other ‘technological’ aspects of the Vara – for example its lighting system? As well as making a door to the place, and sealing it up with the golden ring already given to him by Ahura Mazda, Yima is also to fashion ‘a window, self-shining within.’[xix] When Yima asks for clarification as to the nature of this ‘self-shining’ window Ahura Mazda tells him cryptically ‘there are uncreated lights and created lights.’ The former are the stars, the moon and the sun, which will not be seen from within the confines of the Vara during the long winter, but the latter are ‘artificial lights’ which ‘shine from below.’[xx]

Yima did as he was instructed and completed the Vara which, thereafter, ‘glowed with its own light.’[xxi] That accomplished, he then:

made waters flow in a bed a mile long; there here he settled birds, by the evergreen banks that bear never-failing food. There he established dwelling places, consisting of a house with a balcony, a courtyard and a gallery…[xxii]

There, too, we are reminded, in accord with the commands of the god,

he brought the seeds of men and women… There he brought the seeds of every kind of tree [and]… every kind of fruit… All those seeds he brought, two of every kind, to be kept inexhaustible there, so long as those men shall stay in the Vara…[xxiii]

Finally, we learn that:

every fortieth year, to every couple two are born, a male and a female. And thus it is for every sort of cattle. And the men in the Vara, which Yima made, live the happiest life.[xxiv]

Interestingly the translator explains, in a footnote drawn from various ancient learned commentaries on the text, that the human inhabitants of the Vara ‘live there for 150 years; some say they never die.’[xxv] Moreover, and particularly intriguing, the births of offspring to every couple do not result from sexual union but ‘from the seeds deposited in the Vara.’[xxvi]

Other hints of a mysterious lost technology connected to Yima include a miraculous cup in which he could see everything that was happening anywhere in the world and a jewelled glass throne (sometimes described as ‘a glass chariot’) that was capable of flight.[xxvii]

Flood & Rain

As well as a climate catastrophe in the form of an overnight reversion to peak Ice Age cold, we also know that the Younger Dryas involved extensive global flooding, as a large fraction of the North American ice cap – directly impacted by at least four of the comet fragments – melted and poured into the world ocean. It is therefore noteworthy that the Zoroastrian texts speak not only of the ‘vehement, destroying frost’ of a global winter but also of a subsequent flood accompanied by heavy precipitation, in which ‘every single drop of rain became as big as a bowl and the water stood the height of a man over the whole of this earth.’[xxviii]

On the other side of the world and much closer to the North American epicentre of the cataclysm, the Popol Vuh, an original document of the ancient Quiche Maya of Guatemala, based on pre-conquest sources, also speaks of a flood and associates it with ‘much hail, black rain and mist, and indescribable cold.’[xxix] It says, in a remarkable echo of the Zoroastrian tradition, that this was a period when ‘it was cloudy and twilight all over the world… The faces of the sun and the moon were covered.’[xxx] Other Maya sources confirm that these strange and terrible phenomena were experienced by mankind ‘in the time of the ancients. The earth darkened… It happened that the sun was still bright and clear. Then, at midday, it got dark…’[xxxi] Sunlight was not seen again ‘until the twenty-sixth year after the flood.’[xxxii]

Returning to the Middle East, the world famous account of the Hebrew patriarch Noah and the great Ark in which he rides out the flood, commands attention. It is obvious that there are many parallels with the story of Yima and his Vara. The Vara, after all, is a means of surviving a terrible and devastating winter which will destroy every living creature by enchaining the earth in a freezing trap of ice and snow. The Ark, likewise, is a means of surviving a terrible and devastating flood which will destroy every living creature by drowning the world in water. In both cases a deity – Ahura Mazda in the case of the Zoroastrian tradition, the God Yahweh in the case of the Hebrew tradition – intervenes to give advance warning to a good and pure man to prepare for the coming cataclysm. In each case the essence of the project is to preserve the seeds, or the breeding pairs, of all life:

And of every living thing of all flesh, two of every sort shalt thou bring into the Ark, to keep them alive with thee; they shall be male and female.

Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive.[xxxiii]

Easily missed, but noteworthy, is the fact that Noah’s Ark, like Yima’s Vara, is to have a ‘window,’ is to be closed with a ‘door,’ and is to consist of three levels:

A window shalt thou make to the Ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.[xxxiv]

Last but not least, there are hints of a lost lighting technology in Noah’s Ark that parallel the references to the ‘artificial lights’ in the Vara. In the legends of the Jews we read that the whole journey of the Ark, ‘during the year of the flood,’ was conducted in darkness both by day and by night:

‘All the time it lasted, the sun and the moon shed no light…’[xxxv]

However just like ‘self-shining window’ of the Vara:

‘The Ark was illuminated by a precious stone, the light of which was more brilliant by night than by day, so enabling Noah to distinguish between day and night.’[xxxvi] 

Underground Cities

Noah’s Ark, as is well known, is said to have ended its journey on the slopes of Mount Ararat, the symbolic heartland of ancient Armenia but now, as a result of wars in the early twentieth century, located within the modern state of Turkey. Turkey, in turn, shares a border with Iran – ancient Persia – from which the accounts of Yima’s Vara come down to us.

It is therefore intriguing that Turkey’s Cappadocia region has a very large number of ancient underground structures hewn out of solid rock and usually, like the Vara, consisting of multiple levels stacked one above the other. These underground ‘cities,’ as they are known, include the eerie and spectacular site of Derinkuyu, which I was able to visit in 2013. Lying beneath a modern town of the same name, eight of its levels are presently open to the public, although further levels remain closed off below and, astonishingly, a subterranean tunnel several kilometres in length connects it to another similar hypogeum at Kaymakli.

Entering Derinkuyu was like crossing some invisible barrier into an unexpected netherworld. One minute I was standing in bright sunshine; the next, after I had ducked into the cool, dank, dimly-lit system of tunnels and galleries (no self-shining windows now; only low wattage electric light), I felt I had been transported to a realm carved out by mythical dwarves at the dawn of time. In places the tunnels are low and narrow so that one must stoop and walk in single file between walls stained and blackened with ancient smoke and overgrown here and there with green mold. At regular intervals, slid back into deep recesses, I passed hulking megalithic doors, shaped like millstones, 5 to 6 feet (1.5 to 1.8 meters) in diameter and weighing close to half a ton. These were clearly designed to be rolled out to block access. Stairways and steep ramps led down from level to level and, although all the levels were interconnected, the rolling stone doors could be used to isolate them from one another when needed.

Photo by Santha Faiia

Photo by Santha Faiia

Photo by Santha Faiia

Photo by Santha Faiia


Photo by Santha Faiia


Photo by Santha Faiia

I noticed a remarkable system of plunging, sheer-sided ventilation shafts connecting the deepest levels with the surface – and doing so to such good effect that the gusts of fresh air were still palpable 80 meters (260 feet) or more beneath the ground. In some places the passageway I was following would debouch into a junction where tunnels branched off in several directions and more stairways led down to even lower levels. And here and there, now to one side of the passageway, now to the other, sometimes accessed by means of holes cut in the wall, sometimes through full-sized doorways, lay small low-ceilinged grottos in which even a few people sitting together would have felt cramped. But sometimes those doors would lead into interconnected networks of chambers and passages and sometimes they would open out suddenly into lofty halls and spacious rooms with barrel-vault ceilings looming high overhead supported on monolithic columns hewn from the living rock.

The whole place, in short, is a complex and cunning labyrinth on an immense scale – a work of astonishing architectural complexity that would be impressive if it had been built above ground but that is utterly breathtaking when one considers that it all had to be mined, chiselled, hammered, cut and gouged out of the volcanic bedrock. Later, studying a plan, I realised that this vast hypogeum, looking in cross-section like a gigantic rabbit warren, lay underfoot wherever one went in the modern town of Derinkyu; streets beneath streets, rooms beneath rooms, a secret antipodal city of unknown antiquity and of unknown purpose but certainly the produce of immense ingenuity, determination, and skill.

And Derinkuyu is just one of two hundred such subterranean complexes, each containing a minimum of two levels (with around forty containing three levels or more) that have been identified in Turkey in the area between Kayseri and Nevsehir.[xxxvii] Moreover, new discoveries are constantly being made. Derinkuyu itself was found in 1963 after builders renovating the cellar of a modern home broke through to an ancient passageway below. And most recently, in 2014, workers preparing the ground for a new housing project at Nevsehir, an hour’s drive north of Derinkuyu, stumbled upon yet another unsuspected hypogeum. Archaeologists were called in and it was quickly realised that this one was bigger than any others so far known. As Hasan Unver, Mayor of Nevsehir, put it, Derinkuyu and Kaymakli are little more than ‘kitchens’ when compared to the newly-explored site. ‘It is not a known underground city,’ added Mehmet Ergun Turan, head of Turkey’s Housing Development Administration. ‘Tunnel passages of seven kilometres are being discussed. Naturally, when the discovery was made, we stopped the construction we were planning to do in the area.’[xxxviii]

Several commentators immediately speculated that the newly discovered site might be ‘5,000 years old,’[xxxix] but there is no basis for this – or really for any date. All we can say for sure is that the earliest surviving historical mention of Turkey’s underground cities is found in the Anabapsis of the Greek historian Xenophon written in the fourth century AD[xl] – so they are older than that.

But the question is, how much older?

There is no objective way to date structures made entirely of rock. What archaeologists look for, therefore, are organic materials that can be carbon dated. To be useful, however, these organic materials must be excavated from locations – under a megalith that has never been moved, for example, or in the original mortar in a joint between two stone blocks – that allow reasonable deductions to be made about the date the associated structural elements were put in place. In many sites, however, there is the possibility that the intrusion of later organic materials will give a falsely young date, and in some – the underground cities of Turkey being a prime example – no reliable dating can be done. This is because the sites were used, reused, and indeed repurposed, many times down the ages by many different peoples, with organic materials being introduced on every occasion, thus making it impossible to draw any inferences about the epoch of their original construction.

The general view of archaeologists is that the underground structures were originally developed in the 7th or 8th centuries BC by an Indo-European people called the Phrygians who lived in Cappadocia at the time. The theory is that the Phrygians began the project by widening and deepening natural caves and tunnels that already existed in the volcanic rock, making use of the spaces they created for storage and possibly as places of refuge from attackers. By Roman times, with the Phrygians long gone, the inhabitants of the area were Greek-speaking Christians who further developed and expanded the underground caverns, rededicating some of the rooms as chapels and leaving inscriptions in Greek, some of which survive to this day. In the Byzantine era, from the eighth to the twelfth centuries AD, the Eastern Roman Empire was locked in wars with newly Islamicised Arabs and the underground cities became places of refuge again – a function they continued to serve during the Mongol invasions of the fourteenth century AD. Later still, Greek Christians used the cities to escape persecution at the hands of Turkish Muslim rulers, and this practise continued into the twentieth century when the structures finally fell into disuse after the truce and population exchange between Greece and Turkey in 1923.[xli]

With such a chequered history it is easy to see why the underground cities cannot be dated using objective archaeological techniques. Moreover the vast effort that went into their excavation out of solid rock, and their sophisticated ventilation systems, speak of powerful long-term motives far beyond the limited and temporary need for shelter from attackers. With this in mind let us consider a scenario in which the Phrygians, favoured for no good reason by archaeologists as the first makers of the cities, were themselves just one of the many later cultures to make use of them. It is perfectly possible that this is the case and, if so, then it is also possible that these extraordinary underground structures might date back to a time long before the Phrygians – perhaps even as far back as the ‘fatal winters’ of the Younger Dryas that set in around 12,800 years ago.

There is no proof of this, of course. Nonetheless Turkish historian and archaeologist Omer Demir, author of Cappadocia: Cradle of History, is of the opinion that Derinkuyu does in fact date back to the Palaeolithic.[xlii] His argument is based partly on the notion that it already existed in Phrygian times,[xliii] partly on stylistic differences between the upper (older) levels and the lower (younger) levels,[xliv] and partly on the fact that marks of the implements used to cut the rock have worn completely away in the upper levels but are still visible in the lower levels:

It is necessary for a long period of time to pass for the chisel marks to disappear. This means that there was quite a time difference between the years of construction of the first stories and the last stories.[xlv]

Demir also suggests that the huge quantities of rock excavated to make the underground city – which are nowhere in evidence in the vicinity today – were dumped into local streams and carried off.[xlvi] In one of these streams, the Sognali, at a distance of 26 kilometers (16 miles) from Derinkuyu, hand-axes, rock-chips, and other Palaeolithic artefacts were found.[xlvii]

The evidence is suggestive at best. I would not want to bet my life or my reputation on it! Nonetheless the scenario that sees Derinkuyu and the other underground cities constructed in the Upper Palaeolithic around 12,800 years ago at the onset of the Younger Dryas has the great merit of no longer leaving us casting about for a motive commensurate with the huge effort involved. We are informed of that motive quite explicitly in the story of Yima. Stated simply the cities are Varas, cut down into the depths of the earth as places of refuge from the horrors of the Younger Dryas which were not limited to the ‘vehement destroying frost’ but – as we know from the cosmic impact spherules and melt-glass found in sediment samples at nearby Abu Hureyra in Syria – also included the terrifying existential threat of bombardment from the skies.

Don’t forget to check out our extended interview with Graham here


[i] Encyclopaedia Iranica, ‘Zoroaster ii. General Survey’,

[ii] Ibid.

[iii] Ibid.

[iv] Ibid.

[v] R.C. Zaehner, The Dawn and Twilight of Zoroastrianism. Weidenfeld and Nicolson, London, 1961, e.g. see page 135: ‘The whole story of Yima’s golden age, his excavation of the Vara, or underground retreat, and his re-emergence to re-people the earth (the last episode occurs only in the Pahlavi books) must belong to a very old stratum of Iranian folklore wholly untouched by the teachings of Zoroaster.’

[vi] J. Darmetester and H.L. Mills, Trans, F. Maz Muller, Ed, The Zend Avesta, Reprint edition by Atlantic Publishers and Distributors, New Delhi, 1990, Part I, p. 5

[vii] Ibid, p. 11

[viii] Ibid.

[ix] Ibid, p. 13

[x] Ibid

[xi] Reported by Frank Brown and John Fleagle in Nature, 17 February, 2005. And see Scientific American, 17 Feb 2005,

[xii] A golden age in which ‘fields would bear plenty of grass for cattle: now with floods that stream, with snows that melt, it will seem a happy land in the world…’ J. Darmetester and H.L. Mills, Trans, F. Maz Muller, Ed, The Zend Avesta, op.cit., p.16 See also the following passage from the Yasna, cited in R.C. Zaehner, The Dawn and Twilight of Zoroastrianism, op.cit., pp. 92-93: ‘Kingly Yima, of goodly pastures, the most glorious of all men born on earth, like the sun to behold among men, for during his reign he made beasts and men imperishable, he brought it about that the waters and plants never dried up, and that there should be an inexhaustible stock of food to eat. In the reign of Yima the valiant there was neither heat nor cold, neither old age, nor death, nor disease…’ ‘Yima’s golden reign, in which all men were immortal and enjoyed perpetual youth, lasted a full thusand years.’

[xiii] J. Darmetester and H.L. Mills, Trans, F. Maz Muller, Ed, The Zend Avesta, op.cit., pp 15-18

[xiv] E.W. West Trans, F. Max Muller, Ed., Pahlavi Texts, Part I, Reprint Edition, Atlantic Publishers and Distributors, New Delhi, 1990, p. 17

[xv] J. Darmetester and H.L. Mills, Trans, F. Maz Muller, Ed, The Zend Avesta, op.cit., p. 5

[xvi] Cited in Lokmanya Bal Gangadhar Tilak, The Arctic Home in the Vedas, Reprint edition by Arktos Media, 2011, p. 254

[xvii] E.W. West Trans, F. Max Muller, Ed., Pahlavi Texts, op.cit., p. 17, note 5

[xviii] J. Darmetester and H.L. Mills, Trans, F. Maz Muller, Ed, The Zend Avesta, op.cit., p. 18

[xix] Ibid

[xx] Ibid, p. 20. See also the US (1898) edition of Darmetester’s translation of the Vendidad, reprinted 1995, edited by Joseph H. Peterson, page 14, Note, 87

[xxi] R.C. Zaehner, The Dawn and Twilight of Zoroastrianism, op.cit., p.135

[xxii] J. Darmetester and H.L. Mills, Trans, F. Maz Muller, Ed, The Zend Avesta, op.cit., p. 20

[xxiii] Ibid

[xxiv] Ibid

[xxv] Ibid, note 5

[xxvi] Ibid, note 4

[xxvii] Encyclopaedia Iranica, op.cit. ‘Jamshid i’ ( and ‘Jamshid ii’ (

[xxviii] E.W. West Trans, F. Max Muller, Ed., Pahlavi Texts, op.cit., p. 26

[xxix] Delia Goetz, Sylvanus G. Morley, Adrian Reconis, Trans., Popol Vuh: The Sacred Book of the Ancient Quiche Maya, University of Oklahoma Press, 1991, p. 178.

[xxx] Ibid, p. 93

[xxxi] John Bierhorst, The Mythology of Mexico and Central America, Quill/William Morrow, New York, 1990, p. 41

[xxxii] J. Eric Thompson, Maya History and Religion, University of Oklahoma Press, 1990, p. 333

[xxxiii] Genesis 6: 19-20

[xxxiv] Genesis 6: 16

[xxxv] Louis Ginzberg, The Legends of the Jews, The Jewish Publication Society of America, Philadelphia, 1988, Vol I, p. 162

[xxxvi] Ibid


[xxxviii] Hurriyet Daily News, 28 December 2014 (, The Independent, 31 December 2014 (

[xxxix] E.g. see report in The Independent 31 December 2014, op.cit.

[xl] Turkey, Lonely Planet, 2013, p. 478


[xlii] Omer Demir, Cappadocia: Cradle of History, 9th Revised Edition, p. 61

[xliii] For example in Proto-Hittite times up to 2,000 years earlier. See Omer Demir, op.cit., p. 70

[xliv] Ibid, p. 60

[xlv] Ibid, p. 60

[xlvi] Ibid, p. 59

[xlvii] Ibid, p. 61

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“Wearing A Mask…Offers Little, If Any, Protection From Infection” – Harvard Doctors



In Brief

  • The Facts:

    A study published in the New England Medical Journal outlines how it's already known that masks provide little to zero benefit when it comes to protection a public setting.

  • Reflect On:

    Should we have the freedom to wear masks? Why are so many things we are doing right now contrary to data and evidence? Are these measures helping us thrive, or are they totalitarian type measures?

What Happened: Is this fake news? No, it’s a quote directly from a paper published a couple of months ago in the New England Journal of Medicine by, Michael Klompas, M.D., M.P.H., Charles A. Morris, M.D., M.P.H., Julia Sinclair, M.B.A., Madelyn Pearson, D.N.P., R.N., and Erica S. Shenoy, M.D., Ph.D. Whether or not it’s may be up for debate, but one thing is for sure, the conversation shouldn’t be censored. According to the paper:

We know that wearing a mask outside health care facilities offers little, if any, protection from infection. Public health authorities define a significant exposure to Covid-19 as face-to-face contact within 6 feet with a patient with symptomatic Covid-19 that is sustained for at least a few minutes (and some say more than 10 minutes or even 30 minutes). The chance of catching Covid-19 from a passing interaction in a public space is therefore minimal. In many cases, the desire for widespread masking is a reflexive reaction to anxiety over the pandemic.

The calculus may be different, however, in health care settings. First and foremost, a mask is a core component of the personal protective equipment (PPE) clinicians need when caring for symptomatic patients with respiratory viral infections, in conjunction with gown, gloves, and eye protection. Masking in this context is already part of routine operations for most hospitals. What is less clear is whether a mask offers any further protection in health care settings in which the wearer has no direct interactions with symptomatic patients.

The study goes on to examine whether a mask alone is even an effective health-care measure, and discusses its capability alone devoid of other, what seem to be more important practices, like washing your hands. The point is, outside of a healthcare setting, where their usefulness is still questionable, they provide no clear protection from Covid-19, so why are they being mandated like they are? Instead of a mandate, should the citizenry simply be encouraged to wear masks, with the government explaining the science and still giving people a choice?  Why are they saying it’s to protect other people when there is no evidence that it actually does that?

What’s interesting about this particular study is that it’s one of multiple that mention how masks are more of a symbolic representation. As mentioned above, the paper states that “in many cases, the desire for widespread masking is a reflexive reaction to anxiety over the pandemic.” Again, the study is an examination of the validity of masks in a health care setting (which is also questionable) with regards to the new coronavirus, and clearly states that it’s already known that they offer almost zero protection in a public setting.

It is also clear that masks serve symbolic roles. Masks are not only tools, they are also talismans that may help increase health care workers’ perceived sense of safety, well-being, and trust in their hospitals. Although such reactions may not be strictly logical, we are all subject to fear and anxiety, especially during times of crisis. One might argue that fear and anxiety are better countered with data and education than with a marginally beneficial mask, particularly in light of the worldwide mask shortage, but it is difficult to get clinicians to hear this message in the heat of the current crisis. Expanded masking protocols’ greatest contribution may be to reduce the transmission of anxiety, over and above whatever role they may play in reducing transmission of Covid-19.

The study provides other justifications for masks, but the prevention of Covid-19 is not one of them.

Below is a quote from a very interesting paper published in 2016, titled “The Surgical Mask Is A Bad Fit For Risk Reduction.”

As represented by our cinema and other media, Western society expects too much of masks. In the public’s mind, the still-legitimate use of masks for source control has gone off-label; masks are thought to prevent infection. From here, another problem arises: because surgical masks are thought to protect against infection in the community setting, people wearing masks for legitimate purposes (those who have a cough in a hospital, say) form part of the larger misperception and act to reinforce it. Even this proper use of surgical masks is incorporated into a larger improper use in the era of pandemic fear, especially in Asia, where such fear is high. The widespread misconception about the use of surgical masks — that wearing a mask protects against the transmission of virus — is a problem of the kind theorized by German sociologist Ulrich Beck.

The birth of the mask came from the realization that surgical wounds need protection from the droplets released in the breath of surgeons. The technology was applied outside the operating room in an effort to control the spread of infectious epidemics. In the 1919 influenza pandemic, masks were available and were dispensed to populations, but they had no impact on the epidemic curve. At the time, it was unknown that the influenza organism is nanoscopic and can theoretically penetrate the surgical mask barrier. As recently as 2010, the US National Academy of Sciences declared that, in the community setting, “face masks are not designed or certified to protect the wearer from exposure to respiratory hazards.” A number of studies have shown the inefficacy of the surgical mask in household settings to prevent transmission of the influenza virus…

A study published in 2015 found that cloth masks can increase healthcare workers risk of infection. It also called into question the efficacy of medical masks. You can read more about that and access it here.

The physiological effects of breathing elevated inhaled CO2 may include changes in visual performance, modified exercise endurance, headaches and dyspnea. The psychological effects include decreased reasoning and alertness, increased irritability, severe dyspnea, headache, dizziness, perspiration, and short-term memory loss. (source)

There are studies out there that also suggest that wearing masks can indeed help prevent Covid-19, especially in an acute care setting, it’s just that we are hearing so much of it that we forget to examine the science on the other side of the coin.

The list goes on, these are just a few examples.

Manufactured Panic?

The next important question to ask ourselves is, are health authorities making this pandemic out to be more serious than it actually is? Many scientists and epidemiologists from around the world have expressed this belief, and many of them, as a result, have been censored by social media platforms. Why is there an authoritarian “fact-checker” going around censoring information, evidence, and opinions being presented by some of the worlds leading scientists in this area simply because it opposes the narrative given to us by organizations like The World Health Organization? (WHO)

Are masks being used to prolong fear and hysteria?

John P. A. Ioannidis, a professor of medicine and epidemiology at Stanford University has said that the infection fatality rate is close to 0 percent for people under the age of 45 years old. Why are we taking such measures for a respiratory infection when tens of millions of people get infected and die from respiratory viruses every single year?

Why is there so much controversy surrounding the deaths? For example, in Toronto Canada, “Individuals who have died with COVID-19, but not as a result of COVID-19 are included in the case counts for COVID-19 deaths in Toronto.” (source)

Dr. Ngozi Ezike, Director of the Illinois Department of Public Health, recently stated that, even if it’s clear one died of an alternative cause, their death will still be marked as a COVID death.

The Colorado Department of Public Health and Environment announced a change to how it tallies coronavirus deaths amid complaints that it inflated numbers. This has been a common theme throughout the US as well as the World.

Vittorio Sgarbi, Italian politician Mayor of Sutri gave an emotional speech at a hearing on the 24th of April where he emphasized that the number of deaths in Italy due to COVID-19 are completely false and that the people are being lied to.

This isn’t even the tip of the ice-berg when it comes to manufactured deaths.

What’s really going on here? Is this actually about the pandemic, or was Edward Snowden right? That governments are using the new coronavirus to impose more authoritarian measures on the population, measures that will stick around long after the virus is gone? You can read more about his comments here.

Was Dr. Ron Paul correct when he said that this virus is less dangerous than it’s being made out to be? And that people will profit both politically and financially from this in the form of more of our basic rights being taken away? Is this simply being used like the justification for mass surveillance was used? To protect the population, or is it for, as NSA whistle-blower William Binney says, “total population control?” You can read more about his comments here.

The Takeaway

It’s quite clear that a large portion of the population doesn’t agree with various medical mandates, and wearing masks is one of those mandates. The reason is justified, and that’s simply because there is no evidence that they can protect the general public, and depending on the material, in some cases it can be harmful. I find it hard to believe that someone would have an issue with someone else not wanting to breathe in their own carbon monoxide, but I also understand that many peoples perception with regards to this pandemic has been severely manipulated.

On the flip side, due to so many instances where things don’t make sense, this pandemic is contributing to another large amount of people questioning what we are being told and being forced to do by our government, this is causing a deep awakening of the masses. Perhaps this is the larger reason it’s playing out from a collective consciousness perspective.

At the end of the day, more measures are continually pushed upon the population without their consent. We don’t have to continue to obey, continue to elect, and help maintain a system that is clearly not serving us to thrive.

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COVID-19: “For People Younger Than 45, The Infection Fatality Rate is Almost 0%” – Stanford Professor



In Brief

  • The Facts:

    John P. A. Ioannidis, a professor of medicine and epidemiology at Stanford University has said that the infection fatality rate is close to 0 percent for people under the age of 45 years old.

  • Reflect On:

    Are all of the measures we are being forced to take actually about the virus, or about something else? Why have we never done this for more dangerous respiratory viruses that circle the globe? What's going on here?

What Happened: John P. A. Ioannidis, a professor of medicine and epidemiology at Stanford University is one of many scientists around the world, and one of several from Stanford University, who has been telling the world that the new coronavirus, so far according to the data, is not as dangerous as it’s being made out to be by mainstream media. For example, earlier on in the pandemic he published an article titled “A fiasco in the making? As the coronavirus pandemic takes hold, we are making decisions without reliable data.“ In the article, he argues that there is simply not enough data to make claims about reported case fatality rate. He stated that rates, “like the official 3.4% rate from the World Health Organization, cause horror — and are meaningless.”

This is exactly what these numbers did. In fact, they were the basis and justification for the lockdown.

It turns out he was right. The idea that the infection rate is much larger than previously thought seems to be well accepted and clear in the scientific community, and multiple studies have come out emphasizing the same over the past few months.  Not long ago, several academics from the Stanford School of Medicine, including Ioannidis, suggested that COVID-19 has a similar infection fatality rate as seasonal influenza based on the data they found in their study.

In a recent interview with Greek ReporterIoannidis estimated that about 150-300 million or more people have already been infected by COVID-19 around the world, far more than the 10 million documented cases. He warned that “the draconian lockdowns imposed in many countries may have the opposite effect of what was intended. He told the Greek Reporter that “the lockdown measures have increased the number of people at risk of starvation to 1.1 billion, and they are putting at risk millions of lives.

He isn’t the only world renowned scientist to call these measures “draconian.” You can see another example here. In fact there are many of them, a large majority of whom have been censored by platforms like YouTube and Facebook. Since when are the expert opinions and research of scientists in this field constantly censored simply because they oppose the views of our federal health regulatory agencies and World Health Organization? Why is there a digital authoritarian “fact-checker” patrolling the internet telling people what is and what isn’t?

Not only are people experiencing huge economic impacts, but it’s also having a health impact. A new article published in the British Medical Journal has suggested that quarantine measures in the United Kingdom as a result of the new coronavirus may have already killed more UK seniors than the coronavirus has during the peak of the virus. You can read more about that here.

Here’s what Ioannidis, had to say about the infection fatality rate now that things have progressed further:

0.05% to 1% is a reasonable range for what the data tell us now for the infection fatality rate, with a median of about 0.25%. The death rate in a given country depends a lot on the age-structure, who are the people infected, and how they are managed. For people younger than 45, the infection fatality rate is almost 0%. For 45 to 70, it is probably about 0.05-0.3%. For those above 70, it escalates substantially, to 1% or higher for those over 85. For frail, debilitated elderly people with multiple health problems who are infected in nursing homes, it can go up to 25% during major outbreaks in these facilities.  (source)

The idea that the death rate is far lower than original estimates, and even far lower than what the numbers show now seems to be quite obvious. Even CNN recently acknowledged this, only to state that just because it has a low infection fatality rate doesn’t mean that we should get too comfortable. In other words, keep wearing your mask.

Even the CDC recently announced that they may stop calling COVID-19 an “epidemic” due to the remarkably low death rate. You can read more about that here.

Why This Is Important

This all begs the question, are all of the measures that our federal health regulatory agencies forcing us to adopt actually necessary? Are they even good for us? Is this really about the virus, or are we simply having our perception manipulated by big media and powerful people, just as we have with regards to a number of other topics, like ‘the war on terror,’ for example. Why is there so much information showing that masks, for example, should not really be mandatory?

Why have we taken the measures that we’ve taken for this virus, but don’t do it for all of the other severe respiratory viruses that infect and kill millions of people around the world every single year?

For example, did you know that metapneumovirus has been shown to have worldwide circulation with nearly universal infection by age 5? Did you know that outbreaks of metapneumovirus have been well documented every single year, especially in long term care facilities with mortality rates of up to 50%? (pubmed 18820584) Did you know that human metapneumovirus infection results in a large number of hospitalizations of children every single year? Did you know it has a substantial morbidity rate, again in the elderly, but also among children as well? Did you know nearly 1-2 million children every single year die of these types of respiratory illnesses because they lead to acute respiratory illness? Imagine if the infection rates and death numbers were constantly tracked, and put on an easy to access website, mainstream media, radio etc. Imagine if the other coronaviruses and respiratory illnesses that are more severe in some cases, and arguably more infectious in some cases, were subjected to constant monitoring and beamed out to the population every single minute, could you imagine the hysteria that would be created?

At the end of the day, it seems quite clear that this virus is not as dangerous as it’s being made out to be, and again, based on the data, it doesn’t seem to be any more dangerous than what we’ve already been experiencing for years. So again, it begs the question, what’s really going on here, and why have governments used the coronavirus, as Edward Snowden said, the same way they used 9/11? To push more authoritarian measures on the population without their consent?

The number of controversies surrounding the coronavirus is quite revealing. Even people whose deaths are marked as COVID deaths may not have died as a result of the coronavirus. You can read more about that here. This, along with the high infection rate even drives the infection mortality rate lower.

The Takeaway

Never in history have we experienced such a collective distrust for health authorities that we rely on to provide us with truthful information. As a result, more people are starting to think for themselves instead of believing what they are told. The coronavirus, just like 9/11, is really contributing to another massive shift in consciousness, where even more people become aware of the deceit corruption, as well as the politicization of science that seems to plague our world and waking up to the realization that our world is not how it’s been presented to us, and that our perception of major events always seems to be subjected to high levels of manipulation.

We are the ones that choose the system we live in. We are the ones that continue to play the game every four years and elect a ‘leader.’ All this does is reinforce as a system we no longer want to play with. Is it time to stop giving our power away to others, and begin organizing in another fashion? Is our current political model truly serving us to thrive? If billions of us can together and follow instructions for a global lockdown, imagine what else we could do on a collective level for other important issues…

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The Physicians For Informed Consent Ask If The MMR Vaccine Is More Dangerous Than The Measles



What Happened: The Physicians for Informed Consent (PIC) are a group of doctors and scientists from around the world who have come together to support informed consent when it comes to mandatory vaccine measures. Their information is based on science. Their mission is to deliver data on infectious diseases and vaccines, and to unite doctors, scientists, healthcare professionals, attorneys, and families who support voluntary vaccinations. Their vision is that doctors and the public are able to evaluate the data on infectious diseases and vaccines objectively and voluntarily engage in informed decision-making about vaccination. 

You can check out their directors, advisors, and founding members here.

The organization itself is much bigger than the founding members, and includes a coalition of organizations, doctors and scientists.

On their website, they’ve put out some excellent downloadable PDF’s with regards to the MMR vaccine. There are four of them that all present different points.

  1. MEASLES: What Parents Need To Know
  2. MMR VACCINE: Is It Safer Than Measles? 
  3. Waning Immunity & The MMR Vaccine 
  4. FAQ’s: The MMR Vaccine versus the Measles

One of them deals with “what parents need to know about the measles vaccine” and another one presents the information that has them questioning if the MMR vaccine is safer than the measles. They point out that the chances of dying from measles and make many comparisons to the vaccine.

According to a MedAlerts search of the FDA Vaccine Adverse Event Reporting System (VAERS) database, as of 2/5/19, the cumulative raw count of adverse events from measles, mumps, and rubella vaccines alone was: 93,929 adverse events, 1,810 disabilities, 6,902 hospitalizations, and 463 deaths. The National Childhood Vaccine Injury Act has paid out approximately $4 billion to compensate families of vaccine-injured children. As astronomical as the monetary awards are, they’re even more alarming considering HHS claims that only an estimated 1% of vaccine injuries are even reported to the Vaccine Adverse Events Reporting System (VAERS).

The PDF’s are well-sourced and laid out in an easy to read and understand type of manner, and quite detailed. Their arguments are quite compelling, and it would be interesting to present this information to a physician on the opposite end of the spectrum in order to hear or read their rebuttal. So feel free to take a look at them if interested!

Why This Is Important: When it comes to both our individual and collective health, all of us simply want what’s best. Nobody can really deny that, especially for our children. The issue is, many people have been made to believe that vaccines are for the greater good of everybody. We are made to believe that children, for example, who are not vaccinated are actually a danger to the vaccinated children.

The Physicians for Informed Consent are well aware of this argument, and they present a lot of information on why that’s not true. At the end of the day, in order to produce “herd immunity” from vaccines, the vaccines must be 100 percent effective for everybody, all of the time. We already know that that’s not the case and that a large majority are susceptible to vaccine injury. The National Childhood Vaccine Injury act alone is enough to argue against mandatory vaccination and the idea that the unvaccinated are a risk to the vaccinated. In fact, vaccines have been known to spread diseases. This has happened with polio as well as the measles.

For example, during the measles outbreak in California in 2015, a large number of suspected cases occurred in recent vaccinees. Of the 194 measles virus sequences obtained in the United States in 2015, 73 were identified as vaccine sequences. The media (Pharma-owned) generated high public anxiety. This fear-mongering led to the demonization of unvaccinated children, who were perceived as the spreaders of this disease. Rebecca J. McNall, a co-author of the published report, is a CDC official in the Division of Viral Diseases who had the data proving that the measles outbreak was in part caused by the vaccine. It is evidence of the vaccine’s failure to provide immunity. (source)

There are actually decades of examples when it comes to the measles.

The Takeaway

Vaccinations are quite a controversial topic, and vaccine hesitancy continues to increase among not only the global citizenry, but among doctors and physicians as well, which was also expressed at the recent World Health Organization vaccine summit. You can read more about that here.

In today’s day and age, it’s important to ask ourselves if measures taken under the guise of goodwill are really necessary and good for us. Take terrorism, for example, the idea that those who fund the problem, arm the problem, and in some cases create the problem then propose the solution of foreign infiltration, again, under the guise of goodwill.

So what were the real intentions, to stop the terrorists or to take over the country for natural resources and economic power and control?

Are people capitalizing off of the coronavirus? Not just for profit but for control, like Edward Snowden mentioned?

It’s also important to note that pharmaceutical companies hold tremendous lobbying power, even more so than big oil. (source)

Ask yourself, should we not have the right to decide for ourselves what goes into our body? Especially when there is a tremendous amount of flawed logic with the idea of mass vaccinations? Should we not have access to appropriate double blind placebo controlled safety studies? How come there are none for vaccines?

Why are there massive ridicule campaigns against organizations, professionals and people who create awareness about vaccine safety? Is vaccine safety not in the best interests of everybody? Should we not be analyzing and questioning instead of simply believing?

We must ask ourselves if we want to continue to give our consciousness and perceptions about certain medications over to these global and federal health authorities or, is it time to start asking more questions and pointing out facts that don’t really resonate? Why is discussion being discouraged, censored and even punished?

Why is Julian Assange in Jail? Why do we jail those who expose crimes and identify with those who commit them?

At the end of the day, vaccines are not a one size fits all product, and that’s quite clear. There are risks associated with vaccines, and evidence suggests that they are nowhere near as rare as they’re made out to be.

If we can come together as billions and shut down for the coronavirus, imagine what we could do if we come together to oppose measures that we as a citizenry, and as an entire collective, do not desire.


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