Some points of interest this alignment passes through are:

St. Mary’s, East Barnet; Halliwick Hospital, Friern Barnet; Muswell Hill; The Pavilion in Highgate Woods; St. Joseph’s at the summit of Highgate Hill; Pond Square, Highgate Hill; The United Reform Church, South Grove, Highgate; The Catacombs in Highgate Cemetery; Highgate Baptist Chapel at the corner of Chetwynd Road, NW5; The Church of the Holy Trinity, Clarence Way, NW1; Our Lady of the Halo, Arlington Road, Camden; St. Mary Magdalene, Munster Square, NW1; The Central Synagogue, Hallam Street, W1; The Queen Victoria Memorial Fountain in front of Buckingham Palace; Westminster Cathedral; The Church of St. George and St. Andrew, Patmore Street, Nine Elms; St. Peter’s Parish Church, Clapham Manor Road; St. Leonard’s Parish Church, Streatham; The Church of Immanuel with St. Anselm, Streatham Common; St. Bartholomew’s Catholic Church, South Streatham; Pollard’s Hill, Norbury.

What is immediately striking from the list is the preponderance of places of worship; the second prominent point is the immense variation in age and type of worship of each of the buildings. Westminster Cathedral rubs shoulders with the Central Synagogue as well as Baptist and United Reform churches, and no doubt the others represent various shades of opinion in between. Few would seem to have very many points of agreement on matters of religion, yet the proportion of modern buildings indicates the element of subconscious siting. All have been placed on the line for some reason by powers which for most would be unimaginable; there must be some common denominator which links them all. But if a single ley, even one as good as this, is convincing, how much more so is a centre - a convergence of leys on one spot, with a monument to mark it. It is one of these we consider next, which even more strikingly illustrates the ley system’s acceptance of many and varied places of worship.

The Shell Guide to England tells us:

"Woking has the biggest mosque in England, founded by Dr. Leitner, an accomplished linguist and Orientalist. In 1885 he founded an Oriental Institute in a building which had previously been a drama school. A few years later he erected a mosque in the grounds. After the doctor’s death the institute ceased to function but the mosque continued to fulfil its role and became a centre of Islamic religion and life in this country."

The mosque is an unusual building with a large green sphere above it, topped by the crescent which is the symbol of Islam. What interested me most, however, was the clump of Scots pines just behind it. There is another nearby at the end of Oriental Road, the significance of which was to become clear shortly after my visit to the site. There is also a small clump at the entrance to the path leading to the mosque; this clump is on one of the leys and was found after the line was drawn.

I had previously found two leys passing through the mosque; the first came through an earthwork on Chobham Common and a standing stone on Horsell Common not marked on the map - I found it some years ago when following another ley on the ground. A picture of it is in an earlier edition of Touchstone. (When drawing this present line I did not notice the stone was on it until after the line was drawn). From here the line continues to pass through the mosque, the large multijunction at the bottom of Maybury Hill, a moat at Boughton Hall and a cross-roads (now a roundabout) on the A247 near West Clandon. This is the line passing through the small clump at the mosque entrance.

The second ley goes through St. Nicholas church, Pyrford - a Norman building in a circular churchyard; a striking hilltop site which even conventional archaeologists have said is likely to have been a prehistoric one. It just misses the chapel of the Anglican convent in Sandy Lane, but when visiting the site I found it goes directly through a huge Scots pine clump on the hill only about a hundred yards from it.

The line then passes through St. Paul’s - a small nineteenth century church across the road from the mosque, before meeting the Islamic building. It then continues through a church at Bagshot and "The Roman Star" - a junction of several tracks on a Roman road ("The Devil’s Highway" - the road from London to Calleva Atrebatum, or Silchester as it now is).

Having found these two lines previously, I decided after visiting the area and finding the two clumps, to see if there might be a line through the Oriental Road clump and the mosque. Continuing this alignment roughly westwards I found it passed through Christ Church near Woking station and the crematorium chapel (the subconscious siting influences did not even reject this - consider Highgate Cemetery catacombs mentinoned in the last chapter). It passes very close to Brookwood church (this could do with investigation in case there are other circumstances such as with the convent clump, or the church being slightly misplaced as it is adjoining a road. This sometimes happens as the width of roads on maps is much more than their scale width). Then it goes through an unmarked centre on the A325 at Farnborough, and a prominent-looking road junction at Crookham Village. I decided to draw the line on the strength of these points, then when examining it my heart seemed to miss a beat - for the line went directly through Odiham Firs, the prominent beacon site we visited on Chris Hall’s ecology field trip with Surrey and London Earth Mysteries Groups in April 1990. This is an ancient beacon site said to have been used at the time of the Spanish Armada. Two further points are a hilltop wood on a sharp bend in the road at Bidden, and a cross-roads at Tunworth.

When I tried an alignment through St. Paul’s church, Addlestone I found the line also passes through Peper Harow church (also on a good ley passing through Byfleet church and Newark Priory investigated by our group some years ago). Other points on the Addlestone line include a small church at Mayford and mean-following road nearby, and a cross-roads near Pitch Place.

There is an interesting alignment linking the ancient church of St. Martha-on-the-Hill, Guildford with the mosque. It goes through the cross-roads (roundabout) where the A320 crosses the A245 near Sheerwater, the mosque, two cross-roads/tracks, a small church at Merrow, St. Martha’s, and a church with aligning stretch of road at Shamley Green.

When walking around Woking following these points, I came across the Friends’ Meeting House, a twentieth-century bungalow used for Quaker worship, mentioned in a previous chapter. Aligning this with the mosque later I found the line also goes through a church at Sheerwater, very close to a tumulus near there (which is adjoining a road so could be slightly misplaced as mentioned before - but it could be taken in if the line is as wide as the E-line we are following on the Pitch Hill project). Continuing on the line goes through the mosque and the Friends Meeting House, then on to the tower on Chinthurst Hill (south of Guildford), a spotmarked junction at Scotsland Farm near Hascombe and a coincident track at Plaistow.

The finding of the two significant points, as well as the mosque entrance clump, after drawing their leys indicated, to me at least, that there was some subconscious influence even in the drawing of the lines - that they were being shown to me to illustrate some important point. What these lines seem to show us is that the leys make no distinction whatsoever between the buildings of different religious faiths. This seems to demonstrate that there is a higher truth behind all religious observance which transcends particular doctrines and to some extent makes them irrelevant, except by virtue of the fact that they bring people together to worship the creator, and somehow by so doing activate the life-giving grid of leys which covers the earth. This throws into sharp relief the absurdity of the quibbles and the atrocities that take place between members of the various faiths and sub-faiths.

Alignment (A)
Eight miles in length and possibly aligned with midwinter moonrise (but this requires more detailed checking), the line is entered at St.Michael’s Church (a prefabricated structure dating from the nineteen fifties) and continues on through the Crosby or ‘Stock’ Stone. Close-up of stone Ethel Rudkin recounts the folklore attached to this ancient stone in her ‘Lincolnshire Folklore’: Many years ago a farmer buried the stone in a corner of his stackyard to prevent the local village lads congregating around it in their spare time. For many years it remained buried until a tree was to be planted to commemorate the accession of King Edward VII. In order to improve the prosperity of Old Crosby the old stone was dug up and set at the base of the tree. It has been suggested that the stone could have originally stood close to the village stocks (like the stone at Grimston, Leicestershlre). The line now passes through the ‘sacred’ part of the Sikh Temple where worship takes place, on through the cross-roads to the site of the old Mesolithic settlement on Risby Warren. Two tree clumps ‘frame’ its passage through this area on the north and south sides respectively. The next significant point on the alignment is the cross-roads at Appleby and two medieval cross bases (neither of which are in situ according to the local archaeological survey). The Norman church of St. Bartholemew is the next point. Restored in the nineteenth century the facade of the building is adorned with a multitude of ‘Green Men’ and other pagan carvings. A recent and finely etched ‘Seal of Solomon’ is to be found on the tower. I was particularly intrigued by the next point (or rather ‘area’), "Youll" Close. This name seemed to be particularly significant considering the midwinter moonrise angle of the line and the obvious "Yule/Youll" connections. Touching the edge of a moat (infilled with indications of a second moated enclosure) - and remember the importance of these features in the rites of the old religion (see Nigel Pennick’s ‘Practical Magic in the northern Tradition’) - the path of the alignment continues on through a possible three-lane ends (the traditional meeting place of witches) before terminating at a crossing of tracks high up on the hill at Saxby All Saints.

An analysis of the points on this alignment reveals a mix of prehistoric, ancient Christian, Pagan and subconsciously sited points (as with the various alignments passing through Woking Mosque):

Subconscious points:
St. Michaels Church
Guru Nanak Sikh Temple

Prehistoric points
‘Stock’ Stone
Risby Warren Mesolithic settlement

Ancient/Medieval Christian points:
Medieval cross-bases at Appleby
St. Bartholemews Church

Pagan
Three lane-ends

Other>
Moat at Saxby All Saints
'Youll’ (Yule) Close
Midwinter Moon (!)

A highly significant "linking" of sites of different faiths in both time and space.

Alignment (B)
Entered at the Crosby Primitive Methodist Chapel built in 1885 the line passes through the Guru Nanak Temple, touching the edge of the Iron Age/Romano British settlement at Dragonby and onto the "Sunken Church" or "Dragon" Rock. This latter is a ninety foot long serpent-like natural outcrop having a curious groove running along its entire length. It is commonly acknowledged to have been an object of ‘pagan' veneration in ancient times and is in close proximity to a natural spring vith petrifying qualities. Various tales are told in connection with the rock, namely that it is the remains of a church that sunk into the ground many years ago and at certain times of the year the singing of the congregation can be heard. On through the Mesolithic settlement atop Sheffield’s hill and the fourteenth century church at Roxby the alignment terminates at a well to the north of Winterton. The latter place name intrigues me as it stands at the northern extremity of the alignment with all the resultant associations between north and winter - Winterton, Winter-town - even perhaps Winter-tone. A northern ‘songline’?

Alignment (C)
The shortest and to some the most ‘suspect’ of the three alignments the line is entered at - wait for it - Elim Pentecostal Church, on through the Guru Nanak Temple, a tumulus at Santon Hill, terminating at a wooded area known as "The Follies"(see Watkins ‘Old Straight Track’ for discussion around this placename).

Further ‘Soundings’
During the preparation of these initial research notes it struck me that many of the sites on the three alignments had ‘sound’ connections mainly in connection with ‘worship’:

Alignment A
St.Michaels Church - hymn singing, praying, etc.
Guru Nanak Temple - Singing and chanting, harmonium and tabla-playing
St.Bartholemews - Hymn singing, praying, organ music and a chiming big bell (it was given by a former church-warden who wanted the men in the fields to hear the passing hours)

It is as if the constant continuum of ‘natural sound’ along the line is divided in the rural locations by the chiming bell with a concentrated ‘giving unto the line’ on a Sunday with the Christian services in the morning and the Sikh religious ceremonies from midday onwards for a hour or so. The hollow in the Crosby Stone (on this alignment) appears to have a series of concentric circles which reminded me of a vibrational image of a seed sound, Om. Food for thought.

Alignment B
Primitive Methodist Church - Singing
Guru Nanak Temple - as before
Dragon Rock - "ghostly" singing of church congregation
Roxby Church - Hymns, bells and organ

Alignment C
Elim Pentecostal - Hymn singing and "speaking in tongues".
Guru Nanak - as before

And don’t forget the wind blowing through the tops of the trees in "The Follies"... Just imagine the boost given to the energy in the leys on a Sunday morning!

I made a tape recording of examples of all three types of sound, and they did indeed sound very similar. Not having frequency measuring equipment, I had to compare them by ear to notes of known frequency generated by my BBC microcomputer. The results were as follows:

One is the fact that the sound from the "ringing pillars" of the amazing round Temple Church in the City of London is also about this frequency (This Templar foundation is now the church of the legal profession and is financially supported by them). The pillars supporting the round can be made to ring either by beating with the fists or singing a note between one of the pairs of pillars. The sound has been compared to that of a generator, and is approximately middle C.

Church music in general, but particularly plainsong, tends to average around this frequency range. Some recorded church music gave 320 c.p.s. (E), and some recorded plainsong 256 (mid C). So possibly churches are still putting power into the leys - a possible reason for their importance in the system (though not disregarding possible spiritual importance to the system too of course - positive thinking in the form of prayer. It is possible that thought and sound may complement each other in the system). Eileen Roche noted that the energy seemed to increase during an Evensong at Salisbury Cathedral some years ago; more recently (July 1996) on a field trip with the Travel and Earth Mysteries Society, she found that the energy seemed to increase in waves when the deeper notes were sounded in a service in St. Alban's Cathedral.

Three weeks prior to this she had had an amazing experience when visiting Fourknocks in Ireland with a group of friends. The dolmen there was lavishly decorated with megalithic art, some of which included an undulating line running round the site. Some there took this to indicate a musical sound and walked round this chanting, reading the decoration as if it were musical notation. A bright light emerged from the stones, moved round them and then disappeared upwards.

Finally, we come to the case of the De Land installation, an immense device used in California to keep frost off orange groves, the details of which were apparently derived from extraterrestrial sources. Tony Wedd was interested in it for the latter reason and because it used seven equally-spaced copper wires radiating from the centre to the edge of each acre plot. But it also incorporated a tall mast of galvanised iron tubing to very precise specifications. Could it be that the wind blowing across this would produce a note similar to our ubiquitous frequency (as a note is produced when blowing across the top of a milk bottle)? I wonder ....

POSTSCRIPT
Since writing the above I have had strong impressions about the danger of using earth energy ("free energy") for any widespread use without a corresponding attention to replenishing it with the use of sound. To do so would be to seriously deplete the supply quicker than it could be replaced. The present system, based on subconsciously triggered siting and actions, will, I am told, keep things "ticking over" and support life on Earth. However, if conscious use is made of the energies then conscious repenishment must be made and scientific enquiry intoeach must go hand in hand. "Uses" include healing as well as physical uses like heat and light. 1 was reminded of a time I had made a model of a Reich accumulator (a healing device using "orgone energy" - possibly synonymous with our leypower) and my wife and I had become quite ill, presumably because the life-supporting energies in our immediate environment had been depleted faster than the environment could replace them.

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