Graham Hancock

Graham Hancock (born 2 August 1950) is a British writer who promotes pseudoarchaeological and other pseudoscientific theories involving ancient civilizations and hypothetical lost lands. He has been the subject of the Netflix series Ancient Apocalypse (2022).

Quotes

Ancient Egypt, like that of the Olmecs (Bolivia), emerged all at once and fully formed. Indeed, the period of transition from primitive to advanced society appears to have been so short that it makes no kind of historical sense. Technological skills that should have taken hundreds or even thousands of years to evolve were brought into use almost overnight—and with no apparent antecedents whatever. For example, remains from the pre-dynastic period around 3500 BC show no trace of writing. Soon after that date, quite suddenly and inexplicably, the hieroglyphs familiar from so many of the ruins of Ancient Egypt begin to appear in a complete and perfect state. Far from being mere pictures of objects or actions, this written language was complex and structured at the outset, with signs that represented sounds only and a detailed system of numerical symbols. Even the very earliest hieroglyphs were stylized and conventionalized; and it is clear that an advanced cursive script was it common usage by the dawn of the First Dynasty.

Indian thought has traditionally regarded history and prehistory in cyclical rather than linear terms. In the West time is an arrow—we are born, we live, we die. But in India we die only to be reborn. Indeed, it is a deeply rooted idea in Indian spiritual traditions that the earth itself and all living creatures upon it are locked into an immense cosmic cycle of birth, growth, fruition, death, rebirth and renewal. Even temples are reborn after they grow too old to be used safely—through the simple expedient of reconstruction on the same site.
Within this pattern of spiralling cycles, where everything that goes around comes around, India conceives of four great epochs of "world ages" of varying but enormous lengths: the Krita Yuga, the Treta Yuga, the Davapara Yuga and the Kali Yuga. At the end of each yuga a cataclysm, known as pralaya, engulfs the globe in fire or flood. Then from the ruins of the former age, like the Phoenix emerging from the ashes, the new age begins.

We might feel very sure that there is no more to reality that the material world in which we live, but we cannot prove that this is the case. Theoretically there could be other realms, other dimensions, as all religious traditions and quantum physics alike maintain. Theoretically, the brain could be as much a receiver as a generator of consciousness and thus might be fine-tuned in altered states to pick up wavelengths that are normally not accessible to us.

Our society values alert, problem-solving consciousness, and it devalues all other states of consciousness. Any kind of consciousness that is not related to the production or consumption of material goods is stigmatized in our society today. Of course, we accept drunkenness. We allow people some brief respite from the material grind. A society that subscribes to that model is a society that is going to condemn the states of consciousness that have nothing to do with the alert, problem-solving mentality.
And if you go back to the 1960s, when there was a tremendous upsurge of exploration of psychedelics, I would say the huge backlash that followed that had to do with a fear on the part of the powers that be: that if enough people went into those realms and those experiences, the very fabric of the society we have today would be picked apart—and, most importantly, those in power at the top would not be in power at the top any more.

We have severed our connection to spirit. That's what our society has done. It has sought to persuade us that the material realm is the only realm. And the only way we're going to recover is to reconnect with spirit. And I truly believe we need the help of the plants in order to do that.

If ever a society could be said to meet all the mythological criteria of the next lost civilization—a society that ticks all the boxes—is it not obvious that it is our own? Our pollution and neglect of the majestic garden of the earth, our rape of its resources, our abuse of the oceans and the rainforests, our fear, hatred and suspicion of one another multiplied by a hundred bitter regional and sectarian conflicts, our consistent track record of standing by and doing nothing while millions suffer, our ignorant, narrow-minded racism, our exclusivist religions, our forgetfulness that we are all brothers and sisters, our bellicose chauvinism, the dreadful cruelties that we indulge in, in the name of nation, or faith, or simple greed, our obsessive, competitive, ego-driven production and consumption of material goods and the growing conviction of many, fuelled by the triumphs of materialist science, that matter is all there is—that there is no such thing as spirit, that we are just accidents of chemistry and biology—all these things, and many more, in mythological terms at least, do not look good for us.

Archaeology is a deeply conservative discipline and I have found that archaeologists, no matter where they are working, have a horror of questioning anything their predecessors and peers have already announced to be true. They run a very real risk of jeopardizing their careers if they do. In consequence they focus—perhaps to a large extent subconsciously—on evidence and arguments that don't upset the applecart. There might be room for some tinkering around the edges, some refinement of orthodox ideas, but God forbid that anything should be discovered that might seriously undermine the established paradigm.

Science in the twenty-first century does not encourage scientists to take risks in their pursuit of "the facts"—particularly when those facts call into question long-established notions.

After the first Neanderthal skeletal remains were identified in Europe in the nineteenth century it was, for a very long while, one of the fundamental unquestioned assumptions of archaeology, a matter taken to be self-evidently true, that other "older", "less-evolved" human species never attained, or even in their wildest dreams could hope to aspire, to the same levels of cultural development as Homo sapiens. During more than a century of subsequent analysis, and despite multiple additional discoveries, the Neanderthals continued to be depicted as nothing more than brutal, shambling, stupid subhumans—literally morons by comparison with ourselves. Since the beginning of the second decade of the twenty-first century, however, and with increasing certainty as the evidence has become overwhelming, a new "image" of the Neanderthals as sensitive, intelligent, symbolic, and creative beings capable of advanced thought processes and technological innovations has taken root among archaeologists and is set to become the ruling paradigm.

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Graham Hancock