Editing Ley line (section)

===Earth Mysteries movement===

[[File:John Michell by Richard Adams.jpg|thumb|upright|In the 1960s writer [[John Michell (writer)|John Michell]] (photographed in 2008) played a major role in promoting a belief in ley lines.]]

From the 1940s through to the 1960s, the archaeological establishment blossomed in Britain due to the formation of various university courses on the subject. This helped to professionalise the discipline, and meant that it was no longer an amateur-dominated field of research.{{sfn|Hutton|2013|p=135}} It was in the latter decade of this period that a belief in ley lines was taken up by members of the [[Counterculture of the 1960s|counterculture]],{{sfn|Hutton|2013|p=135}} where—in the words of the archaeologist [[Matthew Johnson (archaeologist)|Matthew Johnson]]—they were attributed with "sacred significance or mystical power".{{sfn|Johnson|2010|p=5}} Ruggles noted that in this period, ley lines came to be conceived as "lines of power, the paths of some form of spiritual force or energy accessible to our ancient ancestors but now lost to narrow-minded twentieth-century scientific thought".{{sfn|Ruggles|2005|p=225}}

In his 1961 book ''Skyways and Landmarks'', [[Tony Wedd]] published his idea that Watkins' leys were both real and served as ancient markers to guide alien spacecraft that were visiting Earth.{{sfnm|1a1=Williamson|1a2=Bellamy|1y=1983|1pp=14–15|2a1=Hutton|2y=2013|2p=135}} He came to this conclusion after comparing Watkins' ideas with those of the French [[Ufology|ufologist]] [[Aimé Michel]], who argued for the existence of "orthotenies", lines along which alien spacecraft travelled.{{sfn|Williamson|Bellamy|1983|p=15}} Wedd suggested that either spacecraft were following the prehistoric landmarks for guidance or that both the leys and the spacecraft were following a "magnetic current" flowing across the Earth.{{sfn|Williamson|Bellamy|1983|p=15}}

Wedd's ideas were taken up by the writer [[John Michell (writer)|John Michell]], who promoted them to a wider audience in his 1967 book ''The Flying Saucer Vision''.{{sfn|Hutton|2013|p=136}} In this book, Michell promoted the [[ancient astronaut]] belief that extraterrestrials had assisted humanity during prehistory, when humans had worshipped these entities as gods, but that the aliens left when humanity became too materialistic and technology-focused. He also argued that humanity's materialism was driving it to self-destruction, but that this could be prevented by re-activating the ancient centres which would facilitate renewed contact with the aliens.{{sfn|Hutton|2013|p=136}}

Michell repeated his beliefs in his 1969 book ''[[The View Over Atlantis]]''.{{sfnm|1a1=Williamson|1a2=Bellamy|1y=1983|1p=15|2a1=Hutton|2y=2013|2p=136}} Hutton described it as "almost the founding document of the modern earth mysteries movement".{{sfn|Hutton|1991|p=121}} Here he interpreted ley lines by reference to the Chinese concept of geomantic energy lines which he transliterated as "{{transliteration|zh|lung mei}}", i.e., "[[dragon vein]]s" ({{Lang-zh|t=龍脈|s=龙脉|hp=lóngmài|w=lung<sup>2</sup>-mai<sup>4</sup>|labels=no}}).<ref>Cf. Kazunari, Uchida (2010) ''Reirain hantā'' and {{cite web|last=Uchida |first=Kazunari |author-link=<!--内田一成 (風水)--><!--dab for :ja:内田一成, a clinical psychologist--> |title=Seichi gaku kōza dai 160 kai Fūsui gaisetsu haishin |script-title=ja:聖地学講座第160回「『風水』概説」配信 |trans-title=Seichigaku/Holy Place Studies Lecture #160, General survey of Fengshui, broadcast |website=Reirain hantā nikki |script-website=ja:レイラインハンター日記 |trans-website=Ley Hunter Journal |url=https://obtweb.typepad.jp/obt/2019/02/holy160.html |date=2019-02-22}}<!--Note: Uchida does not make an explicit connection, but after explaining the concept of longmai (dragon veins) in Fengshui notes that ley lines are Fengshui in a broad sense. His 2010 book https://books.google.com/books?id=6VKJXwAACAAJ&q="レイライン"+"龍脈" was a hit in the google search, but it is not previewable.--></ref>{{better citation needed|date=February 2024}} He proposed that an advanced ancient society that had once covered much of the world had established ley lines across the landscape to harness this {{transliteration|zh|lung mei}} energy.{{sfnm|1a1=Hutton|1y=1991|1p=122|2a1=Hutton|2y=2013|2p=136}} Translating the term "{{transliteration|zh|lung mei}}" as "dragon paths", he reinterpreted tales from English mythology and folklore in which heroes killed dragons so that the dragon-slayers became the villains.{{sfn|Hutton|1991|p=126}}<ref>Hutton 1993b:, pp. 125–126 apud {{harvnb|Ivakhiv|2001|p=35}}</ref> Hutton later noted that Michell's ideas "embodied a fervent religious feeling, which though not Christian was heavily influenced by Christian models", adopting an "evangelical and apocalyptic tone" that announced the coming of an [[Age of Aquarius]] in which ancient wisdom would be restored.{{sfn|Hutton|2013|p=136}} Michell invented various claims about archaeological evidence to suit his purpose.{{sfn|Hutton|1991|pp=126–127}} He viewed archaeologists as antagonists, seeing them as the personification of the modern materialism he was railing against.{{sfn|Hutton|2013|p=136}}

In the mid-1970s Michell then published a detailed case study of the [[West Penwith Rural District|West Penwith]] district of Cornwall, laying out what he believed to be the ley lines in the area.{{sfn|Hutton|1991|p=122}} He presented this as a challenge to archaeologists, urging them to examine his ideas in detail and stating that he would donate a large sum of money to charity if they could disprove them.{{sfn|Hutton|2013|p=139}} Hutton noted that it represented "the finest piece of surveying work" then undertaken by a pseudo-archaeologists in Britain.{{sfn|Hutton|1991|p=122}} However Michell had included natural rock outcrops as well as medieval crosses in his list of Neolithic and Bronze Age monuments.{{sfn|Hutton|2013|p=139}}

====The ley hunting community====
In 1962, a group of ufologists established the Ley Hunter's Club.{{sfn|Williamson|Bellamy|1983|p=15}} Michell's publication was followed by an upsurge in ley hunting as enthusiasts travelled around the British landscape seeking to identify what they believed to be ley lines connecting various historic structures.{{sfn|Hutton|2013|p=137}} Parish churches were particularly favoured by the ley hunters, who often worked on the assumption that such churches had almost always been built atop pre-Christian sacred sites.{{sfn|Hutton|2013|p=137}} The 1970s and 1980s also saw the increase in publications on the topic of ley lines.{{sfn|Hutton|2013|p=137}} One ley lines enthusiast, [[Philip Heselton]], established the ''Ley Hunter'' magazine,{{sfn|Hutton|2013|p=136}} which was launched in 1965.{{sfn|Williamson|Bellamy|1983|p=15}} It was later edited by [[Paul Screeton]], who also wrote the book ''Quicksilver Heritage'', in which he argued that the Neolithic period had seen an idyllic society devoted to spirituality but that this was brought to an end through the introduction of metal technologies in the Bronze Age. He argued that this golden age could nevertheless be restored.{{sfn|Hutton|2013|p=137}} Another key book produced among the ley hunting community was ''Mysterious Britain'', written by Janet and Colin Bord.{{sfn|Hutton|2013|p=137}}

[[File:Heselton.JPG|thumb|left|upright|In the 1960s, [[Philip Heselton]] (pictured in 2005) established the ''Ley Hunter'' magazine.]]

Part of the popularity of ley hunting was that individuals without any form of professional training in archaeology could take part and feel that they could rediscover "the magical landscapes of the past".{{sfn|Ruggles|2005|pp=225–226}} Ley hunting welcomed those who had "a strong interest in the past but feel excluded from the narrow confines of orthodox academia".{{sfn|Williamson|Bellamy|1983|p=11}} The ley hunting movement often blended their activities with other esoteric practices, such as [[numerology]] and [[dowsing]].{{sfnm|1a1=Regal|1y=2009|1p=103|2a1=Hutton|2y=2013|2p=137}} The movement had a diverse base, consisting of individuals from different classes and of different political opinions: it contained adherents of both radical left and radical right ideologies.{{sfn|Hutton|2013|p=138}} Ley hunters often differed on how they understood the ley lines; some believed that leys only marked a pre-existing energy current, whereas others thought that the leys helped to control and direct this energy.{{sfn|Williamson|Bellamy|1983|p=23}} They were nevertheless generally in agreement that the ley lines were laid out between 5000 BCE and 2600 BCE, after the introduction of agriculture but before the introduction of metal in Britain.{{sfn|Williamson|Bellamy|1983|p=25}} For many ley hunters, this Neolithic period was seen as a [[golden age]] in which Britons lived in harmony with the natural environment.{{sfn|Williamson|Bellamy|1983|p=23}}

Attitudes to the archaeological establishment varied among ley hunters, with some of the latter wanting to convert archaeologists to their beliefs and others believing that that was an impossible task.{{sfn|Hutton|2013|p=138}} Ley hunters nevertheless often took an interest in the work of [[Archaeoastronomy|archaeo-astronomers]] like [[Alexander Thom]] and [[Euan Mackie]], being attracted to their arguments about the existence of sophisticated astronomer-priests in British prehistory.{{sfn|Hutton|1991|p=122}} In suggesting that prehistoric Britons were far more advanced in mathematics and astronomy than archaeologists had previously accepted, Thom's work was seen as giving additional credibility to the beliefs of ley hunters.{{sfn|Williamson|Bellamy|1983|pp=18, 20}} Thom lent the idea of leys some support; in 1971 he stated the view that Neolithic British engineers would have been capable of surveying a straight line between two points that were otherwise not visible from each other.{{sfn|Hutton|2013|p=146}}

[[Paul Devereux]] succeeded Screeton as the editor of the ''Ley Hunter''. He was more concerned than many other ley hunters with finding objective evidence for the idea that unusual forms of energy could be measured at places where prehistoric communities had erected structures.{{sfn|Hutton|2013|p=138}} He was one of the founding members of the Dragon Project, launched in London in 1977 with the purpose of conducting radioactivity and ultrasonic tests at prehistoric sites, particularly the [[Stone circles in the British Isles and Brittany|stone circles created in the Late Neolithic and Early Bronze Age]].{{sfn|Hutton|2013|p=138}} The Dragon Project continued its research throughout the 1980s, finding that certain prehistoric sites did show higher or lower than average rates of radiation but that others did not and that there was no consistent pattern.{{sfn|Hutton|2013|p=138}} Professional archaeologists, whose view of the ley hunters was largely negative, took little interest in such research.{{sfn|Hutton|2013|p=138}}

It was only in the 1980s that professional archaeologists in Britain began to engage with the ley hunting movement.{{sfn|Hutton|2013|p=139}} In 1983, ''Ley Lines in Question'', a book written by the archaeologists Tom Williamson and Liz Bellamy, was published. In this work, Williamson and Bellamy considered and tackled the evidence that ley lines proponents had amassed in support of their beliefs.{{sfn|Hutton|2013|p=139}} As part of their book, they examined the example of the West Penwith district that Michell had set out as a challenge to archaeologists during the previous decade.{{sfn|Hutton|2013|p=139}} They highlighted that the British landscape was so highly covered in historic monuments that it was statistically unlikely that any straight line could be drawn across the landscape without passing through several such sites.{{sfn|Hutton|2013|p=139}} They also demonstrated that ley hunters had often said that certain markers were Neolithic, and thus roughly contemporary with each other, when often they were of widely different dates, such as being Iron Age or medieval.{{sfn|Hutton|2013|p=139}} The overall message of Williamson and Bellamy's book was that the idea of leys, as it was being presented by Earth Mysteries proponents, had no basis in empirical reality.{{sfn|Hutton|2013|p=139}} Looking back on the book's reception in 2000, Williamson noted that "archaeologists weren't particularly interested, and ley-line people were hostile".{{sfn|Anon|2000}}

====Schism in the community====
{{Quote box
| quote = From one perspective, the tale of ley-hunting is one of a classic modern religious movement, arising with an apocalyptic language which appropriated some of the tropes of evangelical Christianity, flourished for a brief time, and then subsided into a set of motifs and assumptions retained by a particular subculture of believers. From another, it is a frustrating tale of missed opportunities. The neglect of landscape and sensory experience by mainstream archaeology in the mid twentieth century was indeed a serious omission, which earth mysteries researchers could well have remedied to the lasting benefit of knowledge{{nbsp}}[...] Misled by a fixed and dogmatic set of ideas, however, they passed this by to focus on an attempted proof of beliefs which were ultimately based on faith alone.
| source=Historian [[Ronald Hutton]], 2013{{sfn|Hutton|2013|pp=141–142}}
| align = right
| width = 25em
}}

Williamson and Bellamy's book brought two different responses from the ley hunter community.{{sfn|Hutton|2013|p=140}} Some maintained that even if the presence of earth energies running through ley lines could not be demonstrated with empirical evidence and rational argumentation, this did not matter; for them, a belief in ley lines was an act of faith, and in their view archaeologists were too narrow-minded to comprehend this reality.{{sfn|Hutton|2013|p=140}} The other approach was to further engage archaeologists by seeking out new data and arguments to bolster their beliefs in ley lines.{{sfn|Hutton|2013|p=140}} Hutton noted that this pulled along "a potential fissure between rationalism and mysticism which had always been inherent in the movement".{{sfn|Hutton|2013|p=140}}

In 1989, a book that Devereux had co-written with Nigel Pennick, ''Lines on the Landscape'', was published.{{sfnm|1a1=Hutton|1y=1991|1p=123|2a1=Hutton|2y=2013|2p=140}} It laid aside ideas of leys representing channels for earth energy, noting that this was beyond the realm of scientific verification, and instead focused on trying to build a case for ley lines that archaeologists could engage with.{{sfn|Hutton|1991|p=123}} In particular, it drew attention to ethnographically recorded beliefs in the importance of lines running through the landscape in various communities around the world, proposing these as ethnographic comparisons for what might have occurred in prehistoric Britain.{{sfn|Hutton|2013|p=140}} Hutton called the book "an important development", for it was "by far the most well-researched, intelligently written and beautifully produced work yet published on leys".{{sfn|Hutton|1991|p=123}} Devereux pursued this approach in a series of further books.{{sfn|Hutton|2013|p=140}}

Reflecting his move towards archaeology, in 1991, Devereux published an article on sightlines from the prehistoric site of [[Silbury Hill]], [[Wiltshire]] in ''Antiquity''.{{sfn|Hutton|2013|p=141}} By the 1990s, British archaeology had become more open to ideas about language and cognition, topics that Earth Mysteries enthusiasts had long been interested in.{{sfn|Hutton|2013|p=141}} A prominent example of this was the work of [[Christopher Tilley]], who devised the idea of [[Phenomenology (archaeology)|phenomenology]], or using human senses to experience a landscape as a means of trying to ascertain how past societies would have done the same.{{sfn|Hutton|2013|p=141}}

The ''Ley Hunter'' magazine ceased publication in 1999.{{sfn|Hutton|2013|p=141}} Its last editor, Danny Sullivan, stated that the idea of leys was "dead".{{sfn|Hutton|2013|p=141}} Hutton suggested that some of the enthusiasm formerly directed toward leys was instead directed toward archaeo-astronomy.{{sfn|Hutton|2013|p=151}} He also noted that the ley hunting community had "functioned as an indispensable training ground for a small but important group of non-academic scholars who have made a genuine contribution to the study of folklore and mythology."{{sfn|Hutton|2013|p=142}} Pennick for instance went on to write a range of short books and pamphlets on European folklore.{{sfn|Hutton|2013|p=141}} Another prominent ley hunter, Bob Trubshaw, also wrote several books on these subjects and served as a publisher for others.{{sfn|Hutton|2013|p=141}} Jeremy Harte, editor of ''Wessex Earth Mysteries'', subsequently produced several books on folklore; his book on British [[fairy]] lore later won the [[Folklore Society]]'s annual prize.{{sfn|Hutton|2013|p=141}}

====Continuing belief====
[[File:Part of Coldrum Long Barrow - geograph.org.uk - 482591.jpg|thumb|right|Modern Pagans in Britain often believe in ley lines running through ancient sites, such as the [[Coldrum Long Barrow]] in Kent.]]

In 2005, Ruggles noted that "for the most part, ley lines represent an unhappy episode now consigned to history".{{sfn|Ruggles|2005|p=226}} However belief in ley lines persists among various esoteric groups, having become an "enduring feature of some brands of esotericism".{{sfn|Hutton|2013|p=140}} As Hutton observed, beliefs in "ancient earth energies have passed so far into the religious experience of the 'New Age' counter-culture of Europe and America that it is unlikely that any tests of evidence would bring about an end to belief in them."{{sfn|Hutton|1991|p=129}} During the 1970s and 1980s, a belief in ley lines fed into the [[Modern Paganism|modern Pagan]] community.{{sfn|Hutton|1991|p=337}} Research that took place in 2014 for instance found that various modern [[Druidry (modern)|Druids]] and other Pagans believed that there were ley lines focusing on the [[Early Neolithic]] site of [[Coldrum Long Barrow]] in [[Kent]], southeast England.{{sfn|Doyle White|2016|p=356}}

In the US city of [[Seattle]] a dowsing organisation called the Geo Group plotted what they believed were the ley lines across the city. They stated that their "project made Seattle the first city on Earth to balance and tune its ley-line system". The Seattle Arts Commission contributed $5,000 to the project, bringing criticisms from members of the public who regarded it as a waste of money.{{sfn|Carroll|2015}}