"A reflexology hypothesis of the Camuna civilization through the study of the 'Astronauts’ wall"

During our 6th European RiEN a very interesting presentation took place. 

"A reflexology hypothesis of the Camuna civilization through the study of the “Astronauts’” wall"
The presentation was from Carlo Ongaro member of FIRP http://www.firp.it/
e-mail:ongaro.carlo@libero.it


The conference was held in the University of Limerick, Limerick City, Ireland on the 8th and 9th September 2006

Our hosts where the Irish Reflexologists' Institute http://www.reflexology.ie/
and the Theme for the Conference was Alpha and Omega (The Begininning at the End).

Follows Carlo's Speech on the reflexology hypothesis of the Camuna civilization through the study of the “Astronauts’” wall.

In Italian language here: http://www.firp.it/index2.php?option=com_content&do_pdf=1&id=85

Proto-historical premise.

The Camonica valley is one of the more impressive valleys that run perpendicular to the Po Valley,and during the glacial age it was entirely covered by huge mass of ice. Seventeen thousand years
ago, the imposing glacier started to shrink, and the valley started take on the current hydrogeological conformation. Towards the end of the upper Paleolithic, approximately 13,000 years ago,
the valley started to be covered with new vegetation, wild and luxuriant, thanks to the improved climate, thus creating an ideal environment for the habitat of a rich game.

Consequently, man’s first appearance in the valley can be pinpointed during this phase, as he was driven onward by the relentless need to hunt. It was from this moment on that the ancient inhabitant felt the need to carve on the dark Tonalite and Diorite rock the first iconographic images, or the first
rock carvings.
Around 5000 B.C., an early patriarchal society was formed, organized hierarchically and markedly religious and spirituality. Subsequently, the first commercial contacts began with the European and Balkan populations, in addition to contacts with the people of the Italian peninsula.

Analysis of the wall

The rock in question is located in an impracticable area, out of the reach of tourists. Although it is rich with carvings, most people are unaware of its existence. At present, only a few archeologists
have attempted a vague interpretation of the images but, as they were not knowledgeable about reflexology and its history, they were unable to come up with a suitable explanation. It must be
mentioned once again that this place is unique. In fact, out of more than 300,000 images that have been discovered (many of which repetitive), these images are not carved anywhere else. This puts
the ancient and unknown author in a position of privilege and supremacy. There can be two figures of this caliber: one is the leader, the other the priest and/or doctor/shaman. In the first place, we need to understand that iconographic language is not an end to itself, but instead is rich in meaning.
Each image carries concepts and thoughts with it; the figures etched in the stone must be considered as bona fide pages that highlight the reality, the credo and the beliefs of whoever carved them, once they are deciphered. What was once indelibly written on the hard stone was not used to describe in newspaper-style the everyday life of these people, but rather, as in a sacred ritual, it only served the author’s purpose. The natural world, sacredness, magic and medicine were considered as one: faces of the same medal.

In the first image (figure 1) we can see how the author wants to express in some way the fact that man is “incorporated” into the foot: to us this is the first indication of a reference to reflexology.
The spear, in all likelihood, indicates a prerogative of the Camuno man: without it man could not survive.

The interpretative keystone comes from the second image (figure 2) located in the center of the wall, almost as if to steal the scene from all the others. As you can see, there are two footprints with
a singular feature: they are carved in reverse, meaning that the big toe is on the outside and the little toe is on the inside. Certainly one is tempted to decipher this fact, however superficially, as a
mistake. But carving into such a hard rock, obtaining a groove that was once much deeper than the one we see today using technologically primitive tools, required a much longer and thought out procedure compared to the painted image. Carving and the time it requires bring with it a very a descriptive will that is deterministic and marked. It is highly unlikely that the subject of one’s own
thoughts and its logic would take a wrong path. Now, letting ourselves be ideally led by this will and wishing to reproduce this scene in an easier fashion on a sandy beach, we would have to not would be, we would also see that it would be quite impossible to walk since we would be offbalance.
In short, the physiological function carried out by the feet is abolished. But if the feet no longer support and allow man to walk, than what do these footprints indicate? In our opinion, the
ancient author could not have been clearer in the concept: the meaning is not to be found in physiology, but rather in logic: with man pictured inside and reversed, those feet will never be able
to walk or provide support; they become two “reflexology” feet, used to cure and heal man.

A bit farther away a third image stands out (figure 3): in all likelihood, this image expresses deep

concepts that correlate the physical existence with the spiritual world and the reflexology aspects.
The animals pictured here represent the physical existence: in fact, without them man could notive, and so carving into a rock the image of a fawn followed by tight and sharp curves that become
wider, finishing the path with the hoofs of a mature animal can only mean the path of life. At the end, life is tough and difficult (tight and intricate curves with one full footprint and one empty footprint at the side), then, in the mature age, everything softens, the curves unravel and life becomes familiar with the reflected element (footprints with a carved man slightly touched by the line). Here we cannot fail to note how the concept of this existential line was taken up in a philosophical and poetic fashion by the ancient Greeks, who described the same line with one of the three Fates, Klotho, who spun the thread of life. Subsequently, the same thread exits the animal’s tail, gently but at a different angle, and literally disappears, just like the soul leaves the earthly existence and follows its journey…
The last image (figure 4) of this extraordinary place shows some rather peculiar figures. In the foreground, there is a large globe with grooves in it, surrounded by three footprints, one full and the
other two with half busts. Next to the globe, there is a lighted elliptical image, a little below another spherical figure. The temptation to interpret the large globe as the earth (and the internal lines would confirm this) is strong. In fact, those grooves may mean communication paths, roads, or they may simply confirm concreteness and materiality. If this were true, we would have to conclude that these ancient men, in addition to having knowledge of the terrestrial sphere (which in itself would have a bewildering meaning) were also great travelers. The problem arises from the fact that, if these indelible “pages” are proof of conceptual and symbolic elements, it is difficult to imagine a sort of a “page turning” and to give, point blank, a geological and/or geographic interpretation, unless this interpretation fits into the context of the aforementioned considerations. The footprints with the half busts may represent the becoming of an awareness of reflexology: a sort of a teaching that starts to establish itself in the author’s mind.

Perhaps an ancient school, ante litteram, of foot reflexology!?

In conclusion, we can suppose that ancient European populations were familiar with and practiced foot reflexology if these hypotheses, born out by at least part of the academic world, were real.