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A

MAZE

IN

ZAZAZA ENTER ZAZAZA

ZAZAZAZAZAZAZAAZAZAZAZAZAZAZ

ZAZAZAZAZAZAZAZAZAAZAZAZAZAZAZAZAZAZ

THE

MAGIKALALPHABET

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

 12345678910111213141516171819202122232425262625242322212019181716151413121110987654321

 

 

WORK DAYS OF GOD

Herbert W Morris D.D.circa 1883

Page 22

"As all the words in the English language are composed out of the twenty-six letters of the alphabet,.."

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1976

Page 197

"By writing the 26 letters of the alphabet in a certain order one may put down almost any message (this book 'is written with the same letters' as the Encyclopaedia Britannica and Winnie the Pooh, only the order of the letters differs). In the same way Nature is able to convey with her language how a cell and a whole organism is to be constructed and how it is to function. Nature has succeeded better than we humans; for the genetic code there is only one universal language which is the same in a man, a bean plant and a bacterium."

"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

A
B
C
D
E
F
G
H
I
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
J
K
L
M
N
O
P
Q
R
10
11
12
13
14
15
16
17
18
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
S
T
U
V
W
X
Y
Z
I
19
20
21
22
23
24
25
26
9
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
ME
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
I
ME
I
ME
I
ME
I
ME
I
9
18
9
18
9
18
9
18
9
=
1+8
=
1+8
=
1+8
=
1+8
=
=
9
=
9
=
9
=
9
=
I
ME
I
ME
I
ME
I
ME
1
9
9
9
9
9
9
9
9
9
I
ME
I
ME
I
ME
I
ME
1

 

 

"BY WRITING THE 26 LETTERS OF THE ALPHABET IN A CERTAIN ORDER

ONE MAY PUT DOWN ALMOST ANY MESSAGE"

 

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
                  1+0 1+1 1+2 1+3 1+4 1+5 1+6 1+7 1+8 1+9 2+0 2+1 2+2 2+3 2+4 2+5 2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
                                                   
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

A

HISTORY OF GOD

Karen Armstrong

The God of the Mystics

Page 250

"(The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."  

 

 

A
B
C
D
E
F
G
H
I
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
J
K
L
M
N
O
P
Q
R
10
11
12
13
14
15
16
17
18
1+0
1+1
1+2
1+3
1+4
1+5
1+6
1+7
1+8
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
S
T
U
V
W
X
Y
Z
I
19
20
21
22
23
24
25
26
9
1+9
2+0
2+1
2+2
2+3
2+4
2+5
2+6
ME
1
2
3
4
5
6
7
8
9
 =
 =
 =
 =
 =
 =
 =
 =
=
 =
 =
 =
 =
 =
 =
 =
 =
=
I
ME
I
ME
I
ME
I
ME
I
9
18
9
18
9
18
9
18
9
=
1+8
=
1+8
=
1+8
=
1+8
=
=
9
=
9
=
9
=
9
=
I
ME
I
ME
I
ME
I
ME
1
9
9
9
9
9
9
9
9
9
I
ME
I
ME
I
ME
I
ME
1

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS

 

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
                  1+0 1+1 1+2 1+3 1+4 1+5 1+6 1+7 1+8 1+9 2+0 2+1 2+2 2+3 2+4 2+5 2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
                                                   
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

FINGERPRINTS OF THE GODS

A QUEST FOR THE BEGINNING AND THE END

Graham Hancock 1995

Chapter 32

Speaking to the Unborn

Page 285

"It is understandable that a huge range of myths from all over the ancient world should describe geological catastrophes in graphic detail. Mankind survived the horror of the last Ice Age, and the most plausible source for our enduring traditions of flooding and freezing, massive volcanism and devastating earthquakes is in the tumultuous upheavals unleashed during the great meltdown of 15,000 to 8000 BC. The final retreat of the ice sheets, and the consequent 300-400 foot rise in global sea levels, took place only a few thousand years before the beginning of the historical period. It is therefore not surprising that all our early civilizations should have retained vivid memories of the vast cataclysms that had terrified their forefathers.
Much harder to explain is the peculiar but distinctive way the myths of cataclysm seem to bear the intelligent imprint of a guiding hand.l Indeed the degree of convergence between such ancient stories is frequently remarkable enough to raise the suspicion that they must all have been 'written' by the same 'author'.
Could that author have had anything to do with the wondrous deity, or superhuman, spoken of in so many of the myths we have reviewed, who appears immediately after the world has been shattered by a horrifying geological catastrophe and brings comfort and the gifts of civilization to the shocked and demoralized survivors?
White and bearded, Osiris is the Egyptian manifestation of this / Page 286 / universal figure, and it may not be an accident that one of the first acts he is remembered for in myth is the abolition of cannibalism among the primitive inhabitants of the Nile Valley.2 Viracocha, in South America, was said to have begun his civilizing mission immediately after a great flood; Quetzalcoatl, the discoverer of maize, brought the benefits of crops, mathematics, astronomy and a refined culture to Mexico after the Fourth Sun had been overwhelmed by a destroying deluge.
Could these strange myths contain a record of encounters between scattered palaeolithic tribes which survived the last Ice Age and an as yet unidentified high civilization which passed through the same epoch?
And could the myths be attempts to communicate?

A message in the bottle of time"

'Of all the other stupendous inventions,' Galileo once remarked,

what sublimity of mind must have been his who conceived how to communicate his most secret thoughts to any other person, though very distant either in time or place, speaking with those who are in the Indies, speaking to those who are not yet born, nor shall be this thousand or ten thousand years? And with no greater difficulty than the various arrangements of two dozen little signs on paper? Let this be the seal of all the admirable inventions of men.3

If the 'precessional message' identified by scholars like Santillana, von Dechend and Jane Sellers is indeed a deliberate attempt at communication by some lost civilization of antiquity, how come it wasn't just written down and left for us to find? Wouldn't that have been easier than encoding it in myths? Perhaps.
Nevertheless, suppose that whatever the message was written on got destroyed or worn away after many thousands of years? Or suppose that the language in which it was inscribed was later forgotten utterly (like the enigmatic Indus Valley script, which has been studied closely for more than half a century but has so far resisted all attempts at decoding)? It must be obvious that in such circumstances a written / Page 287 / legacy to the future would be of no value at all, because nobody would be able to make sense of it.
What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them - and the city of Teotihuacan may be the calling-card of a lost civilization written in the eternal language of mathematics.
Geodetic data, related to the exact positioning of fixed geographical points and to the shape and size of the earth, would also remain valid and recognizable for tens of thousands of years, and might be most conveniently expressed by means of cartography (or in the construction of giant geodetic monuments like the Great Pyramid of Egypt, as we shall see).
Another 'constant' in our solar system is the language of time: the great but regular intervals of time calibrated by the inch-worm creep of precessional motion. Now, or ten thousand years in the future, a message that prints out numbers like 72 or 2160 or 4320 or 25,920 should be instantly intelligible to any civilization that has evolved a modest talent for mathematics and the ability to detect and measure the almost imperceptible reverse wobble that the sun appears to make along the ecliptic against the background of the fixed stars..."

"What one would look for, therefore, would be a universal language, the kind of language that would be comprehensible to any technologically advanced society in any epoch, even a thousand or ten thousand years into the future. Such languages are few and far between, but mathematics is one of them"

"WRITTEN IN THE ETERNAL LANGUAGE OF MATHEMATICS"

 

 

 

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
                  1+0 1+1 1+2 1+3 1+4 1+5 1+6 1+7 1+8 1+9 2+0 2+1 2+2 2+3 2+4 2+5 2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
                                                   
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

 

 

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
                  1+0 1+1 1+2 1+3 1+4 1+5 1+6 1+7 1+8 1+9 2+0 2+1 2+2 2+3 2+4 2+5 2+6
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
                                                   
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

 

 

ADVENT 576 ADVENT

 

 

-
3
-
-
-
3
-
-
-
-
5
-
-
-
-
-
4
-
-
-
-
4
-
-
-
3
-
-
-
-
5
-
-
-
-
-
5
-
-
-
-
-
4
-
O
N
E
-
T
W
O
-
T
H
R
E
E
-
F
O
U
R
-
F
I
V
E
-
S
I
X
-
S
E
V
E
N
-
E
I
G
H
T
-
N
I
N
E
15
14
5
-
20
23
15
-
20
8
18
5
5
-
6
15
21
18
-
6
9
22
5
-
19
9
24
-
19
5
22
5
14
-
5
9
7
8
20
-
14
9
14
5
6
5
5
-
2
5
6
-
2
8
9
5
5
-
6
6
3
9
-
6
9
4
5
-
1
9
6
-
1
5
4
5
5
-
5
9
7
8
2
-
5
9
5
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
5
-
-
5
-
-
-
-
-
5
5
-
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
5
-
5
5
-
5
-
-
-
-
-
5
-
5
5
6-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
6
-
-
-
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
9
-
-
-
-
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
-
-
O
N
E
-
T
W
O
-
T
H
R
E
E
-
F
O
U
R
-
F
I
V
E
-
S
I
X
-
S
E
V
E
N
-
E
I
G
H
T
-
N
I
N
E
6
-
-
-
-
-
6
-
-
-
-
-
-
-
6
6
-
-
-
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
9
-
-
9
-
-
-
-
9
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
-
-
O
N
E
-
T
W
O
-
T
H
R
E
E
-
F
O
U
R
-
F
I
V
E
-
S
I
X
-
S
E
V
E
N
-
E
I
G
H
T
-
N
I
N
E

 

 

O
N
E
T
W
O
T
H
R
E
E
F
O
U
R
F
I
V
E
S
I
X
S
E
V
E
N
E
I
G
H
T
N
I
N
E
15
14
5
20
23
15
20
8
18
5
5
6
15
21
18
6
9
22
5
19
9
24
19
5
22
5
14
5
9
7
8
20
14
9
14
5
6
5
5
2
5
6
2
8
9
5
5
6
6
3
9
6
9
4
5
1
9
6
1
5
4
5
5
5
9
7
8
2
5
9
5
5
O
N
E
T
W
O
T
H
R
E
E
F
O
U
R
F
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E
S
I
X
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V
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N
E
I
G
H
T
N
I
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O
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N
N
E
I
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W
T
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H
T
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V
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W
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F
O
U
R
F
I
V
E
S
I
X
S
E
V
E
N
E
I
G
H
T
N
I
N
E
6
5
5
2
5
6
2
8
9
5
5
6
6
3
9
6
9
4
5
1
9
6
1
5
4
5
5
5
9
7
8
2
5
9
5
5
15
14
5
20
23
15
20
8
18
5
5
6
15
21
18
6
9
22
5
19
9
24
19
5
22
5
14
5
9
7
8
20
14
9
14
5
O
N
E
T
W
O
T
H
R
E
E
F
O
U
R
F
I
V
E
S
I
X
S
E
V
E
N
E
I
G
H
T
N
I
N
E

 

 

AUGERIES OF INNOCENCE

"Every Night and every Morn
Some to Misery are Born.
Every Morn and every Night
Some are Born to sweet Delight.
Some are Born to sweet Delight,
Some are born to Endless Night.
We are led to Believe a Lie
When we see not Thro' the Eye
Which was Born in a Night to Perish in a Night
When the Soul Slept in Beams of Light.
God Appears and God is Light
To those poor Souls who dwell in the Night,
But does a Human Form Display
To those who Dwell in Realms of day."

William Blake 1757 - 1827

 

5
MYRRH
      
-
M+Y
38
11
2
-
R
18
9
9
-
R
18
9
9
-
H
8
8
8
5
MYRRH
82
37
1
-
-
8+2
3+7
-
5
MYRRH
10
10
1
-
-
1+0
1+0
-
5
MYRRH
1
1
1

 

 

HOLY BIBLE

Scofield References

GENESIS

C 17 V 23

Page 27

AND ABRAHAM WAS NINETY YEARS OLD AND NINE

WHEN HE WAS CIRCUMCISED IN THE FLESH OF HIS FORESKIN

 

 

-
ABRAM
-
-
-
-
ABRAHAM
-
-
-
-
AH
-
-
-
-
A
1
1
1
-
H
8
8
8
2
AH
9
9
9
-
ABRAHAM
-
-
-
-
-
-
-
-
-
-
-
-
-
-
ABRAHAM
-
-
-
2
AB
3
3
3
1
R
18
9
9
2
AH
9
9
9
2
AM
14
5
5
ABRAHAM
-
-
-
-
-
-
-
-
-
-
7
ABRAHAM
44
26
8
5
ABRAM
35
17
8
12
-
79
43
16
1+2
-
7+9
4+3
1+6
3
-
7
7
7
-
-
-
-
-
-
-
-
-
-
11
CIRCUMCISED
-
-
-
-
SEE
-
-
-
-
I+R
27
18
9
-
SEE
-
-
-
-
U+M
34
7
7
-
SEE
-
-
-
-
I+S+E+D
37
19
1
11
CIRCUMCISED
98
44
17
1+1
-
9+8
4+4
1+7
-
17
8
8
-
-
1+7
-
-
2
CIRCUMCISED
8
8
8

 

 

FORESKIN FORCE KIN KIN FORCE FORESKIN

 

 

-
FORESKIN
-
-
-
-
F+O
21
12
3
-
R
18
9
9
-
ESK
35
17
8
-
I
9
9
9
-
N
14
5
5
8
FORESKIN
97
52
34
-
-
9+7
5+2
3+4
-
-
16
7
7
-
-
1+6
-
-
3
FORESKIN
7
7
7

 

 

-
FORCE KIN
-
-
-
-
F+O
21
12
3
-
R
18
9
9
-
CEK
19
10
1
-
I
9
9
9
-
N
14
5
5
8
FORCE KIN
81
45
27
-
-
8+1
4+5
2+7
8
FORCE KIN
9
9
9

 

 

-
FORESKIN
-
-
-
-
F+O
21
12
3
-
R
18
9
9
-
ESK
35
17
8
-
I
9
9
9
-
N
14
5
5
8
FORESKIN
97
52
34
-
-
9+7
5+2
3+4
-
-
16
7
7
-
-
1+6
-
-
8
FORESKIN
7
7
7
-
-
-
-
-
-
-
-
-
-
-
FORCE KIN
-
-
-
-
FORCE
47
29
2
-
KIN
34
16
7
-
KIN
34
16
7
-
FORCE
47
29
2
8
FORCE KIN
-
-
-
-
-
-
-
-
-
-
-
-
-
-
FORCES KIN
-
-
-
-
FORCES
66
30
3
-
KIN
34
16
7
-
KIN
34
16
7
-
FORCES
47
29
3
8
FORCES KIN
-
-
-
-
-
-
-
-
-
-
-
-
-
8
FORESKIN
97
16
7
8
FORCE KIN
81
45
9
9
FORCES KIN
100
46
1
-
-
-
-
-
-
-
-
-
-
8
FORESKIN
97
16
7
8
FOR OUR KIN
127
55
1
-
-
-
-
-
-
-
-
-
-
8
FORCE KIN
81
45
9
8
KIN FORCE
81
45
9
9
FORCES KIN
100
46
1
9
KIN FORCES
100
46
1

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley

The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters,

Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912

Page 41

"Mysticism has universally taught that every man has within himself the germs or seeds of Divinity, and that by self-conquest these sparks of Heaven may be fanned into a flame, the flame into a fire, the fire into a star, and the star into a sun."

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley

The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters,

Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912

INTRODUCTION

Page 11

"... Although etymologists are agreed that language is fossil poetry and that the creation of every word was originally a poem embodying a bold metaphor or a bright conception, it is quite unrealised how close and intimate a relation exists between symbolism and philology. But, as Renouf points out, " It is not improbable that the cat, in Egyptian Mau, became the symbol of the Sun-God or Day, because the word Mau also means light." 1 Renouf likewise notes that not only was RA the name of the Sun-God, but that it was also the usual Egyptian word for Sun. Similarly the Goose, one of the symbols of SEB, was called a Seb ; the Crocodile, one of the symbols of SEBEK, was called a Sebek; the Ibis, one of the symbols of TECHU, was called a Techu ; and the Jackal, one of the symbols of ANPU (ANUBIS), was called an Anpu.
Parallels to this Egyptian custom are also traceable in Europe, where, among the Greeks, the word Psyche served not only to denote the Soul but also the Butterfly, a symbol of the Soul; and the word Mylitta served both as the name of a Goddess and of her symbol the Bee. Among the ancient Scandinavians the Bull, one of the symbols of THOR, was named a Thor, this being an example, according to Dr Alexander \Vilder, " of the punning so common in those times, often making us uncertain whether the accident of similar name or sound led to adoption as a symbol or was merely a blunder." 2
I was unaware that there was any ancient warrant for what I supposed to be the novel supposition that in many / Page12 / instances the names of once-sacred animals contain within themselves the key to what was originally symbolised. The idea that identities of name were primarily due to punning, to blunder, or to accident, must be dispelled when we find that-as in most of the examples noted by myself -the symbolic value of the animal is not expressed by a homonym or pun, but in monosyllables that apparently are the debris of some marvellously ancient, prehistoric, almost extinct parent tongue. Modern language is a mosaic in which lie embedded the chips and fossils of predecessors in comparison with whose vast antiquity Sanscrit is but a speech of yesterday. In its glacier-like progress, Language must have brought down along the ages the detritus of tongues that were spoken possibly millions of years before the art of recording by writing was discovered, but which, notwithstanding, were indelibly inscribed and faithfully preserved in the form of mountain, river, and country names. Empires may disappear and nations be sunk into oblivion under successive waves of invasion, but place names and proper names, preserved traditionally by word of mouth, remain to some extent inviolate; and it is, I am convinced, in this direction that one must look for the hypothetical mother-tongue of the hypothetical people, known nowadays as "Aryans. "

Page 11. Notes.1 On the Origin and Growth of Religion as Illustrated by the Religion 0/
Ancient Egypt, p. 237 ; Hibbcrt Lectures, p. 879. 2 Symbolical Language of Ancient Arl and Mythology, R. Payne-Knight,
P.124.

 

 

SOME MYSTICAL ADVENTURES

G, R, S. Mead 1910

XIII

ON THE ART OF SYMBOLISM.

Page 180

"The Mind of the Father hath sown symbols through tbe world."

THE CHALDAEAN ORACLES.

" MANY people talk vaguely about symbols and some are really interested in symbolism; but even of those who may happen to possess a little learning on the subject, how few are there who, if they turn and really face themselves and there is no audience to play to, can say they have got to the heart of the matter, or know how rightly to seize the proteus whose changing forms they are ever grasping at, and so force it to speak true words?
I, for my part, freely admit that I am as yet far from the real heart of the matter. I cannot yet hold the proteus steady and force it to speak true words of power; but there is joy in the game of catch-as-can-catch, and I am game for a short bout; though doubtless, as of yore, the wily one will change into something I have never thought of before, and I shall have no grip in mind to hold him.

Page 181

'Symbol' is no native name; it is a Greek importation (symbolon), and its root-meaning is said to be a sign, or token, by which one knows or infers a thing. The utterance of this word should awaken in us the idea of putting together (sym-ballein), with the notion (in the passive) of to correspond and to tally. But to put together is to compare, and so to compare one's own opinion with facts, and hence to conclude, infer, conjecture, interpret; and it is from this last meaning that, the wisdom of the word-books tells us, we get the meaning of symbol as a sign, or token, by which one knows or infers a thing.
I am afraid that we have not yet grasped our proteus amid all these changing forms of words. A symbol is a sign, but that again is a Latin importation (signum), and we may pass it by. A symbol is a token; that is good English. Token is connected with to teach, to point out, show, witness; to betoken is to be a symbol of.
But words will not help us much; they are forms of speech that are ever slipping away into other forms. A symbol is not a word; it is something more fundamental; in its proper meaning it is something almost more primitive than an ideogram, or type-picture. Let us go in search of the idea-the living idea, not some abstract inference-the fulness, not the flat.
If there is a 'flat-land' as compared with a / Page 182 / three-dimensional land, may we not think of symbol-language as a three-dimensional language, so to speak, when compared with the' flat' languages of ordinary speech? Or, to use these words in a deeper meaning, speech in its most primitive mode is action, and so symbolic action, or drama, might be said to be the true symbol­language. This symbol - or three-dimensional language is closely connected with ceremony. And ceremony (Lat. eeremonia) is a word formed on a stem that grows from the root ere (as in creo, I make, create), which is of the same origin as the Sanskrit kri (as in karma, action, doing). A ceremony is a sacred rite; that is, it is typical, and as such should be of creative potency, for as the Chaldaean Oracle has it: "The Mind of the Father hath sown symbols through the world." That which is typical is ideal, for type and idea are synonyms.
Are we now getting any nearer the heart of the matter? Are we beginning to make our symbols alive? Can we afford to dismiss any
true symbol with the dull remark: "It's only a symbol"? The universe itself is a symbol; man is a symbol.
Even in their lowest strata symbols are the ' out-lines,' so to say, of three-dimensional objects from some point of view, seen from one side or another; and' out-line' in its inner meaning is / Page 183 / intimately connected with idea; it is, as it were, a ground-plan.
Now as symbols in this sense have to do with ideas and types, are connected with the living side of things, it is not possible to interpret a symbol in one set fashion only and tie it down to one set form. We cannot make an 'exact science' of symbolism; it is initiatory rather than didactic; it 'starts' one towards living ideas, it does not peg us out in some rigid configuration.
So that if it is asked, how does one know that this or that is the right interpretation of any particular symbol, it is exceedingly difficult, if not impossible, to prove it in the way of physical demonstration. If the interpretation really fits, there will be a response within. It will be a living response; not the imprisoning of the mind in a dead form. In the interpretation of symbols we must be prepared to give up exactness, in the way it is generally understood, and allow our minds free play. At the beginning it is best to use any hint that seems to promise well; first apply it in every direction, then as soon as ever it has led to another clue, throw it away.
In learning the great language of symbols it is necessary to keep the mind ever free, plastic, and adaptable. If we persist in keeping stuck in the old ruts, we shall never learn the meaning / Page 184 / of symbols. The beauty of great symbols is the infinite variety of their modes of interpretation. To think there is only one definite interpretation for each symbol is to paralyse one's symbol-mind, and make it fall dead and flat into the superficial. One should play with symbols as a mathematician plays with numbers; symbols are the playthings of the gods. And I think the secret of interpreting symbols is to get the symbol first into one's mind, and not one's mind into the symbol.
The mind should not be allowed to relate itself to the symbol, should not allow itself to be attracted by the picture into going out of itself and crystallising itself into one form; but the symbol should rather be compelled to relate itself to the mind. It should be taken into the mind, and then the mind will be able to see it from every side and grasp it as a whole.
Symbol-language has its letters and its words, and the above may be suggested as a method of learning the alphabet. But symbol-language is not the same thing quite as symbolical language, nor is it to be confused with metaphorical language. Metaphor is transferring the meaning of one word to another in ordinary speech. It is exceedingly important, quite a mystic art, a sort of game of 'general post' among the ideas connected with words.
A metaphor gives a meaning that is not to be / Page 185 / understood literally, or according to the face­value of the letters as we know them, but a reading of root-ideas, as it were, abstracting or subtracting the substance from them. That is to say, we take away the substance that built the idea and keep the idea, and then expand it and spread it out cosmically in every direction. Metaphors may be said to be more connected with substance, symbols with spirit.
Symbols should be ' eaten' and' digested,' so to say. Triangles and svastikas, for instance, might be said to be symbols which, when gazed upon in an ecstatic state of mind-that is, taken within and contemplated-nourish the body of essence; if made alive they create pleasing sensations in it, stimulate, feed, and excite it, rearrange all its activities, alter the currents in it and build it. All great symbols are said to do this-that is, all cosmic symbols or forms that are directly related to things-that-are. These cosmic symbols suggest modes of creative energies; when creative powers act they draw certain patterns and plans and not others; and these patterns, types, and ideas are cosmic symbols, and it is by ecstatically gazing at them, that they nourish our root-substance and so enform it cosmically, or in a harmonious or orderly fashion.
Symbols are toys in the great game. We / Page 186 / should thus learn to play with symbols in the true Kindergarten, the' everlasting revelling­place '-the essential substance that is our nursery and our cradle, and our womb for birth into greater things. But this game is a living thing; we should make symbols act; we learn little while we keep them steady. A true symbol should be ever in motion. Nor should we be satisfied till we can glide from one symbol to another. While we think of symbols as dead detached objects cut off from one another, and bearing no relation to each other, we shall know nothing. We should play with them, draw them or picture them from every stand­point, till we catch fresh glimpses every moment.
Let us think of one great world-body ever in motion; all true symbols may be said to be attempts to snapshot this object in motion. They are like separate films for a cinemato­graph; the great difficulty is to get them in their right sequence and make them pass in procession before the inner eye. If we could manage to do this and obtain the right sequence for a moment, then we should get in touch with some real living ideas. But the right grouping of the symbols is essential. However, the more we practise, the better we guess, the faster will the real ideas come. It is perhaps the greatest of arts-the true practice of the / Page 187 / art of symbolism. We can do it with our minds, with our eyes, with our bodies. Indeed if we could act this continuity between symbols, we should, it is said, breathe in ideas with every movement of the essential body; but this is far more difficult than practising with our minds.
Of course all this applies only to true symbols; many things called symbols are distorted or false appearances. No signs, no symbols, are worth anything unless they signify facts; that is to say, unless they represent transformations which will be experienced when inner vision develops.
A true symbol is something capable of con­taining life. It is never of any arbitrary shape. It must be, or it will never convey living ideas. Symbols, I believe, are not given to make us think in the ordinary sense; their main use is to convey life to our life and bring about a union. Their real use is to convey life of such power that it is capable of actually making an impression, or depression, upon the substance with which the higher mind is connected. They are the link between thought and action. Symbolism is connected with sigils, signatures, characters, types, in their root-meanings, with all the nomenclature connected with the im­pression of ideas on substance.
Before a man is capable of causing his subtle / Pagee 188 / substance to go through all these transformations, * or metamorphoses, at which we have hinted, before these' initiations '-beginnings or startings-can really take place in the root­matter of his vehicles, it is possible for the transformations actually to take place in symbol in his higher mind of ideation. And this is a very desirable thing. To accomplish it in body is doubtless possible for a few only; but to accomplish it in mind is possible for many more. It is not dangerous, and it is a great developer of mental capacity.
It is a method of contemplation. The symbol­learner should strive to get the mind quite still; to get the idea of the mind being as it were a sea of subtle substance. He must not think discursively; must not space out separatE.? symbols and look at them one after the other; but try to 'feel' the mind-substance being moulded.

Page 189

If, for instance, he think of 'potter' and , clay,' he should try to imagine the substance of the mind being moulded from one to the other continuously backwards and forwards, and watch them grow within himself. When practising symbols we should never' objectivise' or project; we should rather' feel' them grow within, and then an occasional idea may flash through.
It is, however, not desirable to pay too much attention to these ideas, for noticing them immediately transfers the consciousness to another' plane' of mind; for though this practice is a mental one it is not in itself a , science.' It is better to notice the ideas that flash forth just sufficiently to record them on the memory-plate, so that they can be used later when the tranquillity of mind that is the essential condition of the practice, has been left.
The world-body, or great surround, or essence­envelope, of every man may be thought of as, so to speak, the L.C. M., or rather G.C.M., of all symbols. It is a useful practice to play with spheres and circles and conic sections, and so try to get ideas along these lines. It is quite credible that it is possible to resolve every symbol into an 'attitude,' so to say, or 'action,' or rather' activity,' of this world-body, and / Page 190 / so connect and link up all symbols by means of this world-soul, which is soul and body also.
This world-body may be said to be our way out of manhood into the cosmos; and so also is the art of symbolism the way out of men's language into the language of the gods. Root­symbols may be regarded as fundamental lines and curves which carry with them certain powers and certain meanings, and these lines and curves are to be found in every science and art of men. They are, from this standpoint, the roots from which all sciences and arts grow, the foundations on which they are built, the gates forth to greater worlds.
It is not, however, to be supposed that such symbolism is the end of the matter; by no means. It is introductory to the linking of Mind on to this world-body. Symbols are, so to say, snapshots of the self-motivity of this world-body; they teach concerning its breath­ing, concerning the pulsing of its heart.
And even as we can get from art to science or gnosis by means of symbols, so can we get from mind to mind and from Person to Person, - not personality, but the Higher Person or Mind.
But this world-body does not mean a mass of some vast size. This world-body has no definite size; it breathes and is a different size for every mode of breath. It is a node, rather. It is an / Page 191 / ' atom' ordered according to the greater cosmos; and in the greater cosmos the mystics say all things are the same size, or all things are any size, or, again, there is no such thing as size. It does not count in the greater consciousness, any more than we think of the' size' of our breath; though from another point of view, mystically considered, the objective worlds of size are in the breath of the Gods; they breathe and the worlds act, but the Gods do not consider their size.
It might thus be said that every man's world­body is the same size. They are all exactly alike; each is an 'atom,' each is a scale. It is our Great Person or Higher Self that decides what key the scale is in. This means that our Divine Word relates our group of 'letters,' or ' sounds,' or 'planets,' on to something further, and gives them a peculiar meaning of their own. Yet every world-body consists of the same letters, the same groups of sounds, otherwise the Holy Confraternity would be an impossibility.
All this is intimately connected with the mystery of Spirit or Divine Breath; so that when a man's mind is capable of being' fired' with Spirit, it can immediately mould and form
his substance into symbols. It is this power of continually forming man's substance into symbols which brings with it the power of understanding, / Page 192 / for symbols may be said to be the link between substance and Spirit.
It should be noted in this connection, that this language of symbols does not teach us about reincarnation; it is not on that side of things, and this interpretation cannot be forced upon it. Reincarnation is connected with the mind of man, and can be talked about in words; symbols depict the activities of Life in the man's world-body, and are not concerned with death, or form in activity, and the experiences of little persons.
Symbols have rather to do with that which is aeonian, or age-long. A true symbol must be of world-wide experience and age-long ex­perience; it must not be local or temporary.
Thus the only way to control the proteus of symbolism is by becoming him, and so keeping pace with every change, transformation, or metamorphosis; and if one is not as yet strong enough to grip the heart of the matter, at any rate it is something to know the futility of trying to get a true hold by grasping at this or that fleeting appearance.

Page 188. Notes. * The earliest redactor of the Naassene Document writes: "And the Chaldreans say that Soul is very difficult to discover and hard to understand; for it never remains of the same appearance, or form, or in the same state, so that one can describe it by a general type, or comprehend it by an essential quality." On this the Church Father Hippolytus comments, referring to the N aassenes, or Disciples of the Serpent of Wisdom: "These variegated metamorphoses they have laid down in the Gospel super­scribed 'According to the Egyptians.''' (See Thrice­greatest Hermes, i. 150.)

 

 

4
SIGN
49
22
4
3
AND
19
10
1
6
SYMBOL
86
23
5
13
First Total
154
55
10
1+3
Add to Reduce
1+5+4
5+5
1+0
4
Second Total
10
10
1
-
Reduce to Deduce
1+0
1+0
-
4
Essence of Number
1
1
1

 

 

S
=
1
4
SIGN
49
22
4
S
=
1
6
SYMBOL
86
23
5
``-
-
2
10
-
135
45
9
-
-
 - 1+0
-
1+3+5
4+5
-
-
-
2
1
-
9
9
9

 

 

-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
--
-
-
-
-
-
-
1
9
-
5
-
1
-
-
-
6
-
+
=
22
2+2
=
4
=
4
=
4
-
-
19
9
-
14
-
19
-
-
-
15
-
+
=
76
7+6
=
13
1+3
4
=
4
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
--
-
-
-
-
-
-
-
-
7
-
-
-
7
4
2
-
3
+
=
23
2+3
=
5
=
5
=
5
-
-
-
-
7
-
-
-
25
13
2
-
12
+
=
59
5+9
=
14
1+4
5
=
5
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
--
-
-
-
-
-
-
19
9
7
14
-
19
25
13
2
15
12
+
=
135
1+3+5
=
9
=
9
=
9
-
-
1
9
7
5
-
1
7
4
2
6
3
+
=
45
4+5
=
9
=
9
=
9
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
--
3
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
 -
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
7
-
-
-
7
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
8
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
37
-
-
10
-
45
-
36
-
1+0
-
9
-
-
-
-
-
-
-
-
-
-
-
10
-
-
1+0
-
4+5
-
3+6
8
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
1
-
-
1
-
9
-
9

 

 

I
=
9
1
I
9
9
9
A
=
1
2
AM
14
5
5
T
=
2
3
THE
33
15
6
J
=
1
10
JOURNEYMAN
136
46
1
``-
-
13
16
First Total
192
75
21
-
-
 1+3 1+6
Add to Reduce
1+9+2
7+5
2+1
-
-
4
7
Second Total
12
12
3
-
-
-
-
Reduce to Deduce
1+2
1+2
-
-
-
4
7
Essence of Number
3
3
3

 

 

7
JOURNEY
108
36
9

 

 

R
=
9
7
REALITY
90
36
9
- - - - - - - -
- - - - - - - -
I
=
9
1
I
9
9
9
T
=
2
4
THAT
49
13
4
J
=
1
7
JOURNEY
108
36
9
A
=
1
2
AM
14
5
5
``-
-
14
14
-
180
63
27
-
-
 1+3 1+4
-
1+8+0
6+3
2+7
-
-
4
5
-
9
9
9

 

 

1
R
18
9
9
2
RE
23
14
5
4
REAL
36
18
9
7
REALITY
90
36
9

 

 

3
THE
33
15
6
14
PHANTASMAGORIC
145
64
1
3
MIND
40
22
4
2
OF
21
12
3
6
MATTER
77
23
5
29
First Total
316
136
19
2+9
Add to Reduce
3+1+6
1+3+6
1+9
11
Second Total
10
10
10
1+1
Reduce to Deduce
1+0
1+0
1+0
2
Essence of Number
1
1
1

 

 

T
=
2
3
THE
33
15
6
M
=
4
4
MIND
40
22
4
O
=
6
2
OF
21
12
3
M
=
4
6
MATTER
77
23
5
1
-
16
15
-
171
72
18
-
-
 1+6 1+5
-
1+7+1
7+2
1+8
-
-
7
6
-
9
9
9

 

 

-
15
T
H
E
 -
M
I
N
D
 -
O
F
 -
M
A
T
T
E
R
-
-
-
-
-
--
-
-
-
-
-
 -
-
8
-
 -
-
9
5
-
 -
6
-
 -
-
-
-
-
-
-
+
=
28
2+8
=
10
 1+0
1
=
1
-
 -
-
8
-
 -
-
9
14
-
 -
15
-
 -
-
-
-
-
-
-
+
=
46
4+6
=
10
 1+0
1
=
1
-
15
T
H
E
 -
M
I
N
D
 -
O
F
 -
M
A
T
T
E
R
-
-
-
-
-
--
-
-
-
-
-
 -
2
-
5
 -
4
-
-
4
 -
-
6
 -
4
1
2
2
5
9
+
=
44
4+4
=
8
=
8
=
8
-
 -
20
-
5
 -
13
-
-
4
 -
-
6
 -
13
1
20
20
5
18
+
=
125
1+2+5
=
8
=
8
=
8
-
15
T
H
E
 -
M
I
N
D
 -
O
F
 -
M
A
T
T
E
R
-
-
-
-
-
--
-
-
-
-
-
 -
20
8
5
 -
13
9
14
4
 -
15
6
 -
13
1
20
20
5
18
+
=
171
1+7+1
=
9
=
9
=
9
-
 -
2
8
5
 -
4
9
5
4
 -
6
6
 -
4
1
2
2
5
9
+
=
72
7+2
=
9
=
9
=
9
-
15
T
H
E
 -
M
I
N
D
 -
O
F
 -
M
A
T
T
E
R
-
-
-
-
-
-
-
-
-
-
-
 -`
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
 -
2
-
-
-
-
-
-
-
-
-
-
-
-
-
2
2
-
-
-
-
2
occurs
x
3
=
6
=
6
3
-
--
--
--
--
-
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
3
--
--
--
--
--
--
--
-
 -`
-
-
-
-
4
-
-
4
-
-
-
-
4
-
-
-
-
-
-
-
4
occurs
x
3
=
12
1+2
3
-
 -
-
-
5
-
-
-
5
-
-
-
-
-
-
-
-
-
5
-
-
-
5
occurs
x
3
=
15
1+5
6
-
 -
-
-
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
-
-
6
occurs
x
2
=
12
1+2
3
7
-
--
--
--
--
-
--
--
--
--
--
--
--
--
--
--
--
--
--
--
--
7
--
--
--
--
--
--
--
-
 -
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
-
-
9
occurs
x
2
=
18
1+8
9
10
15
T
H
E
 -
M
I
N
D
 -
O
F
 -
M
A
T
T
E
R
-
-
35
-
-
15
-
72
-
36
1+0
1+5
-
-
-
 -
-
9
-
-
 -
-
-
 -
-
-
-
-
-
9
-
-
3+5
-
-
1+5
-
7+2
-
3+6
1
6
T
H
E
 -
M
I
N
D
 -
O
F
 -
M
A
T
T
E
R
-
-
8
-
-
6
-
9
-
9

 
 
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