The Secret Teachings, 5-6



The Male Grabbed "The Glory"


p. 96 genetic inheritance from one's mother

"Irenaeus (c. 130-c. 200) ... writes [liber 2, 19:7] : "They declare those souls which have receive seed from the mother to be superior to all the rest," meaning that they traced ... the physical ... ."

{This is a reference to persons who resemble their mother more closely than their father; to say that such persons are "superior" would mean 'more kindly' (the stork [supra, p. 95; Strong's 2624 \h.siydah\] being noted for its 'kindly' Strong's 2623 \h.asiyd\ attitude).}

pp. 97-8 Christianity as a survival of cannibalism

p. 97

"The president of the Folk Lore Society of London is quoted in Faiths of Man, A Cyclopaedia of

p. 98

Religions, as saying that "the Christian rite ["of the Eucharist"] is a distinct survival of the barbarian ... eating of a god, so as to become a partaker in his divine nature."

pp. 99-100 all humans are mutually consanguine

p. 99

"Flavius Josephus says that Adam was so named because he was formed out of the red earth, the true Virgin earth being of that color. ... The rabbis identify Adam as the "Blood of the World," meaning ...

p. 100

that of one blood substance all men are made ... ."

p. 100 <attar

"[<]Ashtaroth is a feminine plural." {This, however, as a divine name, is earliest attested as a masculine singular : >ugaritic god's name \<attar\.}

{As for the etymology of this name, it may contain a grammatically inserted \-t-\ (UBC, p. 246). If so, its provenience would be (UBC, p. 248, fn. 58) \<ityar\ 'dust' : this would be an allusion to the ritual interrment-text "from ashes to ashes, from dust to dust", uttered at the open grave with its cadavre (enclosed within a coffin) lowered thereinto.}

"[<]Ashtaroth has the meaning of a flock, which is a form of the host ... ." This word would be Strong's 6251 \<as^trah\, stated, in the "English Index to the Biblical Languages", s.v. "FLOCKS", to mean "flock of ewes". This obscure meaning might well have been the mechanism for how the name happened to be transferred from a masculine (in >ugaritic) to a feminine (in Akkadian) within S^emitic.}

{The word might possibly be related to \<utt\ 'moth caterpillar' (DMWA, p. 690a) : if so, cf. Maui-tikitiki's having become "a caterpillar" (SC"MTT") at death; and also the encounter with a huge caterpillar-deity by Hawai>ian souls after death.}

UBC = Mark S. Smith : The Ugaritic Ba<al Cycle. E. J. Brill, Leiden, 1994.

SC"MTT" = "Maui tikitiki a Taranga".

p. 102 "In Strabo's account of the Exodus, we are told that Moses, the teacher, was opposed to images of the deities ... ."

p. 103 a familiar character from the TnaK -- or some deity from indigenous <arabiy mythology?

"The [<]Arabs are said to identify [>]Abram with Saturn and to represent him in the Kaaba [Ka<abah] as an old man with seven arrows or lots of destiny in his hand."

{Because there is absolutely no connection of >ab-ram with either arrows or "lots of destiny", it is glaringly evident that what is described here as depicted in the Ka<abah at Makkah is some god from indigenous <arabiy mythology.}

p. 103 "Attis (Atys)" {These two characters are quite unrelated, coming from countries mutually distant, speaking unrelated languages (so that phonetic shifts may be involved, making their names not possibly cognate), and having no point of resemblance in their myths/legends.}

pp. 103-4 Nana

p. 103

"Attis was said to consist of an undue love for a nymph ... -- called the Virgin Nana ... -- who con-

{"In the Phrygian legend of Attis Nana is the daughter of the river-god Sangarius." (DCM, s.v. "Nana")} {"From ... blood grew a pomegranate tree, from which Nana, the daughter of god Sangarius, ... became pregnant. This is how Attis came to be ... called Attis, which in Phrygian means ... he-goat (attagus) ... . ... Cybele buried his body but from the blood which had fallen from his wounds violets grew all around the pine tree." (DCM, s.v. "Agdistis", p. 26b)}

p. 104

ceived him by eating a pomegranate ... . This was a type of the seed within herself."

{With \Atti-\, cf. Tamil \at.t.i\ 'licorice'; and with \attago-\ cf. Tamil \at.t.ikam\ 'nutmeg', a tree-species indigenous to the Maluku isles : praesumably the (KSS, "S`as`ankavati Lambaka" 6 -- PE, s.v. "Pr.thudara", p. 610a) "Yaks.aputra ['tree-deity's son'] named At.t.ahasa." Where there was (DCM, s.v. "Agdistis", p. 26b) "an argument between Cybele and Agdistis," Agdistis (cf. \sagda\ : L&Sh:LD, q.v., 'leek-green stone', thus appropriate as sign for Cymru's emblematic leek) may be aequivalent to Dipta-s`ikha; for, Dipta-s`ikha's having assumed the feigned guise of Nala-kubara (AR, vol. 9, facing p. 323, from K:"RJ" : naks.atra-figure 'temple' = A&ACS, p. 152 : Jaina naks.atra-figure 'wagon-tongue' = 'pole of carriage' \-kubara\ being apparently cognate with \Kubele\) was reprimanded to At.t.ahasa (KSS, loc. cit.). \At.t.a-hasa\ ('boistrous laughter') is (according to the commentary of the Jirṇoddhāra-daśaka by Nigama-jñāna-deva -- WL, s.v. "At.t.ahasa") the name of a svāyambhuva-liṅga, presided over by god Mahā-nāda ('great noise') : cf. the noisy musical-instrument performances (with clashing of cymbals, etc.) in the cult of goddess Kubele, wherein Attis is worshipped.} {Side ('pomegranate') is wife of Oarion (Apollodoros : Bibliotheka 1:4:3 -- DCM, s.v. "Side 4"); the grandson of Oarion is Druas (Statius : Thebaid- 7.255 -- DCM, s.v. "Parthenopaeus"; Th"Orion"), who mortally wounded Partheno-paios the reputed son of (GM @141.d) a woman who "was pretending to be still a virgin", to wit, Atalante (she thus resembling Nana). The name of Atalante's father, (DCM, s.v. "Atalanta", p. 65a) \Skhoineus\ (cf. \skhoinos\ 'rush in marshes'), is, moreover, phonetically somewhat similar to \Sangarios\.} {The Skt word for 'pomegranate', \dad.ima\, might possibly be repraesented in the name \Dama-us.t.i\ [Tamil \usti\ 'intuitive perception of what is appropriate, tact']) of a sage who met Dama-udara/Acyuta/Kr.s.n.a on the way to Hastina-pura (MBh, "Sabha Parvan" 4:13 -- PE, s.v. "Damos.t.i").}

AR = Asiatick Researches; or, Transactions of the Society Instituted in Bengal, for Inquiring Into the History and Antiquities, the Arts, Sciences, and Literature, of Asia. London, 1801-1818.;view=1up;seq=5

A&ACS = Hugh A. Moran & David H. Kelley : The Alphabet and the Ancient Calendar Signs. 2nd edn. Palo Alto (CA), 1970.

K:"RJ" = Willibald Kirfel : "Die Religion des Jaina's". In :- HansHaas (ed.) : Bilderatlas zur Religions-geschichte, No. 12. Leipzig, 1928.

WL, s.v. "At.t.ahasa"


p. 104, fn. * ""the Jews venerated the pig, a rumor echoed by Plutarch; ... this animal ... had taught them 'sowing and plowing.'" -- Joseph Me'le`ze Modrezejewski, The Jews of Egypt -- From Rameses II to Emperor Hadrian, Princeton University Press ..., 1999." {Actually, swine do somewhat teach harrowing, when those swine succeed in locating, in the praesence of humans, the underground abode of the truffle, which those humans proceed to excavate thence.}

pp. 104-5 instance of the author's deliberate habit of tendaciously distorting meaning of names

p. 104

"contained in Genesis, ... of any actual river "Phison," ... the name "being interpreted," ... means the change in the month {the transition between the final day of one month and the initial day of the succeeding month, an event requiring a rite-of-transition} ... . Phison in Hebrew denotes the flowing, and there is only one

{This river-name, Strong's 6376 \Piys^own\ 'dispersive', is naturally derived from Strong's 6335 \puws^\ 'spread selves, be scattered', in relation to (B-Re>s^iyt 2:11) its encompassed country, (Strong's 2341) \H.wiylah\ (from Strong's 2342 \h.uwl\ or \h.iyl\ 'be in pain'). The word for 'flow freely, gush' is Strong's 2100 \zuwb\ (whence the \Zab\ river-names in As^s^ur), slightly similar to Strong's 2091 \zahab\ 'gold' (also mentioned in B-Re>s^iyt 2:11).}

p. 105

form of flowing or monthly change that can be linked with the "correction of manners" ... ."

{As for B-Re>s^iyt 23:11, the word for 'bdellium' (Strong's 916 \bdolah.\), is, litterally, \b-\ 'in' + Strong's 1804 \dalah.\ 'trouble' (apparently the trouble which resulted in being in pain); while the word for 'onyx', Strong's 7718 \s^oham\ (which ought to indicate the source of that trouble) is employed as a clan-name, Strong's 7719 \S^oham\, the sole clan of the tribe of Dan (whose s^apat. 'judge' is S^ims^own, who hid himself from trouble in the cleft of the 'Rock' : "Rock of Ages, cleft for me, let me hide myself in Thee", indicating, mayhap, the cliff-cleft hiding-place for the vase containing S^ethian manuscripts transferred thither incognito from the monastery at Khenoboskion), the clan-name otherwise provided as Strong's 2366 \H.uws^iym\ 'hasters' : for, "It hasteth greatly, even voice of the day of YHWH" (S.panyah 1:14). Seper Nabiy> S.panyah 1:1 : "This is the the word of YHWH which came unto S.panyah the son of Kuws^iy", i.e., denizen of the country Kuws^ mentioned in B-Re>s^iyt 2:13 (and mistranslated "Aithiopia" in the Septuagint), apparently slightly distinguised from the country Kuws^an (apparently the abode of the Kossaioi, "Kassites", the province modernly known as H^uz-istan, with its capital at aH^waz.). The word \s^oham\ = \sahim\ 'of earnest mien' (DMWA, p. 511a). An earnest intent is needed in order to accomplish miraculous healing, as suggested in the saying (B-Re>s^iyt 2:13 ), "the gold of that land is good"; for, \t.ob\ = etymologically, (DMWA, p. 643b) \t.ibb\ 'medicine'.}

p. 105 The author quoteth Mis^ley 23:31 concerning "the wine" (sacerdotal eucharist, signifying 'blood'), which a figurative expression in reference to the women of 23:27 "a whore is a deep ditch; and a strange woman is a narrow pit" : here, this is intended for "Let the blood enter the trench" (GM @170.l) in order that it be quaffed-of by the blood-sucking (viz., tropical-American) species (the mythical variety of these being described in the Popol Vuh) of nocturnally-flying bats (mentioned here, in the Odusseia/ Od-UTTeia : the book named for the Hellenic aequivalent to UTTanka) residing in the ghostly Kimmerian world. Furthermore, the author quoteth Mis^ley 23:32 concerning "the serpent ... the adder" : this is dragon-king Taks.aka, who "snatched the earrings" (Naradiya Puran.a -- PE, s.v. "Uttanka A.2)", p. 815b) from Uttanka "and disappeared into a cave." (This is aequivalent to the renowned "Cave of the Nymphs", where these goddess weave divine garments, even as do Taks.aka's "two women, who had been weaving clothes ... on one machine".) When "For 35 days Uttanka dug the molehill" (MBh, "As`vamedha Parvan" 53-58 -- PE, s.v. "Uttanka B.2)", p. 816b), this is to explicate the origin of the Javanese "wetonan cycle" of "35 days" (W:"Javanese Calendar").

[written 29 August 2018; I may have written on this earlier]

Porphurios (transl. by Thomas Taylor) : On the Cave of the Nymphs. London : John M. Watkins, 1917.

W:"Javanese Calendar"

p. 106 Tylwyth-Teg

"There was in ancient times an island in the center of a lake with a door in the rock only found open on May day. The place was invisible to all who stood on the shore of the lake, and no bird would fly over its waters. {Cf. "birds which flew over it died at once" (DCM, s.v. "Palici").} A secret passage led to the island and its enchanted carden, full of fruits and flowers. This concealed Paradise was the dwelling place of the "fair, or fairy family," called the Tylwyth-Teg, who presented their visitors with the choicest products of the garden. All was given freely to those who pleased them, but nothing must be taken away." (Davies : Mythology. pp. 155-6)

{"In ancient times a door in a rock near this lake was found open upon a certain day every year. ... Those who had the curiosity and resolution to enter were conducted by a secret passage, which terminated in a small island in the centre of the lake. Here the visitors were surprised with the prospect of a most enchanting garden stored with the choicest fruits and flowers, and. inhabited by the Tylwyth Teg, or Fair Family, a kind of Fairies, whose beauty could be equalled only by the courtesy and affability which they exhibited to those who pleased them. They gathered fruit and flowers for each of their guests, entertained them with the most exquisite music, disclosed to them many secrets of futurity, and invited them to stay as long as they should find their situation agreeable. But the island was secret, and nothing of its produce must be carried away. The whole of this scene was invisible to those who stood without the margin of the lake. Only an indistinct mass was seen in the middle {Cf. "in the lake itself, forming a dome" (DCM, s.v. "Palici").}; and it was observed that no bird would fly over the water, and that a soft strain of music at times breathed with rapturous sweetness in the breeze of the morning." (FM"TT")}

FM"TT" = "Tylwyth Teg". In :- Thomas Keightley : The Fairy Mythology. London : H. G. Bohn, 1870.

p. 108 "The Targum of Palestine says that after the fall, "... both ... knew that they were naked, divested of the purple robe {purple garments are the special attire of emperors and of empresses in both Roman Empire and Chinese Empire} in which they had been created. ..." Losing the purple robe was a losing of the soul {or of that soul's worthiness} ... ." {Imperial purple is derived from a particular species sea-snail having branched spikes on its shell.}

pp. 109-10 Zarathustrian goddess J^eh {etymologically, *\J^esa\, cognate with both Hellenic earth-goddess \Gai[h]a\ and Vaidik goddess \Jayis.t.ha\ (later, \Jyes.t.ha)} praesiding over women's menstruation

p. 109

"The first demon created by An{g}ra-Mainyus, the Persian ... Evil Mind, is the wicked Geh. ... She shouts ... . ... Then she recounts her bad deeds, and the evil spirit is so delighted that he ... kisses the Geh, whereupon "... menstruation became apparent in Geh." ... .

p. 110

... "the sun and other luminaries are not to be looked at by her (the {menstruant} woman) ... . She must not look on fire, and a fire must not be kindled in the same house that she is in."" (S^ayast La-S^ayasst 3:29-30)



The Swastika and the Ark of the Covenant


p. 112 "as confirmed by the Skiddi Pawnees : [quoted from Williamson 1984] "The command ... will be given by the North Star, and the South Star will carry out the commands. ...""

Williamson 1984 = Ray A. Williamson : Living the Sky : the Cosmos of the American Indian.

p. 113 "Perceived in the northern skies was a strange and marvellous apparition, a starry figure that ... The Egyptians likened to a hippopotamus, a constellation formed by ... Ursa Major, the Great Bear or Big Dipper."

p. 114 "In the early part of the nineteenth century, Godfrey Higgins, ... wrote ... Anacalypsis, the two-volume work of encyclopedic scope that ... was a vast compendium, filled with obscure references and startling disclosures."

"Godfrey Higgins".

Anacalypsis Vol. I

Anacalypsis Vol. II

p. 114

"Not all his {HIGGinS's} conclusions have proved to be correct ... ."

{But, likewise, the recent surmise of a subatomic so-called "HIGGS particle" hath not proven correct, either.}

{Godfrey HIGGins's fanciful ruminations could best be described as "HIGGly-piggly" : "Higgly-piggly (often spelled "higgledy-piggledy" or "higly-pigly") first appeared in print (using the spelling "higledi-pigledie") in 1598, in John Florio's "World of Wordes," a dictionary." (Re: Etymology of "higgly piggly". For, though HIGGins's litterary style be FLORId enow, prim with sobriety it is not. \God-frey\ would, in Old Norse, signify godi ('priest' : MISS&P, p. 59) for Freyr (who is called \Fro\ in the Historia Danorum by Saxo Grammaticus) : (PK:"FA") "Freyr rode ... in a wagon pulled by Gullinbursti", "the boar Gullinbursti whose bristles glow to illuminate the way for his owner." Then for \boar\ is substituted the Cornish \Pigsy\, so as to make for this Corny jest of \HIGGly-PIGGly\.}

MISS&P = Jesse L. Byock : Medieval Iceland : Society, Sagas, and Power. Univ of CA Pr, Berkeley & Los Angeles, 1988.

PK:"FA" = Peter Krüger : "Freyr's Attributes".

p. 115 "Higgins has this to say :

All temples were imitative -- were microcosms of the celestial Templum ... . ... We have forty pillars around the temple in Chilminar, Persia; the temple at Balbec {Ba<al-beqa<a, in Koilo-Syria}, with forty pillars; the Tucte Solomon, on the frontiers of China, in Tartary, called also the Temple of the forty pillars."

p. 117 "the four corners ... were marked by the four corner-stars -- Aldabaran, Regulus, Antares, and Formalhaut."

pp. 118-9 Cymry name for 'Stonehenge'

p. 118

"Godfrey Higgins writes ... the Welsh word for Stonehenge, Gwaith

p. 119

Emrys, or Emreis, as it is often written, meaning the structure of the Revolution ... . ...

The outer circle at Stonehenge consists of 60 stones."

{More meaningfully, it consisteth of 30 uprights bridged by 30 lintels. These 30 pairs might have signified 30 12-degree units in measuring a circle (instead of the later dekan-system of 36 units of 10 degrees each).}

p. 120 Nukt- ('night') as source-of-existence

"Sir J. Gardner Wilkinson tells us that "the Egyptians, according to Damascius, celebrated unknown darkness as the one principle of the universe."

Aristotle says "the theologians consider all things to be born from night.""

{According to Hesi-[h]odos, Nukt- ('night') is (DCM, s.v. "Nyx") mother of Moros ('destiny'), the Keres ('spites'). Momos ('sarcasm'), the Moirai ('fates'), Nemesis ('retribution'), et al..}

p. 122, Fig. "The Chald[a]ean story of the Flood ... forms the eleventh book of the Chald[a]ean Epic of Gilgamesh {WRONG nomenclature! Bilgames`is Sumerian, whereas Kalday and H^aldi are S^emitic.}, or Nimrod {WRONG! Nimrod is unrelated to Bilgames`}, and it is introduced there because the eleventh month of the Babylonian {Akkadian} calendar, according to which the Epic was arranged, was called "the Month of the Curse of Rain," ... corresponding to the eleventh Zodiacal sign of Aquarius."

p. 122 "a book of comparative research by ... Zelia Nuttall, based on her study of the ancient Mexican religious, sociological and calendrical systems. ... My growing conviction that the Bear constellation had furnished the archetype of the different forms of swastika ... ." {As for Atalante (DCM, s.v. "Atalanta", p. 65a), when abandoned as an infant, "a she-bear fed her until one day she was found by some huntsmen who brought her up among themselves." The only antient region named for the Swastika would seem to have been that called by Hellenistic geographers \Souastene\ (modern-day \Swat\, on the Kabul river). Kabul was formerly known, in Skt, as "Kambala" ('blanket'), a similar meaning to that of Hellenic \sagos\ 'woolen blanket' (a Keltic word according to Polubios -- L&Sh:LD, s.v. "sagus"). Shepherds would customarily bury their dead wrapped in woollen blankets, so that the wool-devouring moth-caterpillars could enjoy a feast, such larvae counted upon instead of the counting of sheep while passing into deathlike sleep, similar to the situation ascribed to kuklops-eyed (of ajn~a 'command' cakra) Polu-phemos (plurality of fames) in the Odusseia.}

p. 123 "the ancient symbol published by Prof. Thomas Wilson in his valuable and comprehensive monograph (The Swastika, 1891) on the subject." {\Svastika\ is the "little greeting"; for, the usual salutation-of-greeting throughout Bharata is"svasti!".}

pp 124, 126 ark-shrine floating in heavenly waters

p 124

"This ark-shrine was to be built for the god to float in ... the celestial waters. So in the Egyptian text of the "Destruction of

p 126

Mankind," when Ra{<} ... orders an ark ... to be made for his voyage over the heavens."

p. 126 Aztec mythic deluge & tower-to-heaven

"The ancient Mexicans held that ... the "flood," ... took place 4,800 years after the creation of the world ... . Higgins' [1829] explication follows :

The person entered an Ark with six others, and ... soon after his descendants built the tower of ... Cholula, ... for fear of another deluge.

Higgins 1829 = Godfrey Higgins : The Celtic Druids. London : Rowland Hunter. (reprint : Philosophical Research Soc, Los Angeles, 1977)


{A round pot having a tall vertical neck might remind of the circular apparent travel of the starry sky wheeling around a caelestial pole as axis. This could potentially be referred to by some design set symmetrically around the the pot's neck, especially by whorls centred on the neck. Some of the pots figured here are of those types, including those with neck-centred (or for bowls, with bottom-of-bowl-centred) whorls : examples ## 7 to 14 (bottom-of-bowl-centred whorls) and # 26 (neck-of-pot-centred whorls).}


Gene Kieffer : The Secret Teachings : Unveiling the Luminous Sun Within. Bethel Publ, Greenwich (CT), 2000.