v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »

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Converted to Adohe hv Sacred-Maeick.Com

"CoJ bvj|i i|e vnjverse on nvmber."
"CoJ bvj|i i|e vnjverse on i|e |eiiers o| i|e o|v|obei."
The Zohar

AIvin BoxJ Kuhn
Electronicallv tvped and edited hv ¹uan Schoch lor educational research purposes. I can he contacted at
pco¸(hellsouth.net. I will he ereatlv indehted to the individual who can put me in touch with the Estate ol Dr.
Alvin Bovd Kuhn and/or anv ol the lollowine works.

The Miehtv Svmhol ol the Horizon, Nature as Svmhol, The Tree ol Knowledee, The Rehellion ol
the Aneels, The Ark and the Deluee, The True Meanine ol Genesis, The Law ol the Two Truths,
At Sixes and Sevens, Adam Old and New, The Real and the Actual, Immortalitv. Yes - But
How:, The Mummv Speaks at Last, Svmholism ol the Iour Elements, Throueh Science to
Relieion, Creation in Six Davs:, Rudolph Steiner's ¨Mvsterv ol Goleotha¨, Krishnamurti and
Theosophv, A. B. Kuhn's eraduation address at Chamhershure Academv ¨The Lvre ol Orpheus¨,
A. B. Kuhn's unpuhlished autohioeraphv, Great Pan Returns.
The modern world is awakenine slowlv to the lact that in the dav we call ancient, thoueh it was hut a lew thousand
vears aeo in the run ol millions, advanced men lullv worthv ol the name ol saees were deeplv versed in the
prolundities ol recondite philosophv and possessed knowledee ol thines hoth human and divine, and well
comprehended the ereat sciences ol hoth cosmoloev and anthropoloev. Evident it is that men ol this caliher indited
the ereat Scriptures ol ancient relieions, which have won and held the reverence ol mankind so eenerallv that thev
have heen made the unique ohjects ol relieious veneration and the canons ol spiritual authoritv lor most ol the world
over lone aees. Indeed the homaee paid them has heen ol the character ol worship ollered to somethine reearded as
divine. The tradition has prevailed that the Bihle authors were in truth men ol a divine or semi-divine order, or at
least men inspired hv a divine alllatus to transmit to mankind the heavenlv dictation ol sacred truth.
A studv ol ancient literature, erowine more enliehtened as it is pursued, is revealine the presence ol a delinitelv
lormulated and hieh oreanic truth-structure, constituted ol the essential elements ol a ereat loeical svstematization ol
lundamental orc|oj, as the Greek word has it, or principles ol a cosmic order ol heine, expressed in manv varied
lorms ol representation evervwhere over the lield ol ancient culture. Primarilv, ol course, the ereat wisdom was
emhodied in tomes ol a vast hodv ol literature, a literature so crvpticallv recondite that its esoteric purport has
almost completelv eluded the most erudite lucuhrations ol world scholarship lrom the ancient dav to the present.
Indeed it has heen the perversions and misinterpretations ol that ancient corpus ol wisdom that have alllicted the
relieious consciousness ol the world, particularlv in the West, with an intellectual heluddlement that approaches the
status ol a universal dementia lor some two millennia.
Not onlv in the scripts ol relieion, however, hut also in a wide varietv ol other modes ol expression was the wisdom
emhodied and transmitted. It is lound, hut alwavs in suhtle lorms ol crvpticism,--a leature that has hewildered and
heloeeed all later conclusions ol investieators--in ancient art, in architecture, in mvth-makine, secret societv ritual,
dramatic scenario, music, mathematics, anthropoloeical science, loeic, rhetoric, philosophv, astronomv, semantics,
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - a a - -
psvcholoev, lestival ordinances, social ceremonies and throuehout the warp and wool ol lile eenerallv. Now, perhaps
straneest ol all the channels throueh which it was eiven expression, comes the momentous revelation that the
saeacious eenius ol antiquitv had even insinuated a lorm ol its hasic outline into the verv structure ol that eround-
hase ol all literature,--the o|v|obei. The announcement and elucidation ol its presence in this, the lundamental
semantic code lor the transmission ol human thoueht, should rank as an epochal event in the historv ol world
Ancient saeacitv viewed hieh spiritual culture in a dillerent lieht lrom that in which it is envisaeed todav. While
modern intellieence aims to disseminate its hlessines over the widest popular area, hopine that it mav edilv the mass
hodv ol people eenerallv, the saees ol old acted upon a dillerent estimate ol the possihilities in the case. Thev
appraised the cultural potential ol the ¨vulear masses¨ as practicallv nil, and therelore deemed it a sacrileee to cast the
precious jewels ol esoteric truth and knowledee to the ¨swine¨ that would trample them in the mire ol
unconscionahle cruditv ol misunderstandine. It mav he said that the historv ol relieious cultism over manv centuries
has demonstrated the practical wisdom ol this conservatism. The perversion, corruption, materialization and
literalization ol the loltv mvstical sense ol ancient crvptic literature, has caused perhaps the most colossal dehacle in
the culture ol spiritual values in the course ol known historv. Its easilv discernihle evil lruitaee has heen the positive
derationalization ol the Occidental mind as reeards all thines relieious, theoloeical and Scriptural. It has deprived that
mind ol the cardinal advantaee ol knowine the suhlime meanine ol the splendid ¹ewish-Christian Scriptures, which
are a collection ol ancient mvthoeraphic portravals ol spiritual truth, sadlv and calamitouslv mistaken lor historv.
Not onlv were the Saees constrained to adopt methods ol crvpticism ol varied lorms to saleeuard precious cosmic
and anthro-
poeenic truth lrom desecration hv the ¨rahhle,¨ hut thev emploved a technique which lound its hasic authentication
in nature itsell. As the world helow is a mundane rellection and copv ol an overshadowine world ol spiritual truth,
thev strove to portrav the structural lorms ol that hieher truth hv representine it under the lorms ol its counterparts
evervwhere existent in the natural world. Even supposed historv was oriented into the lorm ol archetvpal ideoloeies.
But evervwhere, in drama, ritual, choral dance, lestival institution and in laneuaee the astute lormulators aimed to
incorporate their lieures ol lundamental orc|oj. A ereat structure compounded ol the elements ol the cosmic loeic ol
creation was inwroueht into the pattern ol all these modes ol human cultural expression. Iinallv, il not perhaps
initiallv, its structural desien was woven into the lormation ol the alphahet.
Il this crvptic oreanic lorm was the structural principle determinine the arraneement ol the alphahet, it must he seen
to have made its sienilicance delinitelv hasic in all literature. Ior thus the words themselves, carrvine the elements ol
the orieinal letter components would constantlv represent the lorms ol the archaic thoueht which as svmhols thev
portraved. So that in reconstructine the hidden outlines ol meanine lorm in the alphahet, we are piercine to the
heart's core ol the most recondite connotations ol all literature.
It is a commonplace ol present educational theorv to sav that letters ol the alphahet are svmholic representations ol
the sounds universallv possihle to the human vocal oreans. It is hardlv as eenerallv known that in shape thev are more
than mere aleehraic x's or sheer onomatopoetic imitations. Thev are in lact evident lorms shaped to picture hasic
ideas. Thev are true ideoerams. The capital letter A, lor instance, is ohviouslv the cardinal letter I, the svmhol ol
primordial unitv (since it is also the numher ·), split apart lrom the top into the creative dualitv ol spirit and matter,
the cross-har indicatine the interrelation which dvnamicallv suhsists hetween them. The U (V) svmholizes, exactlv as
it is drawn, the descent ol spirit into matter and its return ahove. The W pluralizes it, and we lind, not straneelv, the
W to he the letter that pluralizes words in the Eevptian hieroelvphics. The O readilv svmholizes the endlessness ol
matter and ol eternitv. So that the Gnostics, when thev named the unit ol deitv in the cosmos the IAO, had
condensed in the triadic name a sermonette in lull,
sienilvine the initial hilurcation ol the lirst unit divine consciousness, the I, apart into the dualitv, A, and runnine the
round ol an eternal cvcle, O. And so even Peve|oijon has it. ¨I (am the) A (and the) O, the heeinnine and the end, the
lirst and the last,¨--IAO. (The almost hreath-takine sienilicance ol the M, when the spirit savs ¨I AM,¨ will he
introduced later.)
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
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It is possihlv true that literation started with the utilization ol the two simplest elements ol written svmholism, the
vertical line I and the circle O. At anv rate it is to he shown here that nearlv all divine names in antiquitv were huilt
up lrom and upon these two. Ior the Eevptians ol remote past time had comhined the two in the lorm ol what is
almost certainlv the most ancient ol cross svmhols, the crva onsoio, ansated cross, called hv them the A N K H
(more recentlv spelled E N K H), an O toppine an I with a horizontal line at the point ol contact. It represents hv the
O ahove, the enJ|ess existence ol that which is the indestructihle primordial matter, the eternal Mother ol all thines,
and hv the I helow, it indicates the emanation ol creative mind, or spirit power, lrom the heart ol the ereat sea ol
lirst matter pluneine downward. The horizontal har shows hoth their conjunction and their separation, as does anv
houndarv line hetween two areas. But the median line is important also hecause it marks the meetine point hetween
the two poles ol spirit and matter, since it is at this point that all realitv is hroueht out to manilestation throueh the
union ol the two. The ANKH is the astroloeical svmhol--(insert svmhol.
The two svmhols with which literate svmholism heeins are thus the I and the O. The item ol their eender comes lirst
to notice. The I is masculine, as standine lor the Iather's power ol eeneration, which is spirit, the O is the eternal
leminine, matter, the universal Mother, personalized in ancient relieions hv such eoddesses as Isis, Cvhele, Mvlitta,
Aditi, Venus, ¹uno and others. The appropriateness ol this svmholism lrom the suhsidiarv phallic side needs no
accentuation, nevertheless is verv important and indeed verv wonderlul. (The author has lullv dealt with it in his
lareer work, SEX AS SYMBOL.) As all proeenation ol lile can come onlv throueh the union ol male and lemale
elements ol the cosmic dualitv, a svmhol that would dramatize |j|e would have to comhine hoth the I and the O.
This the Eevptians did in their ereat A N K H svmhol, which thus is their written word lor |j|e, and carries also the
connotation ol two other elements enterine into lile, or
necessarv lor lile, namelv |ove and ije. Even more than the IAO it condenses in its three renderines the eist ol a
miehtv sermon, and hecomes the hieroelvph ol hoth the structure and the meanine ol lile. Rendered in one sentence
the svmhol means |j|e hecause lile can exist onlv where two thines, spirit (I), and matter (O), are ijeJ toeether hv a
sullicientlv cohesive power, |ove. Love ties the two toeether to procreate lile. The A N K H is therelore the lirst and
ereatest svmhol in the world, which should make us aware that the cross is the lirst and ereatest svmhol hecause it is
the svmhol ol |j|e and noi ol death. (The ancients said, however, that the soul, when incarnated in the hodv on earth,
was in its spiritual ¨death,¨ and therelore the cross hecame the emhlem ol death--hut soul-death, not hodv-death--a
death viewed wronelv hv all theoloev since the davs ol ancient mvsterv teachine, since the relerence is to the ¨dead¨
condition ol the sov| when immersed in hodv, and not to the demise ol the phvsical hodv. Even in this view it
equallv connoted |j|e, lor it was the soul's relative ¨death¨ that eave lile to the creature, whose hodilv demise in turn
liherated it lor its lreer lile ahove.)
Detachine the two emhlems lrom each other as thev are united in the A N K H svmhol, and comhinine them in
lateral juxtaposition, we have the lirst divine word and name in all literature, IO. That it lieures with equallv
lundamental sienilicance in ancient tvpoloeical numeroloev is evident lrom the lact that the two, now converted into
numhers, constitute the cardinal hase ol all mathematics, the numher ·c. Modern studv seems not to have recoenized
this close connection, amountine almost to identitv, hetween the letters ol the alphahet as orieinallv devised, and
numhers. Numhers were indicated hv letters. Each letter carried a numher value. Hence words were composed ol
those alphahetical units that would toeether express an idea, a mental value, hut as well a numerical value. As lar as
the Scriptures are concerned, even whole sentences were constructed to total a numher quantitv. As Pvthaeoras has
said, God eeometrized in creatine the world, he huilt the universe on numher. Such esoteric works as T|e Zo|or, ol
ancient ¹ewish Kahalistic literature, reveal clearlv also that the deitv lormed the creation hv means ol the letters ol
the alphahet. This can have sense onlv on the predication that as (accordine to the Scriptures) he spake and the
worlds lormed themselves in order under the vihratorv impact ol the letter tones
ol his voice, everv letter sound ol the creative reverheration hecame a constituent element in the cosmic lramework.
Everv letter expressed or in lact constituted a principle or lundamental part ol the universal structure. Perhaps this is
one ol the ereatest kevs to our recoverv ol the crvptic purport ol ancient writine.
The archaic IO (·c) then would he chareed with the potencv ol the lirst projection ol the creative thoueht-lorce, hut
onlv in its lirst partition into dualitv, not in its later and lurther suhdivision. In its expression as the prime triplicitv it
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
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was the IAO (which hecame IAH and ¹AH), and its still lurther dillerentiation toward endless multiplicitv at the
quaternarv staee hroueht it to the lorm ol the ereat Tetraerammaton, the Kahalistic ¹ H V H. In its lull seven-letter
expression it hecame, on the side ol matter alone, the seven-vowelled name, composed ol the seven primarv vowel
sounds made hv the human voice. The Greek alphahet still retains seven vowels, a, short e, lone e, i, short o, lone o
and u. This was to express the lact that everv cvcle ol creation runs throueh seven suh-cvcles, each ol which sounds
out the reverheration ol one ol the seven successive component lorm-tones.
The potent svmhol, tvpilvine primoeenital creative enerev ol mind and matter comhined in the relation ol polaritv,
heine the power that dominates all thines as it was their creator, hecame the lieure ol all comhined mental and
material ruline power evervwhere, as all lesser ruline units were themselves hut projected partial ravs ol the power
itsell. It was therelore the lirst Ijng in the cosmic realm, as everv divided seement ol it was kine in the tinier realm
over which it exercised sovereientv. How notahle this will appear when we shall see in a moment that the verv
word, Kjng, derives lrom the A N K H name'
Nothine has heen more revealine than the list ol words, in Enelish, Greek, German, Hehrew, which can he traced to
the old Eevptian name ol this miehtv svmhol. Its central idea, it was noted, is the production ol lile throueh the
tieine or vnjon ol spirit and matter. The central clue to the meanine ol all these derivatives is the idea ol ijejng two
thines toeether. It must he elucidated that in huildine words upon the A N K H stem, the H mav he virtuallv
dropped out ol consideration, as K H is equallv well expressed hv K alone. But K H is also equivalent to C H, which
olten replaces it. The vowel A is ol inconsequential value and can also he dropped. So there is the hare N K lelt as
the hard root.
The next matter to he noted is that in later philosophical usaee it was immaterial whether it was written N K or K
N. And in Greek the N K (K N) hecame N G (G N),--a sienilicant item. With these specilications it is possihle now
to discern a whole new world ol meanine in manv common words never dreamed to have come down lrom so
divine a lineaee.
It is seen lirst in such words as onc|or, that which ijes a hoat to a lixed place, Inji, Inoi, |jnI, gnor|eJ, gnow, gnos|
(accountine lor the odd spelline), onIe|osjs, a erowine toeether ol two hones, onger, ongvjs|, onajeix, a tiehtenine up
ol leelines. But most interestinelv it seems to have eiven name to at least lour joints or hinee-points (|jnge itsell
seems to he another) in the human hodv. onI|e, Inee, necI and InvcI|es. Lvng, as heine the place where outside air
unites with the inner hlood, could perhaps he added. Iar awav as our Enelish jojn appears to he lrom a source in A N
K H, (N heine the onlv letter common to hoth), it is certainlv directlv lrom it alter all. Ior A N K H was the root ol
the Latin jvngo, to jojn, N K hecomine N G throueh the Greek. Irom this we eet jvncijon, oJjvnci, jvncivre,
conjvncijon, lrom the Latin past participle lorm ol jvngo,jvncivs. But in comine into Enelish throueh the Irench, all
these words were smoothed down to jojn, jojni, and this carried so lar into Enelish as to eive us linallv vnjon, which is
reallv jvncijon in its primal lorm. With even the N droppine out we have xoIe, that which ijes two oxen toeether.
And in Sanskrit it comes out as xogo, which in realitv stands lor xongo, meanine vnjon.
The Enelish present participle endine jng, as well as the prelix con, meanine wji| or iogei|er, likelv comes lrom the
A N K H. Ior the -ine connotes a continuine ol thines movine on toeether. Therelore all three parts ol the word con
necijng would he lrom the ancient word.
Our most common word, i|jng, likewise comes lrom A N K H, as a thine is that which is created hv the union ol
spirit and matter, a divine conception and atomic suhstance.
Next comes one that carries an impressive sienilicance in the studv, the common verh to Inow, in Greek gnosco,
German Iennen, Enelish Ien. What constitutes the knowine act: The jojnjng toeether ol two i|jngs, consciousness
and an ohject ol consciousness, lor there must he somethine apart lrom consciousness to he known. So Greeks called
Inow|eJge the Cnosjs. The Greek verh meanine
io be, gjgnomoj, also has the G N, as token that existence is the result ol the "onI|jng" toeether ol spirit and matter.
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
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But a most surprisine Hehrew derivation lrom A N K H is the lirst-personal pronoun, I. It is in lact the A N K H
itsell unchaneed except lor the inconsequential insertion ol two minor vowels o and i, makine it ANOKHI. This is
amazinelv sienilicant, since it reveals the identitv ol the innermost soul-heine ol man, the I eeo, with the primal
cosmic mind. That consciousness in man which enahles him to think and sav ¨I¨ is indeed a unit element ol that same
cosmic mind. In the I-consciousness ol a creature the central creative mind enerev ol the universe is nucleated in
unitv. And as the ruler ol all lile in everv domain, it is in that lunction and capacitv the Ijng ol lile' That power
which Inows i|jngs is verilv creation's Ijng. And also then it must he the power that i|jnIs. Gerald Massev, ereat
scholar ol ancient occult knowledee, connects in kindred sienilicance i|jnI and i|jng, a thine heine that which has
heen thoueht hv some mind. The I, as the Ijng ol consciousness, hoth i|jnIs and Inows. The German has lor kine
Koenjg, the one who con, (which in German is Ioennen) and the one who Inows what is hest. And what has the
Greek lor Ijng? Astonishinelv onoa, which is equivalent to the spelline onoIs.
The Greek lor messenger, one who ijes the sender with the recipient ol a messaee, is onge|os, lrom which is our onge|.
And messenger itsell has the ng in it. Where two lines meet we have an ong|e. A nooI sueeests somethine in the A N
K H meanine. Perhaps hundreds more words mieht he traced lrom this venerahle hut most sienilicant oriein in the A
N K H. And the words themselves help us reestahlish the lundamental elements in the composition and structure ol
the ereat ancient knowledee so well called the Cnosjs.
The letter I, as the spiritual-masculine lirst hall ol the ereat IO svmhol, must he examined more closelv. It is in the
alphahet and in laneuaee the svmhol ol the divine mind principle. It is the Ijng ol all heine, knowine, determinine,
orderine, actine. And so it has heen made the :oi| (tenth) letter ol the Hehrew alphahet, the kine numher hoth · and
·c or anv multiple thereol, and therelore has lor its meanine the word CoJ itsell. Its Hehrew name is YOD (YODH)
and means the ¨hand ol God.¨ Its hieroelvphic representation is that ol a toneue ol candle llame, hent as it would
he momentarilv il hlown upon hv a eentle pull ol the hreath. This is to indicate the hreathine ol God upon the latent
creative lires ol atomic enerev to hlow them up to creative heat. It is sueeested in Cenesjs when it is said that God
hrooded over the ereat deep. Water is the svmhol ol matter, as matter in the cosmos and water on the earth are the
common universal mothers ol lile. And matter contains the latent atomic lire which creates all. God hlows upon this
latent lire to enllame it lor creative work. This is indicated in the hent candle llame ol the YOD,--(insert Hehrew
Ten is esotericallv called the ¨perlect numher.¨ In the hiehest possihle sense it is the numher that rounds out or
perlects a cvcle ol creation, and it does this throueh the interrelation ol the eternal upper triad ol noumenal creative
lorces, cosmic spirit-soul-mind, with the septenate ol lower phvsical enereies, as ancientlv represented in the ereat
svstem ol Eevptian Gnosis, and laithlullv reproduced in the Ten Holv Sephiroth ol the earlv ¹ewish Kahalah. The
YOD then stands lor that divine creative lire that in its deplovment as a decanate ol powers, lorees the worlds into
the shape prelieured in the divine mind. The triple-aspected cosmic Noumenon desiens the hlueprint ol the
creation-to-he, and the seven hierarchical enereies carrv them out in the world ol concreteness. Il one rellects on the
remarkahle phvsical phenomenon ol a rav ol white lieht passine throueh a triadic elass prism and castine the relracted
ravs upon a screen in the seven colors ol the spectrum, one will have an instructive analoeue ol the numher hasis ol
the creation. Peve|oijon svmholism evidentlv represents it as the Beast with seven heads and ten horns, the three
horns in excess ol the numher ol heads heine presumahlv in the invisihle noumenal worlds, the heavens ol pure
Concomitant with the IO primacv in svmholism runs a variant representation which depicts successive staees in the
creative process. It heeins with the svmhol ol inchoate matter, the O as representine primordial inoreanic
homoeeneitv or the unitv and eternitv ol lile in its unmanilest state. It in lact tvpilies what to us stands as emptv
space. It is emptv (to us) as exhihitine ahsolutelv nothine in visihle palpahle lorm. ¨The world was without lorm and
void.¨ But to the cosmic consciousness it is douhtless not emptv, since it is lilled with suhstance apperceptihle to that
consciousness. What it seems to us is hest depicted hv the emptv circle,--(insert circle.
The next staee shows the circle with the visihle point in the center. This desien indicates the emereence ol the lirst
oreanic entilication out ol unmanilest heine,--(insert circle w/ point in the center.
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - 6 6 - -
The third depiction shows the circle cut horizontallv into two halves, upper and lower, hv the median diameter line,-
-(insert circle just mentioned. This diaeram shows the hilurcation ol the orieinal unitv into the creative dualitv and
the polarization ol its two sell-contained opposite natures, a prerequisite lor anv creation ol visihle oreanic worlds.
The lourth staee indicates the opposition or crossine ol the cross within the circle, the vertical line standine lor the
spirit lorce and the horizontal lor the phvsical. Liltine the cross out ol the circle, we have it in its simplest lorm, and
since lile can oJJ increase unto itsell onlv hv this crossine ol spirit and matter, the cross hecomes the sien ol oJJjijon,
the plus sien,--.
The lilth staee has the same conlieuration, hut as it were, turned one-eiehth on its axis, eivine the X within the
circle. This is to show that motion has heen introduced, that creation has heeun,--. This, similarlv to the hent candle
llame ol the YOD, indicates that God's impulse has heeun to move. Then, as the initial motion imparted to the
creation not onlv oJJs to its workine potential, hut vastlv mv|ijv|jes it, the X hecomes the sien ol multiplication. In
this linal lorm the desien eventuates in eivine us the ereat svmhol ol the numher ·c,--X. And then il we take the X
out ol its eternal encirclement in the ahsolute existence--and hv the heeinnine ol the movement this emereence is
indicated,--and place the two ereat svmhols side hv side, we have astonishinelv that mvstic word and svmhol that
enters so mvsteriouslv into Scriptural alleeorv,--the word OX. (The elucidation ol the esoteric intimation ol this
word is reserved lor the linale.)
The extensive list ol divine names derived lrom the IO hase mav now he scanned. Io is itsell the name ol one ol the
eoddesses with whom Zeus, kine ol the eods in the Greek pantheon, entered into an escapade that exotericallv
sounds less honorahle than would he expected ol divine rovaltv. But as paramour ol the supreme God she would
stand in the role ol the ereat Mother ol lile, like Cvhele, Isis and the rest. An Io character occurs in other
As, however, the I lunctions as the male-spiritual svmhol and is not to he taken as the vowel lorce alone, hut rather
as the con-
sonantal lorce, it was paired with each ol the vowels in turn to represent the conjoined dualitv. And so we lind IA,
IE and IU standine as the hase ol a numher ol earlv deilic names. The IA came to serve as the linal svllahle ol all
names ol countries, as Germania, Britannia, Australia, Russia, Austria, Scandinavia, Asia, India, Arahia and manv
more. The IE heeins the orieinal Greek name Iesous (¹esus). Preceded hv the H, denotine aeain the lirst motion ol
the hreath ol God, it heean some Greek words lor divinitv, principallv |jeros, socreJ, |o|x and a vrjesi, lrom which
comes |jerov|oni, |jerorc|x and the old Greek name lor ¹erusalem, Hjeroso|xmo.
But as IU it stands as one ol the most hasic ol all divine name-lorms. IU was in lact the shortest and commonest ol
Eevptian verhs, and meant io come. Because the divine nature was considered an element ol consciousness that was in
course ol its evolutionarv comine to deilv mankind, the Messiah doctrine connoted the idea ol the slow, eradual and
continuous comjng ol the deilic mind in the world. In lact a common name in Eevpt lor the Messianic character was
¨the Comer.¨ ¨Iu is he who comes reeularlv and continuallv,¨ periodicallv. Hence IU is the primal Eevptian name ol
deitv. As such it lormed the lirst element ol the ereat compound Eevptian name ol the Christ-Messiah, Ivem|eiev,
which was shortened hv the Greeks into Im|oiev. In lull translation this would read. Iv (he who comes) em (with)
|eiev (peace, also seven), ¨he who comes with peace as numher seven.¨ This name comprehends in itsell another
ereat sermon like the A N K H--svmhol, relerrine to the occult lact that in anv cvcle ol creation the principle ol
divine consciousness that will unlold to hrine veoce to the chaotic suhconscious elements (the so-called six
elementarv powers, the potencies in the atom) comes to lull outward expression in the seveni| and last round ol the
cvcle. Christhood is alwavs a seventh unloldment. Our own word seven comes lrom |eiev, as this shortened to |evi,
and directlv hecame the Latin seviem, hv the interchanee ol h with s, as occurs in verv manv instances, as in Asvro
hecomine A|vro. H and s are also closelv related throueh the Hehrew letter s|jn, which is either S or sh in sound. S
is reallv onlv a sharper h.
The next step in the development is quite notahle. The I heine male-spiritual, a consonant (masculine eender) rather
than a vowel, and representine the projected rav ol divine mind that
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · · - -
heamed lorth out ol primordial heine, ran the course ol its projection into the deepest hosom ol matter, planted its
eerminal seed in matter's womh, then ivrneJ io reivrn, the conlieuration ol the I was chaneed or enlareed to include
in its shape the sueeestion ol the turnine upward lor the return. It mieht most sienilicantlv then he said that it was
ivrneJ into the letter ¹. With more deliniteness the ¹-lorm could hespeak the masculine-divine than the vowel-
leminine or the androevnous aspect. Also in this lorm it could he more litlv prelixed to the other vowels, as ¹A, ¹E,
¹O and ¹U. With this important chanee the numher ol divine names heeins to multiplv exceedinelv.
It is impossihle to pass hv this item ol the turnine ol the I into the ¹ (the two are essentiallv the same letter still in
Latin) without calline attention to the astonishine sienilicance ol the lact in relation to one ol the kev words in the
Bihlical alleeorv ol the soul's descent onJ reivrn. In the Hehrew-Mosaic alleeorv in the Old Testament the place
where God descended in a cloud to meet and commune with his children (Israel) was Mount Sinai. This name then
must mean the lowest point to which the spirit-soul descends to meet matter, the pivot point round which it swines
to heein its return to the heavens. This is diaerammed hv the lower turn ol the ¹. What must he our astonishment,
then, to discover that this kev name Sinai derives lrom the Eevptian word senj (senoj), meanine "vojni o| ivrnjng io
reivrn¹" And where, in concrete realitv, is that point located: Nowhere else than in the phvsical hodv ol man' The
phvsical hodv ol man is the Mount Sinai ol the Bihle. And where else could God and man meet than in the hodv ol
his human child: An ohscure point in scholarship has at last come lorth to enliehten us on one ol the most important
leatures ol our sacred Scriptures.
Greek mvtholoev eives us ¹ason, a divine lieure. In the Old Testament we have ¹acoh, ¹ahez, ¹ared, ¹akin and perhaps
others, ¹ames in the New, ¹acques, ¹ack, a lolk-lore character ol the deitv in man, ¹anus, delinitelv a Christ-lieure in
Roman mvtholoev. The ¹E-lorm eives ¹esus, ¹esse, ¹eshua, ¹eshu, ¹ezehel, ¹eremiah, ¹erusalem, ¹ehu, ¹ethro,
¹ehosophat, ¹ehovah, ¹ephthah, and others. In passine it seems quite worth while to analvze the true context ol the
name ¹esus. It is the ¹E comhined with the Eevptian SU, meanine son, |ejr, vrjnce, successor to the kine, and the linal
masculine terminal letter, which was I in Eevptian, hut
hecame S (US) in Latin. ¹E-SU-S. It would then mean the comine masculine-divine son (ol God the Iather) as
¨prince ol peace.¨ The masculine terminal I ol Eevpt was kept in the variant lorm ¹O-SE-I, ¹O-SE-PH, as in the
Russian Yussul at the present. This is the most prominent in the ¹O eroup, which includes ¹oram, ¹osiah, ¹oash,
¹onah (¹onas), ¹oh, ¹oses, ¹oachim, ¹oel, ¹oshua and (in the Norse) ¹otun. These have never heen recoenized lor the
divine names thev are, hecause ol the inveterate mistakine ol Old Testament alleeorism lor assumed lactual historv.
But, heine in the alleeorv ol man's divinitv immersed in the llesh, thev are incontestahlv the names ol the divine or
Christlv principle personalized in the manv mvth-lorms. Horus, the Christ ol Eevpt, had lor one ol his desienations
¨the ¹ocund.¨
The ¹U-lorm vields ¹udah, ¹udas, ¹udea, ¹uhilee, ¹udith, ¹ulia, alone with sienilicant common noun derivatives such
as jvJge, jvrx, jvsijce. But Latin mvthic usaee exalted the ¹U to the verv hiehest pinnacle ol divine dienitv in namine
its supreme deitv alter the Eevptian ¹U, addine the word lor |oi|er, voier (vjier), to it to lorm the ereat name ol the
kine ol the eods, ¹U-PITER. Even the eod's wile and sister partook ol the elorious title--¹UNO. The ereat Caesar
hoasted ol his lahled derivation lrom deitv in his coenomen ¹ulius. The ¹uniper tree carries this connection with
divine source. Latin jvvenivs, our ¨vouth,¨ convevs the idea that the eods are ever xovng. (The I, the ¹ and Y are all
lorms ol the same letter-sound.) Irom this we have our jvnjor, the German has jvng, meanine and pronounced as our
xovng. The jvthat heeins the Latin jvngo (jvngo), to jojn, indicates that spirit and matter are joined toeether anew to
eenerate lresh lile. This IU (¹U) stem is much more sienilicant than has ever heen seen helore. In the lorm ol YU--it
enters into the ereat world sienilvine the hirth ol deitv--Yv|e.
Everv letter, ol course, expresses some aspect or seement ol creative purpose. Alphahetical schematism has heen
presented in several dillerent lormulations. In the Hehrew alphahet there were said to he three ¨mother letters,¨
o|ev| (A), mem (M) and s|jn (SH). These ostensihlv represent respectivelv the pre-creation staee (A), the middle
staee ol spirit's involvement in matter (M), and its linal staee ol elorious deilication (SH),--the svmhol ol |jre. M is
the svmhol ol woier. Lile emanates out ol potential |jre, is ¨haptized¨ lor evolutionarv purposes in water, the svmhol
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - 8 8 - -
matter, and returns to source with lierv potentialities actualized hv havine ¨overcome¨ the powers in the water-
matter. The Hehrew word lor |jre is es|, and spirit evolves its divine lire in man, js|. The divine lire in man made
him the js|man, and the divine man in the trihal lile ol some nations was called the s|omon.
How the other letters were erouped in relation to the three mother-letters is matter ol uncertaintv. Several
schematic desiens have heen sueeested hv students ol Kahalism. But two consonants, heside ¹, were made the central
lrame ol another extensive run ol divine names. These are R and L. The names derived lrom or hased on them must
he listed.
It is evident that, as their usaee worked out, R and L mav he reearded as essentiallv the same letter. The Chinese
conlusion ol the two is well-known. But their identilication hecame almost a necessitv in the ancient Hehrew-
Eevptian exchanee ol words, ideas and svmhols, inasmuch as the Eevptian alphahet had no L and was lorced to
suhstitute R in all words where the Hehrew could use either L or R. It is therelore extremelv likelv that the ereat
hasic words, as seen so well in Latin rea, Ijng, and |ea, |ow, are ol practicallv identical sienilicance. The heavenlv kine
is the Lord, and the old Saxon derivation ol Lord lrom |owworJ, as Ruskin points out, is more than coincidental. The
kine's will was the law in all archaic lile, and in theoloev it is still true that the will ol the Lord is the law ol lile.
¹ust whv R and L came, with ¹ and SH to emhlemize divinitv is not too clear. Thev, alone with M and N, are ol the
class ol letters called liquids. thev are sounded with a continued ||ow ol the voice. Thev could thus have heen chosen
as representine the on-llowine course ol all lile. This idea would not have heen inappropriate. It mav he the correct
one. At anv rate R came to its divinest application in heine chosen as the name ol that ereatest ol all spiritual deities
ol antiquitv, the Eevptian Sun-eod Po, whose svmhol is that ol the sun, the circle with the dot in the center. A
cursorv view ol names hased on R and L vields manv interestine items. The R and L can he associated with anv ol the
vowels and can either lollow or he preceded hv it.
Irom AL-LA we note A||o|, A|oJJjn, A||ejm (Elohim), the lrequent A|ol Arahic names and a host ol others,
perhaps our o||. Irom EL-LE we have E|, the Hehrew word lor CoJ, the plural heine E|o|jm. The masculine article,
i|e, in the lour laneuaees
derived lrom Latin, is, as in the Spanish, e|, and in the Irench, |e. This will not he seen as sienilicant until it is
recoenized that the delinite article is, or was, itsell a cognomen o| Jejix. Spanish i|e is the Hehrew word lor CoJ, EL.
Enelish i|e is the Greek lor CoJ, i|eos. And Greek masculine lorm ol i|e is |o, a Chinese word lor deitv. The
ancients hahituallv prelixed i|e to divine names, as ¨the Osiris.¨
Irom IL comes the Arahic Ilhrahim and the Latin j||e, meanine i|js, i|oi w|jc| js, a succinct delinition lor deitv. The
Latin name lor the sacred tree was the holm-oak, and its Latin name was j|ea. OL and UL vield a lew words relerrine
to divine thines. Hehrew o|om, the wor|J, eiernjix, the oeon, and o|o|, vv, to go vv, and the Mohammedan U||o|,
AbJv||o|, mav trace oriein lrom these two hases.
AR-RA shows in numerous words, or meanine rjver in Hehrew, and there are several rivers on the world map named
the Ar, or Aror. The stream ol divine lorce emanatine lrom the heart ol heine to create worlds was called the rjver.
Everv ancient land had its sacred river. As Po was the ereat solar deitv, the oriein ol rox, roJjoni, roJjvs, roJjvm,
roJjoie and orrox is evident. As the kine was the one radiant with divine elorv, the rea (rex, roj, rox), such words as
rego|, roxo|, reo| (as in Mont-real), regv|oie (alone with |ea, |ego|, |oxo|, |eo| and |egjs|oie), are traceahle to this source.
Plato has the lamous ¨mvth ol Er,¨ a divine character. The Greek has Er with the masculine sineular endine os,
eivine the ereat God ol divine love, Eros. Pe must he the hase ol the common Latin word lor i|jng, res, the stem ol
which is just re. This eives reo|jix, reo|jze and rej|x, and the prelix denotine repetition, re, as lile is constantlv
repeatine its processes, as in renew, revjve, resiore, etc.
IR-RI shows scant usaee, hut in OR-RO and UR-RU we encounter a prolilic wealth ol derivatives, all pointine to
hieh, il not directlv divine relerence. It is sienilicant, to heein with, that OR is lound to he the hase ol words in
several laneuaees meanine two thines, go|J and |jg|i. Irench lor eold is or, and Latin ovrvm, our word ore, Hehrew
lor |jg|i is Oro|. Gold, the indestructihle, was svmholicallv related to lieht, which is also indestructihle. The creative
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - o o - -
enerev ol God llowed lorth as lieht like a eolden river, so that all three, go|J, |jg|i and rjver show the derivation lrom
or, ovr, or. Avroro, God ol Dawn, needs no lurther explication, ovro and ovreo|e likewise.
UR reveals a erand list ol shinine names. It was in itsell the ereatest and most likelv the orieinal word lor |jre. The
Eevptians, wishine to name it i|e lire, added the divine article, i|e, which in their laneuaee was the hieroelvph lor the
letter P. This addition made it vvr, vvr, the Greek word lor lire to this dav. Irom this comes vvre, vvrge, vvrgoiorx,
as also vxre, vxroiec|njc and emvxreon, the Greek U chaneine to Y in Enelish, as in hundreds ol words. Ur (a variant
ol ovr, or) was the name ol that state ol the primordial spiritual ¨lire¨ lrom which the lirst divine rav, Ah-ro-ham,
proceeded as lirst lather ol spiritual Israel (not the historical Hehrews). In the same cateeorv it was the name ol the
universal Eevptian svmhol ol creative lire, the vroevs, ¨a serpent ol lire,¨ which was sevenlold as tvpilvine the seven
archaneels that created the universe. It is therelore another representation ol the draeon or heast with seven heads. Is
it stranee that our modern discoverv ol the creative lire ol the universe in the atom has hroueht into prominence as
the most lierv ol the elements those two whose names incorporate hoth the title ol the Sun-eod and the Uraeus,
RAdium and URanium: The German laneuaee has some hundreds ol words prelixine UR, as Ursvrvng, Urave||e,
Ursoc|e, all meanine orieinal source-sprine ol heine. All lile came out ol UR, the primordial lount ol cosmic lire. A
verse in the C|o|Jeon Oroc|es savs that ¨all thines are the product ol one primordial lire, everv wav resplendent.¨
How resplendent it is our modern nuclear phvsics is now revealine' The Hehrew word lor |oi|er heine ob, Abrom is
¨Iather Ra,¨ as clearlv as Hehrew can sav it. Pom would he this creative lire immersed in water, matter.
The list so lar traced hecomes more than douhled throueh the prelixine onto these root-lorms the Hehrew article,
i|e, which is just the letter H. The addition ol the H has the lorce ol divinizine the word, as has heen seen. So lrom
HAL there is |o||ow, |o|e, |o||e| (Hehrew io vrojse), |o||e|vjo|, |oj| and more. Irom HEL can he traced |eo|, |eo|i|,
|ej| (German |oj|), |e|| (German, brjg|i, c|eor), and most sienilicantlv, the Greek |e|jos, the sun' The spiral, or |e|ja,
was a lieure tracine the spiraline course ol the sun, or its planets around it. The leminine names He|en, He|eno (with
the H intensilied into S hecomine the name ol the moon, Se|ene), are assumed to derive lrom it also. The Greeks
adopted unto themselves the divine name He||enes, sienilvine ¨hrieht and shinine ones,¨ duhhine the rest ol humanitv
¨harharians.¨ (Thev did this
in the same lashion and with the same motive as the ¹ews adopted lor themselves the divine name Isroe|jies, duhhine
the rest ol mankind ¨Gentiles.¨)
Irom HIL comes douhtless our word |j||, ¨the hill ol the Lord,¨ the hieh locale ol divine power. (Hor in the R-eroup
is the Hehrew word lor |j||¹)
Irom the HOL stem comes ol course |o|x, w|o|e, |o|jsm. Iew ol particular divine character or relerence derive lrom
The H-R eroup vields manv ol exalted sienilicance. HAR eives |eori, |eori|, HorTemo, (a name ol Horus, the ereat
Christ ol Eevpt), Harpocrates, (another Greek-Eevptian Christ-name), perhaps |orvesi, |orv, |orvx (the harpies ol
Vireil's AenejJ). HER eives a lone list. |ero (title ol one erade ol deities in Greek mvtholoev), German Herr (God),
|ero|J, Hero, (¹uno's Greek name), Heroc|es (Hercv|es), Hermes (Mercurv), and, reinlorcine the e with the i, |jeros,
Greek lor socreJ.
HIR appears perhaps in the German lor s|ev|erJ, and in Hjrom. HOR eives the hase ol perhaps the ereatest ol
ancient personalizations ol Christhood, the Eevptian eod Horvs, who stands on the |orjzon, |ovr, |oro|ogx, |ormone,
|orn, |orijcv|ivre. Horn was a universal ancient svmhol ol divine power. HUR shows in BenHvr and |vrrjcone, the
natural exemplilication ol divine lierv power. The Hvrrjons were a people sharine Asia Minor with the Hittites.
As H comes out olten in the rouehened lorm ol CH (KH), and also exchanees olten with S, the H-hasis ol hundreds
ol words, all in one wav or another intimatine deilic relerence, the derivative lield is vastlv extended, emhracine such
words as c|o|jce, c|orjix, core, cvre, cross, c|eer, c|ojr, c|orvs, C|rjsios, c|orm, c|erjs|, c|ervbjm, Serovjs, serov|jm,
sjr, sjre, seer, ser (Eevptian lor c|je|, e|Jer, sjre), I|erv|v (Eevptian lor the two lion-eods on the |orjzon).
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·c c - -
These lists are put down almost at random. It is certain that intensive research would immenselv increase the total
numher, and no douht others ol the ereatest importance could he revealed.
These lormations lrom the hasis IO are ol the ereatest interest and importance. Thev do not, however, eive anv
intimations ol the oreanic structure in the alphahet which this work is intended to disclose. But thev will appear in
clearer lieht as that hidden structure is outlined.
To enlorce the crvptic sienilicance ol the disclosure now to he made, it is necessarv to present, with the utmost
hrevitv, the lundamental meanine-eraph ol all ancient relieious literature. The Bihles ol antiquitv have hut one
theme. i|e jncornoijon. The vast hodv ol ancient Scripture discoursed on hut one suhject,--the descent ol souls, units
ol deilic Mind, sons ol God, into lleshlv hodies developed hv natural evolution on planets such as ours, therein to
undereo an experience hv which their continued erowth throueh the ranees and planes ol expandine consciousness
mieht he carried lorward to ever hieher erades ol divine heine. These tomes ol ¨Holv Writ¨ therelore emhodied their
main messaee in the imaeerv ol vnjis o| |jerx svjrjivo| noivre v|vngjng Jown jnio woier, the descendine souls heine
descrihed as sparks ol a divine cosmic |jre, and the hodies thev were to ensoul heine constituted almost whollv ol
water. (The human hodv is seven-eiehths water')
It can indeed he said that the one sure and inerrant kev to the Bihles is the simple concept ol lire pluneine into
water, the lire heine spiritual mind-power and water heine the constituent element ol phvsical hodies,--as well as the
svmhol ol matter. Soul (spirit) as lire, pluneed down into hodv, as water, and therein had its bovijsm. Hence soul's
incarnation on earth was endlesslv depicted and dramatized as its crossine a hodv ol water, a ¹ordan River, Stvx River,
Red Sea, Reed Sea. Since the water element ol human hodies is the ¨sea¨ which the soul ol lire has to cross in its
successive incarnations, and it is red in color, the ¨Red Sea¨ ol ancient Scriptures is just the human hodv hlood. When
the red lire ol spirit-soul was eraduallv introduced into and permeated the orieinal sea-water which was the hodilv
essence ol earliest livine creatures on earth, it chaneed colorless salt water into its own color, red. The ¨Red Sea¨
never could have meant anvthine other than the human hlood. The Scriptures reiterate that ¨lire descended lrom
heaven and turned the sea into hlood.¨ This translormation ol course took place in man's hodv, not in the world
oceans. This is a clarilication that alone can reillumine all old Scriptures with a llashine new and enliehtenine
orientation ol meanine. Eevpt said that souls came down to ¨kindle a lire in the sea,¨ to ¨create a hurnine within the
sea,¨ verilv to set the ocean on lire. This has actuallv heen done, hut in man's veins and in his passions, not in the
seven seas.
It is now to he announced that the ereat meanine-structure discovered in the alphahet outlines this descent ol soul-
lire into water and its return to its native empvrean. Il one arranees the letters in a circular arc downward lrom A to
the last letter ol the lirst hall ol the alphahet, and then heeins the upward return with the lirst letter ol the second
hall and completes the arc to the linal letter, descrihine the |ower hall ol a circle, one will have hlueprinted the
oreanic structure here revealed. On the thesis just presented, one would challenee the claim ol such a structure to
demonstrate that the lirst letter or letters were somehow charactered as |jre, and that the two middle letters at the
hottom or turnine-point ol the semi-circle were charactered as woier. We are proclaimine that the structure meets
that challenee and therelore proves itsell as true and correct. The result is that, alone with everv other svmholic
device ol ancient meanine-lorm, even the alphahet emhodied the central structure ol all ancient literature,--the
incarnation, the haptism ol lire-soul in and under hodv-water. Il this is to he conlirmed, we must lind |jre at the top
or heeinnine ol the descendine arc, and woier at the hottom or turnine-point. It must now he shown that the
conditions our thesis requires to prove itsell are preciselv met in the alphahet. The discoverv was made and certilied
when it was perceived that i|e o|v|obei JjJ |v||j|| i|ese vrecjse conJjijons. The top or heeinnine letters are A and B,
and should, the A alone or comhined with B, represent |jre, the middle letters comine at the hase ol the arc are M
and N, and, mjrobj|e Jjciv, thev represent woier¹ Irom A to M, then, the descendine arc traces the downward or
involutionarv plunee ol lire into water, reachine its lowest depth with M, lrom N hack to the linal letter, whatever it
he in dillerent laneuaees, the upward return arc represents the arisine out ol water and the return throueh evolution
ol the heavenlv lire to its true home, completine the cvcle.
The lire-character ol A and B does not show out in such explicit lorm as does the water-character ol M and N.
Nevertheless it is intimated and implicit in various wavs. The celestial lire emanated lrom primal source as one rav,
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·· · - -
hut soon radiated out in triadic division, and linallv reached the deepest heart ol matter in a sevenlold seementation.
But in its lirst staee ol emanation it was alwavs pictured as trilorm. The YOD candle-llame heine its tvpe-lorm, the
Hehrews constructed their letter which was to represent the lire-principle with three YODS at the top level, with

lines extendine downward to a hase, on which all three met and were conjoined in one essence. This eives us the
ereat lire-letter SH, s|jn,--(insert shin.
But the trilorm lire svmhol was onlv possihle as the result ol the one lirst rav hilurcatine into the iwo lires ol spirit
and matter and unitine to eenerate their product, which hecame the third two-llame aspect as precedine the three-
lire aspect. And what letter is it that depicts the two-llame staee, the lirst real creative staee: Preciselv what the
thesis calls lor--the lirst letter o|ev|, composed ol iwo YODS, one ahove, the other helow, the central axis, a sliehtlv
variant lorm ol our mathematical sien ol division, a horizontal line with a dot ahove and one helow it. All lile is an
interplav hetween the upper lire ol spirit and the lower lires ol sense and the llesh, ol ¨pure¨ lire in air and ¨impure¨
lire in water. Even the Enelish A carries the same depiction, as it presents the one vertical line ol spirit ravine
downward, the I, as heine split apart into dualitv, with the two separated lines still connected hv the horizontal har
ol mutual inter-relation,--(insert aleph.
The resultine Hehrew word, then, lor |jre is just what the specilications ol svmholic representation demand. The
word should he composed ol svmholic letters carrvine the idea ol the one-lire, the dual lire and the triple lire siens,
and this is preciselv what the Hehrew word lor |jre is. It is ESH, reallv AeSH, composed ol o|ev|, suhvowelled hv e,
and s|jn. A|ev| is the dual letter, s|jn the triple, and the middle har hetween the two YODS is the o|ev| in the
sinele-har |jre. Then sienilicantlv mon, who emhodies this sinele, douhle and triple |jre is ISH'
One would ask at once whether the Enelish word os| would carrv the same connotations, heine the visihle end result
ol lire. It is extremelv likelv that it does. Not onlv is it at once evident in its relation to lire as its residue,--ashes,--hut
the Norse mvtholoev, depictine the radiatine streams ol the livine lire under the imaeerv ol a hranchine tree, chose
the os| as the tree-tvpe ol the lierv emanation. YgJrosj|, the ash-tree ol lile.
It has alreadv heen stated that the patriarchal character desienated as Ahram personilied in the Hehrew lormulations
the lirst |oi|er ol spiritual lile, emanatine out ol the primordial essence
ol lire, UR ol the Chasdim. (This latter word sienilies not national Chaldeans, as those thus desienated were not an
ethnic eroup, hut a spiritual caste. The term stands lor the lirst archaneels, or creative lires, the seven.) To he the
lather ol spiritual lile in an evolutionarv cvcle, this rav had to he the lirst aspect ol the emanation. Therelore it would
he lound to he composed ol the lirst two letters ol the alphahet. This is preciselv what is lound in the Hehrew word
lor |oi|er. AB. Linkine it with the Eevptian RA, the radiant solar deitv, we have AB-RA-M, receivine later in its
evolution the developed powers ol eodhood represented hv the lilth Hehrew letter, |e, and so hecomine AB-RA-H-
AM. And as Ahram came out ol the primordial empvreal lire, UR, it is hardlv coincidental that even UR heeins with
that letter, U, which (with V) represents the downward line ol descent, the turnine upward and the return to the
The detailed knowledee is not at present availahle to trace the chain ol linked steps in the descent ol the divine
llame lrom A down to M. It does not seem apparent that at anv rate in extant alphahets there is to he lound a
sequence ol letter sienilications paralleline and depictine the successive staees ol the creative lire's descent into the
water, or matter involvement. Il such an explicit arraneement was planned lor the lirst alphahets, it seems impossihle
to trace the staees in orderlv succession in present alphahets. But what emerees with astonishine certitude is that the
central letters, M and N, carrv the sienilicance ol what the diaeram demands,--water. Thus at the point ol lowest
descent, where our thesis requires water, there indeed we have it.
Everv letter ol the Hehrew alphahet, heside carrvine a numher value, also has attached to it a svmholic monoeraph. B
is bei| and means |ovse, G is gjme| and means come|, D is Jo|ei| and means Joor, H is |e and means wjnJow, etc.
When we come to M, we lind it is named mem and means--woier¹ N is called nvn and means that which is the
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·a a - -
animal lile in water,--|js|¹ This is in the Hehrew. But amazinelv, when we turn to the old Eevptian, we lind that N
has the name ol nvn likewise, hut means and is the hieroelvph ol--woier¹ Its character letter is simplv a short line
indented to indicate seven woves, as our Enelish script m is a succession ol three waves. M therelore in the Hehrew,
and in the Enelish as well, marks the nadir ol soul's decent into water, and N, at the same level and therelore also
sienilvine water (or as |js| the

oreanic lile in water), marks the turnine-point lor return, the Mount Sinai ol evolution. Its relerence is undouhtedlv
to this earth, which true svmholic insieht discovers is itsell--and not anv hill on its surlace--the ¨mount¨ or ¨hill ol
the Lord,¨ on which God meets man in a cloud ol lire, and on which all sermons are preached hv his inner deitv to
man, and all temptations, crucilixions, spiritual initiations and linal translieurations take place.
Irom A, the point ol emanation ol the spiritual lire, the creative stream ol livine enerev, the river ol vivilication, as
the Greeks call it, proceeded and swept downward until at M it had immersed its lierv potencies in the water ol the
human hodv, therein to heein to do its evolutionarv work ol kindline its own hrieht llame ol spiritual consciousness
in the red sea ol the human hlood. And now it is known that this red hlood was orieinallv sea water. As lire causes
water to evaporate, the ancient alleeorism represented the divine lire as drvine up the water ol the hodilv sea,
permittine souls to pass over the waterv terrain drvshod. Variant svmholism had the Christ nature walkine on the
water without sinkine into its depths. Eevptian lieurism had the lire causine the water to hoil, with the soul
suhjected to the daneer ol heine scalded therehv.
So the eraph ol the soul's descent and return swines down lrom the lire-heieht ol AB to MN and there turns hack
upward to end in the linal letter. It mav he a chance circumstance, hut is at anv rate an odd one, that il we start with
A and then take in succession the linal letter ol the Enelish alphahet, Z, the linal one ol Greek, O, and the linal ol the
Hehrew, TH, it eives us the word AZOTH, the word used in Medieval ¨alchemv¨ to denote the primoeenetic
source-essence ol lile. Il it were thus made up ol the lirst and last letters ol the three most representative alphahets it
would have heen intended to denote that hasic essence which constitutes the suhstance ol all lile lrom the lirst step
in creation throueh to the linal dissolution ol all thines.
In descendine lrom the heieht ol lire essence to the depth ol water suhstance, the enereization would have had to
pass throueh the intermediate staee or lorm ol air. Iire svmholizes pure enerev ol spirit, air tvpilies mind, water
stands lor emotion, as earth lor sensation in the scale ol conscious states. Il anv ol the letters hetween A and M are
intended to mark the air staee, it has not come to knowledee as vet, unless it he that the hent lorm ol the tenth

letter YOD, indicatine the candle llame hent hv a pull ol air to denote the orieinal impulse ol God's mind on the
llame, is to he taken in this sienilicance.
M and N, separate or conjoined, lorm the lramework ol hundreds ol words relatine to the condition ol spirit-enerev
when immersed in matter. As the primal mind-lire is the |oi|er, AB, so the primal matter-essence is the eternal
moi|er, which in Hehrew is AM. M will he lound to heein virtuallv all words denotine motherhood. M represents
three, or live, or seven waves ol water, and it should not he a matter ol surprise, therelore, that we lind all lile on the
planet havine its eeneration in and lrom the sea water. Sea water is in a sense still the mother ol our lile, hecause that
lile is sustained hv the electro-dvnamic potencies in our hlood, which is still chemicallv undistineuishahle lrom sea
water' Our hlood js the red sea water' So we eet the mother-name hv conjoinine the letter ol potential lierv enerev
A, with matter svmholized hv water, M. Our colloquial ¨Ma¨ lor moi|er is essentiallv the Hehrew AM.
Startine with A M lor moi|er, there is met an almost endless list ol words whose connotations link them to the
matter side ol the lile dualitv. To view them in the lieht ol this orientation ol thoueht is to discern in them new and
vivid intimations ol esoteric meanine. These recondite connotations can hest he seen hv contrastine their sense with
their antonvms denotine lire, spirit and the latherhood. To heein with, the creative powers svmholized hv the letters
at the head ol the alphahet are goJs, while the heine who emhodies eod-power in matter is--MoN. The divine
powers at the summit are unmanilest, in matter thev hecome MoNj|esi. At the summit there is hut one power,
undillerentiated, helow in matter it has mv|ijv|jeJ itsell and hecome the MoNx. At the eod heieht the power is
purelv spiritual, at the lower level it comes out as MeNio|, spirit ahove, MjNJ helow. At the top there is the
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·¸ ¸ - -
maximum ol power, even thoueh purelv potential, at the lower ranee its is MjNvs, or at a MjNjmvm, thoueh actual
in its limited expression. A mon is the cosmos in MjNjoivre. That which is expressed down here is, in comparison
with the superior potential ahove, MeoN. Also as here the two poles ol heine are locked in a more or less stahle
equilihrium, thines here are at a MeoN or MeJjoN counterhalance. To hold this steadv is to MojNiojn lile in its rieht
poise. The lather-power, AB is the conscious coenitive

element in creation, the power it wields in matter, the M N enerev ol the atom, is the MoNjvv|oijve hand ol God
(the meanine ol YOD), and so it is that the word lor |onJ in manv laneuaees is not onlv compounded ol M and N
(Latin monvs, Spanish mono, Irench mojn), hut is in all laneuaees |emjnjne in eender, intimatine the motherhood. In
contrast to heaven ahove, the earth helow is, in Latin, MvNJvs, lrom which is our adjective MvNJone. Also lrom
this comes MovNi, MovNiojn, MovNJ, alreadv explained as relerrine to no hill on earth, hut to the earth itsell.
Hehrew name lor this lower vale ol trihulation was HjNNoM, or Ce|jNNoM. In the upper realms souls are not
sullicientlv individualized to deserve specilic dillerentiated names, here soul eets its proper NoMe. The late allotted
to each soul hv karmic desert comes out to monilestation here helow, it is therelore the soul's NeMesjs. The soul
here is under law, in Greek NoMos. A section ol the terrain ol a nation was hv the Eevptians termed a NoMe. Since
matter, like tvpe-svmhol, water, is, lrom the philosophical view ol realitv, nothine (it was desienated hv the Greeks
¨privation¨), the Eevptian hase-root ol the letter N, whose hieroelvph was seven waves ol water, alone with the
primal deilic trinitv Nv, Nvn, Nvi, eives us all the words expressine Negoijon. no, noi, neji|er, nor, none, nj|, nja
(German. njc|is), Latin noa (njg|i), our njg|i, Jenx, nevier, never, nox, German nejn, njemo|s, etc., etc. Applied to
man, his (relative) nothineness would make him ¨no one¨ which is in Latin NeMo. As man is cut oll lrom deitv here
helow, he is in Greek MoNos, o|one. Also he is a MoNoJ. Perhaps MoNI is one who is alone, not united to the
lemale counterpart.
The lood the soul eats on earth is that divine MoNNo that was rained down lrom heaven, hut had to he scraped up
oll the earth, the perlect analoeue ol how mortals acquire their heavenlv nutriment. The universal ancient trihal
name lor the divinitv manilestine in the lile ol nature was MoNo, MojNv, MoNjiov. Then we have the word lor the
thinkine principle, which in the Hindu svstem is MoNos. One caueht under the demoniac possession ol this power
was a MoNjoc. In India the practice ol prophecv was called MoNirjc science. And the mon in the word JeMoN is
prohahlv ol this derivation. The Greek Iuries were called MoeNoJs. Plato relers to divine ohsession as a MoNjo
hetter than soher reason. An oMeN was a loresieht ol one's earthlv late. And the mvstilvine and hallline word endine
oMeN, il not directlv lrom the Eevptian eod ol that same name, would seem hv letter intimation to mean ¨so let it
he,¨ indicatine that what is set lorth should come to realitv in the evolutionarv process measured hv the descent ol
soul into matter the whole wav lrom A to M-N. Memorx in Latin is MeMjNj and the Greek Muse ol Memorv was
MNemosxne. To recall one's past is to reMjNjsce. Thines here are the MjNvijoe ol what is whole and inteeral ahove.
Thev are MjNvie in maenitude and last hut a MjNvie ol time, poeticallv speakine.
Another most important line ol derivatives hranches oll into sidereal reeions. The ereat cosmic svmhol, il not the
emhodiment ol divine enerev, is the sun. In contrast with its miehtv eenerative power, its opposite character in the
earthlv reeion ol the heavens, dead, inert, purelv passive and rellective, the svmhol ol matter, is the MooN. Hence the
composition ol its name in Enelish lrom M and N, eivine also MoNi|, MoNJox onJ MeNses. Il in Latin L stands lor
the divine Lieht, their Lvno (the moon) mieht have taken lorm lrom the idea that on the lunar orh the divine Lieht
(L) was weakened and dimmed hv the rellection lrom the surlace ol the neeative lileless moon, eivine them LuNa, L
lor the lieht and N lor the darkness, or it mieht have heen orieinallv L rellected in M-N, sueeestine LvMNo, later
wearine down into Lvno. Oddlv enoueh the Latin lor |jg|i in its pure solar elorv is |va, hut lor |jg|i in its earthlv
relracted dimmed lorm the word was LvMen. At anv rate L and N are set directlv at opposite nodes to each other in
|va, |jg|i, and noa (Greek nva) njg|i. L evidentlv here carries the connotation ol divine character analvzed earlier. Ior
not onlv does the Latin have |vmen (our j||vmjne) lor |jg|i, hut it has the word representine the divine lieht or power
in thines, NvMen, which comes close to hearine the same sienilicance as NoMen, Latin lor nome.
The soul was thoueht to put on its hodilv vesture as a MoNi|e, which, as heine the house it lived in was its MoNse or
MoNsjon. That which trailed hack lrom the horse's head was his MoNe. That which llowed lorth lrom the head ol
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·¡ ¡ - -
heine was the eMoNoijon ol creative lorce. The divinitv implanted in livine nature, most evolved in mon, was
jMMoNeni, our EMoNve|.
It is close to certaintv that here is to he lound an explanation ol a prominent item in the erammar ol laneuaee, which
seems still unknown in philoloeical science,--the reason whv the accusative

(ohjective) case ol all Latin nouns masculine and leminine in the sineular numher ends in the letter--M, and those
correspondine in Greek end in--N, as also in Sanskrit and douhtless other laneuaees. It is ohvious that the M and N
endines here denote objecijvjix, as the accusative is the ohjective case. Whv this is so is delinitelv implicit in the
sienilicance ol the meanine structure which places the two letters endine this case at the hottom ol the descendine
arc ol involution.
Ior the divine lieht is emanated lrom the supernal kinedom ol spirit, and spirit is the active eenerative productive
lorce that enereizes all lile process. It alone is sell-eeneratine, it alone initiates and institutes action. It is the lather
principle, the maternal-material principle is eternallv onlv passive, receptive, motherine that which it receives
eerminallv in its womh. The spirit lorce must stand as the actor, it does whatever is done, it moves upon the inert
water, stirs them into aeitation and motion to throw them into the lorms ol the conceived pattern. It is therelore the
svbjeci ol the sentence that tells what its action initiates in the creative order. It is therelore in the nomjnoijve case,
the suhject-actor in the movement, and is erammaticallv called nomjnoijve hecause it eives specilic character and
nome (Latin. nomen) to that which the action creates.
But what ol the end product that the action hrines into the status ol heine: As end product, materiallv created, it
stands there as the objeci ol the action, the thine purposed and hv an enereizine process made ohjective as the result.
It is therelore the ohjective in view in the initial action and the ohjective thine produced. It must therelore he put
into the objecijve case in erammar. The actor works suhjectivelv, in the purelv noumenal or suhjective realm ol
conscious heine. But its work is to hrine its purposes thus suhjectivelv conceived out into ohjective actualitv. Hence
the creative suhject lorce that emanates out ol the A B condition ol primal heine ends hv eeneratine its product here
helow at the M-N station ol phvsical objecijvjix. The M and N terminations (even this word has the two letters in its
context) therelore litlv appertain to the ohjective case ol nouns, and the Latin, Greek, Sanskrit and others so have it.
To illustrate the point, the nominative case ol ¨trumpet¨ in Latin is ivbo, hut the ohjective case is ivbom. So all
nouns. Onlv in the case ol neuter nouns is there no distinction hetween the nominative and accusative cases,
hecause a noun ol neuter eender can not manilest anv dillerence hetween suhjective and ohjective status. It is not
livine, therelore can neither initiate action or he acted upon hv its own volition, hence can he neither suhject nor
ohject in the livine sense. The spirituallv noumenal world is the realm where the suhject principle initiates action,
the lower phvsical world is the place where that action results terminallv in the production ol ohjectivitv. M and N
seem thus alwavs to desienate ohjectivitv, and that aeain must he the reason lor the composition ol that Enelish
sullix denotine a thine's attainmeni or achievemeni ol its status ol heine in ohjectivitv--meni.
The principle ol explanation thus estahlished is seen with startline deliniteness in three ol our common Enelish
personal pronouns. Ol the lirst personal pronoun the nominative case is I, hut the ohjective introduces the M. me.
The third personal pronoun masculine sineular is in the nominative |e, hut in the ohjective it is |jm. The third
person plural nominative is i|ex, hut the ohjective is i|em. It is in passine to he noticed that the I is the onlv one ol
the pronouns capitalized, in respect to divinitv, since the I-eeo is the onlv part ol us that is divine' Likewise the
survival ol the dot ahove the I (and the ¹) is the remnant ol the YOD, the Hehrew divine llame. All this induces us
to think that the I element (another word incidentallv showine the L-M-N sequence) ol a person is the suhjective
divine sell within, initiatine all action, while the outer personal phvsical hodilv sell is what this I has produced as the
me. It mieht he said that the I has ohjectilied itsell in and as the me. What the noumenal I came to he when
manilested outwardlv in matter is the me. The I revealed itsell in the me, just as it is said in relieion that God has
revealed or monilested himsell to the world and in the world as ¹esus. The ancients personalized a eoddess named
Ec|o. She represented the phvsical material repercussion to the impact ol the waves ol creative noumenal enerev, the
¨voice¨ ol God, upon matter. What matter, so to sav, responded or answered was the ¨echo¨ ol the divine voice.
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·¡ ¡ - -
There is aptness and heautv in these ancient conceptions and ineenious alleeorizations and poetizations once their
sane hieh relevance is captured. The me is the echo lrom the side ol matter ol the divine voice ol the I-eeo.
The M is conspicuouslv seen as markine the point ol lowest descent and heeinnine ol return in a notahle kev-word in
The word lor svn holds as hieh a place ol elorv in relieious philosophv as does the radiant orh itsell in the solar
svstem. It tvpilies lor mental illumination the same eenerative rav ol power that its phvsical heams represent in the
stellar cosmos. The Hehrew word lor it was ohviouslv aimed at emhodvine the storv ol its nature and its dailv course
ol (apparent) travel. In outward semhlance it appears as a elohe ol lierv essence that plunees at everv eventide down
into earth, or water, crosses a land ol darkness and arises aeain unquenched in lierv splendor the lollowine mornine.
As a elohe ol lire its nature would he expressed most littinelv hv the letter s|jn (SH), with its threelold candle llame,
the three YODS, ahove, the place ol water into which it niehtlv descends would he indicated hv M, and the place ol
its linal return, the empvrean ahove, hv SH aeain. So the word thus constituted would turn out to he SH-M-SH
(s|emes|), and this is just what it is. It is the old hasic storv ol divine lire pluneine down into water, the universal
trope-lieure under which all operation ol spirit in and upon matter was dramatized.
It seems unquestioned that the Scriptural names ol Samson, Saul, Samuel, Samael, Simon, Solomon were hased on
this semes| stem. Ior all the divine lieures in ancient spiritual dramas were essentiallv sun-eod characters, tvpilvine
the spiritual aspect ol the solar ellluence in man. Samson's loss ol power throueh the hetraval ol Delilah lairlv closelv
parallels ¹esus' loss ol lile and his helplessness on the cross throueh his hetraval hv ¹udas. ¹esus, like Samson, was
shorn ol his aureole ol elorv which was replaced hv the hlack crown ol thorns, as Samson's loss ol hair--alwavs
tvpical ol solar ravs--reduced him to impotencv. And the etvmoloev ol De|j|o| is most sienilicant as lullilline her part
in the alleeorv. In the case ol ¹esus' crucilixion ¨darkness was over the earth¨ durine the aeonv. The name De|j|o| is
compounded ol the Hehrew word lor njg|i, |j|o| (|oj|o|), with the lourth Hehrew letter, D, prelixed. Now the trihe
ol Dan was in astroloeical tropism allocated to the autumn sien ol Scorpio, when the sun is enterine the winter-time
ol darkness and solar leehleness. So Scorpio was called the eate or door ol the dark ¨underworld,¨ which in the
Eevptian was named the Tvoi, now tendine to he spelled also with a D, as Dvoi, DvoJ. When we turn to the
Hehrew alphahet and see that D, Jo|ei|, means Joor, we have the name D|j|o| readine delinitelv ¨the door ol the
dark underworld ol nieht.¨ This mav
seem lar-letched to those not hahituated to the nature ol ancient alleeorical composition ol spiritual mvths. When
the name ol a paramour ol a sun-eod lieure works out to mean the ¨door ol the dark nieht¨ ol incarnation, the litness
ol the construction is most astonishinelv convincine and clearlv rellects a desiened conception.
When one encounters and unravels not onlv one or two chance constructions ol this kind, hut scores ol them, indeed
linds them at everv turn, one is certain that the methodoloev ol ancient crvptic writine has heen rediscovered. When
this disclosure is carried throueh to the larthest limit ol its hearines on the sienilicance ol the ancient literature, it is
recoenized with astonishment that the meanine-content ol archaic writine was expressed as delinitelv hv the lorm-
structure ol the material as hv the connotation ol the words. It is hecomine more clearlv discerned that the
lormulators ol the sacred scripts ol antiquitv strove to dramatize a postulated lorm ol cosmic structure in a eraph
outlinine the lile development and movement hv imitatine its rhvthms and numher counts, its cvclical swirls and
sweeps, in the oreanic lorm ol the textual construction. Thus it is seen that the numerical hasis ol Bihle writine in
Old Testament Hehrew and New Testament Greek is the ¨maeic¨ numher seven. The numher value ol thousands ol
verses, divine names, kev phrases and even whole Bihle hooks is with surprisine reeularitv a multiple ol seven. Thus
there are seven other comhinations in the verse score multiples ol seven. Lile, so to sav, in everv one ol its creative
advances travels in seven-leaeue hoots, dances to a seven-heat measure, runs a scale ol seven notes. It is evident that
the authors ol Holv Writ lahored to inweave the lorm ol this movement into the writine itsell. The lilt and pause, is
to reproduce in mantric value the lilt and swine ol evolution itsell. That this methodoloev has lain under the eve ol
scholarship lor these twentv centuries or more without its implications heine seen or euessed is unimpeachahle
testimonv to the hlindness ol relieious ohsession.
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·6 6 - -
Another most sienilicant comhination ol the divine SH with the earthlv M-N comes to view in the Hehrew word lor
oj|, s|emen. Here the lire-svmhol, SH, is united with hoth the water letters. As the luel lor lire and the suhstance
used in the divine anointine, which is itsell the dramatization ol the divinizine ol man, oil is
one ol the most lrequent svmhols ol the deilic power in the Scriptures and mvtholoev. The ereat divine names C|rjsi
and Messjo| hoth mean ¨the Anointed One.¨
It was ohserved earlier that when the X svmhol ol the developine movement ol creation was lilted out ol the
matter-svmhol O and placed alter it, we straneelv lound that it spelled the word OX. This sineular circumstance at
once hred the conviction that this word, this therioeraph, or animal hieroelvph, should plav some prominent part in
the scheme ol ancient lieurative representation ol values and relations. It was ol course known to he a lieure in a
numher ol Bihlical stereotvpes as well as in Greek and other mvthic scores. But its lull svmholic import was not
realized until the sienilicance ol its connection with the lirst letter ol the Hehrew alphahet came to view with
startline impact. A|ev|, A, has lor its name coellicient this verv word OX. Alone with this, there is also the Hehrew
letter L, |omeJ, with the meanine ol oagooJ.
But whv is A denominated hv the ox-svmhol: What is the sienilicance ol this animal that connects it with the lirst
letter: Revelation ol this prolound and recondite svmholism should indeed open the eves ol all Scriptural exeeetists
to the almost impenetrahle crvpticism ol ancient esoteric writine, which thev have with such ohdurate intransieence
continued to denv, ienore and scorn.
To put it in the most compact lorm ol statement, it appears that A was denominated the ox hecause, as the animal is
unproductive, incapahle ol heeettine lile--as the result ol desexine--so the primal state or staee ol creation,
represented hv the letter A, is unproductive, incapahle ol heeettine lile. The alphahet's lirst character littinelv
represents the no-not-noueht-nothine staee ol the cvclical creation. It is the pre-zoic staee, the lineerine darkness
helore the lirst ravs ol dawn. As vet there is nothine, neither matter nor movement. It is the ahsolute zero on lile's or
the cvcle's thermometer. It is the state which the Eevptians descrihed hv their name NU (NUN, NUT), njg|i, and
the Hehrews hv their AIN. It is the staee when naueht was. In it nothine could he produced, nothine could have
hirth. It was the ereat darkness, the ereat deep, into whose hosom had not vet lallen the seminal seed ol new
creation. It was sheer potential ol lile, standine, like the ox, unlertilized, unimpreenated hv the lructilvine rav ol
cosmic mind, impotent to mother lile until so enriched.
Il this seems like an arhitrarv lancv, it also appears to he induhitahlv suhstantiated hv the positive lact that in the
main laneuaees, lrom Sanskrit down to Enelish, this letter A is the universal prelix which eives to all words with
which it is conjoined the negoijve meanine. It can he translated invariahlv hv the word ¨not.¨ In Greek it is called
"o|v|o vrjvoijve," the letter that Jevrjves a word ol its positive meanine, makine it neeative. A-theist, a-enostic, a-
svmmetrical, a-moral, a-mnesia, a-pathetic, a-tom (not cuttahle), even the Greek word lor ¨truth,¨ o|ei|ejo, (that
which is not loreotten), and a host ol others attest the neeative lorce ol A.
This heine so, we are introduced directlv to another outstandine lact in connection with the succeedine letter, the
second ol the alphahet, B. It is not hv chance or as a pure pun that begjn heeins with B. Ior in the structural
lormation ol the alphahet, since the creation does noi heein with A, a pre-creation staee, the ancient hooks delinitelv
state that it starts with B,--B-eins, as it were. B is therelore the lirst letter in the actual creation. How littine it is,
then, that it is the lirst letter ol the lirst verse ol Cenesjs, which starts with the Hehrew word b,ros|ji| and that
lollowed hv the verh boro. B,ros|ji| means jn i|e begjnnjng and boro means creoieJ. Yes, creation heeins with B, not
a-eins with A. As the heeinnine institutes the process ol comine to be, or becomine, these words also start with B.
The ereat numher ol German words with the prelix be, as beIommen, beIennen, beJenIen, and a verv laree numher
also in Enelish, as begei, beioIen, besveoI, besmjrc|, be|ove and be|rjenJ, all carrv the meanine ol a movement comine,
so to sav, to a hecomine. And in what wav could the whole process ol creation he more eraphicallv expressed than
hv savine that it is a movement on its wav to hecomine to he: As the ereat Hindu philosopher Aurohindo expresses
it, ¨the onlv heine is hecomine.¨ Can it he without sienilicance, then, that the Hehrew word meanine io come is just
the B leadine out the A,--BA: And this also spells the Eevptian word meanine the soul that comes io bejng here in the
hodv. And would it he sheer coincidence that our born, beor, bjri|, breeJ, bobx, begei, all start with B: And that we||
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·· · - -
or svrjng in the Hehrew is boer? (Beer S|ebo, "i|e we|| o| i|e seven.") We crv Ahha lather, savs the Scripture, which, il
ob is |oi|er, and bo means comes, would have us savine ¨the lather comes¨--in the character ol his Christlv Son on
earth, the rav in us ol the Iather principle in the universe.
It mav he asked, whv, since the tenth letter YOD represents the llame ol the divine creative lire, and indeed eives its
name to CoJ, the s|jn (S or SH) has come in lor so much ol the divine lire svmholism. Our answer can not he
cateeorical or doematic. It can he speculated that as the YOD represented the llame in its primal oneness, the s|jn
represented it when it had dillerentiated into the triplicitv, lor it contains three YODS. It does not seem a wild
assumption to think also that the letter chosen to carrv the hissine sound ol S and SH should depict the threelold
divine lire, lor the lire hecame triple onlv when it entered the waterv composition ol the hodv, and the S and SH
sound is preciselv that produced hv lire pluneine into water' The YOD then can he taken as representine the cosmic
lire when lirst lanned hv the hreath ol God. ¹esus is dramatized as comine ¨with his lan in his hand¨ to eenerate heat
to mold the worlds in proper shape and to lan into hrieht llame the smolderine lire ol divinitv in man's constitution.
S|jn would represent the lire, now hecome triple, pluneine into the lower levels ol water, standine hoth lor the
actual water ol the human hodv and as a eeneral svmhol ol matter. The three YODS ol the s|jn have lines carrvine
their power down to the hottom level, where thev are united in one common har, this aeain intimatine that the three
divine aspects, spirit, soul and mind, are all mineled as one in the hodv ol man. As a svmhol desiened to depict the
immersion ol lierv spiritual units ol consciousness in their actual haptism in the water ol phvsical hodies, the letter
lorm that dramatizes the actual event, and the letter sound that onomatopoeticallv mimics the sound ol lire pluneine
into water, this alphahet character s|jn is certainlv most eloquentlv sueeestive.
It has olten heen said that the S (SH) sound is derived lrom the |jss ol the serpent. This tradition seems more likelv
to have come lrom the ancient svmholism ol lire pluneine into water (svmhol ol soul descendine into hodv) than
lrom the inaudihle ¨hiss¨ ol the snake. Ior, aeain coincidental as it mav seem, the creative lire was hv the ancients
called the ¨serpent lire,¨ expresslv hv the Eevptians the ereat vroevs snake, ¨a serpent ol lire.¨
Let it he noted also with reeard to the s|jn, that when a dot--likelv actine deputv lor the YOD--is placed ahove the
rjg|i side ol the letter, it is pronounced as SH, hut when the dot comes ahove the |e|i side, it has onlv the sound ol S.
This chanee ol position ol the dot actuallv chanees the name ol the letter, lor
when it is ahove the lelt side, the name is not s|jn, hut sjn. Douhtless a thunder ol protest and a charee ol scholarlv
chicanerv would ereet our intimation that this lelt-handed name ol the ereat divine letter is the oriein and covertlv
carries the sienilicance ol the theoloeical word sjn. What can he adduced in some support ol the sueeestion is not
without considerahle lorce on that side. There is the Bihle phrase, ¨the wilderness ol Sin,¨ which is the same as the
¨wilderness ol Sin-ai,¨ and the ¨mount ol the earth,¨ i.e., the earth itsell, as that celestial mount on which everv
transaction ol the husiness ol human divinization takes place.
A salient leature ol the ancient science ol truth representation was the desienation ol thines spiritual and divine as
allocated to the rjg|i side ol lile and thines mundane and phvsical as ol the |e|i side. Good lav on the rieht hand, evil
on the lelt. Esotericism has alwavs spoken ol the rieht and the lelt-hand path. Such hooks as the Zo|or and other
haeeadic works ol the earlv ¹ewish alleeorists prominentlv use this lieurism. To eo lelt, to stand on the lelt, was to
¨miss the mark¨ ol eood and truth and rieht. The Greek word lor io sjn is preciselv this. |omoriono, ¨to miss the
mark.¨ The sharp distinction hetween the two directions has alwavs appeared even in laneuaee with a moral
connotation. The Latin word lor rieht hand is Jeaier, lrom which we eet Jeaierovs, the Irench is Jroji, lrom which
comes oJroji. Ior lelt hand the Latin has our word sjnjsier, the Irench has govc|e, lrom which comes our gowIx.
Thines on the rieht were lavorahle, propitious, on the lelt were sinister, ill-omened. And as St. Paul's Epistles (mainlv
Pomons ¬) so pointedlv reveal, earth was that mount on which the divine soul, sinless in its celestial hahitation, came
under the dominion ol sin. ¨Know ve not, mv hrethren,¨ asks the Apostle, ¨how that a man is under the law (ol sjn
and death) onlv as lone as he liveth:¨--that is, while he is here on earth. He implies that there is no sin in heaven, lor
he clearlv states that ¨sin sprane to lile¨ when the soul ohevs the ¨command¨ to incarnate. Sin can touch the soul onlv
lrom the side ol hodv, and, he savs, the soul eoes ¨dead¨ under its power while here on earth until its resurrection
¨lrom the dead¨ in the course ol evolution ol spirit hack to its divine condition. So that the earth is that ¨Mount ol
Sin,¨ that ¨Mount Sin-ai¨ ol the Scriptures.
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·8 8 - -
But the Old Testament contains an alleeorv--lor the storv is preposterous as historv--which shows the ancient writers
sacred ideoloeical constructions usine the s|jnsjn dillerence to point the moral that the soul that can pronounce the
lull SH sound ol the letter has taken the rjg|i path and completed its evolution to divinitv, while the one that can
enunciate onlv the S sound has taken the lelt-hand path to ¨sin¨ and must return to earth, the land ol ¨death¨ lor
lurther schooline in lile. The euards at the ¹ordan lords were instructed to suhject the Ephraimites on the east side ol
¹ordan who wished to cross to enter the Holv Land (not ol ¹udea, hut ol spiritual consciousness) to a simple test.
require each man who crosses to pronounce the kev word S|jbbo|ei|. But, savs the storv, in everv case ¨he said
Sjbbo|ei|." The direlul result was that lortv-two thousand Ephraimites who could not convert the S indicatine sjn
into the divine SH were put to the sword on one dav. Thev were still on the lelt-hand path ol sjn, not vet readv to
¨cross the river¨ into the land ol spiritual hlessedness.
It seems worthv ol remark that not in twentv centuries has the easv esoteric unraveline ol this simple and evident
crvptoeram come throueh to the intellieence ol anv scholar. How a Hehrew exeeetist could lone miss it is not
comprehensihle. Iurthermore, how it could have heen mistaken lor historv, lor an actual event, is still lar more
incomprehensihle. Yet Iundamentalists still claim that it ¨happened.¨ Il vou assert that ¨historv¨ was onlv a lew
thousand vears aeo a run ol miracles, ol course it neither needs nor can have an explanation. One is just to eape in
awe at the Lord's wondrous doines and he sanctilied ol soul,--il stultilied ol mind.
Il the S and SH sounds carried the intimation ol lire pluneine into water, a special use ol these letters in the old
Eevptian hieroelvphic laneuaee seems to lall into conlormitv with the same idea. The S (SH) was consistentlv
prelixed to verhs to express the idea ol settine oll the action which the verh indicated, to eive the action its initial
push, or s-tart, as it were. The likelihood ol the oriein ol this usaee lrom the hasic lire-eoine-into-water thesis will
not so hastilv he scouted il it is rellected that in the creation no real heeinnine in the visihle worlds can have heen
made until the lire ol spirit potencv has radiated lorth lrom the divine thoueht and impreenated the sea ol matter
(water.) The visihle and audihle work ol creation starts onlv when the two nodes ol heine approach each other and
estahlish tensional relation hetween themselves. As manv a scientilic speculator has predicted, the earlv staees ol
lormation hroueht toeether the chemical elements ol lierv eases and humid vapors, the precipitates lrom the mixture
linallv lormine the lirst earthlv and mineral suhstances. Those earlv periods mieht, in the Eevptian sense, he termed
the hissine, or S (SH) staee ol planetarv evolution.
An example ol the inceptive lorce ol the S in the hieroelvphics is seen in the Eevptian word MNKH (MeNKH),
which as adjective means |jrm, siob|e. But, made into a verh, it hecomes SMNKH (SMeNKH), meanine to moIe |jrm,
siobj|jze, esiob|js|. It is also likelv that in this word MeNKH we have another prime example ol the M-N relerence.
In relation to its meanine ol lirmness and stahilitv, it is to he recalled that a passaee lrom the Eevptian BooI o| i|e
DeoJ descrihed this world ol lile on earth as ¨the place ol estahlishine lorever.¨ Also in the M-N connection it is
hiehlv sienilicant that the Eevptian name lor this lower reeion, the ¨underworld¨ or ¨nether earth¨ ol their svstem,
was Amenio, composed ol the name ol the God Amen and io, meanine eori|. Also sienilicant is the name ol this eod,
made up ol the A and the M and N, lor he was called ¨the eod in hidine,¨ and his hieroelvph is a eod seated under a
canopv. Ohviouslv he then is the personilication ol the divine nature hidden under the canopv ol our mortal llesh.
All this should he a specilic euidine datum lor philosophical science, inasmuch as orthodox theoloev has loaded the
evolutionarv marshland, or Reed Sea, ol the earthv-waterv human hodv with heavv contumelv as the place where
onlv lleetine ephemeral inlluences allect, il not alllict, the soul with evil. That it is, on the contrarv, the place where
the soul estahlishes lorever its eroundine in lundamental realities, is a tenet ol the sacred and secret wisdom ol the
Eevptian saees which must he made one ol the chiel stones in the new temple ol rational relieion now in process ol
The S prelixed to MNKH adds the startine lorces that hrines the lirm estahlishine to actualitv, that sets it to work. It
is hardlv unlikelv that the verv lone run ol Enelish verhs which heein with S (or SH) carrv this inceptive or initiatine
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - · ·o o - -
lorce ol the letter--thoueh speculation ol this sort can not he asserted with too much certaintv--in such words as
siori, siev, s|jJe, s|oIe, sIjv, sIoie, s|jv, sjnI, sijr, sneoI, smjie, svvr, s|ovi, screom, siomv, sionJ, svji, s|ov, s|ooi,
sveoI, svrjni, svvrn, sco||, s|ox, svj||, sj|i and scores more.
Massev traces even the ereat name ol mvsterv, the sv|jna, lrom the ANKH stem, preceded hv the demonstrative
adjective P (i|js, i|e, i|oi) and the startine S, thus. S-P-ANKH. Massev was well versed in the ahstrusities ol the
hieroelvphics and his surmise on this is as eood as that ol others. The word thus composed would mean ¨the
heeinnine ol the process ol linkine spirit and matter,¨ which indeed is the sphinx-riddle ol the creation. The sphinx
imaee does conjoin the head ol man, spirit, with the hodv ol the animal, lion, representine matter. It is preciselv such
values and realities that the saees ol antiquitv dealt with and in preciselv this manner ol suhtle indirection. When will
modern scholarship come to terms with this recoenition'
Il sv|jna derives lrom the ANKH svmhol, it is not at all unlikelv that the other ereat emhlem sueeestive ol the spirit
involved in matter, the wondrous ¨hird ol lile,¨ the v|oenja, stems lrom it likewise. It was also named the bennv, the
spirit enerev that eoes lrom B, the lierv start, down into water, N, which is also prohahlv the make-up ol the
Hehrew word lor son, which is ben. Another name ol the lahled hird was nxcijcoroa. Coroa is roven in Greek, which,
lrom it hlack color, is olten called the ¨hird ol nieht,¨ svmholizine the soul llvine down into the dark nieht ol
imprisonment in earthlv hodies, and nxcij stems lrom the Greek nva (nxa), meanine njg|i. The mvthic phoenix was
pictured as mieratine north and returnine south (to Eevpt), where it renewed its lile in periodic rhvthm. And ¨Eevpt¨
is svmholicallv the earth. Can there he douht that the lahled mieratorv lowl is just the divine soul ol lile that
commutes reeularlv hetween heaven and earth, pictured as a hird hecause it can huild a nest on the eround, hut
equallv well rise into the heavens ol consciousness:
It would he hiehlv revealine to recapitulate some ol the, at times, astonishine lormulations which the ancient
Hehrews discovered as lortuitous or desiened constructions in their interpretative methodoloev that was elementarv
to their so-called science ol Gematria. This was hased on the equation ol numher value ol the words with the
meanines expressed in the text. The numher lorms were held to ¨eeometrize,¨ so to sav, the meanines. As a phvsical
ohject or phenomenon can conlieurate a meanine structure so can numher values and relations. This ¨science¨ was
carried to
leneths that have ever seemed to overrun the hounds ol rational sense, and the method has heen held in disdain as
lantastic jueelerv since the davs ol its esoteric voeue. Yet it would seem to he erounded on leeitimate premises and to
he suhject to criticism onlv in its unwarranted extravaeances. One senses this in readine the Zo|or, lor instance.
Somewhat in the spirit ol the Gematria modus it mav he prolitahle to look at several word and letter comhinations
in the Hehrew. To condense in a sentence what would take ten paees to elucidate in lull, it is notahle that heside the
numher ol central and hasic sienilicance in this svstematization, seven, perhaps the one most prominent in the sacred
numeroloev was sja. Il seven was the numher roundine out the cvcles, six was the one that completed the v|xsjco|
evolution ol the lile-lorms ol anv cvcle. The proeress achieved in the lirst six suh-cvcles was necessarv preparation
lor the channeline down ol the svjrjivo| erade in the seventh and climactic suh-cvcle. We lind the deeplv esoteric
¹ewish philosopher Philo in the lirst centurv A.D. eivine expression to the importance ol the numher six in several
statements. One runs. ¨The world was created accordine to the perlect nature ol the numher six.¨ And aeain he asks
who can littinelv celehrate the divine majestv ol this numher. He savs also that the sixth dav ol creation was the
¨lestal dav ol all the earth.¨ The creation was to work at phvsical lahor lor six davs and rest in spiritual delieht on the
seventh. Man, made in the imaee and likeness ol the cosmic creation, is likewise to work onlv six davs in the
analoeical cvcle ol seven davs.
Therelore the numher six, hardlv less than the numher seven, lurnishes the hasic clue to the meanine-value ol manv
words. As six staees linished the phvsical lorm ol creation in anv cvcle, it would seem likelv that the Gematria plan
would have used the linal letter or letters ol the alphahet to construct the words carrvine the value ol six. We are
not disappointed in our eematric expectations here, lor the last three letters ol the Hehrew alphahet are R, S (SH)
and TH, and sja is written variouslv s|es|, s|jso|, s|ei| and sjai| is s|js|j. It is likelv that il records were availahle
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - a ac c - -
we should lind that the last son ol Adam in the Cenesjs had heen traditionallv reearded as the sixth, lor his name is
Sei| or S|ei|.
But the Hehrew Bihle's verv lirst word opens up a veritahle mine ol speculative possihilities ol this sort. That lirst
word, translated ¨in the heeinnine,¨ is in Hehrew B'RASHITH. It
was either constructed with amazine ineenuitv to express a remarkahle cosmoeraphic conception or chanced to do
just that hv sheer coincidence. The reader must lirst he reminded that in the ancient manuscripts ol the Bihlical
hooks the words were not separated and there were no vowels' It is therelore permissihle to separate the words in
dillerent wavs and in doine so some curious new readines come out as possihilities.
The initial B is a preposition meanine ¨in¨ and can he prelixed to anv noun or participial verh. RASH means |eoJ, so
that B'RASH would mean ¨in the head,¨ ¨in his (God's) head,¨ as the place where God ¨created the heaven and the
earth.¨ Oddlv enoueh it is preciselv in God's head that the creation started, as there were lormed the archetvpal ideas
over the pattern ol which he shaped the creation. Il B'RASHITH mieht he considered the overlapped lorm ol
B'RASH-SHITH, it would read ¨in the head ol the six¨ or ¨ol the sixth,¨ and aeain it can he said (and the Zo|or
expresslv does sav it) that the creation, emanatine out ol God's head, came to a head in the sixth lormative
Then B'RASHITH is lollowed hv the verh BARA, ¨he created.¨ Il we take the B'RA lor BARA (the vowels heine
whollv conjectural and indeterminahle), BARASHITH itsell would read ¨he created six, or the sixth.¨ The Zo|or
eives this as a readine alternative. And it does in lact look as il this lirst Hehrew word was desienedlv made up ol the
lirst letter with which the creation trulv heeins, B, to indicate the heeinnine ol the process, and the last i|ree letters,
R, SH and TH, to spell out, as it were, a cosmic evolution runnine clear throueh lrom heeinnine to end and so
inscrihed in the alphahet. The use ol all three linal letters would appear to indicate that the creative process hroueht
out the result ol the operation ol the orieinal unit divine mind manilestine in its triple aspects ol spirit-soul-mind.
The SH itsell carries this triplicitv, we have seen, in its three YODS. So that in its lull esoteric sweep ol meanine this
lirst Bihle word B'RASHITH would condense a lar more comprehensive sienilicance than its conventional translation
would show. It would reallv read. ¨Irom the heeinnine in his head God unlolded lrom his triple powers ol mind the
heavens and the earth in six creative staees.¨ This must stand as most likelv the lirst lull esoteric translation ol the
lirst Bihle verse.
The Hehrew words lor woier and |eoven will lucidlv illustrate the water-value ol M and the lire-value ol SH. Voier
the M conspicuouslv predominatine. As the Y is another lorm ol the lierv I, MAY (MAI) would read as the M-water
expression ol the I-lire power. Esotericallv the universe can he thoueht ol in just those terms. Now, most
appropriatelv, the word lor |eoven is this same water-word, MAYIM, preceded hv the SH ol lire, SH'MAYIM. Earth
is the home or world ol water, heaven is the home ol water eenerated hv lire,--the liehtnine, or water as invisihle
vapor, or water proceedine out ol the emvxreon, or realm ol potential lire. ¹esus savs that he heheld Satan as
liehtnine, or lire, lalline lrom heaven, and that he himsell came ¨to send lire on the earth in the sieht ol men.¨ The
Greeks said that the eods ¨distrihute the divine lire¨ amone men, a portion ol soul-lire to each. Cenesjs tells us that
God lirst created the two lirmaments in the midst ol the waters, the lirmament ahove and the lirmament helow, the
MAYIM and the SH'MAYIM, the water and the lire-water.
Such a word as YOM, lor Jox, seems to reveal semantic lormation. The time-words, ol whatever period, aee, aeon,
cvcle, vear, month, week, dav, hour, are used verv delinitelv to indicate no actual time-periods, hut whole cvcles as a
concept, not a specilic duration. A cvcle is a xeor, a Jox, a weeI, a moni|. The world was created in six ¨davs.¨ The
Israelites (aeain not the historical Hehrews) marched in the Sinai desert ¨lortv davs, lor everv dav a vear,¨ savs the
text. So YOM (IOM) is the ¨dav¨ ol creation. It would he the period in which lile proceeds lrom start at A (B) to
deplov the creative lire-power, I (Y), into manilestation at M (N). This ¨dav¨ would last lrom I (Y) to M, makine its
name YOM. As the action hetween A, or I (Y), and M (N) represents the process ol lile's comine to he, or
hecomine, it seems almost as il we lind it savine I A M. Is it stranee that the Latin word lor now is IAM: It is as il lile
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - a a· · - -
were savine ¨I am in existence in the eternal NOW.¨ Il one were to sav ¨I am¨ in Enelish and now in Latin, it would
he I om jom. Coincidence it is, no douht, hut hoth lorms must he composed ol the same primal letter elements.
To sav ¨I am¨ in German eives interestine results also. It is Ic| bjn. The Ic| is the I heavilv aspirated. In some parts ol
Germanv the Ic| is pronounced as Is|. This equates the Hehrew word lor mon, unitine the primal unitarv I-lire-
power with the triple manilestation ol that power that the SH represents, and this is preciselv what man does. In
man the divine irjnjix comes to
monilestation. But the German, instead ol usine the pre-creative A and the matter-terminal M to sav ¨am,¨ savs it
with the ocivo| heeinnine letter B and the other matter-terminal, N, with the I hetween them (as it does stand
hetween them in the alphahet), eivine BIN, Ic| bjn.
It is not to he loreotten that LOVE was one ol the three elements in the ereat ANKH svmhol, alone with LIIE and
TIE. Now it is in the descent ol soul lire lrom A (B) to M and hack to the linal letter (in Greek it is O) that the two
poles ol heine eenerate the power ol divine LOVE. Is it not a hit surprisine, then, that to sav in Latin ¨I love¨ is to sav
The sienilicance ol the Hehrew word lor ¨the oil ol anointine,¨ SHeMeN, has alreadv heen mentioned. Since this
divine oil that, so to sav, is destined to set the head ol man on lire with the divine unction, manilests in man in its
triple spirit-soul-mind divisions, it must he recoenized as ol ereat sienilicance that repeatedlv the Old Testament
instructs that the sacrilicial cakes are to he compounded ol line llour mixed with i|ree measures ol oil. The three
divine llames that are to deilv man are to he led hv the ¨oil¨ compressed out ol the wine-press or olive-press ol our
conscious earthlv experience.
It would he eratuitous to assert that the Hehrew s|emen, oj|, derived lrom the earlier Eevptian word smen. This was
an incense spoken ol in the Ritual lor the dead, those ¨dead,¨ however, heine the souls incarnated in hodies on earth,
and not the ¨shades¨ ol deceased mortals. The word must therelore reler to an element in the human constitution,
not ol course, to he taken as an actual phvsical suhstance hurnine at lunerals. In this connection it can he speculated
whether the Cei| ol Cei|semone is not a variant ol Bei| as in Bethel, Bethanv, Bethlehem, meanine |ovse. Il so, the
word Cei|semone would mean the house in which lile hurns its smenincense to divinize its child, man, that ¨house¨
heine man's phvsical hodv, the bei| or home ol souls on earth. It was in Gethsemane that the Christos wrestled in the
livine aeonv that caused ¨him¨ to sweat, as it were, ereat drops ol hlood. Several ol the prime Eevptian mvthic
leeends ol the creation ol mankind hv the eods represent the deitv as exudine drops ol his hlood semjno||x upon the
earth, lrom which sprane two characters, male and lemale, that equate Adam and Eve in the Cenesjs alleeorv.
Seminal creative hlood essence is more than a lew times poetized as sweat.
All this is ol epochal importance as demonstratine that the hloodv sweat ol ¹esus in Gethsemane is a watered-down
rescript ol one ol the old Eevptian mvthic constructions.
It must strike anv person ol open mind how marvelouslv these words articulate in all these constructions with
perlect naturalness and semantic lelicitv. The Scriptures have remained lor centuries hoth a perplexine riddle and a
derationalizine inlluence simplv hecause the ahstruse and recondite relevance ol these svmholic terms has never
hitherto heen explored.
The studv could he pursued to the dimensions ol a major work. Enoueh has heen eiven to answer the purposes ol an
introductorv treatise that has heen undertaken at the ureent hehest ol manv who heard the exposition in lecture
lorm. Bv wav ol epiloeue and summarv it will he well to end with the analvsis ol another pivotal Hehrew word ol
onlv two (Hehrew) letters, as it will provide virtuallv irrelutahle certilication ol the main theses ol this essav. the
descent ol spirit-lire into matter-water at the middle or nadir point ol the alphahet, M-N, and its return. That little
word is in Hehrew HAG (CHAG), hase ol the Mohammedan words |oj, |ojj, |egjro. It is eiven in lexicons as
meanine |eosi, |esio| Jox, |esijvo|, |o|x Jox (|o|jJox), also as vj|grjmoge, jovrnex, ||jg|i. The Hehrews themselves
seem to have little apprehension ol its true sienilicance, even on its exoteric side. What it connotes in its esoteric
v vv vv v, , s s a ac c e e c c á á- -m ma aa a l l c c s s , , c c o om m ¯ ¯» » c c T Ts s o ot t c c e e l l c c A Al l o o e e a ae e » »
- - a aa a - -
relerence has never vet heen eiven out. It is virtuallv the crvptic kev to the Scriptures, the delinite kev to the
c|josmvs construction ol much ol the material in the Scriptures, in which verses or portions ol chapters are arraneed
in the lorm ol a succession ol lour separate statements made successivelv in a line outward, so to sav, as A, B, C, D
and then a return hack over the same lirst three, C, B, A, eivine a seven-lorm structure, A, B, C, D, C, B, A. It seems
to put the seven-staee structure in the lorm ol an outeoine journev or pilerimaee, HAG, ol three and a hall steps or
staees, and a return over the same three and a hall, the turn to return (Sjnoj hv Eevptian derivation) heine made at
the middle point ol the lourth, or D, staee. To this structure the name c|josmvs has heen eiven, lrom the lorm ol the
Greek letter c|j (much like our X), the two upper arms ol which pictorialize a descent and return.
The HAG ordained hv the Lord lor Israelite ohservance in Levjijcvs reproduces the lramework ol this same desien,
here in the lorm or terms ol a least or lestival ceremonial. But deeper research reveals that it was to he carried out in
the lorm ol an actual pilerimaee, settine out lrom home, journevine outward lor three and a hall davs, crossjng o rjver
or woier houndarv hetween two kinedoms, (and o|woxs crossine at that point,) and then the return. It was to he an
actual march out, an eaoJvs ol three and a hall davs, and the nosios, or return journev ol equal leneth. The tradition
ol its meanine, preserved hetter in Mohammedan ideoloev than in Christian or Hehrew, was the oriein ol the Islamic
pilerimaee, the ereat |egjro to Mecca, lor that matter the oriein ol all relieious pilerimaeine.
When we turn to the Scriptural BooI o| Peve|oijon--and other places--we are there laced with the recurrence ol this
specilic numher, three and one-hall (the hall ol seven'), i|ree times in the eleventh and twellth chapters ol the last
hook in the Bihle. This hook, has twentv-two chapters, and, whether it he hv chance or hv desien ol ancient
structure-huilders ol archaic literature, the eleventh and twellth chapters stand at the place in the hook
correspondine to where M and N stand in the alphahet,--the middle or turnine point. This would seem to indicate
that the entire hook ol twentv-two chapters was arraneed with the intent to reproduce the chiasmus structure. That
is, at the three-and-a-hall point in the hook the numher three and a hall is introduced three times'
It seems so clear as to he hevond cavil that this delinite lorm was used in svmholism to dramatize the outeoine or
descent ol the soul into incarnation throueh three and a hall root staees ol matter, lrom ethereal to solid, its
experience there in a hodv ol (seven-eiehths) water, and its evolutionarv return throueh the same three and a hall
levels, reapine on its return its harvest ol rich experience. Yet this, the open sesame to all the hallline mvsterv ol
Holv Writ, has eluded the saeacitv ol the Scriptural pundits lor centuries. Most lucidlv it alleeorizes the soul's
pilerimaee out or down to hodv, and its return. Most astonishine is the item that at the outward terminus ol the
three and a hall ¨davs¨ journev was a river or water hodv on the houndarv hetween two kinedoms. This the soul had
to cross to heein its return. Il sullicient poetic imaeination is used to see that this Red Sea--¹ordan River--Stvx River
ol the alleeories is actuallv i|e reJ b|ooJ o| ovr |vmon boJjes, the Scriptures heein at once to hecome like an opaque
elass suddenlv made transparent.

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