The secret teachings of all ages (university edition),communication tools blackboard,power 90 book download,strategic planning training program - For Begninners

In common with the early Scandinavians, the Indians of North America considered the earth (the Great Mother) to be an intermediate plane, bounded above by a heavenly sphere (the dwelling place of the Great Spirit) and below by a dark and terrifying subterranean world (the abode of shadows and of submundane powers).
It was necessary for the Indian to secure the red stone for his calumet from the pipestone quarry where in some remote past the Great Spirit had come and, after fashioning with His own hands a great pipe, had smoked it toward the four corners of creation and thus instituted this most sacred ceremony.
The Indian does not worship the sun; he rather regards this shining orb as an appropriate symbol of the Great and Good Spirit who forever radiates life to his red children. The American Indians recognize the difference between the ghost and the actual soul of a dead person, a knowledge restricted to initiates of the Mysteries. The Navaho dry or sand paintings are made by sprinkling varicolored ground pigment upon a base of smooth sand.
The Navahos first emerged about 3,000 years ago at a point now called La Platte Mountain in Colorado. The sand painting here reproduced is part of the medicine series prepared far the healing of disease. The outstanding hero of North American Indian folklore is Hiawatha, a name which, according to Lewis Spence, signifies "he who seeks the wampum-belt." Hiawatha enjoys the distinction of anticipating by several centuries the late Woodrow Wilson's cherished dream of a League of Nations.
No other sacred book sets forth so completely as the Popol Vuh the initiatory rituals of a great school of mystical philosophy.
Lewis Spence, in describing the Popol Vuh, gives a number of translations of the title of the manuscript itself. The meager available native records contain abundant evidence that the later civilizations of Central and South America were hopelessly dominated by the black arts of their priestcrafts.
The princes of Xibalba (so the Popol Vuh recounts) sent their four owl messengers to Hunhun-ahpu and Vukub-hunhun-ahpu, ordering them to come at once to the place of initiation in the fastnesses of the Guatemalan mountains.
Xquiq gave birth to twin sons, who were named Hunahpu and Xbalanque and whose lives were dedicated to avenging the deaths of Hunhun-ahpu and Vukub-hunhun-ahpu.
This curious fragment was found four feet under the ground beneath a trash pile of broken early Indian pottery not far from the Casa Grande ruins in Arizona. So the princes of Xibalba sent for the two youths, Hunahpu and Xbalanque, that they might destroy them also in the seven days of the Mysteries. When told to adore the king, Hunahpu and Xbalanque laughed, for they knew that the figure pointed out to them was the lifeless manikin. The second trial was given in the House of Shadows, where to each of the candidates was brought a pine torch and a cigar, with the injunction that both must be kept alight throughout the entire night and yet each must be returned the next morning unconsumed.
For their fourth test, the two brothers were made to enter the House of Cold, where they remained for an entire night. The birch-bark roll is one of the most sacred possessions of an initiate of the Midewiwin, or Grand Medicine Society, of the Ojibwas. The Midewiwin--Society of the Mide or Shaman--consists of an indefinite number of Mide of both sexes. The two rectangular diagrams represent two degrees of the Mide lodge and the straight line through the center the spiritual path, or "straight and narrow way," running through the degrees. According to legend, Manabozho, the great Rabbit, who was a servant of Dzhe Manido, the Good Spirit, gazing down upon the progenitors of the Ojibwas and perceiving them to be without spiritual knowledge, instructed an otter in the mysteries of Midewiwin.
Later, Hunahpu was restored to life by magic, and the two brothers, having thus foiled every attempt against their lives by the Xibalbians, in order to better avenge the murder of Hunhun-ahpu and Vukub-hunhun-ahpu, permitted themselves to be burned upon a funeral pyre. It would seem more appropriate to assign the river of blood to Aries and that of mud to Taurus, and it is not at all improbable that in the ancient form of the legend the order of the rivers was reversed. The exploits of Hunahpu and Xbalanque take place before the actual creation of the human race and therefore are to be considered essentially as spiritual mysteries. That the Quichés possessed the keys to the mystery of regeneration is evident from an analysis of the symbols appearing upon the images of their priests and gods.
Like most: aboriginal peoples, his soul was en rapport with the cosmic agencies manifesting about him. Like the Chaldeans, they divided the interval between the surface of earth and heaven into various strata, one consisting of clouds, another of the paths of the heavenly bodies, and so on. Scores of Indian tribes--some of them traveling thousands of miles--secured the sacred stone from this single quarry, where the mandate of the Great Spirit had decreed that eternal peace should reign. In Indian symbolism the serpent--especially the Great Serpent--corroborates other evidence pointing to the presence of the Mysteries on the North American Continent. The one here reproduced is encircled by the rainbow goddess, and portrays an episode from the Navaho cosmogony myth.
The four mountains sacred to the Navahos are La Platte Mountain, Mount Taylor, Navaho Mountain, and San Francisco Mountain. In the healing ceremony the patient is placed upon the drawing, which is made in a consecrated hogan, and all outsiders excluded. Following in the footsteps of Schoolcraft, Longfellow confused the historical Hiawatha of the Iroquois with Manabozho, a mythological hero of the Algonquins and Ojibwas. This volume alone is sufficient to establish incontestably the philosophical excellence of the red race.
For them that One God is absolutely impersonal, and all the Forces emanated from that One God are personal. Passing over the renditions, "The Book of the Mat" and "The Record of the Community," he considers it likely that the correct title is "The Collection of Written Leaves," Popol signifying the "prepared bark" and Vuh, "paper" or "book" from the verb uoch, to write. In the convexities of their magnetized mirrors the Indian sorcerers captured the intelligences of elemental beings and, gazing into the depths of these abominable devices, eventually made the scepter subservient to the wand. Failing in the tests imposed by the princes of Xibalba, the two brothers--according to the ancient custom--paid with their lives for their shortcomings. Her father, Cuchumaquiq, later discovering that she was about to become a mother, questioned her concerning the father of her child.
Before departing, the two brothers bade farewell to their grandmother, each planting in the midst of the house a cane plant, saying that as long as the cane lived she would know that they were alive. As a preliminary the two adventurers crossed a river of mud and then a stream of blood, accomplishing these difficult feats by using their sabarcans as bridges. Knowing that death was the alternative to failure in the test, the young men burnt aras-feathers in place of the pine splinters (which they closely resemble) and also put fireflies on the tips of the cigars. Here hour after hour the youths were forced to defend themselves against the strongest and most skillful warriors armed with spears.
The princes of Xibalba considered the chill of the icy cavern to be unbearable and it is described as "the abode of the frozen winds of the North." Hunahpu and Xbalanque, however, protected themselves from the deadening influence of the frozen air by building fires of pine cones, whose warmth caused the spirit of cold to leave the cavern so that the youths were not dead but full of life when day dawned. Hunahpu and Xbalanque were ushered into a great chamber which was immediately filled with ferocious tigers. The society is graded into four separate and distinct degrees, although there is a general impression prevailing even among certain members that any degree beyond the first is practically a mere repetition.
The lines running tangent to the central Path signify temptations, and the faces at the termini of the lines are manidos, or powerful spirits. Manabozho built a Midewigan and initiated the otter, shooting the sacred Migis (a small shell, the sacred symbol of the Mide) into the body of the otter. Here in a dark subterranean labyrinth lurked many strange and odious creatures of destruction.
Their powdered bones were then cast into a river and immediately became two great man-fishes. Guthrie presents a number of important parallelisms between this sacred book of the Quichés and the sacred writings of other great civilizations.
Pryse relates the various symbols described in the Popol Vuh to the occult centers of consciousness in the human body. Not only did his Manidos control creation from their exalted seats above the clouds, but they also descended into the world of men and mingled with their red children.
The underworld was similarly divided and like the Greek system represented to the initiated the House of the Lesser Mysteries. The flying serpent is the Atlantean token of the initiate; the seven-headed snake represents the seven great Atlantean islands (the cities of Chibola?) and also the seven great prehistoric schools of esoteric philosophy.


According to Hasteen Klah, the Navaho sand priest who designed this painting, the Navahos do not believe in idolatry, hence they make no images of their gods, but perpetuate only the mental concept of them.
The sacred swastika in the center of the drawing is perhaps the most nearly universal of religious emblems and represents the four corners of the world. When they attain the importance of being protectors of entire clans or tribes, these guardians are called totems. Hiawatha, a chief of the Iroquois, after many reverses and disappointments, succeeded in uniting the five great nations of the Iroquois into the "League of the Five Nations." The original purpose of the league--to abolish war by substituting councils of arbitration--was not wholly successful, but the power of the "Silver Chain" conferred upon the Iroquois a solidarity attained by no other confederacy of North American Indians. This is the exact reverse of the popular western conception of a personal God and impersonal working forces in nature. The only complete English translation is that by Kenneth Sylvan Guthrie, which ran through the early files of The Word magazine and which is used as the basis of this article. Robed in garments of sable hue, the neophytes in their search for truth were led by their sinister guides through the confused passageways of necromancy. Hunhun-ahpu and Vukub-hunhun-ahpu were buried together, but the head of Hunhun-ahpu was placed among the branches of the sacred calabash tree which grew in the middle of the road leading to the awful Mysteries of Xibalba. Xquiq replied that the child was begotten while she was gazing upon the head of Hunhun-ahpu in the calabash tree and that she had known no man. Indian baskets pottery, and blankets frequently bear ornamental designs of especial Masonic and philosophic interest. Continuing on their way, they reached a point where four roads converged--a black road, a white road, a red road, and a green road. The princes of Xibalba then ordered Hunahpu and Xbalanque to rest for the night in the House of Shadows. Seeing the lights, those who watched felt certain that Hunahpu and Xbalanque had fallen into the trap, but when morning came the torches and cigars were returned to the guards unconsumed and still burning.
Even greater than before was the amazement of the princes of Xibalba when Hunahpu and Xbalanque again entered the Hall of Assembly in the custody of their guardians. The greater power attained by one in making advancement depends upon the fact of his having submitted to 'being shot at with the medicine sacks' in the hands of the officiating priests. Writing of the Midewiwin, Schoolcraft, the great authority on the American Indian, says: "In the society of the Midewiwin the object is to teach the higher doctrines of spiritual existence, its nature and mode of existence, and the influence it exercises among men.
He then conferred immortality upon the animal, and entrusted to it the secrets of the Grand Medicine Society. On every side the flames arose and the air was stifling; so great was the heat that those who entered this chamber could survive only a few moments.
Huge bars fluttered dismally through the corridors and hung with folded wings from the carvings on the walls and ceilings. Later taking upon themselves the forms of aged wanderers, they danced for the Xibalbians and wrought strange miracles. Guthrie's most astonishing conclusion is his effort to identify Xibalba with the ancient continent of Atlantis. Accordingly, he sees in the elastic ball the pineal gland and in Hunahpu and Xbalanque the dual electric current directed along the spinal column. The descent of Hunahpu and Xbalanque into the subterranean kingdom of Xibalba by crossing over the rivers on bridges made from their blowguns has a subtle analogy to the descent of the spiritual nature of man into the physical body through certain superphysical channels that may be likened to the blowguns or tubes. II of the Anales del Museo Nacional de México is reproduced the head of an image generally considered to represent Quetzalcoatl.
The gray clouds hanging over the horizon were the smoke from the calumets of the gods, who could build fires of petrified wood and use a comet for a flame.
Those creatures capable of functioning in two or more elements were considered as messengers between the spirits of these various planes. Moreover, who can doubt the presence of the secret doctrine in the Americas when he gazes upon the great serpent mound in Adams County, Ohio, where the huge reptile is represented as disgorging the Egg of Existence? Just as the gods draw pictures upon the moving clouds, so the priests make paintings on the sand, and when the purpose of the drawing has been fulfilled it is effaced by a sweep of the hand. The eastern mountains were white, the southern blue, the western yellow, and the northern black. The two hunchback god, at the right and left assume their appearance by reason of the great clouds borne upon their backs.
In some tribes impressive ceremonies mark the occasion when the young men are sent out into the forest to fast and pray and there remain until their guardian spirit manifests to them. Hiawatha, however, met the same opposition which has confronted every great idealist, irrespective of time or race. A portion of the Popol Vuh was translated into English, with extremely valuable commentaries, by James Morgan Pryse, but unfortunately his translation was never completed. By the left-hand path they descended into the somber depths of the infernal world, where they learned to endow stones with the power of speech and to subtly ensnare the minds of men with their chants and fetishes.
Cuchumaquiq, refusing to believe her story, at the instigation of the princes of Xibalba, demanded her heart in an urn. Now Hunahpu and Xbalanque knew that their first test would consist of being able to discriminate between the princes of Xibalba and the wooden effigies robed to resemble them; also that they must call each of the princes by his correct name without having been given the information. In amazement and awe, the princes of Xibalba gazed upon the unconsumed splinters and cigars, for never before had these been returned intact. They then turned their attention to the second and most difficult part of the test: the production of four vases of the rarest flowers but which they were not permitted to leave the temple to gather. The young men tossed bones to the tigers, which they ground to pieces with their strong jaws.
The ceremony of initiation is preceded by sweat baths and consists chiefly of overcoming the influences of evil manidos.
But at sunrise when the doors of the furnace were opened, Hunahpu and Xbalanque came forth unscorched by the fury of the flames.
Here also dwelt Camazotz, the God of Bats, a hideous monster with the body of a man and the wings and head of a bat. Thus one would cut the other to pieces and with a single word resurrect him, or they would burn houses by magic and then instantly rebuild them. He sees in the twelve princes of Xibalba the rulers of the Atlantean empire, and in the destruction of these princes by the magic of Hunahpu and Xbalanque an allegorical depiction of the tragic end of Atlantis. The sabarcan is also an appropriate emblem of the spinal cord and the power resident within its tiny central opening. The sculpturing is distinctly Oriental in character and on the crown of the head appear both the thousand-petaled sunburst of spiritual illumination and the serpent of the liberated spinal fire. The American Indian peopled the forests, rivers, and sky with myriads of superphysical and invisible beings.
The abode of the dead was presumed to be in a distant place: in the heavens above, the earth below, the distant corners of the world, or across wide seas. According to this informant, the Zuni, Hopi, and Navaho nations had a common genesis; they all came out of the earth and then separated into three nations. In Navaho religious art, male divinities are always shown with circular heads and female divinities with square heads. Whatever creature appears thereupon becomes their peculiar genius, to whom they appeal in time of trouble.
The shamans turned their magic against him and, according to one legend, created an evil bird which, swooping down from heaven, tore his only daughter to pieces before his eyes. These Children of the Sun adore the Plumèd Serpent, who is the messenger of the Sun. The second book of the Popol Vuh is largely devoted to the initiatory rituals of the Quiché nation.
As typical of the perversion which prevailed, none could achieve to the greater Mysteries until a human being had suffered immolation at his hand and the bleeding heart of the victim had been elevated before the leering face of the stone idol fabricated by a priestcraft the members of which realized more fully than they dared to admit the true nature of the man-made demon. From her father she had learned of the marvelous calabash tree, and desiring to possess some of its fruit, she journeyed alone to the somber place where it grew.


Led away by her executioners, Xquiq pleaded with them to spare her life, which they agreed to do, substituting for her heart the fruit of a certain tree (rubber) whose sap was red and of the consistency of blood. To secure this information, Hunahpu pulled a hair from his leg, which hair then became a strange insect called Xan; buzzing along the black road, the Xan entered the council chamber of the princes of Xibalba and stung the leg of the figure nearest the door, which it discovered to be a manikin.
Gazing into the House of the Tigers, the princes of Xibalba beheld the animals chewing the bones and said one to the other: "They have at last learned (to know the power of Xibalba), and they have given themselves up to the beasts. The princes of Xibalba, perceiving how the two intrepid youths had survived every ordeal prepared for their destruction, were filled with fear lest all the secrets of Xibalba should fall into the hands of Hunahpu and Xbalanque. Camazotz carried a great sword and, soaring through the gloom, decapitated with a single sweep of his blade any unwary wanderers seeking to find their way through the terror-filled chambers. The fame of the two dancers--who were in reality Hunahpu and Xbalanque--finally came to the notice of the twelve princes of Xibalba, who thereupon desired these two miracle-workers to perform their strange fears before them. To the initiated, however, it is evident that Atlantis is simply a symbolic figure in which is set forth the mystery of origins. Pryse did not translate that portion of the Popol Vuh dealing directly with the initiatory ceremonial.
The two youths are invited to play the "Game of Life" with the Gods of Death, and only with the aid of supernatural power imparted to them by the "Sages" can they triumph over these gloomy lords. The Hindu chakra is unmistakable and it frequently appears in the religious art of the three Americas.
Sometimes a river flows between the world of the dead and that of the living, in this respect paralleling Egyptian, Greek, and Christian theology. They even called their children by the names supposed to have been borne by them in a former life. When Hiawatha, after accomplishing his mission, had sailed away in his self-propelled canoe along the path of the sunset, his people realized the true greatness of their benefactor and elevated him to the dignity of a demigod. These ceremonials are of first importance to students of Masonic symbolism and mystical philosophy, since they establish beyond doubt the existence of ancient and divinely instituted Mystery schools on the American Continent. The sanguinary and indescribable rites practiced by many of the Central American Indians may represent remnants of the later Atlantean perversion of the ancient sun Mysteries.
When Xquiq put forth her hand to pick the fruit of the tree, some saliva from the mouth of Hunhun-ahpu fell into it and the head spoke to Xquiq, saying: "This saliva and froth is my posterity which I have just given you.
When the princes of Xibalba placed the supposed heart upon the coals of the altar to be consumed, they were all amazed by the perfume which rose therefrom, for they did not know that they were burning the fruit of a fragrant plant. By the same artifice the second figure was proved to be of wood, but upon stinging the third, there was an immediate response.
These tiny creatures, crawling into the gardens of the temple, brought back the blossoms so that by morning the vases were filled. Hoffman's article) a knowledge of directionalizing the forces moving through the vital centers of the human body. So they prepared the last ordeal, an ordeal yet more terrible than any which had gone before, certain that the youths could not withstand this crucial test.
Xbalanque passed successfully through this horrifying test, but Hunahpu, caught off his guard, was beheaded by Camazotz. After Hunahpu and Xbalanque had slain the dog of the princes and restored it to life, had burned the royal palace and instantly rebuilt it, and given other demonstrations of their magical powers, the monarch of the Xibalbians asked the magicians to destroy him and restore him also to life.
Xibalba he considers to be the shadowy or etheric sphere which, according to the Mystery teachings, was located within the body of the planet itself. The tests represent the soul wandering through the sub-zodiacal realms of the created universe; their final victory over the Lords of Death represents the ascension of the spiritual and illumined consciousness from the tower nature which has been wholly consumed by the fire of spiritual purification. One of the carved monoliths of Central America is adorned with the heads of two elephants with their drivers.
The red man's philosophy of elemental creatures is apparently the outcome of his intimate contact with Nature, whose inexplicable wonders become the generating cause of such metaphysical speculations. To the Indian the number four has a peculiar sanctity, presumably because the Great Spirit created His universe in a square frame. There is an account of an instance where a parent by inadvertence had given his infant the wrong name, whereupon the babe cried incessantly until the mistake had been rectified!
Seven major deities were recognized by the Navahos, but Hasteen Klah was unable to say whether the Indians related these deities to the planets.
In Longfellow's Song of Hiawatha the poet has cast the great Indian statesman in a charming setting of magic and enchantment; yet through the maze of symbol and allegory is ever faintly visible the figure of Hiawatha the initiate--the very personification of the red man and his philosophy. According to the secret tradition, it was during the later Atlantean epoch that black magic and sorcery dominated the esoteric schools, resulting in the bloody sacrificial rites and gruesome idolatry which ultimately overthrew the Atlantean empire and even penetrated the Aryan religious world. By stinging each of the twelve assembled princes in turn the insect thus discovered each one's name, for the princes called each other by name in discussing the cause of the mysterious bites. When Hunahpu and Xbalanque presented the flowers to the twelve princes, the latter, in amazement, recognized the blossoms as having been filched from their own private gardens. Though the cross is an important symbol in the Midewiwin rites, it is noteworthy that the Mide Priests steadfastly refused to give up their religion and be converted to Christianity. So Hunahpu and Xbalanque slew the princes of Xibalba but did not return them to life, thereby avenging the murder of Hunhun-ahpu and Vukub-hunhun-ahpu.
The fourth book of the Popol Vuh concludes with an account of the erection of a majestic temple, all white, where was preserved a secret black divining stone, cubical in shape. No such animals have existed in the Western Hemisphere since prehistoric times and it is evident that the carvings are the result of contact with the distant continent of Asia. This is suggestive of the veneration accorded the tetrad by the Pythagoreans, who held it to be a fitting symbol of the Creator.
Bakochiddy, one of these seven major gods, was white in color with light reddish hair and gray eyes. Having secured the desired information in this novel manner, the insect then flew back to Hunahpu and Xbalanque, who thus fortified, fearlessly approached the threshold of Xibalba and presented themselves to the twelve assembled princes.
In consternation, the princes of Xibalba then counseled together how they could destroy the intrepid neophytes and forthwith prepared for them the next ordeal.
Gucumatz (or Quetzalcoatl) partakes of many of the attributes of King Solomon: the account of the temple building in the Popol Vuh is a reminder of the story of Solomon's Temple, and undoubtedly has a similar significance. Among the Mysteries of the Central American Indians is a remarkable doctrine concerning the consecrated mantles or, as they were called in Europe, magic capes.
The legendary narratives of the strange adventures of intrepid heroes who while in the physical body penetrated the realms of the dead prove beyond question the presence of Mystery cults among the North American red men.
Aged Eskimos not infrequently kill themselves in order to reincarnate in the family of some newly married loved one. Brasseur de Bourbourg was first attracted to the study of religious parallelisms in the Popol Vuh by the fact that the temple together with the black stone which it contained, was named the Caabaha, a name astonishingly similar to that of the Temple, or Caaba, which contains the sacred black stone of Islam.
Because their glory was fatal to mortal vision, the gods, when appearing to the initiated priests, robed themselves in these mantles, Allegory and fable likewise are the mantles with which the secret doctrine is ever enveloped. Wherever the Mysteries were established they were recognized as the philosophic equivalents of death, for those passing through the rituals experienced all after-death conditions while still in the physical body.
Such a magic cape of concealment is the Popol Vuh, and deep within its folds sits the god of Quiché philosophy.
At the consummation of the ritual the initiate actually gained the ability to pass in and out of his physical body at will. To avenge the kidnapping of his child, Kahothsode, a fish god, caused a great flood to arise.
The massive pyramids, temples, and monoliths of Central America may be likened also to the feet of gods, whose upper parts are enshrouded in magic mantles of invisibility. This is the philosophic foundation for the allegories of adventures in the Indian Shadow Land, or World of Ghosts.



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the secret teachings of all ages (university edition)



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