The Etymons, or root words, of Indonesian Toponyms.

[Editor Note: To let it be known that this text was the appendix of the main article titled “The Mythical people of the Ancients” and it was originally written in Portuguese – Translated by Philipe Santos]

 

Appendix I

Additional etymologies and explanations

 

Introduction

In this Appendix, we give some additional clarifications and some more complete etymologies of certain onomastics and toponyms of more complex derivation that did not fit in the main text of this chapter, but that may be useful to the reader more interested in going deeper into the subject.

The reader is invited to accompany us here in this Appendix, although it is not essential for understanding what was discussed in the main text. But this Appendix provides the scientific and ethnological basis for our conclusions, having served us to guide our research in what was discussed in this chapter.

We believe that its study will be useful to the reader, as it will give him a sample of how powerful the linguistic method is in dealing with the problem of understanding the secret traditions of the ancients, especially when based on Sanskrit and Drávida, the languages ​​in which the texts and myths were originally elaborated.

Ancient myths result, more often than not, from puns and wordplay in these two holy languages ​​of India, which are still much appreciated throughout the East, where Indian influence has been felt since the dawn of time.

These parlor games — which tested the wit of the audience — were highly prized in ancient courts since Vedic times, or even earlier. It is from them that ancient myths originated.

This is not to say that myths don’t make any more sense than that. On the contrary. Its evangelical message is very profound, and reveals the secret of Atlantis and Paradise in an esoteric way, reserved exclusively for Initiates.

But these puns in the holy Hindu languages ​​explain many of the dreamlike and surreal imagery we find in myths, and the apparent meaninglessness of certain obscure passages, for example in the Bible, most often result from puns that only make sense in the languages ​​in which they are spoken. which myths were originally composed.

As we have said many times, myths function on several complementary levels, which complete and explain each other. To understand them in their entirety it is necessary to analyze them from all these aspects.

Our objective is just to justify certain etymologies and certain conclusions that we made in the main text. The lay reader, who is not particularly interested in this technical matter, may dispense with reading this Appendix without further damage to the perfect understanding of our argument.

But those who delight in the Science of Words will find here a plate full of the delicious secrets of these Holy Languages ​​that are Dravida and Sanskrit, certainly the highest point ever reached by human thought. Despite everything, what is presented here is just a circumstantial and summarized overview of our immense work in this very difficult field.

We will concentrate on the etymologies, in general Sanskrit and Dravidian, of the toponyms and theonyms that we find throughout the present chapter. Sanskrit and Dravidian were, and still are today, the Holy Languages ​​of India and Indonesia, so it is to be expected that the true origin of the names of places and heroes that we encounter throughout our history can be found in them as we discuss in the main text of this appendix.

 

The Importance of the Science of Words

Etymology is an important science, as it consists of a kind of “Geology of Words”, which allows us to determine their origin and true meaning, as well as the hidden message of myths. By itself, it is not enough for the whole of this research, but it serves as a kind of compass that guides us in the research.

Many of these names are of undeniable Sanskrit and Dravidian origin, for example, the names of the river Irrawaddi (from Sanskrit Ila-vati = “abundant in water” or “Fountain of Elixir”) and that of the island of Lanka (from Dravidian Ilam-ka = “Keeper of the Elixir” or “Garden of the Tree of Life”).

However, Sanskrit and Dravidian are both polysemous languages, having multiple meanings for a given root, meanings that vary according to the context in which they are used.

These two languages ​​were and are the Holy Languages ​​of the two Indies, India and Indonesia, and it is reasonable to conclude that they were used in the composition of myths and traditions concerning the Paradisiacal events, which took place in them, at the dawn of time. It is in them, therefore, that we will find the explanation for these myths and these events.

It is impossible to explore in depth all the possible meanings of even simple names like the ones we have just seen, except in a thick, boring, and obscure treatise, intended exclusively for specialists in Linguistics. This is not our aim, even here in this Appendix, where we study certain important etymons in reasonable detail.

The reader who takes the trouble to follow us in this Appendix will see that we had to delve a lot into the etymology of certain words, especially the toponyms and theonyms linked to our research. The reason for this is easy to see. It is the etymologies that guide us through the “Dark Jungle” of myths.

It is practically impossible to navigate without them through the labyrinths and meanders, detours and quagmires that swarm everywhere in holy books and in ancient traditions from which myths are a kind of extract.

Even Theseus, the great Hero, needed Ariadne’s Thread to guide him through the Labyrinth where he managed to slay the terrible Minotaur that haunts and fascinates us like, indeed, all paradoxical ancient monsters.

Etymology served us, as we said, as a compass in this study. It works as a kind of yantra that keeps us on the right track, preventing the mind from straying and getting lost in the forks and apparent shortcuts that lead nowhere. How much success we have had in our endeavor is for the reader to judge for himself.

The Etymons of “Moluccas”

The region of Indonesia and Indochina suffered, as we said above, intense Hindu influence, a fact that justifies searching in their Hindu Holy Languages, Sanskrit and Dravida, the meaning of the toponyms that we find in this region.

Malay-Polynesian — a linguistic family that we find in a vast region that goes from Indochina to Easter Island — also suffered intense Sanskrit and Dravidian influence, and many of the toponyms and names of gods that we find in this family came from the Hindu languages.

Starting with the Moluccas Islands — the famous Spice (or Gold) Islands that all sailors of all time dreamed of finding. Its local name is Maluku, a name that relates to the Elixir (Soma) called mattu, marul, mallu, malu, etc., in Dravidian. From them is derived marukka = “drunken”, “crazy” and, perhaps, the Portuguese “maluco”.

The word Moluca (or Maluku) is related, as we have just said, to the Portuguese (crazy), without a certain etymology, but it seems to have been imported from the Moluccas by the Portuguese or the Spaniards. The term in Drávida means “drunk”, “alienated”, “crazy”, “sick”, in addition to “Elixir”, “toddy”, “hallucinogen”, “strong drink”, etc.

The Tarot Fool and Homer’s Moly

The Italian matto (“fool”) that designates the Fool of the Tarot (Arcanum nº 0 or 22) also derives from the same etymon in Dravida. And, perhaps, the moly plant — a kind of magic or etheric potion given to Ulysses by Apollo to protect him from Circe’s evils (Od. X: 274-306) — must also derive from the same Dravidian root.

Circe is an avatar of Durga or Kali, the Black Goddess, who turned humans into roast pigs, as we shall see. Moly’s Dravida etymon seems to relate to the Dark Goddess and her vampire activities. Furthermore, the passage in the Odyssey all seems to have come from a translation of a Dravidian text based on puns with the root molu of Moluccas, the name of the region that was thus given in code.

 

A Technique of the Hindu Bards

This type of technique is a Hindu tradition, where the verbal skill of the Bands created this type of story told around the same and only one or two distinct consonants (ekakshara or dvyavshara). Let’s see an example of this technique applied to a real case.

In the story of Ulysses and Circe, we have the moly (or oly), the Vampira (mallu), the Elixir (mallu), the plant (moli) with black root (malai) and white (malar) flower (pola), etc. Likewise, we have Ulysses threatening (malai) Circe with a sword (maru); the heroes (mallan) becoming pigs (mari) and being trapped in a pen (maril) when they drank (matu) the Elixir, etc.^[1]

The word moly also means “soft”, “lax”, “sick” both in Greek and in Dravidian. It designates a kind of garlic, the traditional remedy to ward off Vampires, often associated with the region.

The “garlic” in Drávida is ulli (or uly or boll-ulli) form that suggests moly. Drávida mallu also means “thrilled”, “vampire”, “demon” (= bhuta, pishacha, in Sanskrit). As can be seen, all the above words are composed exclusively of the consonants m and l in the canons of the mentioned bardic technique.

Many other etyms pertinent to the story of Ulysses and Circe, so central to the Odyssey, could be mentioned. But, the above serves to demonstrate what we affirm: that the story of Circe, if not the entire Odyssey, takes place in the Moluccas, the Paradise of the Black Goddess, covered with forests and lush vegetation (malai).

The Odyssey was indisputably originally written in the Dravidian language, as evidenced by the linguistic trick we have shown above, and which is impossible not only in Greek, but in any other language than the two mentioned. It is also from India that the Homeric sagas and the myths of Hesiod come, if not all the Greek mythologems, as we have shown in other works.

The Moluccas and Paradise

The mythical names of the Molucca region are most commonly associated with gold, forests, spices, aurora, fences, Paradise, mountains, volcanoes, cannibalism and vampirism, as well as with Vadava-mukha. The Sanskrit and Dravidian etymons are hundreds, and it is impossible, as we have already said, to give them all here.

Myths derive from assonances and puns in these languages, similarly to what was seen above, so that all possible etymas come together to tell the story. The most common name for the region is that which relates to Paradise, the Tree of Life (Moly) and, above all, to the Garden of Eden, bushy and well fenced, full of mountains and springs of fresh water, as well as of aromatics. This is exactly what the etymon of Lanka means, as we saw above.

The word Moluccas (Maluku) is related to the name of Malaya (or Malaia) — another name for the region — a word that in Drávida means “forest”, “mountain” (malai) and, in Sanskrit, means “garden”, “Paradise”. ”, “park”.

Hence the names such as “Boscosa”, “Florida”, “Silvosa”, “Montanhosa” (Malaya) that we often find as names of the legendary islands related to Paradise and Atlantis. The region is very rainy and has a breezy and pleasant climate, which is a notable feature of Paradise.

The idea of ​​“rain”, “water”, “spring” is expressed by marai (or baray in certain dialects), a word that originated the term “Paradise”. The word Moluca (Maluku) is also related to the Elixir and drunkenness (maluku); to the fence or wall that delimits the Ocean (murrukka); to the destruction of Paradise (Muruka)

She is also associated with the Primordial Sacrifice (veluci); to the place of the dead, from which one does not return (maruku); to Ilha do Ouro and Chryse Chersonesos (polucu); the Aurora or Ushas (velukka, *boluka, maruka); to the idea of ​​“burning” or “burning with desire” (maruka), etc. This last etymon is incorporated into the myth of Eve (“desire”), Cham (“ardent”), Aurora burning with desire for your lover, etc.

The myth of the Primordial Sacrifice allegorizes the destruction by fire and water of Paradise which was incorporated into the myth of the goddess Aurora (Ushas, ​​Vesta, Hestia, Sati, etc.), who committed suicide on her husband’s sacrificial pyre, in the suttee (sati). paramount. It also recalls the myth of Skanda (Muruku or Murugan) being born as Fire-in-Water (Apam-Napat), which is nothing but an allegory of Vadava-mukha.

The Etymons of “Lemuria” and “Atlantis”

The name of Lemuria (or Mu) — which derives from the Lemurian ancestors, who were burned and drowned in the primordial cataclysm — is also associated with fire (maruku) and submission (muruku), being associated with the name of the Moluccas.

The name of the Black Goddess (Kali) is also called Mu-devi, which means “the ancient (or primordial) goddess”. Mu-devi is also called Jyeshta (“the eldest”), the unhappy sister of the blissful Lakshmi, who is her avatar renewed and purified by the fire of the cataclysm that destroyed Heaven.

Mu(“old man”, “elder”) is also the name of Brahma, the male avatar of the terrible goddess, the Primordial God, who will be reborn as Skanda-Karttikeya (Maruku). Another interesting Dravidian etymology, which contrasts Atlantis in the Far West and Lemuria in the Far East (or vice versa) is given by attalam (“dusk”) and by muttalam (“dawn”), where the names of Mu are discerned. (or Lemuria) and Atalas or Atlas, the eponymous Titan of Atlantis.

The Etymons of “Lanka”

The name of Lanka has an interesting etymology. The name of Ceylon — which was later applied to present-day Shri Lanka — derives from the Sanskrit Simhala-Dvipa, that is, Isle of Lions or rather “Island of Heroes”. This name recalls the Isle of the Blessed, where, according to Hesiod, the Heroes killed in the Theban and Trojan wars lived.

The island’s local name is Laka, and the Pali equivalent is Lanka, with the prefix Shri being an honorific meaning “bright one”. His Dravidian name is Ilam or Ilanka. As we said, Shri Lanka is a relatively recent replica (550 BC) that owes its name to the Sinhalese (“heroes” or “lions”) who colonized it and who came from the legendary Simhapura, which seems to be Singapore, Indonesia.

Simhapura is the same as Simhala-dvipa, the “Isle of Lions”, which was primordial Lanka. This legendary island was in Indonesia, where this toponym is still abundant. The name probably has to do with that of Langkashuka in northern Malay, and names such as Langkawi, Kualalangsa, Samalanga, Langsa, Lhongka, Lang Ka, etc., all existing in this region.

The kingdom of Langkashuka was famous in antiquity. Its name means “Lanka, the Paradise (or Prosperous or Happy)” and recalls Sukha-vati, the Paradise of Amitabha which is, in Buddhist myths, the Isle of the Blissful This happy realm was described by a Buddhist monk in the 2nd century AD, and had its capital in a walled city, just like Lanka. But, this Medieval kingdom is just a copy of primordial Lanka.

The name of Lanka derives from the Drávida iram (or ilam or ilamka), word that designates the Elixir or the toddy, and that corresponds to the name of Lanka in Drávida. In Drávida, Lanka is called Ilam or Iram, a word that designates not only the Elixir, but also cinnamon and its leaves, from which potent medicinal infusions are made.

The cinnamon leaf is the famous Golden Bough associated with Paradise and Hades, the true meaning of which was eagerly sought by Sir James G. Frazer in his famous book, The Golden Bough, whose meaning is just that of “the Golden Bough”. This name of Ilam or Iram that designates Lanka translates as Tamraparna (“Golden Branch”) in Sanskrit, name that designates the island of Taprobana, which is exactly the island of Sumatra.

The word lang is further related to Ilam or Ilanka, the names of Lanka and the Elixir, as well as the Hindu caste of “Elixir” (or toddy) makers. The Dravidian word ilakan that is related to it designates a demon-possessed or possessed person (a rakshasa), and also “something that has been torn or knocked out of its place”. This last etymon is an allusion to the fall of Lanka into the mae, as we will see below.

 

The Fall from the Holy Mountain of Paradise

A legend about Lanka from the Bhagavata Purana relates how the city was originally built on the summit of Mount Meru, but that Vayu, the wind god, uprooted it and threw it into the Ocean.

This myth corresponds to the etymon of ilakan that we saw above. But really, legend mirrors reality, for Vayu is the same Hanumant who destroyed Lanka with fire before Rama completed the destruction, causing it to sink with the Flood.

Vayu or Hanumant represents the volcano whose explosion destroyed Lanka with fire and water. This water was thrown from the ocean floor by the gigantic earthquake caused by the explosion of its volcano, Mount Kumeru or Atlas.

We see then that the etymons of Lanka tell their myth: “The city of Lanka (Ilamka) of the rakshasas (ilakam), which was torn from its place (ilaka) by the god of wind and earthquake (ilakam), who threw it into the waters of the Ocean (ilam), which transformed into the Soma (ilam) of blazing fire (ilanku) which destroyed it (ilakkam), causing it to sink into the sea (irakkam)”.

 

The Real Lanka and Shri Lanka or Ceylon

Obviously, this disaster never happened in Shri Lanka, which is geologically stable, but it certainly has happened repeatedly in Indonesia, the most seismically active region on the globe. Despite their banter and puns, Hindu myths are remarkably realistic in their traditional accounts.

It is important not to confuse Lanka with Atlantis, which corresponds to Dvaraka, in the Indus delta, on the other side of the Hindu world. Lanka corresponds to Lemuria, to Diu-mun or Dilmun, the island of the Virgin Goddess Mu (or Uma or Umba), who is the same as Kali or Durga.

Kali is also Chinnamastaka (“the Beheaded One”), not only because her inhabitants had a habit of beheading people, but because she beheaded “herself for herself”, as her myth exemplifies. And he is a Virgo because his primitive civilization engendered itself, without the help of the male, that is, of external peoples and civilizers.

 

The Universality of the Myth of Primordial Decapitation

Uma is the great Mother of Malaia, of Uma-laya or Homeland of Uma. The myth of the decapitation of Uma-Chinnamastaka allegorizes what happened to her Holy Mount, the Meru, as reported above. This myth also corresponds to the decapitation or castration of Trishiras or Vritra, her personification in male form.

This myth appears all over the world in a thousand different forms, ranging from the beheading of Saint John the Baptist by Herod to that of Brahma by Shiva. The Celts and Germans, as well as the Malays, Melanesians and Amerindians practiced ritual head hunting, in a custom that has to do with the Elixir and the belief in the resurrection of Lemuria and Atlantis.

The universality of the Primordial Decapitation myth reveals its archaic character, as well as the existence of a prehistoric universal empire. In India, as in other places, the use of the skullcap as a ritual cup where the Elixir is drunk derives from the same myth, which is also that of Soma, Haoma and the Eucharist and Mass.

“Do this in memory of me”, says the Great Mother of Gods and Men, from her deep recesses in Tartarus, where she hid, waiting for the right moment to rise again to the light. And this moment has arrived, after all, with the Age of Aquarius beginning.

The head-shrinking ritual also derives from the same idea as above. It is found among the Nagas of Assam in southern India, among the Malays and Melanesians of Indochina and Indonesia, and among the Jivaros of the Amazon jungles.

And the head hunting ritual always takes place in the same ritual context, and uses the same techniques, both for the shrinking of the heads and for the production of the Elixir, extracted during the shrinking process.

 

The Falls of Hesperus and Atlas

Coincidences? Archetypes? Of course! What we have here is the spread of a myth and the corresponding rite across the Indian and Pacific Oceans in immemorial times. The Greeks speak of similar myths in the “castration” of Ouranos and Kronos. They also have related allegories, such as that concerning the pulling out and falling of the “shoulder” of Pelops into the sea, forming the Peloponnese (“island of Pelops”).

But the Greeks still have a myth identical to that of the fall of Lanka with the top of Mount Meru into the sea by the breath of Vayu or Hanumant. They say that Hesperus, the twin of Atlas (Atlantis), carried away by a gust of wind Boreas, fell from the top of the peak of a high mountain, where he had climbed to study the stars, and drowned in the sea.

The high mountain from which Hespero fell is Mount Atlas, a replica of Mount Meru, or rather Kumeru, the Holy Mountain of Lanka. Sometimes the character in this myth is Atlas himself, the twin brother of Hesperus.

Basically, Atlas and Hespero, the two dual twins, represent Atlantis and Lemuria, the two Primordial Paradises. Sometimes this fall is attributed to her mother, Basel, the Great Mother who represents Lemuria and who disappeared into the seas.

 

The Seven Heavens and the Seven Hindu Hells

It is not impossible that the name of Lanka ultimately derives from “Moluccas”, a term with which it echoes. Another related term is the Sanskrit Loka or Uloka, which designates a region or, more precisely, a Paradise or Dvipa.

There are Seven Paradise Lokas and Seven Infernal (or Terrestrial) Lokas. Hindus allegorize concepts in order to make them inaccessible to the profane so that it is impossible to know where reality ends and imagination begins.

The Seven Infernal or Terrestrial Lokas are the Hells: Atala Patala, Mahatala, Rasatala, Talatala, Sutala and Vitala. All these names — which resonate with Atalas or Atlas, and therefore with Atlantis — have a precise meaning, and are more than mere assonances.

In other traditions, there are eight lokas, classified by the types of deities that populate them. Brahma-loka (the supreme world of gods), Indra-loka, Pitri-loka (of the Ancestors); Soma-loka (of the Lunar Pitris); Gandharva-loka; Rakshasa-loka; Yaksha-loka; Pishacha-loka. The first four are celestial and the four others are demonic and infernal, inhabited by the mentioned beings, who are vampires and werewolves.

The term loka gave the Portuguese “local” (“place”, “locality”, etc). In Sanskrit it derives from the root lok, related to the English look and means “to see”, “to shine”. But, the uloka form betrays a different etymology, despite the experts’ explanations.

Sanskrit creates the roots to justify the words, as it is a synthetic language (sam-skrit) manufactured from Dravida. In Drávida we have several corresponding forms such as uluku = “light”, “splendour”, uruku (“burn”, “burn”, “melt”); orruka (“to spy”), etc.

The idea of ​​a loka, or Paradise, is that of a place not only made visible, but actually set on fire and extinguished, or perhaps still burning. All these ideas derive from Dravida and, ultimately, from the Moluccas, a fiery Paradise (with its volcanoes). But, its etymons still have to do with the Elixir (malu), an idea that we find in the names of Heavens such as Sutala (Su = sum), Rasatala (rasa = sum), etc..

The idea we saw in the previous section is that possibly Eden was destroyed because of the intoxicating Soma, which it supplied to the world and which drove everyone mad. Words like “mad”, “hallucinated”, the Italian matto, etc., all derive from the Dravidian root maluk or aluk, or mat that we find both in the name of the Moluccas and in the Elixir that came from there at the dawn of time.

 

Dilmun, Maghan and Melhua, the Sumerian Paradises

Several facts attest to the antiquity of trade with the Moluccas. One is the Sumero-Babylonian traditions of heavy trade with “Dilmun, Maghan and Meluha”, whose ships frequented, for example, Sargon’s ports of Akkad.

Now, the name of Dilmun derives, as we saw earlier, from Diu-Mun, that is, “the Island of (goddess) Mu” (or from Shiva = Mun). This name further means “Island of the Ancestors” (Diu-mun), the first term being related to the Sanskrit dvipa and derived from the Dravidian diva or dippa, and the second meaning “ancestors”, “gods”, “Shiva” (Mun) , “Mu-devi”, etc., in this same language, which was that of primordial Indonesia.

Another Dravidian etymum is Diu-munj (“island of monkeys (or heroes or satyrs)”). This term designates the hallucinatory “heroes” of the Moluccas, our wild headhunting ancestors of Indonesia.

The name of Meluha, in turn, is a corruption of Moluca or Maluku, with an aspiration of k. Maghan may derive from Indonesian toponyms such as Magalana, Makasar, Malang, Malacca, etc.

 

The Three Wise Men and the Maghan Magi

But more likely, the name Maghan derives from the name of the Magas (or Mages) and their predecessors, the Magh or Makan (Monkeys). The Dravidian name of Lanka is Iram, Ilam or Ilanka, a name that is synonymous with makan, meaning “cub”. But this name also suggests “earthquake” (ilakkam), “demonic possession” (elaka), and, above all, the Elixir (iram). It is reasonable to identify the Moluccas (or Elixir Islands) with Ilam or Ilanka, that is, primordial Lanka, of which Shri Lanka is a replica.^[2]

The Magas are the same ones we know as the Three Wise Men and who came from this region of the Far East, as the Gospels say. The Magas were the priests of the Sun (Surya) who are mentioned in the Vishnu Purana. They later emigrated to Persia and Chaldea, where they became the Parsis. Maga was the name of Saka-dvipa, “the White Isle”. Magha also means “bard” or “minstrel” in Sanskrit, a term that has to do with the fact that the first minstrels of the ancient courts came from this region.

 

The Mages and the Monkeys of Lanka

In Drávida makan means “monkey”, “warrior”, “hero”, “male”, precisely the name of the inhabitants of Lanka and the Moluccas. Maccan means “gold” in Dravidian, and it may well be the case that Maghan meant the Isles of Gold, which were known as Chryse or Svarna-dvipa. The Malay local name Kra (“monkey”) may have been formerly Makan (“monkey”), a synonymous term in Dravidian.

The connection of the Magha of Maghan with the Mon-Khmer opens up the possibility that Dilmun is related to them through Diu-Mon or “Island of the Mon” which could well be the name of the Isthmus of Kra and the Malay Peninsula, as the ancients they indistinctly called such places “islands”, without distinguishing between peninsulas and islands. Mon also means “monkey” in Drávida, and is the possible origin of the Portuguese “mono”.

The Mon are extremely ancient in the region and, despite being a minority, are highly civilized as evidenced by several facts. Their culture is highly Indianized, which has led many historians to assume that the Mon are Hindu settlers who mixed with the local natives.

Unfortunately, we will never know for sure, other than through archaeological research at the site, when the Mon settled on the Isthmus of Kra. But if our hypothesis is right, this dates back to before 3000 AD, the date Dilmun (Diu Mon) first appears in Mesopotamian inscriptions.

 

Shiva Is Hanumant, the Ancestral Monkey

The name of the Mon appears to derive from the Dravidian monna (“monkey”) = kra, name of the Peninsula where the Mon settled. The name is also reminiscent of Hannuman or Hanumant, which could well be Ana-mon = “the dam of the monkeys” = Setubandha, the Isthmus of Kra itself. Another possible etymology of this expression is “Supreme Monkey”.

Anor Anu (“The Supreme One”) is the name of Shiva, which passed into Mesopotamia as that of the celestial god. Another possible Dravidian etymology of Hanumant’s name is Anna-mon = “the ancestral ape”. This is the same etymon as Vrishakapi, the Vedic archetype of Hanumant, who was castrated by Indra and Indrani. The Mon settled in both Shri Lanka and Kra, which explains the common traditions and confusion of the two places.

 

The Pastime of Kings

The favorite pastime of the ancient courts and halls were the sagas of the Hero who embodied the paideuma of the race: Gilgamesh in Mesopotamia, Hercules in Greece, Melkart in Phoenicia, Indra in the Vedic courts, Krishna in the Hindus, etc. bard, talented and trained, improvised a story on the spot based on puns with the hero’s name or his exploits.

Sometimes the opposite would happen and the rhapsode would tell a story of the hero with a motto, and the audience had to decipher the hidden message. These “stories” were sometimes based on verbal puns, glosses, or even the plot of the story.

Often the bard would adapt stories and myths of foreign heroes, translated into the vernacular and modified, or adapted, to preserve or recreate the puns and mottoes that gave the poem grace and interest.

In translation, often deficient or impossible, many puns and imagery were lost, and many stories became unintelligible, as is often the case in mythologies. Entertainment — which was, we repeat, the great attraction of palatial evenings and celebratory festivities — is as old and universal as humanity.

But it reached its peak in India, where its sacred languages, Sanskrit and Dravidian, lend themselves eminently to this task, as they are polysemous. It was there that the myths were composed, in the Dravidian courts of the dawn of time, by the talented bards of the samghams (poetic academies), which were the archetype of all others.

From there, the myths passed to the courts of other countries, taken by these same wandering bards, who were the ancestors of the bohemian Gypsies who are still poets of the world, and who maintain the sacred traditions of their remote ancestors.

It is to this illustrious brotherhood that legendary poets such as Valmiki, Homer, Teiresias, Taliesin and many others belonged. And the troubadours and minstrels of the Middle Ages did no more than their ancestors did in spreading their occult religion and certainty of the return of their secret Messiah, the Ancestral Monkey, through the European courts.

 

The Ancestral Monkeys

That said, let’s move on to the case of Kra, the local name of the Malay Peninsula and, therefore, of its people, its god, its king and its totem, the kra monkey. In other works, we have discussed the etymons of the word “monkey”, and the myths of ape-like deities such as Hamumant, Vrishakapi, the Satyrs and Silenes, the Cercopes, etc.

The Kra people took pleasure in being identified with this animal, so smart, so intelligent, so happy and so lascivious, who embodied their paideuma. What most characterized the kra monkey was its long and erect tail and, of course, quite phallic.

The ultimate reason for the association probably lies in the shape of the Kra Peninsula, which really does look like a long tail or a huge phallus, as you can see on any map of the region.

In the East, the monkey is sacred and represents the heroic and beneficent god like Hanumant or Vrishakapi and the local inhabitants are honored to be identified as descendants of these simian gods.

It is only in the West — where everything is specularly inverted — that we imagine the demonic and fallen ape; the antithesis of the God whom it is reputed to imitate (or “ape”). Their great God was then Kra or Kara, which is the name of the monkey, in Sanskrit and in Dravida.

The monkey’s characteristic attribute is its tail, which it uses as a kind of hand. Soon the idea of ​​“hand” was associated with it, which is kara in Sanskrit. But kara also designates the elephant’s trunk, which he uses as a kind of very useful hand. Kara also really designates “end”, “appendix”, “limb”, and applies to the tail, phallus, trunk, head, horn, tip of a mountain, etc.

The hand is the “creative organ” par excellence. Hence, the name of the great local god began to be named Karana, a name that literally means “hand” or “phallus” and implies the idea of ​​“Creator”, “Artificer”, “Architect”.

This name then came to designate the Great Architect of the Universe, the Creator god who in Greece took the name of Kronos (Karana’s corruption) and in Rome, that of Saturn, “the God of the Seven Arts” (Sapta-urnu), or that is, the master of them all.

 

The Meaning of Creation

In Sanskrit and Dravidian, words that sound like kara and are spelled kara, khara, katta, kada, etc., figure in dozens of obscure myths that have no other plausible explanation than as the result of puns in these holy languages ​​of India.

For example khara is “donkey”, identified with the Gandharvas and Kinnaras as local gods, and with Priapus and other members of Dionysos’ retinue. Kata is “boat”, “ship”, a frequent image of Tyre, Phaeacia and other Paradises. Kata is also “malaxar”, “to beat (the milk)”, explaining the myth of Malaxação do Oceano de Leite.

Kati is “cattle”, explaining myths of “cattle stealing” such as those of Hercules and Geryon, or of Indra and Vritra, etc. Kata is “crossing by boat”, which explains the myths of Charon, Noah, Manu and a thousand others. Katta is “fence”, “corral”, “dike”, etc., explaining the myth of the Bridge of Rama, of Gadeiros or Gades (“the fence of the sea”), of the Pontiffs (or Architects = “Makers of Bridges or Arches”) ”). Kanta is “hero”, “monkey”, “lion”, etc., and explains the Isle of Lions. Kara is “hide”, “veil”, explaining why Hades is hidden, etc.

But, above all, the term kara implies the idea of ​​creation, with the “hand”, the creative organ by nature, representing the Hand of God and the place where Creation took place, in Eden. From this same base also derives the name of the phallus in several languages, another organ that really performs the miracle of creation.

 

The Etymons of Sinai and Sion

Most experts agree that Sinai is a volcanic peak, as indicated by the passages quoted in the main text from Psalm 104 and the Epistle to the Hebrews. As there are no active or extinct volcanoes in Palestine and the Sinai desert region, the postulated location would be in Arabia, east of the Gulf of Akaba, where extinct volcanoes exist. But, this location is absolutely arbitrary and even impossible, as it is outside any acceptable route for the Exodus.

The Holy Mount of Exodus is called both Sinai and Horeb. Sinai is the name used in the J and P and Horeb in the E and D traditions, but in both cases, the mount was the site of fiery theophany from Jahveh to Moses. The Gebel Mousa (“Mountain of Moses”) is usually – also arbitrarily – identified with Sinai. But, its name is of recent origin, and it is not a volcano, as it should be to correspond to the Mount Sinai of the Bible.

 

The Mountain of Satyrs

As we said in the main text, the association of Sinai/Horeb with the Satyrs (Seirim) with Edom (the Eden) with Esau (“the hairy one”) and with Gades (Kadesh-Barnea) the place of the Flood, indicates that the Saint Mount is the very volcano that caused the Flood.

Jahveh’s theophanies on Mount Seir (Deut 33:2; Judges 5:4), in the same context, suggest identifying Mount Sinai not only with Horeb, but also with Mount Seir, “the Mountain of Satyrs” (in Hebrew , Seir, plural Seirim).

The word Horeb seems to mean “sorcerer” or “mountain of sorcerers”, a name that suggests satyrs and confirms the identification Mount Horeb = Mount Seir = Mountain of Satyrs = Mount Sinai. Incidentally, as we said, it is not likely that Jahveh, unlike the other mountain gods, had more than one dwelling place, which makes the identification of his mountain a mandatory procedure.

Now, Seir is one of the sites of the battle of Sodom and Gomorrah (Gen. 14:6), which again links this mountain to the Flood and the volcanic conflagration that brought it about. The names of the participants in this war — Rephaim, Zunzumin, Anekim, Zurzim, Emin, Seirim, Hurrim, etc. — suggest monstrous and gigantic beings such as the Satyrs, the Giants or the Ancestors (Rephaim) killed in the Flood, according to the account of Gen. 6.

These giants are the Titans, the inhabitants of Sheol or Hell (Isa. 14:9), the vague shadows who will not resurrect (Isa. 26:14) on the day of judgment, and who dwell in the “House of Madness” (Prov. 2:18). They are translated as “Giants” or as “Titans” in the Septuaginta. They are lyricists identified with infernal musicians (Isa.14:11).

The passage recalls Ulysses’ visit to the underworld, where the bloodthirsty shadows of Erebus attack him. The Rephaim are the Titans imprisoned in Hades, gigantic and terrible ancestors defeated by ”the gods and annihilated by Zeus. The lyres identify them with the Kinnaras. The name Horeb, which also means “crow” reminds us of the “swans” or vampires that the Ramayana places on the mountain of the gods (Horeb = Khoreb = Karibu).

 

The House of Madness and the Vampires of Lemuria

The House of Madness is an allusion to the Moluccas (“crazy”), where ancestors took drugs to the point of hallucination in preparation for combat. It is also the “House of Mud” of Yama, where the dead reside, in the south of India, a region of which he is the Guardian (Rakshasa) and which is the destroyed Lanka itself.

Isaias(14:18-20) describes this king of the dead (Rephaim) as a kind of vampire, who comes out of the pit “like a revolting filth, a piece of carrion.” And he compares his fall to that of Lucifer “son of Dawn”, falling from heaven (Isa.14:12). Scholars recognize this passage as derived from Phoenician mythology and its Mountain of Assembly (or Baal).

This passage is well illustrated by Ezekiel (28:2-12), who allegorizes it as the fall of the king of Tyre; “from the Holy Mountain of God, in Eden, in the garden of God”. Now, this Tire is the Primordial Tire, of which the Phoenician was a replica, and where the Guardian Cherubim (or Mesopotamian Karibus) inhabited is the Primordial Eden, Lemuria.

The Karibus are the Kinnaras or “Swans” (Hamsa) of Brahma or, more exactly, the vampiric Rakshasas of Lanka.

 

The Mountain of the Assembly of the Sons of God

The conclusion is only one: this Mountain of Assembly — of the general gathering of the dead on the Day of Judgment — is Mount Sinai or Horeb or Seir, the Mountain of the Kinnaras. The Hindus speak of two Holy Mountains: the Sumeru or Mountain of the Gandharvas, in the north, and the Kumeru, or Mountain of the Kinnaras, in the south, on the site of Lanka and Vadava-mukha. Lucifer’s fall is that of the very top of Mount Kinabalu, a fact that also allegorizes the Fall of Brahma and Dadhyanch.

The two Hindu Holy Mountains correspond to Mount Sinai and Mount Tabor of the Hebrews, as well as the double Mountain of Dawn and Dusk of the Egyptians. These Egyptian mountains were guarded by two sacred baboons who correspond to the Kinnaras and Gandharvas of the Hindus and the primitive ancestors of Lanka and Dvaraka whose savage and cannibalistic habits led them to be identified with the Vampires and Werewolves that haunt ancient myths.

The Dravidian etymons of Mount Sinai’s names are as striking as they are unmistakable. Seir, as we have already seen, designates the Seirim or Satyrs, and derives from the Hebrew Sehir which makes a play on words with Sahir, (“hairy”) and Sehar (“goat”), designating the Satyrs or Silenes.

The Hebrew term derives from the Dravida keyi = “wild goat”, one of the typical animals of Indonesia. In Dravidian the root cir or kar — means “hairy”, “rough”, being related to the English hair that sounds with sahir. “Hairy” is what Homer calls the Satyrs. Horeb we have already discussed above and in the main text.

The name derives from Khoreb = Karibu = Cherubim, and designates the “vultures”, that is, the vampiric Kinnaras who are the Guardians of Paradise and the Rakshasas of Lanka. The term derives from the Dravidian urippu (“to tear”, “to skin”), urip (“suck blood”), erippu or olip (“inflamed”), orip (“assembly”), karipp (“demon”, “black”) . Ultimately, Horeb is related to Erebus; with Olympus (Olmos Hippous = Mountain of the Gandharvas), and even with “Urubu” (Vulture in Portuguese). All these etymons have to do with “crow”, with the loss of the initial c or k, a common fact in linguistics.

It is at least a coincidence that Kishkindha, the mountain of the Monkeys (Kinnaras) of the Ramayana derives its name from the Dravidian Kishkinda meaning “assembly”, “gathering”, just like Horeb, the Mountain of Assembly. The Karibus or Kinnaras (“Ape-Men”) are the Kurumbas or Kurivancis, a savage tribe of headhunters and pygmy cannibals from India, archetypes of the Greek Corybantes and Samothracian Kabeiros.

Sinai, the Headless Mountain

The etymons of Sinai — or rather of Sina, which is its Semitic name — are unmistakably Dravidian. In addition to the idea given by the Sanskrit chinna (“beheaded”) with reference to the myths of beheading that we have already commented on, we have the unequivocal etymon of China = Ceylon (Lanka), which we have also mentioned.

The suffix i of Sinai relates to “water”, “island”, and refers to the oceanic position of the archetypal Sinai. She is the “Lanka of the Waters”, the land of the Chinna. Chinna is a corruption of singa (“lion”), which in Dravida is synonymous with “monkey”, “hero” and Gandharva (Katiwan).

China can also mean “fiery,” a good etymon for fiery Sinai. But the best etymon is chinna = “gold”, “golden”, so Sinai is the Golden Mountain. This is an allegory of the volcano covered with the “gold” of the burning magma, which is spoken of as the “golden mantle” in Psalm 104. This Golden Mountain is Mainaka, “the Golden Mountain”, the same as Hanumant encountered on his flight to Lanka.

 

The Indian Etymons of “Monkey”

The monkey is surely the most popular animal in India. He is considered sacred throughout the East, and particularly in India where he lives loose in the streets of all cities without anyone bothering them. This fact is interesting because, in the West, the monkey is considered pernicious and is always identified with the Devil and evil.

In Hindu mythology, the monkey always figures as heroic and valiant, powerful and noble. Monkeys like Hanumant, the ally of Rama, and like Vrishakapi, the ancestor of monkeys, are the true avatar of the Hero and the Gandharva, with whom they often identify.

Its rich mythology dates back to the Rig Veda, where Vrishakapi – the archetype of Hanumant – seduces Indrani, Indra’s wife, and is castrated perhaps by her or by Indra himself, who is apparently his son, who disguises himself as a woman to seduce and castrate the father.

The myth (RV 10:86) is complex and obscure, and its exegesis does not fit here. Vrishakapi means “the monkey (kapi) inseminator (vrisha)”, a term that has the meaning of “stud”, “male”, “hero”, and “ancestor” and is connected with that Gandharva and with that of the bull or stallion that also plays this role.

This puzzling hymn perhaps means that Indrani is Indra himself, who castrates Vrishakapi and appropriates his phallus and potency (mana), much as the queen bee does. The myth recalls the castration of Kronos by Zeus, who also inherits his father’s kingdom and powers.

The idea is exactly the same behind the rituals of headhunting and the Eucharist. By the way, “monkey” in Drávida is kuranu or kurannan, a word that also relates to Karanan in Sanskrit (“Creator”) and Kronos (Saturn) in Greek as already mentioned. Karana is the name of Shiva and Tvashtri in the role of the Creator.

The Ashvamedha or Ritual Sacrifice of the Horse

The mentioned hymn also hints at the ritual of Ashvamedha (or “Horse Sacrifice”) which is the highest Vedic ritual. This sacrifice symbolizes the Cosmogonic Act and the Cosmic Hierogamy. These, in turn, represent the destruction of Lemuria and its recreation in Atlantis, with the union of the Two Races.

This myth is retold in the Atharva Veda (20:136) in an inverted form and more connected with Ashvamedha, where both the horse’s head and its phallus are cut off and equated with Castration or Primordial Decapitation.

What seems to be that the ritual alludes to the transfer of hegemony from the “monkey” races to the “equine” races, that is, from the Dravidas and Negritos to that of the Aryan Semites. The dialogue of the characters in this hymn resembles and corresponds to the myth of Urvashi and Pururavas discussed below.

Hanumant, Archetype of Castrated Creator Gods

Hanumant, though castrated, is still a formidable character. In the Ramayana, he shares with Rama the role of hero. He is the son of Vayu (the god of wind or Hanumant’s own previous avatar). It is he who flies to Lanka in one leap and who (like Nala) built the Bridge of Rama which allowed the invasion of the impregnable city of Lanka. Hanumant is identified with the Hanumant monkey (Presbytis entellus) in India, and with other monkeys elsewhere.

In India, the monkey is often identified with the lion, as a vigorous and brave male, as well as intelligent and ardent in love. The monkey is, there, the totem animal par excellence, as we said above.

As another example, we have the lion monkey (Macaca leonina), known as wanderu — a term derived from the Singalese vanduru, a corruption of the Sanskrit vanara — representing the peoples of Ceylon (Veddas).

This monkey is indistinguishable from the lion, which it closely resembles both in its mane and tail. The lion is the symbol of the Goddess (Kali) and of Lanka or Simhala-dvipa, “the Isle of Heroes” (or the Lions or the Blessed Ones or the Monkeys).

The Ancestral Ape and the Invasion of Lanka

The monkey typifies, in the East, the brown (Drávidas) and dark (Negritos) races, each sub-race being represented by a particular monkey. The monkey’s diverse Sanskrit and Dravidian names tell the secret story of many myths. And, as we said, this animal is the mythical ancestor of the different Dravidian races of India and Indonesia.

For example, as we saw above, the wanderu is a species of sacred baboon that has been introduced to Andaman and Nicobar Islands, and is known to be native to the Malay Archipelago. It was also artificially introduced into Shri Lanka where it is considered the mythical ancestor of the Vedda people.

A type of wanderu, the kra (or crab-eating monkey, Macaca irus) was introduced to the Nicobars, and abounds throughout the Malay Archipelago, where it is equally sacred. These monkeys are all revered as the mythical ancestor of the local people, who associate them with their sacred history.

The Malay name for monkey (kra) designates the Malay Peninsula, called Khokhok Kra (or Monkey Peninsula) locally. Kra Buri (“City of the Monkeys”) is at its narrowest point, approximately in the middle of the isthmus, on the border of Burma and Thailand.

Now, it was exactly from the Mountain of the Monkeys (Kikhindh) that Rama and Hanumant invaded Lanka, building their dam or footbridge, the Bridge of Rama. As Al Biruni tells it, the place is full of monkeys, which the inhabitants of the city feed every day and who are believed to be the descendants of the fighting monkeys that helped Rama and Hanumant in the invasion of the fortified citadel of Lanka.

Al Biruni places this location together with the islands of Zabaj (the Arabic name for Java), which he identifies with Suvarna-dvipa (or Island of Gold). The idea that apes became people—which Biruni and the Orientals share with Darwin and Wallace—is also embodied in the word wanderu or vanara.

This term literally means “one who lives in the jungles” (vana), and designates both monkeys and wild people of the mountains, and even hermits who live in the forests, according to ancient Hindu custom.

The Dravidians, Atlantis, and the Origin of Civilization

The Dravidian names of the monkey also offer a vast hermeneutical repertoire with which many myths can be explained. If we insist so much on Drávida it is for a very good reason. They were the protagonists of the destruction of Lemuria (Indonesia) and Atlantis (the Indus Valley), in two successive eras of humanity.

Their formidable language was the mother not only of Sanskrit or the Indo-European languages, but of many other language families. The vast world empire of Atlantis was born in the region of Indonesia which, during the Pleistocene glaciations, formed a vast continent, south of Indochina.

They civilized the whole world, and when their homeland sank with the rise in sea levels that occurred at the end of the Pleistocene, they moved to India, where they rebuilt a second empire (the Silver Age), even more formidable than the first. . These are the facts recorded in Hindu myths and epics, from which those of all nations derive, in particular the myths relating to Atlantis and Lemuria.

These legendary lands disappeared into the sea. But the Drávida toponyms and eponyms remained to tell the story, perpetuated in the places left over from the lands that these peoples were forced to abandon so abruptly. And it is through them that it is possible to re-establish the facts in a way as safe and as competent as that provided by the sciences of Linguistics and Comparative Mythology.

The Drávidas Etymons for “Monkey”

Let’s start with kra the name of the monkey in the Indonesian region. It derives from the Dravidian kala meaning “monkey” or “deer”, animals often confused in myths. The l often mutates into r in the East (rotacism), so that we have the sequence kala > kada > koda, etc., which are also possible intermediates, with cerebral ot or od.

Another Dravidian name is gandava, related to kantan (“hero”). This name also designates the cat, the tiger and the boar, and implies an idea of ​​”valiant, “male”.

It was this word that gave the Sanskrit Gandharva, the archetype of the Greek centaurs (Kentharfos in ancient Greek). The Gandharvas were heroic and combative (like the monkeys) and they were also the Guardians of Soma, as were Hanumant and the Sileni bibulous.

The name Gandharva (gandha-arva) is literally “Horse of Soma” or “Horse Inflamed (of desire)”, etymons reminiscent of Kikhindh (Kikhi-indh), “the inflamed monkey”. This is the name of Vrishakapi (“the monkey inflamed with desire (or with virility)”). He also recalls the role of Hanumant, setting Lanka on fire, as well as the Satyrs, always ithyphallic and inflamed with desire, as their name implies.

The name Kikhindh or Kishkindha comes from the Dravidian kikkinda or kishkinda, meaning “forest”, “agglomeration”, “crowd”, etymons that resemble vanara, and that allude to monkeys and their racket (kici-kici).

Kala, which we saw above, means “monkey”, “deer”, and is a name of Shiva (Kala). Shiva does not cease to be a monkey (Kapila) in several of his stories. The word Kala is related to the linga (kal), especially erect, and also means “lover”, “friend”, “creator”, “procreator”, an etymon that reminds Karana and Kronos, which we have already discussed above. Incidentally, the castration of Kronos by Zeus resembles, as we said, that of Vrishakapi by Indra.

Hanumant and the Harem of Ravana

Hanumant too was a castrate — like so many Satyrs, including Pan and Silenus — for he entered Ravana’s wonderful harem and was not even aroused. The Deer is another traditional castrate, particularly the mriga or musk deer, which are castrated to extract the musk they produce in the sexual organ.

This castration of the deer (mriga) is really that of Brahma or Prajapati, the archetype of Shiva and Hanumant. This fact is told in the Rig Veda and in a multitude of Hindu cosmogonic myths of later times.

Kove is another Dravidian name for the monkey, which it has given the Sanskrit kapi, the English ape and the Egyptian Hapi. This was the name of Ptah, the great phallic creator god, who ended up being identified with Bes and with the bull (Apis), another inseminating animal. Apis was also identified with Osiris (Ousir) or Serapis (Ousir-Hapi), the ithyphallic god who ended up castrated as his Hindu archetype (Vrishakapi). Hapi priests wore animal tails, a custom reminiscent of that of the Andaman natives.

The etymon also explains Mount Qâf of the Arabs, its equivalent of Mount Meru. Qâf’s name means “skull”, and refers to the “decapitated” skull or phallus of the Ancestral Male (or Ape). Konza designates the red-faced Cynocephalus monkey.

Its name derives from konja, meaning “that which stretches something from one point to another”. This etymon recalls Hanumant building the Bridge of Rama (or Rama-setu), as well as his role as the Great Architect (Karana or Vishvakarman), “stretching the string” to effect architectural alignments.

Kodaor kotaram designates a small monkey, and relates to the Kotas, Khonds and Gonds (Kodu), the wild mountaineers of ancient India who loved to sacrifice outsiders and missionaries). They were also called Kui or Kuiki, a word reminiscent of the Sanskrit kikhi (monkey).

Kotu, or kottan means “cuckold” and implies an idea of ​​kantan “male”, “hero”, “mighty”, “ithyphallic”. Kota or Kodu means “peak”, “ridge”, “mast”, “ridge” and of course “phallus”. We thus see why the pulling down of the peak of Lanka came to represent the Primordial Castration (or Decapitation) of the Ancestral Satyr, who is none other than Kronos or Saturn and Karana, his Hindu Archetype.

The Mysterious Origin of the Banana

Singanika designates, the black Cynocephalus. The word derives from cinka or cinkan designating Simhala-dvipa, that is, Lanka. Cinka-varai (“fruit of Ceylon”) designates the banana, a plant of enigmatic origin, adored by monkeys, and which, even before Columbus, was widespread throughout the Orient and throughout the New World, attesting to the omnipresence of the Dravidians and from the Malays of Lanka even here in the New World.

It is impossible for the banana — the tropical fruit par excellence — to have found its way to the Americas across the Bering Strait, a cold and inhospitable region. Therefore, it is necessary to postulate a connection by the Pacific Ocean of these Luciferian peoples who are so similar to our Indians, being both of a clearly tropical culture.

The Portuguese term “banana”, of unknown etymology, probably comes from the Drávida mana-nak (“monkey food”), since the m Drávida is confused with the b, as in Tupi-Guarani. Incidentally, “macaco” comes from the Tupi macaca, of disputed origin, but which seems to come from the Drávida maka-ka (“wild monkey”). For example, compare the Sanskrit Maha-kapi (“great ape”), the name of Hanumant, which sounds like this word.

 

The Origin of the Word “Monkey”

The Dravidian word singa or singanika also gave the French singe and the Portuguese “simian”. This last name Drávida is related to “singing” or “screaming”, an etymon that evokes the noises of monkeys at dawn. This idea passed to the Kinnaras (Satyrs) of the Hindus, the “singers of the dawn”, as well as to the sacred baboons of Egypt, of identical function.

He also relates to the Gypsies (or Singani), famous singers of Dravidian origin, and the Wandering Jews, who have roamed the world since its dawn, when their Paradise sank. Cokkan is another name that means “dog”, “monkey (cynocephalus)”, and which can also be included in the composition of “monkey” (maka-cokkam = “little monkey”).

Monna, another Drávida name for the monkey, corresponds to the Portuguese “mono”, of unknown origin, but which was probably brought from the Indies by the Arabs or by the Portuguese who met this animal, so smart and so esteemed by the ancients.

Manti, another name for the animal, derives from mati or mata which designates the Elixir and also “drunken”, “hallucinated”, “drugged”, “excited”, “lustful”, “luxuriant”, “fertility”, “arrogance”, “ desire’, ‘abundance’.

So, another Dravidian etymon of the name Hanumant may be derived from this root by joining anu, meaning “supreme god”. Therefore, Hanumant is Anu-manti, “The Monkey God” or “The Supreme God of the Elixir”.

This last etymon is reminiscent of the Moluccas, which we have already discussed above, as well as terms such as “crazy”. In other words, Hanumant is the Fool of the Tarot (Matto, in Italian), a character he surprisingly resembles.

 

Bdellium and the Amber of Paradise

The term manti discussed above also means bdellium. Bdellium was the unknown substance, which was imported from Eden along with gold and precious stones. Pliny calls it maldacon or madelkon, which corresponds to the Dravidian form madalikka designating “drug”, “hallucinogen”, which were the most prized “spices” of the Moluccas.

Words such as “crazy”, “mad”, “crazed” all derive from the Dravidian root aluka (al-uka) related to the Moluccas, islands of the “Elixir” and areca, the fruit from which it is made. But, the term “bdellium” also means “incense”, whose smoke is intoxicating in a similar way to marijuana and other hallucinogens ingested in the form of smoke. By extension, the term “bdellium” (madalika) designated amber, which was burned as rare incense, and which was produced in the Irrawaddy River region of Burma.

Lanka ultimately derives from this etymon (iranka, ilanka), “the island of hallucinated demons”, a term that well characterizes the demonic rakshasas who warred against Rama and Hanumant. The term al-uka means “bad drink” or “drug”, exactly what makes people hallucinate, and which corresponds to the “Tree of Death”.

mucuor mocca designates the langurs, and is related to Sanskrit muhka = “face”, especially to Kala-mukha or Kriti-mukha, which Lanka, the Isle of Monkeys (Gandharvas) became Vadava-mukha or Mouth of Hell.

 

Osiris, Isis and Seth

One of the most intriguing and characteristic gods of the ancient Egyptians is Osiris, father of Horus and husband of Isis. Isis is the Great Mother in her benign avatar. But, in the form of Hathor the Cow and Sekhmet the Lioness, it is she who perpetrates the Great Carnage of the Flood. Horus is his father’s avenger. It is he who kills, after castrating, Seth, the murderer of his father, Osiris.

Seth is a kind of monstrous being, a terrible dragon that the Greeks identified with Typhon, the god of typhoons and destructive volcanoes. Seth is a kind of dark dual of Osiris, and both are twins.

It is easy to see that Osiris and Seth correspond to the two Ashvins, one good and one evil, who personify the two races of men, light and dark. Seth had white skin and red hair, while Osiris was dark and had black hair.

The Greeks describe Seth or Typhon as a monstrous serpent with a hundred heads — the characteristic number of the Silver Age race — from which cast fire and smoke as well as confusing and terrifying noises.

Typhon was engendered by Hera without male assistance. Hera would have struck, with her hand, the earth, which cracked and released a burning oven that was condemned, becoming Typhon. This demon was so tall that its smoky head touched the heavens.

Barely born, Typhon declared war on the gods, which he nearly defeated. He even incapacitated Zeus and would have defeated the gods had it not been for the intervention of Pan and Hermes, who freed and healed Zeus.

Recovered, this god, resumed his chariot and his thunderbolt and ended up defeating Typhon, who shut him up under Etna, the famous Italian volcano. Typhon was the father of Geryon, Cerberus, the Hydra, the Sphinx, and the Gorgons. His wife was the Echidna, the Dragona or Nagi who was the monstrous wife of Hercules.

 

The Typhonian Animal

In Egyptian mythology, Typhon or Seth was represented as an ass, a werewolf, a crocodile, or a hippopotamus, all terrible monsters, frequent avatars of the Hindu Nagas. Seth personified evil, the enemy races of Osiris and Isis. These two gods, in turn, personified the two Egyptian races, one effeminate and the other masculine and virile.

The Hyksos, who conquered Egypt, considered Seth a beneficent god and identified him with their Sethek, who bestowed life and health on their kings, and who slew the Primordial Dragon, probably an earlier avatar of Osiris.

Seth is often represented as a strange animal, with a curved snout and short ears on top of the skull, which some identify with the okapi, a species of wild ass or giraffe found in the Congo. But this does not seem to be true, as the okapi has horns similar to those of a giraffe, which do not exist in the “Typhonian animal” and which the meticulous Egyptian artists would not fail to represent. In fact, the okapi looks nothing like the Typhonian animal.

In our opinion, this animal is a stylized representation of the Indonesian tapir or tapir. This animal, which is found both in South America and Malaysia, has, like the Typhonian animal, a curved snout and a pair of short ears closely resembling the equivalents of the Egyptian animal.

The Typhonian animal also has a peculiar tail ending in a kind of human hand, which in our view represents the Kra Peninsula (“Hand”). It is precisely there that this animal is found, on this unique peninsula, whose name and shape correspond exactly to those of a human arm.

Some identify the Typhonian animal with the wild ass of Syria and perhaps that of the Indus delta. This is also reasonable, as Seth is often identified with this animal, which incarnates the Gandharvas.

Perhaps the Typhonian animal is a kind of sphinx or animal composed of its various avatars: tapir face; monkey tail or elephant trunk; body of a dog or jackal, etc. All these animal gods have as their main characteristic the fact that they change shape at will, as did Proteus and also the Nagas of the Hindus.

 

Seth as the Double of Baal and Hercules

Seth was often identified with Baal, the Canaanite god of storms whom the Phoenicians identified with Hercules-Melkart. After his death, Seth was placed as the figurehead of the barque of Osiris, which he propelled with his breath.

Seth was a red-colored god, a heraldic symbol of the destructive Kshatriyas. Like Vritra, Seth personified drought and heat, unlike Osiris, who personified lush vegetation.

These identifications seem to have to do with the places of origin of the races they personify: the white Sakas of lush Malaysia and the red Chams of the desert delta of the Indus. This would also explain Seth’s association with the winds and volcanoes that ravage the region of Indonesia, which he personifies, and Osiris’ association with the vegetation that reemerged in the Indus Delta with his irrigation.

 

Seth, Enoch, Cain and Abel

It is not impossible that the Egyptian Seth corresponds to his biblical namesake, the third son of Adam who was born to replace Abel killed by Cain. Biblical Seth is the father of Enoch and the ancestor of the Moabites.

This Seth is confused with Enoch, the name that Cain gave to the first city, which he founded, and whose name means “foundation”. These etymons recall Sutala and Lanka, and therefore Ravana, who so closely resembles the Seth or Typhon of the Greeks and Egyptians.

Enoch is described as “a marvel of Science (or Wisdom) for all future generations” in Ecclesiasticus (44:16). It is further told that Enoch was taken from the earth to live with God in Paradise when he was 365 years old.

J. Chaine, the great Biblical exegete, suggests his identification with Utnapishtim, the Mesopotamian hero of the Flood who was, like Adam, caught up by God to live in Paradise, at Dilmun. Enoch is one of the strangest and most intriguing characters in the Bible and the Apocrypha.

In our opinion, the rapture of Enoch by God is an allegory of the similar rapture of Lanka, which seems to represent the same city as Enoch founded by Cain, and which was, like it, the first city of all. In a way, it can fairly be said that both were “taken by God” as they completed their entire life cycle.

The Black Dog and the Red Wolf

The Hebrew etymon of Seth is usually interpreted as “replacement” or “appointed”, because he would be the one appointed to replace Abel, killed by Cain. This etymon resembles Horus, the substitute or “son” of Osiris. Osiris was killed by Seth, his brother, which would be an inversion of the biblical event, where Seth replaces Abel, killed by Cain.

The Egyptian name of Osiris was Ousir or Ouseir, a word which seems to derive from O-seir, i.e. “that which is a Satyr (O-seir). Egyptian was a related language to Semitic, and it is not improbable that the term Seir (plural seirim) is common to both languages, meaning “‘satyr” or “monkey” or, better, “Cynocephalus”.

Osiris and Seth would then be the same as the two twins who incarnate the two Baboons of the Dawns, so frequent in Egyptian iconographies. These are equivalent to the two Ashvins, or more exactly to the Kinnaras and the Gandharvas posted, respectively, in the East and West, that is, in Indonesia and in the delta of the Indus.

 

Sirius, “the Shining Star of the Monkey”

Sirius (Seiri-us = “the bright satyr”, in Hebrew), or cey-eri-us (“the star of the Cynocephalus”, in Dravida), is the brightest star in the heavens. With its red color, this star represents the Chams (or “red dogs” or “cynocephali”) that we discussed above.

Orion the Giant is the Hunter as well as the hunted, as all mythical roles are dual and reversible. The phallus (or “belt”) of Orion is also the Tripartite Arrow of Shiva, the same with which he castrated Brahma.

The meaning of Seir (or satyr) was studied in the previous item, as well as its intimate relationship with Mount Sinai or Seir, “the Mountain of Satyrs”. The o the demonstrative Drávida while seir (“satyr”, in Hebrew) seems to derive, in last analysis, from the Drávida cey-irich, the name of the red wild dog (Cuon alpinus), and that has dialectal forms such as Chetti, that gave the Seth’s name. This name “red dog” is also applied to the Cynocephalus monkeys of the Indonesian region, also bright red in color.

Cey-ir means, in Dravidian, “The Eminent Satyr” or “The Bright Satyr” (Cey-eri), names which also apply to Shiva and Sirius, the brightest star in the firmament. This name can also be interpreted as “the Monkey of Dawn”, as this is one of the etymons of eri in Drávida. This etymon closely resembles the two Baboons of the Dawn of the Egyptians.

On the other hand, the name Osiris seems to come from the Dravida Ucci-irich, “the Red Dog”. Osiris and Seth would then be the Dog and the Wolf that we find in the myths of different ancient countries, and that correspond to the two primordial peoples. They would also be the two Baboons of the Dawn, these two very mysterious gods of the Egyptians.

 

Orion, the Prime Hunter

The term Lubhdaka, which designates the constellation of Orion in Sanskrit, literally means “lubric”, “crazy”, “erotic” and even “what erases or dissolves”. This is the same root for Libya and Hippolyta studied above, as well as for “wolf” (lopasa, lupus, lykos, etc.). Sirius is the hunting dog of Orion or Lubhdaka the Hunter, the name of this constellation in Sanskrit.

The Hunter is also called Mriga-vyadha (“the one who pierced (or decapitated) the deer”). This Deer (Mriga) is Brahma, who assumed this form to escape the hunter. He is also Osiris (O-seirim) and the Cynocephalus or Satyr, as shown in this Appendix. And he is still Nimrod who, according to Josephus, was the one who built the Tower of Babel.

The word seir (plural seirim) means “satyr” in Hebrew, and designates Esau or Edom, “the Red Hairy One” (a Satyr). The name designates Mount Seir, where the Horreus lived (Hour = Khor = Mountain or Montanhês = kura = dog). Seir is Sinai itself, the mountain of the Chinna = “Dogs” (or Chams), who are also the Amma-Chanas of Malaya, archetypes of the Amazons.

The Dravidian cey, ceyyon, etc., designate the Cynocephalus or the wild dog (Cuon), or the red-colored wolf. Eri designates “brightness”, and “star”, so that Cey-ri(os) is “the star of the dog”, precisely its name. The Dravidian word cey has forms such as channa and shiva, names for Cham and Shiva, which also imply the idea of ​​”create”, and “creator”.

The Ceyyon form evokes the name of Mount Sion, the same Mount Seir or Sinai, the Mountain of the Monkey or Satyr, who is the Creator (Shiva).

 

The Many Etymons of Gades

The most crucial key to the location of Atlantis is the city of Gades, also called Gadir, Gades, Gadeiros, etc. Plato explains, in his Critias, that the twin brother of Atlas, the founder of Atlantis was Gades or Gadeiros, who he translates in Greek as Eumelos (“rich in cattle”).

Plato explains that this is a name of Phoenician origin, meaning “fence” or “corral”. The Phoenicians gave the name of Gades to several cities.

The Greeks thought that Gades or Gadeira was the city of Cádiz (ancient Gades) located in present-day Spain, which was just beyond Gibraltar, which they identified with the Pillars of Hercules. Others identified Gades with present-day Agadir in Morocco, situated at the foot of Mount Atlas.

The truth is that there are dozens of ancient cities with the name of Gades or its variants Gadis, Gadir, Agadir, Gadeiros, Kadeira, Kadesh, etc., and it is difficult to identify the true Gades that Plato had in mind. Fortunately, there are other myths and etyms that allow for a more complete exegesis, for without this identification would be impossible.

 

Gades, the Gate of Paradise

Practically every Phoenician port city that controlled the passage through a strait or delta entering a country or place became the name of Gades which implies the name “gate of entry”, etymologically perpetuated in the English “gate”.

The idea of ​​the name Gades is that of an entrance guarded by forts or fortified lighthouses on both sides (the “pillars” of Hercules). This idea derives, as we shall see, from the Sanskrit ghat and the Dravidian kata.

Pre-eminent among the ancient “Gades” we have, in addition to the two mentioned above, the Biblical Kadesh, also called Kadesh or Kadesh-Barnea. Kadesh was the site of the battle of Sodom, and is the site of the Fountain of Judgment (En Mishpat), which was adjacent to the pass to Sur.

Kadesh was also called Qudeirat (Gadeira), and was located near Mounts Sinai, Horeb and Seir. It was there that Moses split the rock with his rod, creating the Fountain of Judgment (En Mishpat or En Qudeirat) and it was there that Miriam, Moses’ sister, was buried.

The Fountain of Last Judgment exactly represents Vadava-mukha, and Miriam’s burial allegorizes that of Lemuria, in the same place. Miriam is the same as Mu or Mu-devi, the mother goddess we have already discussed above. There is another Kadesh in the Bible, “in the land of the Hittites” (II Sam. 24:6), and another still in the south of Judah (Judge.15:23).

Other celebrated Gades are Cadi (or Gadiz) in Asia Minor; Cadara (Katar) in Arabia; the Gaditanum Fretum (Gaditano Strait), the Latin name for the Strait of Gibraltar; Kadesh Palestine on the borders of Phoenicia; the homeland of Tobias called Kedara by the Greeks; the Nigerian Agades, etc.

In India, the Ghats (word meaning “passage between mountains” or “gateway”) are the mountains that surround the south of the country with one or more passages pierced by rivers. The word Ghat also means the stairs that give access to the rivers and serve for pilgrims to wash in the Ganges and other holy rivers of India.

 

The Impassable Barrier of Gades

Roman Greek authors — Herodotus, Strabo, Pomponius Mela, Diodorus Siculus and others — insist on identifying the Strait of Hercules with Gibraltar because of its proximity to Gades or Cadiz.

But, as we said, the Phoenicians always gave this name — which designated the city that closed the strait to the passage of foreign ships — to all the cities located in these strategic places with this function.

This name was more or less synonymous with that of shot (Phoenician sur = “close”). It corresponded to the Pillars (or Straits) of Hercules, and indicated the limits that should not be crossed by foreign navigators.

In Argonautics the sea beyond the Straits of Hercules is called Kronios Pontos (or “Ocean of Saturn”), a name that suggests a distinction with the Atlantic Ocean and a connection with Karana, the Hindu archetype of the Creator God whose name gave rise to that of Kronos in Greece.

Kronos is the same god we know as Saturn, and who rules the planet with the same name. Saturn is the most fascinating of all the ancient gods, for he is both the sower who sows Life and the plowman who reaps it, with his dreaded scythe. In Hindu terms, Saturn is Kala, Time, who is none other than the great Shiva in his terrible avatar.

 

The Bosphorus or “Passage of the Oxen”

Another name that is related to that of Gades — which with the idea of ​​“enclosure” is applied to that of cattle, animals kept in enclosures — is that of “cattle passage”. This etymon ended up being associated with the word “vau”, which designated the place where the cattle crossed the rivers, and which derives from the Sanskrit gau, which means “cow”, “cattle”.

This etymon exactly allegorizes the feat of Hercules crossing his cattle in Gibraltar and, perhaps, in the Bosphorus and in the Far East, as we shall see. There is an infinity of places meaning “passage for the cattle” or, still, “place of embarkation of the cattle”.

Thus, we have the Bosphorus (bos-poros), Oxford (ox-ford), Gujarat (Gu-jarat), etc. The Sanskrit word Gadha literally means “place where one can wade with cattle”.

Words like the Portuguese “vau”, the Italian guedo, the Latin vadum, the Catalan guau, the French gué, etc., are related to this same idea of ​​“wading”, “passing with the cattle”. Moses wading through the Red Sea with his people (“cattle”); Io, the Cow Goddess crossing the Bosphorus, and the Hindu Tirthankaras wading with their people into the Promised Paradise are all related ideas, derived from the myth in question.

 

Pliny and the Region of Gadeira

Pliny, founded on Philistid authority, identified the Isle of Gadira with Geryon’s Erythea, which brings us east and beyond the sea as the site of Gades. Eratosthenes identifies Erythea with one of the Isles of the Blessed, which takes us even further East.

Clement of Alexandria calls the island of Geryon the “Erythea of ​​the Atlanteans” (Str. 81). This island was inhabited by red oxen, the kind only found in India and the Far East. The Phoenician etymons of Gades as “fence”, “passage”, “ford”, “wharf” come, as we said, from the Sanskrit ghat and, more exactly, from the Dravida kati.

 

The Etymological Hindus of Gades and the Opening of the Strait of Hercules

In Sanskrit kat is “dividing”, “fence”, and kata also designates something like a “fence” or “dividing”. Gada designates “screen”, “curtain”, “fence”, “palisade”, “dike”, and gadi is “cattle”. Gadhi means “fordable”, “shallow”, “ford”, and gatu is “passage”.

Gadhi(or Gadhin) is the name of Kanyakubja and its king, the same as Dhara, the city which is the archetype of Atlantis and Sodom. Gadhi was destroyed by fire, becoming Dhumadi (“marked by fire”). Dhumadi is the same Lanka, right in the Sunda Strait, the “Fence of the Sea” was built and later opened by Rama.

In other versions, this same Fence of the Sea is opened by his equivalents, Hercules and Moses. By the way, gada means “apple” and Gada (“one who carries an apple”) is a Sanskrit epithet of the Ashvins twins, the archetypes of Hercules and Atlas. This term is a common designation of the Malay Peninsula (Kra), which resembles exactly a giant arm wielding a mace, with which it split the Sunda Strait, separating Sumatra from Java.

This could well be the origin of the myth of Hercules cleaving Gibraltar with his mace, or the identical myth of Moses cleaving Kadesh with his mighty staff. As we saw above, the name of the Isthmus of Kra means “arm”, “hand” (kara) or “mace”. In Dravidian kata means “step”, “passage”, “crossing”, “narrow”, “ford”, “fence” (with gate), etc., and has forms such as kade, gade, kadi, gadi, etc. .

The word also means “cattle” (kata, kadici), “monkey” (gaddi); “fence”, “bridge”, “walkway” (katti, katta), “pass” (katta) etc. In other words, this pass or ford is the Kra, the Isthmus of the Monkeys, the difficult and narrow passage leading access to Indonesia and which was called “the Fence of the Sea”. This Sea Fence was the ultimate boundary of the world, the impassable Barrier of Hercules, the Ultima Thule region of the Romans.

 

The Seven Root Races of Theosophists

We want to emphasize once again that our conceptions of Atlantis and Lemuria have little to do with those of the Theosophists, who are exaggerated dates and attributes to these civilizations, without distinguishing what is a pure allegory from strictly scientific and factual truths.

But, barring certain obvious confusions which some of them make, the Theosophical ideas are basically right, as they derive from the occult traditions of the Hindus and Buddhists, which are in fact the secret history of mankind.

The seven past civilizations correspond to the seven races and the seven types of Ancestors called in India, Pitris or Pitaras (“Fathers”) or, again, Rishis or Prajapatis (“Creators”). In India, these Progenitors are called Rishis (“Sages”) or Kumaras (“Rulers” or “Princes”). The Seven Kumaras are the sons of Brahma, “born of the mind”.

They are the “Fallen Angels”, who civilized the world and, because they were destroyed by fire, are called “Children of Fire”. Their number is variable, depending on the source used, and ranges from four (The Four Guardians or Lokapalas) to seven or even ten and twelve.

The Seven Hindu Kumaras and the Lemurian Ancestors

Often the seven Kumaras are different in a group of three (Shana, Kapila and Sanatsujata) and another of four (Sanaka, Sananda, Sanatana and Sanatkumara), which correspond to the three Ribhus and the four Lokapalas. The Kumaras also correspond to the Kabeiros of the Mysteries of Samothrace (Greece), divided equally into 7 = 4 + 3.

These numbers correspond to the cardinal points; three Central (centre, zenith, nadir) and four in the Four Corners of Earth. In principle, this division corresponds to the location of the Paradises (or civilizations), three in the Center (India) and four at the ends of the Earth, of which one is Lemuria, on the site of Lanka.

In a simpler division, the Pitris are separated into Solar Pitris or Agnishvattas (“those who sit in the fire”) and Lunar Pitris or Barhishads (“those who sit on the grass”). The Agnishvattas are the Sons of Mind (Manasa-putras) of Brahma.

According to a tradition, they did not tend to their domestic fires in honor of the Lares (fireplaces), and were destroyed by fire. The Barhishads, on the contrary, kept this flame burning, and made sacrifices to the fire, being spared.

The Meaning of the Biblical Firmament

The Vedas speak of 3 lands. One of them, the present one, is inhabited by men. The other two are Hell and Paradise, probably also corresponding to Atlantis and Lemuria. Heaven or Paradise is called Prithu or Dyaus.

Primordial Earth corresponded to Hell. She is Prithivi, the Flat Earth. Prithivi’s name means “flat”, a Sanskrit term related to dish, plate, plateau, plate as well as the English flat, plate, etc.^[3]

The myth of Heaven or Firmament, or rather of its partition being made of a flat plate, beaten with a hammer, derives directly from the Sanskrit etymons. Prithu also means “hand-handed”, “artificer”, a term that suggests Daksha or Vishvakarman, the Great Artificer of the Gods.

Prithu is also a name of Shiva that resembles that of Piritoos, the Centaur who allied himself with Theseus in the fight against his own because of Hippodamia (“tamer of horses”), the same Hippolyta in her other avatar.

Hindus have many myths about how the Great Blacksmith forged the firmament of heaven as a plate. This is the clear etymon of the Hebrew rakia and the Latin firmamentum which correspond to the idea of ​​a plate of beaten copper or bronze.

The Greeks no longer remembered this Hindu myth which survived only in their collective unconscious in expressions such as khalkeos oudos (“bronze umbral”), or khalkeon ouranos (“bronze sky”), or ouranon es polykhalkon or sideron ouranon (“bronze sky or iron”) which we find in Homer, Hesiod and Pindar, and which designates a heaven or a partition between heaven and earth like a plate or wall of iron or wrought copper.

The Sanskrit term, in turn, derives from the Dravidian patar (“meadow”, “spread”, “broad”, “flat”, patam (“palm”), parattu (“flat”, “beach”, “spread” ”, “expansion”, “sea”, “prairie”, “land”), etc..

The Drávida has forms such as paratti, which correspond to “Paradise” (paradis), and which indicate the idea of ​​a flat earth and coextensive with the Elysian Fields. These were the meadows or swamps (Sekhet) the Egyptians made corresponding to the Isles of the Blessed.

Other forms such as paratti meaning “partition”, “border” show that these wide and low lands of Paradise were flooded, but the partition of the seas (Pacific and Indian) that is present-day Indonesia remained emerged.

These volcanic islands were the high mountain peaks that divided the immense lands of the Elysian Plains in two, the site of Paradise we know as Eden. They are Mount Ararat (or “Dry Land”) on which Noah landed at the end of the Flood, an idea that was copied from India, where Manu makes the same landing on Mount Meru.

 

The Meaning of Hesiod’s Theogony

This Sutala is the unshakable and unsinkable thirst that separates gods and demons and which Hesiod thus describes (Theog. 117-9):

 

First of all Chaos was born and then, too,

Land of Large Breasts, unshakable thirst ever,

Of all the Immortals: of those who inhabit the heights

From snowy Olympus, and those who are held back

In dark Tartarus, deep in the Wide Earth.

 

Chaos is the Khasma Mega or Vardhamana-Kaya, the Abyss that divides the Earth into two halves. The Broad or Breasted Earth is the Diana Multimammia of Ephesus, i.e., Prithivi, separating the Sutala or Unshakable and Unsinkable Firmament, i.e., Olympus nivoso, where dwells the Centaurs or Gandharvas (the Sumeru or Kailasa), from Tartarus gloomy place where the Kinnaras or Satyrs dwell.

Hesiod and Homer repeat this symmetrical division of Heaven and Hell by the Firmament, which is the new Earth, a kind of drum membrane or plate that separates the world into two halves.

This septum or separation is really the Setubandha or Sutala, a kind of wall separating the Western and Eastern Hemispheres. The concepts of “above” and “below” are relative on a spherical earth. The clever Hindus idealized a transverse firmament between those above, in Olympus (the Himalayas), and those below, in Tartarus (Indonesia).

This is the bronze firmament that would later be symbolically reconstructed in Atlantis as an artificial Sea Fence, surrounding and containing the Ocean River that delimited the Ocean of Milk (Pacific) and formed its divider (Indonesia). You only have to rotate the Earth’s Polar Axis 90º (Understanding that the divide is by meridian lines instead of the parallels) so the ancient myths can start to make sense, even when they place the Primordial Earth directly at the North Pole.

The Divides of the Earth and the Three Pasts of Vishnu

The Earth Divide (or Firmament) was later also identified with the Equator Line, which was thought to be a fiery wall of fire or lava. But, this wall of fire was really the arc of the Indonesian Islands and its downward and upward continuation, which actually separates the Earth into two hemispheres, and which lies exactly over the Equator.

This Earth Divide is the Mid-Oceanic Rift that passes at the border of the Pacific and Indian Oceans along Indonesia, continues through Japan, crosses the Bering Strait, passes the North Pole, and exits into the North Atlantic, descending through the middle of this Ocean until almost the South Pole, where it returns, behind Australia to Indonesia.

It’s amazing how this real boundary that divides the Earth into two hemispherical halves corresponds to the separation between the Old and New Worlds. On one side we have Eurasia and Africa and on the other Oceania and the Americas, with Malaysia, Indonesia and Australia forming the partition that is both the Khaos (Fissure) and the brazen Triple Wall that Hesiod claims encircled Tartarus. In reality, this Triple Wall is Indonesia’s triple arch of islands. This World Divide (or Firmament) is also what is left of Paradise. The New World is Heaven, and the Old World is Hell or Earth (Prithivi).

The Three Worlds (Tribhuvana) would be the Three Footprints of Vishnu (Tripada), which Hindus acclaim at all times with their sacred mantras. And they actually separated the world into two halves which they isolated by all sorts of taboos, in order to avoid intercommunication between Heaven and Hell, that is, between the Old World and the New.

In Heaven or New World lived the Pure Ones, the Siddhas or Saints. This other world, the antipode of Lanka, was in fact called Siddhapura the “Abode of the Saints (or Siddhas)”, exactly as the Hindu Holy Books say. These Siddhas were the descendants of Cain and Cham who went to live “East of Eden”, that is, from Lemuria or Indonesia.

To the West – in the North and West regions of an old, worn and corrupt world – went to live the men of the Silver Age. There they built the magnificent but sinful Atlantis, which the Bible knows as Sodom, and which was destroyed by fire. To the East lived the Golden Race under the reign of Kronos or Saturn, in Latium hidden and preserved from the sight of other men.

 

The Ancient Peoples and the Most Ancient

Of course, the above ideas are difficult, if not impossible to believe. They imply that the Ancients—not the Ancients we know, but the Most Ancients, whom we do not know but who left us these bequests—knew perfectly not only trivial facts such as the Earth’s sphericity and dimensions but far more advanced facts such as the mid-ocean fissures, which have only recently been discovered by sophisticated underwater sonar sounding techniques and the likes.

If not, how could the ancients know of the existence of Siddhapura, which exactly corresponds to the position of Quito, the capital of Ecuador, and the ancient kingdom of Quitu, a member of the Inca Empire ruled by the Shyri who were said to have come “across the Ocean”.

Quito is the oldest of the South American capitals (founded in 1534), but it was already an ancient city when the Spaniards took it over. It was located on the slopes of the Pichincha volcano (4,785 meters), a majestic peak whose last eruption occurred in 1666.

Now, the word Shyri is the local spelling of Shri, the name of the Goddess Lakshmi, meaning “fortune”, “happiness”, “bliss”. This means that, in fact, the Shyris were indeed the Siddhas or Blessed Ones spoken in Western traditions.

The Meaning of the Cosmic Egg

Another fact that cannot be denied is that the Hindus considered the world equal to the Egg of Brahma (Brahmanda), and claimed that it is divided into two halves with an S suture forming the well-known figure of the Yin-Yang.

Now, this is exactly the shape of the Meso-Atlantic suture, and quite approximately the same as the Indian-Pacific one mentioned above. These two halves of the Cosmic Egg were called Heaven and Earth (Dyaus and Prithivi) whose borders were separated by a “belt of fire” that corresponds very exactly to reality, this being the very name that specialists give to this circum-Pacific fissure.

We still do not know if the fissure in question actually passes through the Arctic Ocean, its existence in this place is only inferred, due to the great difficulty of studying the bottom of the Ocean in question.

But the ancients affirmed this, and we are sure that on-site research will confirm this fact. As for the sinking of Lemuria—the Flat Earth or Paradise Sunken in the Flood—there can be no doubt that the myths describe events actually taking place at the dawn of time, that is, at the end of the Pleistocene Ice Age.

If the ancients inferred these facts from geological studies, as we have, it cannot be denied that they had an advanced science. If they experienced the phenomenon and recognized its causes, this means that they were capable of scientifically observing geological phenomena and of their correct interpretation something like 50,000 years ago.

But this contradicts all current theories about the development of human civilizations, and strongly reaffirms the most exalted religious traditions of many different.

 

The Hard Choice Between Scylla and Kharybdis

There is no honorable way out of this crucial dilemma and, like Ulysses, we are forced to choose between Scylla and Kharybdis. If we avoid one, we fall into the other, and vice versa. There is no way to scientifically deny the facts we adduce, except with fanciful and anti-scientific hypotheses.

And why deny the wonderful when it is not only the only scientific explanation but also the most conservative of them all? The other usual explanations considered scientific are the archetypes of Jung and Eliade or the “coincidences” of so many authorities. But both are chimeras that elude the truth.

To think that great scientific theories can be devised without ever having been discovered is to believe in a miracle much more difficult than the Alchemical transformations that the ancients postulated.

Believing in miracles also seems easier than believing that benign extra-terrestrial astronauts have come to study terrestrial geology and geography, as well as our historical events for many millennia, leaving the scene without a trace after teaching us everything we knew and that we apparently forgot.

What remains are the miraculous explanations of the ancients: Civilizing Heroes or Good (or Bad) Angels who would have revealed these secrets to us. Or, perhaps, circular walks through time, where we teach ourselves something we never really had to discover, only remember. But all these border on Science Fiction.

All Mythologies Copy Hindu Myths

Even if one denies the scientific facts incorporated in ancient myths — which can only be done with the ostrich technique — one cannot escape the fact that ancient mythologies and, above all, the Greco-Roman mythology that we know more closely, copy and repeat Hindu mythology, which was the archetype of all others ancient myths, at least as far as the myth of Atlantis and Paradise is concerned.

This incontrovertible fact is proved by the identical form of many myths and by the names of gods, heroes and demons, which are identical to their Greek and Roman counterparts, but which have a reasonable meaning only in the holy languages ​​of India.

But, even more, the meaning and hidden message of the myths of these three peoples are identical, and they only make geographical sense when centered on a referential system based on India and Indonesia, the two centers of the World that correspond to the West and East of the ancients.

Now, how is it possible that a Greek myth only makes sense in India except for the obvious fact that the Greeks copied their myths from the Hindus? The same is true of Biblical and Christian myths, those of the Egyptians and Sumero-Babylonians, and those of other peoples in the Near and Far East, as well as Europeans, Southeast Asia and even the Americas and Oceania.

The only explanation is exactly what Frobenius discovered: Atlantis created a worldwide empire where myths, techniques and sciences originated and spread in the dawn of time. And this Atlantis was India, which had Lemuria as its ancestor, the Primordial Paradise from which we all came.

The Etymons of “Krakatoa”

Krakatoa is one of the most terrible volcanoes in Indonesia. He is probably the cause of the tragedy that wiped Lanka (Lemuria) off the map. Its Indonesian name is Krakatau, which was corrupted into Krakatoa by the Europeans.

The meanings of his name are, as we will see below, extremely important, as they clarify the myths concerning Lanka and many others derived from it. But, before moving on to this subject, let’s review the history of Krakatoa and other Indonesian volcanoes that have caused catastrophes of unimaginable extent.

The Explosive Indonesian Volcanoes

Indonesian volcanoes are of the type with granitic magma, that is, explosive — unlike, for example, those in Hawaii, whose lava is basaltic and flows smoothly and continuously. This leads to terrible cataclysms, which cover immense regions with burning ashes and cause tsunamis (seaquakes with tidal waves) of global extension, which are the tragedies that the myths describe as the Deluge.

The geological evidence of the immense catastrophes that occurred in this region is unequivocal. The largest of these is provided by tektites—glassy droplets of volcanic origin ranging in diameter from microns to several centimeters and covering vast regions of land and seas.

The largest known tektite field is in the Indonesian region, a field called Australasium. It covers an immense region centered on Indonesia and covering the entire Indian Ocean, Australia, Southeast Asia, and Indonesia, in an extension of more than 100 million km2, that is, twelve times the area of ​​Brazil.

This explosion occurred 700,000 years ago, a time when man already existed in the region. Another immense regional catastrophe is the one that formed Lake Toba, in northern Sumatra. This lake was formed in the immense crater (or caldera) of the volcano that exploded in the immense cataclysm.

Lake Toba has an area of ​​1,800 km2 and is located on top of an immense mountain that disappeared in the explosion. Thousands of cubic kilometers of rock were volatilized or ejected in the explosion, which was also one of the largest known.

The Sad Fame of Krakatoa

Krakatoa (or Krakatau) is one of the most well-known volcanoes in the region, where it is infamously famous. It lies at the bottom of the Sunda Strait, between Java and Sumatra, a strait that it probably opened up with its explosions. Krakatoa last exploded in 1883, causing tsunamis that flooded the entire region, causing the death of 40,000 people in the act, and many more later, from hunger and cold. The region was completely covered by ashes and only revived 5 years later.

The dust darkened the sky for three days and the entire world experienced reduced sunlight. Floating pumice stones in the sea prevented navigation in the region, a fact reminiscent of Plato’s description of the sinking of Atlantis, where this also occurred.

An area of ​​about 1 million km2 was covered by volcanic ash, and something like 50 km3 of rock was ejected in the explosion. The force of the explosion was about 150 Megatons, i.e. equivalent to the energy released by the simultaneous explosion of 150 H-Bombs of typical size (of 1 Megaton each).

Indonesia has hundreds of active volcanoes, and a comparable tragedy occurred when Tambora exploded in 1815, when 150 km3 of material was ejected, obliterating its peak. But the most famous and feared volcano is Krakatoa, which has a long and sad reputation. It was most likely he who destroyed Lanka. This, as we will see, was located in the region between Java and Sumatra, exactly where Krakatoa is located.

When Krakatoa exploded, the island on which it was located (Pulau Krakatoa) volatilized. But fragments of its caldera remained, forming islets, one of which bears the name of Lang, a word that recalls Langa or Lanka, precisely the city whose remains we are looking for.

Merapi and Other Famous Sites in Indonesia

Merapi is another famous volcano in the region. It is a majestic volcanic peak nearly three thousand meters high located near the site of Borobudur in Java. Merapi’s name recalls the pious Merops of Theopompus who lived on the site of Paradise, as discussed in the main text.

And Borobudur is one of the replicas of Atlantis and Paradise, with its sacred geometry identical to that of the Kalachakra-type Hindu mandalas, which represent Paradise (or Pure Land), which Buddhists attribute to Amitabha. Indonesia also has several other places associated with local and non-local legends of Paradise.

One of these famous sites is Singhasari, a name that means something like “City of Lions”, that is, means the same as Lanka or Simhala-Dvipa. Yet another archaeological site in Java is Janggala, a name that suggests that of Jagan-natha (or Jagernath) the “Lord of the World” Jagan-natha is the terrible form of Vishnu, who destroys the world with his immense and implacable car that crushes the faithful. This avatar of Vishnu corresponds to that of the Dwarf (Vamana) dividing the world with Bali, the demon, another famous name for an island in the region.

Other local names that evoke paradisiacal myths are Sabah (the Queen of Sheba), Kalimantan (Kali), Moluccas (the Elixir), Kinabalu (the immense decapitated volcanic peak that resembles Chinnamastaka), Sumatra (“the cup of the Elixir”), Malaia (the place from which Rama invaded Lanka), and hundreds of others that we have discussed in our works on the subject.

The Site of Mount Meru

But certainly, the most impressive local name is that of Semeru, which is precisely the name of Sumeru, Mount Meru which is the Mountain of Paradise. Semeru is the highest volcanic peak in Java (3,700 meters) and is an active and dangerous volcano, kept under continuous observation. It is close to Singaradja (“the Kingdom of Lions”) and Lawang (Lavang), which Al Biruni identifies with Lanka, “the country of carnations” (lavang in Sanskrit).

Biruni places Lanka close to Ecuador and the site of Vadavamukha, which would never suit Shri Lanka but suits Lawang and Indonesia perfectly. Biruni also notes that Shri Lanka does not fit the description of Lanka and suggests that “its true location is in the Land of Carnations, in Langa….in the country of cannibals, in the island of Langabalus”.

Now, Langabalus is Langa Palau, that is, “the Island (palau) of Lanka” in the Indonesian language. No location matches the description of the legendary Lanka so well, and it seems that Al Biruni was right and the real location of the Ramayana Lanka is exactly this.

The Many Etymons of Krakatoa

Passing, finally, to the etymons of the word Krakatoa. The name is of Dravidian origin, and it has been retained from time immemorial, as the natives—fixed in Ramayana traditions like nowhere else in the world, except perhaps India—would never dare to change anything in their sacred traditions.

Krakatoa—or rather Krakatau, the local name—means “Mountain (katau) of the Monkeys (kra)”. Kra is the name of the local Cynocephalus, which gave its name to the Malay Peninsula, called Kokhok Kra, locally. Katau (“mountain”) has the current Dravidian forms (among others) of kotu, kottu, kotta, kodu, kuntu, etc. , which is a common name for Mount Meru.

These “monkeys” or Gandharvas are the Kinnaras or Satyrs, the native Dravidians and Malays, who answer by this name, and who are thought to be descended from Vrishakapi or Hanumant, “the ancestor of the monkeys”. The one who creates is always the one who destroys, that is, God himself, disgusted with his creation, which has departed from the rectitude of his laws.

Krakatoa’s name lends itself to dozens of puns in Dravidian and Sanskrit, ever so beloved in the East. For example, Arjuna, the great Hindu Hero is “the one with the monkey on the flag”, which is called kra-kotu.

Katais “boat”, “passage”, “crossing”, “crossing”, “strait”, “ford”, and kara is “cattle”, “ox”, “cow”; in kara-kata form it is “passage (or ford) of the cows”, a name that means the same as “Bosphorus”, “Oxford”, “Gades”, “Gujarat” and many other places linked to the passage of Hercules with the cows from Geryon.

Karahis “to beat”, “to knead”, “to skim” (the milk) and katal is “sea”, “ocean”, so that Karah-katal is the “beating of the Ocean”, precisely that of the Ocean of Milk which is Indonesia’s central cosmogonic myth.

Kuttanis “lady”, “girl”, and kutal is “lame”, so that kutta-kutal is the same as Kanya-kubja, “the Lame Virgin”. “The Crippled Virgin” is the name of Dhara (or Dhumadi = “marked by smoke”), which is the Sanskrit name of the city destroyed by fire that appears in the Bible under the name of Sodom, “whose smoke rose to the heavens”. And the volcano that destroyed it was exactly Krakatoa, as we have already shown.

Kanyakubja is also “the pillar of fire and smoke” that guided the Israelites in their escape from Sinai, the Burning Mountain. He is also the smoke from the sacrificial pyre of Noah and Utnapishtin, which was lit during or shortly after the Flood, and whose smoke, like that of Dhumadi and Sodom, also “reached up to the heavens.” This “sacrificial pyre” was the very volcano that provoked the Flood, as certain myths make clear.

Hanumant set fire to Lanka with his inflamed tail. Kara-kattu is “the monkey that sets fire”, i.e. Hanumant himself setting fire to Lanka. This myth also appears as that of Samson setting fire to the city of the Philistines and as Paris, “the torch”, igniting Troy. He also refers to Meleager, another human “torch”, causing the mythical Thebes to burn. Meleagro was the lover of Atalante and hero of the Boar hunt of Calidon (“the city of Kali”), myths which are an allegory of the destruction of Atlantis.

kala-kattu is “catwalk (or dyke) of the monkeys”, precisely the etymon of the Setubandha of Rama and Hanumant, the bridge over which they and the other heroes who invaded Lanka crossed.

Interestingly, this famous passage figures in many Greco-Roman myths. For example, it figures in the invasion of Tire by Alexander and his men, who also built such a causeway for the same purpose. This bridge or walkway is also the Way of Hercules, built in Gibraltar by the Hero as a crossing for the cattle he had stolen from the giant Geryon.

Homer and the Wall of Troy

Even Homer, in the Iliad, tells how the Greeks built a footbridge or wall around their ships in Troy, an absurd fact that puzzles exegetes. This account proves, once again, that Homer copied the Iliad and Odyssey from the Hindu sagas, trying to adapt a fact that was rendered meaningless in his epic.

kara-katuvan is “the hideout of heroes (or monkeys)”, synonymous terms in Drávida, as we have already said. This etymon refers to the Island of the Blessed (Heroes). The term can also be interpreted as “Fields (or Swamps) of Heroes”, which recalls the Sekhet (or Paradise) of the Egyptians, the “Field of Reeds” where the dead ancestors happily hunted.

Many other etymons could be demonstrated, which link Krakatoa to the Paradisiacal myths of Lanka, Atlantis and Lemuria. But, the above suffices to demonstrate this connection in an irrefutable way, as can be seen with a little reflection on what we have just said so that we leave the subject here.

It is also clear that the fact that we find the Drávida language in Indonesia and Malaysia in many of the local toponyms — baptized like that since the most remote antiquity — confirms the Hindu traditions that affirm that these Drávida people came “from a sunken continent located in the Southeast of India”. And what sunken continent could this be if not Lemuria, which Hindu myths call Rutas and place exactly in the region of Indonesia?

Moreover, the fact that we find in Indonesia and Malaysia the myths of the Ramayana and those referring to Rama and Hanumant represented or danced in a traditional and almost obsessive way, also confirms their origin in the region, from where this tradition was later transplanted to India, taken by the Dravidians who emigrated there from Lanka.

The Etymons of Sunda

The name of the Sunda Strait — or Sonda, as it is improperly called by the Portuguese — also explains several myths concerning the Primordial Paradise and the Isle of the Blessed. The name is Drávida, but many of its etymons later passed into Sanskrit.

Thus, in this language we have chunt or shunt = “cripple”, “hunchback” and shund or shunt = “cut”, “chop”, or “tear”. The etymon of “crippled” refers to Kanyakubja (“the Crippled Girl”) we commented on above and which was a mystical name of Lanka. This etymon of “hunchback” is also reminiscent of Atlas or the Serpent Shesha “supporting the world on his curved hump”, an etymon referred to not only in Greek myths, but in the text of the Ramayana that we commented on above in the body of this work.

The idea of ​​”cutting” that is related to it refers to the Primordial Castration that made the god lame. But, above all, it also evokes the idea of ​​the violent opening of the Sunda Strait by the gigantic explosion of the Krakatoa volcano, which cut the island in two, separating Java from Sumatra.

In Drávida we have probe or chunt = “to cut in pieces”, as in Sanskrit. We also have sota or chot and, in the guttural form, kunta, kunda or gunda, a name that means “hunchback” or “limp” or “crankshaft”, as well as “virgin”, “girl”, “dwarf”, “child”.

The sweetening of the guttural k or g into ces is a common linguistic fact. This etymon also evokes “the Crippled (or Hunchbacked) Virgin”, Kanyakubja. The Dravidian kunta or kunda, which means “lame”, “hunchback”, “dwarf” gave suntha in Sanskrit and “corcunda” in Portuguese.

The etymon of “dwarf” is an allusion to the Negritos pygmies who inhabited the region and who were the archetypes of the Satyrs or Kinnaras, the “Cynocephali” of Andaman and Nicobar that we have also already analyzed. The idea of ​​a “dwarf” in Drávida is that of someone who has been “cut off” in his normal development.

Kunda means “abyss”, “well”, “crevice”, “cesspool”, “and abyss” which has sibilant forms (xonxa, etc.). This abyss is the Vadava-Mukha, the same Bottomless Pit or Sheol that represents Hell in the Bible or the Kharybdis (“Death Hole”) of Homer or the Khasma Mega (“Great Crack”) of Hesiod, whose esoteric meaning we have already explained before.

The Cave of the Monkeys and the Fence of the Sea

Kunda can also mean “cave”, “crypt” and recalls the Cave of the Monkeys in Kishkhindya where Sugriva lived, as well as the infernal cave where Tvashtri lived, and also the famous “Cave of the Archetypes” by Plato.

Sunda is also the name of the two twins who killed each other (Upa-sunda and Ni-sunda), a myth that recalls the islands of Java and Sumatra separated from each other by the explosion of Krakatoa that opened the Sunda Strait. This strait is nothing more, as we have already said, than the gigantic caldera that was left over from the primordial explosion of the Krakatoa volcano in geological times.

Perhaps it is this same colossal explosion that destroyed Paradise, that is, Lemurian Atlantis. Hindu myths speak of him in a thousand allegorical ways in a thousand different mythifications of this tragic event. At the bottom, this fact is the Primordial Castration or Primordial Decapitation of Brahma, of Mahavidya Chinnamastaka, of Dadhyanch-Angiras, of Rahu and Ketu, and so on.

The remote location of the Moluccas has always been euphemistically called the “navel of the world” or “end of the world”, which really meant “anus of the world” in more foul language. Sunda, in its various forms, means just that, and we have kunda, chuttu in Dravidian, and chuta in Sanskrit.

Kunta– or either kuttan means a ring or circular wall (like that of Atlantis) or yet, a menhir or linga that is the hallmark of the Dravidian civilization, and that we find everywhere in both the Old and New Worlds.

Kunta can also imply a pestle or mortar, an etymon that evokes the Holy Grail and the Soma Sacrifice (performed with a mortar) which is the archetype of the Sacrifice of the Mass and which exactly represents the crushing of the Lemurian region.

Kuda means  “fenced”, “corral”, “chicken coop”, “or dovecote”. This etymon recalls the “Fence of the Sea” (Setubandha) and also Gadeiros or Gades, the Hercules of the Phoenicians, whom Plato gives as the twin of Atlas.

Gadeiros is, as we have already said, Hercules himself, whose name means the “Fence of Fire” (herkures). Hercules personifies exactly the Fence of the Sea, which separates the Pacific Ocean from the Indian Ocean, and which is what Indonesia actually does.

The Return of the Ships of Tarshish

This idea of enclosing or gathering can evoke Isaiah’s beautiful passage about the ships of Tarshish with their sails returning “like doves to their lofts” at the end of time, when Paradise will “rise again” (Isa. 60:8). They return “to the Isles” (of the Blessed); to Primordial Jerusalem, “laden with gold and silver” as befits the prodigal sons of the Gold Islands returning home.

This great assembly or gathering of people at the place of Paradise for the Last Judgment is a myth from all eschatological religions. It relates to Sunda and is said in the Dravidian kuda, kunt, etc., words that can also be associated with the idea of ​​“gathering”.

Sunta-, kick, sundu, etc., and the Sanskrit sunth or cud meaning “inflamed”, “hell” (Sutala), “Sacrificial Pyre” and “Fireplace”. These etymons recall the hell that Atlantis (Atta-lan = “Land of the Sacrificial Pyre”) became after its sinking.

They are also reminiscent of Tarshish or Tartessos (“scorched earth”), which is a usual designation for these paradisiacal places turned into hell. Sutala (Skt.) or Chutala (Dráv.) is one of the Seven Hells (or Lokas), the same as Rakshasa-loka (or abode of the Rakshasas), which is the city of Lanka itself.

Tarshish’s name has been interpreted to mean “refinery”, which would be an allusion to the fact that metals such as bronze and tin came from there, in high antiquity, before the Cornish deposits of tin were discovered.

In fact, this is a fact. But the Biblical Tarshish or Tartessos has nothing to do with the Biblical place, which was in the East. And the local metallurgy has only circumstantially to do with the idea of ​​“burned”, the word tarchi having come from Dravida and meaning “tin”, “bronze”, and, by extension, “foundry”.

The Sutala and the Traditions of Vedanta

In the Vedantic classification, the Sutala is where the Agnishvattas or “Solar Ancestors” (Pitris), duals of the Barhishads or Lunar Ancestors, reside. They are the Kumaras (“princes”) or “Lords of Fire” or, still, Manasa-putras (“sons of the mind”), created by Brahma and who correspond to the Seven Prajapatis or creator Rishis.

Sutala means “abyss” or “foundation” or, still, Attalika-bandha, the name of a place that reminds Setubandha, the Bridge of Rama, as well as Atlantis. Atlalika means “tower”, “watchtower”, “sacrificial pyre”. Sutala also corresponds to Jangha (“leg”), the site of Jangalla and Jagan-natha discussed above.

The Seven Nymphs of Pururavas

The names of the seven nymphs beloved by Pururavas also evoke the seven Isles of the Blissful. Urvashi is “the broad earth”, the personification of Aurora as the scorched earth. But the name echoes that of Aurva (derived from urva), who is Vadava-mukha herself.

Sujurni (“luminous glow”) suggests a volcano. Shreni (“row”) suggests a fence (Gadeiros). Sumnaapi (“united in love”) and Granthini (“bound together”) suggest the Ouroboros and the Two Pisces of Pisces, bound together or joined together sexually.

Charanyu (“mobile”) is a pun on Sharanyu, the wife of Vivasvat and mother of the Ashvins. Her name means “the one who moves in the waters” or, perhaps, “vessel of Soma” or “abounding in reeds” (Saryana-vat).

This name means the same as “Boscosa” and Sumatra (Sauma tra = “guardian of Soma” or “vessel of Soma”). Saryana is the name of the lake where the vajra, made from Dadhyanch’s skull, fell. Dadhyanch is Angiras, the archetypal Fallen Hero we know by names such as Adam, Lucifer and the like.

Hradechaksus (“mirrored in the lake” or “lake-eye”) recalls Venus and other nymphs and sirens looking at themselves in their mirrors, as well as the legend of Narcissus and similar ones. This mythical motif enjoyed great importance with the Cathars as well as in the esoteric traditions of the Hindus. It has to do with the fact that the Western Paradise (Atlantis) is a mere reflection of the Eastern.

But above all, the idea of ​​the “eye” or “mirror” evokes Lake Toba in Sumatra. This immense lake has a central island (Pulau Samosir), which gives it the shape of an eye. Lake Toba is the site of the largest volcanic caldera in the world, and its vast size (1,800 km2) suggests the force of the tremendous explosion that created it.

Sumatra is largely made up of a swamp covered with mangroves, forests and reeds, a fact that justifies its name of “Boscosa” or “Swamp” or “Plain” given to it in the myths referring to Paradise. These toponyms translate her Sanskrit name from Saryana-vat, “she who abounds in reeds”.

The Traces of Lanka

The ancient Sanskrits that are still to be found in Indonesia — a region that derived its culture from India — are still abundant and offer a further demonstration of their relationship with the Isles of the Blessed, that is, with the legendary city of Lanka. which was really the Primordial Paradise from which we all came.

For example, names derived from the idea of ​​”lion” (simha) — an etymon related to the legendary Isle of Lions (Simhala Dvipa), which is the same as the Isle of the Blissful — subsist in places such as Singapore, Singkawang, Singaraja, Singkap, etc. Names related to Lanka are visible in Langsa, Kualalangsa, Lhonkga, Samalanga, Langgapayung, etc.

Sumatra means “good mother” (su-matri) or “guardian of Soma” (soma-tra). Borneo derives from Bharanyu (“which supports (the world)”), exactly the etymon of Atlas. Its other name is Kalimantan, which means “island of the worshipers of Kali” (Kali-manta). Java derives its name from the Sanskrit Java or Yava or Javanas (“fast”) word that designates something like “pirate”, “privateer”, “barbarian” and that designates the Greeks and other peoples of Aryan race.

Sabah resembles the Queen of Sheba, as rich in gold as the Isles of Chryse (“Golden”), whose number seven also applies to the Isles of the Blessed. Sarawak resembles Kanyakubja (Lemuria), the Crippled Virgin (Kali) whose name also means Sara-vak (“Sara the Lame”), Sara (“water”) which is one name of Kali. Sara, Kali (“black”) is the great goddess of the Gypsies, who still worship her today in the crypt of the cathedral of Les-Trois-Maries-de-la-Mer, in the south of France.

Malaia, the Island Born of Foam

Malaia, the name of the region of Malaysia, comes from the Sanskrit Malaya, and designates the Malabars or Drávidas. The name derives from mala, a word that means “Original Sin” and “Paradise” (Malaya), or even, “crown” or “garland” (mala). The etymon resembles the Garden of Eden and also the Seven Islands of Antara-dvipa, called Mala.

More exactly, Malaia’s name means “Born of Foam” (Mala-ya) in Sanskrit. This etymon explains a multitude of ancient myths that we have analyzed in other works. In the end, this “foam” is the pumice stone banks that cover the region’s seas during the great volcanic conflagrations, and which are a unique feature of this place.

This “sea foam” is exactly the one referred to in the Hindu cosmogonic myth of the Malaxation of the Ocean of Milk by the devas and asuras. It was in this event that Shri was born, the goddess of fortune and love, who is the archetype of Venus and Aphrodite, as we will discuss below.

The term ilam which corresponds to the name of Lanka in Dravidian also means “foam”, “sputum”, “filth” in Dravidian, having the same meanings as the Greek ilus, the term used by Plato to designate the mud that covered the seas of Atlantis after its sinking.

As we can see, there is a perfect correspondence between the etymologies and the facts that occurred in this tragic event, which, of course, took place in Malaia. In the original, Malaia’s name is spelled Malaya, precisely as in the Sanskrit etymons given above.

Aphrodite, Goddess of Sea Foam

Aphrodite’s name seems to mean “born of foam” (aphros in Greek), according to Plato (Crat.406), who states that the goddess is so named “because she was born of foam” (dia ten to aphrou genesin). . But, the name does not seem to be Greek, but foreign, since the etymology that links it to aphros (“foam”) is of traditional popular origin, and derives from the myth of Aphrodite Anadiomene (“born of the sea”).

This etymon is also reminiscent of the beautiful painting by Sandro Botticelli that shows Venus-Aphrodite rising from the sea, pure and virginal as a flower. This, in turn, was copied from the famous painting by Apelles, the great Greek painter. The myth of Aphrodite’s birth from the sea is described by Hesiod in his Theogony (188-198), and is associated with the castration of Ouranos by Kronos. His castrated phallus falls into the sea, and from the foam and blood ejaculated from it, the beautiful Aphrodite is born.

All this is a mere allegory of the decapitation of the Holy Mountain of Paradise, Mount Meru (or Atlas) which was the Pillar of Heaven and whose tip, struck down by the vajra, fell into the sea where it sank together with the Paradise that stood there.

This fall is also allegorized in the myth of the Malaxation of the Ocean of Milk by the devas and asuras, an event that generated the “foam” from which Shri was born, the goddess of fortune and love who was the archetype of Aphrodite and Venus.

This “foam” is, as we have already said, the pumice stone (pumex = “foam”) that, ejaculated by the Indonesian volcanoes, suffocated Paradise, forcing the survivors to abandon it. But, the death of Paradise was an inseminating event, as the emigrants took civilization to other peoples and places, generating a new world and a new era that replaced the previous one that ended.

This rebirth is also allegorized by the birth of Aeneas, the son of Venus who, fleeing Troy, which had sunk in the sea, flees with his people in ships, and goes to found Rome in the distance beyond the sea. As it turns out, Aeneas is the Roman equivalent of Hercules, the Greek Hero who brought his people (“cattle”) to Greece in a mythical equivalent.

The Oriental origin of Aphrodite, as well as that of Ouranos, her “father”, is well recognized by specialists in general. Aphrodite is the wife of Hephaistos, the eminent lame god with two legs, who seems to be the same Primordial Castrado of so many myths.

The Etymologies of the Name of Aphrodite

Aphrodite’s name is actually of Dravidian origin, as we shall see below. From Dravidian, it passed into Sanskrit as Asphujit, which perhaps means “the victoriously expanding one” (aspho-jit).

But this etymon Sanskrit is artificial, in spite of awakening the idea of ​​something that expands like the “foam” of pumice. The base aspho which means “to expand” is perhaps linked to similar ones which express the idea of ​​“foam”, and which we find in the Greek aphros, in the English froth, in the Danish fraade, etc.. The last root is the Dravidian pot- or by – which means “foam”, and expresses an idea of ​​”bubbling”. Aphrodite would then come from this language, composed of a-por-titti which means “the one born (a) from the foam (por) of the islands (titti)”.

The word titti also expresses the idea of ​​“mountain” and, more precisely, of “volcanic peak that rises from the seas”, being associated with the idea of ​​“fire” (ti). In other words, the “mountain foam” in question could as well be the pumice emanating from an island or submarine volcanic peak and destroying Paradise, but giving rise to the birth of the goddess who would fertilize the rest of the world with her fruitful love.

The Etymons of “Donkey”

The Sanskrit names of the donkey confirm its relationship with Lemuria, that is, with the islands of Indonesia and with the asinine Gandharvas. These names are gardabha, rasabha, khara, chakrivant, chiramehin and baleya. We still have the names of Vadava or Ashvini, literally meaning “mare” or “mule”, and also the Vadavagni or Vadava-mukha where the destroyed Lanka was located.

Baleya derives from a Balinese word that means “oblation”, that is, “sacrifice by fire”. Bali is the name of a famous Indonesian island, and also the name of the demon defeated by Vishnu in his avatar Vamana, the Dwarf. Vamana derives from vama, the name designating a beautiful woman, a virgin, a donkey, and which is the name of Durga or Sharanyu in her equine avatar. The myth of Vamana and Bali allegorizes the destruction of Lemuria.

Bali means the oblation or sacrifice made to dead ancestors, who are identical to the Lemurs or Lares of the Romans. This sacrifice is also identical in form and purpose to that which the Romans made to the Lemurs. Chiramehin means “the one who pisses in the distance” and alludes to the immense phallus of the donkey and, more precisely, to the phallic mountain of Lanka throwing its volcanic lava at a long distance when it explodes.

Rasabha means “Elixir (rasa) luminous (bha)” or, more probably, rasa-arva = “horse of soma (or semen)”. This term is often associated with the donkey as the inseminator of mares to generate mules. Kharu means “burning”, a name that designates Kama and that derives from the Dravidian karuta (“ass”) and karu (“impalement stake”, “phallus”).

Gardabhaderives from the same Dravidian etymon, which also has forms such as garda, gardi, garad, gaddi, gade. This word is further related to Gandharva (Centaur) derived from gandha-arva = “horse of soma”, identical to the rasabha seen above. The name of Gaddi or Gad resembles that of Gades or Gadeiros, the twin brother of Atlas who is none other than Hercules, the highest deity of Lanka.

The aforementioned root also means “stake”, and implies a palisade or fence, another etymology of Gadeiros in Semitic languages. Lanka was the “Fence of the Ocean” (Setubhanda), a name that exactly corresponds to that of Gadeiros or Gades. Hercules, as we see, was an Ashvin or Gandharva, symbolized by his phallic “stake”.

Chakrivantit means “provided with wheels (or balls)”. The word also designates any vortex or circle, but especially a mandala or yantra. The fescennine idea refers to the huge sexual member of the donkey. But, esoterically, it refers to the vortex of Vadava-mukha, which is the same Kharybdis encountered by Odysseus, and which was a huge marine vortex.

The etymon is also reminiscent of circular Atlantis like a chakra and the round island of Ogygia, “surrounded by the sea”. But the real etymon probably derives from the idea of ​​a circular or palisade fence, which is the same as that of Gades. These etymons explain the frequent association of the Goddess with the Ass or Mare, that is, with Lemuria or Vadava-mukha who is the female avatar of Hercules-Gadeiros, the “Fence of the Sea” (Setubhanda).

The Goddess is also called Vajra-varahi (“the Diamond Boar (or Piglet)”). This etymon is related to the Pleiades (Suculae = “sows”, in Latin), as we will see below. Incidentally, the Seven Pleiades, of which one married a mortal (Sisyphus) closely resemble the myth of Urvashi and his six sisters, who did the same in Hindu myths.

This nymph who married the mortal Pururavas, was with him the ancestor of the hybrid Gandharvas who became the legendary Heroes of old. These half-human, half-divine Heroes were the Angels, that is, the intermediary beings who served as heralds of the gods, whose designs they interpreted and transmitted to mortals.

The archetype of these angelic beings was Dadhyanch, also called Angiras. From this name derives the Greek angelos and the Latin angelus, as well as the English”angel”. The Sanskrit word, in turn, derives from the root anch which expresses the idea of ​​“anointing”, or “anointed”. Basically, Angiras was “the Anointed One of God”, a word that corresponds to the Messiah (Heb. Mashiah) of the Hebrews and the Christos (“anointed one”) of the Greeks.

The Seven Isles of the Blessed

The Seven Islands of the Blessed are, in reality, 6 plus a “quasi-island”, that is, a peninsula (or chersonesos): 1) Malay Peninsula; 2) Sumatra; 3) Java; 4) Borneo; 5) Celebes; 6) Philippines; 7) New Guinea. There are also, in Indonesia, an infinity (tens of thousands) of small islands and atolls.

During the last glaciation (lasting from 20,000 to 11,000 years ago), this vast region formed a huge continent annexed to Southeast Asia. This sank — or rather, was submerged by the sea — when the Pleistocene Ice Age ended, and sea levels rose by about 130 meters due to melting glaciers at the time. Indonesia’s volcanic islands are what little remains of this huge continent sunk into the region.

Myths often take into account the fact that one of the islands is different from the others, being only “virtual”. Thus, the Atlantis or Pleiades — the daughters of Atlas who correspond to Lemuria — are also seven, one of them being “mortal”, or rather, married to a mortal.

The Atlantis and the Gorgons

The Atlantis (or Atlantis) were daughters of Atlas and Pleione. Their names were Maia, Electra, Taigete, Astérope, Merope, Alcyone and Celeno. Its name derives from pleio (“to sail”) or from peleia (“dove”). Merope (“mortal”) was the only one who married a mortal (Sisyphus), since the others joined the gods. Tirelessly pursued by Orion — who appears to be an avatar of his own father Atlas — the Pleiades and his mother were turned into doves and placed in the sky like stars by Zeus, who took pity on their affliction.

Certain authorities derive the name of the Pleiades from the Greek peleias (“doves”), and others from pleion (“numerous”, “full”), a word that suggests a plethora of islands or a flood, as in Indonesia.

Incidentally, the Pleiades were associated with the rainy season, which generally means the Flood in myths. Others associate this “flood” with the tears that the daughters of Atlas shed when their father was banished by Zeus to Hell, from where he had to support the enormous weight of the heavens.

The Flood would have been provoked by his catastrophic fall into the sea. Hesiod tells that when fleeing from the giant Orion, the Pleiades threw themselves into the sea when they were saved by Zeus, who placed them in the sky. The myth is an allegory of the sinking of the seven islands that these daughters of Atlas represent, that is, of the Seven Atlantides.

Another group analogous to the Pleiades is the Seven Hyades. They are also daughters of the same parents (Atlas and Pleione). Her name derives from hiein (“to rain”), and the rains are said to be her cry. Its Latin name, Suculae (“pigs”, “pigs”) suggests another etymology of the Greek suades (“pigs”) by loss of the initial s, giving huades (or Hyades).

Another Greek legend tells how, when Dionysos was pursued by Lycurgus, at Nysa, they threw themselves into the sea with the god. Again, we have the legend of the “sows” — a word that suggests “fertility”, “abundance” — that sink into the sea, in the Flood.

This etymon suggests a connection with the Hindu myth of the Boar (Varaha), whose fall into the sea is the cause of the Flood, as we have already discussed in other works. This myth corresponds to the third avatar of Vishnu and is of extreme importance in Hindu mythology.

Yet another equivalent group of seven girls is the Hesperides. They are also daughters of Night, which, in any case, is an avatar of Hesperia (hesperus = “dusk”, “west”). The Hesperides are, confusingly as ever, either three or four or seven daughters (or lovers, or both) of Atlas, and are confused with the Seven Atlantides.

In some mysterious way, this myth of the seven girls who threw themselves into the sea causing the Flood found its way to the Americas, where it is similarly found among the Wyoming Indians, as we relate in the main text of this chapter.

The Beheading of the Gorgon Medusa

The Gorgons were three (or four or seven, as usual) sisters, of whom only one was mortal (Medusa). Their myth closely resembles that of the Pleiades or Atlantis which, in their terrible aspect, were confused with them. They correspond to Indonesia’s three front islands, namely the Malay Peninsula, and the islands of Sumatra and Java.

The decapitation of Medusa by Perseus derives from the myth of the decapitation of Mahavidya (Durga) in the Primordial Sacrifice. This myth is an allegory of the destruction of Lemuria which, as we have already said, corresponds to the separation of Java and Sumatra by the explosion of the Krakatoa volcano, which opened the Sunda Strait.

Other related myths are that of the decapitation of Brahma’s fifth head by Shiva and that of the demon Saimhikeya by Vishnu, who separated him into Rahu (head) and Ketu (body). This beheading myth also relates to the opening of the Sunda Strait separating Sumatra from Java.

This separation took place, as we have already said, by explosions of the Krakatoa volcano that now hides at the bottom of the strait that separates the two islands and that corresponds to the very Vadava-mukha of Indian myths.

These myths are very old and already appear in the Rig Veda as the beheading of Dadhyanch by Indra and that of Vritra by the same Hero. Head hunting is a common ritual in the region and probably relates to the same mythical event. But, as a real fact, it corresponds to the terrible event that was the destruction of Lanka, located in this exact location.

The Diamond Javaline

The Great Black Mother (Kali) is also called Vajravarahi (“the Diamond Boar”) and also Vajra-vetali (“the Diamond Vampire”). In the first aspect, it embodies the abundance and prolificity that animates it, and in the second aspect, the murderous and cruel character of volcanoes, which bring abundance and attract populations only to kill them en masse.

In both aspects, the Great Mother is the consort of Yama, who also has the dual aspect of both Death (Yama) and “The Killer of Death” (Yamantaka or Yamari). The two dual gods personify Atlantis and Lemuria respectively and appear in literally thousands of forms in both Hindu and Buddhist myths.

Ulysses also encountered the Great Mother in her two aspects, one as Circe, the terrible sorceress, and the other as Calypso, the muse prodigal in favors, with whom the Hero lived in love for many years.

Vajravarahi is, like the other goddesses mentioned above, represented by the retinue of her six auxiliary goddesses. These seven goddesses correspond to the seven Isles of the Blessed, which are the seven islands of Indonesia. They are, again, the Seven Atlantides, daughters of Atlas, or their many equivalents: the Seven Pleiades, the Seven Hyades, the Seven Krittikas, the Seven Gorgons, and so on.^[4]

Circe also appears in Homer in the guise of both Rogue and Javalina, although both of these avatars are cleverly disguised, and barely perceptible, as described elsewhere.

Comparing the myths mentioned among themselves and with several others, it is clear that in all cases the Goddess and her six sisters are always one and the same figure. In Hindu terms, they are the Seven Krittikas or Seven Mattrikas (“Mothers”) of Skanda-Karttikeya, who were the archetypes of the Seven Pleiades.

Another avatar of the Great Mother in which her sow character (Varahi) can be discerned is that of Diana Multimammia, the goddess covered with breasts worshiped in Ephesus. her many teats, as discussed in the main text.

The images of Diana Multimammia represent her holding two staffs (the Polar Axes), covered with breasts (abundance or perhaps volcanoes), and crowned with towers (the towers of Lanka). The texts explain that she is the same as Ceres and Isis, and that she was the introducer of agriculture.

Deep down, Diana Multimammia in her multiple avatars — including the triple or sevenfold goddess — always represents the Great Mother of Gods and Men who is also called Demeter, Isis, Hera, Kali, Ushas, ​​Sati, etc. Lanka, the same that we know as the Seven Isles of the Blessed, Hades or Destroyed Paradise from which we all came, at the dawn of time.

The fuzzy logic of myths and the illusion of separateness

We know very well that all these erudite etymologies, which fit the myths like a glove, must leave readers a little dizzy. After all, these Hindu languages ​​are complex, sophisticated and obscure, and are based on a diffuse and polysemous logic, which we are not used to in the West. Even Indra, the god of the Elixir himself, became drunk and wondered if he had been drinking too much Soma in bringing about the Deluge.

We, Westerners, are used to a Formal Logic that gives us an illusion of rigor and precision, and only now, recently, are we rediscovering new methods of thinking such as Fuzzy Logic, which discovers the patterns, forgetting the minutiae and details, which only lead to dead-end meanders such as those encountered by Modern Physics and Relativistic Cosmology.

Eastern Philosophy — tens of thousands of years old, which gave us the Vedas and Vedanta, and a thousand other precious treasures — is being rediscovered by Western scientists, philosophers and psychologists. And this rediscovery has already resulted in notable reformulations of our old habits of viewing the Cosmos through the prism of the Illusion of Separateness.

It is this illusion of the Ego, which thinks of itself as separate from the rest of the Self and the Cosmos, which was the great Hindu discovery of the beginning of time. Our psychologists have taken hold of Hindu ideas, victims of the very illusion from which they will eventually free themselves.

Even if it wasn’t real, the Hindu conception of Atlantis and Lemuria as Paradise is extremely beautiful. It is from her that our myths and religious conceptions derive, especially with regard to eschatology and divine theodicy. This idea is presented in myths in a surrealistic way, which makes people think it is unreal, only to be dazzled when they finally discover that Paradise is real, and not some questionable beyond that may never arrive.

It is up to us, as it was up to our ancestors, to recreate Paradise here and now, as they did. And it’s up to us not to let the world turn into hell, which can certainly happen if we don’t learn to take care of ourselves and this beautiful planet that is our eternal home.

 

1. The teod cerebrals, in Sanskrit and Dravida, sound almost like r in Portuguese. Vowels do not count towards puns based on the aforementioned technique. The p, l, m sound like mb and are confused with each other and with r, as in Tupi-Guarani. There are a myriad of Dravidian and Malay dialects, and the variation in word form is gradual but quite substantial. ↑
2. Magha was a king of Ceylon who reigned in the Middle Ages. It takes its name from the Magh, immigrants from Burma, of Thai origin, who immigrated to Bengal, where they maintain their Thai culture and original language. The Magh descend from the Mon-Khmer of Thailand and Burma, and are Mongols, who inhabit the Isthmus of Kra (“monkeys”), where they formed the first local civilization. ↑
3. The terms Prithu and Prithivi — which suggest something firm and unshakable — translate the Greek stereoma (“foundation”, “foundation”, “base”, “fortress”, “seat”) and the Hebrew rakia (“beaten sheet metal”) , as well as the Latin firmamentum. It corresponds to the Sutala (“base”, “foundation”) or Attalika-bandha, which is none other than the Sunken Paradise which we have discussed in the present work. The Firmamentum is further the Mula (“firmly fixed”, “foundation”, “origin”) or Mulaprakriti (“root of matter”), which Occultists call “Earth of Adam” (also meaning “good earth”). She is Hesiod’s “Unshakable Thirst”, or the “Land of Large Breasts” (Prithivi) (Theog. 118). Prithivi literally means “the flat earth” or “the wide earth”, invoked as a goddess, and who is the wife of Heaven (Dyaus).The etymon of “flat” or “flattened” expresses the idea that the former earth was “flattened” by the fall of the heavens upon it, as a result of the failure of Mount Atlas, the Pillar of Heaven. Deep down, this concept of Heaven or Earth corresponding to a copper or bronze plate flattened with hammer blows results from the etymon of Tamraparna (Taprobana) which means “bronze (or copper) plate”. Taprobana (or Sumatra) was Lanka which, as we said above, was the same as the Lemurian Atlantis which was buried and sunk under the seas. ↑
4. It is normal to consider that the Gorgons are just the three sisters, Stheno, Euriale and Medusa, of which only the last was mortal. In other versions, the three are reduced to a single three-headed monster, similar to Geryon and Cerberus. But, the three Gorgonas seem to be confused or associated with their three sisters, the Greias (“Old Ones”), who lived next door to them. The seventh Gorgona seems to be Minerva herself, who was known as Gorgonia or Gorgona, and wore the mask of the Gorgona on her aegis, in her terrible aspect as a warrior.The mask of the Gorgona (Gorgoneion) is clearly of Indian origin and represents Kali, the Great Mother, in her dreadful avatar. These masks with serpentine hair and huge fangs are still widely used in the Far East, in dances and theaters representing the events of the Ramayana that culminated in the destruction of Lanka. As we have already said, these terrible goddesses represent the destroyed islands of Paradise. ↑