Reconstructs a theoretic parent cosmology that underlies ancient religion • Shows how this parent cosmology provided the conceptual origins of written language • Uses techniques of comparative cosmology to synchronize the creation traditions of the Dogon, ancient Egyptians, and ancient Buddhists • Applies the signature elements of this parent cosmology to explore and interpret the creation tradition of a present-day Tibetan/Chinese tribe called the Na-Khi--the keepers of the world’s last surviving hieroglyphic language Great thinkers and researchers such as Carl Jung have acknowledged the many broad similarities that exist between the myths and symbols of ancient cultures. One largely unexplored explanation for these similarities lies in the possibility that these systems of myth all descended from one common cosmological plan. Outlining the most significant aspects of cosmology found among the Dogon, ancient Egyptians, and ancient Buddhists, including the striking physical and cosmological parallels between the Dogon granary and the Buddhist stupa, Laird Scranton identifies the signature attributes of a theoretic ancient parent cosmology--a planned instructional system that may well have spawned these great ancient creation traditions. Examining the esoteric nature of cosmology itself, Scranton shows how this parent cosmology encompassed both a plan for the civilized instruction of humanity as well as the conceptual origins of language. The recurring shapes in all ancient religions were key elements of this plan, designed to give physical manifestation to the sacred and provide the means to conceptualize and compare earthly dimensions with those of the heavens. As a practical application of the plan, Scranton explores the myths and language of an obscure Chinese priestly tribe known as the Na-Khi--the keepers of the world’s last surviving hieroglyphic language. Suggesting that cosmology may have engendered civilization and not the other way around, Scranton reveals how this plan of cosmology provides the missing link between our macroscopic universe and the microscopic world of atoms.

Dogon cosmology provides a new Rosetta stone for reinterpreting Egyptian hieroglyphs • Provides a new understanding of Egyptian hieroglyphs as scientific symbols based on Dogon cosmological drawings • Use parallels between Dogon and Egyptian word meanings to identify relationships between Dogon myths and modern science In The Science of the Dogon, Laird Scranton demonstrated that the cosmological structure described in the myths and drawings of the Dogon runs parallel to modern science--atomic theory, quantum theory, and string theory--their drawings often taking the same form as accurate scientific diagrams that relate to the formation of matter. Scranton also pointed to the close resemblance between the keywords and component elements of Dogon cosmology and those of ancient Egypt, and the implication that ancient cosmology may also be about actual science. Sacred Symbols of the Dogon uses these parallels as the starting point for a new interpretation of the Egyptian hieroglyphic language. By substituting Dogon cosmological drawings for equivalent glyph-shapes in Egyptian words, a new way of reading and interpreting the Egyptian hieroglyphs emerges. Scranton shows how each hieroglyph constitutes an entire concept, and that their meanings are scientific in nature. Using the Dogon symbols as a “Rosetta stone,” he reveals references within the ancient Egyptian language that define the full range of scientific components of matter: from massless waves to the completed atom, even suggesting direct correlations to a fully realized unified field theory.

This classic study remains the best single introduction to the Egyptian mythological world. The Egyptians lived apart from the rest of the ancient world, and it is this isolation that makes their ideas so difficult to appreciate and interpret. Egyptian though was presented in terms of mythology: myth was used to convey insights into the workings of nature and the ultimately indescribable realities of the soul ...

An exploration of New Zealand’s Maori cosmology and how it relates to classic ancient symbolic traditions around the world • Shows how Maori myths, symbols, cosmological concepts, and words reflect symbolic elements found at Göbekli Tepe in Turkey • Demonstrates parallels between the Maori cosmological tradition and those of ancient Egypt, China, India, Scotland, and the Dogon of Mali in Africa • Explores the pygmy tradition associated with Maori cosmology, which shares elements of the Little People mythology of Ireland, including matching mound structures and common folk traditions It is generally accepted that the Maori people arrived in New Zealand quite recently, sometime after 1200 AD. However, new evidence suggests that their culture is most likely centuries older with roots that can be traced back to the archaic Göbekli Tepe site in Turkey, built around 10,000 BC. Extending his global cosmology comparisons to New Zealand, Laird Scranton shows how the same cosmological concepts and linguistic roots that began at Göbekli Tepe are also evident in Maori culture and language. These are the same elements that underlie Dogon, ancient Egyptian, and ancient Chinese cosmologies as well as the Sakti Cult of India (a precursor to Vedic, Buddhist, and Hindu traditions) and the Neolithic culture of Orkney Island in northern Scotland. While the cultural and linguistic roots of the Maori are distinctly Polynesian, the author shows how the cosmology in New Zealand was sheltered from outside influences and likely reflects ancient sources better than other Polynesian cultures. In addition to shared creation concepts, he details a multitude of strikingly similar word pronunciations and meanings, shared by Maori language and the Dogon and Egyptian languages, as well as likely connections to various Biblical terms and traditions. He discusses the Maori use of standing stones to denote spiritual spaces and sanctuaries and how their esoteric mystery schools are housed in structures architecturally similar to those commonly found in Ireland. He discusses the symbolism of the Seven Mythic Canoes of the Maori and uncovers symbolic aspects of the elephant-headed Hindu god Ganesha in Maori cosmology. The author also explores the outwardly similar pygmy traditions of Ireland and New Zealand, characterized by matching fairy mound constructions and mythic references in both regions. He reveals how the trail of a group of Little People who vanished from Orkney Island in ancient times might be traced first to Scotland, Ireland, and England and then on to New Zealand, accompanied by signature elements of the global cosmology first seen at Gobekli Tepe.

Mircea Eliade--one of the most renowned expositors of the psychology of religion, mythology, and magic--shows that myth and symbol constitute a mode of thought that not only came before that of discursive and logical reasoning, but is still an essential function of human consciousness. He describes and analyzes some of the most powerful and ubiquitous symbols that have ruled the mythological thinking of East and West in many times and at many levels of cultural development.

A look at the close resemblance between the creation and structure of matter in both Dogon mythology and modern science • Reveals striking similarities between Dogon symbols and those used in both the Egyptian and Hebrew religions • Demonstrates the parallels between Dogon mythical narratives and scientific concepts from atomic theory to quantum theory and string theory The Dogon people of Mali, West Africa, are famous for their unique art and advanced cosmology. The Dogon’s creation story describes how the one true god, Amma, created all the matter of the universe. Interestingly, the myths that depict his creative efforts bear a striking resemblance to the modern scientific definitions of matter, beginning with the atom and continuing all the way to the vibrating threads of string theory. Furthermore, many of the Dogon words, symbols, and rituals used to describe the structure of matter are quite similar to those found in the myths of ancient Egypt and in the daily rituals of Judaism. For example, the modern scientific depiction of the informed universe as a black hole is identical to Amma’s Egg of the Dogon and the Egyptian Benben Stone. The Science of the Dogon offers a case-by-case comparison of Dogon descriptions and drawings to corresponding scientific definitions and diagrams from authors like Stephen Hawking and Brian Greene, then extends this analysis to the counterparts of these symbols in both the ancient Egyptian and Hebrew religions. What is ultimately revealed is the scientific basis for the language of the Egyptian hieroglyphs, which was deliberately encoded to prevent the knowledge of these concepts from falling into the hands of all but the highest members of the Egyptian priesthood. The Science of the Dogon also offers compelling new interpretations for many of the most familiar Egyptian symbols, such as the pyramid and the scarab, and presents new explanations for the origins of religiously charged words such as Jehovah and Satan.

Reveals Gobekli Tepe as a center of civilizing knowledge for the ancient world • Details how symbolic elements at Gobekli Tepe link a pre-Vedic cult in India to cosmological myths and traditions in Africa, Egypt, Tibet, and China • Discusses how carved animal images at Gobekli Tepe relate to stages of creation and provide an archaic foundation for symbolic written language • Defines how classical elements of ancient Egyptian myth and religion characterize an archaic cosmological tradition that links ancestrally back to Gobekli Tepe How could multiple ancient cultures, spanning both years and geography, have strikingly similar creation myths and cosmologies? Why do the Dogon of Africa and the civilizations of ancient Egypt, India, Tibet, and China share sacred words and symbols? Revealing the existence of a long-forgotten primal culture and the world’s first center of higher learning, Laird Scranton shows how the sophisticated complex at Gobekli Tepe in Turkey is the definitive point of origin from which all the great civilizations of the past inherited their cosmology, esoteric teachings, and civilizing skills, such as agriculture, metallurgy, and stone masonry, fully developed. Scranton explains how the carved images on Gobekli Tepe’s stone pillars were the precursors to the sacred symbols of the Dogon, Egyptians, Tibetans, and Chinese as well as the matriarchal Sakti cult of ancient Iran and India. He identifies Gobekli Tepe as a remote mountain sanctuary of higher knowledge alluded to in Sakti myth, named like an important temple in Egypt, and defined in ancient Buddhist tradition as Vulture Peak. Scranton reveals how Gobekli Tepe’s enigmatic “H” carvings and animal symbolism, symbolic of stages of creation, was presented as a kind of prototype of written language accessible to the hunter-gathers who inhabited the region. He shows how the myths and deities of many ancient cultures are connected linguistically, extending even to the name of Gobekli Tepe and the Egyptian concept of Zep Tepi, the mythical age of the “First Time.” Identifying Gobekli Tepe not only as the first university but also as the first temple, perhaps built as a civilizing exercise, Scranton definitively places this enigmatic archaeological site at the point of origin of civilization, religion, and ancient science.

Famed historian of religion Mircea Eliade observes that even moderns who proclaim themselves residents of a completely profane world are still unconsciously nourished by the memory of the sacred. Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book serves as an excellent introduction to the history of religion, but its perspective also emcompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence. -- P. [4] of cover.

First published in English in 1954, this founding work of the history of religions secured the North American reputation of the Romanian émigré-scholar Mircea Eliade. Making reference to an astonishing number of cultures and drawing on scholarship published in no fewer than half a dozen European languages, The Myth of the Eternal Return illuminates the religious beliefs and rituals of a wide variety of archaic religious cultures. While acknowledging that a return to their practices is impossible, Eliade passionately insists on the value of understanding their views to enrich the contemporary imagination of what it is to be human. This book includes an introduction from Jonathan Z. Smith that provides essential context and encourages readers to engage in an informed way with this classic text.

An investigation of the origins of the Neolithic farming village on Orkney Island • Reveals the striking similarities between Skara Brae and the traditions of pre-dynastic ancient Egypt as preserved by the Dogon people of Mali • Explains how megalithic stone sites near Skara Brae conform to Dogon cosmology • Examines the similarities between Skara Brae and Gobekli Tepe and how Skara Brae may have been a secondary center of learning for the ancient world In 3200 BC, Orkney Island off the coast of Northern Scotland was home to a small farming village called Skara Brae. For reasons unknown, after nearly six centuries of continuous habitation, the village was abandoned around 2600 BC and its stone structures covered over--perhaps deliberately, like the structures at Gobekli Tepe. Although now well-excavated, very little is known about the peaceful people who lived at Skara Brae or their origins. Who were they and where did they go? Drawing on his in-depth knowledge of the connections between the cosmology and linguistics of Egyptian, Dogon, Chinese, and Vedic traditions, Laird Scranton reveals the striking similarities between Skara Brae and the Dogon of Mali, who still practice the same cosmology and traditions they once shared with pre-dynastic Egypt. He shows how the earliest Skara Brae houses match the typical Dogon stone house as well as Schwaller de Lubicz’s intrepretation of the Egyptian Temple of Man at Luxor. He explains how megalithic stone sites near Skara Brae conform to Dogon cosmology, each representing sequential stages of creation as described by Dogon priests, and he details how the houses at Skara Brae also represent a concept of creation. Citing a linguistic phenomenon known as “ultraconserved words,” the author compares words of the Faroese language at Skara Brae, a language with no known origin, with important cosmological words from Dogon and ancient Egyptian traditions, finding obvious connections and similarities. Scranton shows how the cultivated field alongside the village of Skara Brae corresponds to the “heavenly field” symbolism pervasive throughout many ancient cultures, such as the Field of Reeds of the ancient Egyptians and the Elysian Fields of ancient Greece. He demonstrates how Greek and Egyptian geographic descriptions of these fields are a consistent match with Orkney Island. Examining the similarities between Skara Brae and Gobekli Tepe, Scranton reveals that Skara Brae may have been a secondary center of initiation and civilizing knowledge, a long-lost Egyptian mystery school set up millennia after Gobekli Tepe was ritually buried, and given the timing of the site, is possibly the source of the first pharaohs and priests of ancient Egypt.