THE LANGUAGE OF THE GODS
If I interpreted rightly that dweller in the mind, the true roots of human
speech are vowels and consonants, each with affinity to idea. force, colour and
form, the veriest abstractions of these. but by their union into words
expressing more complex notions, as atoms and molecules by their union form the
compounds of the chemist. It is difficult to discover single words of abstract
significance to represent adequately the ideas associated with these rudiments
of speech. Every root is charged with significance, being the symbol of a force
which is itself the fountain of many energies, even as primordial being when
manifested rolls itself out into numberless forms, states of energy and
consciousness. The roots of human speech are the sound correspondences of powers
which in their combination and interaction make up the universe. The mind of man
is made in the image of Deity, and the elements of speech are related to the powers in
his mind and through it to the being of the Oversoul.
These true roots of language are few, alphabet and roots being identical. The
first root is A, the sound symbol for the self in man and Deity in the cosmos.
Its form equivalent is the circle .
The second root is R, representing motion. Its colour correspondence is red, and
its form symbol is the line .
Motion engenders heat, and the third root following the order from throat
sounds to labials is H, the sound correspondence of Heat. Its symbol is the
triangle , and it has affinity
with the colour orange.
Motion and heat are the begetters of Fire, the sound equivalent of which is
the root L, which in form is symbolised by lines radiating from a point as in
this figure . L is
fire, light or radiation, and it is followed in the series of roots by Y which
symbolises the reaction in nature against that radiation of energy. It is the
sound equivalent of binding, concentration or condensation. Matter in the cosmos
is obeying the law of gravitation and gathering into fire-mists preliminary to
its knotting into suns and planets. The colour affinity is yellow. In man it is will which focuses energy and
concentrates it to a burning-point for the accomplishing of desire. Its form
symbol is representing a vortex
or spiral movement inward, opposing in this the expansion or radiation implied
in the root L.
The root which follows Y is W, the sound symbol of liquidity or water. Its
form is semilunar, , and I think its
colour is green.
We have now descended to earth and with this descent comes dualism, and
henceforth all the roots have companion roots. Primordial substance has lost its
ethereal character and has settled into a solid or static condition. The two
roots which express this are G and K; G is the symbol of earth, as K is of
mineral, rock, crystal or hardness of any kind. I could discover with no
certainty any colour affinities for either of these roots, and about the forms I
am also uncertain though I was moved to relate G with the square
and K with the square crossed by a diagonal .
The twin roots next in the series are S and Z, and I can find no better words
to indicate the significance of the first than impregnation,
inbreathing or insouling. We have reached in evolution the
stage when the one life breaks into myriads of lives, which on earth finds its
correspondence in the genesis of the cell. Z represents the multiplication,
division or begetting of organism from organism. It is the outbreathing or
bringing to birth of the seed which is sown. The form symbol of S is, I think,
and of Z . I discovered no
colour affinities for either.
The duality of roots succeeding this is TH and SH. The first is the sound
equivalent of growth, expansion or swelling, and its twin root represents that
state where the limit of growth in a particular form is reached and a scattering
or dissolution of its elements takes place. In the vegetable world we might find
an illustration in the growth and decay of a plant.
After these twain come the duality of T and D. I found great difficulty in
discovering words to express the abstractions related to these. Yet in
meditating on them with reference to the T. I was continually haunted by the
idea of individual action, movement or initiative, and I believe it refers to
that state when life divorced from its old interior unity with the
source of life, and, confined in a form. begins in its
imagination of itself to be an ego, is in a state of outgoing, acts and looks
outward, touches and tastes; while D represents the reverse side of that, its
reaction or absorption inward to silence, sleep, immobility, abeyance. The form
symbol T is and
vaguely suggested itself to me as the symbol of D.
There is a parallelism between T and TH as there is between D and SH, T
representing movement of the thing by itself while TH represents growth or
expansion merely, while D represents the more subjective sinking of a thing into
abeyance of its powers as SH represents the external resolving of an organism
into its elements.
For the dualism of roots J and TCH my intuition failed utterly to discover
correlations, and when I had placed the roots in their correct sequence and
endeavoured by intellect and reason to arrive at the logical significance these
two might have in the series of sounds, I could never satisfy myself that I had
come nigh to any true affinity, so I pass these by.
The roots which follow are V and F, of which the first refers to life in
water, to all that swims, while F is related to what lives in air and flies. I am doubtful
about the form symbols, but colour affinities began here again, and blue
suggested itself to me as the correspondence, while the twin roots which come
after them, P and B, are related to indigo, the dark blue.
Life has now reached the human stage, is divided into sexes, and P is the
sound symbol for life masculine or paternity, while B represents feminine life
The series closes with N and M. The first of these represents continuance of
being, immortality if you will, while the last root, in the utterance of which
the lips are closed, has the sense of finality, it is the close, limit, measure,
end or death of things. Their colour affinities are with violet. In all there
are twenty-one consonants which with the vowels make up the divine roots of
The vowels are the sound symbols of consciousness in seven moods or states,
while the consonants represent states of matter and modes of energy.
I despair of any attempt to differentiate from each other the seven states of
consciousness represented by the vowels. How shall I make clear the difference
between A where consciousness in man or
cosmos begins manifestation, utterance or limitation of itself, and
where consciousness is returning into itself, breaking from the limitation of
form and becoming limitless once more; or E when it has become passional, or I
where it has become egoistic, actively intellectual or reasoning, or
where it has become intuitional. Our psychology gives me no names for these
states, but the vowel root always represents consciousness, and, in its union
with the consonant root., modifies or defines its significance, doing that again
as it precedes or follows it. I once held more completely than I do now an
interior apprehension of the significance of all, and I might perhaps, if I had
concentrated more intently, have completed more fully the correspondences with
idea, colour and form. But life attracts us in too many Ways, and when I was
young and most sensitive and intuitional I did not realise the importance of
what I was attempting to do.
This so far as I know is the only considered effort made by any one to
ascertain the value of intuition as a faculty by using it in reference
to matters where the intellect was useless but where the
results attained by intuition could be judged by the reason. Intuition is a
faculty of which many speak with veneration, but it seems rarely to be evoked
consciously, and, if it is witness to a knower in man, it surely needs testing
and use like any other faculty. I have exercised intuition with respect to many
other matters and with inward conviction of the certainty of truth arrived at in
this way, but they were matters relating to consciousness and were not by their
nature easily subject to ratification by the reason. These intuitions in respect
of language are to some extent capable of being reasoned or argued over, and I
submit them for consideration by others whose study of the literature, learning
and language of the ancients may give them special authority.