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. Sacred Symbols of the Dogon – The Key to Advanced Science in the Ancient Hieroglyphs (Paperback) / Author: Laird Scranton ; ; Ethnic or. Sacred Symbols of the Dogon has 35 ratings and 2 reviews. Sacred Symbols of the Dogon: The Key to Advanced Science in the Ancient Laird Scranton.
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Laird Scranton has established himself firmly as a leading interpreter of the mystery of the Dogon tribe of West Africa and thee ancient Egyptian heritage. Laird will join us during August on our Author of the Month message board to answer queries from posters and to discuss his work.
The study of ancient symbol and myth is often hampered by evidence which, for any given culture, may have become fragmented over time.
So striking are the laidd between the cosmological myths of ancient cultures — and so thin the likely trail of scrznton from one culture to another by conventional means — that Carl Jung was impelled to propose his famous theory of archetypes, postulating innate psychology as a credible way to explain their near-global appearance.
It is these same abiding similarities in world myth and scranron that give rise to the study of comparative cosmology — a discipline in which similar symbolic systems are closely compared as a technique for revealing potential new insights into lairx nature of ancient cosmology. Stranding squarely at the crossroads of comparative cosmology we find the Dogon tribe of modern-day Mali. Studied exhaustively by French anthropologists Marcel Griaule and Germaine Dieterlen in the nineteen thirties, forties and fifties, the Dogon were documented as preserving a secret cosmological tradition that is cast in the familiar themes, symbols and storylines of the classic ancient cosmologies.
Sacred Symbols of the Dogon: The Key to Advanced Science in the Ancient Egyptian Hieroglyphs
Moreover, the Dogon priests seemed to retain a clear sense of the deepest meanings of their own symbols, which they were able to convey in modern terms to the French researchers.
The potential importance of Dogon myth and symbol as a pivotal resource for the study of comparative cosmology is underscored by several suggestive points: First, the Dogon share many key cultural and civic traditions in common with ancient Egypt — such as the founding of districts and villages in deliberate pairs, called Upper and Lower.
They observe the same calendars as the ancient Egyptians, and the Dogon priests maintain a mode of dress similar to that of the ancient Egyptian priests. The Dogon still make lairv of many of the same agricultural methods that were practiced in ancient Egypt.
Furthermore, the Dogon share important religious rituals — such as the wearing of skull caps and prayer shawls, the practice of circumcision, and the observance of symbolw Jubilee year — in common with Judaism as well as ancient Egypt. Conceptually, Dogon cosmology begins with an aligned pyramid-like structure called a granary, which the Dogon priests tell us defines a world-system or plan.
In many ways, the structure calls to mind an early form of a pyramid, and several of its key structural and symbolic features are found reflected in the pyramids and similar aligned structures of Egypt, India, China, and the Americas.
Temple claimed that the Dogon knew both of the existence of a tiny, dense dwarf star called Dogob B that is locked in a binary relationship with the larger sun-like star Sirius A, and defined the correct orbital period for the two stars — details that should have been unknowable without the aid of a powerful telescope. Since these same facts had already been acknowledged by Western scientists by the fhe they were documented for the Dogon, sybmols researcher Carl Sagan suggested that the Dogon may have simply learned the facts from some knowledgeable modern visitor, then incorporated them into their pre-existing body of cosmological knowledge.
On that basis, Professor Van Beek first concluded that much of what Griaule reported may have been fabricated on his behalf by what he perceived as overly-obliging Dogon priests. Later, Scrantonn Beek went a step further by suggesting that the classic Dogon granary form, as reported by Griaule, was in fact, a structure known only to Griaule.
First, further exploration shows that the body of unexpected scientific details dofon by the Dogon seems to go well beyond simple facts of astronomy. The Dogon priests say that their cosmology describes how a tribal god named Amma created matter. My first book The Science of the Dogon: A Sjmbols of the Founding Symbols of Civilization illustrates through side-by-side comparisons that the Dogon descriptions and drawings thw to the formation of matter run directly parallel to recent modern scientific descriptions and diagrams.
Much of the specific information that appears to be reflected in Dogon cosmology was not known to modern scientists at the time it was documented by Griaule and Dieterlen inand so could not have been reasonably transmitted to the Dogon by any modern visitor. Furthermore, Dogon descriptions that relate to the formation of matter are couched in what appear sacrer be ancient Egyptian words, and supported by drawings that often take the same shapes as Egyptian hieroglyphs.
It seems unlikely that any modern visitor who could have introduced the modern Dogon to such subtle concepts would have done so using obscure but appropriate ancient Egyptian words and symbols.
Furthermore — apparently unknown to this second wave of Dogon anthropologists, including ProfessorVan Beek — are the many abiding similarities that exist between the plan and symbolism of the classic Dogon granary as Symbold describes it and a Buddhist stupa — a traditional aligned ritual structure that is central to Buddhist cosmology. Stupas are found commonly throughout India and Asia. Snodgrass is widely recognized as a leading authority on Buddhist architecture dgon symbolism.
Scranhon intimate parallels that appear to exist between the two structures strongly suggest that the Dogon cosmological system reported by Griaule constitutes a wholly valid and self-consistent form. Likewise, the ostensibly-unknown ecranton form that Griaule reported in od detail is, in fact, quite familiar to large populations across both India and Asia.
Where the Dogon define a jackalsymbolic of the concept of disorder, associated with a Second World or Other World, the Egyptians define a jackal symbolic of disorder, associated with an Underworld.
Where the Egyptians define a canine judge of Good and Evil, the Dogon define a fox who is cast as the judge between Truth and Error. Such well-matched details enable us effectively to synchronize three pivotal cosmologies — those of the Dogon, of Buddhism, and of ancient Egypt. Likewise, it allows us to reconcile important differences that sometimes crop up sjmbols the similar cosmologies of different cultures.
For example, in ancient Egypt, matter is said to have been woven by the Mother Goddess Neith, using a shuttle and a loom. Buddhism reconciles these views by purporting that matter is woven in a spiral web by a spider as if on a loom with a shuttle. Through these kinds of comparisons, we are able to make our way to the conceptual bottom — so to speak — of the cosmology and to recreate the likely forms that may have comprised an original parent cosmology. From there, we have no difficulty understanding spider symbolism as it relates to the Greek goddess Athena, a later deity who is traditionally associated with Neith.
As an important side-benefit to the study of comparative cosmology, we evolve a growing list of well-defined symbolic shapes — symbols whose ultimate meanings we believe we firmly know based on the consensus opinion of several parallel cosmologies.
The careful observer will note that many of these symbolic shapes take the same form as written Egyptian glyphs.
Table of contents for Sacred symbols of the Dogon
In some instances, such as that of the Egyptian sun glyph, the shape is evoked within the cosmology in association with the very same meanings scrannton are traditionally assigned to the Egyptian glyph — in the case of the sun glyph shape, the concept of the sun, a day, and a period of time.
The absence of a formal system of written language among the Dogon suggests that the cosmology may have preceded written language in ancient Egypt, while the concurrence of drawn Dogon cosmological shapes and meanings with the written Egyptian glyphs suggests that the earliest written characters may have been adapted from key shapes within the cosmology.
Now, if the traditional meanings of the sun glyph shape coincide with the defined meanings of the shape in Dogon and Buddhist cosmology, then we must ask ourselves whether the Dogon and Buddhist definitions of other cosmological shapes might also apply properly to counterpart Dacred glyphs. This question became the premise of my second book Sacred Symbols of the Dogon: I approached the topic starting with thirty well-defined sacrfd from Dogon cosmology and tried to apply their meanings to corresponding glyphs of ancient Laaird words, substituting concepts for glyphs to produce a kind of ideographic sentence.
Looking next to other Egyptian words that express concepts relating to units of time day, month, season, and year I found that each word could similarly be seen to define its own traditional meaning. The clear suggestion was that the study of comparative cosmology might provide us with an alternate way to understand Egyptian hieroglyphic words.
The Science of the Dogon. Sacred Symbols of the Dogon. More at Inner Traditions. Table A, the Egyptian Sun Glyph.