!Kun spirituality

"stations" = cakra-s

1st "the fire" (p. 46) {: cf. Ring of Fire, as in the Niflung-ljo,d}

Mula-dhara: fire of Kun.d.alini "ring"[-goddess]

2nd "the benevolent ancestors" (p. 49) -- "The very old ancestors ... have faces and feet that look like that of the animals." (p. 82)

Svadh-is.t.hana: Svadha[-call] to one's ancestors

3rd "underground" (p. 49) -- "We don't see animals underground. There we only see the ancestors." (p. 89)

Man.i-pur: "pearl city" {described in S`iva Puran.a as having pearl-studded gates -- cf. the Apokalupsis of Ioannes (21:21)'s pearl-gated "city which hath foundations" (Hebraioi 11:10) [extending underground]}

4th "the entire village in the sky" (p. 47): "all ... the original ones." (p. 50) -- cf. (Apokalupsis of Ioannes 21:2) "the holy city, new Hierosolume, coming down from God out of heaven, prepared as a bride adorned for her husband."

Anahata: ruled by Gan.apati, controller of all Pramatha-s -- The name Ana-hata may be imported from that of the Zaratustrian goddess Ana-hita [reconstructible to Ana-sita = Sita, who in the Rama-ayana cometh down, as bride, from heaven to the earth]

5th "pull out dirty arrows" (p. 49) "and clean them" (p. 34) [cf. lion having thorn extracted from paw] with one's self "disguised as ... animal, such as a lion or a bat"

Vi-S`UDDHi: "purification", cognate with Hellenic KUSTHos "vulva"; cf. Aztec-Maya-South American Indian myth of bat-god carrying off woman's vulva

6th "eternal ... from the future" (p. 50)

Ajn~a: aeternal

7th "When you feel the rope on your head it feels like there is a hole on the very top of your head." (p. 130)


8th "When they [nails] boil, they turn to steam that floats out a hole in the top of our head. The hole is made as the steam comes up. ... The steam then falls to the ground, gets cool again, and turns back into a nail." (p. 123)

cf. "blow-hole" of whale? Daoist "circulation of the light"

soul, attributes of

p. 99 "a thorn" (earlier name for "nail") in the flesh

"a thorn in the flesh" (2 Korinthioi 12:7)

p. 129 "The nails disappear when you die."

non-material blow-gun darts as objects wherewith spiritual power in transmitted [S^war of Ecuador]

p. 139 "I become a cloud. ... I get new ears, a new nose, new eyes."

"when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom]. " (Gospel according to Thomas, 22)


p. 60 "a very special dream ... I saw an ostrich ... egg suspended ... its suddenly cracked open right down the middle. The left half of the egg had two narrow lines around it. One line was red and the other green. The right half of the egg was completely white." {Cf. alchemic splitting of mystic egg with sword}

"Inside each sphere, two things, ... one dark red and the other dark blue, twisted ... writhing about ...


Inside each soul ... the red represented evil ... And the dark blue ... represented all the good" (ZHS, p. 53)

material (ritual) objects

p. 128 "Only the men use flywhisks." -- This "flywhisk to get out their dirty arrows" (p. 99) is made of "an animal's tail" (p. 102).

cauri, water-buffalo's tail as flywhisk

p. 136 "I [woman] ... saw my mother cooking flies."

Ba<al-zbub = Sumerian necklace of fly-shape beads

p. 91 "Women also pick up the hot coals and rub our [men's] legs and chest with them."

6 Then flew one of the s`raphi^m unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7 And he laid it upon my mouth, and said, Lo, this hath touched thy lips (Ys^<yh 6:6-7)

p. 128 "Women ... make two sticks with designs on them and place it on their backs. ... They are ... the roads or paths for the nails."

Id.a & Pingala

p. 130 "She ... could hold up a cup during a dance and the Big God would fill it with water. ... When you drink it, it makes you a doctor."

Holy Grail

p. 130 "I [woman] should heal myself by touching my head and shoulders."

Prae-Muslim <arabic idol of goddess having her hands on her shoulders

p. 122 "When women dance, we usually use !Gwa power." nail "from !Gwa. Note there is no head on this nail." (p. 121 "It comes through the !gwa plant.")


p. 114 "We [women] get out magic from plant roots. That is why we stand in our dances like rots in the ground. ... The giraffe medicine ... is what out men practice."

Latin mulier "woman" : Samskr.ta mula "root"

other spiritual differences between men & women

p. 136 "I [woman] feel upside down. My feet feel like they are in the sky and my head on the ground."

Maori & Peruvian myths of upside down heroines.

p. 130 "The women give each other other nails at the same time, while the men usually give them one way -- from one person to another."

there would seem to be no mainly female parampara-s from India -- indicating instead an aequal sharing of spiritual power among them

p. 139 "We [women] dream we see you inside an ostrich egg."

Egg of power surround each person (according to Theosophical Society, etc.)

Men, instead, have the vision of color-paths within an ostrich-egg.

Zulu vision of color-worms (character-traits) within egg (SS, p. 19).

p. 127 "When you vibrate during your sleep, it means that your ancestors have visited you." [said by woman]


p. 109 Feeling on man's arm, guiding him to hunt animal. "When the left arm is tight, it means that you will be led to a female animal. The right arm feeling is associated with a male animal. The feeling is a light tapping. If the tapping is high near the shoulder, the hunt will take a long time. If the tapping is near your elbow, it will be a quick hunt." (p. 105 "The line that belongs to the animal ... hooks up to your arm and pulls on it.")

Astika left for female, right for male. Maori Io.

lines & entities

p. 54 "A line, which is silver, also goes out of our bellies"

"the silver cord" associated with a "wheel", i.e. cakra (Qhlt 12:6) {"road to the navel of Wakea", HM, p. 62}

p. 129 "The ropes can break if you don't use them. ... The rope consists of all ancestors. If someone dies, the rope momentarily breaks apart." (p. 103 "When someone dies, the rope breaks. ... God's children take the dead person's spirit to the rope and fit it it.")

genealogical "lineage"

p. 102 "The rope is made of our ancestors standing on each other's backs."

totem pole; repraesentation of parampara as totem pole

p. 128 "Two lines go up into the sky. ... The green rope is usually not used. It is just there in the sky. A few people use it."

At the battle of Ragnaro,k the hell-fiends advance over the rainbow-bridge against the gods; as in the Zulu account of the final future battle wherein the gods will be destroyed (I, p. 367).

p. 126 "to heal others ... take the green lines which belong to God."

green is the "academic color" for medicine



p. 122 "We usually use the arrows of the giraffe for healing."

Muslim >al-H^id.r "the Green"; "Green Knight" of Gawain

p. 130 "if you use the green rope, you could disappear."

Achievement of the "rainbow-body" entaileth disappearing; cf. the "green rainbow" in the Apokalupsis of Ioannes and in the Book of C^ilam Balam of C^umayal.

p. 127 "black lines are for the son of God"

"black shining road of Kane" (HM, p. 62)

p. 129 "the son of God ... black ... with many hands and arms."

Is the sky is to be seen: 6-armed Panduran-ga, the caelestial form of Krs.n.a "black".

p. 102 "the Big God's wife and children. He has eleven children -- five men and six women." (p. 80 "the Big God ... is usually dancing with his wife.")

Padma-narta-is`vara is "lord of the dance", dancing folr his wife. So, the Big God should be, born of the padma, Brahma.

p. 127 "The red line belongs to evil. It takes you to bad places." (p. 104 "There is only one horizontal line ... It is red and belongs to evil.)

"red road of the spider" "alaula a ke ku<uku<u" (HM, p. 62)

p. 114 "There's also a line that's red with white dots. It's the one that goes over the ground at about knee height. ... The red lines with white dots are the evil lines."


p. 90 "Those bad spirits have a big head with big ears, long fingernails, and ...

[Octopus hath a big head.] Choctaw corpse-handlers "wear very long [finger-]nails" (SM, p. 173) [as do Chinese officials] for (SM, p. 174) "the corpse, wrapped in the skin of a bear" [as with Chinese corpse-handlers, who wear bear-skin].

They are short and can change color. ...

[Octopus can change color:] the god Kana-loa is identified as a octopus in the Kumulipo.

They [the males] have very big penises ..."

Penis of male octopus is detachable. With the Choctaw (SM, p. 111), "they punish adultery in a woman, ... her punishment is to be at a publick place carnally known by all who choose to be present, young and old; thus the poor wretch after defending herself and struggling hard with the first three or four, at last suffers motionless the brutality of perhaps a hundred or a hundred and fifty of these barbarians; ... this they call running through the meadow".

p. 136 "Giraffe people are the first people. Their skin looks like that of a giraffe and they have a human face. The second generation people have eland faces and feet. The third generation people look like oryx."

In Roman myth, the first Roman was ROMulus, whose name is cognate with <ibri^ R>EM "giraffe".

p. 128 "a place that is underground where there is water. It is a cold place where there is deep water. There are spirit animals there. .... dangerous animals"

cavern containing water and dangerous spirit-animals (I)

p. 127 "A doctor ... takes the white rope and aims it at an animal. ... I have found animals that way."

In the Odusseis, the "white goddess" (Leuko-thea) is an animal.

pp. 111, 114 "I also see the lines in my dreams. ... they sometimes look like a spider's web."


animals, benevolent or harmful

p. 85 "our longed-for ancestors, we can choose to step into and feel like we're inside them.


This experience is different from becoming an animal."


p. 105 "the jackal ... can serve as a guide ... by blowing a wind. When the wind blows, you can follow him. ...

Kemetian jackal-god Wp-w3.wt "guide on paths"

At the same time, ... He can make you sick by stealing your arrows".

Ute Coyote (Cherokee hound) as thief of maize

p. 99 "doctor can turn into a bird ... and then heal someone by touching them. You don't go inside a sick person's body."


p. 102 "doctors who could turn themselves into birds and then fly into another person's body ... to cause harm."

Kemetian b3; cf. Seiren-es

p. 103 "the elephant song ... can be used to heal other people."


p. 103 "Elephant arrows can make you sick."

Cf. winged flying elephant-deities in thePuran.a-s.

p. 100 "we sometime dance on our toes. It feels like ... you are a butterfly ... In our dance or in our sleep we sometimes see a line that shows us where the honey exists. We smell the honey at that time."

Madhu vidya

p. 85 "In my dreams, I've seen where the vultures fly in the sky. That's one way the Big God tells me where to get the meat."

Kemetian vulture-god as (3rd) sky

p. 96 However, "if you're a doctor you can only eat the meat that you hunt. You can't eat an animal that is dead by some other way."



p. 29 N/oM "power" (cognate with Samskr.ta nama "name", because to cognize a divinity's name is to exercise power [over it])

<ib N>uM "oracle"; <ar na>ma "tone"

N/UM "supreme god"

Selkup NUM "supreme god"

p. 108 N/aaN "sky"

<ar ma-N>aN "distant place"

p. 60 /ami "ostrich", which will fight humans by kicking

<ib >amah "maidservant", i.e. "slave woman", originally captured in battle: she afterwards would continue to try to fight, mainly by kicking


p. 70 //Gauwa "lesser god"

<ib <o^G (mythical king of Bas^an, B-mdbr 21:33)

p. 145 G//aoan "trickster god"

<ib Ga<tam (mythical >dom-ite, B-r>s^yt 36:11, 16)

p. 104 //aY "ostrich egg" cracked open (in a dream)

<ib <aY "destruction" (also, name of city which was destroyed, Yhws^< 8:21-26)


p. 84 /=KaNi "abdominal cramps" (betokening indwelling of divine praesence), whence are [p. 85] "special dreams that ... show us ... where the vultures fly in the sky. That's one way the Big God tells me where to get the meat."

<ib S^KiNah divine "praesence", indwelling of -- aequivalent (A&ACS, p. 160), in <ib mythology, to the hovering vulture

pp. 122, 103 /=oaH "giraffe" (whose arrows are longest)

<ib S`uwaH. "to meditate"

p. 81 /=oa "heart" of the lions [which] are walking on the chain to God."

S`aHron "pendant" (worn from neck -- over heart by a chain ?)

p. 151 TURU (thuru) to morph into another form (p. 114 "to change (thuru). ... changed into other animals." p. 53 n. 15 "changing into something else")

Norse TURs-ar do this morphing = (etymologically) Samskr.ta Turvasu -- <ar TURayya are naks.atra kr.ttika-s "little skins", cf. skins used in morphing


p.115 !GWa herb she "threw up again and again": the !gwa dance (p. 127) "gets tight"

<ar D.e^Q "to be narrow, straitened, uneasy"; D.iQ "narrowness, tightness"

p. 82 N!aN!a "big big" is the name of the god who "planted the fruits" (p. 83) -- is this the tamarind, leaking syrup ?

<ar NaD.D. "to ooze, leak"

p. 103 !Xo "elephant" [elephants are known for pumping water through their trunks]

<ar D.aH^H^ "to pump (water etc.)"


p. 122 DaBa "eland"

<ib DoB "bear (ursine)"

p. 108 n/um DoM "spirit hole" (in ground, to be descended into)

<ar DuwwaMa "whirlpool, eddy"

deduced phonetic aequivalences



/ (dental click)

> (glottal)

// (alveolar lateral click)

< (pharyngeal)

/= (palato-alveolar click)

s^ (post-alveolar fricative), s` [IPA c,] (palatal fricative)

! ([post-]alveolar click)

d. (retroflex voiced plosive)










q (uvular plosive)









y [IPA j]

y [IPA j]







PROFILES OF HEALING, Vol. 8. Bradford Keeney: Ropes to God: Experiencing the Bushman Spiritual Universe. Ringing Rocks Press, Philadelphia, 2003.


ZHS = PROFILES OF HEALING, Vol. 5. Bradford Keeney: Vusamazulu Credo Mutwa: Zulu High Sanusi. Ringing Rocks Press, Philadelphia, 2001.

I = Vusamazulu Mutwa: Indaba, My Children. Johannesburg, 1964.

SS = Vusamazulu Mutwa: Song of the Stars. Station Hill Openings, Barrytown, 1966.

SM = SMITHSONIAN INSTITUTION, BUREAU OF AMERICAN ETHNOLOGY, Bulletin 103. John R. Swanton: Source Material for the Social and Ceremonial Life of the Choctaw Indians. Washington (DC), 1931.

HM = Martha Beckwith: Hawaiian Mythology. Yale U. Pr, 1940.

NR&Sh = V. V. Napolskikh: "Proto-Uralic World-Picture." In:- ETHNOGRAPHICA URALICA, 3. Hoppa`l & Pentika:inen (eds): Northern Religions and Shamanism. Budapest, 1992. pp. 3-20

A&ACS = Hugh A. Moran & David H. Kelley: The Alphabet and the Ancient Calendar Signs. 2nd edn., 1970.

>ib = >ibri

<ar = <arabi