Unurthed

Seven diagrams from movement investigator and trainer Irene Dowd’s 1984 essay, On Metaphor, collected in Taking Root to Fly.

“Studying the history of the eye’s growth… through the depiction… of the developmental process in five arbitrarily determined stages… enabled me to develop a metaphoric model of the activity of ‘seeing’. In each developmental stage, except for the very first one, there is simultaneously both movement outward from the neural core toward the surface periphery of the body and movement inward from the outside toward the neural core. The stages successively provide a more and more complex and elaborate map of precisely how these oppositional streams of moving cells and light waves can travel, grow, and interrelate” (p74).

Each of the five figures below depicts the developmental model on the left and Dowd’s metaphorical model on the right.

Stage 1, 28-day-old embryo: The optic vesicles protrude from the head end of the neural tube toward the surface ectoderm (primitive skin, the interface between the inside and outside world of the embryo) (p72).

Stage 2, 30-day-old-embryo: As the optic vesicles or bulbs continue to grow outward from the neural core, they become concave, cupping as if to receive the outside world they approach (these optic cups are the primitive retina, ground for the light sensitive rods and cones). Stimulated by the approach of the optic cups, surface ectoderm begins to thicken and invaginate into the cups (p72).

Stage 3, 33-day-old embryo: The optic cups continue to enlarge, encircling and grasping the thickened surface ectoderm. As if the optic cups were inhaling it, the surface ectoderm continues to grow into the cups until it has itself inhaled, encircled tiny globes of the outside world (these globes are the primitive lens, which will be able to change shape to accommodate vision from things far to things near in the outside world, just as if still remembering that outer place) (p73).

Stage 4, 42-day-old embryo: Immediately filaments grow to join each optic cup (continuous with the neural core) with each lens vesicle (bubble of outside other). These filaments provide a rudimentary blood supply called the hyaloid artery which nurtures the rapidly differentiating and growing primitive eye (this is gradually replaced by the circulatory system that is fully mature at eight months) (p73).

Stage 5, 100-day-old embryo: Once the hyaloid artery has firmly tied each lens vesicle to its optic cup, the cup releases its suction-like hold on the lens. As the lens floats free, its cells and those of the surface of the skin it moves toward become transparent like windows to the outside, to light. At the same time, nerve cell fibers are growing from the base of the optic cup back through the optic stalk to the developing brain (eventually over one million nerve fibers are formed that pass from eye to brain, making the optic stalk into the optic nerve whose transmissions are finally made vision within the brain itself). All the cells in the eye continue to mature until they are capable of responding in concert to light to create the complex of stimuli the optic nerve feeds back to the brain to produce vision (p73).

“If all the stages are put together in a single composite picture, they form a complex but consistent pattern of fluid dynamics. As the core moves outward toward surface, it also expands to cover a broader area. Seeping out past the surface membrane, it dissipates even more widely into space. As the outside moves inward through the surface membrane, it coalesces as if compacting the whole of the boundless outside into a tiny enclosed globe. Concentrating even more, it continues to stream into and through the center of the central core itself” (p74).

A composite metaphorical model for the dynamics of ‘seeing’ (p74).

“With abstraction, this model of a developing and ‘seeing’ eye can be used as a metaphor for a way in which any cell, cellular organism, or organism segment with a self-enclosed membrane or skin might interact with its environment or world outside it” (p74).

“This fluid-dynamics metaphor that describes ‘seeing’ serves equally well as a model for the pathways of connection between feet and ground in such activities as standing and walking. The sole of each foot functions like a retina that grows developmentally outward from the pelvis, central core structure of the body, down through the leg to spread the bottom surface of the foot in an ever-widening base of support that is ‘looking’ down and out into the ground. The ground itself is visualized as a transparent cornea through which light passes from the living earth beneath. The light enters the foot which receives the light in the curved space beneath its central dome. The light continues to travel up through the dome and into the central axis of the leg, thrusting the bones—like light beams—straight up into the pelvis they support.

“…I verbally suggest to students that they might visualize their feet (or any other parts of themselves) as if these were eyes ‘seeing’ in the way I have just described…” (p75).

Metaphoric ‘seeing’ with the foot (p75).

“Metaphor can be the fist that breaks through the dark glass between what is already known and what is still mystery.

“Through the vehicle of metaphor, we can participate in that movement from what is to what can be.

“Once in the new land on the other side of the dark glass, we can use the metaphor as a landmark from which to foray into the new world.

“Eventually the metaphor dissipates in explosion outward from its core into the space of new landscape. Finally another metaphor coils around the landscape, coalescing into a new vehicle in which we continue the journey” (p69).

Nine figures from Jonas Salk and Jonathan Salk’s 1981 pictographic essay, World Population and Human Values.

“In this essay, the sigmoidal curve will be used as a ‘thinking tool’ and as a symbol. Its shape reflects a law of nature that governs growth in living systems, and reflects the transformational character of change in our time” (p3).

The sigmoidal curve (p3).

“In this figure, and in those that follow, the horizontal axis represents time and the vertical axis represents number. In the first, upturned portion of the curve, population growth follows a pattern of acceleration; in the second part, growth decelerates and a plateau is reached. The gap in the curve emphasizes the point of inflection—the point of change from accelerating growth to decelerating growth” (p3).

“For thousands of years before agriculture, human population increased very slowly. In response to environmental adversity and population pressures, agriculture emerged, making more food available to support greater numbers of human beings. A pattern of gradual increase thus continued throughout the agricultural period. In the last several centuries, scientific, technologic, and industrial developments have further raised the carrying capacity of the plant, contributing to the recent sharp rise in population” (p27).

Human population trends (p27).

However, rates of human population growth, birth and death rates, fertility rates, population distributions by age and sex, median age, life expectancy, sex ratios, child/woman ratios, and other data suggest that the human population growth curve will follow a sigmoidal pattern. As well, “except for the sun as a constant source of energy, the earth can be seen as  a closed system and, by inference from the examples given [of  animal and yeast population growth in closed systems], we can expect the human population growth curve to follow a sigmoid pattern” (p23).

The following figure “shows the estimated increase in world population size in the period 1750 to 1975, with medium projections to the year 2200. This figure… illustrates the sigmoid pattern of human population growth and the estimated plateau at approximately 10.5 billion people. The high and low variants for the year 2125 are 14.2 and 8.0 billion respectively. The inflection of worldwide growth will become evident at about the turn of the century” (p64).

World population size (medium variant), 1750-2000 (p65).

From a longer-range perspective, the figure below “schematically describes the course of human population growth and population growth rates over a period extending from 8,000 years in the past to 8,000 years in the future. The curve indicates a plateau of world population at approximately 11 billion by the end of the twenty-first century and assumes that this level will remain or slowly decline” (p66).

World population size and rate of growth, 6500 B.C. to 9500 A.D. (p67).

“If these estimates and assumptions are valid, we can see that the present extended period of rapid population growth is unique when seen from a long-range perspective; it has never occurred before and is unlikely to occur again” (p66). “Intuitively, we sense from this image that, from a psychological and social standpoint, human beings may be better adapted to conditions associated with less rapid change (like those that existed in the more distance past and that are anticipated in the coming centuries) than they are to those that we presently experience” (p130).

“We use the sigmoid curve not only to represent numbers of human beings but also to provide a frame of reference for discussing the nature of human values, attitudes, and behavior before and after the point of inflection” (p73). “The difference in shape between the two portions of the curve suggests both quantitative and qualitative differences in human life between the two periods of time. It not only indicates differences in population growth patterns but also suggests differences in the characteristics of prevailing conditions and in the quality of human life in the two periods” (p74).

“In this figure, the two parts of the curve before and after the point of inflection have been separated for emphasis. One is designated as A and the other as B. The periods of time prior to and following the point of inflection are referred to as Epoch A and Epoch B, respectively” (p77).

Epoch A and Epoch B (p77).

“From the shape of the A curve, the future would appear to be unlimited in terms of growth and expansion of, for example, population, resources, and availability of energy. To someone born in Epoch B, however, the future would seem to be a time of multiple limitations with a ceiling on growth and expansion. The difference in shape between the two curves thus implies that there will be a fundamental, qualitative difference in circumstances between the two periods of time” (p77).

For example, “during Epoch A, because mortality rates were high at all ages, the control of disease and of premature death were of primary concern. Success in this regard has contributed to the recent sharp increase in population size. As a result of this, the concern in Epoch B can be expected to shift to the control of fertility and to a preoccupation with the enhancement of health” (p80).

Values of health in Epoch A versus Epoch B (p81).

Other changes in values and attitudes discussed by Salk include:

“This is a change from seeing the world as limitless in terms of growth to seeing it as limited. It is also a change from seeing ourselves in opposition to each other to seeing ourselves in collaboration with one another. It is due not only to a change in perception but to a necessary change in human attitudes and spirit that comes in response to a change in reality, as expressed by the shapes of the curves. The change from A to B can be seen in relationships to nature, our relationships to each other, and in our relationships to ourselves” (p94).

“Human beings possess the capacity for a wide range of attitudes and behavior. The idea underlying the preceding discussion is that those attitudes and behavior that are advantageous and therefore appropriate under one set of circumstances (the reality of Epoch A) may be disadvantageous and inappropriate under another (the reality of Epoch B)” (p101).

“In the region of inflection growth rates are highest, acceleration is changing to deceleration, and values are shifting most rapidly. This period can be expected to be a time of increased conflict” (p101).

The process of inversion of values (p111).

In the above figure, “the relative position of the two lines indicates that Epoch B values exist even in the period before inflection, but are less dominant than Epoch A values. In Epoch B, the relative dominance is reversed… [This] offers an explanation for the tension we feel at this time. It suggests that the conflicts are an inherent part of this developmental and evolutionary process. They are not necessarily a signal of an impending end of the human species but reflect the process of inversion that is now occurring” (p110).

“In the process of adapting to changing conditions, conflict may be most effectively resolved, as symbolized [below], with a both/and approach. For example, completely disregarding the technological and social developments of Epoch A in an effort to immediately halt growth would be inappropriate and unrealizable. On the other hand, attempting to resolve tensions by completely suppressing the tendencies of Epoch B would be equally disadvantageous. With a both/and approach, the developments that have been part of Epoch A can be combined with Epoch B values in order to develop solutions that are appropriate to changing conditions. A specific example of this might be the simultaneous short-term reliance on nonrenewable resources of energy with the long-term goal of reducing consumption and of developing efficient means for using renewable resources” (p112).

Resolution of tensions (p113).

“The patterns revealed in the preceding figures suggest that differing tendencies that have always been present in human beings have diverged in the course of the rapid changes of more recent history” (p134). For example, “at present, the tendency to make decisions based purely on material costs and benefits are in conflict with the tendency to base decisions on human considerations, such as quality of individual health or the quality of the physical environment. In contrast, economic decisions in the future will increasingly take into account both human and material value. The change will affect the nature of economic relationships and organizations in the years ahead” (p138).

Material value versus human value (p139).

“At this point, innovation in the area of human development and social relationships is as important as the advent of agriculture 10,000 years ago, or the understanding of microbes and machines in the past century. Just as some of the brightest minds of recent years turned their attention to the advancement of science and technology and to the prevention and cure of disease, many of the brightest minds of coming generations will turn their attention to the phenomenon of the human mind and the improvement of the quality of human life” (p164).

A diagram by James Klee from his 1982 Points of Departure.

“The use of the word ‘dimension’ creates a peculiar difficulty in that it is not clearly pluralistic in nature. When we analyze we also unwillingly tend to objectify. So if a whole is analyzed into four parts one is tempted to think of ending up with four different entities. But if the analysis merely stresses four aspects we have not an objective pluralism but rather an existential pluralism. We have made the analysis and taken responsibility for the selective emphasis but the whole is not considered as disturbed. Rather we have paid attention to something less than the whole. We have restricted ourselves. The whole is not cut up into a multitude of fragments now independent of each other and of the whole” (p162).

Definitions of Body, Mind and Soul from a Phenomenological Point of View, p154. I have reoriented labels and legend to better fit this format.

The diagram “intended to show body, mind, soul, and matter as four differend [sic] questions or contexts about the whole instead of the resynthesis of four discrete entities. The yang-yin form was to show the ever changing relationships among the various aspects. One saw the aspects in different contexts so as to selectively emphasize mind or body or soul… If it had been a motion picture it could have emphasized the temporal dimensions even more than the yang-yin does although as a static symbol it tries hard and is occasionally successful” (p162, n*).

Two diagrams from J. W. Nicholas’ 1977 Psience: A General Theory of Existence.

Self-realization of the universe (p59)*. Click for larger version.

“Psience posits four frames of reference [as shown in the figure above], two real and two imaginary. (If it were not for mathematical convention, these might be called the material and immaterial.) One real and one imaginary frame of reference are linear; I call them spaces; their dimensions are of interval. The other two frames are non-linear; I call them fields; their dimensions are of regular recurrence, here called frequence” (p13).

“The real and imaginary frames are formally orthogonal… Thought, spirit, the immaterial or massless in general exist as recurrent pattern in the imaginary field. The imaginary pattern induces its realization in the real field, which is reflected in turn in the real space. Symbols existing in the real field have a magical power to affect the phenomenal world, or real space, in a manner that recalls the power the three-dimensional beings to produce miracles in Flatland. The geometric inversion of linearity is held to be a closed loop, that is, a regular recurrence; induction between imaginary and real fields takes places between closed loops, as with electric current and magnetic flux. The real field (and perhaps also the real space) has more than three dimensions; the imaginary field and space have unlimited dimensions.” (p15).

“As the unlimited dimensionality of temporal interval is disclosed by the statistical independence of different relative likelihoods, so the unlimited dimensionality of temporal frequence is disclosed by the harmonies of recurrent pattern. Though the pattern is imaginary, it may still be useful. For example, we could define the structure of a chord in such a schema without reference to the key in which the chord were played… what Globus (1976) called ‘relatedness per se’. Such a pattern is perpetual rather than eternal, qualitative rather than quantitative, imaginary rather than material. It is defined by its own harmonies” (p27).

Outward and inward departures from Origin (p39).

“…As the point of access to 3d space, τ space, r field, or ψ field, Origin displays four respective facets: Here/Now/Everywhere/Always. [The figure above] depicts outward departures from Here and Now, inward departures from Everywhere and Always. Unlike Here and Now, which serve as zero points for quantification, Always and Everywhere confound and nullify all measurements. Qualitative rather than quantitative, the ψ and r fields disallow direct measurements but still provide a frame of reference in which to consider relatedness per se” (p38).

“Psience proposes an inductive coupling between the orthogonal ψ and s fields—between the domain of imaginary, immaterial pattern and the domain of its symbolic representation. What is symbolically represented is relatedness per se. We can label the two arcs of this interactive feedback loop ‘expression’ and ‘communication’ [as figured above] (p58)”.

Hence “creation is the self-realization in the real field of relatedness per se in the imaginary field” (p62).

* I believe the top figure mislabels linear to the left of u-space, implying that both u-space and s-field are linear, whereas it is u-space and τ-space that are linear (as dimensions of interval). Perhaps a correct label would be spatial, as opposed to temporal, though this blurs the denomination of dimensions of interval as -spaces.

The eight color cards of Max Lüscher‘s Quick Color Test, from his 1969 The Lüscher Color Test.

“In the beginning man’s life was dictated by two factors beyond his control: night and day, darkness and light. Night brought about an environment in which action had to cease, so man repaired to his cave, wrapped himself in his furs and went to sleep, or else he climbed a tree and made himself as comfortable as he could while awaiting the coming of dawn. Day brought an environment in which action was possible, so he set forth once more to replenish his store and forage or hunt for his food. Night brought passivity, quiescence and a general slowing down of metabolic and glandular activity; day brought with it the possibility of action, an increase in the metabolic rate and greater glandular secretion, thus providing him with both energy and incentive. The colors associated with these two environments are the dark-blue of the night sky and the bright yellow of daylight.

“Dark-blue is therefore the color of quiet and passivity, bright yellow the color of hope and activity, but because these colors represent the night and day environments, they are factors which control man rather than elements he can control; they are therefore described as ‘heteronomous’ colors—that is, colors which regulate from outside. Night (dark-blue) compelled activity to cease and enforced quiescence; day (bright yellow) allowed activity to take place but did not compel it.

“To primitive man, activity as a rule took one of two forms—either he was hunting and attacking, or he was being hunted and defending himself against attack: activity directed towards conquest and acquisition or activity directed towards self-preservation. The outgoing actions of attack and conquest are universally represented by the color red; self-preservation by its complement, green.

“Since his actions, whether of attack (red) or defense (green) were at least under his control, these factors and colors are described as ‘autonomous,’ or self-regulating. On the other hand, attack being an acquisitive and outgoing action is considered to be ‘active,’ while defense, being concerned only with self-preservation, is considered to be ‘passive'” (p11-12).

The four basic colors of the Eight-color Panel of the Quick Test.

These four colors—blue, yellow, red, and green—“are ‘psychological primaries’ and constitute what are called the four ‘basic colors’ of the test. In the Eight-color Panel of the Quick Test there are… four more. These ‘auxiliary colors’ are: violet, which is a mixture of red and blue; brown, which is a mixture of yellow-red and black; a neutral gray, containing no color at all and therefore free from any affective influence, while its intensity places it halfway between light and dark so that it gives rise to no anabolic nor catabolic effect—it is psychologically and physiologically neutral; and finally, black, which is a denial of color altogether” (p19).

The four auxiliary colors of the Eight-color Panel of the Quick Test.

“In the Lüscher Color Test, the ‘structure’ of a color is constant; it is defined as the ‘objective meaning’ of that color and remains the same for everyone—dark-blue, for instance, means ‘peace and quiet’ regardless of whether one likes or dislikes it. The ‘function,’ on the other hand, is the ‘subjective attitude towards the color’ and it is this which varies from person to person, and it is the ‘function’ on which the test interpretations are based. One person may like a particular color, another may find the same color boring, a third may be indifferent to it, while a fourth may find it definitely distasteful.

“In the test the person being tested (or testing himself) selects the colors in descending order of preference; the color he likes best and places in the first position is thus the one for which he has the greatest sympathy; that which he chooses last and places in the eighth position is the one for which he has the greatest antipathy (or least sympathy). By observing where in the row a color occurs, we can determine what ‘function’ the particular color represents, since the subjective attitude towards the various colors varies from greatest to least sympathy” (p20).

“Bearing in mind that it is necessary to group color selections correctly [as described in the book]… the following attitudes or ‘functions’ can be generally established… [The 1st position] represents a ‘turning towards’… [and] shows the essential method, the modus operandi, of the person choosing it, the means by which he turns to or adopts to enable him to achieve his objective. For example, with dark-blue in this position the modus operandi would be ‘calmness’… [The 2nd position] shows what the objective actually is. With dark-blue in this position, for instance, the goal for which he is striving is ‘peace and quiet’… [The 3rd & 4th positions] show the ‘actual state of affairs,’ the situation in which he actually feels himself to be, or the manner in which his existing circumstances require him to act. Dark-blue in these positions would show that he feels he is in a peaceful situation or in one in which it necessary for him to act calmly… [The 5th & 6th positions] show that [the colors’] special qualities are neither being rejected, nor are they especially appropriate to the existing state of affairs, but are being held in reserve… Dark-blue in one of these positions shows that ‘peace’ has been suspended… [The 7th & 8th positions] represent a ‘turning away from.’ Colors which are rejected as unsympathetic represent a particular need which there is some special reason for inhibiting, since not to do so would be disadvantageous… With dark-blue in one of these positions, for example, the need for peace has to remain unsatisfied because—due to unfavorable circumstances—every relaxation, every surrender, every attempt to bring about closer more harmonious relationships would have unsatisfactory consequences” (p21-22).

Lüscher’s text further explains the choice and meaning of the eight colors of the test and the structural meanings of their pairwise combinations, and gives interpretation tables for all functional groupings of the colors in all possible positions, describing their associated anxieties, compensations, conflicts, and prognoses.

A diagram from Odhams Press’s 1955 The Wonderful Story of You: How Your Body Works, How Your Mind Works.

	EPIPHENOMENALISM Mind a mere by-product of body
	PHYSICAL MONISM Body a mere precipitate or condensation of mind
	PARALLELISM Mind and body on parallel lines, but no connection between them whatever
	TWO ASPECT THEORY Mind and body two aspects of the same reality
	MATERIALISM Body alone exists. Consciousness is merely a physiological process
	SUBJECTIVE IDEALISM Mental processes alone exist
	INTERACTION The view of Common Sense. Mind and body both exist and act and react one with the other

“Obviously mind and body influence each other to a very great extent, and many theories have been put forward to explain how they are related. Some of the most important of these theories are illustrated in diagram form above” (p197).

Three illustrations by Wilhelm Ostwald from his 1916 The Color Primer (Die Farbenfibel).

“Continuity. Between two different grays it is always possible to insert a third gray, which is lighter than one and darker than the other. In this manner the steps can be made even smaller, until they finally become imperceptible.

“It probably follows that the complete gray series consists of an infinite number of steps. However, if one places between two terminal points a series of gray sheets, each of which is just noticeably lighter than the previous one, it will be found that one cannot discern an infinite number of intermediate steps. Rather, a finite difference is necessary if one is to distinguish a series of grays, and if the steps become very small, differences can no longer be discerned.

“The Threshold. This border between just noticeable difference in color is called the threshold” (p20-21).

“Thus, there is between 13 and 14 a just noticeable difference, while between 15 and 16 there is an unnoticeable difference. Even though 16 is a trifle weaker than 15, they both appear equally as light” (p21).

“Equality. Only the presence of the threshold makes it possible for us to regard two gray colors as equal. What we cannot distinguish we call equal [my emphasis]. Even if we could recognize every difference that actually existed (in gradations) it would be impossible to create two equal grays, as we could never remove the last traces of the actually existing differences. In effect, we will regard two gray colors such as 15 and 16 as equal, even though an objective difference between them has intentionally been created.

“The presence of the threshold has certain consequences with regard to the apparent equality of colors. These consequences are different from the mathematical relationships that are usually established when no regard is paid to the threshold. For example, in general this law applies: if a = b and b = c, then a = c. And it also follows that from a = b, b = c, c = d, that a = d. Now, if gray b is indeed lighter than a, but by less than the threshold, and if the same applies between c and b, and between d and c, we would first state a = b, b = c, and c = d. But if the sum of these imperceptible differences exceeds the limits of the normal threshold, then we could by no means say that a = d, but we would experience d as lighter than a” (p21-22).

“Thus, there exists a difference between steps 17 and 18 that is smaller than the threshold. Therefore, if steps 19 and 20 are covered, 17 and 18 will appear equal. Similarly, 18 and 19 appear equal if 17 and 20 are covered, and the same applies to 19 and 20. We have observed, therefore: 17 = 18, 18 = 19, and 19 = 20 and are thus inclined to conclude also that 20 = 17. However, if we cover 18 and 19 and compare 20 and 17, step 20 is unmistakably lighter than 17.

“Incidentally, the threshold is not an invariable value, as it often has a different value with different persons. Much depends on visual ability; in some individuals the threshold may increase or shrink through exercise or through fatigue and other weakening influences. For this reason, some will not experience the difference between steps 13 and 14, while others will notice a difference between 15 and 16. The number of distinguishable steps of gray under normal conditions amounts to several hundred” (p23).

Eight illustrations by Stanislav Szukalski from Behold!!! The Protong — a sampling of his 39 volume oeuvre on the science of Zermatism.

Szukalski was a polymath who, over a lifetime, developed a science that integrated singular theories in geology (cyclic deluges), anthropology (universal pictographs), linguistics (Protong, a universal first language), zoology (Yeti), anthropolitics (Yetinsyn), with many etceteras. Common to his arguments is an overwhelming accretion of the visual evidence.

“Looking through thousands of illustrated books, I have learned how to SEE. Since childhood I have been addicted to seeing ‘pictures’ in books… I learned not only to look, but really SEE, for I did not know English yet and had to jump to CONCLUSIONS. In fact, I evolved the, to other people unnatural, instinct for UNDERSTANDING things, without knowing what they were. Looking became my life’s OBSESSION. When I am dying I will despair over the fact that I will no more be able to Look and See” (p14).

A sample of Szukalski’s science, on the subject of tribal flood scumlines:

“When the Secondary Globe (the lavaic ocean bottoms) began to submerge in the beginning of the last Farsolar Epoch, the global seas were forced to glide off the Primary (Geologic) Globe. The soil of all the lands that were re-emerging was washed off by the departing seas and the water of the globe became very muddy. In fact, Plato, after visiting Egyptian temples, learned of the chronicles that spoke of the Mediterranan Sea as ‘The Sea of Mud’. Homer’s Iliad was about Ilium (the Latin word for ancient Troy) which in Protong means ‘Mire Remembered’. The state of Illinois, U.S.A. is named after the Illinois River, and in Protong (‘Illi No J(e) Z’) actually means ‘Mire made-Born is From’.

“Wherever the terrified diluvial escapees shored re-emerging lands, their faces were caked with mud. And since each swam differently, each would emerge with individual muddy water ripples across the face. So when they lay there in the mud in the deadly faint, exhausted beyond words, and were found by earlier arrivees on that islet, the facial mud markings were remembered and the Flood Scumlines became the tribal markings. I have an entire volume on these Scumlines with 195 such drawings from every part of the globe” (p31).

Here are a few examples:

A head from Rapa Nui (Easter Island). “The horizontal line [the Flood Scumline] below the nose clearly shows that the ancestor swam to that island in the last Nearsolar Deluge” (p19).

“In Equador and the vicinity of the Panama Canal there are Indians who paint their bodies with black lines emulating the waters in which they stood. They repeat the same lines on their faces, but the topmost of these crosses their noses, just below the eyes. This means that their diluvial ancestor buried his face under the water while swimming and made a stronger stroke with his arms when he came up to get air” (p25).

“This Eskimo’s diluvial ancestor swam with the nostrils under water, coming up to inhale while starting his arm strokes” (p20).

“One of the many funerary jars for holding the ashes of the cremated dead. This one is from prehistoric Poland… Atop the head reposes the cover in the shape of Easter Island. On their necks are many metal necklaces and, as in this one, the image vomits the salt water of the sea. These rings on the neck emulate the water ripples spreading from a drowning person. Usually, there is a large ‘spzilla’ (Polish for ‘pin’) as a Rebus for ‘Z Bi La’ [Protong], which tells us that the person cremated came ‘From Killed (by) Flood’ land and to there was returning” (p22).

“The Chiaco Indian tribe of Equador continue to mark their faces with the Flood Scumline on the very rim of their upper lip” (p20).

“A funerary portrait of a young man drawn from the lid of a large jar that holds the ashes of a cremated man. It was excavated in Italy and dates from the Etruscan period. On the man’s face the ancient tribal Flood Scumline was engraved, crossing his mask just below his nose, emulating a beard. However, the vertical direction of continuous lines tells us that this is really the draining water, heavy with mud.

“The two small circles on the chin and the edge of ripples around them made me turn the drawing upside down and there I saw that the mask resembled the Great Lioness (Easter Island), streaked with sliding-off water as if re-emerging from under the Flood” (p26).

An indication that contemporary Manapes also survived the Deluge:

“Among ancient carvings of the Dorset Culture of the Point Barrow region in Alaska, this mask was discovered which white men assume is an imaginary Devil. But you can plainly see that it is a portrait of a local Sasquatch. Incidentally, in the vertical lines we have a marvelous document. They were carved there to let us know that this creature, like the ancestors of the Alaskan Eskimos, also saved himself from the Deluge, for any lines, vertical or horizontal, represent ‘waters’, hence the Great Flood. There is still another pictograph, besides the vertical draining-off of muddy water. It is the horizontal line just below the nostrils which, by being placed above the water level, tell us that his breath, his SOUL, was saved” (p77).

“Those that saved themselves from drowning, noticed that these creatures also had the fortune to survive, so they named them accordingly, everywhere on this globe in one language, my Protong. The present name Sasquatch was then ‘Sa Z Gladz’, which means ‘Here From Destroyed’ (i.e. the deluged continent)” (p75-6).

All who eagerly perceive the as yet unnamed are vagabonds.

A photograph and two diagrams from Clarence R. Smith’s Earth and Sky: Marvels of Astronomy, 1940, part of the University of Knowledge series, edited by Glenn Frank.

What lies beyond? Courtesy Lick Observatory (p170).

“With the earth beneath his feet and the sky above his head, man lives his brief moment in a world he can see and touch and come to know, but sublime mystery shrouds his coming and his going. His twofold passion is to penetrate the mystery and to perfect the mastery of life” (pVII, Frank’s introduction).

A mural showing comparative dimension of natural objects in miles. Courtesy Museum of Science and Industry, Chicago (pV).

“Man might seem to be reduced to utter insignificance in this limitless cosmic scheme. Thus far science has found no evidence that life as we know it exists anywhere but on this planet. Man is the highest form of that life. He alone has the gift of comprehension. He alone must seek the answers to the eternal questions of Whence, Whither, and Why. We cannot study the earth and the countless stars and suns scattered through space without a vital quickening of the imagination. Life itself takes on a new meaning” (pIX, Frank’s introduction).

(The lunar cycle; prelude to the next post.)

Diagrammatic explanation of the phases of the moon (p246).