Month: March 2016

Table of Content









Letters as symbols

    The development of the Greek alphabet

Letters of the alphabet

Decryption of proper names

The elementary symbols

The structure of family trees

The chronology

The sources















Organization of the twelve gods in pairs




Children of Chaos

Children of Night

Children of Gaia

Children of Pontos and the evolution of life

Nereus, the old man of the sea

– Thaumas and his children: Iris and the Harpies

– Phorcys and Ceto and their children: the Graeae, the Gorgons, Echidna, etc.

– Eurybia

The reign of the Titans and the rise of Zeus

– Symbolism of the Titans

– Birth and rise of Zeus

The children of Typhon and Echidna

 – Orthros, Cerberus, the Hydra and the Chimera

The reign of Zeus

Prometheus and Epimetheus

– The fall

– The punishment of Prometheus

– Deucalion and Pyrrha, the flood myth

The five races of mankind






– Helios and his son Phaethon

– Selene

– Eos

Coeos -Phoebe


– Astraeos-Eos

• the winds (Boreas, Notos, Eurus and Zephyrus) and Eosphoros

– Pallas-Styx

– Perses-Asteria and their daughter Hecate

– Themis


– Atlas, the Hyades and the Pleiades

• the seven planes of mental awareness

Pluto and Calypso

– The Deucalionides: the children of Hellen and those of Protogenia


– Hades

– Tityus, Tantalus and Sisyphus


– The Oceanids

– The river-gods

Volume 1


The first volume of this interpretation of Greek mythology concerns essentially the keys used by the Elders so that the real meaning of the myths would be accessible only to initiates. Among these keys, special attention is paid to symbolic letters as well as to genealogical trees structuring all the myths.
Two other chapters complete this first book, one devoted to the Olympian gods, the main spiritual powers who support the current phase of human evolution, and the other to the genesis of the world and the pre-mental phases of evolution.

The Interpretation Keys

Five encryption methods were uncovered:

– The first method uses the symbolic content of the alphabet which allows us to form nouns, the meaning of which comes from the arrangement of the letters used. Very often, these nouns (gods, heroes, characters, places…), consist of a combination of meaningful letters and words used in common language to form a symbolic rebus. Each letter expresses, in agreement with its graphics, an idea or a fundamental archetype. Thus, theta Θ representing “what is inside” and N “the evolution according to nature”, the goddess Athena expresses “the spiritual power which, in humans, supports the development of the inner being”.
There is good reason to believe that this encryption method was already used by the Egyptians. The Egyptian signs were called by The Greeks “Ta hieragrammata“, the sacred letters, or “Ta hieraglyphica“, the hieroglyphs, an expression meaning “the sacred (letters) engraved”. Why “sacred”, if it is not to demonstrate, by their lines, a symbolic content revealing “sacred things”. The Egyptians themselves referred to it as the “writing of the divine words”.
By extension of the meaning of the letters to that of their roots, and by a correct understanding of the “rebus” method used, it is possible to define accurately the meaning of each proper noun.

– The second method relates to the meanings conveyed by the basic symbols – images, numbers, etc. – often multiple meanings that the “dictionaries of symbols” try to convey. However, one should be careful with the indications given in these books because the Greeks have sometimes adopted ancient meanings that are totally foreign to us. They have, for example, borrowed from the Vedas the image of the cow as a symbol of the “light of Truth”, instead of the “nourishing Earth” or “abundance”, as indicated in these dictionaries. The herds of the Sun, Helios, are “flashes of Truth” perceived by the soul of the seeker.
This category also includes numbers as basic symbols. 

– The third method relates to a structure specific to Greek mythology, at least in the widespread use that has been made, because the seed was already there in the Egyptian and Middle Eastern mythologies: family trees. They provide symbols with multiple ramifications and can be used, by filiations and unions, in a quantity of notions such as spiritual progression, the theory and the practice, the ascending planes of consciousness, the history of spirituality, the stages of the journey and the conditions required to take it up.

The knowledge of two or three hundred characters (among the three thousand listed) helps to situate us easily in the spiritual progression.

– The fourth method concerns the chronology of the stories and the stories themselves which put together in a coherent way basic symbols and stories containing teachings or describing experiences allegorically.

Assuming that the simple symbols have been decrypted without error, the first difficulty is to situate the story in the spiritual progression. The answer is very often given in the myths themselves by indicating a number of generations or years ‘before’ or ‘after’ the great milestones such as the Trojan War, the quest for the Golden Fleece, or the peregrination of people or heroes through real or imaginary provinces and territories. Other more specific indices, such as distant relatives or the age of the heroes, help to clarify the chronology. Theseus, for example, was more than fifty year old at the moment of the abduction of nubile Helen.

– The fifth and final method relates to a single symbol, both simple in its design but very complex in its interpretation: the Caduceus of Hermes. It contains a vast esoteric knowledge regarding the planes of consciousness and their interactions, the circulation of energy, etc.. Better known in its dynamic form – two snakes coiled around a stick – it was transcribed in its static form, in the cabalistic Hebrew tradition, by the symbol of the “Tree of Sephiroth” also called ‘Tree of Life’.

Volume 2

After having expounded in the first volume the decryption keys and the general structure of mythology, the author introduces in this second volume the structure of consciousness. This is neither arbitrary nor imaginary but the result of the experiences of many mystics throughout history.
Its knowledge is an indispensable basis to connect the myths of different categories of experiences and realisations. Ignoring this structure and the corresponding paths can lead to dead ends. One can take modest experiences for ultimate realisations, even if such mistakes can be necessary for the development of those making them; because all these planes are not only subjective experiences, but fields of consciousness peopled with beings, entities and hierarchies that evolve according to their own laws and rhythms.

In this introduction we examine terms such as ego, self, psychic being, and also conscious, subconscious, unconscious, nescient and supra-conscious states of consciousness, as well as the difference between experiences and realisations.

The Self is the individualized but yet impersonal (without ego consciousness) part of the Divine which from above supports the individual being in close relation with its incarnated delegate, the soul, who develops the psychic being. (…)
The ego – or rather ego consciousness (because it is a deformation of consciousness) is a misrepresentation of ourselves to which we mistakenly attach a certain unity and coherence.
It is the result of the perception, feeling and even the sensation of ourselves as a distinct being separate from other beings and the rest of the world, to which we are identified. It permeates not only the mind but also the vital and the body.
From there comes the identification with our habits, our usual thought patterns and in general, with anything that gives us the feeling of permanence. This consciousness perceiving itself not only as a separate centre, but as “the” centre considers everything in relation to itself. It is projected outside to locate the “Me” in relation to the “Not-Me” and gives a false image of ourselves.
In fact, we must distinguish between the right movement and its deformation. Because ego is the deformation of a just will for a separate existence, just as desire is the deformation of a just will to possess. But this separating ought to remain within the framework of the subordination to the Absolute and not assume its own right.” 

We then are entering the spiritual path with the introductory myths which give us a clear vision, if not of the goals, at least of the necessary progression in consciousness and in the purification process that leads to “exactitude” and “liberation”.
Thus, the development of the logical mind which, according to the myth of Sisyphus, never ceases to painstakingly elaborate theories that soon collapse, can also overcome the illusion: the Chimera that the son of Sisyphus, Bellerophon will kill. The myth of Sisyphus, a character embodying the law of effort, shows also that effort is no longer effective in the last stages of yoga, those dealing with cellular consciousness.

Volume 3

The third book deals with the more advanced stages of yoga leading the seeker to the great reversal of the Trojan War that initiates the work in the depths of the vital and the body.

Several great heroic adventures mark the previous period:

– The war of the Lapiths against the Centaurs helps the seeker to track down in himself erroneous attitudes well hidden under deceptive appearances; for example, the deviance of the Ixion Lapith or “spiritual pride” that can still occur far on the path.

– The Boar hunt of Calydon attended by all the greatest heroes: Artemis sent a giant solitary boar, “wild and with white tusks” to ravage the orchard of Oineus every day. Meleager took command of a troop of heroes to hunt it down.

And for the first time in the myths, a woman was among the hunter-warriors, Atalante “equality”, seconding Meleager “the one who works for exactitude”. It is indeed in this work of “equality” or ”equanimity” that the seeker is now called for in order to achieve “detachment” represented by the sister of Meleager, Déjanire “the one who kills attachment”.

– The Wars of Thebes: the one of Seven against Thebes which saw the children of Œdipus killing each other and the one of Epigones which marks the completion of the work of purification.
Even before the start of these two wars, the seeker must be free from a terrible mistake: false wisdom. Indeed, when he arrived at the gates of the city, Œdipus had to defeat Phix or the Sphinge “the one that stops the penetration of consciousness into the being”, symbol of a simulacrum of wisdom. This Sphinge was the daughter that Orthros’ “falsehood” begat with his own mother Echidna “the stopping of evolution in the union”.

Here follows the study of several lineages including those of heroes involved in the Trojan War:

– The lineage of Tantalus which marks the evolution of “aspiration” and where Agamemnon and Menelaus, the leaders of the war, are present.

– The Trojan royal lineage of the descendants of the Pleiad Electra, symbol of the illumined mind.

– The Royal lineage of Sparta concerning “what is seeded” in which the stakes of war are contained, Helen “the truest evolutionary direction”.

– The lineage of the Asopos River with its illustrious descendant Achilles, “who endeavours to realise the two liberations, those of Spirit and Nature.” As king of the Myrmidons “the ants”, he takes care of the smallest movements of consciousness, the only branch of yoga that will lead to the final victory of the Achaeans.


Finally the author proposes a detailed interpretation of the two great myths of Greek Antiquity:

– The Iliad or the strike of Achilles, which explains that liberation in the spirit is not the ultimate realisation and that from now on, the seeker must not strive anymore for personal liberation, but for that of humanity as a whole, involving the most difficult of yogas, the one of the body.

– The Odyssey which describes the more advanced stages known at the time of the ancient Greeks, where it is found that spiritual endeavour develops according to a spiralled movement in which the seeker finds at deeper and deeper levels what he had already dealt with in the mind and vital. This explains the apparent similarity of many exploits of Jason and Ulysses.
Finally, the Odyssey, which is a myth relating “experiences”, is put in connection with its theoretical counterpart: the latest feats of Heracles, “praxeis” or “free actions” which complete the twelve labours or “athloi”, opening up the future.