Early attempts at storytelling and an appreciation for the aesthetics of language, such as Hebrew letters.
These seemingly trivial moments revealed his deep interest in language and writing, which later became his life’s task.
Linguistic Intelligence: Fascination with words and language.
Michael Harrell, the presenter of Language Lessons of the Heart workshop and teacher training series on YouTube, interviews Robbie Holz, an internationally recognized speaker and practitioner in intuitive guided healing.
Biblical writers reuse that northern-mountain language for Zion and for arrogant kings.
In the Hebrew Bible the same northern-mountain language is reused for Zion.
Biblical writers reuse Zaphon’s northern and assembly-mountain language.
Where JPS prints direction language, the scholarly mountain reading hears Mount Zaphon under that wording.
Biblical writers take northern cosmic-mountain language.
Biblical writers reuse Zaphon’s northern and assembly-mountain language for Yahweh’s kingship and against foreign hubris.
Isaiah’s “stars of God” and mount of meeting belong with Elohim council language I follow there.
In the Hebrew Bible the same northern-mountain language is reused for Zion and for arrogant kings.
Close pages are Moloch (rival high-place cult), Yahweh (biblical reuse of Zaphon language), the 12 Elohim (divine council / mount of meeting), Mount Lycaeus (sister Zeus peak), and a light Aessir / Anunnaki sky-deity name map.
Yahweh (YHWH): Psalm 48 and Isaiah 14 Zaphon language reused for Yahweh’s mountain and kingship.
Silva traces the spread of this knowledge to Sumerian culture, which he links to Armenian origins, suggesting that early Sumerian civilization built upon Armenian language and culture.
He uses Hungary as an example, explaining how language can change without significant genetic shifts in the population.
The video opens with ambient music and light language, guiding viewers toward self-expression and authenticity.
The speaker shares thoughts on creating a course or program to help others awaken their light language.
They explain that light language is an innate, energetic expression unique to each person.
Unlike traditional languages, light language doesn’t require structured learning but rather a process of remembering and activating one’s natural expression.
They note that light language can manifest through various forms, such as art, movement, singing, or spoken transmission, and emphasize that it reflects the energy of the present moment.
The speaker sees light language as a flow of energy channeled from a source, to be shared as needed.
The speaker outlines their initial ideas for a light language course, focusing on providing light language transmissions rather than instructional content.
They suggest that the transmissions would help activate and shift energy within individuals, supporting them in remembering and expressing their unique light language.
The speaker encourages viewers to consider how they might personally express their own light language, whether in private or shared with others.
The speaker shares insights on how traditional teachings of the Navajo people are closely tied to their language, which is considered sacred and was given by the holy people.
He explains how, as the language evolves, traditional terms and their associated meanings risk being lost.
The speaker reflects on the warnings from elders about a future when the Navajo language may be forgotten.
This language, once considered sacred and complete, is now being adapted to describe modern concepts.
Through extended contact with the Spanish, the Navajo people adopted the Spanish language and concepts of currency.
Navajo language, taught as sacred, is to be used peacefully, reflecting the Holy People’s values of peace rather than conflict.
Steiner emphasizes that this process involved not only the use of special substances but also the ritualistic use of language to instill power into these materials.
She warns about the manipulation through language changes, exemplified by the shift from "UFO" to "UAP," which could obscure historical knowledge for future generations.
During her visit, Viviane met with an elder from one of the tribes and communicated with her in their native language, reconnecting with ancestral lineages and teachings.
Through this test, he demonstrated that language (symbolized by the tongue) has the power to shape reality, carrying the potential for both creation and destruction.
According to this view, language, taste, and cultural practices are ways to experience and interact with the world.
The metaphor of "ox tongue and yam" embodies this interaction, where language shapes how individuals cultivate their reality, influencing both harmonious and discordant outcomes.
Òrúnmìlà’s philosophy continues to inspire those interested in Yoruba traditions, self-knowledge, and the relationship between language and reality.
The name "Guilá Naquitz" translates to "White Cliff" in the Zapotec language.
Words possess a “power germ” that grows and manifests in physical form, making deliberate language essential in the visualization process.
The Pleiadian language, Tamel, influenced all Earth languages, and the Pleiadians are often seen as guides and mentors to humanity.
Through consistent practice, individuals may attain “art scientist” status, gaining mastery over their own symbolic dream language and the ability to access what Seth called "inner commerce"—a metaphysical space of exchange between the self and the wider reality.
Seth explains that these early humans shared dreams, envisioning language, culture, and physical forms that gradually emerged in waking life.
The biblical story of the Tower of Babel ends with God confusing the languages of the builders, creating 70 distinct nations.
Skiba believes that Hebrew was the original language, retained by Abraham, while the other 69 nations adopted different tongues.
The discussion begins with Genesis 11, where the earth had one language, and the people gathered in the plains of Shinar under Nimrod's leadership.
God's response to this endeavor was to confound their language, causing confusion and dispersion.
Despite the people’s resolve, God thwarted their plans by confounding their language.
This multiplicity of names is attributed to the language division at Babel, where 70 different groups began to speak of him in their respective languages.
The Chiapenese of Central America (the people whose language we have seen furnishing such remarkable resemblances to Hebrew) claim to have been the first people of the New World.
There are many things to connect the mythology of the Gothic nations with Atlantis; they had, as we have seen, flood legends; their gods Krodo and Satar were the Chronos and Saturn of Atlantis; their Baal was the Bel of the Phœnicians, who were closely connected with Poseidon and Atlas; and, as we shall see hereafter, their language has a distinct relationship with the tongues of the Arabians, Cushites, Chaldeans, and Phœnicians.
"The Semitic languages also are all varieties of one form of speech.
Though we do not know that primitive language from which the Semitic dialects diverged, yet we know that at one time such language must have existed.
They are both channels supplied from one river, and they carry, though not always on the surface, floating materials of language which challenge comparison, and have already yielded satisfactory results to careful analyzers." ("Outlines of Philosophy of History," vol.
voice too and language was articulate and human, and a representation of him is preserved even unto this day.
El Eldrisi called the language spoken to this day by the Arabs of Mahrah, in Eastern Arabia, "the language of the people of Ad," and Dr.
Carter, in the Bombay Journal of July, 1847, says, "It is the softest and sweetest language I have ever heard." It would be interesting to compare this primitive tongue with the languages of Central America.
He says: "Moshan assures us that in the opinion of the best informed Persians the first monarch of Iran, and of the whole earth, was Mashab-Ad; that he received from the Creator, and promulgated among men a sacred book, in a heavenly language, to which the Mussulman author gives the Arabic title of 'Desatir,' or 'Regulations.' Mashab-Ad was, in the opinion of the ancient Persians, the person left at the end of the last great cycle, and consequently the father of the present world.
With the couvade, the practice of circumcision, unity of religious beliefs and customs, folk-lore, and alphabetical signs, language and flood legends, we array together a mass of unanswerable proofs of prehistoric identity of race.
This, in turn, might explain the sudden advancements in culture, language, and tool-making compared to other hominids like Neanderthals.
The Egyptians spoke of their hieroglyphic system of writing not as their own invention, but as "the language of the gods." (Lenormant and Cheval, "Anc.
The Greeks converted the Phœnician alphabet, which was partly consonantal, into one purely phonetic--"a perfect instrument for the expression of spoken language." The w was also added to the Phœnician alphabet.
We have also, in common with other European languages, added a double U, that is, VV, or W, to represent the w sound.
They still adhere with striking pertinacity to the language they spoke when Columbus landed on San Salvador; and it is believed that that language is the same as the one inscribed on the most ancient monuments of their country.
Señor Pimental says of them, "The Indians have preserved this idiom with such tenacity that they will speak no other; it is necessary for the whites to address them in their own language to communicate with them." It is therefore probable, as their alphabet did not pass from nation to nation, as did the Phœnician, that it has not departed so widely from the original forms received from the Colhuas.
We have seen in the table of alphabets that in every language, from our own day to the time of the Phœnicians, o has been represented by a circle or a circle within a circle.
We find in the archaic Ethiopian, a language as old as the Egyptian, and which represents the Cushite branch of the Atlantean stock, the sign for n (na) is ; in archaic Phœnician it comes still closer to the S shape, thus, , or in this form, ; we have but to curve these angles to approximate it very closely to the Maya n; in Troy this form was found, .
Can anything be more significant than to find the serpent the sign for n in Central America, and in all these Old World languages?
And even after the lapse of so many thousand years most remarkable resemblances have been found to exist between the Chiapenec language and the Hebrew, the living representative of the Phœnician tongue.
In the light of such a discovery the inscriptions upon the monuments of Central America assume incalculable importance; they take us back to a civilization far anterior to the oldest known in Europe; they represent the language of antediluvian times.
THE tendency of scientific thought in ethnology is in the direction of giving more and more importance to the race characteristics, such as height, color of the hair, eyes and skin, and the formation of the skull and body generally, than to language.
The language possessed by a people may be merely the result of conquest or migration.
For instance, in the United States to-day, white, black, and red men, the descendants of French, Spanish, Italians, Mexicans, Irish, Germans, Scandinavians, Africans, all speak the English language, and by the test of language they are all Englishmen; and yet none of them are connected by birth or descent with the country where that language was developed.
160): "The language of the ancient Egyptians, though it cannot be classed in the Semitic family with Hebrew, has important points of correspondence, whether due to the long intercourse between the two races in Egypt or to some deeper ancestral connection; and such analogies also appear in the Berber languages of North Africa."
"The words Atlas and Atlantic have no satisfactory etymology in any language known to Europe.
They are not Greek, and cannot be referred to any known language of the Old World.
But in the Nahuatl language we find immediately the radical a, atl, which signifies water, war, and the top of the head.
How can we, without Atlantis, explain the presence of the Basques in Europe, who have no lingual affinities with any other race on the continent of Europe, but whose language is similar to the languages of America?
Farrar, referring to the Basque language, says:
"What is certain about it is, that its structure is polysynthetic, like the languages of America.
The fact is indisputable, and is eminently noteworthy, that while the affinities of the Basque roots have never been conclusively elucidated, there has never been any doubt that this isolated language, preserving its identity in a western corner of Europe, between two mighty kingdoms, resembles, in its grammatical structure, the aboriginal languages of the vast opposite continent (America), and those alone." ("Families of Speech," p.
and enumerating their first generations, we are told, "All seem to have spoken one language, and to have lived in great peace, black men and white together.
The "Popol Vuh" proceeds to tell how this first home of the race became over-populous, and how the people under Balam-Quitze migrated; how their language became "confounded," in other words, broken up into dialects, in consequence of separation; and how some of the people "went to the East, and many came hither to Guatemala." (Ibid., p.
The obvious conclusion from these facts is, that at some time previous to these migrations a people speaking a language of a superior and complicated structure broke up their society, and, under some strong impulse, poured out in different directions, and gradually established themselves in all the lands now inhabited by the Caucasian race.
While I do not attach much weight to verbal similarities in the languages of the two continents, nevertheless there are some that are very remarkable.