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“What the mind believes, the spirit reinforces.”(1)

When describing experiences of reality and the manifestations of the physical world, transhumanist Robert Anton Wilson once wrote that “whatever the thinker thinks, the prover proves.” For thousands of years mystics have urged us that our “energy flows where attention goes,” that “belief imparts reality,” and we certainly cannot dismiss how the mind directly affects how we process our day-to-day experiences. Our lives become energetically intertwined into where we put our focus and what we value most. We are what we think we are and life becomes what we make of it – for better or worse.

da-ga nam-ku-zu d-Lamma a bi-ib-gar (2)
‘(When) reason was perserverant, the guardian-genius reinforced it.‘ (3)

The original transliteration of this proverb invokes the ‘d-Lammasu‘ of Mesopotamian tradition – the prototype of the now familiar “guardian angel.” Later examinations of similar tablet series revealed the word ‘an-Kal‘ in its stead, implying “what is most highly valued.” In either case, when the mind makes solid some bit of reasoning, the observation and personal experience of reality collapses to this belief. Such a paradigm or “mind-set” becomes the static program that interprets all of the sensations and data flowing in from a seemingly separate world external to us. What we envision, we can also create and manifest in reality. When we do this, the “God-part” or “higher genius” of our being becomes awakened and active to ‘reinforce’ our will.(6)

SUMERIAN VOCABULARY
da-ga – perseverance(?), to be ubiquitous (4)
nam-ku-zu – cleverness, wisdom, reason (4)
d-/dingir – ‘prefix determinative’ / god, star, planet, spirit (5)
Lamma – ‘guardian spirit’, ‘higher genius’ / Lammasu spirit
(an-)Kal – to be valued, rare or precious (5)
bi-ib-gar – literally: “placed its strength (or ‘arm’) upon it” (4)
ib-da-na – lay down with, to be mated with (4)

Alternative interpretations emerged from newer transliterations provided by Thorkild Jacobsen in his notes for the 1959 edition of “Sumerian Proverbs.” His translation of da-ga comes from the root ‘dag‘ – “to move about here or there” or “to be ubiquitous.” He goes on to translate ‘dag-a‘ as a person who is “roaming, vagrant or homeless” and when combined with his translation of ‘ib-da-na‘, the proverb is restated as: “A wise man makes the homeless welcome, and they are able to lie down.” In this light, given what is known in our ‘Sumerian Vocabulary‘, the proverb could also read: “a resourceful traveler values rest” or “the wise wanderer’s spirit finds rest.”

(1) Translation by Joshua Free for the “Sumerian Wisdom II” materials, a forthcoming sequel to “Sumerian Wisdom & Anunnaki Prophecies: The Book of Sajaha the Seer“ edited by Joshua Free for the Mardukite Truth Seeker Press. Select tablets for this edition seek to preserve and study Sumerian language proverbs in cuneiform script during the Old Babylonian period.
(2) Original transliteration from the Nippur “Sumerian Proverbs” collection excavated by the University Museum of the University of Pennsylvania. The updated version (1959) with supplemental notes by Thorkild Jacobsen offers the replacement line: da-ga nam-ku-zu an-Kal ib-da-na.
(3) Translation by Edmund Gordon from the “Sumerian Proverbs” museum monograph. A corrected translation appears in lieu of the updated replacement line: “The perserverant person values reason (and thereby) can rest.”
(4) Sumerian vocabulary supplemental from the ‘Sumerian Glossary and Concordance’ for the Edmund Gordon “Sumerian Proverbs” museum monograph.
(5) Sumerian vocabulary derived from the Mardukite handbook: “Secrets of Sumerian Language“ edited by Joshua Free.
(6) Edmund Gordon notes his interpretation of the original transliteration as: ”God helps them that help themselves” or what “man proposes, God disposes.”

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