Phaistos Disk side A Field 8 symbol no. 19 “ᛖ rune named horse”
The Bodhisatta left his life of luxury in a palace on his whit horse Kanthaka to pursue liberation as an ascetic. The horse was the an-iconic symbol most often used for the Buddha in Europe. By following the “trail of the horse” – not only illustrated as images on objects from the Phaistos Disk and Linear A & B clay tablets to sophisticated runestones made 1,500 years later, but also in dialogues of Plato – the original meaning of the “search for wisdom” that formed the foundation of western philosophy can be rediscovered.
To discard the cycle of birth, ageing & death the horse as symbol for the meditation system “eats” seeds of kamma
The 19th symbol on the Phaistos Disk is a distressed area in the clay that was ignored as insignificant in the first publication by archaeologist Arthur Evans. The 19th rune of the Scandinavian Elder Futhark was described in a rune poem in the 8-9th century as the “ᛖ rune named horse”, which gives a clue about the intended meaning.
6 coded horse-drawn chariots, metaphor for 6 senses: Dipylon Hirschfeld Crater Athens 6th century BC
Teams of 6 horse-drawn chariots on the Dipylon Hirschfeld Crater carry meditation codes that communicate in a vertical and in a horizontal direction. The complex diagram on the crater gives an overview of the meditation system comparable to the Phaistso Disk: a meditator’s investigation of 6 senses in pursuit of liberation from rebirth (18 warriors).
200 years later Plato describes the horse as an-iconic symbol to explain the meditation system in Cratylus
Outside the Dipylon Gate at the Academy Plato describes in the dialogue Cratylus the meaning of names, how writing and symbols were used in 350 BC to “imitate the truth”: the entire dialogue is filled with riddles and hidden layers of meaning to introduce the subtleties of the meditation system as taught by the Buddha.
Plato in the Cratylus described information in words, illustrated on the Dipylon Hirschfeld Crater with figures and abstract codes that can be deciphered with the Phaistos Disk as master key.
On the Dipylon Hirschfeld Crater the meditation system is illustrated. The panel with 19 human figures is an illustration of the Buddha parinibbāna: “M named horse”. The head of the reclining figure rests on a grid with 24 blocks: 24 runes & 24 Paṭṭhāna factors.
Plato describes the “man as horse” or “horse as man”
In his very first comparison in the dialogue – to discover the meaning of names – Socrates uses the example of the horse/man as allegory, his purpose to identify the Buddha as teacher, the number of 19 human figures has the same meaning, the “M named horse”:
Socrates: “… will the real name of the same thing be “man” for the public and “horse” for me individually, and in the other case “horse” for the public and “man” for me individually? Is that your meaning? [385b]”
500 years later illustration of the concentrated 6th sense on Celtic coins Osismii 50 BC: “man as horse” or “horse as man”
Following the example of the coded chariots on the Dipylon Crater the Osismii Celtic coins with meditation diagrams were designed c. 50 BC, 500 years after the Buddha. The man (meditator) morphs into a horse as described by Plato, abstract codes and a “head on a rope” illustrate the function of the concentrated 6th sense: analysis of ultimate mind-materiality, nāma & rūpa.
Plato then describes Sophia, wisdom, that denotes the touching of motion – a word “very obscure and of foreign origin”
Plato Cratylus: [412a] And ἐπιστήμη (knowledge) indicates that the soul which is of any account accompanies (ἕπεται) things in their motion, neither falling behind them nor running in front of them; therefore we ought to insert an epsilon and call it ἐπεϊστήμη. Σύνεσις (intelligence) in its turn is a kind of reckoning together; when one says συνιέναι (understand), the same thing as ἐπίστασθαι is said; [412b] for συνιέναι means that the soul goes with things.
Certainly σοφία (wisdom *SOPHIA) denotes the touching of motion. This word (*SOPHIA) is very obscure and of foreign origin.
The cryptic paragraphs, translated by linguists who lack knowledge of the meditation system, can still be interpreted through association: philosophy is the love of wisdom. Sophia, a word “very obscure and of foreign origin”, is linked with motion – an epsilon in inserted – the 5th letter ‘E’ of the Greek alphabet that was described by Plutarch in an essay “On the ‘E’ at Delphi”. The 5th symbol on the Phaistos Disk is the walking pedestrian, later described by a rune poem as the “ᚱ rune named journey”: the endless journey of life in samsara as 5 clinging aggregates.
On the Möne Golden Collar c. AD450 Sweden with 7 rings (Seven Stages of Purification) the “E” at Delphi was added to a series of an illustrated man that morphs into a horse, an illustration of the mental process where a meditator follows the methods taught by the Buddha. Dotted codes contain an enormous amount of information similar to the letters on the Hand of Irulegi, the codes can be deciphered with the use of Phaistos Disk numbers.
At the site of Newgrange in Ireland the Knowth kerbstone number 5 with an illustration of the “E” at Delphi, 5th letter of the Archaic Greek alphabet that was used to represent the “5 clinging aggregates” of the meditation system. The numbers of the Phaistos Disk were applied systematically when designing engravings on kerbstones.
The ‘E’ – 5th letter in the Archaic Greek alphabet – was displayed at the Temple of Apollo in Delphi. The ‘E’ was added to Ogham stones in Ireland and used on Viking coins as reference to the 5 clinging aggregates.
Note the 22nd rune ᛝ (Ogham symbol ᚖ 22) that form the horns of the deer on a Ribe coin (c. AD825): the teacher and the Dhamma Cakka Ppavattana Sutta, first sermon taught by the Buddha at Isipattana in India. The deer from Denmark and runes carved on the Piraeus Lion in Athens are evidence of the link between runes and the Plato dialogues: Buddhist Dhamma talks.
Phaistos Disk symbols are used to analyse the series of Ribe Viking coins (c. AD825): the coded Deer (teacher Phaistos no. 15) is also found on the Gundestrup Cauldron. Ship turned 90 degrees is the mind’s investigation of Ultimate Realities with the concentrated 6th sense instead of conventional reality as observed by the eye: to cross the ocean of samsara (Phaistos no. 30).
Plato describes the mind as “beautiful and in which we delight“
Plato Cratylus: [416d] … Does not the medical power perform medical works and the power of carpentry works of carpentry? Do you agree to that? … And the beautiful performs beautiful works? … And the beautiful is, we say, intellect? … Then this name, the beautiful, is rightly given to mind, since it accomplishes the works which we call beautiful and in which we delight.
Three rune lines and horse on the Eggja stone c. AD450 represent Three Trainings: ethics, concentration and wisdom. In the middle line, concentration, runes are upside-down to indicate investigation of “Ultimate Reality”. The Eggja rune stone can be compared to the Dipylon Hirschfeld Crater (see illustrations above) and the Athens amphora where the man holding two horses (Dependent origination) has a wheel with 16 spokes in his chest: symbol of Sixteen Vipassanā Insight Knowledges – liberation.
Written confirmation: the Buddha in Europe
Author Jordanes describes the link between Goth philosophers and the Buddha in the Getica AD551
The horse was the an-iconic symbol most often used for the Buddha in Europe, illustrated in Sweden by images on rune stones, confirmed by author Jordanes who describes them as philosophers in the Getica (history of the Goths) in AD551:
“We read that on their first migration the Goths dwelt (38) in the land of Scythia… Nor do we find anywhere in their written records legends which tell of their subjection to slavery in Britain or in some other island, or of their redemption by a certain man at the cost of a single horse.”
“… Nor did they lack teachers of wisdom. Wherefore the Goths have (40) ever been wiser than other barbarians and were nearly like the Greeks, as Dio relates, who wrote their history and annals with a Greek pen.”
– Jordanes, 551: Getica, “The Origin and Deeds of the Goths.” text of Mommsen translated CHARLES C. MIEROW, Project Gutenberg
Horse image described by Jordanes AD551 as “their redemption by a certain man at the cost of a single horse” combined with runes on the Sorunda stone near Stockholm
The horse “eats” seeds of kamma to discard the cycle of “birth, ageing and death”
An exquisite detail that appeared after translation of a Linear B clay tablet Knossos, Crete. The “hanging man” drawing on the Zakros House Linear A tablet ZA 14 was reused on the Ramsund rune stone to show that rebirth is the fruit of kamma that ripens on the tree of life.
Knossos KN Fp 13: the hand with 4 fingers is linked to the horse by fine lines: light of wisdom of the concentrated 6th sense.
A series of symbols to illustrate the horse (an-iconic symbol of the Buddha’s meditation system) eating seeds of kamma through practice with knowledge of the light of wisdom of the concentrated 6th sense ends in a circle with 3 dots: to discard the cycle of birth, ageing and death through the application of Three Trainings: ethics, concentration and wisdom.
The horse on the Ramsund stone eats the branches of the Tree of Life bearing fruit of a “hanging man”, the horse’s tail ends in 3 blocks: investigation of birth, ageing and death. The exact same process illustrated on the Linear B clay tablet of Knossos was concrete evidence that the meaning of the “ᛖ rune no. 19 named horse” was first illustrated on the Phaistos Disk and used in Sweden to explain the meditation system of the Buddha about 15 centuries later.
Ramsund rune stone Sweden AD 950: the Horse eats tree of life
