Singing in the reign

Frogs can symbolise fertility, rebirth and royalty.

This is because tadpoles bear a striking resemblance to sperm. In a sign of rebirth, frogs only start singing when the heavens open up with seasonal deluges around the world. Many species hibernate during dry or cold periods and are only resurrected when spring returns. Fresh water is the life-blood of the Earth and is directly associated with spirituality—the royal power that heralds new life returning. Egyptian doctors knew that every embryo begins its first stage of life resembling a tadpole.

Young women traditionally kiss frogs (much as they hate it) because it speaks to the feminine desire for fertilisation plus the offspring that follow. In the famous tale, a princess from Königsberg reluctantly befriends the “Frog Prince” who magically transforms into royalty when she kisses him. Although the story is best known today through the Grimm Brothers’ version of it, the tale extends back at least as far as Roman times—in the Satyricon the character Trimalchio remarks: qui fuit rana nunc est rex or “the man who was once a frog is now a king.”

Above: Heka was also known as the “Squatter Man”

In line with this, Heka was the god of magic in ancient Egypt. He was probably the most important deity in Egyptian mythology but was often overlooked because his presence was so pervasive. Heka was often depicted as a healer in royal dress who carried a staff entwined with two serpents (the origin of the Caduceus). Egyptian doctors were known as Priests of Heka.

The first syllable of Heka offers a hard “H”. Most Egyptologists see the hieroglyph he as a twisted flax fibre with three loops that refers to power. Next, the hieroglyph ka became the symbol for spirit. The energy that inhabits matter and becomes its life force is ka. With both arms open wide to open the chest, the heart cavity opens fully to the divine. Ka connects us to our ancestors, encourages our hearts to open and inspires us to feel connected with Source.

Above: spiritual power

The hieroglyph h-k-t can mean ruler, pharaoh or shaman. It can also refer to Heket, the frog goddess of rebirth who was often portrayed holding the Ankh to the nose of a child. No surprises then, that in the Egyptian tradition it was Heka’s consort Heket who resurrected Osiris. As a fertility goddess who inspired the annual flooding of the Nile, Heket was also associated with Isis and the rebirth of life.

Above: all hail Heket—goddess of rebirth

In 1992, ethnobotanists Wade Davis and Andrew Weil published Identity of a New World Psychoactive Toad which proposed that the frog venerated by the Olmecs, Mayans and Aztecs was in fact Bufo alvarius. Indeed, impressions of the Sonoran Desert Toad can be found in cultures art as far back as 2,000 BCE. Many of these descriptions focus in detail on the toad’s parotid glands where their venom lies. These include a sculpture in Mexico City’s National Museum of Anthropology plus relics from Palenque:

It seems plausible that tribes of the Sonoran (meaning resonant) Desert identified Bufo alvarius venom as a potent entheogen and traded it with their southern neighbors. Perhaps the possession of such a remarkable link with the divine is what caused the Aztec nation to believe in its own manifest destiny, sparking their subsequent conquest of much of what we now call Mexico? Could this entheogen have been a sacred treasure from their homeland, whose mythical properties they celebrated repeatedly in their mythology? Is the cold-blooded creature that delivers the most powerful experience of “God within” the humble toad?

Above: the parotid gland is found behind the eye of the Sonoran Desert Toad

So the idea of “royalty” hinted at in fairy tales and by celebrity psychologists is a profound state indeed. The fastest and purest way to get there is via the “king” of entheogens: 5-MeO-DMT. This is squeezed (harmlessly) from the toad’s parotid glands, dried and then smoked. Upon exhalation, a divine rapture washes away consensus reality. This awe drives the dissolution of the ego in favour of a profound love—God springing forth from within. Here we are reminded of Shakespeare’s As You Like It:

Sweet are the uses of adversity,
Which, like the toad, ugly and venomous,
Wears yet a precious jewel in his head;
And this our life, exempt from public haunt,
Finds tongues in trees, books in the running brooks,
Sermons in stones, and good in every thing.

The Tohono O’odham are a Native American people of the Sonoran Desert, residing primarily in the U.S. state of Arizona and the Mexican state of Sonora. The Man in the Maze is a reference to a design appearing on O’odham basketry and petroglyphs. It shows a person at the entry to a labyrinth. The “V” shape is symbolic of the reversed pentagram and love’s penetration into our lower natures. This pattern is known by these tribes as the Labyrinth of Life:

This unicursal pattern represents the ego and its dominion over the lower chakras. As the heart searches for union with Source, the ego develops ever more subtle ways of keeping it trapped. Despite this, the single path hints at freedom. Union with God then, invites us to surrender our thoughts, ideas and opinions as they arise. Even our concepts of divinity must be yielded to the “fifth element.” This is the state of enlightenment so beautifully described by Flora Lintern:

I become the naked Godhead. I am sheer energy. I am nothing. There is no conceptual mind. There is no grasping or aversion. There is no clinging and thus there is no suffering. There is just the “isness” of the eternal now.

Kek was the Egyptian “frog god” of chaos and primordial darkness. Why? Because frogs grow from immature (tadpoles) to mature (amphibians) without ever really taking form. So frogs remain a character between worlds—the pantheistic jester of the animal kingdom who never grows up. In a final revelation, the tadpoles of many species of frog display an intestinal maze visible to the naked eye. Here we are reminded that frogs hold the key to the labyrinth we call the human ego:

***The author’s first three Bufo ceremonies were transformative. They were emotional, not visual—unity without identity—Isis flooding the psyche with a PROFOUND LOVE that brought tears to the eyes. The divine rapture!***

***The next two ceremonies were traumatic as karmic blocks were released. A warning that the ego may be strengthened by 5-MeO-DMT which can frustrate the intention to surrender.***

***The sixth ceremony was an initiation back into the tribe. A passionate battle as the ego developed ever more subtle ways of trapping spirit. Finally, a welcome back into the brotherhood of spiritual warriors. ***

Pit Prieto