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Baraka Kirtan – The Art of Spirituality

Baraka Kirtan – The Art of Spirituality (revised)

by Antonya Wallace (Anth-E200) 12/7/2010

Introduction: Baraka: a blessing, the essence of life, soul power. It’s a Thursday night, and while most people are headed out to the bars, I’m making my way across town to Sakshi’s house to sit in during a Baraka Kirtan performance. Kirtan is an ancient Indian tradition based on Bhakti Yoga, which uses music and chanting as an avenue to spiritual enlightenment. As I enter the house the smell of roasting vegetables, marijuana, and halava fills my nose. I later learned that food is almost always present and sanctified so that it can be offered to God. They believe that when one eats sanctified food, that the food purifies the soul. Since Kirtan has roots in India there isn’t any beef (or any meat for that matter) being served, due to their animals sacred role in India. Yet, not all Kirtankars (one who practices/performs Kirtan) are vegetarian. It just happened that everyone in attendance tonight was. Another thing that everyone shares is the use of marijuana, which is smiled upon, as it is believed to promote enlightenment, drive the music, and as an added benefit, make the food taste even more divine. Smoking was also used socially to bring everyone together to prepare for the beginning of the ceremony. I was only there to observe so I did not enhance my chances of enlightenment.

I thought it was important to note that as I entered the room; warm faces, hugs, and a plate of food greeted me. That hospitality was due in part because Sakshi used to be my neighbor and he was the first person I met when I moved to Bloomington. But the royal treatment wasn’t reserved just for ex-neighbors. As I sat watching I noticed that the Kirtan community is open and loving to everyone. As each person entered Sakshi’s house they were greeted by first name, a hug, food, and an offer to play music. I decided that I would not participate in the event so that I could have an etic point of view. I pulled up a chair slightly to the side of the group and began my observations. The heavy smell of incense being burned drowned out the colorful smells of food and ganja.

I really enjoyed the scent of the incense so after the event I asked what it was. To my astonishment it was part of another practice that I was completely oblivious to. “Agnihotra is a Vedic yajna and involves the burning of cow dung and ghee butter in an inverted copper pyramid at dusk and dawn precisely, while chanting Vedic mantras. Properly performed, this ritual according to the Vedic tradition brings about enormous healing and purification of the environment. The Agnihotra is a powerful yajna that in my experience brings about a deep sense of peace. This 5-minute process feels like coming out of an hour of meditation. It’s a grounding practices and assists in uncovering the real Self, hidden underneath all of the mental chatter. The fact that the dung of the cow is such an important part of this process is really significant given the way this culture brutalizes and tortures these sacred creatures” (ecovillage.wordpress.com). It seems that this practice speaks to the Kirtan community’s “love-all” mentality.

I learned that it was a good practice to do the Agnihotra before the real ceremony began, so that everything is cleansed. I learned, “The rites of the Morning-Agnihotra are almost the same as the rites of the Evening-Agnithotra; but, in many instances, the formulas uttered by the Adhvaryu or the Sacrificer are different” (Paul-Emile Dumont). I was only there for the evening Agnihotra so I cannot compare the differences with the morning ritual.

As the musicians began to take their seats, they ditched their shoes and sat in a semi-circle. The audience comprised the other half of the circle, therefore creating an atmosphere for the call and response style of the music. The simple act of sitting on the ground in a circle is an example of universal primitive behavior. Speaking generally, almost all ancient human groups have sat communally in circles during gatherings. Circular shaped atmospheres bring the listeners directly into the experience. They stop being just listeners, and become participants. The circle encourages each person to look into another’s eyes as they are beckoned to respond to the singer’s calls.

Each “Baba” grabbed their respective instrument; Sakshi Gopal Das on the harmonium, Arun Baba on the bansuri (a type of wooden flute), Zen-G on the guitar, and Ras D Hanubaba on percussion instruments, including the tabla, mridanga, djembe, and kartals. Kirtan events can be played in any musical style with any instrumentation. Baraka Kirtan chooses to stick with more traditional instrumentation on most nights. They also perform many different styles on their CD. Some of those styles include non-traditional instruments such as, electric guitars, bass, drums sets, and digital voice alterations. The style that they choose for each performance is generally based off of their mood that day.

The music begins and the first song (always) is Hare Krishna. Hare is the feminine energy of God, and Krishna means “all attractive one”. During the opening song, “a simple melody is repeated many times at continuously faster tempos and greater volumes until a climax is reached, at which point the whole process may begin again with either the same or a new melody…commonly a line of melody was first sung responsorily four times – leader, chorus, leader, chorus – before proceeding to the next line of the melody… [then] the whole procedure would start over…but at an increased tempo” (Slawek 80). Tonight’s leader, Sakshi sang,

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

The, the audience, some with eyes closed, some staring, some praying, would all participate on during the response. Everyone was completely indulged in their own self-awareness and spiritual being. The sound of all the voices in unison had a surprisingly rich tone. It was nice to be at a ceremony where everyone felt the freedom of creativity and experimented with harmonies, and adding their own flares to each response. The allowance of creativity offers everyone a unique personal experience for his or her spirituality. In some instances if the audience is really enjoying the performance, “The chorus of talkaris (kirtan) often interrupts the kirtankar’s sermon with the singing of a topically relevant abhanga and may take over the performance of a song that a kirtankar has begun. In fact, a warkari kirtankar can easily deliver an entire kirtan and only sing a few solo lines of the song” (Shultz 309). Since Indiana doesn’t have a very large Hare Krishna movement going on underground…Sakshi was more than welcome to solo until the cows (who weren’t eaten J) came home.

Main Argument: While I sat there watching everyone divulge all their energy into devotion through song, I found myself wondering why a genre of music that provides so much peace to people is not more mainstream. In fact, I can’t recall a time that I’ve ever heard Kirtan music on the radio, except when Sakshi would call me and tell me to tune it to Bloomington’s public radio station when Baraka Kirtan was playing.

Sakshi said that Kirtan is actually becoming a new genre in popular music, whereas before it was seated in the world music category. It seems that Kirtan’s growing popularity is due to its message of love, peace, and self-awareness; which can be contrasted by the mind numbingly idiotic music blaring on B97.7 day and day out.

I don’t want to come across as a racist person but I did notice that everyone in attendance (with the exception of me) was Caucasian, and none of us were from India. So my research question would have to be, How did an Indian tradition that’s not very well known, become a subculture in the United States? What makes this music more popular than other forms of world music?

Theory: Those who practice Kirtan disregard arbitrary attributes such as gender, race, sexual orientation, ethnicity, or religion. Kirtan is a catalyst to deeper spiritual awakening. People are instantly drawn to the ideology of togetherness that Kirtan offers. While most religions in our society offer a “Get Saved or Burn for Eternity” methodology, Kirtan’s job is to improve each person’s relationship with their own spiritual power.

Unlike most organized religions in the world, which ask you to abandon any other religious beliefs that may conflict with their doctrines, Kirtan lets you keep any, and all your beliefs. The point of Kirtan is to deepen your own spiritual awareness, in order to facilitate a deeper understanding of the spirit, self, and even other religions. It seems that since Kirtan offers such a contrast to more popular well-known religions like Christianity, Catholicism, Judaism, etc…that people are also attracted just to get a taste of something new. Kirtan differs from other world religions in that they have never gone on some “convert or die” crusade. Instead of seeking out new members, they let the members seek them out, and then welcome them into their community with open arms. This method of gaining followers actually appears to have gained more devoted participants because each person is expected to find their own path into the Kirtan realm. If you want to become a part of the Kirtan community you have to make an effort to do so, unlike getting saved at a Baptist church which could be likened to going through a “McSalvation” drive through. Literally, anyone could walk into a church at any time and get saved, as many times as they want…without any real impact on their spiritual receptiveness.

Kirtan offers a tailored experience to each person. The natural feel of Kirtan takes away the hierarchal feel of organized religion. For example, the musicians take off their shoes before they play, everyone sits on the floor together, and shares food. It seems that those actions level the playing field between audience and performer, devotee and sit in, old and young, etc. Other factors that attract people to Kirtan are their love of the environment and preservation of ancient practices.

In the days when going to church has become “the thing to do” and if you don’t then you’re damned, people miss out on a real and physical connection with their spirit. From what I’ve seen many people just go to church to maintain their reputation, or they go but don’t practice what is preached. Churches have become kind of like fast food chains, in that they cater to the masses instead of the individual. The strength of major world religions seems to lie solely in the number of followers as opposed to the devotional strength of said followers. To see devoted followers, head over to a Kirtan event. Before going to the event I had no clue why it was growing, but now I understand that the personalized feel and unique musical styles is driving it to become a more prevalent part of our society (and most likely, many others).

Methodology: Being in such a laid back atmosphere, I thought it most appropriate to just jot down a few notes here and there, and casually start conversations. I began by asking Sakshi what Kirtan means to him. I used the genealogical method in a very loose sense so that I could get a grasp on which he learned from, since he was not born into the community. He actually mentioned that he thought it was a bit funny that here are four Caucasian men observing an Indian tradition, and really using it as a way of life. They have at times been misunderstood, but they simply just want to respect and enjoy the aspects of another culture.

I only observed during the event so as to remain neutral to my experience. We also met at Laughing Planet one day so that he could clarify the words of the songs for me. After talking to an insider, I thought I would interview someone who had no previous knowledge of Kirtan. I talked to Samy Estrada, who gave me her brief thoughts on the atmosphere and preaching of Kirtan. Since she was unable to actually attend the event with me, I asked her to watch one of Baraka Kirtan’s online performances. Since she is also a dancer I asked her to describe the music. She said, “the instrumentation was really unique, I wasn’t sure what to expect. I thought that it might be kind of lame because it was just acoustic instruments; but toward the end when they picked up the tempo it really got funky! They have a really cool message too” (Estrada)!

The rest of my research was done on www.BarakaVision.com, the band’s official website. I used this page to access the band member’s bios, mission statement, and preferred instruments. I also read a few articles on www.jstor.org so that I could read about Kirtan from an Ethnomusicologist’s and Ethnographer’s point of view. These pages gave me insight into more of the cultural implications and history than I could have gained in personal interviews. I couldn’t find much information about Agnihotra so I used www.google.com which led me to a brief review on ecovillage.wordpress.com about the book “How to Save the World”, by Peter Proctor, a biodynamic farmer.

Data Analysis: First, I needed to satisfy my curiosity about how Sakshi even got involved with the Hare Krishna movement. He said, “I was attracted to it years ago due to its instrumentation; especially the sound of the harmonium (which looks like a Dr. Seuss instrument), the message, and the ancient prayers which made me feel in tune with my ancestors” (Sakshi). I accessed his biography on his webpage for more insight on his background. “he lived and studied with many Elders and Mystics (including Ras Pidow, Dr. James E Mumford, Srila Turiya Das Mahasaya and more). Lived and studied at several Ashrams, Temples, and Binghi Camps across North America, Jamaica, Hawaii, and India. In the summers of 2002 and 2003 he traveled across N. America with a traveling cultural festival called “The Festival of India” in which he was a main contributor of set-up and break-down, cultural plays, food distribution, chariot-parading, and sacred chanting. He has been in several musical projects, including: Baraka Kirtan, Santos and the Saints, The Nyahbinghi Livity Choir, Indiana University African American Choral Ensemble, Kuru Dynasty, La Onda, Roots Groundation Family, Parrhesia and more” (BarakaVision.com). I thought that his eclectic musical diversity alone spoke to his openness to new cultures and creativity. If we use Sakshi as an example of the average practitioner of Kirtan, we can see how interesting and appealing the community is. As a side note, he also told me that he does not adhere to any organized religion. But he also does not judge or discriminate anyone based on his or her personal religious choices. His opinion is that people have their own path to embark on to find spiritual peace.

What Sakshi and the Kirtan movement do not do is tell people that they need to submit to their code or way of life. Their message is one of understanding and compassion. In Kirtan, God appears in many forms and usually his/her appearance is different to each person, because God can have an infinite amount of forms. In Kirtan, God can manifest as any deity such as, Krishna, Ram, Shiva, Ganesha, Kali, and many more. These deities share similarities with, and are usually connected to Catholic Saints. To communicate with the deities, they use music, which can be in any genre, just like God can appear in any shape. The musical style creates an openness, connectedness, and receptiveness, among each person’s spirit as they sit in the circle. Just like the participants, each song as a different flavor and mood. To connect with the gods they try to achieve spiritual awakening. Though the Kirtan spiritual awakening may be called different things, spirit of devotion, divine connection, right brained experience, or spiritual openness, these things seem to be held as a common intention to the band members.

Another common intention among the band members is to maintain old practices, like call and response. Samy’s reaction to the call and response aspect of the event was that it was reminiscent of tribal chanting (the band’s desired affect). She also thought the music was calming and soft, until the tempo picked up and it got intense. But this particular event that she saw was calmer than others because it did not use any electric instruments, which are more stimulating to the listener than acoustic ones. She also noticed that each person seemed to be in their own world, yet at the same time connected to everyone in the room. It was almost like Sakshi’s calls put everyone in to a trance, and they could only come out of it by singing the response.

I found that their website was extremely useful for bios and band info. I chose to focus primarily on Sakshi because he is my closest friend out of all the band members. But I did make sure to look at everyone else’s bio and they proved to each have completely different yet extraordinarily interesting backgrounds. It’s compelling to see that people from such different roads can all meet in the middle and work toward a common goal of harmony. Some of the ways that the band members spread peace when they’re not performing is Story Time Yoga, a group started by Sakshi, which incorporates yoga into fairy tales. Ras D likes to change the environment by teaching sustainable farming to Bloomington’s Community. With Kirtan the sky is the limit on creatively spreading the word of peace, harmony, and love.

Conclusion: Unlike other world religions Kirtan offers more than just a guide for living which can be summed up by the golden rule. The Hare Krishna movement brings entire communities of varied people together to function as one spritual entity. Kirtan allows each person to find their own path and use Kirtan as a means to help them spread love and harmony in whatever way they choose. For example, Sakshi’s yoga, and Ras D’s farming; they are each doing what they love to do, while weaving in Kirtan to spread a message.

The beauty of Kirtan is that while it is a deeply personal experience it is also very communal. The participation of the person sitting next to you, chanting, and playing music will directly affect your experience, and vice versa. The “primitiveness” of it makes the participants feel as though they have just relived something that their ancestors probably did long ago. As the tempo speeds up, so does the heart beato f all those involved. The music literally seems to pull your body toward the instruments. Everyone in the room seems to into a spiritual trance, as they slowly forget all the hardships in life outside the Kirtan room. When I was there, I wasn’t even participating but I found that instead of thinking about my bills, homework, exams, or life drama, I was just focused on the rhythm of the drums pulsating through my body. It was as if my brain turned off, and I didn’t have a choice, it was time to meditate.

Kirtan offers an authentic feeling of togethness that people usually do not get from day to day living. After the event eveyone kind of looks around smiling, like “now what?”. In such a short time they ate, smoked, chanted, blessed, meditated, and laughed together. I can truly say that I understand now why Kirtan is becoming so popular. It is a message that can virtually be played with any instruments, in and setting, and any time. Most importantly I found out that it can be played by anyone of any color or creed, etc…as long as they embody the message of love.

Since Kirtan is so musically amorphous it appeals to a broad audience of musical tastes and can easily become a tool for social change. “[It] is an especially effective meduim for the propegation of nationalist ideas because of its devotionalized context and Kirtan music’s potential for group participation, experiences of emboiment, and multiple interpretive possibilites” (Shultz 307).

After doing this Project I think that I have learned that Kirtan has the potential to create strong and loving leaders, who don’t adhere to social convictions of discrimination. In Kirtan you can come from any background because the importance rests in the spiritual world instead of the physical. Hopefully the Hare Kirshna movement will continue to spread, and add much needed harmony to the crazy world we’re all living in.

Works Cited :

Hindu Nationalism, Music, and Embodiment in Marathi Rāshṭrīya Kīrtan

Anna Schultz

Ethnomusicology

Vol. 46, No. 2 (Spring – Summer, 2002), pp. 307-322

Published by: University of Illinois Press on behalf of Society for Ethnomusicology

Stable URL: http://www.jstor.org/stable/852784

Moi. “Cow Dung and It’s Many Wonderful Properties « EARTHKEEPIN.” EARTHKEEPIN. 27 Sept. 2007. Web. 02 Dec. 2010. <http://ecovillagelife.wordpress.com/2007/09/27/cow-dung-and-its-many-wonderful-properties/>.

The Agnihotra (Or Fire-God Oblation) in the Taittirīya-Brāhmaṇa: The First Prapāṭhaka of the Second Kāṇḍa of the Taittirīya-Brāhmaṇa with Translation

Paul-Emile Dumont

Proceedings of the American Philosophical Society

Vol. 108, No. 4 (Aug. 27, 1964), pp. 337-353

Published by: American Philosophical Society

Stable URL: http://www.jstor.org/stable/985912

Popular Kīrtan in Benares: Some ‘Great’ Aspects of a Little Tradition

Stephen M. Slawek

Ethnomusicology

Vol. 32, No. 2 (Spring – Summer, 1988), pp. 77-92

Published by: University of Illinois Press on behalf of Society for Ethnomusicology

Stable URL: http://www.jstor.org/stable/852037

Wind, Arun B., Sakshi G. Das, Ras D. Hanubaba, and Zen G. “Divine Music”. Baraka Kirtan – Divine Music. DigitalNature, 1 Jan. 2010. Web. 04 Nov. 2010.

THE WORLD-WIDE INFLUENCE OF RAMAYANA

When Haile Selassie, the emperor of Ethiopia was gifted with a Ramayana by an Indian sannyasi, he smiled, and said they were all descendants of Lord Rama. He explained how the Ethiopians are called as Cushites, or coming down from Kusha, a son of Rama. The country is called Kushadwip, or the land of the son of Rama.

Ethiopians admit their ancestor as Kush, and they quote the Biblical story of Cush being a son of Ham (a phonetic misnomer of Ram). This only confirms to the widespread influence of Ramayana, even in a land that is 3000 miles away from the mainland of India.

Phonetic describes the way spoken words sound or are pronounced. When we closely examine the names of various places across the world, we can logically deduce how the culture of Ramayana must have influenced these lands, even thousands of years ago. Egypt derives its name from Ajpati, a name of one of Rama’s forefathers. Even the various legends in Egypt contain references to Dasharatha, the father of Rama, and thus even five thousand kilometres away, Ramayana had an influence.

The traces of Vedic age can be seen even today. Iranians have the culture of reverence to fire, an essential sacrificial tool in Vedic process. Armenia has an ancient structure, called the ‘temple of the little blue boy’-referring to Krishna. A French historian even claimed that the original Armenians were worshippers of Radha and Krishna.

This is explained in the Vedic scriptures: Parashuram was a great warrior who destroyed warrior class many times. As a result many kings ran to faraway lands and settled there. Over a period of time, due to the far distance from the main land of India, the culture of Rama and Krishna worship deteriorated.

Nearer home, in the South East Asian regions, Ramayana’s influence can be seen even today. Thailand’s national epic is called ‘Ramakien’– glory of Rama. Until the late 18th century, the capital of Thailand was Ayutthaya, derived from Ayodhya- the capital of Lord Rama. Most of the kings of Thailand are called as Rama-I or Rama-II and so on.

When Lord Rama shot an arrow at demon Maricha and disposed him off to the middle of an ocean, he settled in an island there. That place was called Mauricha or later evolved as Mauritius.

These instances prove that story of Ramayana is not simply a story that belongs to India; this is one of the most powerful stories in the history of the world.

Just as Bible has played a pivotal role in shaping the history of the Western world- you can read novels, appreciate art and history, and you will find some Biblical references there- similarly Ramayana has shaped all of Asian civilization. China, Japan and Korea have their own version of Ramayana story telling. Indonesia- the world’s largest Muslim country- even today has a popular puppet show on Ramayana.

Japan created an animated Ramayana made for the Japanese market by the Japanese; they too love to narrate the Ramayana. Over three hundred different versions- from South Indian to Urdu- Ramayana has captured the imagination of the people all over Asia for millennia.

In recent times, lands outside of Asia-like Africa and Europe- have revealed Ramayana’s influence. The Warner bros in US made a movie, ‘A little Princess’; the heart of the movie is the rendition of Ramayana by a young girl Sara.

The Ramayana story thus has a universal appeal. And that’s because it has all the ingredients of a good story: there is a hero, the princess, the damsel in distress. Adventure, romance, action, it’s all there. Yet, there is something more in Ramayana. It is the ‘adi-kavya’– the first poem. And the poetic masterpiece of Ramayana is known to humans for thousands of years.

Unfortunately modern scholars declare Ramayana to be a fiction; in most book stores, Ramayana is classified as ‘mythology’. However we need to remember that Ramayana is not a fairy tale born out of the fertile brains of some creative writers. Ramayana is a product of divine inspiration, revealed in the heart of a devotee by the Lord himself.

Even when Lord Krishna was personally present on this planet-5000 years ago- Ramayana was well known. That’s the reason the speaker of Srimad Bhagavatam, Srila Sukadeva Goswami devotes only two chapters to the Ramayana. The epic was sung in the courts of kings even those days.

*Article written by Vraja Bihari Das*

Jai Rastafari! Jah Krishnafari!!

Jai RamaChrista! Jah RastaKrishna!!

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This Is The One! Haile Selassie I 125th Birthday Anniversary 2017

This is the One!

    It was in 1892 in the province of Harrar, Ethiopia that Lidj Tafari Makonnen, Haile Selassie was born to Ras Makonnen and Waizero Yeshemabet. This child was a direct descendent of the Biblical King Solomon of Jerusalems union with the legendary Queen of Sheba of the southern most region of the Ethiopian Highlands.

     A prolonged drought had parched the land making life very difficult for man and beast, and the populace prayed for rain as all their crops had died. Ras Makonnen and his wife Waizero Yeshemabet not only prayed for rain but prayed that this time the child she was about to deliver would live, as in the past all seven children had died prematurely.

     It was the 23rd July 1892 and the process of childbearing was in motion. Waizero was accompanied by a group of midwives to ensure that all necessary assistance was present. Prayers went up for her safe delivery, and the entire province of Harrar was in silent meditation. Meanwhile, Ras Makonnen waited on his verandah hoping and praying that it was a son and that this time he would live.

     The heavens above became darkened with clouds not seen in a long while, as the chant of the midwives break the utter quietness of the night. One of the midwives uttered May Mary be near her and may the child live (referring to the Mother of Christ). Soon, the midwives rushed outside where Ras Makonnen was waiting, A Son is born! while the villagers fired their rifles gleefully in the air.  Ras Makonnen rushed inside to behold his only begotten Son of the line of King David, while the midwife anointed the childs lips with butter and honey as was the custom.

     The torrential downpour continued with thunder and lightning and the whole of Ethiopia knew that something significant had happened. The prolonged drought had ended at the instant of the childs birth, and a bright light shone from the universe, described by scientists as one of the brightest comets. Surely this was synonymous to the star which appeared at Christ birth and was the fulfillment of Isaiah 9.6. The downpour however did not prevent the people from all parts of the province to make their way to Ras Makonnens house to pay respect to the only surviving child of the union of Ras Makonnen and Waizero Yeshemabet. This child was the future King of Ethiopia, The One that would lead them.

    Many tales began to circulate about Tafari's boyhood, the most notable concerning his supposed ability to speak to animals. During his youth, it was claimed that he was seen on more than one occasion in the bush conversing with leopards and lions and the fierce jungle beasts becoming docile at his feet.

    Tafari was extraordinarily bright and advanced student at a young age. His knowledge concerning religious and mystical matters amazed his teachers. He could quote freely from the Book of Kufale, the Book of Enoch, Hermas the Shepherd, Judith, Ecclesiasticus, Tobit, the Metsahfa Berhan (Book of Light), the Sixth and Seventh Book of Moses, the Book of Eden (secretly deleted from Genesis during the Dark Ages), all thirty-one books of the Hebrew Bible, the twenty-one Canonical Books of the New Testament, plus numerous Apocryphal and pseudo-pictographic books. On one occasions a priest asked Tafari where he got his knowledge. Tafari's reply was, he got much of it at the time of his baptism, conducted, according to tradition, on the fortieth day of his life. The Kes (priest) who presided at the ceremony had opened Tafari's eyes with the first touch of Holy Chrism, then everything that ensued, was comprehensible to the infant, as if he was an adult. He remembered the priest pronouncing his surname and then his baptismal name, Haile Selassie I (meaning Power of the Trinity), and then he blew softly in his face to ward off evil spirits. This was the instant Tafari claimed he felt himself enveloped by a golden glow and as the priest began to anoint him, water touching his forehead, breast shoulders and all other thirty seven prescribed places, he felt his knowledge increase, filling him up like a vessel and endowing him with a great sense of clarity about creation and the final purpose of man.

    Lidj Tafari is said to have made it quite clear that he was well acquainted with the rare manuscripts of Abba Aragaive and other Coptic Monks, known as the Nine Saints, who entered Ethiopia in 480 AD and founded the first monasteries in Tigre province. He also revealed that he was acquainted with the occult applications of Urim and Thummim and the Mezuzah, as well as the use of the magic words Gematria and Notarilon in Egypt, necromancy and also the magical names Adonay, El, Elohe. He exhibited familiarity with the Cabalistic doctrines and the writings in Gilgamesh. The pagan rituals surrounding the worship of Isis, of the serpent Arwe and of the Abyssinian gods of Earth, (Meder), Sea (Beher) and War (Mahrem), as well as the Arcane of astrology and numerology, but most importantly, Tafari exhibited to the priest his understanding of the central messages in the Egyptian Book of the Dead and the Book of Two Ways. At one stage, an old Abmnet (or Abbot) allegedly asked to examine Tafari's palm. He saw that there was stigmata there and that the lifeline backed up on itself in an emblem of infinity. Tafari whispered a word in the Abbot's ear and all color drained from the old man's face. He left the room apparently in shock, refusing to return or to speak to his colleagues. Tafari addressed a monk who had served in the Cathedral at Axum here the Ark of the Covenant is kept. Tafari described to him, in Cushite, the Kedusta Kedussan, The Holy of Holies or Inner Sanctum where the Tabot, the Ark is kept and recited various inscriptions written upon it. Close to fainting with shock at what Tafari had disclosed. The stories about Tafari's childhood encounters with priests, his occult, wise mind and uncanny powers, spread like wildfire throughout Ethiopia.

    Then the day of Biblical Prophecy came on Nov 2, 1930, Ras Tafari was formally crowned His Imperial Majesty Haile Selassie I, King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah, Emperor of Ethiopia, 225th descendent of King David in the Solomonic Dynasty.  Representatives from 72 nations came and bowed in reverence to His Majesty. The ceremony was conducted by the Ethiopian Orthodox Church and He was first vested with a gold sword along with the exhortation: May you be enabled with this sword to punish the wicked and protect the righteous.

    This was followed with the bestowal of the Imperial scepter of ivory and gold, and the golden orb (globe), a diamond incrusted ring, two traditional lances (spears), the imperial vestments, and finally, anointing His head with oil, the priest placed upon Him the Triple Crown. Some of the vestments like the robe and crown were believed to be King Solomons ancient kingly attire. The Archbishop concluded the anointing with the words: That God may make this crown a crown of sanctity and glory. That, by the grace and the blessings which we have given, you may have an unshaken faith and a pure heart, in order that you may inherit the crown eternal. So be it. Haile Selassie also had his wife Empress Menen coronated with him, a first in Ethiopian Royal History. The final part of the ceremony was a tour of the cathedral by their Imperial Majesties, escorted by the bishops and priests, the princes and dignitaries, assistance and others, carrying palm branches and chanting, Blessed be the King of Israel.

    During this era Selassie was an inspiration to the Ethiopians living on the Caribbean slave island colony of Jamaica. One of these was Marcus Mosiah Garvey who is regarded as a prophet by Jamaicas Afro-Ethiopian community. He told the people to look to Africa where a Black King shall be crowned King of Kings and Lord of Lords. He shall be the Redeemer. And so it was, that soon after this prediction Haile Selassie was crowned and the black people of Jamaica looked in their Bible, seeing the fulfillment of Revelation prophecy come true: The King of Kings, Lord of Lords, Conquering Lion of Judah, Black King of Davids Line has been crowned in Majesty and Glory. This is the One! This is the One that will save us!

    The movement of Rastafari was manifested. Oppressed black peoples had waited in hope for the One that would lead them. Haile Selassie was their King, and because He was King of the oldest Christian monarch in the world, and the only remaining African nation that had not been colonized by white people, He represented a dignity that all black people could be proud of. He had fought on the front lines with his people against the invaders of Italy led by Mussolini, protected the ancient Ethiopian Orthodox Church, built schools, highways, airports and in many ways led Ethiopia into the modern world. Ethiopia is without a doubt what it is today due to the contributions of Haile Selassie. For Rasta people, with Selassie I as King, they no longer had to accept the white Jesus, as portrayed in their slavery/bible school, but saw God with their own eyes, as Marcus Garvey taught. They saw themselves again as black kings and queens of a Royal and Holy Family with their Black King and Queen, God and Goddess, Haile Selassie I and Empress Menen as their Divine image and object of Love and Reverence. They Know! They know when He has the look! Yes! They can tell! Hallelujah!

HAILE SELASSIE I
JAH RAS TAFARI!

(Inspired by the African American Gospel song "This Is The One")

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~Sakshi Zion

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Haile Selassie I on Education

 

“Education develops the intellect; and the intellect distinguishes man from other creatures. It is education that enables man to harness nature and utilize her resources for the well-being and improvement of his life. The key for the betterment and completeness of modern living is education. But, ‘ Man cannot live by bread alone ‘. Man, after all, is also composed of intellect and soul. Therefore, education in general, and higher education in particular, must aim to provide, beyond the physical, food for the intellect and soul. That education which ignores man’s intrinsic nature, and neglects his intellect and reasoning power can not be considered true education.”

~Haile Selassie I, Jah RasTafari

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~Sakshi Zion

Ps. Get Access Now to my FREE Ebook! How I use Law of Attraction to Travel the World and Live my Dreams!