His name Christ comes from the word Krishna, Krist, and the second one is Jesus. Krishna had a foster mother whom Radha loved very much. Her name was Yeshoda, we also call her as [Jesoda, Jeshoda]. Christ is called also as [Yesu, Yeshu] in India. The short form of [Jesoda, Jeshoda] is [Yesu, Yeshu] or [Jeshu, Jesu] we have both the things. From there the name Jesus has come. She wanted to name Her after the foster mother because she was a lady so she was called as [Jeshoda, Jesoda] but for a man She selected the name [Yesu, Yeshu] and [Jeshu, Jesu]. Moreover the word [Jeshu, Jesu] or [Yeshu, Yesu] is very important. “J” in Sanskrit language means, every word has a meaning in Sanskrit language, means to know, is to know, the knowledge, Gyana. [SANSKRIT TALK]. The one who knows. But [Jeshu, Jesu] [“shu”, “su”] means auspicious. [“Shu”, “Su”] means “that brings auspiciousness, that brings blessings”. Jeshu is the one who knows how to bring auspiciousness on this Earth. People never told this, they never knew who went from here with the message that Christ was born.
At the time when Christ came on this Earth with this big message that somebody has to pass through this special problem. Now let’s see why the problem was there. We have to understand the problem that faced human beings at that subtle level where they had to work out this special, a very extraordinary Incarnation. The problem was that human beings had raised their heads. By raising their heads their ego and superego grew up around their limbic area, making it a very hard shell, just like an egg. A man developed his I-ness and only way to transform him into a bird, like an egg breaks up into a bird, was to make the Kundalini rise.
“Return to india. I have waited for you patiently for fifteen years. Soon I shall swim out of the body and on to the Shining Abode. Yogananda, come!”
Sri Yukteswar’s voice sounded startlingly in my inner ear as I sat in meditation at my Mt. Washington headquarters. Traversing ten thousand miles in the twinkling of an eye, his message penetrated my being like a flash of lightning.
Fifteen years! Yes, I realized, now it is 1935; I have spent fifteen years in spreading my guru’s teachings in America. Now he recalls me.
That afternoon I recounted my experience to a visiting disciple. His spiritual development under Kriya Yoga was so remarkable that I often called him “saint,” remembering Babaji’s prophecy that America too would produce men and women of divine realization through the ancient yogic path.
This disciple and a number of others generously insisted on making a donation for my travels. The financial problem thus solved, I made arrangements to sail, via Europe, for India. Busy weeks of preparations at Mount Washington! In March, 1935 I had the Self- Realization Fellowship chartered under the laws of the State of California as a non-profit corporation. To this educational institution go all public donations as well as the revenue from the sale of my books, magazine, written courses, class tuition, and every other source of income.
“I shall be back,” I told my students. “Never shall I forget America.”
At a farewell banquet given to me in Los Angeles by loving friends, I looked long at their faces and thought gratefully, “Lord, he who remembers Thee as the Sole Giver will never lack the sweetness of friendship among mortals.”
I sailed from New York on June 9, 1935 in the Europa. Two students accompanied me: my secretary, Mr. C. Richard Wright, and an elderly lady from Cincinnati, Miss Ettie Bletch. We enjoyed the days of ocean peace, a welcome contrast to the past hurried weeks. Our period of leisure was short-lived; the speed of modern boats has some regrettable features!
THERESE NEUMANNTHERESE NEUMANN
Famous Catholic Stigmatist who inspired my 1935 pilgrimage to Konnersreuth, Bavaria Like any other group of inquisitive tourists, we walked around the huge and ancient city of London.
The following day I was invited to address a large meeting in Caxton Hall, at which I was introduced to the London audience by Sir Francis Younghusband. Our party spent a pleasant day as guests of Sir Harry Lauder at his estate in Scotland. We soon crossed the English Channel to the continent, for I wanted to make a special pilgrimage to Bavaria.
This would be my only chance, I felt, to visit the great Catholic mystic, Therese Neumann of Konnersreuth.
Years earlier I had read an amazing account of Therese. Information given in the article was as follows:
(1) Therese, born in 1898, had been injured in an accident at the age of twenty; she became blind and paralyzed.
(2) She miraculously regained her sight in 1923 through prayers to St. Teresa, “The Little Flower.” Later Therese Neumann’s limbs were instantaneously healed.
(3) From 1923 onward, Therese has abstained completely from food and drink, except for the daily swallowing of one small consecrated wafer.
(4) The stigmata, or sacred wounds of Christ, appeared in 1926 on Therese’s head, breast, hands, and feet. On Friday of every week thereafter, she has passed through the Passion of Christ, suffering in her own body all his historic agonies.
(5) Knowing ordinarily only the simple German of her village, during her Friday trances Therese utters phrases which scholars have identified as ancient Aramaic. At appropriate times in her vision, she speaks Hebrew or Greek.
(6) By ecclesiastical permission, Therese has several times been under close scientific observation. Dr. Fritz Gerlick, editor of a Protestant German newspaper, went to Konnersreuth to “expose the Catholic fraud,” but ended up by reverently writing her biography.
As always, whether in East or West, I was eager to meet a saint. I rejoiced as our little party entered, on July 16th, the quaint village of Konnersreuth. The Bavarian peasants exhibited lively interest in our Ford automobile (brought with us from America) and its assorted group-an American young man, an elderly lady, and an olive-hued Oriental with long hair tucked under his coat collar.
Therese’s little cottage, clean and neat, with geraniums blooming by a primitive well, was alas! silently closed. The neighbors, and even the village postman who passed by, could give us no information. Rain began to fall; my companions suggested that we leave.
“No,” I said stubbornly, “I will stay here until I find some clue leading to Therese.”
Two hours later we were still sitting in our car amidst the dismal rain. “Lord,” I sighed complainingly, “why didst Thou lead me here if she has disappeared?”
An English-speaking man halted beside us, politely offering his aid.
“I don’t know for certain where Therese is,” he said, “but she often visits at the home of Professor Wurz, a seminary master of Eichstatt, eighty miles from here.”
The following morning our party motored to the quiet village of Eichstatt, narrowly lined with cobblestoned streets. Dr. Wurz greeted us cordially at his home; “Yes, Therese is here.” He sent her word of the visitors. A messenger soon appeared with her reply.
“Though the bishop has asked me to see no one without his permission, I will receive the man of God from India.”
Deeply touched at these words, I followed Dr. Wurz upstairs to the sitting room. Therese entered immediately, radiating an aura of peace and joy.
She wore a black gown and spotless white head dress. Although her age was thirty-seven at this time, she seemed much younger, possessing indeed a childlike freshness and charm. Healthy, well- formed, rosy-cheeked, and cheerful, this is the saint that does not eat!
Therese greeted me with a very gentle handshaking. We both beamed in silent communion, each knowing the other to be a lover of God.
Dr. Wurz kindly offered to serve as interpreter. As we seated ourselves, I noticed that Therese was glancing at me with naive curiosity; evidently Hindus had been rare in Bavaria.
“Don’t you eat anything?” I wanted to hear the answer from her own lips.
“No, except a consecrated rice-flour wafer, once every morning at six o’clock.”
“How large is the wafer?”
“It is paper-thin, the size of a small coin.” She added, “I take it for sacramental reasons; if it is unconsecrated, I am unable to swallow it.”
“Certainly you could not have lived on that, for twelve whole years?”
“I live by God’s light.” How simple her reply, how Einsteinian!
“I see you realize that energy flows to your body from the ether, sun, and air.”
A swift smile broke over her face. “I am so happy to know you understand how I live.”
“Your sacred life is a daily demonstration of the truth uttered by Christ: ‘Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.'”
Again she showed joy at my explanation. “It is indeed so. One of the reasons I am here on earth today is to prove that man can live by God’s invisible light, and not by food only.”
“Can you teach others how to live without food?” She appeared a trifle shocked. “I cannot do that; God does not wish it.”
As my gaze fell on her strong, graceful hands, Therese showed me a little, square, freshly healed wound on each of her palms. On the back of each hand, she pointed out a smaller, crescent-shaped wound, freshly healed. Each wound went straight through the hand. The sight brought to my mind distinct recollection of the large square iron nails with crescent-tipped ends, still used in the Orient, but which I do not recall having seen in the West.
The saint told me something of her weekly trances. “As a helpless onlooker, I observe the whole Passion of Christ.” Each week, from Thursday midnight until Friday afternoon at one o’clock, her wounds open and bleed; she loses ten pounds of her ordinary 121-pound weight. Suffering intensely in her sympathetic love, Therese yet looks forward joyously to these weekly visions of her Lord.
I realized at once that her strange life is intended by God to reassure all Christians of the historical authenticity of Jesus’ life and crucifixion as recorded in the New Testament, and to dramatically display the ever-living bond between the Galilean Master and his devotees.
Professor Wurz related some of his experiences with the saint.
“Several of us, including Therese, often travel for days on sight- seeing trips throughout Germany,” he told me. “It is a striking contrast-while we have three meals a day, Therese eats nothing. She remains as fresh as a rose, untouched by the fatigue which the trips cause us. As we grow hungry and hunt for wayside inns, she laughs merrily.”
The professor added some interesting physiological details: “Because Therese takes no food, her stomach has shrunk. She has no excretions, but her perspiration glands function; her skin is always soft and firm.”
At the time of parting, I expressed to Therese my desire to be present at her trance.
“Yes, please come to Konnersreuth next Friday,” she said graciously. “The bishop will give you a permit. I am very happy you sought me out in Eichstatt.”
Therese shook hands gently, many times, and walked with our party to the gate. Mr. Wright turned on the automobile radio; the saint examined it with little enthusiastic chuckles. Such a large crowd of youngsters gathered that Therese retreated into the house. We saw her at a window, where she peered at us, childlike, waving her hand.
From a conversation the next day with two of Therese’s brothers, very kind and amiable, we learned that the saint sleeps only one or two hours at night. In spite of the many wounds in her body, she is active and full of energy. She loves birds, looks after an aquarium of fish, and works often in her garden. Her correspondence is large; Catholic devotees write her for prayers and healing blessings. Many seekers have been cured through her of serious diseases.
Her brother Ferdinand, about twenty-three, explained that Therese has the power, through prayer, of working out on her own body the ailments of others. The saint’s abstinence from food dates from a time when she prayed that the throat disease of a young man of her parish, then preparing to enter holy orders, be transferred to her own throat.
On Thursday afternoon our party drove to the home of the bishop, who looked at my flowing locks with some surprise. He readily wrote out the necessary permit. There was no fee; the rule made by the Church is simply to protect Therese from the onrush of casual tourists, who in previous years had flocked on Fridays by the thousands.
We arrived Friday morning about nine-thirty in Konnersreuth. I noticed that Therese’s little cottage possesses a special glass-roofed section to afford her plenty of light. We were glad to see the doors no longer closed, but wide-open in hospitable cheer. There was a line of about twenty visitors, armed with their permits. Many had come from great distances to view the mystic trance.
Therese had passed my first test at the professor’s house by her intuitive knowledge that I wanted to see her for spiritual reasons, and not just to satisfy a passing curiosity.
My second test was connected with the fact that, just before I went upstairs to her room, I put myself into a yogic trance state in order to be one with her in telepathic and televisic rapport. I entered her chamber, filled with visitors; she was lying in a white robe on the bed. With Mr. Wright following closely behind me, I halted just inside the threshold, awestruck at a strange and most frightful spectacle.
Blood flowed thinly and continuously in an inch-wide stream from Therese’s lower eyelids. Her gaze was focused upward on the spiritual eye within the central forehead. The cloth wrapped around her head was drenched in blood from the stigmata wounds of the crown of thorns. The white garment was redly splotched over her heart from the wound in her side at the spot where Christ’s body, long ages ago, had suffered the final indignity of the soldier’s spear-thrust.
Therese’s hands were extended in a gesture maternal, pleading; her face wore an expression both tortured and divine. She appeared thinner, changed in many subtle as well as outward ways. Murmuring words in a foreign tongue, she spoke with slightly quivering lips to persons visible before her inner sight.
As I was in attunement with her, I began to see the scenes of her vision. She was watching Jesus as he carried the cross amidst the jeering multitude.
Suddenly she lifted her head in consternation: the Lord had fallen under the cruel weight. The vision disappeared. In the exhaustion of fervid pity, Therese sank heavily against her pillow.
At this moment I heard a loud thud behind me. Turning my head for a second, I saw two men carrying out a prostrate body. But because I was coming out of the deep superconscious state, I did not immediately recognize the fallen person. Again I fixed my eyes on Therese’s face, deathly pale under the rivulets of blood, but now calm, radiating purity and holiness. I glanced behind me later and saw Mr. Wright standing with his hand against his cheek, from which blood was trickling.
“Dick,” I inquired anxiously, “were you the one who fell?”
“Yes, I fainted at the terrifying spectacle.” “Well,” I said consolingly, “you are brave to return and look upon the sight again.”
Remembering the patiently waiting line of pilgrims, Mr. Wright and I silently bade farewell to Therese and left her sacred presence.
The following day our little group motored south, thankful that we were not dependent on trains, but could stop the Ford wherever we chose throughout the countryside. We enjoyed every minute of a tour through Germany, Holland, France, and the Swiss Alps. In Italy we made a special trip to Assisi to honor the apostle of humility, St. Francis. The European tour ended in Greece, where we viewed the Athenian temples, and saw the prison in which the gentle Socrates had drunk his death potion.
One is filled with admiration for the artistry with which the Greeks have everywhere wrought their very fancies in alabaster.
We took ship over the sunny Mediterranean, disembarking at Palestine. Wandering day after day over the Holy Land, I was more than ever convinced of the value of pilgrimage. The spirit of Christ is all- pervasive in Palestine; I walked reverently by his side at Bethlehem, Gethsemane, Calvary, the holy Mount of Olives, and by the River Jordan and the Sea of Galilee.
Our little party visited the Birth Manger, Joseph’s carpenter shop, the tomb of Lazarus, the house of Martha and Mary, the hall of the Last Supper. Antiquity unfolded; scene by scene, I saw the divine drama that Christ once played for the ages.
On to Egypt, with its modern Cairo and ancient pyramids. Then a boat down the narrow Red Sea, over the vasty Arabian Sea; lo, India.
Mother Nature is a conscious, sentient Being. She is our Cosmic Mother. She has many names. Some call her Green Tara. Our modern civilizations lost respect for the Mother Creator. Our disconnect from Divine Mother was our true fall from grace. Now, in order to heal our own lives, we need to reconnect with Mother Nature.
Earth Healers and Guardians are stepping up to their most important mission to restore the sacred relationship with the Earth.
The time has come for the Mother’s ascension. Her electromagnetic frequency is rising. And with that, we are also ascending. It is time to align with the Mother again. The more we attune our lives with her energy, the more blissful the process will be. This is the most radical transformation of human existence. It is time to love Goddess Life again. She is our true savior.
Tara, whose name means “star” or “she who ferries across,” is a Bodhisattva of compassion. In Tibetan, Tara is known as “Dölma” (Sgrol-ma), or “She Who Saves.” In particular she represents compassion in action, since she’s in the process of stepping from her lotus throne in order to help sentient beings.
Literal translation
This mantra (or at least most of it) has a literal meaning. Here are the meanings of the various parts of it:
The syllable Om has no conceptual meaning, and is a sound representing the potential for awakening that resides in all living beings. (You can read more about Om on the page discussing the Om shanti shanti shanti mantra.)
“Tare” is the vocative form of Tara, so it means “O Tara!” (The vocative form of a noun is where the person or thing is being addressed or called upon.)
“Tu” is an exclamation that can mean “Pray! I beg! I entreat!” and so “tuttare” means something like “I pray to you, O Tara,” “I entreat you, O Tara,” or “I beg you, O Tara.”
“Tura” is an adjective meaning “quick, willing, prompt.” As a noun, “tura would mean “swift one.” “Ture” would be the vocative form of the noun, and so “ture” would mean something like “O swift one!” Svāhā means: “Hail!”, “Hail to!” or “May a blessing rest on!”
So the Green Tara mantra could be translated as “OM! O Tara! I entreat you, O Tara! O swift one! Hail!”
A dakini is a manifestation of liberating energy in female form. Sometimes they are beautiful, and sometimes they are wrathful and hideous and decorated with skulls. Because they represent liberation they often are depicted naked and dancing. The Tibetan word for dakini is khandroma, which means “sky goer.”
In Buddhist tantra, iconic dakinis help arouse blissful energy in a practitioner, transforming defiled mental states, or klesas, into enlightened awareness. In Vajrayana iconography prajna, wisdom is often depicted as the female principle to be joined with upaya, or skillful means, the masculine principle. Thus the liberation of the female dakini is the boundlessness of sunyata, emptiness, which is the perfection of wisdom.
Origin of Dakinis Veneration of dakinis appears to have first emerged in India sometime between the 10th and 12th centuries. The original dakinis may have been the female consorts shown in yab-yum images. About the same time, dakinis also appeared in Hindu art and stories, originally as evil and malevolent spirits. But it was within Buddhist tantra that dakinis developed into richly complex archetypes of liberating power.
The dakini tradition was transmitted from India to Tibet, and today dakinis are most closely associated with Tibetan Buddhism. Dakinis also are found in Japanese Shingon Buddhism, where they came to be associated with foxes. In Japanese folklore, foxes have many magical properties and can take the form of human women.
Classification of Dakinis Dakinis may be enlightened or unenlightened. An unenlightened dakini is sometimes called a “worldly” dakini. A worldly dakini is still caught in the cycle of samsara and may manifest as a kind of trickster. But most of the time when we’re talking about dakinis, we’re talking about enlightened ones, also called “wisdom” dakinis.
Dakinis play many different roles in Vajrayana and can be identified in many ways, but often they are sorted into four major classes. These four are secret, inner, outer, and outer-outer.
On the secret level, the dakini is a manifestation of the most subtle state of mind experienced intimately in highest tantra yoga. At the inner level, she is a meditation deity or yidam, an expression of the most basic nature of the practitioner. The outer dakini manifests as a physical body, which may be the physical body of the practitioner who has realized himself as her, as self-other dualities melt away. And the outer dakini is a dakini in human form, possibly a teacher or yogini.
Dakinis also are classified according to the five Buddha families, illustrated by the Five Dhyani Buddhas. And they are sometimes associated with the three aspects of the Trikaya.
However, sorting iconic dakinis into rigid classifications is to miss them. More than anything else dakinis represent dynamism and energy. They are the power that brings about transformation. They can manifest in many forms, including as yourself. They are fierce, and often frightening, and don’t conform to expectations.
Wrathfulness In Western art, traditionally benevolent beings are depicted as beautiful and malevolent ones are ugly, but the art of Asia doesn’t always follow that pattern. The many wrathful characters depicted in Buddhist art, including wrathful deities, often are protectors and teachers. Their appearance is a manifestation of power and even ferocity, but not malevolence.
The symbolism associated with wrathful beings may also confuse the uninitiated viewer. For example, when a dakini is shown dancing on a corpse, the corpse does not represent death but rather an ignorance and the ego.
Many iconic figures can appear in both peaceful and wrathful aspects. For example, the usually beautiful Tara, an archetype of compassion, sometimes manifests as Black Tara, who can resemble the black, dancing dakini in the image above. Black Tara functions to ward off evil, not cause it.
In their wrathful appearance dakinis are akin to Dharmapalas, who in Tibetan mythology often were former demons who converted to Buddhism and became dharma protectors. The Dharmapala Mahakala is the wrathful form of Avalokiteshvara, Bodhisattva of Compassion. The one principal Dharmapala who is female, Palden Lhamo, is often also called a dakini.
Other Prominent Dakinis The dakini Vajrayogini, who can manifest as several other beings, is one of the earliest dakinis and is considered to be the supreme deity of all tantric gods and goddesses. Narodakini is a particularly fierce dakini of early Vajrayana. Simhamukha is a lion-headed dakini and female manifestation of Padmasambhava.
I know a place we can go, a place to get away from the snow, a place so deep down inside…. Go within the Doorof your Heart and ye shall find your Divine Sanctuary.. My NEW Music Video is Now Available on YouTube and the song is available on All Streaming Platforms!
Watch and Listen Now!
I am super excited to announce the new release of my single “Sanctuary” along with the Official Music Video. This is by far the best quality recording and video I’ve done yet in my music career. Me and my producer Chip Reardin worked long and hard on this one. We wanted to give you all the best quality song and video from our hearts. With all the uncertainty and struggle in this time, this song is my offering to all souls seeking a refuge from the intensities of today, a small reminder that our place of peace is right within us… our Sanctuary.
You can also listen to the song on All Streaming Platforms..
Music & Lyrics Written by Sakshi Zion & Gabriel Lantz.
Music performed by Sakshi Zion.
Music co-written & performed by Chip Reardin.
Backup vocals by Shaina Marie.
Produced, Mixed and Mastered by Chip Reardin.
Co-produced by Sakshi Zion.
Outro of song “Thunder” inspired by the late Sri Charles Davis of Shanti Villa and Heal The Atmosphere Association. 🕊
Here’s the Lyrics :
I know a place we can go
A place to get away from the snow
A place so deep down inside
Oh Jah will take us higher and higher
Chorus :
Higher, higher, higher, higher, higher
My heart is filled with so much desire
Higher, higher, higher, higher, higher
Oh Jah will take us higher and higher
Rap :
Yo, when I step into the temple
It’s simple, revelations pour out my mental
I’m wishful, for a better world
Visionary star-gate, I make it unfurl
Iyah iiightz, lights, knowledge and wisemind
Yo we haffi know the mystery within divine rhyme
I climb Jacob’s latter, chakras on mi spine
The kundalini serpent unwinds and aligns
It’s time for the union of God and Goddess
Mary Magdalene and Yeshua bless
Incarnated from Osiris and Empress Isis
The oneness of InI consciousness
Supreme embellishment, ancient Kemetic script
Yo, we building the Gods, this wisdom heaven sent
InI represent, cosmic elements
Yo, the masters perfect as the soul resurrects yo
Pre-Chorus :
I know a place we can go
A place to get away from the snow
A place so deep down inside
Oh Jah will take us higher and higher
Chorus :
Higher, higher, higher, higher, higher
My heart is filled with so much desire
Higher, higher, higher, higher, higher
Oh Jah will take us higher and higher
Bridge :
Only InI can save me, under the Bodhi tree wakey wakey
Only InI can save me, I enter into my sanctuary
Only InI can save me, under the Bodhi tree wakey wakey
Only InI can save me, I enter into my sanctuary
Outro :
Thunder, Thunderation, we the Rastafarites of Jah nation
Thunder, Thunderation, we create a healing vibration
Thunder, Thunderation, we the Rastafarites of Jah nation
Thunder, Thunderation, we create a healing vibration
We create a healing vibration, we create a healing vibration
We create a healing vibration, we create a healing vibration
You can also find my music on SoundCloud, Tidal, Pandora, Amazon Music and more… For all my most relevant links in one easy place, go here : http://linktr.ee/sakshizion
The path of Kundalini Yoga was initially brought to Egypt by the Thoth-Hermes Masters of Atlantis, where its patrons had been the Kaberoi Twins. On ancient Lemuria the Kaberoi had been known as the Kumara Twins, Sanat and Sananda, the founders of Gnostic-Alchemical Path and the vehicle of its dissemination to Atlantis, the Order of the Seven Rays. The Seven Ray Order later became known as the Great White Brotherhood.
On Atlantis the Kaberoi were the “Two Fires,” the dual parts of Neptune in his manifestation as the Fire Serpent or Kundalini, and they were represented as the Twin Snakes on the caduceus of Thoth-Hermes. In Egypt, they became the Twin Sons of Neptune in his manifestation as Fire God Ptah.
In Egypt, the Kaberoi Twins also took the form of Seth and Horus, and the dual serpentine pathways in the etheric body, the Ida and Pingala Nadis, became known as the Paths of Seth and Horus. During the alchemical process the two nadis and the polar opposite charges moving through them unite to become as the Dj, the Serpent Fire, to rise up the Djed column (the spine). The Kundalini, which is mentioned in Egyptian texts as Iart or Aart, meaning “to rise,” states Egyptologist Isa Shwaller de Lubiz, “alluded to, the rising of the snake of fire along the spinal column “
The alchemical tools used by the Egyptian Masters to prepare Djedhi candidates for initiation in the Great Pyramid included asanas (stretches), pranayama (breath control), fasting, meditation, study of the ancient scrolls, and attendance at the regularly staged dramatizations of the death and spiritual rebirth of the archetypal initiate, Osiris, at Sais, Philae, Busiris and Abydos. During this drama, after being murdered by his brother Seth, a personification of the destructive Kundalini, Osiris was represented on stage by his spine, the Djed Pillar, which was laid horizontally on its side. Osiris’s subsequent resurrection and immortality was then enacted by raising the Djed Pillar to its vertical position, thus representing the rise of the Dj (the Serpent) up the Djed (the spine) to the apex of the head of the archetypal initiate. This part of the drama is still intact and beautifully portrayed in relief on a wall of Osiris’s principal headquarters at Abydos. Close by is a depiction of Thoth handing the Twin Serpents to Osiris with one hand and an Ankh in another, symbolizing that through uniting the inner serpents to become the Kundalini, Osiris will achieve immortality.
From: The Return of the Serpents of Wisdom 🐍 by Mark Amaru Pinkham
One of the 18 Maheshvara Siddhas responsible for founding a school of yoga based upon the ancient teachings of Sanat Kumara – the founder of the Gnostic-Alchemical Path – was the Siddha Babaji. Also known as Nagaraj, “King of the Nagas,” Babaji was a student of both Agastyar and Boganathar. Babaji’s school of yoga, called Kriya Yoga, was based upon the Kaya Kalpa science of pranayama or breath control.
According to the authorized biography in Babaji and The 18 Siddha Kriya Yoga Tradition by Babaji devotee M. Govindam, Babaji was born in 203 B.C. to a priest of the Shiva temple in Parangipetttai, southern India. Within his father’s temple was a life-sized image of Sanat Kumara or Lord Murugan that had originally been a huge Shiva lingam before magically transforming into the forever young form of the Kumara, Babaji spent much of his earliest years assisting his father in the temple and immersing himself in the worship of this image of Murugan.
At five years of age Babaji was kidnapped, but then set free again soon afterwards. Rather than return to his home and family, however, Babaji decided to renounce worldy life and travel throughout India as a mendicant and renunciate. During his subsequent wanderings Babaji encountered many enlightened Siddhas, each of whom taught him some facet of Yoga. At one point his travels led him to the shrine of Murugan in Sri Lanka where he met the Siddha Bogarnath and gained instruction in both alchemy and meditation Then, following six months of intensive spiritual practice under Bogarnath’s expert guidance, Babaji achieved a deep state of transcendental absorption or Samadhi during which he achieved spiritual communion with the forever young boy.
After leaving Sri Lanka, Babaji journeyed to the Pothigai Hills with the goal of receiving the spiritual blessings of the Siddha Agastya With great determination Babaji camped at the Courtallam Falls which were nearby the sage’s secluded ashram and vowed to undergo severe austerities until he was blessed with the divine presence of the diminutive sage. Following forty-eight days of rigorous tapas (austerities) Babaji’s resolve bore fruit and the diminutive Siddha spontaneously appeared from behind a tree. Agastyar blessed Babaji and initiated him into that branch of Kaya Kalpa known as Vasi Yoga, the science of breath control. Following this initiation, Agastyar gave Babaji instructions to travel to the Himalayas and master pranayama.
Babaji immersed himself in intensive yoga within the Himalayan caves before founding an ashram near the Shiva Temple of Badrinath. In due time he achieved immortality and became patriarch of his own school of Vasi Yoga called Kriya Yoga. Through the dynamic yogis who subsequently achieved enlightenment under Babaji’s guidance, including the Siddhas Lahari Mahasaya, Shri Yukteswar, and Paramahansa Yogananda, Kriya Yoga eventually spread throughout the world. Babaji Nagaraj is said to currently be approximately 2000 years in age while continuing to anchor the high frequencies of Spirit in an immortal physical form in his Himalayan retreat.
From: The Return of the Serpents of Wisdom 🐍 by Mark Amaru Pinkham
We are already aware… based on recent scientific studies of DNA, that modern humanity originated in Africa, that African people are the world’s aboriginal people and that all modern humans can ultimately trace their ancestral roots back to Africa. If not for the primordial migrations of early African people, humanity would have remained physically Africoid, and the rest of the world outside of the African continent absent of human life. This is our starting point.
Since the first modern humans (Homo sapiens sapiens) were of African birth, the African presence globally can be demonstrated through the history of the Black populations that have inhabited the world within the span of recent humanity. Not only are African people the aboriginal people of the planet, however, there is abundant evidence to show that Black people created and sustained many of the world’s earliest and most enduring civilizations. Such was the case in India.
The questions we pose here are simply these: Who are the African people of India? What is their significance in the annals of history? Precisely what have they done and what are they doing now? These are extremely serious questions that warrant serious and fundamental answers.
ANCIENT AFRICA AND EARLY INDIA
Exceptionally valuable writings reflecting close relationships between Africa and early India have existed for more than two thousand years. In the first century B.C.E., for example, the famous Greek historian Diodorus Siculus penned that,
“From Ethiopia he (Osiris) passed through Arabia, bordering upon the Red Sea as far as India…. He built many cities in India, one of which he called Nysa, willing to have remembrance of that (Nysa) in Egypt, where he was brought up.”
INDIA’S EARLIEST CIVILIZATION
In Greater India, more than a thousand years before the foundations of Greece and Rome, proud and industrious Black men and women known as Dravidians erected a powerful civilization. We are referring here to the Indus Valley civilization- -India’s earliest high-culture, with major cities spread out along the course of the Indus River. The Indus Valley civilization was at its height from about 2200 B.C.E. to 1700 B.C.E. This phase of its history is called the Harappan, the name being derived from Harappa, one of the earliest known Indus Valley cities.
In 1922, about 350 miles northeast of Harappa, another large Indus city, Mohenjo-daro (the Mound of the Dead) was identified. Mohenjo-daro and Harappa were apparently the chief administrative centers of the Indus Valley complex, and since their identification, several additional cities, including Chanhu-daro, Kalibangan, Quetta and Lothal have been excavated.
The Indus cities possessed multiple level houses enhanced by sophisticated wells, drainage systems and bathrooms with flushing toilets. A recognized scholar on the Indus Valley civilization, Dr. Walter Fairservis, states that the “Harappans cultivated cotton and perhaps rice, domesticated the chicken and may have invented the game of chess and one of the two great early sources of nonmuscle power: the windmill.”
The decline and fall of the Indus Valley civilization has been linked to several factors, the most important of which were the increasingly frequent incursions of the White people known in history as Aryans–violent Indo-European tribes initially from central Eurasia and later Iran. Indeed, the name Iran means the “land of the Aryan.”
APARTHEID IN INDIA
The White tribes that invaded India and disrupted Black civilization there are known as Aryans. The Aryans were not necessarily superior warriors to the Blacks but they were aggressive, developed sophisticated military technologies and glorified military virtues. After hundreds of years of intense martial conflict the Aryans succeeded in subjugating most of northern India. Throughout the vanquished territories a rigid, caste-segmented social order was established with the masses of conquered Blacks (called Shudras) essentially reduced to slaves to the Whites and imposed upon for service in any capacity required by their White conquerors. This vicious new world order was cold-bloodily racist, with the Whites on top, the mixed races in the middle, and the overwhelming majority of Black people on the very bottom. In fact, the Aryan term varna, denoting one’s societal status and used interchangeably with caste, literally means color or complexion and reflects a prevalent racial hierarchy. Truly, India is still a racist country. White supremacist David Duke claimed “that his 1970′s visit to India was a turning point in his views on the superiority of the White race.”
Caste law in India, based originally on race, regulated all aspects of life, including marriage, diet, education, place of residence and occupation. This is not to deny that there were certain elements of the Black aristocracy that managed to gain prominence in the dominant White social structure. The masses of conquered Black people, however, were regarded by the Whites as Untruth itself. The Whites claimed to have emerged from the mouth of God; the Blacks, on the other hand, were said to have emerged from the feet of God. This was the ugly reality for the Black masses in conquered India. It was written that:
“A Sudra [Black] who intentionally reviles twice-born men [Whites] by criminal abuse, or criminally assaults them with blows, shall be deprived of the limb with which he offends. If he has criminal intercourse with an Aryan woman, his organ shall be cut off, and all his property confiscated. If the woman has a protector, the Sudra shall be executed. If he listens intentionally to a recitation of the Veda [a traditional Hindu religious text], his tongue shall be cut out. If he commits them to memory his body shall be split in half.”
Servitude to Whites became the basis of the lives of the Black people of India for generation after generation after generation. With the passage of time, this brutally harsh, color-oriented, racially-based caste system became the foundation of the religion that is now practiced throughout all India. This is the religion known as Hinduism.
THE BUDDHA AND BUDDHISM IN INDIA
African Black Buddha
Buddhism appeared in India during the sixth century B.C.E. and came in the form of a protest against Hinduism. Buddhism opposed the arrogance of caste, and preached tolerance. It should not be surprising, then, that it developed a large and rapid following in the regions of India where the Blacks had survived in substantial numbers. On the emergence of Buddhism in India, Diop has suggested that:
“It would seem that Buddha was an Egyptian priest, chased from Memphis by the persecution of Cambyses. This tradition would justify the portrayal of Buddha with woolly hair. Historical documents do not invalidate this tradition…There is general agreement today on placing in the sixth century not only Buddha but the whole religious and philosophical movement in Asia with Confucius in China, Zoroaster in Iran. This would confirm the hypothesis of a dispersion of Egyptian priests at that time spreading their doctrine in Asia.”
Dr. Vulindlela Wobogo, another African-centric scholar, has observed that:
“Manifestations of the Buddha in Asia are Black with woolly hair. They all appear to be Egypto-Nubian priests who fled Egypt…The priests carried their spiritual knowledge but lost much of the scientific knowledge for obvious reasons. The well-known aspects of Buddhism and its companion, yoga, are all simply Egypto-Nubian priesthood practices, meditation, and…the belief that one could attain a god-like state if the soul was liberated from the body through knowledge and denial.”
In a monumental two volume work entitled A Book of the Beginnings, originally published in 1881, Gerald Massey recorded that:
“It is not necessary to show that the first colonisers of India were Black, but it is certain that the Black Buddha of India was imaged in the Africoid type. In the Black [African] god, whether called Buddha or Sut-Nahsi, we have a datum. they carry in their color the proof of their origin. The people who first fashioned and worshipped the divine image in the Africoid mold of humanity must, according to all knowledge of human nature, have been Africans themselves. For the Blackness is not merely mystical, the features and the hair of Buddha belong to the Black race.”
In the first volume of his massive text Anacalypsis, Godfrey Higgins wrote that:
“The religion of Buddha, of India, is well known to have been very ancient. In the most ancient temples scattered through Asia, where his worship is yet continued, he is found black as jet, with the flat face, thick lips and curly hair of the African.”
DALIT: THE BLACK UNTOUCHABLES OF INDIA
Possibly the most substantial percentage of Asia’s Blacks can be identified among India’s 160 million “Untouchables” or “Dalits.” Frequently they are called “Outcasts.” Indian nationalist leader and devout Hindu Mohandas K. Gandhi called them “Harijans,” meaning “children of god.” The official name given them in India’s constitution (1951) is “Scheduled Castes.” “Dalit,” meaning “crushed and broken,” is a name that has come into prominence only within the last four decades. “Dalit” reflects a radically different response to oppression.
The Dalit are demonstrating a rapidly expanding awareness of their African ancestry and their relationship to the struggle of Black people throughout the world. They seem particularly enamored of African-Americans. African-Americans, in general, seem almost idolized by the Dalit, and the Black Panther Party, in particular, is virtually revered. In April 1972, for example, the Dalit Panther Party was formed in Bombay, India. This organization takes its pride and inspiration directly from the Black Panther Party of the United States. This is a highly important development due to the fact that the Untouchables have historically been so systematically terrorized that many of them, even today, live in a perpetual state of extreme fear of their upper caste oppressors. This is especially evident in the villages. The formation of the Dalit Panthers and the corresponding philosophy that accompanies it signals a fundamental change in the annals of resistance, and Dalit Panther organizations have subsequently spread to other parts of India. In August 1972, the Dalit Panthers announced that the 25th anniversary of Indian independence would be celebrated as a day of mourning. In 1981, in Bangalore, India Dravidian journalist V.T. Rajshekar published the first issue of Dalit Voice–the major English journal of the Black Untouchables. In a 1987 publication entitled the African Presence in Early Asia, Rajshekar stated that:
“The African-Americans also must know that their liberation struggle cannot be complete as long as their own blood-brothers and sisters living in far off Asia are suffering. It is true that African-Americans are also suffering, but our people here today are where African-Americans were two hundred years ago.
African-American leaders can give our struggle tremendous support by bringing forth knowledge of the existence of such a huge chunk of Asian Blacks to the notice of both the American Black masses and the Black masses who dwell within the African continent itself.”
Dravidian man of India
HABSHIS AND SIDDIS: AFRICAN DYNASTIES IN INDIA
India also received its share of African bondsmen, of whom the most famous was the celebrated Malik Ambar (1550-1626). Ambar, like a number of Africans in medieval India, elevated himself to a position of great authority. Malik Ambar, whose original name was Shambu, was born around 1550 in Harar, Ethiopia. After his arrival in India Ambar was able to raise a formidable army and achieve great power in the west Indian realm of Ahmadnagar. Ambar was a brilliant diplomat and administrator. He encouraged manufactures and built canals and mosques. He gave pensions to poets and scholars, established a postal service, and ultimately became one of the most famous men in India.
In a collective form, however, and in respect to long term influence, the African sailors known as Siddis stand out. Certainly, Siddi kingdoms were established in western India in Janjira and Jaffrabad as early as 1100 AD. After their conversion to Islam, the African freedmen of India, originally called Habshi from the Arabic, called themselves Sayyad (descendants of Muhammad) and were consequently called Siddis. Indeed, the island Janjira was formerly called Habshan, meaning Habshan’s or African’s land. Siddi signifies lord or prince. It is further said that Siddi is an expression of respectful address commonly used in North Africa, like Sahib in India. Specifically, it is said to be an honorific title given to the descendants of African natives in the west of India, some of whom were distinguished military officers and administrators of the Muslim princes of the Deccan.
In the second decade of the sixteenth century a European traveler named Armando Cortesao noted that:
“The people who govern the kingdom [Bengal] are Abyssinians [Ethiopians]. These men are looked upon as knights; they are greatly esteemed; they wait on the kings in their apartments. The chief among them are eunuchs and these come to be kings and great lords in the kingdom. Those who are not eunuchs are the fighting men. After the king, it is to this people that the kingdom is obedient from fear.”
The Siddis were a tightly knit group, highly aggressive, and even ferocious in battle. They were employed largely as security forces for Muslim fleets in the Indian Ocean, a position they maintained for centuries. The Siddi commanders were titled Admirals of the Mughal Empire, and received an annual salary of 300,000 rupees. According to Ibn Battuta (1304-1377), the noted Muslim writer who journeyed through both Africa and Asia, the Siddis “are the guarantors of safety on the Indian Ocean; let there be but one of them on a ship and it will be avoided by the Indian pirates and idolaters.”
Leonard Howell, known as the founder of the Rastafari movement, was born in Clarendon, Jamaica. On November 2, 1930, Haile Selassie I was crowned by the emperor of Ethiopia. Howell interpreted this as a fulfillment of the words of Marcus Garvey when he said in the 1920’s, “Look to Africa for the crowning of a black king, He shall be the Redeemer!”
In 1933, Howell founded Rastafari movement in Jamaica with Joseph -, Arch Bold Dunk and others. Howell was accused of sedition due to this activity, and was captured by police authorities for 2 years, but even after prison, he fought with the power of Jamaica and developed Rastafari movement.
[Early life]
Howell was born on June 16, 1898 in May Crawle village in the Bull Head mountain district of upper Clarendon in Jamaica. He was the eldest of a family of ten children. Charles Theophilus Howell, his father, worked as peasant cultivator and tailor. Clementina Bennett, his mother, worked as an agricultural laborer.
During the First World War, Howell worked as a seaman and served as part of a Jamaican contingent sent to Panama. Before temporarily settling in Panama in 1918, he travelled back and forth between New York City and Panama several times. While in New York he became a member of Marcus Garvey’s Universal Negro Improvement Association (UNIA) after being confronted with his identity as a black man in Harlem for the first time and meeting Garvey, the revolutionary UNIA leader, in person.
Howell lived abroad for a total of some twenty years in his early life, during which time he was arrested and jailed for his involvement with the UNIA because the organization’s pro-black messages were viewed as threatening. After migrating to Panama and the United States, he eventually returned home in December 1932 at the age of 34 after being deported from the US. He was deported because of his involvement with the UNIA, which was perceived as threatening by the US government, due to the organization’s messages of black power and anti-colonialism. Upon returning to his homeland, he decided to leave his family home and spread the word about Rastafarianism. This decision to break away from his home was due to a conflict between Howell and his family, presumably because of his controversial belief in the divine nature of Haile Selassie I of Ethiopia.
[Rastafari evangelism]
Howell’s first public articulation of the divinity of Haile Selassie occurred in January 1933. This first open deification, which proclaimed the Emperor of Ethiopia to be the incarnation of God, took place at “Redemption Ground” in Kingston but was not successful in gaining converts.
In February 1933, Howell relocated his meeting to a southeastern parish of St. Thomas and two months later, on April 18, he addressed about two hundred people at a meeting in Trinity Ville, St. Thomas. During this meeting, police were present to monitor and control the event, which they deemed to be of a “seditious nature.” Despite concerns, authorities chose not to press charges against Howell so as not to draw extra attention to his movement and decided instead to closely monitor him.
According to Howell and his followers, Emperor Haile Selassie I of Ethiopia was the “Black Messiah” – an incarnation of God predicted by biblical prophecy. Howell believed that the grand coronation of Haile Selassie (who was widely traditionally claimed to be the descendant of King David, King Solomon, and the Queen of Sheba, in part due to the medieval Ethiopian text Kebra Nagast), was the realization of a prophecy. The grandness of the emperor’s ascension to power appeared to validate Howell’s imperative claim.
Howell’s teachings often began with background information about the people, land, and sovereignty of Ethiopia as an unchanged land populated by original, primitive Christian people who were under direct rule of a king who was a direct descendant of King David. He idealized Ethiopia in his preaching, calling the country a land with unmatched people and a perfect language, the sole uncorrupted language on Earth. Howell emphasized the coming of a new civilization based upon and founded in the glory and power of Haile Selassie, the “Supreme Black King.” He instructed his followers to adore the Ethiopian emperor as the supreme God over all of humanity. In Howell’s view, it was through Ethiopia that the truths of good character, social order, manhood and womanhood were preserved and were unfolding for all to see. Howell preached that Ethiopian culture was re-emerging to overtake hegemonic Anglo-Saxon forces that had kept Africans enslaved.
[Core values, leadership, and social network]
Among his followers, Howell preferred being called Gangunguru Maragh or G.G. Maragh to distinguish his ritual, mystical personality from his secular identity. Howell’s ritual name is thought to be a combination of three Hindi words – gyan (wisdom), gun (virtue or talent), and guru (teacher). In Hindi, Maragh means “great kings” or “king of kings.” Howell used this name as a pseudonym when he published The Promised Key.
In a meeting at Port Mortant, St. Thomas, on September 1933, it is recorded that Howell held a meeting that began with the singing of hymns. Then, Howell reportedly taunted clergymen of other religious denominations at the gathering and discouraged people from attending church because “ministers were liars.”[11] He also spoke critically of slavery, claiming that “the White man stole Africa from the Africans, and that Black people should think that Africa is their home, not Jamaica”.
Howell’s message of praise for Emperor Haile Selassie also came with an open call for black supremacy as a way to combat colonialism and reject oppression by whites. At times, Howell would ask his congregants to join together and sing “God Save the King” – the king being Haile Selassie. Howell’s central doctrine acted as a force against white colonial ideology due to his placement of blackness as morally superior to whiteness, as is explained in his widely read publication, The Promised Key.
Howell is remembered as being a charismatic and authoritarian leader who sincerely cared about the wellbeing of his followers. In 1937, Howell founded the Ethiopian Salvation Society (ESS) whose objective was to use collective savings to better its members. A secondary purpose of the ESS was to help spread the good news about salvation and Christianity and underscore the value of self-help and good citizenship. These secondary purposes were expressly stated so as to shield the organization from suspicion that it was promoting sedition. Nevertheless, in 1940 the Jamaican governor responded to pressure from the colonial secretary and the labor leadership by officially banning a meeting of the ESS due to the resentment the organization was creating as well as its internationalization.
In addition to his leadership role in the ESS, Howell served as a role model and father figure for the growing Rastafarian community. His audacious, generous personality, combined with his well-travelled background, made early Rastafarians particularly receptive to his messages. Howell brought “the hope of a new generation, one which was inspired by the magnificence of the new Ethiopian emperor.”
To expand Howell’s Rastafarian network, he formed relationships with other black groups such as the Afro-Athlican Constructive Gaathly and the UNIA. Additionally he collaborated closely with other icons of the Rastafarian movement such as Marcus Garvey and George Padmore, a Trinidadian journalist.
Howell’s appeal for identification with Africa was in opposition to concurrent movements in Jamaica promoting a Jamaican creole nationalism. Howell positioned himself as an opponent of the labor nationalists Bustamante and Manley who had gained a substantial following among the working class. Howell preached to both the working class and the peasantry in Jamaica, attempting to unite disenfranchised black people to overcome colonial oppression. Jamaica’s independence in 1962 (which nevertheless maintained social, political and economic ties between Jamaica and Great Britain) was largely a disappointment for Howell, who had called for the complete severance of relations with imperial Britain.
[Trials and punishments]
In January 1934, Howell and Robert Hinds, another pioneer of the Rastafarian movement, were arrested and charged with sedition due to their gatherings and speeches at a meeting of 300 people at Seaforth, St Thomas, on December 10, 1933.
Howell was put on trial for sedition on March 13, 1934, and pleaded not guilty to openly expressing hatred and contempt for the Jamaican government and the King in addition to disturbing public peace on the island. Howell defended himself in court, using a photograph of Haile Selassie as evidence. During this historic trial, Howell is remembered as being the first person to declare that Haile Selassie was “the Messiah returned to earth.” Ultimately he was sentenced to two years in jail for sedition by the Jamaican chief justice, Robert William Lyall-Grant.
Later, in 1938, Howell was sent to a mental asylum in Kingston called the Bellevue Aslyum after being certified as insane for the inflammatory statements he published in his book The Promised Key. In this publication, which was released while Howell was still incarcerated, he labeled the Roman Catholic Pope as “Satan the Devil” and created the impression that war was being declared against colonialism and white supremacy – which Howell asserted should be replaced with “Black supremacy.” Furthermore, he openly objected to locally created religious systems like Revivalism and Obeah, a Jamaican folk practice. Although small, the book was powerful and very popular to the dismay of the Jamaican government.
As one of the most charismatic and outspoken of Rastafarian leaders, Howell was incarcerated at notably higher rates than other pioneers of the Rastafarian movement, such as Joseph Nathaniel Hibbert and Hinds. Described as “the most persecuted Rastafarian to date,” Howell suffered considerably under constant state surveillance because of his Rastafarian teachings. Due to his repeated imprisonment and persecution, he suffered the blow of being absent during Haile Selassie’s 1966 visit to Jamaica.
Especially threatening to the powers that be was his prophetic call for people to destroy the legitimacy and might of the British empire and international white supremacy, a message that caused people to reconsider their for identity, agency, and socio-political mobilization in Jamaica and elsewhere.
[Creation of Pinnacle Community]
Following his release from prison for his teachings of black power and denunciation of colonial rule, Howell created the first Rastafarian village in Jamaica at Sligoville, St. Catherine in 1940. The settlement was called “Pinnacle” due to its high hilltop elevation and was symbolically located in the first free village established to house former slaves in Jamaica. Pinnacle was one of the country’s first self-sustaining communities, its community members were able to meet their needs without dependence on outside resources. Some refer to Pinnacle as a commune, in which Howell’s form of socialism was practiced. Soon after its foundation, other similar Rastafarian communities were established across the country. Pinnacle was especially known for the cultivation of ganja (marijuana) that has religious significance for Rastafarians.
In efforts to shut down Howell and his followers, police raided Howell’s community of Pinnacle multiple times and labeled the community a “communist experiment” in 1941. Just one year after the creation of the settlement, government forces infiltrated and arrested many of Howell’s followers. After escaping immediate arrest, Howell was eventually arrested and tried once again for sedition and consequently was faced with two more years behind bars. Upon his release in 1943, he returned to Pinnacle once again. Howell hired guards and brought in watch dogs to protect Pinnacle from future attacks.
The police raided Pinnacle several more times in the 1950s. In 1954, militia invaded the community and almost completely destroyed the village. Even after this mass destruction, settlers returned, though the settlement was never restored to its previous thriving state. During a final raid in 1958, the police cleared out the remaining residents completely. Despite its ultimate destruction, the impact of the settlement made it legendary among other settlements around the country, who were observed to have been “miniature Pinnacles.”
[Alleged disappearance and ongoing legacy]
Some claim that Howell disappeared from public sight between 1958 and 1960, completely dropping out of his role as a Rastafarian leader. Accounts that he was neither heard from nor interacted with between this period and his death in 1981 have been challenged by historians who examined his life, however. Even after the final major raid of Pinnacle and Howell’s confinement in a mental asylum, he reportedly continued in his leadership of the Pinnacle community and as a Rastafari foundational role model, as evidenced by his role as a defendant in several cases at the Home Circuit Court, Kingston, regarding disputes about his ownership of Pinnacle.
Today Howell is remembered as a pioneer of the Rastafarian movement. Additionally, in honor of his values and persistent fight against colonial authority, he is seen as a leader of Pan-Africanism. To fight for his remembrance, the Leonard P Howell Foundation was created to “perpetuate and honor the memory of Leonard P Howell.” The Foundation calls for the restoration of a portion of the Pinnacle Property so that it can become a UNESCO world heritage site, an international Rastafarian worship and research center, and a monument in tribute to the vision and leadership of Leonard Percival Howell.
History has talked about the Mer-Ka-Ba mostly as the vehicle that allows a person to ascend or descend into the higher or lower worlds. But actually the Mer-Ka-Ba is much more than just a vehicle of ascension. It can be, really, anything — since it is the primal pattern that created all things and all universes, both visible and invisible (see The Ancient Secret of the Flower of Life, volumes I & II).
In the Bible there is reference to Ezekiel and the wheels by which Ezekiel ascended into heaven. This was the Mer-ka-Ba.
In the Torah, there is reference to the Merkavah (as it is spelled in Hebrew) which has two different meanings: One meaning is ”chariot,” which is a vehicle; the other is the ”Throne of God.” When the two definitions are combined, the true meaning comes to life.
In Ancient Egypt, this primal pattern was called the Mer-Ka-Ba. It was actually three words, not one. Mer meant a kind of light that rotated within itself. Ka meant spirit, in this case referring to the human spirit. And Ba meant the human body — though it also could mean the concept of Reality that spirit holds. And so the entire word in ancient Egypt referred to a rotating light that would take the spirit and the body from one world into another.
I once spent a couple of hours with Credo Mutwa, the spiritual leader of the Zulu tribe in Africa. He explained to me that Merkaba (one word) was a Zulu word meaning a space/time/dimension vehicle. He told me that according to Zulu legend his entire tribe had come from another dimension here to Earth using the Merkaba.
In the modern world there are teachers worldwide — and I am one of them — who are helping people remember the Mer-Ka-Ba. Thus begin a process in consciousness that will eventually translate us from the third-dimensional world into the next higher one through what is being called ”ascension.”
Ascension involves a process where the human body is transformed into light and translated by an incredible birth into a new world. It is achieved through a meditation that requires the mind, heart, body, and spirit to completely integrate in one pattern of light and transcend the human limitations of this reality.
This concept of the Mer-Ka-Ba as an ascension vehicle is not new. It is very, very old.
What actually is the Mer-Ka-Ba? Technically, it is an electro-magnetic field sitting at about four degrees Kelvin, found primarily within the microwave range — at least in the third dimension — that is entirely geometric in nature. Specifically, the geometry used is called ”Sacred Geometry,” as this particular geometry is found in the creation patterns of all things in Creation.
The Mer-Ka-Ba field is extremely complex, involving the five Platonic solids and other sacred polyhedrons. It is believed to extend through all possible dimensional and parallel universes, and can possibly change its nature from electro-magnetic to whatever is appropriate.
The blueprint of the Mer-Ka-Ba is found throughout nature, such as in this photo of a galaxy.
One of the functions of the Mer-Ka-Ba, as we said, is to act as the vehicle to take the spirit and the body into the next world. However, this function — and most of the other possibilities — is impossible to obtain until something changes within the person. Sombrero galaxyThe Mer-Ka-Ba is situated around the human body like a three-dimensional geometric web that is dormant and nonfunctional, waiting for the right moment. When the spirit that inhabits the body remembers that it is there and begins to change certain aspects of itself, an incredible transformation begins to grow.
It was believed in ancient times, and even written about by the Hebrews, that the Merkavah could be turned on by certain principles in meditation. This involves breathing changes, and mind, heart, and body changes that alter the way a person perceives the Reality. From my perspective, it is the beginning of ”Enlightenment.”
And yet it is clear that the Mer-Ka-Ba can also be ”activated,” as the New Agers say, by other methods beside the male-style instructions using the breathing changes mentioned above. It can also become functional through methods that are purely female. Through the true living of qualities such as love, faith, trust, truth, and compassion, the Mer-Ka-Ba can spontaneously become alive. In other words, very pure human character can translate into a living Mer-Ka-Ba field around the person, even if that person doesn’t initially know it is there.
And yes, absolutely, the Mer-Ka-Ba is alive. It is a living field, not a purely mechanical field of energy. Because it is a living field, it responds to human thought and feeling, which is the way to connect to the field. So the ”computer” that guides the Mer-Ka-Ba is the human mind and heart. The possibilities are endless.
At a certain and specific moment (not necessarily in this lifetime), a person’s Mer-Ka-Ba field can become alive. When this happens, an electro-magnetic change occurs which results in a disc of energy that comes out from a tiny place near the base of the spine and quickly expands to about 27 to 30 feet in radius around the body. This disc can easily be perceived by scientific means, and if the United States Airforce is correct it can be put up on their computer screens via satellite. In other words, the military can see people who activate their Mer-Ka-Bas, and watch as they move around the surface of the Earth.
Since the number of people who have done this is now in the millions, it is a fairly common sight now. It is the enormous magnetic burst that results from the disc expanding that brings attention to itself. This can easily be made invisible by people who activate their Mer-ka-Bas, if they so desire.
The knowledge of the Mer-Ka-Ba is well known by most of the more powerful governments of the world. I am certain that our government used the Mer-Ka-Ba in the 1943 Philadelphia Experiment and the 1983 Montoc Experiments — in their mind-control experiments and dimensional explorations, and in controlling weather. And I am equally certain that Russia is using the Mer-Ka-Ba in their spy programs and defense systems.
But regardless of government experimentation, Mother Earth, the human race, and we as individuals can profit from this understanding and knowledge. The remembering of the Mer-Ka-Ba is unfolding all over the world. From my point of view, this unfoldment is all part of the evolving cosmic DNA. The Mer-Ka-Ba will be remembered now because this is the time to remember.
Yes, I believe, as did almost all the ancient civilizations, that there are specific moments in the history of mankind where great jumps in human understanding take place, as in the ancient Sumerian, Egyptian, and Indus Valley civilizations.
I truly feel that we have arrived at another one of these grand moments of human history where brilliant light expands around the world, and another huge leap in human consciousness appears. And, my friends, I truly believe, from my own personal experience, that the Mer-Ka-Ba is a doorway or a dimensional window into a higher level of consciousness that could be the catalyst for this great change called ascension.
So, to close, I will say again: Your character is the key to your ascension. Regardless of who you are at this moment, good or bad, you can change your character. Like losing weight, it is completely within your control if you focus.
In changing yourself, your Mer-Ka-Ba can become alive. And once it is alive, everything is possible.
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