A JOURNEY INTO ANCIENT MYSTERY SCHOOLS

By Zachary Selig
THE RELAXATIA CODEX TX & PAU !"#!$%
C&'yrigh() *** a+, -"
Zih.a(a+e/&0 1.errer&0 Me2ic&
SPIRITUAL TRAININ1
My mentor in Mexico was the Magic Realist painter Bridget
Bate Tichenor, who considered her work to be of a spiritual
nature, reflecting ancient occult religions, magic, alchemy,
and Mesoamerican mythology in her Italian Renaissance
style of painting.
Bridget generously presented me with a gift for my twenty-
first birthday in !" of her mother #arah $ertrude %&era'
1
(rkwright Bate )ombardi*s Theosophical book-collection of
!th and +,th -entury Theosophical #ociety authors. .hen
Bridget presented the gift of these brilliant British and
(merican authors she stated, /0ngland has always been
disinclined to human nature, therefore be aware of the
intellectual filter of (nglican -hurch psychological
background of the authors that translated these 1,,,, year
old #anskrit documents into 0nglish. The 2nited #tates
psychology is based on a British 3rotestant societal moral
code and )atin (merica is founded upon -atholicism, which
both suppress human nature.4
Bridget discussed the philosophies in the books with me.
Russian born Madame 5elene 3etro6na Bla6atsky was an
enigma of the nineteenth century in her founding of
Theosophy in 7ew 8ork in 9":. 5er extensi6e writings that
began with The #ecret ;octrine and Isis 2n6eiled pro6oked a
fren<y of resentment that 6iolated the sacred opinions of
theologians with the introduction of (ncient .isdom to the
modern world. Bla6atsky was an =ccult =rientalist and a
faithful disciple of 0astern Masters.
7o other non-5indu woman has e6er penetrated so far into
the depths of Brahmanism. In the 0ast she was called The
$reat .hite 8ogini. #he fitted together parts of occult lore as
no other thinker in modern times has done, di6iding with
clarity rele6ancy from irrele6ancy. #he collated her golden
thoughts in an eternal temple of wisdom that has been
unprecedented. In her time she was deeply misunderstood in
the .estern world through a lack of =ccidental
understanding the =riental 3hilosophies.
#he elaborately laid out the foundations of what became
Theosophy supporting cosmogensis principles founded upon
the (ncient .isdom of a broad (ncient .orld Theologies.
Much of her writing was channeled through a great
Mahatama known as Master Morya, (ha<hulama, or the Blue
Teacher, who is one of the world*s great souls and an (dept
of the Trans-5imalayan Brotherhood, whose members are
2
dedicated to the ser6ice of the spiritual needs of mankind.
The Theosophists were historically the 7eo-3latonists of
(lexandria, 0gypt, the (lchemists, and -abbalists during the
mediae6al ages, and much later the 2ni6ersal Brotherhood
or Theosophical #ociety founded in 7ew 8ork by -olonel 5.#.
=lcott and Mme. 5. 3. Bla6atsky in 9":. The original
Theosophical #ociety group split se6eral times and today is
di6ided into se6eral schools that carry the name Theosophy.
The Theosophists are to this day all great lo6ers of di6ine
wisdom and truth of many global religions that originated in
(ncient .isdom ;octrines, which is reflected from a
primarily &edic cosmogenisis principle. (t the end of the
!th -entury, Bla6atsky and many other teachers and
authors from the formati6e group of Theosophists such as
(nnie Besant, (lice Bailey, #ir >ohn .oodroffe, and -harles
)eadbeater recei6ed their spiritual directi6es for #anskrit
translations and theological coding systems from Tibetan
Mahatmas and Indian 7agas %0astern terminologies for .ise
Men, $reat #ouls, or (6atars who e6ol6e after death into
(scended Masters'.
&era Bate )ombardi had been first introduced to Theosophy
in 3aris through her relationship with the early British
Theosophical authors -harles )eadbetter and #ir >ohn
.oodroffe. Both became her clair6oyants and spiritual
mediums that she met through her close friendship with the
poet &ita #ack6ille .est in )ondon. )eadbeater had gi6en
&era spiritual readings in 3aris regarding the future .. II
and the manipulations that would occur in her professional
life with -oco -hanel as her muse and public relations liaison
to members of Royal families from Britain, 0urope, Russia,
and (sia. 5e warned her that -hanel would use her for her
own professional gain and try to betray 0ngland, along with
the British Royal ?amily before she began to work for -hanel.
&era did not listen to his ad6ice, as his predicated tragedies
did unfold.
3
&era*s daughter Bridget Bate Tichenor stated, /In &era*s
early years she followed 5indu 3hilosophy with #ir >ohn
.oodroffe in )ondon and was considered a mystic, ad6ising
both luminaries and bohemians. &era was in6ol6ed with the
philosophical doctrine of #piritism and organi<ed s@ances in
which she produced figurati6e drawings of human and
animal spirits. #he had the supernatural ability to see and
express things in intimate details. (s an inspiring young
adult, her esoteric insight was sought after by friends, such
as Isadora ;uncan, Marchesa -asati, (ndre Breton, #ergei
;iaghle6, and >ean -octeau.
Many of those great Theosophical books that Bridget Bate
Tichenor ga6e me in !" that related to -hakra #cience
were later to become one of the referencing cornerstones for
my creation of T50 R0)(A(TI( -=;0A
TM
. The earliest
significant 0nglish translations of #anskrit text regarding
-hakra #cience in regard to the principles of Tantra
appeared in the first Buarter of the +,th -entury in the
publications of the Theosophist #ir >ohn .oodroffe in his
3rinciples of Tantra %Madras, !C', #hakti and #hakta
%Madras, !+9' The #erpent 3ower %Madras, !1',
Introduction to and Tantra #hastra %Madras -!D!'.
Bridget Tichenor taught me the principles of focusing my
mind in RaEa 8oga study. #he also trained my mind-to-hand
coordination by gi6ing me Tantric painting exercises in which
I was directed to paint sBuares, crescent moons, triangles,
circles, hexagons, pentagons, double crosses, stars,
swastikas, lotuses, and dots %the geometric and symbolic
foundations of both Mandala and 8antra cosmograms' with
three sable haired brushes in one continuous stroke.
#he said that a well-trained Tantrika is empowered to create
either bene6olent or male6olent 8antras, but that e6il
thoughts placed in such designs hurt the designers who
create them through bad character Eudgment. Bridget
trained me with other focusing and balancing techniBues in
drawing and painting that reflected the purpose of all
4
schools of 8oga, which is to resol6e human duality through
unity. I continued my studies with RaEa 8oga, 5atha 8oga,
and >apa 8oga with teachers in #un &alley, Idaho in !":-
!"D where I first saw my soul within my #pirit Body.
Bridget stressed my studies of Tantra. Tantra is defined in
#anskrit with what extends, continues, or multiplies the
process of knowledge. Tantrism appeared as early as the Cth
century in India and later de6eloped both in 5induism and
Buddhism from the mysterious pre-(ryan and pre-;ra6idian
tribes %#umerians', who entered India from 3ersia carrying
(ncient #acred Fnowledge that had originated in 0gypt and
Mesopotamia. Bridget discussed with me her theories of the
great biblical flood of 7oah, and the origins of the -aucasian
%(ryan' race in what is today (rmenia and Turkey in the
-aucus Mountains, who historically formed the (ryan and
;ra6idian tribes that migrated 0ast after the famed deluge
occurring o6er the lands around the Black #ea. Tantrism is a
highly de6eloped psychological science that has shaped
e6ery =riental doctrine in India, -hina, Tibet, >apan, Forea,
and #outheast (sia. The earliest written records are in the
&edic Brahman 5indu Indian 2panishads G The
Brihadaranyaka and the -hhandogya.
Tantric doctrine is composed of the se6en -hakras with the
Fundalini in a system of Tantric 8oga. The aim of Tantric
8oga is to arouse the Fundalini in the first -hakra at the
base of the spine, and direct the flow of Fundalini up the
central spinal column through the other fi6e -hakras to the
-rown -hakra at the top of the head. The central spinal
column has two other flanking and crossing channels that
are called 7adis -hannels that are the female white Ida on
the left side of the Root -hakra and the male red 3ingala on
the right side of the Root -hakra. The aim of the Tantrika or
student Tantra is to bring these two polarities together at
the base of the spine at the entrance to the central spinal
column in specific breathing techniBues by alternating the
flow of air through each nostril called 3ranayama. The
3ranayama acti6ates the two 7adis -hannels to push up the
5
Fundalini through the se6en -hakras, awakening and
transforming the psychology, physiological, and emotional
aspects of the practitioner that each -hakra represents.
;uring my spiritual formati6e years of the !",*s, Bridget
trained me with my early Tantric 8oga practices that later
lead me to in6estigate the Fundalini process within myself.
#he stressed that I learn the ancient Mystery #chool
foundations of ritual magic, di6ine assistance, and mystical
enlightenment that all religions are concerned with in
postmortem security. I studied the many books she ga6e me
and followed her directi6es with great insights and that
successfully raised the Fundalini, but the Fundalini
experience with an application to healing was what I yearned
for.
Bridget discussed her friendship with author (ldous 5uxley
during her 5ollywood .. II years and how his !1,*s
Mexican trips to =axaca and HihuatatenEo had guided her to
direct her cousin #urrealist collector 0dward >ames to mo6e
to )as 3o<as in the late !C,*s. #he 6isited >ames in the late
!C,*s at )as 3o<as, where he in return pro6ided an =lmec
#haman to guide her through (ncestral spiritual ceremonies,
which was her decisi6e point to make her art her priority and
Mexico her permanent home in !:+.
I was ha6ing my own spiritual awakening in Mexico, but
wanted fieldwork as an apprentice shaman. Bridget had told
me her mystical stories of tra6eling by >eep with her
3urepecha Indian lo6er Roberto on grueling trips from her
ranch in (rio de Rosales, MichoacIn to HihuataneEo in !:+.
In !", Baron (ltamira and I tra6eled to HihuataneEo, a short
9 years after Timothy )eary had his )#; community gone
awry at the 5otel -atalina, that 5uxley had inspired. Bridget
had discussed the ha<ards of unguided drug induced
psychotic experiences thought to be Jspiritual* and the
ghastly societal mess )eary had left behind.
Bridget said, /(uthor -arlos -astaneda had heard of
6
HihuataneEo at the same time )eary was there and he came
to meet )eary and see his )#; experiment during the
-ounter--ulture Re6olution of that era. The two men were at
odds in their Jspiritual awakening* point of 6iew, and
-astaneda left. -astaneda has assembled wonderful
theories that I am in agreement with. 8et, I Buestion the
6alidity of his stories with 6arious shamans who
administered hallucinogenic psychotropic drugs, as there are
many pieces in his commercial esoteric writings that simply
do not fit and are contrary to authentic secreti6e traditional
Mesoamerican shamanic ethics. 5e does create a truthful
methodology of ego death and rebirth in theory to embrace
a contemporary audience, but in regard to his drug usage
6ia unknown curenderos, and the glamori<ation thereof, I
ha6e my Buestions.4
I later became good friends with )eary in )os (ngeles and
found him to be a delightful intellectual, with a heart of gold,
and an owner of one of my paintingsK but, not spiritually
illuminated, nor accountable for misguiding many a lost soul
in the D,*s that became institutionali<ed from )#;.
I knew I had a deep connection to the supernatural with
spiritist and healing faculties and wanted to find teachers
that could train me to de6elop my innate gifts. )ittle did I
know what lay ahead of me.
MEXICAN PUREPECHA SHAMANS3ESPIRITUALISTAS
My Eourney into the traditional healing arts begins with this
excerpt from my +,,+ autobiographyL
I remember taking a long ten-mile hike up on the #almon
Ri6er before I left #un &alley, Idaho in !"D. I asked my
guides what was the next step. I watched two eagles di6ing
for fish in the ri6er. (s one of the eagles swooped down to
catch a trout, it made a giant splash of water that shot up to
reflect a golden fountain of light on the ri6er. (t that
moment, I heard a 6oice say to me, /It is time for you to gain
7
insight, training, and application of the healing arts4. .here
did this 6oice come fromM .ho or what was gi6ing me this
directionM .here and how was I to get this knowledgeM
?inally, one day during my meditation, I saw a giant
luminous golden figure approximately sixty feet abo6e my
head. This image was the first time that I recei6ed my #pirit
Body*s 6isual identification, which was an androgynous
golden figure with a white light cord connecting to the body.
( 6oice said emphatically, /Hachary, it is time for you to
return to HihuataneEo, $uerrero, MexicoN4 HihuataneEoM .hy
not 3aris, where I could continue my work as a painterM
Then I remembered my first trips to HihuataneEo in !",. I
arri6ed in a small single engine plane with my friend Baron
(ltamira that I chartered from Mexico -ity to land on a dirt
road in a -oconut plantation. There was a rustic shack on the
landing strip that was combination airportObig-game hunting
office that consisted of thick slab of Bocote wood as a bar
with a massi6e stuffed coiled and hissing rattlesnake. The
walls were co6ered in >aguar, 3uma, =celot, and Boar
mounted heads. There were >aguar skins co6ering other
walls with stuffed -rocodiles, #ea Tortoises, Iguanas,
(rmadillos, #wordfish, Marlin, ;orado, and Barracuda. The
sand floor had baskets of seashells, alligator handbags,
shoes, and belts for sale.
I stayed at the -atalina 5otel, where there was not one
footprint in the sand of )a Ropa Beach and the en6ironment
was pristine.
The HihuataneEo that became a famous destination began as
a potpourri of .. II exiled 0uropeans and (merican
expatriate outcasts. There were former $erman 7a<is that
opened hotels in the late !1,*s and !:,*s. Then, there
were some (merican female hippies li6ing in the -oconut
5uertas on )a Ropa Beach when I first came in !",, who
later made that 6ery beach their home. #ome of these
women later had multiple and simultaneous relationships,
baring children by different 6iolent, abusi6e, and abandoning
8
Mexican fathers, supporting themsel6es on 2# .elfare and
sBuatting on Mexican nationals land. =thers, found affluent
foreign husbands and li6ed in selfish Maternal 7ir6ana with
no other interests. They claimed their destiny as mothers to
breed children.
Male6olent addictions were celebrated in that era, and drug-
free spiritual .ellness was unheard of as a lifestyle path to
health and the serenity of higher consciousness. Brain
illnesses such as alcoholism were pushed under the rug with
little adept science or alternati6e therapies or treatments
a6ailable. It was fashionable to alter the mind with
chemicals, and few knew at the time the damaging effects of
such abuses.
Many sur6i6ed with a !D,*s rebellious, irresponsible, and
dysfunctional mind-set in a drug and alcoholic illusion of
paradise. #ome of these untreated sociopath-narcissists
raised angry children, who were left alone with 1
rd
degree
sunburns to beg for food on the beach, as their mothers
hustled and sold drugs to li6e, while stealing the land they
li6ed on from kind Mexican families who helped them. Many
of these same women went on to engage the tourists and
nai6e new comers with self-in6ented identities, mesmeri<ing
6isitors with their ability to sur6i6e, masked in the prowess of
JHIhuataneEo ?emale Martyrdom*.
#adly, none were integrated in or empathetic with the
Mexican culture other than the remarkable Mexican art
collector Tania #cales. Those other lost souls instead li6ed
parasitically from people tra6eling through, the graciousness
of Mexican nati6es, or work through other expat friendsK
businesses to sustain their disassociate and numbing
nir6ana. Many mistreated or insulted the locals with
unacceptable beha6iours, creating a bad reputation for
foreigners.
Then there were the 2# former drug dealers and con artists
turned professionals that were bully macho men with hippy
spaced-out wi6es. They brought fashionable and affluent
bohemian friends from the worlds of film, fashion, and art
that created thri6ing local businesses. They promoted and
9
engaged outsiders to come to their #hangri-)a for seducti6e
chemically-induced and sun filled holidays that concentrated
on escaping into obli6ious and reckless denials of their tragic
and disturbing li6es. It was a fashionable scene of that era
that celebrated escapism with addictions and emotional
denials.
.hen I returned in !"", my focus was on working with the
indigenous nati6es in $uerrero. I had nothing in common
with the expat community. I was friendly with them, but
li6ed Buite remo6ed in my dedicated work that they did not
understand nor found interesting. In fact, many Eoked about
my work and called me a >esus ?reak. It was at that time I
became remo6ed from mainstream culture to absorb and
focus my life in a spiritual learning process that enforced
higher consciousness and prohibited insane or negati6e
associations. The two worlds that made up the en6ironment
of HihuataneEo did not mix in a contemporary manner of /
+
st
century acceptance4.
I saw the self-in6ol6ed expat community then as a dark
sinister bacterium lost in an intoxicated labyrinth of e6il and
spiritual possession, drugOalcohol addiction, arguments,
houses being burned, laws being broken, women being
battered, and children neglected and abused. =ne famous
and deeply troubled untreated narcissistic modelOactress,
celebrated for her death wish desire in global ad6entures,
was constantly in tears year after year. 5er bullying alcoholic
boyfriend stockbroker, who was a former drug runner from
HihuataneEo to 78-, denigrated her while stealing her
fortune.
The magical HihuataneEo bay I recalled was a $auguin
paradise. #cenes of women washing their clothing with
naked children under a bridge, splashing in the crystal clear
ri6er that ran into the ocean near the 6illage came to mind.
Most of all I recalled the powerful light and high 6ibrations of
peace.
(gain, I had an o6erwhelming sense of direction that could
not be stopped. I had to surrender completely to my gut
feelings of serenity 6ersus my intellect. The communication
10
from my soul within my #pirit Body known as the J5igher
#elf* to my mind soon pro6ed to be a prophetic message. My
soul responded to an ancient call of my ancestors.
HihuataneEo*s 7ahuatl name is -ihuatlan, and based upon
+,
tth
and +st
t
century archaeological findings in Aihuacan
near the 6illage of -hole, was founded o6er 1,:,, years ago
by the =lmec culture, 9:, years earlier than the Maya.
(fter the conBuest, the #paniards arri6ed in -ihuatlan in
:9+ for gold and pearls, and asked the women, /.here are
the boys and menM4 The women told them that this is a
Matriarch. If they birthed boys, they were sent out of
-ihuatlan to be raised by their fathers* families. The #panish
laughed when they were informed -ihuatlan in 7auhuatl
means Jland of women*. They called it -ihuat-taneEo, JneEo*
meaning, dirty. The legend goes that the women who li6ed
in -Ihuatlan washed dirty clothes in the ri6er, and thus the
name became misinterpreted.
In the D
th
century, the #paniards were gi6en legends by the
local Indians of a great mother ci6ili<ation that sank in the
3acific that the people of -Ihuatlan had come from.
There were earlier digs than the disco6eries in nearby -hole
in !+ by mineralogist .illiam 7i6en looking for $old and
#Il6er, who disco6ered a group of undecipherable tablets in
Rio del =ro, near 3laceres del =ro, $uerrero in the sierra
7orth 0ast of HihuataneEo.
In !+, .illiam 7i6en, a miner and exca6ator, claimed to
ha6e disco6ered o6er +,D,, inscribed tablets while digging
at an archaeological site in Rio del =ro near 3laceres del =ro,
$uerrero, + hours 7orth 0ast of HihuataneEo in the
mountains.
7i6enPs disco6ery led >ames -hurchward, a tea planter in #ri
)anka, to claim in his book, /The )ost -ontinent of Mu4
%!+D' to ha6e found tablets of the same type some :,
years earlier when he was li6ing in India. -hurchward ne6er
printed copies of his original findings in India, but did obtain
copies of rubbings of 7i6en*s tablets that he illustrated and
printed without authori<ation from 7i6en in his books /The
11
#acred #ymbols of Mu4 and /The 3ixeyitesL Manuscripts and
=riginal (rt .ork by >ames -hurchward4 !+:-!1+
Q(ll of the figures in /3ixeyites4 are exact reproductions of
symbolical figures found at -himalpa, Remedios, #an Miguel,
(mantla, #antiago, (hui<otla, and other nearby 6illages from
C to D miles north-west of Mexico -ity. -hurchward writes in
his forward to /3ixeyites4.
-hurchward stated in /The #acred #ymbols of Mu4 that
7i6en*s findings in $uerrero were rele6ant to MuK the tablets
from the burial sites in $uerrero referenced the Ruet<al
religion of the 7aacals that coloni<ed the region from M2,
pre-dating =lmec, Maya, Toltec, and (<tec Ruet<alcoatl
cultural e6olution from the original paradigm.
7i6en learned of -hurchwardPs books from a friend and was
intrigued by his theories, but knew that scientists would be
skeptical. 0ssentially 7i6en*s findings in -hurchward*s hands
were gi6en a life of their own. 7i6en said about -hurchwardPs
workL
/5is wonderful imagination in the accumulation of e6idence
from any source to pro6e his pet belief in the destruction of
Mu...and his reckless extra6agance in computing dates, must
make the Eudicious grie6e. 7otwithstanding, some of my
friends think that he may ha6e pa6ed the way for the correct
deciphering of my tablets.4
)ater anthropologists such as my professor Baron (lexander
&on .uthenau, )ost -ontinent scholars, and authors did
theori<e upon -hurchward*s deciphering of 7i6en*s tablets
throughout Mexico to be applicable to the origins of Mu and
pro6ed them to not only be older than the =lmec in the
locations found, but 6alid in association to Mu in their
incomparable Mesoamerican symbolic reference.
7i6en was not an anthropologist or an archaeologistK
therefore he was unorgani<ed in the findings documentation
and preser6ation. 7i6en was not interested in ancient
history, as he was interested in selling the tablets, which
were copied on paper, but e6entually lost in the sale
shipment from Mexico to the 2#.
12
-hurchward claims that the tablets originated in a lost
continent called Mu and were written by an ancient people
named the 7aacals who were the original inhabitants of the
0arth. -hurchward claimed his tablets were transferred to
Burma, then to India, then 0gypt, where they were dispersed
around the globe, including where 7i6en unearthed them in
Mexico. In other words, the same set of tablets -hurchward
had, was also disco6ered by 7i6en in $uerrero. (ccording to
-hurchward, there were apparently many original sets
duplicated.
(nthropologists such as &on .uthenau correlated the area
near and abo6e HihuataneEo called 3laceres del =ro,
$uerrero as a colony of the ancient continent of Mu that was
settled by the 7acaals.
(ccording to -hurchward, Mu and its ci6ili<ation dated to
before the ancient $reeks, -haldeans, Babylonians, 3ersians,
0gyptians, and 5indus but were far more ad6anced than any
of them. In fact, he claimed it was more ad6anced than our
own ci6ili<ation. The continent of Mu existed :,,,,, years
ago and had DC,,,,,,,, inhabitants, some of whom
migrated to India, then 0gypt, then #inai, and it follows the
story of the Bible after that. The boundaries of the continent
Mu stretched from 5awaii to ?iEi and 0aster Island, also
known as the 3acific Rim.
The writings on the 7aacal tablets, according to -hurchward,
confirmed the creation of 0arth and humans, which had
originated on the lost continent of Mu. -hurchward claims
Mu was destroyed by massi6e natural disasters and
cataclysmic e6ents, which caused it to 6anish in a 6ortex of
water and fire +,,,, years ago.
The 7aacal tablets were separated into se6eral series, or
chapters rather, that tell the story of the creation and
destruction of Mu.
Tablets
#eries oneL #hows the origin of the world and the waiting of
the expected arri6al of man.
#eries twoL #hows the creation of mountains by rising gases.
13
#eries threeL ;escribes the creation of the great forces
throughout the uni6erse and how they work.
#eries fourL 0xplains the differentiation of the two di6isions
of 0arth*s primary force.
#eries fi6eL ;epicts the creation and workings of 0arth*s
atomic force.
#eries sixL #hows the creation of the force that creates and
sustains life and how it works.
#eries se6enL ;escribes the beginning of life and shows what
that means, as well as the different, changing forms of life.
#eries eightL The creation of man takes place and the tablets
show how the life form of man differentiates from all else.
#eries nineL #ays that man first appeared on /the
Motherland of Man4, or Mu.
#eries tenL .ere much larger than the tablets in the
preceding series. These tablets were used as a key to
understand the pre6ious tablets and the glyphs, symbols,
and hidden messages that are written as the story of the
creation of Mu.
-hurchward belie6ed these to be the beginning of thousands
of more tablets that portray the entire ancient history of the
7aacal people and their original habitation of the 0arth.
There were three years that followed my earlier spiritual
6isions from ages twenty-six to twenty-nine !"D-!"! that I
spent working in the healing arts with powerful Tarascan
3urepecha Indian 7ahualli #hamans in the #ierra Madre
abo6e HihuataneEo, Mexico in the region of the 7i6en tablet
findings.
The wise 7ahuallis taught me that the purpose of life and
death was for the purification of the soul, and that sacrifices
of righteousness for purification were necessary to ultimately
and permanently connect with $od for the #pirit Body or
5igher #elf to direct $od*s will, knowledge, courage, and
silence into an indi6idual*s human consciousness. The
sometimes sad and painful tests and trials of indi6iduals
14
enabled those chosen Initiates of (ncient Mystery Fnowledge
to help support, comfort, ser6ice, care, and lo6e others both
in life and afterlife. They said that part of $od*s plan is that
each incarnation be 6eiled in the forgetting of the former life,
in order that an indi6idual learn from a clear perspecti6e a
present consciousness.
They focused upon the point that both human incarnations
on earth and spiritual underworld purgatory suffering of all
souls were to diminish karmaK but, that a soul connected to
the #pirit Body or 5igher 3ower would ne6er sacrifice its
identity or purpose, nor surrender unbalancing dispersions of
)ight to anything that was not of a co-generating )ight. The
uni6ersal laws of abundance were stressed. .here as
depri6ation consciousness, portrayed in the guise of sacrifice
was looked upon as a Mosaic, -hristian, or Isalmic belief to
subordinate the masses for financial control through a
JfearOshameOguilt belief* that is completely destructi6e to
spiritual wholeness.
My fieldwork as an apprentice #hamanO#piritualist began one
hot dry late March !"D afternoon when the wind of the
Mexican 3acific Tropics blew softly across my face as I
descended from the small plane at the airport in
HihuatenEeo. My #pirit Body had guided me here to recei6e
my training in the healing arts, and it felt deliciously rightN
Mexico had always been home to me from childhood trips
with my family at age 1, to studying Mesoamerican
(nthropology at The 2ni6ersity of the (mericas in Mexico
-ity at D, and to apprenticing with some of the greatest
Mexican #urrealist painters such as the late Bridget Bate
Tichenor and 3edro ?riedeberg beginning at +,. I lo6ed
Mexico for many reasons, but primarily for its compassionate
people. The difference in this trip was that my #pirit Body
was guiding me 6ersus my mind or its intellectual interests.
=ne morning, a few days after I had arri6ed at The 5otel
-atalina on )a Ropa Beach, I was meditating in my hammock
abo6e the cool foam-green tiled terrace of my cabana. I
opened my eyes and ga<ed across the lush tropical garden
15
and into the marked gradations of the turBuoise blue 3acific
some +,, feet below my terrace. The light was brilliantN
There was a sense of oneness that I felt, and a complete
surrender to trusting the 2ni6erse. I felt safe. I was not
thinking. I was feeling. I had been suffering from painful
migraine headaches, fe6er, and nausea since my arri6al. (t
that moment, I felt a complete reprie6e. I knew that my
Buestions would be answered regarding finding the teachers
who would instruct me in the healing arts. I was in a state of
trusting my #pirit Body.
( weathered Tarascan Indian gardener appeared in the
flowering garden Eust below my cabana. 5e was wearing a
yellow straw hat and the white manta costume of the
Mexican coastal tribes. 5e was hoeing the rich dark 6olcanic
earth to the plant fruit trees. I stood up from the hammock
and asked him, /#enor, excuse me. ;o you know of a
curendero %healer' in this areaM4 5e stopped his work,
resting his body on the hoe, and raised his sun bron<ed
chiseled face towards me to reply, /#i #enor, there is a
6illage of curenderos %healers' Eust north of HihuatanEeo.
The 6illage is called 0l )imon. (ll of our families from the
regional 6illages go there to be healed when they are sick.
The foreigners do not go there, nor do the upper class
Mexicans. There is a long line sometimesK so, prepare
yourself to wait when you go. 8ou can tell them that ;on
Miguel sent you.4
.hen you completely trust the higher power of your #pirit
Body a peaceful mental, emotional, and physical state
occurs, and material manifestations can happen
immediately. This happened in my case exactly at the right
time. The gardener ga6e me the direction to my purpose for
being in HihuataneEo.
0arly the next morning I hired a taxi to dri6e me from the
hotel to the 6illage of 0l )imon. I arri6ed at row of six small
humble red-tiled roof and white adobe houses, with a
se6enth palm thatched-roof house at the end, on a dirt road
Eust off the main highway. The dri6er left me at the first
house where the door was open. ( tall green-eyed and light
16
alabaster-skinned Mexican woman with a serene smile came
out on the steps to greet me. #he introduced herself as ;ona
Marta, and she assured me that I had come to the right
place. #he in6ited me into the cool immaculately swept
beige clay floored house that had a number of elderly
Indians and Mexicans dressed completely in white seated at
a rustic wooden table drinking coffee. There were chickens,
dogs, pigs, and an assortment of naked young children
mo6ing in and out of the house as I entered. I announced
that the gardener at the 5otel -atalina had sent me.
;ona Marta asked me if I would like some water and if I
would like to Eoin the others at the table. It was beastly hot
and I gladly accepted the water. The atmosphere in the room
had an illuminated Buality. The older people were smiling at
me as I approached them, and ;ona Marta formally
introduced me to the group. I was 6ery excited, and a bit
taken back, by the fact that I was in a 6illage of healersN
I Buestioned ;ona Marta on what their belief system was,
how they worked, when they worked, and what would it
in6ol6e for me to learn from them. 5er eyes opened wide
and she looked to the others smiling before she replied. #he
said, /.e are #piritualists, who work through the -hrist
within each human*s #piritual Body. .e are not -hristians or
-atholics, but work with the (ncient .isdom #chool
teachings that were taught to >esus, Fukulcan, =siris, and
Buddha. The original J#pirit Body* and ascension teachings
were brought from (tlantis to not only 0gypt and India, but
to the (mericas with the =lmec, Maya, Mixteca, Tarascans,
and others.
Throughout Mexico and )atin (merica the blend of our
ancient indigenous beliefs and practices were mixed with the
#piritualism mo6ement created by the ?renchman (lan
Fardec in the late !
th
century
In our group there is a young hunchback and dwarf psychic
;on )uis, who diagnosis illness through his clair6oyant
faculties. 5e can determine whether the patient*s malady is
of a mental, spiritual, or physical nature. 5e then consults
with the white haired and blue-eyed Tarascan Indian medical
17
doctor ;on ?ernando, who is a medium. ;on ?ernando was
born to a family of 7ahuals %form-changing sorcerers who
can be either male6olent or bene6olent', and he was guided
in his youth to use his faculties as medium combined with
traditional medicine. ;on ?ernando is a medium that goes
into a spiritual trance to recei6e both a diagnosis and a
prescription from his #piritual $uides. (ll of his guides are
doctors and scientists whom are deceased.
;on ?ernando and ;on )uis work together to prescribe the
patient*s cure based upon their collecti6e analysis. .e work
with our traditional medicinal Tarascan Indian herbal
remedies that ha6e been used here in Mexico for thousands
of years, modern medical drugs and technologyK and, most
importantly through $od, the 5oly #pirit, and a multitude of
spiritual entities. The healings are performed here only on
Tuesdays and ?ridays from !L,, (M until DL,, 3M. The
consultations for patients are Monday through #aturday at
the same hours. .e are in prayer on #unday at ,L,, (M G
+L,, 3M.
There is no fee for our work. ;onations are accepted. The
3resident of Mexico )uis 0che6erria ga6e us this land and the
money to build the houses in gratitude for the miraculous
healing that occurred with his wife here.4
;ona Marta and the others looked earnestly at me through
the hot tropical morning for my response. The people were
motionless, but emanated a powerful force field of radiating
and pulsating light. #uddenly, I saw and felt a ray of golden
light shoot up from the group through the roof of the
building into the heart of my #pirit Body, which was attached
by a golden cord to the top of my head, and ho6ering
approximately sixty feet abo6e myself in the sky. This was
my #pirit Body known as the 5igher #elf and I could feel the
essence of my soulN I could at last identify my own #prit
Body and its 6isual connection to both my mind and my
body. I was speechlessN ?inally, all I could say was /Thank
you.4 My prayers had manifested into seBuential
materiali<ed e6ents and 6isions, which I would soon follow
into a three-year apprenticeship of #piritism with these most
18
extraordinary people. My work in 0l )imon and the
experiences I had became my spiritual foundation for lifeN
;ona Marta left me at her house to walk down to their
5ealing Temple at the end of the road #he returned shortly
with both ;on )uis and ;on ?ernando. They were identically
dressed in fresh white $uaya6era cotton long-slee6e shirts,
white cotton trousers, and tan huarachi leather sandals.
They introduced themsel6es and asked if I was ready to
begin the diagnosis work. I said, /8es, let*s begin now.4
I left with the two men to go to the second house, which they
called the &ision Temple. They said, /This is where we
diagnose the patients.4 .e entered the stark one-room
house. There were se6eral chairs against a white adobe wall
with an old wooden school desk loaded with stacks of manila
colored folders in the middle of the room. ;on )uis, the
hunchback dwarf psychic Mexican man of about twenty-fi6e
asked that I be seated. They pointed to a wooden chair
facing the desk. 5e took a chair and sat facing me in front of
the desk. ;on ?ernando, the blue-eyed and white bearded
Tarascan Indian medical doctorOMedium, took another chair
and sat next to him. The psychic ;on )uis asked that I place
my hands palms-up on my knees and keep my feet together
on the ground.
Both men began to pray and after a few minutes stopped.
The sunlight bla<ed through the windows in the house,
creating a ball of golden light around both men. The house
appeared to float with an undulating mo6ement. I felt a
strong presence of a large group of people in the room, yet
there was Eust the three of us there. There was a sense of
the house then being mo6ed up and suspended by some
force.
#uddenly, the elderly white-bearded ;octorOMedium ;on
?ernando, whose eyes were closed, emphatically said, /Many
great spirits of doctors ha6e come today to speak to us
concerning your case. #ome of these spirits, who hold
medical records, are your personal spirit guides that ha6e
always been with you and always will be with you. Then
there are the ancient ones that guide them from this land of
19
-Ihuatlan. They are saying that you ha6e come to us to
become initiated with The $reat .hite )ight of $od and
learn to be guided by the ;ead who li6ed here thousands of
years ago as an /0spiritualista4. (fterwards, you can begin
to learn how to fulfill your destiny with your faculties as a
3sychic and a 5ealer. 8our /spiritual brothers of light4 say
that in the (kashic records it is karmicly programmed for
you, in this lifetime*s mission, to carry this knowledge to the
world.4
The (kashic Records are a cosmic memory bank of all
actions and memories from the beginning of time of all
human beings, which can be accessed for past life
information. I defensi6ely thought to myself, /I am a human
being and ha6e no aspirations whatsoe6er to be the next
messiah, nor do I want to recei6e directi6es from the ;ead.
This message holds a rather profound responsibilityK and, I
am a bit afraid of the #piritual Buest I ha6e in6ol6ed myself
with here in HihuataneEoN I want to hold on to being human G
I am only twenty-six years old.4 &isions of the life of an
0astern ascetic holy man came into my mind. My mind
became fro<en with fearful thoughts, blocking and resisting
these spiritual messages. 5ow can I be both spiritual and
humanM .hat about my sex life in this wildernessM
Then the hunchback dwarf psychic ;on )uis began to speak,
/8ou were born into a family in this lifetime that did not lo6e
you and ignored you. 8our parents 6iolated and abused you
mentally, emotionally, physically, and spiritually. (ll of these
horrendous acts of human 6iolation against you did not
destroy your soul within your #pirit BodyK but did make your
ego or mental will in your physical body defiant and
rebellious against others and yourself, reflecting the
separation of your soul from your #pirit Body or 5igher #elf.
(t times of true consciousness, you did not fall prey to
6ictimi<ation or self-pity patterns, as you were lead by the
omnipotence of your #pirit Body into situations that reflected
your attributes through your enormous gratitude of $od*s
blessings.
This awareness of your #pirit Body or 5igher #elf came early
20
in life as your protector and guardian that connected you
with $od. 8et, most of your life has been handicapped by
great sadness, fear, and pain. 2nfortunately, due to the
schism of your #oul from your #pirit Body, the family
conditioning has deep attachments in your ego with
illusionary negati6e belief systems that affect your mind.
Both the separation within your soul and from your #pirit
Body through your mind has attracted much pain and
suffering in your life. These negati6e psychological patterns
from your soul and family karmic history must be broken for
you to attend to your tasks ahead. #ome of these patterns
are conscious, but many issues still remain unconscious. The
past spiritual crimes of your parents must be identified in
detail with your reactions that established beha6ioral
patterns, so that you may break the harmful programming
so as not to become a 6ictim and let such 6iolations occur
again.
There is great danger with the forces of darkness that
gra6itate to these /negati6e thoughts4, and you ha6e many
dark spirits who ha6e not reincarnated that are attached to
the powerful light within your #oul. They are like astral
6ampires, which feed on e6ery aspect of your being.
Because of their own unresol6ed negati6e karma, they
hunger for that which they do not ha6e, stealing from li6ing
spirits to try to escape from their / Bardo or limbo existence4
into another reincarnation. They enter through the dark
holes into your #pirit Body to the core of your soul to find
/light4. These holes are a result of your own negati6e belief
patterns. These holes must be sealed. 8ou see life on earth
affords a human #oul the opportunity to learn through the
material plane, which is much more complex than the
#piritual.
( physical problem has now manifested resulting from your
soul*s disconnection to the light of your #pirit Body and $od
through the parasitical #pirits who block you from your soul
both in your physical body and within your #pirit Body.
There are : core issues re6ealed in my 6isions to be
addressed, . 8our soul*s separation from your #pirit Body, +.
21
8our #pirit Body*s separation from $od, 1. 8our #pirit Body*s
separation from your mind, C. 8our ego*s attachment to past
belief systems, and :. 8our mind*s separation from you
physical body.
8ou ha6e brain amoebas %encephalitis', which in essence are
a physical manifestation of these dark forces, which
crystalli<ed from your mind*s reaction to perpetrations and
neglect of your family into your #pirit Body. This disease is
sourced within your clear soul blueprint that the guides are
showing me. If this illness continues, you will die. 8ou ha6e
much healing ahead of you and this will take a great length
of time.4
The hunchback dwarf psychic opened his eyes and turned to
speak to the elderly ;octorOMedium ;on ?ernando, /I ha6e
stated my 6isions. .hat do you prescribe for this brother of
lightM4 ;on ?ernando firmly said, /This man must be
spiritually cleansed three times with herbal bath ceremonies
G Jlimpias espirituales*. 5e must immediately begin a course
of medical treatment for the brain amoebas.4 (s the elderly
man spoke, the psychic ;on )uis wrote both the #piritual
and medical prescription down for me, while referencing
some of the manila folders on the desk near him. 5e smiled
and handed me the written prescriptions and said, /The
#piritual prescription is for ;ona Marta and the medical one
is for the clinic in the 6illage.4
The diagnosis was finished. The elderly ;octorOMedium
opened his brilliant blue eyes as though he had awakened
from a deep sleep. Both men stood up and asked that I
return on ?riday to begin the #piritual treatments. They said
that I should go to the clinic in the 6illage for analysis and
start the medical treatments immediately. I thanked these
ama<ingly gifted men, walked back to say goodbye to ;ona
Marta, and hitchhiked back to HihuataneEo in the heat of the
mid-day sun. I was speechlessN
I followed a course of the prescribed treatments from both
;on )uis and ;on ?ernando for the next month. (n analysis
was made at the clinic in HihuataneEeo, and the encephalitis
22
was confirmed in those reports. I took a four-week treatment
of intra6enous medications for the encephalitis, which
completely cleared it up.
06ery Tuesday and ?riday I would arri6e at !L,, (M at 0l
)imon dressed completely in the white cotton mantas of the
local nati6es. The first three treatments were the spiritual
healing sessions. I would enter the 5ealing Temple, where
there would be six Indian women of all ages with ;ona Marta
%total of "', standing in a circle around a fire burning in the
center of the room that 6aulted up to an opening to the sky
at the top of the thatched-palm roof. They were impeccably
dressed in traditional embroidered floor-length white cotton
gowns with their hair tied back off their faces with simple
white cotton ribbons.
;ona Marta was in charge of the Jlimpias* or spiritual
cleansings. #he directed me to stand near the fire within the
circle of six other women, to turn my attention to my #pirit
Body, and let the light of $od come into both the #pirit Body
and the physical body to heal myself. #he said, /.e honor
our spiritual ancestors from all four cardinal directions, the
north who are the spiritual, the east who are the mental, the
south who are the emotional, and the west who are the
physical. 8ou will mo6e clockwise as we direct you through
the circle.4
0ach of the three healing sessions was essentially the same
in structure. In the beginning of the ceremony, the direction I
faced was north, and then the progression of cardinal
directions would circulate to east, south, and west. ;ona
Marta stood in front of me with the other six women
enclosing me within a circle. ;ona Marta held a large glass
bottle with a brownish-green herbal tincture filled with an
assortment of fresh-mortared plants that were mixed with
alcohol. There was a pile of more herbs that were separated
into groups on the floor beside her. #he looked up through
the opening in the ceiling to the bla<ing sun and prayed with
her arms outstretched and her palms-open facing up. #he
bent down and took complete plants that had roots, stems,
lea6es, and sometimes flowers in one hand and poured the
23
herbal mixture o6er them.
#he continued to pray and began brushing the drenched
plants from the top of my head to my feet, making distinct
crosses at my feet, legs, pubic region, solar plexus, na6el,
heart, throat, brow, and the top of my head =ccasionally,
she would thrash the plants on those points in my body, as
though she were hitting something inside of me that she was
trying to dislodge. (t the end of the ceremony, she took the
entire bunch of herbs and broke them in half, throwing them
on the floor in front of me, and asked that I step on them to
break the negati6e energy.
My head began to spin when I completed all four of the
cardinal directions within the circle. I felt di<<y, nauseous,
and as though, large spaces in my body had been remo6ed.
My body felt raw and I was flushed with an intense heat that
started in my lower back and mo6ed up my spine to the top
of my head I then felt a current of energy that mo6ed, in a
Eerking-manner like a drill-bit, up the same path as the heat.
My body went into con6ulsions that I felt I could no longer
control. My solar plexus expanded and contracted. I wanted
to 6omit and began to ha6e dry-hea6es. The praying women
on the perimeter of the circle contained me, and pre6ented
me from falling into the fire in the center. I stood shaking like
a snake on fireN I suddenly became my spirit in the form of a
serene glowing golden figure with a purple aura some sixty
feet abo6e my physical body outside of the 5ealing Temple.
My #pirit Body and I were oneN My #pirit Body began to
radiate wa6es of se6en colored-bands of light and to expand
down into my physical body through a golden cord. I saw
nothing but white golden light. The faces of ;ona Marta and
the other women were blurred by the strong light, which was
now emanating from inside of me and pulsating outwards.
The six other women took large white cotton manta sheets
and began to wrap my entire body, co6ering e6erything but
my eyes and mouth. They then lifted me up and carried me,
like a bandaged mummy, to a cot where they gently placed
me. The women, continuing to pray, placed heaping mounds
of fragrant white tropical flowers o6er my wrapped head and
24
torso. ;ona Marta came o6er to the side of the cot and said,
/;on Hacarias, you must rest for a few hours now.4 I looked
up at her smiling face and fell into a deep sleep.
I woke up feeling disoriented. The sheets were soaking wet
with perspiration. I tried to free myself from the sheets.
;ona Marta came o6er to me and said in a comforting
manner, /;on Hacarias, you ha6e slept for : hours. The
/limpia4 has freed your #oul to be connected once again to
your #pirit and your body. .e ha6e performed a spiritual
surgery on you. 8ou must take great caution now to protect
yourself, as you are in a most 6ulnerable state. It is
important that you rest these next two days before the next
cleansing.4
#he directed the six other women to unwrap the damp
sheets from me, which they peeled-off my now cool and wet
body. I felt so incredibly light and sharply sensiti6e to both
sound and sight. )ike a child, I looked up to the women and
could Jfeel* their thoughts. 7o 6erbal communication was
necessary. My physical body felt strong and energi<ed.
Mo6ing felt as light as flying. I slowly stood up and walked to
the entrance where I had my bags with a change of clothing.
I asked for a place that I could change clothing, and one of
the women directed me to a hospital screen on the far side
of the room. I went behind the screen, striped off the
soaking wet white manta shirt and trousers and changed
into identical attire.
;ona Marta*s white-gowned figure glided across the room to
me like a guardian angel, handing me a glass of water, and
said, /;on Hacarias, remember to be careful during the
period after the /limpia4. This is when you are most
6ulnerable. 8ou will ha6e many unusual experiences now as
your Mind, #pirit, and Body begin to reconnect. 0at a light
diet and sleep as much as you can. .e will protect you
spiritually. ;o not worry. .e will see you hare again on
?riday morning.4
=6er the course of the three spiritual cleansings, I became
physically /grounded in the Jlight* of my #pirit Body. I took
;on ?ernando*s prescription of intra6enous medical
25
treatments for the brain amoebas o6er a period of one
month. The first month was by no means a pleasurable
experience, nor was it an instantaneous cure. The spiritual
work of healing takes a gradual and sometimes erratic path
of correcting imbalances. There is no time- frame, nor is it a
linear process.
7ormally, after a healing session, I always felt extraordinarily
uplifted. I would then feel ghastly or sick on one le6el or
another. These Jbad times* would then be followed by a
sense of well-being, which e6entually stabili<ed. )ike a
wound that was healing, a metaphorical scaring transpired. I
took copious notes in my daily Eournal, and would detail and
identify these experiences to ;ona Marta, ;on ?ernando,
and ;on )uis. They would patiently explain to me exactly
what was transpiring on the mental, spiritual and physical
le6els after a specific episode occurred. I was being taught
Jthe art of healing* through my own healing process. I had
gone through not only a 6ery precise MindO#piritOBody
healing, but I had also been prepared for a number of
initiations that followed o6er the next three years.
(fter a month had passed, ;ona Marta and ;on ?ernando
asked me to go with them up into the mountains abo6e
HihuataneEo to the 6illage of 3otrerios, where I was to be
ritually bapti<ed and initiated as a #piritualist. ;on ?ernando
was born in the remote and extremely poor 6illage that only
consisted of ten houses with no electricity or running water.
The 6illage was positioned abo6e a 6ery wide and crystal-
clear ri6er that cut through thousands of giant $rey-white
granite boulders down to the ocean some thirty-fi6e miles
away. There were orange, mango, pineapple, and papaya
orchards scattered through deep forests of coconut palms
along the fertile ri6erbank. ( profusion of yellow-headed
green parrots and white butterflies filed the skies from dawn
to duskK and, the air was perfumed with the late spring
ripeness of tropical flowers in bloom. My life had changed
dramatically within these last thirty daysK and, finally, I felt
my purpose here on earth.
.e were greeted by ;on ?ernando*s family members and
26
spent the night. (t dawn the next morning the entire 6illage
gathered along the banks of the ri6er to participate in my
baptismOinitiation ceremony. ;ona Marta, ;on ?ernando, and
I were standing on a giant slab of granite rock that Eutted-out
o6er the ri6er facing east. The others remained at a
distance watching. ;on ?ernando stood facing the rising sun
with his arms extended and prayed to $od.
5e ga6e prayers of thanks to the (ncestral #pirits and #pirit
$uides, and then in6oked The #piritual Brotherhood of )ight.
(ncestral #pirits are belie6ed to ha6e a larger portion of
di6ine fa6or and influenceK and, they are in6oked to assist an
indi6idual and intercede with $od. ;ona Marta began to
make signs of the cross with ri6er water on the top of my
head, forehead, neck, shoulders, heart, hands, legs, and
feet. #he prayed as she performed a #piritualist baptism.
;on ?ernando then came up to me and marked one cross on
my brow and another on the base of the back of my neck
with the ri6er water.
#uddenly, I felt as though my entire body was on fire and
that I was engulfed in an enormous 6iolet flame. In that
moment, I percei6ed a timeless consciousness that was
omnipotent. I had what is known as a Jcon6ersion
experience* or a Jspontaneous Fundalini experience*, where
a human being becomes one with the )ight of $od that is the
life force of all creation. #imultaneously, I saw >esus as an
(scended Master extending his radiance into both my #pirit
Body and my physical body. That one transcendent
Fundalini experience became the /experiential anchor4 for
my #piritual identification.
I worked in 0l )imon, healing the poor and sick for three
years. I was trained by ;on )uis to channel my guides,
psychically diagnose illnesses, and ;ona Marta instructed
me in the Mexican traditional herbalOnutritional recipes for
specific cures that I later prescribed. 06entually, I
established a small clothing factory for my designs in the
6illage of 3ortrerios after the $o6ernor of $uerrero took
electricity to them. My #pirit Body had not only guided me to
my life*s mission, but had pro6ided artistic and economic
27
channels for me to sustain myself.
I made lifetime friends with the $erman resident Fristine 6on
>urtc<enka- Morast, who witnessed the challenges and Eoys of
my work in 0l )imon and 3otrerios. =ther locals, such as
Tania #cales, Margo -hapman, Isabelle, 3atsy -umming, and
(nita from Bungalows 3acificos supported my Buest for
knowledge and experience in my adopted home. )auren
5utton, who came and went, guided me to promote the
clothing designs. My Mexican friends Fuxi 6on .uthenau,
-hela Braniff, Iris Truett, and >eanette de )ongoria opened
doors for the clothing collections to be sold in Mexico -ity,
(capulco, 7ew 8ork, and )os (ngeles.
7o foreigner had entered and been trained by the
0spirtualistas, and I was Buite alone in my Buest with little
understanding from my 0uropean or (merican friends, yet
Fristine stood by me with great support and compassion.
Most of the locals I encountered did not understand my work
in 0l )imon, and found the #piritualists peculiar, sometimes
calling them JbruEos* or witches from their -atholic
perspecti6e. )au
Many of the people who came to the clinic at 0l )imon were
elderly, deformed, infirmed, or ailing with some chronic or
rare disease that had been declared incurable by medical
doctors. The 7ahuallis. in most cases, treatments were able
to eradicate pathological disorders that ranged from
rheumatoid arthritis to blindness, paralysis, cancer, tumors,
and epilepsy. The in6estigati6e diagnostics for a cure that I
was trained to perform on patients were sometimes
horrifying experiences for me as a no6ice healer. There were
in most cases a form of spiritual possession in which I would
see and analy<e the negati6e entity that had attached itself
to an indi6idual*s shadow. ;uring that period of internship, I
was always in the presence of one of the 7ahualli #hamans,
who directed my 6isionary diagnostics and then took my
findings to the other shamans for a complete analysis and
prescription.
I undertook arduous preparatory cleansings and initiations
28
that introduced me first to my spirit and its soul that are
attached to the physical body, and then to my #pirit $uides.
The soul is the di6ine essence of our being that is immortal,
and it resides within both the body and the spirit. The Body
disintegrates in time, and the #pirit Body takes the soul
beyond our physical reality into its home first within the solar
dimension where ;i6ine Intelligence directs it for e6olution,
which may in6ol6e purgatory, re-incarnation, or ascension.
The spirit is the di6ine intelligence that has a form of a
luminous golden-white body, the ancients called the )ight
Body*, which exists approximately D, feet abo6e the physical
body. The spirit is connected to the physical body by a
shining cord from the physical solar plexus through the feet
of the spirit. The soul is at home within both the physical
body and the #pirit Body for its lessons in life while on the
earth plane.
The 7ahuallis defined human existence to me as being in
two parts, the Tonal and the 7ahual. The Tonal is the world
structure made by the mind or Jmental filter* based upon
belief systems and can sometimes be used to define the
world of form or the material plane that is established by
each human*s Jshadow* known as the Tonalli or Jspirit-
familiar*. The Tonalli determines the human ego and
therefore defines the mind in relationship to form. The
7ahual is the mysterious aspect of the human soul that is
guided by the 7ahual or primary spirit guide that is the form
of an animal. There are fi6e initiations that transform a
human being*s Tonal that gi6e access to the 7ahual. These
fi6e steps or accomplishments pertain to the fi6e lower
-hakras that represent the physical body of man. In essence,
this is a :-step process of mastering the distortions or
illusion created through the mental and emotional filters of
the mind human through raising awareness in order to gain
access to the higher planes of spiritual consciousness.
I was shown the shadow or Jspirit familiar* of my #oul called
a Tonalli %7ahuatl' or Fina %Maya', and my 7ahual %7ahuatl'
29
or 2ay %Mayan', the animal counterpart to my soul in the
#pirit Body or F*inan %Mayan', which is the primary #piritual
$uide and 3rotector. I was later prepared to recei6e my
other #piritual $uides, who worked through a spirit-filtering
system established by my (ncestral $uides by my Tonalli
and 7ahualli to keep myself protected from disincarnate
entities of a male6olent nature.
I would ask my elder teachers to please explain the
dynamics of both my healing and psychic faculties. They
answered that all I had to do was surrender to The $reat
.hite )ight, to trust that )ight, and that one-day I was to
bring the wisdom of the (ncestors and the #tar people to the
world. They said I had to complete the mission of bringing
that light through myself into experiences that opened the
heart, which I would then use as teaching tools to raise
consciousness. .hat did they meanM .here were the
guidelinesM
.hat was I supposed to do with the awareness and
sensiti6ity that had expanded my consciousness so rapidly
through the work done with themM 5ow could I control the
intense )ight that I constantly felt in my bodyM The 6isions
and insight were o6erwhelming. I had not been informed of
how to direct the energy flow for healing in any specific
format. #o, the only course to take would be to locate
information from those cultures that had well established
and documented formulas for #piritual e6olution based upon
the -hakra system.
I searched for answers through my mentor the late Bridget
Bate Tichenor, who directed me to re-read the 0nglish
translated ancient #anskrit and 3ali texts from her mother
&era Bate )ombardi*s book collection that she had gi6en to
me in earlier years as pertained to my Fundalini awakening
experiences with the 7ahualli #piritualists.
.hen it came to Mesoamerican spiritual history, Bridget
would detail her knowledgeK /The =lmec ci6ili<ation was
30
established by (frican Black colonists from 0gypt that were
the founding fathers of Mesoamerican religion in the states
of &eracru< and $uerrero, Mexico. &ery little is known of the
=lmec by archaeologists, but the Indians of &eracru< carry
their knowledge forward. The Black race existed throughout
the (mericas long before -olumbus*s arri6al. This is e6ident
in the giant =lmec stone heads of &eracru< and in e6ery
other Mesoamerican culture*s statuary and pottery. .hen
one studies Mesoamerican religion it is apparent that it has
an 0gyptian foundation from resurrection theology to exact
pyramid construction formulae.
The ancient Mayan culture e6ol6ed from the =lmec in the
city of -hichenit<a, which is thousands of years older than
!th and +,th -entury archaeological dating. The great
empire had extended its influence to e6ery part of the world,
exercising great cultural power o6er many nations. The
name Maya and the 6estiges of its language, art, religion
cosmological, historical traditions from the ancient culture is
disco6ered in many countries from (merica, 0urope, (frica,
and (sia.
There were many wise men from these distant and remote
parts of the world such as 0gypt, #umeria, and (tlantis,
which came to -hichenit<a to consult the 5-menes and
recei6e spiritual training with Mystery #chool #olar Religion*s
initiations pertaining to the F*inan or #pirit Body.
(dditionally, she felt that the #tar people from the 3leiades
worked in tandem with these ancient colonists of the
(mericas and guided their #ciences.
The name JMaya* always is attached to power and wisdom.
#he pointed out the numerous bearded -aucasian men that
she felt represented the (ssyrians %(fghans of today' were
car6ed in stone formats of the Mayan 7ation that extended
from &eracru<, 8ucatan 3eninsula, =axaca, and beyond
$uatemala as far south as 0l #al6adorO4
Bridget exposed to me the similarities in the #anskrit words
31
Fundalini and -hakra in relationship to the 8ucatan
3eninsular Mayan dialect words Fultanlilni and -hacla, which
ha6e the same definition. #he said the Mayan names for the
fi6e lower charkas were . Root G Bot<o G 0arth, +. #pleen G
-huital G .ater, 1. #olar 3lexus G .ualanal G (ir, C.5eart G
Tun G ?ire, and :.Throat G Filwatalabal - 0ither
Bridget related the initiations of Buddha and Fukulcan,
/Buddha #akyamuni was bitten by a se6en-headed cobra
serpent, #akyamuni*s experience was parallel to the Mayan
story of Fukulcan*s initiation during his first incarnation with
the se6en-headed rattlesnake serpent named -hapat in the
8ucatan. Buddha and Fukulcan*s initiations symboli<ed the
Fundalini awakening through the se6en -hakras. The Mayan
Fukulcan and 7ahua Ruet<alcoatl mythology represented
the Mesoamerican belief that humans are the integration of
the se6en forces of #olar )ight within the -hakra system that
spiral as a rattlesnake serpent infinitely towards a solar,
galactic, and uni6ersal connection with $od.4
Bridget discussed the founding deities of Mesoamerica,
/Ruet<alcoatl for the 7ahuas, Fukulcan for the Mayas, and
$ucumat< for the Ruiche Mayas is the pre-emanate founding
deity of Mesoamerican creation mythology, which e6ol6ed
after the =lmec ci6ili<ation and approximately ,,,,, years
ago at the time of (tlantis*s destruction. (tlantis originally
was ruled by a Black race that held the sacred knowledge of
=rishas, which =siris brought to 0gypt in a pantheon of gods.
Ruet<alcoatl, Fukulcan, or $ucumat< mysteriously appeared
in Mesoamerica in se6eral legends. The primary 0urocentric
legend was that he was as a tall, white skinned -aucasian,
blonde, blue-eyed, and bearded priest and another
indigenous legend as a black man from an (tlantic mother
culture continent in the 0ast that had been destroyed by
6olcanic eruptions called Tlapallan, Tollan, (t<lan, and (lua.
Mesoamerican mythology states that he founded the
Mesoamerican religions, taught them the arts of di6ination
and ci6ili<ation, and disappeared and reappeared in fi6e
32
world successions through incarnations of him.
The name Ruet<alcoatl originates from the 7ahuatl wordsK
Ruet<al, a rare exotic bird of iridescent green color, and
coatl, serpent, which means Jplumed serpent* Fukulcan with
the Mayas was represented as a serpent with two heads that
symboli<ed &enus both as the morning and e6ening star,
denoting Fukulkan*s faculties as a mediator between night
and day, good and e6il, and as force facilitating
transcendence of opposites or dualities within human
nature.4
Bridget described Fundalini, /The goal of the fiery Fundalini
as it makes its serpentine Eourney up the fi6e lower -hakras,
is to unit human polarities in the sixth center of the Brow
-hakra of man. Ruet<alcoatl*s original teachings were that of
a wise and good ruler who taught the (ncient .isdom
#chool principles of -hakra #cience through the principles of
a microcosmic and macrocosmic uni6ersal 6iew of Fundalini
in death and resurrection, sin and redemption, and the
transfiguration of a human into a $od.4
Bridget explained Ruet<alcoatl*s arri6al in the (mericas,
/Ruet<alcoatl arri6ed from (tlantis with a group of colonists
called Ruet<ales, who brought the ad6anced sciences and
arts to the (mericas.4 #he said, /The (<tecs theology and
the few remaining records distorted the representation of
the original 7ahuaOToltec, Maya, and Ruiche mythology of
Ruet<alcoatl in their declining ci6ili<ations before the
#panish -onBuest, and lost the historical data of
Ruet<alcoatl*s immigration to the (mericas when later
translated.
#o, the Ruet<alcoatl mythology e6ol6ed into one of the
creation myths by the Ruiche Maya that are reflected in the
3opul &uh of the serpent-bird like dragons that were co6ered
with green and blue feathers that were the gods of both the
sea and the sky. Both Ruet<alcoatl the man and the myth
were based in facts now lost through both the Mesoamerican
33
ci6ili<ations* decline before the ad6ent of #panish
coloni<ation and through the coloni<ation*s destruction of
records.
Bridget continued, /There were many Ruet<alcoatl
representations throughout Mesoamerica, but the one
specifically that relates to (ncient -hakra #cience and the
Fundalini principle of the regeneration and resurrection of
life force is called the -obra de -apella, and (c-la--hapa,
which was the se6en-headed Mayan 7aga that is identical to
that of (sia. The se6en heads represent the #e6en 3lanes of
-onsciousness, the #e6en -hakras, the #e6en Rays, and
essentially that which encompasses the Fundalini principle
of all li6ing forms. The #e6en 5eaded 7aga is car6ed in
numerous Mayan, Toltec, Mixtec, =lmec, and (<tec sites, but
it is prolific in -hichenit<a where Mayan Fundalini #cience
flourished most recently during the Toltec reign of power.4
=ne night at Bridget Tichenor*s ranch -ontembo in (rio de
Rosales, Michoacan, Mexico in >anuary !", Bridget related
to me a story her mother &era (rkwright Bate )ombardi had
told her. &era had a friend in 3aris that she had met through
the Rockefeller family, who was a ?rench (rchaeologist that
tra6eled to the Mexican state of &eracru< in !+,.
The archaeologist had been contracted by #tandard =il
-ompany to work as a liaison with the Mexican go6ernment
to in6estigate the =lmec sites that co6ered rich oil deposits
before any oil drilling could begin. ;uring this trip, a local
Indian guide had informed the archaeologist of the existence
of the 6enomous Ruet<alcoatl feathered flying serpent that
was thought to be myth or extinct, but was said by the local
Indians to be 6ery much a li6ing creature.
Bridget said that &eraPs friend had been di6erted from his
work with the oil drilling. 5e was taken on horseback, and
then in canoes up the mouth of a ri6er that opened into the
$ulf of Mexico into the low mountains in search of place
called Tulan-Hui6a or the /#e6en #acred -a6es4. Mayan
34
legend spoke of Tulan G Hui6a as being the first (tlantean
depositories of ancient records in the (mericas by
Ruet<alcoatl. The fabled Tulan-Hui6a was to ha6e been the
first ca6e-temple of Ruet<alcoatl and his priesthood, which
scholars ha6e positioned to be either in &eracru<, Tabasco,
-ampeche, 8ucatan, or $uatemala.
The expedition failed to disco6er the sacred ca6es, but it was
on this trip that Bridget re6ealed the story of &eraPs
archaeologist friend seeing the Ruet<alcoatl creature flying
6ery low abo6e their canoe on the ri6er in the dawn hours.
Bridget said &era*s friendPs description was that they saw a
bird-like creature with a strange combination of a head the
shape of -amarand bird that was spread out flat like a 6iper
serpent. The neck was almost two feet long co6ered in
dense, short, brilliant, white, and tufted green-blue
iridescent plume-like longer feathers.
The swan-shaped body had long broad wings with hand-like
claws on the tips. Bridget said that &eraPs friend described
the animal*s neck retracting into a bi<arre almost human
cur6ature when it landed on a low tree at the ri6er*s edge. It
looked like a bird with a large snake shaped head that
resembled both 0gyptian and -hinese snake-headed deities
and appeared more dragon-like than anything she could
describe.
Bridget had said that &era*s archaeologist friend had
discussed the story shortly after the sighting of the
Ruet<alcoatl animal to the British author -olonel >ames
-hurchward in 7ew 8ork, who later wrote in generalities
about the expedition and the Ruet<alcoatl animal in his
/#acred #ymbols of Mu4.
It was di6ine order that I had recei6ed my early spiritual
training with 0spiritualistas in $uerrero near the heart of an
ancient colony of Mu that -hurchward had referenced with
the 7aacal tablets disco6ered by .illiam 7i6en in Rio de =ro,
3laceres del =ro, $uerrero, Mexico.
35
My great teacher and friend Mexican artist 3edro ?riedeberg
guided me simultaneously with Bridget through a labyrinth
of Jesoterica* that included the world of a profoundly learned
Mystery #chool student, 0dward >ames. (nother Ruet<alcoatl
sighting was described to me in the !",*s by Bridget*s
cousin 0dward >ames that took place circa !C! near his
home /)as 3o<as4 close to the 6illage of Ailitla in the Eungled
mountains of the Mexican state of #an )uis 3otosi fi6e hours
west of Tampico near the $ulf of Mexico.
.hen I was D at school at the 2ni6ersity of the (mericas in
Mexico -ity, my professor Mesoamerican (nthropologist
(lexander &on .uthenau had many similar stories that
supposedly had occurred o6er many areas of tropical Mexico
and -entral (merica in which people were bitten and died
instantly. (lexander had meet &era*s archaeologist friend in
$ermany at a museum in Berlin after the incident had
occurred and later confirmed the story with Bridget in
Mexico. The elusi6e Ruet<alcoatl is seen on extremely rare
occasions in the tropical <ones of Mexico all the way to
Boli6ia, but thought to be extinct by nati6es and a myth by
scientists.
These great experiences throughout my field studies and
apprenticeships in Mesoamerican #acred #cience were
fulfilled Buests that came form gifted teachers, who
introduced me to a rarefied world of spiritual knowledge.
06ery bit of knowledge that I gained in6ol6ed a shedding
process that clearly identified my soul*s purpose. The
process was painful to my ego and in6ol6ed great change to
my life that brought transformation with e6ery step towards
enlightenment.
THE CREATION O4 THE RELAXATIA CODEX
TM
)ater, I established T50 R0)(A(TI( -=;0A
TM
in art and
literature from !"! - !9C to gain an exacting knowledge of
the #olar Fundalini and psycho-spiritual phenomena I had
36
experienced in Mexico, as I could not find a complete 6isual
and literary -hakra color-coding documentation in existence
to compare my re6elations. I found it necessary to paint and
write this lost wisdom for future generations. T50 R0)(A(TI(
-=;0A
TM
has been the foundation for my paintings, books,
animated film, web properties, and in6entions. My Regla de
=cha and I?( initiations occurred much later o6er 9 years in
the -aribbean and 2#.
5UNDALINI
PFundaliniP is deri6ed from the #anskrit 6erb PkundP, which
means Pto burnP, the 6erb PkundaP, which means a bowl or a
hole, and the noun PkundalaP, which means a coil, a spiral, or
a ring. =ut of all of these deri6ati6es, the word PFundaliniP is
de6eloped gi6ing creati6e femininity to Pthe ?ireP, the latent
supreme source of a 6ast thermal energy not only in human
beings, but also in e6ery atom of the uni6erse. It is the life
force of both the corporal and spirit forms. The mythological
origins of the Fundalini or the #erpent ?ire, that literally
means the Plife forceP of -hakra #cience, can be found in the
creation myths of 0ast Indian, Mayan, 0gyptian, and 8oruba
history.
The creation myth in the first century B- 0ast Indian
QMana6a-dharma-sastraQ states, QThe 6isible uni6erse in the
beginning was nothing but darkness. The great, self-existing
3ower dispelled the darkness, and appeared in 5is entire
splendor. 5e first produced the watersK and on them mo6ed
7arayana, the di6ine spirit.Q The 5indu $od 7arayana is the
7aga #erpent ;ragon who embodies this di6ine essence
known as Fundalini. The 8oruba =risha =shumare is the
Rainbow #erpent, who connects hea6en and earth. The
Mayan $od Fukulcan and (<tec $od Ruet<alcoatl are both
representational of Fundalini.
SOLAR 5UNDALINI HISTORY
37
(ncient 0gypt and #ind, India were colonies of 7ubia-
0thiopia that founded the pre-historic (ncient Mystery
#chools in antiBuity that later de6eloped into the 3haroanic
0gyptian and &edic religions, which ga6e birth to 5induism,
>udaism, Buddhism, -hristianity, and Islam. R0)(A(TI( is
#olar Fundalini, a #pirit or )ight Body ascension paradigm of
the -hakra system, correlated to the #un that originated in
7ubian-0thiopian antiBuity, which pre-dates the
&edicOTantric 5indu and Buddhist Fundalini philosophies
existing in India and Tibet that do not incorporate solar
applications for Fundalini acti6ation.
The #olar Fundalini born in (frica spread throughout the pre-
historic world to create the great solar religions of 0gypt,
Babylonia, 3eru, Mexico, 0urope, #candina6ia, 3olynesia, and
(ustralia. The constitution of the human spirit, the 6ital life-
force along the human spinal cord %#ekhem in 0gypt and
Fundalini in India', the psychic 6ortexes on the spinal cord
%The #e6en 2raeuses in 0gypt and the #e6en -hakras in
India', the immortality of the soul, reincarnation and the law
of -ause and 0ffect were founded in the 7ubia-0thiopia
cradle of ci6ili<ation.
The R0)(A(TI( #olar )ight Body ?ormula is supported by a
number of (ncient FundaliniO-hakra #ciences that were
documented in 5indu Tantric scriptures that were deri6ed
from the opposing (ryanOIndian &edic Brahmin schools of
7orthern India. The edited Brahmin &edic Fundalini
philosophy was founded upon an original and complete
Fundalini model brought to the ;ra6idians %7agas and
Tamils' in #ind, India from (byssinia, (frica o6er 9,,,, years
ago, predating the (ryan in6asions of India.
The (ryans %#umerians' conBuered these tribes and
assimilated their Fundalini knowledge. The 1,:,,-year-old
&edic FundaliniO-hakra oral lexicon, established later in the
P2panishadsP literal texts of the &edas in the !th century B-,
and then edited and coded 6isually in yantra formulae by
38
Tantric #chools in the PTantra #hastra,P has now dwindled for
the most part into a mainstream babble of partial, diluted, or
unrelated folkloric P7ew (geP or P#elf 5elpP Fundalini
philosophies for mass consumerism.
The Fundalini and -hakra #cience that has sur6i6ed in text
and 6isual formulae are small fragments of the original
0gyptian #olar Fundalini lexicon that only exists today in
5indu Tantric and Buddhist documentation. #olar acti6ation
of the Fundalini occurs through the -hakras or P-akrasP in
the 3hysical and #pirit Bodies from an application of the light
spectrum generated by the #un. =siris, Moses, >esus,
Buddha, Fukulkan, Ruet<alcoatl, =dudua, and many great
world a6atars, teachers, and prophets were taught this
sacred knowledge.
6HAT DI44ERENTIATES THE RELAXATIA CODEX
My deepest concern in the documentation of my disco6ery of
a lost Fundalini lexicon was to pro6ide a culturally absent
blueprint with a set of tools for the student of -hakra
#cience to ground the #oul of the #pirit or )ight Body known
at the =RI in the I?( of the 8oruba into the mind and 3hysical
Body to become conscious here on 0arth.
Most existing Fundalini and -hakra philosophies approach
the subEect from a di6ersified 5indu approach, which is
based upon extrapolations from hundreds of sometimes
opposing 0ast Indian schools of Fundalini theory. This fact is
reflecti6e from the e6olutionary di6isions within 5induism. (
large amount of what exists in the commercial and publicly
accessible academic worlds in 6isual formats are not applied
with specific color standards based upon ancient &edic
design and color-coding, so the student is left in perpetual
confusion as to what the -hakras really look like and what
makes up their true color composition.
(s an example, the -hakra color-coding of a good number of
39
contemporary -hakra theories are completely wrong, as
these systems place the color ray that acti6ates the -hakra
as the color composition of the -hakra itself. This is a fallacy
in many -hakra theories that gets lost in the translation or
abbre6iation from the original tenets of the &edic and Tantric
5indu formats and is misguiding to the student. 5erein, is
one of the -hakra coding differentiations that are crystal
clear in my disco6eries re6ealed in T50 R0)(A(TI( -=;0A
TM
.
T50 R0)(A(TI( -=;0A
TM
-hakra and Ray 6isualOliterary
codex with its secret keys to unlock and direct the
application of the light spectrum of the #un to acti6ate the
-hakraPs and Fundalini within both the 3hysical and #piritual
bodies is non-existent in published theories.
T50 R0)(A(TI( -=;0A*#
TM
approach pro6ides a guideline for
the student to establish indi6iduated identities, 6ersus
generali<ed and sometimes detached 7ir6ana ideals of
naturally dualistic human identities, which are taught by
many teachers in both the 5indu =rthodox and Buddhist
5eterodox Fundalini philosophies.
T50 R0)(A(TI( -=;0A*#
TM
formulas can be aligned through
the time worn truths of light, color, sound, and form to
awaken the human #pirit for its indi6iduated di6ine purpose
and fulfillment. The identification of each indi6idualPs raison
dPetre is something that can only be based upon the
personal human experience itself.
Through my spiritual guidance, I create radiant icons in
painting and film that are consecrated talismans executed in
a meditati6e state that liberates the 6iewer from the rational
reactions of comprehension, e6aluation, and appreciation.
The effect is a state of rapture between the body, mind, soul,
and the di6ine.
This epiphany encourages spiritual, mental, and physical
health, clearing the way to further growth and
enlightenment. These talismans proEect the authentic
40
capacity to sit still in contemplation of beauty and focus, and
are not for superficial decoration or collection. .hen one*s
mind and body relax, an indi6idual has no choice but to
become healthy.
My magical talismans represent the archetypes within the
nature of the uni6erse that are reflecti6e in humankind and
are prepared for definiti6e balancing purposes. The icon
empowers the 6iewer with a specific focus of the imbedded
uni6ersal forces represented by the well-calculated design,
colors, and symbols in the painting or film to establish the
desired harmonics to be attracted in #pirit, Mind, and Body.
SPIRITISM
#piritism is the practice of in6oking the ;ead specifically for
diagnostic and prescripti6e purposes that are beneficial,
along with the prioriti<ation of spiritual e6olution being
paramount. #piritualism is the demonstration of Pspirit
phenomenaP by a medium to exhibit psychic abilities.
The ?rench educator, author, and scientist (llan Fardec
de6eloped #piritism in 3aris, ?rance in 9:". Fardec was
deeply influenced by the early !th century 7apoleonic
expeditions to 0gypt and the subseBuent 3russian
0gyptologist Farl Richard )epsiuPs translation of the 0gyptian
QBook of the ;eadQ in 9C+. There are specific guidelines in
#pritism that follow the same ancient 0gyptian Mystery
#chool teachings from QThe Book of the ;eadQ, which can
produce unparallel Bualities in communications between the
world of spirits and the material world. #piritism spread
throughout 0urope, 0ngland, the 2nited #tates, and
influenced greatly (rgentina, Bra<il, -uba, Mexico, and
3uerto Rico.
Today, the maEority of Bra<ilians, -ubans, and 3uerto Ricans
belie6e or practice some form of #piritism. #piritism
maintains that each human being is assigned a group of
41
enlightened spirits known as Pspirit guidesP that act as
guardians. #ome spirits may be known, such as deceased
family members or friends, but many are pre6iously
unknown. There are spiritual le6els that reflect degrees of
spiritual e6olution and each spirit like each li6ing person is
uniBuely positioned with a distinct mission and soul-
progression. The highly e6ol6ed spirits can descend into
lower planes, but the lower spirit entities cannot ascend into
the higher spheres. The guardian spirits or PprotectorsP
reBuire communication and offerings, as in the age-old
practices of (ncestor .orship, to acBuire help with both
human and spiritual problems.
ANCESTOR 6ORSHIP
The goal of (ncestor .orship is to ensure the ancestorsP and
other spirits continued well being and positi6e disposition
towards the li6ing and to ask for special fa6ors or assistance.
?or !" percent of the worldPs population, ritual offerings and
prayers to deceased blood relati6es and other spirits are an
integral part of e6eryday life. Most people in the .estern
world were raised with >ewish and -hristian traditions, which
prescribe (ncestor .orship and are skeptical of it.
.hereas, the maEority of the world with people of 0astern
cultures such as Indians, -hinese, >apanese, Foreans,
&ietnamese, and Tibetans, along with segments of the
populations of #outh (merica, (frica, -ubaO-aribbean,
Mexico, Indigenous 2#, Indonesia, Bali, Mongolia, 3olynesia,
Iceland, 0astern Baltics, and 7ew $uinea seek guidance
through their offerings of respect to their ancestors.
The dynamics and resulting energy in communication with
the world of ;ead enables the knowledge that life is a
continuum and the sensory experience of the non-linear side
of reality. .hat is known as the (kashic records, all
knowledge that has existed in the 2ni6erse, is accessed
through the world of the ;ead that exists in the etheric
42
sphere of (kasha. This spiritual realm of (kasha is the fourth
dimension abo6e and adEacent to the physical third
dimension.
This close proximity of the spirits to humankind enables
clear communication with Buick and powerful
manifestations. The practice of (ncestor .orship is Buite
simple. (n honorary ritual of communication with the ;ead is
composed of two basic ingredientsL respect and lo6e.
RE1LA DE OCHA AND I4A HISTORY
In !!D I was drawn to the Bermuda Triangle 6ortex of Miami
Beach, ?lorida, where I purchased a home directly on the
(tlantic in the heart of #outh Beach. ?or the spiritual
isolationist or purest, one would find this locale to be the
antithesis of a spiritual 6ortex.
The reality of the Miami Beach sand bar along the ?lorida
#traits is Buite the opposite of its surface appearance. It is a
6ortex of extreme polarities, and reflects the matrix of the
indi6idual who enters it. It is a part of what once was
(tlantis. $ood or bad character is amplified throughout the
6ortex. I witnessed many people die there and many who
were reborn.
?or many years I had yearned to gain a deeper
understanding uni6ersal law through animism, and recei6ed
the core le6els of awareness I searched for on Miami Beach
through the ocean =risha 8emaya.
Through my Fundalini and #piritism practices a whole new
sensory-spiritual chapter in my life opened up with the
=rishas through the 8oruba culture. I embarked on an
initiation process of becoming a 8oruba =risha 3riest of
=batala with -uban (fro--uban Regla de =cha 3riests and
I?( Babalows o6er a +-year period.
43
The process I went through was much the same as my
in6ol6ement with -hakra #cience, which dealt with remo6ing
the ;iaspora nonsense and manipulation that had occurred
with I?( through some of the #antero 3riests and Babalows
corruption with -atholic o6erlays, indigenous and
eurocentric superstitions, along with the sad loss of original
sacred knowledge, practice, ritual, and initiation in 7igeria. I
treaded through the secrets, attached to fear, abuse, and
discrimination elements that had de6eloped with many
7igerian, (fro--uban, and I?( priests to e6entually find truth.
In the end, the =rishas guided me through the firm
establishment of my =RI. I recei6ed o6er 1, =risha initiations
in I?( and as an (fro--uban Regla de =cha 3riest of =batala
in a period of + years that few .esterners e6er recei6e or
e6en know about.
The (fro--uban Regla de =cha theology was founded upon
the ancient 9,,,,-year-old monotheistic (frican 8oruba
religion of I?(, and has been the 7ew .orld repository of the
.est (frican 8oruba Royal 3riesthood*s secrets and
mysteries that was brought to -uba from 7igeria beginning
in :: (; for the #panish colonial sla6e market.
I?( and (fro--uban Regla de =cha are a non-linear
philosophies of enlightenment that are aligned with practical
linear applications set in motion with ethical standards,
which prioriti<e the de6elopment of good character to fulfill
human destiny.
( .estern linear mindset of short-term fixes does not fit into
an I?( archetypal paradigm of long range thinking with
indi6iduated life-balance in place to manifest health,
prosperity, and relationships with a co-generating purposeful
integration into society and the world at large.
#oul destiny is ascertained by a Babalow through the benefit
of exacting di6ination methodologies and prescripti6e for the
=RI %spirit body that rules the human mind, body, and soul',
which in6ol6es ritual and sacrifice in order to create order,
44
strength, balance, harmony, and inner peace in human
relationship to the uni6erse. .hen a person experiences
imbalance, he or she consults one of the oracles through a
Regla de =cha 3riest or Babalow to find out the cause of the
imbalance, and an appropriate remedy. This in6ol6es some
sort of offering or sacrifice to the (ncestral #priits or =rishas
with rudimentary ad6ice to regain the lost balance.
There are three oracles deri6ed from I?(.
The first oracle of I?( is the =30)0 chain with 9 two-sided
conca6e medallions, which represent +:D octagrams of the
+:D =ddus, or sacred stories that a Babalawo reads with a
throw on the =3=7 I?( di6ination tray. The Babalawo obtains
a configuration that indicates which =ddu of the oracle of I?(
is to be gi6en to the inBuirer. This is ,, S accurate.
The second oracle used by Regla de =cha or =risha 3riests is
the caracoles or Mediloggun =racle with D letras %=ddus'
used by the Regla de =cha 3riestO3riestess, who ha6e been
initiated with ;illogun. This is 6ery accurate, yet cannot be
compared to the =30)0 preformed by a Babalow. There are
&0R8 few accurate Italeros known as -aracaleros or Jshell
readers*.
The third method used by =risha 3riests is the -ocunut =BI
with : possible answers. (nyone either initiated or not may
cast the =BI, and is 6ery accurate.
The true I?( and (fro--uban Regla de =cha philosophy of
enlightenment is aligned with ethical standards and the
de6elopment of good character to fulfill human destiny.
;estiny is ascertained through the benefit of exacting
di6ination methodologies and prescripti6e that in6ol6es ritual
and sacrifice in order to create strength, balance, harmony,
and inner peace.
I?( and (fro--uban Regla de =cha are initiatory cultures
and their core e6olutionary process are ne6er written or
45
re6ealedK such experiential wisdom is only gained through
the spiritual e6ol6ement and awakening that occurs 6ia
strategic stages of initiations. #uch stages of awareness are
first Jrecei6ed*, second Jfelt*, and third Jreali<ed* before
external manifestations occur.
There is no such thing as simply Jbelie6ing* or thinking in
something as a short term fix to manifest an optimum result
without a solid rational foundation. The power of such
positi6e thinking theory is only effecti6e when the indi6idual
is clear of distortions, in integrity, and truly balanced within
the context of truth relating to the potentials of the
indi6idual.
(nything else is mental brainwash or wishful thinking, as
there are no shortcuts or Jsecrets* in spiritual e6olution for
long-term fulfillment. #uch practices are essential to
establishing a positi6e attitude or beha6ior, but are in no
way a means to reaching a complete and sustainable
obEecti6e that is long term. There are rudimentary steps that
must be achie6ed first to support such beliefs for
actuali<ation to occur from a solid and balanced template of
spirit, mind, and body. The I?( and Regla de =cha initiates
are prohibited from con6erting others and honor all faithsK as
to do so otherwise is considered taboo and disrespectful.
The study of the I?( and (fro--uban Regla de =cha in6ol6es
the use of the uni6ersal energies in the Plaw of attractionP
through specific rituals and procedures that in6ol6e defined
steps to identify a problem or good fortune within the
context of I?( di6ination. 2nlike Tarot, I -hing %deri6ed from
I?(', (strology, and other di6ining formats, I?( and ;illogun
di6ination informs what is to happen if nothing is done to
change a circumstance. 7ot only is the future foretold, but
also an opportunity to change it is prescribed with an exact
application in a precise manner that targets an optimum
result.
I?( and (fro--uban Regla de =cha are a PfeelingP relationship
46
with a myriad of archetypes or forces within nature that
extend from one supreme $od known as =rishas that is
nonlinear, 6ersus a PthinkingP relationship that is linear. -arl
>ung was one of the first 0uropean*s to de6elop a parallel
psychological theory to that of the ancient 8oruba with his
definition of uni6ersal archetypes and applications to the ego
with the its integration to the psyche in union, which results
in true human indi6iduation.
In general, it is only through the sensory experience of the
feeling and expression of positi6e energy disbursement
arri6ed at through a connection with a specific archetype or
=risha that one can reach eBuilibrium with negati6e feelings
or situations
.hen a human balance physical or material is achie6ed in a
hopeless case it is called a Jmiracle* in the .estern world. In
I?( and (fro--uban Regla de =cha it is through the use of
common sense with the application of specific uni6ersal laws
that create stability, which allows life force to flow
unobstructed.
The influx of 8oruba sla6es, who carried the principles of I?(
in their entrapped li6es, continued to be transported to the
7ew .orld by the British sla6e trade until the end of the late
!th century. The maEority of the 8oruba =chossi sect was
transferred to -uba from 9+, G 9C!, remo6ing the great
repositories of Ifa secrets from 7igeria. .hile Bra<il recei6ed
6ast numbers of 8oruba 3riests as sla6es, the Royal 8oruba
5igh 3riests were sent to -uba during the =chossi sect
market transference.
The -aribbean and Bra<ilian 8oruba sla6es were forced to
hide their (ncient Mystery #chool religion behind a mask of
-atholicism with -hristian #aints synchroni<ed to a pantheon
of deities under one supreme $od. Most (frican sla6es that
arri6ed in the 2nited #tates were spiritually raped of their
animistic religions altogether by the intolerant ruling
3rotestant -hurch and go6ernment that had no saints to
47
assimilate to or camouflage beliefs, forcing massi6e
-hristian con6ersions. )ouisiana was one exception in the
2#, due to ?rench and #panish colonialism with its
-atholicism and racial integration. Many of the )ouisiana
sla6es were ;ahomey and ?on, and not 8oruba.
The 8oruba religion has its origins in prehistoric 7ubia-
0thiopia o6er 9,,,, years ago, followed by an early =siris
religious settlement in (bydos, 0gypt 9,,,, years ago. (ll of
humanity originated in (frica and migrated to other parts of
the world o6er C,,,,, years ago from the Twa people.
The dynastic culture of 7ubia later became Fush in the Cth
millennium B-, the land of the Black 3haraohs that ruled
0gypt between ,",, B- and ,:,, B-. The Fushites began
to migrate their 0gyptian culture around ,,,, B-, as a
result of religious and ci6il wars between 2pper and )ower
0gypt, to coloni<e and mix with other migratory #aharan
tribes in Ife, 7igeria in order to guard and sa6e the sacred
esoteric knowledge of 0gypt.
The $reco-Roman in6asions, followed by the By<antine
-optic -hristian -hurch*s dominance, and then later the
Islamic religious wars forced the extinction of 3haroanic
Religion in 0gypt. By the th century (;, these wa6es of
0gyptian and #aharan migrants had assimilated to establish
the Royal 8oruba patrilineal descent groups in 7igeria. The
8oruba were modeled upon the ancient 0gyptian =siris
religion and go6ernment, preser6ing I?( and (fro--uban
Regla de =cha as the world*s oldest religion that continues
to ha6e the same exacting applications today as it did 9,,,,
years ago.
48