Lord Jesus Christ, Master of Yoga: Complete Text

Lord Jesus Christ, Master of Yoga

A Study of the Historical Jesus from a Christian Perspective

‘Who among the gods is like you, oh Lord? Who is like you –

majestic in holiness, awesome in glory, working wonders?”

Exodus 15:11

Merrill Spicer 2009, 2018

This text is available at www.ishanathayoga.wordpress.com

Definition of the word, Jesus


Proper Name Masculine

Jesher = “upright”


to be right, be straight, be level, be upright, be just, be lawful, be smooth

Lord Jesus’ name in Hebrew is Yesha, in Sanskrit is Isha, in Urdu is Isa and in Pali is Issa.[1]

“I have collected the flock with the true face, which had been dispersed and to whom I was sent.”

Jesus, Book of Balauhar and Budasaph, (See Section 4.7.2)

Following is a passage from The Acts of Yesu the Saviour by Siphor, 1st c.AD, which describes the descent of the Lord to earth once again from the glory of Heaven, in order to further serve far-flung humanity,  while   his throne in Heaven remained  waiting for Him and the  return of the saved souls.

106 “And the Lord appeared first to Mari his beloved companion and to his blessed mother and the devotees (apostles) of that land, that they too may believe; and he sent the devotees to minister in different lands and appeared to be with them. And the Lord ministered to the congregations of Yuda in Kushan, and James in Egypt and Mari in Alexandria, in Ethiopia, Peter in Armenia, in Syria, with Matthew in Partia and Yuda when he became the Thoma in India for many years.

107 “…we heard of many other places too numerous to write, where Yesu the Saviour continues to minister, all the time leaving his Princes’ throne in heaven, remaining in waiting for the return of the multitude of the chosen to be home with Him – our Lord and Saviour, Brother God for ever unto the fulfilment of time.”



1. Yoga

1.1 What is Yoga?



1.4 Meditation

2. The Holy Spirit as God the Mother

3. The Hebrew Lineage of the Afghani and Kashmiri people: 600 BCE

3.1 The Diaspora

3.2 Hebrew Lineage of the Afghani People.

3.2.1 Afghani Etymological Evidence

3.2.2 Hebrew Textual Evidence

3.2.3 Early Christian Textual Evidence

3.2.4 19thc. Anthropological Research

3.2.5 Islamic Textual Evidence

3.2.6 Conclusion

3.3 Hebrew lineage of the Kashmiri People

3.3.1 The Region of Kashmir

3.3.2 Hebrew Historical Evidence

3.3.3 19th c. Anthropological Research

3.3.4 Etymology of the name, “Kashmir”

3.3.5 Buddhism and the Hebrew Tradition

3.3.6 Predictions by Buddha of the coming of the World Teacher

4. Evidence of Lord Jesus’ Journey to India and of his Practice of Yoga

– Texts 37 CE – 1420 CE

4.1 Kashmiri Etymological Evidence

4.2 Pakistani Etymological Evidence

4.3 Christian Textual Evidence

4.3.1 The Acts of Yesu the Saviour

4.3.2 Acts of Thomas, 1st c. CE

4.3.3 Eusebius

4.3.4 Clement of Alexandria

4.3.5 St Jerome

4.4 Buddhist Textual Evidence

4.4.1 The Tibetan Gospel

4.4.2 Mahavaga: mention of Rahula and Mari Magdaliyana

4.4.3 Chinese Buddhist Textual Evidence

4.5 Yogic Textual Evidence: the Nathanamavali

4.6 Hindu Textual Evidence: Bhavishya Purana

4.7 Muslim Textual Evidence

4.7.1 Ikmal-ud-Din

4.7.2 Qisa Shazada Yuzasaph w Hakim Balauhar

4.7.3 Tarikh-i-Kashmir

4.7.4 Bagh-i-Sulaiman (Garden of Solomon)

4.7.5 Wajees-ut-Tarikh

4.7.6 Decree of the Grand Mufti – The Seal Of The Justice Of Islam

4.7.7 Tarikh-i-Azam

4.8 Modern Research of Footprint Carving at Tomb at Rozabal Khanyar, Srinagar, Kashmir

5 Conclusion

Appendix: Amen and Aum




1. To collate evidence that the Lord Jesus travelled twice to India, once before and once after the Crucifixion, Resurrection and Ascension.

2. To collate evidence that he taught and practiced yoga while there.


Full Statement:

The intention of this research project is to collate textual, anthropological and linguistic evidence which suggests that the tribe of Judah wandered all the way to Kashmir, north of India, after the Diaspora c. 600 BCE. Later, the Lord Jesus travelled there twice in his life, once before and once after the Crucifixion and Resurrection, in order to find every last one of his lost sheep, descended in six degrees from the tribe of Judah and living in the valley of Kashmir, north of India. The Tibetan Gospel, (Pali, c. 37 CE) comprises the major textual evidence, along with The Acts of Yesu the Saviour by Siphor (Kharoshthi language, 1st c.) and other texts extant from codices preserved in different world traditions.

The major textual evidence is provided in the Tibetan Gospel (Pali, 1st c. AD), the Acts of Yesu the Saviour (Kharoshthi, 1st c. AD), the Nathanamavali (Sanskrit, c. 250 BC – present day), the Bhavishya Purana (Sanskrit, c. 115 AD[27]) and several ancient Islamic history books such as Mullah Nasri’s Tarikh-i-Kashmir/History of Kashmir(Urdu, c. 1420 AD).

In “Masih Hindustan Mein”, Hazrat Mirza Ghulab Ahmad suggests that Lord Jesus’ motive for going to India was to find the farthest flung tribes of Israel.  He has presented a body of textual and anthropological evidence which shows that Afghanis and Kashmiris have Hebrew blood even to this day, as well as evidence extant which suggests that in the Diaspora of c. 598-588 BCE[53], the tribes of Israel began to flee Nebuchadnezzar from exile in Babylon, across Syria, to Gaur and Kabul in Afghanistan, then to Pakistan and on to Tibet and India. Evidence suggests that some of them then travelled all the way to China.

There is also evidence to suggest that while in India, Lord Jesus practised and was a master of yoga.  Some of the texts are included in full in this book. The major of these texts is the Nathanamavali (Sanskrit, redacted c. 250 BCE and maintained as a record of the Natha lineage ever since). According to this text, both Lord Jesus and Patanjali, the redactor of the Yoga Sutras, were members of the Natha lineage. This suggests that their teachings are  compatible, Patanjali possibly preceding Lord Jesus by about 200 years. The Acts of Yesu the Saviour, (Kharoshthi, c. 60 CE) describes Lord Jesus’ practice of a specific yoga technique and his teaching of it to Mari Magdaliyana.

The texts listed above contain written memories of Lord Jesus, and are valid historical documents, like historical documents from the ancient Greek or Hebrew world, and subject to the same methods of dating, translation, and inter-textual comparison.

There are  many matching stories from various sources that can be compared. For example, the parable of the sower is told in the Tibetan Gospel.

These historians are recording for the first time events carefully remembered and transmitted through an oral tradition. The genealogies in the Bible were also transmitted by an oral tradition before being written down, sometimes for hundreds of years. For example, 1 Chronicles 1 – 9 was written c. 430 BCE and records events that occurred from about 960 BCE. [45] Another example is The Psalms:

“Since the Psalms were not written down in Hebrew before the 6th century BCE, nearly half a millennium after David’s reign (about 1000 BCE), they doubtless depended on oral or hymnic tradition for transmission of any Davidic material.”[44]

There must be some inaccuracy with an oral tradition, but the priests who transmitted the tradition from generation to generation were highly trained in mnemonics and regarded their duty as sacred.[46] We may complain about the foibles of remembered history, but it is startlingly accurate. For example, the father of Asaph, David’s musician who wrote ten of the Psalms, is remembered as Berekiah in 1 Chronicles 6:39, and as Berachia by his present descendants in Peshawar[47], Pakistan. This genealogy been remembered accurately by completely different people in completely different languages in completely different places, for 2600 years. Each of the records was redacted after hundreds of years of oral tradition. This is the fierceness with which priests of the oral tradition regard their sacred duty of accurate remembrance of a history which is passed from generation to generation of highly trained rememberers.


Chapter 1: Yoga

1.1 What is yoga?


Yoga is practised with deep integrity by people of different reloigions, which demonstrates that yoga  is not a religion as such. Yoga is sometimes classified as one of the six systems of Indian philosophy, but commentators admit that neither is it really a philosophy, since it contains the concept of Purusha, which is equivalent to the concept of God or God incarnate in Christian mysticism.[9]

Pu·ru·sha   (p r -sh ) KEY
The primeval man, considered to be the soul of the universe, which was created out of his body.

Sanskrit Puru a , from puru a , man [10]

Yoga can be considered  a methodology[11]. Yoga is a beautiful and practical system of physical, breathing and meditation exercises. It is recommended to practise yoga under the guidance of a true teacher, and in respect for Aum and the inner light of all.


1.4 Meditation in the Christian Tradition

Jean-Marie Dechanet, monk of the Order of St Benedict, writes, “The Philokalia is a collection of writings by Fathers of the Eastern Church, 4th c. – 14th c. CE”[20] He goes on to quote some of the instructions for meditation exercises contained in the Philokalia:

“The origin and cause of thought lies in the splitting up, by man’s transgressions, of his single and simple memory, which has . lost the memory of God and . becom[e] multiple instead of simple, and varied instead of single”.[21]

The practice of monology, the repetition of one word, audibly or internally, with the rhythm of the breath, is recommended in the Philokalia to guide the mind from many thoughts to one thought, and, from there, to the thought-free state.

The thought-free state, or “emptying the mind” means, emptying the mind of the restlessness of the linear thought process, forgetting the To Do list. Awareness, awakeness, functioning, remain. You remain conscious. You continue to perceive.  You do not disappear or become annihilated in a void. You become fully present. You become more conscious, not less conscious. Meditation is not death, it is everlasting life.

Jean-Marie Dechanet in “Christian Yoga”  describes the practice of the “Jesus Prayer”, “Lord Jesus Christ, Son of God, have mercy on me”, as recommended for monology. Another Christian monologue is, “Hail, Mary full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast given birth to the Saviour of our souls. Pray for us now and in the hour of our death. Amen”[22].

Also in the Philokalia is found this description of the thought-free state,

“Attention is unceasing silence of the heart, free of all thoughts. At all times, constantly and without ceasing, it breathes Christ Lord Jesus, the Son of God and God” Hesychius of Jerusalem, 5, 6, in Philokalia p. 280.[23]

Into Sanskrit, monology translates as  “japa” (repetition) and rosary translates as “japa mala”.

Meditation is a deep form of prayer . “Be still and know that I am God.” (Psalms 46:10) It is not an empty trance, or void. There is a light in the void, known in the Christian wisdom tradition, as the “pearl”.[24]

“The Light shines on in the darkness, and the darkness has never put it out.” John 1:5

Meditation is but a state of increased acuity of awareness and inner peace, in which mental images (visions) may arise as guidance from God, the source of all peace. Growing up as a Christian I had been guided to pray, and I remember discovering meditation and thinking, “This is the HOW of prayer”.


Episcopalian Christian priest Nancy Roth writes,[26]

“Meditation is a form of prayer. This kind of prayer has been called contemplative prayer and centering prayer as well as meditation…

The Trappist monk and writer Sir Thomas Merton writes, “The fact is … that if you descend into the depths of your own spirit … and arrive somewhere near the center of what you are, you are confronted with the inescapable truth that, at the very root of your existence, you are in constant and immediate and inescapable contact with the infinite power of God”.

Chapter 2: The Holy Spirit as God the Mother

Following are references from some of the texts listed above, which illumine the nature of God, Lord Jesus and the Holy Spirit.  It is interesting to note that in the original Hebrew of the canon, the noun referring to the Holy Spirit is feminine.

God said, “I AM that I AM. . Tell them, I AM has sent me to you”. (Exodus 3:14)

Lord Jesus uses the same Hebrew word in Mark 14:62, “Jesus said, “I AM. And ‘you will see the Son of Man seated at the right hand of the Power’ and ‘coming with the clouds of heaven.’

This “I AM-ness” is present in seed-form in the human being, who knows, I am. In the Lotus Sutra Chapter 9 [32] Lord Jesus is asked to repeat, “I am God” in order to demonstrate his enlightenment to the lamas (Buddhist monks). However, he will only repeat, “I am the Son of God”.

The Spirit of God appears in the Old and New Testaments as the Hebrew feminine noun, Shekinah. Shekinah is related to the Sanskrit word for God the Mother, Shakti, from which comes the Indo-European root for our English word, “she”.

The dictionary reference below refers to the Indo-European language root of the English word, “she”.

she pron.   Used to refer to the woman or girl previously mentioned or implied. See Usage Note at I1.

[Middle English, probably alteration of Old English sēo, feminine demonstrative pron.; see so- in Indo-European roots.] [33]

In the original Hebrew text, Shekinah is the cloud which surrounded God’s glory in Exodus 13:21, the pillar of cloud and fire in Exodus 14:19, which covered Mt Sinai in Exodus 24:16, filled the tabernacle in Exodus 40:34-5 and filled Solomon’s temple in 1 Kings 8:11. Shekinah reappeared with Christ in Matt. 17:5 and Luke 2:9. Christ ascended in the glory of Shekinah in Acts 1:4 and will return in Her glory Mark 14:62, Rev. 14:14.[34]

In the Tibetan Gospel, Lord Jesus refers to His “heavenly Parents”  and calls them, The Aumen.


17 The Eternal Aumen, The Eternal Spirit, Composeth The One And Indivisible Soul Of The Universe, Which Alone Createth, Containeth, And Animateth The Whole.

18 They Alone Have Willed And Created; They Alone Have Existed From Eternity And Will Exist Forever, And They Have No Equal Either In Heaven Nor On This Earth.

20 They Willed It, And Through Aumen The World Appeared; By One Divine Thought, They United The Waters And Separated Them From The Dry Portion Of The Globe.

21 They Are The Cause Of The Mysterious Life Of Humans, In Whom They Have Breathed A Part Of Their Being.

Tibetan Gospel 5: 17-18, 20-21

There is a grave in Taxila, Pakistan, believed to be that of Mother Mary. Whether we are able to accept this or not, it is with great humility that we can note that this grave is greatly honoured by both Hindus and Moslems by regular pilgrimages of great piety.

“The place was known as Mari till 1875, when the spellings were changed to Murree. The tomb is described as Mai-Mari-de-Asthan, or, the resting place of Mother Mary.106

The shrine has been worshipped by the Hindus in the past, and the Muslims make their offerings and light up earthen lamps filled up with oil, on Thursdays”.[50]



Chapter 3: The Hebrew Lineage of the Afghani and Kashmiri People.

3.1 The Diaspora

Ahmad has suggested and I agree with him that Lord Jesus’ reason for going to India was to find the furthest-flung tribes of Israel.

The Ten Tribes were deported to Babylon in the 8th c. BCE.

“Shalmaneser V (Akkadian: Šulmanu-ašarid) was king of Assyria from 727 to 722 BCE. Babylonia was a state in southern Mesopotamia, in modern Iraq, combining the territories of Sumer and Akkad. The earliest mention of the city of Babylon dates back to the 23rd century BCE.

The name Shalmaneser is used . in the Bible, which attributes to him and his father the deportation of the “Ten Lost Tribes” of Israel. In the 17th and 18th chapters of 2 Kings he is described as the conqueror of Samaria and as sending its inhabitants into exile”.

During and after the Diaspora of 598 – 588 BCE, about 130 years later, some Hebrew peoples fled Babylon, then under Nebuchadnezzar. They travelled eastwards and many of them settled in Afghanistan. Some of them made it all the way to Kashmir, north of India. What evidence of this is extant?


3.2 Hebrew Lineage of the Afghani People.

3.2.1 Afghani Etymological Evidence

The word, “Afghan” is probably of Hebrew origin. It may be derived from aph-ganan which means “indeed defending”, or brave.[55]

Strong’s Number: 0637

Browse Lexicon

Original Word

Word Origin


a primitive particle

Transliterated Word

TDNT Entry


TWOT – 142

Phonetic Spelling

Parts of Speech



conj (denoting Addition, esp of something greater)

1. also, yea, though, so much the more adv.

2. furthermore, indeed

Strong’s Number: 01598

Browse Lexicon

Original Word

Word Origin


a primitive root

Transliterated Word

TDNT Entry


TWOT – 367

Phonetic Spelling

Parts of Speech




1. to defend, cover, surround

a. (Qal) to defend

b. (Hiphil) to defend [56]

Below are listed several references to the eastward migration made by the Jews in the 6th to 3rd centuries BCE.

3.2.2 Hebrew Textual Evidence

Flavius Josephus, 93 CE.

Flavius Josephus, Hebrew historian, Hebrew name Yosef Ben Mitatyahu, whose patron was the Roman Emperor Vespasian, writes in the Greek version of Antiquities of the Jews xviii 3.3, (93 CE) in the translation of William Whiston:[57]

“The Jews who escaped with Ezra, are settled beyond the Euphrates.”

The Euphrates runs through Turkey, Syria and Iraq, approximately 1000 km east of Jerusalem. (see map above). Beyond the Euphrates lie Afghanistan, Pakistan and India.

Ezra was a trusted Hebrew scribe and prophet of the Jews exiled in Persia under King Artaxerxes, who ruled from 464 – 424 BCE.

The king was protective of the Jews, as shown by Ezra 7:11-15

Artaxerxes’ Letter to Ezra

11 King Artaxerxes [58][] had given a copy of the following letter to Ezra, the priest and scribe who studied and taught the commands and decrees of the Lord to Israel:

12 *“From Artaxerxes, the king of kings, to Ezra the priest, the teacher of the law of the God of heaven.

13 “I decree that any of the people of Israel in my kingdom, including the priests and Levites, may volunteer to return to Jerusalem with you. 14 I and my council of seven hereby instruct you to conduct an inquiry into the situation in Judah and Jerusalem, based on your God’s law, which is in your hand. 15 We also commission you to take with you silver and gold, which we are freely presenting as an offering to the God of Israel who lives in Jerusalem.”

Josephus’ first century account suggests that , 550 years later, there were still Jews settled east of the Euphrates, in Persia (Iran), about 1400 km east of Jerusalem.

3.2.3 Early Christian Textual Evidence

St Jerome, 5th c. CE[59]

“Jerome (ca. 347September 30, 420; Latin: Eusebius Sophronius Hieronymus) is best known as the translator of the Bible from Greek and Hebrew into Latin He is also recognized as a saint by the Eastern Orthodox Church, where he is known as St. Jerome of Stridonium or Blessed Jerome.”[60]

“St. Jerome who lived in the fifth century A.D., writing about the Prophet Hosea. [753 – 715 BCE] states in the margin that from that day the ten tribes (of the Israelites) have been under [the] king [of] Parthya i.e., Paras, and have not been released from bondage” [61]

In the first volume of the same book by St Jerome it is recorded that

“Count Juan Steram writes on page 233-34 of his book that the Afghans admit that Nebuchadnezzar, after the destruction of the Temple at Jerusalem, exiled them to the territory of Bamiyan (this lies adjacent to Ghaur, in Afghanistan)”[62].

3.2.4 19thc. Anthropological Research

1. G T Vigne, A Narrative of a Visit to Ghazni, Kabul and Afghanistan, 1840

“. on page 166,24 it is stated that one Mullah Khuda Dad read out from a book called Majma-ul-Ansab that the eldest son of Jacob was Yahuda [Judah, the brother of David, c. 1000 BCE – ed.] , c. whose son was Usrak; Usrak’s son was Aknur; Aknur’s son was Maalib; Maalib’s Ka-Farlai; Farlai’s Qais, Qais’ Talut; Talut’s Armea, and Armea’s son was Afghan whose descendants are the Afghan people and after whom the latter are named. Afghan was the contemporary of Nebuchadnezzar;[c. 588 BCE] he was called a descendant of Israel, and had forty sons. . Afghan’s eldest son, called Salm, migrated from his home in Syria and settled in Ghaur Mashkoh, near Herat [in Afghanistan]. . His descendants spread into Afghanistan. In the 34th degree, after 2000 years, was born Qais who lived in the time of Muhammad (The Holy Prophet, on whom be peace and blessings of God). His descendants multiplied unto 64 generations”


Quais was a Ben-i-Israel (Children of Israel) Afghani chief who was the first to convert from Judaism to Islam under the influence of ben Walid.

To this day, the Afghanis remain an Islamic nation.

2. James Bryce, Encyclopaedia of Geography, 1856[64]

“The Afghanis trace their genealogy to Saul”

3. Alexander Burns[65]

“The Afghanis state that they are of Hebrew origin. King Babul [Nebuchadnezzar, the King of Babylon] captured them and settled them in Ghaur, NW of Kabul. … They converted to Islam in 622 AD”

4. Col. G. R. Malleson, History of Afghanistan, 1878, p. 39

“The Afghanis are descended from the Ben-i-Israel”

5. L P Ferrier, History of the Afghans, 1858

“The Afghanis are descended from the 10 tribes” p. 1

6. Civil & Military Gazette, 23.11.1898, paper presented to Committee on Anthropological Research:

Distinguishes between the original tribal inhabitants of Paktan, called in medieval times Rohillas and mentioned by Herodotus and the historians of Alexander, and the overlying Afghani tribes who now also inhabit the area and speak the same Paktan, or Pathan, language, called Pushto. These Afghani tribes “claim themselves to be Beni Israel, the descendants of those tribes who were carried captive to Babylon by Nebuchadnezzar”.[66]

The paper goes on to describe the Paktanwali, the religious law in the area. “We may find in it Mosaic ordinances grafted on to Rajput traditions and modified by Moslem custom”.

7. Rev Joseph Wolff, Narrative of a Mission to Bokhara in the years 1843-1845[67]

“All the Jews of Turkistan assert that the Turkomanians are the descendants of Togarmah, one of the sons of Gomar, mentioned in Genesis 10:3” p. 13

“The tradition is an old one at Bokhara, that some of the Ten Tribes are in China”

“Some Afghans claim a descent from Israel. According to them, Afghana was the nephew of Asaph,the son of Berachia, who built the Temple of Solomon. The descendants of this Afghan, being Jews, were carried into Babylon by Nebuchadnezzar, from whence they were removed to the mountain of Ghoree [Gaur] in Afghanistan, but in the time of Muhammed turned Mohammedans. They exhibit a book, Majmua Alansab, or collection of genealogies, written in Persian”.

“A few words on the children in the mountains of Kurdistan. These children, as the late lamented Dr. Grant well observed, are of Hebrew origin”.

8. Dr. George Moore, The Lost Tribes:[68]

Quotes Moorcroft as describing the Khyberis as “tall, and of singularly Hebrew cast of features”.

Points out that the names of their tribes are Israelitish, especially that of Joseph, which includes Ephraim (Rev 7:6-8) & Manasseh (Numbers 36:5).

“The Hebrew names of places and persons in Afghanistan are of far greater frequency than can be accounted for through Mohometan associations; and indeed these names existed before the Afghans became Mohometans.” The southern mountains of Afghanistan are called the mountains of Sulaiman.

9. L. P. Ferrier, History of the Afghans Translated by W. M. Jesse. (John Murray, London, 1858). Page 4.

“The Afghans possess evidence that during the Nadir Shahs’ invasion of India () the chiefs of the Yuzaf-Zai tribe in Peshawar, presented him with an ancient Hebrew Bible, “as well as several other articles preserved by their families for the performance of religious ceremonies of their old faith”[69].

“Following Abdullah Khan and other Afghan writers, Ferrier is disposed to believe that the Afghans represent the lost ten tribes and to claim them descent from Saul”[70]

This is his presentation of the view of historian Abdullah Khan of Herat, and a conclusion that this view is reliable:

“Malik Talut (Saul) had two sons, Afghan and [ BCE] Afghan was the patriarch of these people. After the rule of David and Solomon there was mutual fighting between the Israel tribes as a result of which, each tribe became separated from the rest, and this state of affairs continued up to the time of Nebuchadnezzar. [700 BCE] N. launched an invasion and killed 70, 000 Jews. He sacked the city, taking the remaining Jews with him to Babel as prisoners. After this catastrophe the children of Afghan fled in fear from Judaea to Arabia and lived there for a long time. But as water and land were scarce, and both man and beast were hard-pressed, they decided to migrate to India.” [71]

(“A party of Abdalis remained in Arabia and during the Khilafat of Hazrat Abu Bakr [several hundred years later] one of their chiefs [Quais] established a link by marriage between them and Khalid bin Walid [as a result of which they converted to Islam] When Iran fell to Arabia, these people migrated from Arabia and settled there [Iran] . until the invasion of Genghiz Khan []. The Abdalis were helpless against the atrocities of Genghiz Khan. They came to India, passing through Makran, Sindh and Multan. But they had no peace here. Ultimately they went to Koh Sulaiman [Solomon] and settled there.” )[72]

3.2.5 Islamic Textual Evidence

1. Makhzan-i-Afghani (History of the Afghanis) by Khawaji Nimatullah of Herat, 1018 Hijra (1598 CE)

“A history of Jacob [of] Israel with whom starts the genealogy of this people’ shows that the Afghanis are descended from Saul, who had two sons, Barkhiya, and Armiyah, and says that Nebuchadnezzar exiled the Hebrew tribes to Ghaur, Gazni, Kabul, Kandhar and Koh Firoz, in Afghanistan.

This text also records the conversion of Quais by bin Walid to Islam, in Ghaur 622 CE, quoting Majma-ul-Ansab [] (see above) and Tarikh Buzidah [] by Mastaufi.

In addition, the text quotes Tarikh-i-Afghani [] (History of the Afghanis) and Tarikh-i-Ghauri (History of those from the region of Ghaur) as recording that the Afghanis are of Hebrew (Ben-i-Israel), and Coptic (Egyptian) descent.

It also quotes Rasulah Ansab-i-Afghaniyah by Farid-ud-Din Ahmad, as recording that Nebuchadnezzar killed 2000, and that the exiled were called Beni Israel, Beni Asaf, Beni Afghan.

It quotes Mahabat Khan, who says the Afghanis are called Sulaimanis because they are followers and relations of Solomon.

3.2.6 Conclusion

It seems very apparent that the people of Afghanistan are of Hebrew origin, and that their path of flight can be traced from Babylon, through Samaria, across the Euphrates and Persia, to Afghanistan. The leader of their flight, Afghan’s son Salm, is remembered in Pushto genealogies as being descended from Jacob in 11 degrees, and Saul (Talut) in 3 degrees.

“In the book, A Narrative of a Visit to Ghazni, Kabul and Afghanistan by G. T. Vigne, F.G.S. (1840), on page 166,24 it is stated that one Mullah Khuda Dad read out from a book called Majma-ul-Ansab that the eldest son of Jacob was Yahuda, whose son was Usrak; Usrak’s son was Aknur; Aknur’s son was Maalib; Maalib’s Ka-Farlai; Farlai’s Qais, Qais’ Talut; Talut’s Armea, and Armea’s son was Afghan whose descendants are the Afghan people and after whom the latter are named. Afghan was the contemporary of Nebuchadnezzar; he was called a descendant of Israel, and had forty sons. In the 34th degree, after 2000 years, was born Qais who lived in the time of Muhammad (The Holy Prophet, on whom be peace and blessings of God). His descendants multiplied unto 64 generations. Afghan’s eldest son, called Salm, migrated from his home in Syria and settled in Ghaur Mashkoh, near Herat. His descendants spread into Afghanistan”[73]

In Luke 3:34 we see that Abraham’s son was Isaac, Isaac’s son was Jacob and Jacob’s son was Judah, remembered as Yahuda in the Pashtun genealogy above. The Pashtun genealogy then diverges into the line of Saul, (Talut) and Afghan, and the Hebrew genealogy diverges into the line of David and Jesus.

Can we trace the further passage of the Afghan branch of the tribe of Judah, from Afghanistan, further east, to Kashmir just north of India?

3.3 Hebrew lineage of the people of Kashmir

3.3.1 The Region of Kashmir

The region of Kashmir is where, according to Hindu texts, (eg . Bhavishya Purana), Buddhist texts (eg. Tibetan Gospel ) and Muslim history books (eg. Tarikh-i-Kashmir), the Lord is remembered to have lived for many decades.

Kashmir is found in the northwestern region of India. Today Kashmir includes, the Kashmir valley, Jammu and Ladakh. The Kashmir valley is a fertile region surrounded by beautiful mountains. Many rivers feed the valley.

Srinagar is the ancient capital of Kashmir and is situated on the Dal Lake. It is famous for its canals and houseboats.[74]


The references following in Section 3.3.2 and 3.3.3. are from Ahmad, op. Cit.

3.3.2 Hebrew Textual Evidence

Ahmad quotes Rabbi Bin Yamin of Toledo, [12th c. CE] as recording

“The Jews are in China, Iran, and Tibet.”[76]

3.3.3 19th c. Anthropological Research

a) George Forster in Letters on a Journey to Bengal from England records that when he was amongst the Kashmiris he thought he was amongst a Hebrew people. [77]

b) A K Johnston, Dictionary of Geography

“CASHMERE: The natives are of a tall, robust frame of body, with manly features, aquiline nose and features, resembling the Hebrew. “

3.3.4 Etymology of the name, “Kashmir”

1. One theory is that Kashmir is named after the sage, Kashyapa.

In Sanskrit, Kashmir may derive from Kashyapa and mira. Kashyapa was a respected 5th c. BC disciple of the Buddha, and Mira means, lake or mountain. So Kashmir would mean, Mountain of Kashyapa.

Mira m. the sea, ocean, L. also a partic. part of a mountain[78]

Scholars accept that Kashyapa was a senior disciple of Gautama Buddha:

“Statue of Kashyapa, Chosôn dynasty (1392–1910), dated 1700, Korea.

This polychrome wooden sculpture can be identified as Kashyapa, the eldest of the two principle disciples of the historical Buddha Shakyamuni”.[79]

“In Buddhist tradition, Kassapa (Pāli; Chinese 迦叶佛) is the name of a Buddha. . In the Buddhist texts in Sanskrit, this Buddha is known as Kāśyapa”[80]

“The First Council

Three months after the Buddha’s Mahaparinibbana [physical death], his immediate disciples convened a council at Rajagaha. Maha Kassapa, the most respected and elderly monk, presided at the Council”.[81]

The Buddha said, “I possess the true Dharma eye, the marvelous mind of Nirvana, the true form of the formless, the subtle dharma gate that does not rest on words or letters but is a special transmission outside of the scriptures. This I entrust to Mahākāśyapa” .[4][82] [Maha means, great, so Mahakasyapa means, Great Kashyapa.]

In Hinduism, there is also a sage Kashyapa, who transmitted the Ayurvedic gynaecological text Kashyap Samhita to his 5 year old disciple, Jivak. The text is also known as Braddha Jivakiya Tantra. (Tantra composed by Jivak).

He may be linked to the Buddhist Kashyapa who also had a disciple, expert in medicine (surgery), who was called Jeevak Vaidya. (Jeevak, learned in medicine)

2. A second theory is that Kashmir is named after a tribe called Kush, possibly the Hebrew sons of Cush mentioned in1 Chronicles 4.

In Kashmiri tradition[83] the people call themselves Kushur. They remember that a tribe called Kush came there thousands of years ago. This tribe had also founded Kashan in Iran, Kashgar in central Asia and Hindo-Kush in Afghanistan. This marks a journey of the tribe from the western side of Iran, eastwards through Afghanistan, to Kashmir.

There is a mountain lake in Kashmir named after these people.

kusūr: (a Kashmiri word, pronounced kush-ur) : of a mountain lake in the Pīr Pantsāl Range, in Skt. Kramasaras.[84]

The Pir Pantsal range is in Kashmir.

In 1 Chronicles 1 we learn that Ham’s son was Cush:

Adam’s descendant was Noah

Noah’s sons were Ham, Shem and Japheth.

Shem’s line continued through Arphaxad, Shelah, Eber, Peleg, Rau, Serug, Nahor, Terah to Abram later known as Abraham.

Abraham’s sons were Isaac, Ishmael, Jokshan

Jokshan’s sons were Sheba and Dedan.

In addition,

Noah’s sons were Ham, Shem and Japheth

Ham’s son was Cush

Cush’s descendant was Raamah

Raamah’s descendants were Sheba and Dedan.

These two genealogies combined show us that the “sons of Cush” were distant relatives of the tribe of Judah, son of Jacob (Israel), son of Isaac, son of Abraham. Several writers, including Dr. Fida Hassnain, have postulated that these were the Kush tribe remembered in Kashmiri tradition to have arrived in Kashmir thousands of years ago.

3. The third theory is a combination of the previous two, that Kashyapa and Cush were the same person, the leader of a travelling monotheistic people new to the region, who became a foremost disciple of the Buddha, expert in medicine. Let us examine this further, beginning with a list of Kashmiri Biblical names.

I was browsing on www.lowchensaustralia.com/names for a purpose unrelated to this essay and suddenly before me, as a strange coincidence of the Heart, was a list of “Kashmiri Bible Names”. I have reproduced it here in its entirety, as a demonstration of the Hebrew lineage of the people of Kashmir.

Kashmiri Names








jasmine Flower






saffron flower


otus flower


full moon night













Tribes, Casts, and Sub-Casts

Biblical Names




Achan (Hebrew: Akhan)






Aser (Hebrew: Asher)










Bochru (Hebrew: Bakheru)


Baca (Hebrew: Bekha)








Basseiah (Hebrew: Baeseyah)















Dar & Dhar









Gabbi, Geba or Gabbe (Heb.: Gabba)




Gad (Hebrew: Gadh)












Hatipha (Hebrew: Hatipha)


Hukok (Hebrew: Huqqoq)


Ikkesh (Hebrew: Iqqak)






Kanah (Hebrew: Qanah or Cohen)


Chalcol (Hebrew: Kalkul)







Kadu, Kaddua, Khadu

Cauda (Hebrew: Kauda)







Lavi, Laveh







Malluch (Hebrew: Malluk)




Massah (Hebrew: Mahssa)






Nepheg (Hebrew: Nephez)








Puah or Pua

Poot or Put

Phut or Put








Rhesa (Aramaic, Resha)







Sapru, Sapra

















Thubal (Hebrew: Thebhal)


Tophel (Hebrew: Thophel)








Jahdu (Hebrew: Yahdu)











Kashmiri Biblical Place Names

Name of Place & its Location

Biblical Name

Ach-bal (Anantnag)

Ash-bal (Eshbal)

Aguru (Palwama & Srinagar)


Ajas (Srinagar)


Alvan (Handwara)


Amariah (Srinagar)


Aner-wan (Srinagar)


Ara-gam (Anantnag)


Arah-bal (Kulgam)


Arch (Srinagar)


Aror (Avantipura)


Asham (Srinagar)


Astor (Lulgam & Gilgit)


Avend (Anantnag)


Babel (Anantnag)


Bahan (Kulgam)


Balpura (Avantipur)


Beman (Handwara)


Barzilla (Kulgam & Srinagar)


Berat (Anantnag)


Behatpoor (Handwara)


Beyar (Uri)


Birsu (Avantipur & Srinagar)


Bona (Baramulla)


Dan-sok (Kulgam)


Doru (Anantnag & Gilgit)


Gochan (Anantnag)


Hara-mok (Anantnag)


Harwan (A lake in Srinagar)


Hosiah (Anantnag)


Kahan (Avantipura)


Kalkol (Kulgam)

Calcol (Hebrew: Kalcol)

Keran (Karnah)

Cheran (Hebrew: Keran)

Kir-gam (Kulgam)


Kirouth (Kulgam)


Kashu (Kulgam)


Kashi (Kashtwar)


Koh-i-Hama (Handwara)


Lasharoun (Srinagar)


Lavi-Pura (Handwara)


Lyddan (Palwana)


Mamre (Srinagar)


Mattan (Anantnag)


Median-pura (Kulgam)


Mt. Nebo (Handwara)

Mt. Nebo

Nain-wa (Avantipura)


Nekanur-pura (Kulgam)


Paru (Anantnag)


Pattan (Baramula)


Perah (Jammu Province)


Phallu (Kulgam)


Phalgam (Anantnag)


Rei (Kulgam)


Rissi-pura (Avantipura)


Shopeon (Kulgam)


Sopur (Handwara)


Sukait (Sukait)




Taharan (Kulgam)


Takht-i-Sulaiman (Srinagar)


Tarelu (Avantipura)


Teman-Kot (Handwara)


Tema-pura (Kulgam)


Terich (Uri)


Uri (Uri)


Yus-Maidan (Kulgam)


Yus-margh (Handwara)


Yus-nag (Kulgam)


Yus-para (Kulgam)


Zelu (Avantpur)


It can be seen in this list that Kashu and Kashi, places in Kashmir, are directly translated into Hebrew as Cush. This is very strong evidence that one person could be remembered as Kash in Kashmiri tradition and Cush in Hebrew tradition.

In addition, the dates of Kashyapa and Cush are comparable. Kashyapa was a disciple of the Buddha who was born c. 563 BC, which would place Kashyapa around 500 BC. Cush was two generations on from the Diaspora of c. 598 BC, which would also place him around 500 BC.

The Buddhist and Hindu canons remember that Kashmir is named after Kashyapa, and Kashmiri local tradition remembers that Kashmir is named after a travelling tribe called Kushur, who came from the east through Iran and Afghanistan. It seems likely that Kashyapa and Cush are the same person.

If Kashyapa and Cush were the same person, then the foremost disciple of the Buddha was a Hebrew migrant to Kashmir. This does not suggest of itself that the Buddha was of Israelite descent, but it does strengthen the possiblity that the Buddha’s prophecy that Maitreya was coming 500 years after him was a messianic prophecy about Lord Jesus. It seems that the “wise men of the East” knew of Jesus’ incarnation well in advance, from the time of the Buddha up to the three wise men of the Gospels, the Great White Brotherhood of The Acts of Yesu, and the Natha gurus of the Nathanamavali. There is a common theme of the wise men of the East protecting and training the young Jesus. The Buddha predicts his coming, the Nazoreans train him and guide him to his role as World Saviour, the fifteen wise men help to protect the baby Jesus from King Herod in the Acts of Yesu, Chetan Natha comes to his rescue during the crucifixion.

3.3.5 Buddhism and the Hebrew Tradition

Scholars have noted that there is a strong similitude between the Judeo-Christian tradition and Buddhism.

The Buddhist moral precepts found in the Maha-vagga 1.5.6 are the same as the last five of the Mosaic Ten Commandments.

“Kill not any living thing.

Steal not.

Commit not adultery.

Lie not.

Own no gold or silver of any kind and accept none. “[85]

The Buddha did not believe in multiple god-forms. He believed only in one invisible and indivisible God, the source of all, and taught that idolatry would make the believer feel separate from God. He spoke of a Heaven, Hell,[86] and angels (devas or dharmapalas, the guardians of righteousness). [87]

Both Lord Jesus and the Buddha were born by immaculate conception. Christ is the Messiah Logos, emanated directly from God. Buddha also is Chakka-Vatti, born direct. [88] Both were born by immaculate conception from a virgin.

Gautama Buddha was born Sakhya Mouni c. 563 BCE in Lumbini, in the foothills of the Himalayas in modern Nepal[89] .

St. Jerome writes

“It is handed down as a tradition among the Gymnososophists of India that Buddha, founder of their system, was brought forth by a virgin from her side”. [90]

Another point of similitude is that a star also rose at the time of the Buddha’s birth.

In addition, the Buddhist tradition is messianic. Let us examine this more closely.

3.3.6 Predictions by Buddha of the coming of the World Teacher

In the Pali scripture Cakkavatti Suttanta [91] refer Oldenberg.[92] , redacted from oral tradition in the 1st c. BCE.[93] , the Buddha born c. 563 BC, predicts the appearance of the World Teacher, called in Pali, Metteyya, in Sanskrit Maitreya.[94], five hundred years after himself[95], after the collapse of the Buddha’s dispensation of dhamma, or righteousness. Metteyya was to be a traveller, lighter-skinned than the Tibetan people.

H T Prinsep in Tibet, Tartary and Mongolia[96], writes

“The general expectation of the birth of a great prophet, Redeemer, or Saviour, which is alluded to even by Tacitus, as prevailing at the period when the founder of the Christian religion appeared, was, there can be no doubt, of Buddhist origin, and not all confined to the Jews, or based only on the prophecies of their scriptures.”[97]

Prinsep further wrote, [98]

“The advent of another Boodh a thousand years after Gotama or Sakhya Muni, is distinctly prophesied in the Pitakattayan and in the Attha-Katha.[99] . Gautama declares himself to be the 25th Boodh, and says, “Bagawa Metteyo is yet to come”.

The prophesy of a thousand years was changed by the Buddha to five hundred years, due to the state of the moral decline of the people,and the urgency of the advent of Metteyyo.

“During the period from the time of Buddha Gotama to the minimum life span, the Buddha’s Dispensation (Buddha-sasana) will disappear. When the Buddha agreed to create the Bhikkhuni Sangha, he told Ven. Ananda that the Sasana would last only half as long because of this. Instead of lasting one thousand years, it would last five hundred years. The commentary on the Abhidhamma text, Dhammasangani, says that when the First Buddhist Council convened by Ven. Maha-Kassapa rehearsed the Pali Canon, this made it possible for the Sasana to endure for five thousand years”.[48] [100]

The Cakkavatti Suttanta is a record of discourses given by the Buddha concerning the material plane and other matters. He says that material deprivation undermines social harmony, but that handouts are not the best solution. He says energy generated by one’s own work is beneficial, as long as there is no attachment to the wealth earned.[101]

Cakkavatti means, the turning of the wheel[102] . Suttanta means, collection of spoken teachings, from sutta (Pali) or sutra (Sanskrit), meaning, aphorism.[103]

Cakkavatti Suttanta translates as, Discourse On He Who TurnsThe Wheel.

Bagawa means, Lord, in Pali, akin to Bhagawan, in Sanskrit.

Ahmad says[104] Bagawa can also be translated as ,”white”, designating the promised Metteyyo as fair-skinned.

“Maitreya (Sanskrit) or Metteyya (Pāli) is … a bodhisattva who in the Buddhist tradition is to appear on Earth, achieve complete enlightenment, and teach the pure dharma. The prophecy of the arrival of Maitreya is found in the canonical literature of all Buddhist sects (Theravāda, Mahāyāna, Vajrayāna)

The name Maitreya or Metteyya is derived from the word maitrī (Sanskrit) or mettā (Pāli) meaning “loving-kindness”, which is in turn derived from the [Sanskrit] noun mitra (Pāli: mitta) in the sense of “friend”… The earliest mention of Metteyya is in the Cakavatti (Sihanada) Sutta in the Digha Nikaya of the Pali Canon. ”


In the Cakkavatti Suttanta, the Buddha said,

“He will be the leader of a band of disciples, numbering hundreds of thousands, as I am now the leader of bands of disciples numbering hundreds.” (after Oldenberg, p. 142.)

In Buddhism[106] Sir Williams quotes the Pali Canon as stating that the 6th (generation) disciple of Buddha would be called “Yasa”, a shortened form of “Yasu”, or Jesus. If the Buddha was born in 563 BC, this is six (long) generations before Jesus. It is probably difficult for many Christians to accept that Jesus and the Buddha could be of the same lineage of gurus. However, the Buddha’s messianic prophecies are difficult to explain otherwise.

“The elder Yasa Kakaapdaka, Putta[107], [Glorious One of Living Water, Son][108] while on his alms round in Veslī found that the Vajjī monks . had set up a bronze bowl filled with water[109] and were asking the lay people for donations of money.[110] At once, he admonished the laymen to refrain from doing so. However, neither the Vajjī monks nor the lay people heeded Yasa’s admo­ni­tion. Later, the Vajjī monks offered to give him a share of the donations, which he turned down, saying, “I have no need of a share of the gold coins, venerable sirs, and I do not consent (to the use of) gold coins.”[111]

“The Buddhists have an extremely strong interest in Lord Jesus because of the manuscripts that survived in their libraries and the visits of Lord Jesus to the East during his earlier life. There are two main Buddha figures in Buddhism. One is the original Buddha Dharma who lived in 640 BCE .

The second, and often considered the greatest of the Buddhas is the Buddha  Issa. His teachings and writings survive in our day, including his admissions that he was Lord Jesus, Christ, who had to return to Jerusalem to finish his mission.

These books are currently part of a collection of sacred religious texts held by the Dalai Lama. They have about sixty thousand sacred texts in their libraries.” [112]

3.4 Conclusion

There is abundant evidence to suggest that the peoples of Afghanistan and of Kashmir are Hebrew in origin. It appears that the sons of Cush of the tribe of Judah travelled to Kashmir at the time of the Diaspora from Babylon, in 598 BC and onwards.

It is likely that Cush was also called Kashyapa and became a prominent disciple and successor of the Buddha, who was born as Sakya Mouni around 563 BC in Kashmir. The Buddha entrusted the continuation of the spiritual lineage to him. This suggests a close correlation between the teachings of Cush/Kashyapa’s Hebrew tradition and the Buddha’s monotheistic yoga tradition. The Buddha taught of heaven and hell, angels, the day of judgment, and prophesied the appearance of Maitreya, the World Saviour or Jagadguru, 500 years or 6 generations later. The Buddha taught of the one invisible creator God and did not accept demi-god forms.

After the appearance of Jesus in that land, Buddhism split between the Theravadins and the Mahayanas. The Theravadins did not accept that Jesus was Maitreya. The Mahayanas were more open to Him, worshipping icons with holes in the hands and the feet. This is discussed further in Section 4.4.3.

The conclusion is that Jesus travelled to Kashmir to find every one of his lost chlldren, including the trible of Judah who had arrived there 550 years earlier.

Chapter 4 Evidence of Lord Jesus in India and of His practice of Yoga.

4.1 Kashmiri Etymological Evidence

There are at least four place-names in Kashmir that include the name of Jesus. They seem to mark places where he had visited. This does not in itself prove that Jesus went to India, but is interesting supporting evidence.

A search in an on-line Kashmiri dictionary[113] reveals the following possible meanings for these four Kashmiri place-names, which include the name of the Lord Jesus.

1. Yus-modan, in Kulgam, Kashmire


mödān or maidān m. a plain, field, lawn, a field of battle (Rām. 915, 1378); open ground, country (as opposed to town)

Yus[114]-maidan means, The Field of Jesus.

2. Yus-margh, in Handwara, Kashmir

I could not find “margh”, but “marg” seems to mean “Valley”, in the reference below to the Valley of the Flowers in Kashmir.

gölü: (page 283)

suitable as an easily digested food for invalids m. conserve of roses, candied roses.-ĕ-kōsam m. safflower (Rām. 16).-marg – m. N, of a well-known flowery valley about 3 feet above the valley of Kashmīr, much frequented by Europeans in the heat of summer. Cf. El. s.v.-shan m. a rose (or flower) garden

Yus-marg may translate as, the Valley of Jesus.

Marg also means,

marg m. death (YZ. 559, 562); (in Kāshmīrī) grief caused by a death (esp, of one on whom many depend)

Yus-marg may translate as, Jesus whose death brought grief.

3. Yus-nag in Kulgam, Kashmir

Yus-Nag may translate as Jesus [and] the Serpent.

nāg m. a snake, esp. a fabulous serpent-demon or semi-divine being, having the face of a man and the tail of a serpent, and

nāg 2: serpent, and said to inhabit Pātāla. In Kashmīr, they are the deities of springs; a fountain, a spring of water

Modern Nagaland is situated north-east of India, flanked by Bangla Desh, Bhutan, China and Burma. It is the home of an ancient indigenous tribal race known as the Nagas. The Nagas are pre-Aryan. Nagaland was turned over to Indian rule by the British when they left in 1947, and this has been a source of constant warfare ever since.

I am reminded of a true story told about Bhagavan Nityananda of Ganeshpuri, a Natha yogi of the same lineage of Jesus, who left the body in 1961. (See Section 4.5).

“Nityananda traveled constantly between Mangalore, Kanhangad, Udipi, Akroli and other villages. His appearances, generally unexpected, seemed magical. One day, thinking him in Mangalore, six or seven Udipi devotees decided to pay a social call on a neighboring village. Approaching a wooded area along the way, they were astonished to see the Master sitting under a tree. The devotees immediately changed their plans and decided to spend the evening there with him. When Nityananda shouted at them to keep their distance, they sat down some twenty feet away. They could hear him talking and, as their eyes adjusted to the gloom, they saw a cobra coiled at his side. It was to the snake that the Master spoke in Konkani, and it seemed to nod in the affirmative. The only words the devotees could clearly distinguish were, “Are you three comfortable?” and they inferred that there were two other snakes nearby. After a while, Nityananda patted the cobra on its hood and watched it disappear.”[115]

Great saints are able to bring peace even to dangerous and volatile creatures.

4. Yus-para, in Kulgam, Kashmir

Yus-Para may translate as, Lord Jesus, the Pierced One.

pāra 2: to become full of holes. pāra pāra karun m.inf. to break, or smash to pieces; to make full of holes; to tear to pieces

4.2 Etymological Evidence from Pakistan

The town of Gilgit[116] is in the north of Pakistan, lying in the foothills of the Karakoram mountains leading up to the Himalayan peaks. Ahmad says[117] that “Gilgit” is an Urdu form of the Greek word, “Golgotha”. Golgotha is derived from Aramaic Gol Goatha, meaning, Hill of Execution.[118] Ahmad suggests that the town was named in memory of the Crucifixion.[119] Ptolemy (90 – 168 CE) mentions Gilgit in his accounts of the area[120], so we know that the town is at least 1900 years old.

4.3 Christian Textual Evidence of Lord Jesus in India

4.3.1 The Acts of Yesu the Saviour

Internal textual evidence suggests that this text existed from the 1st c. CE. Siphor, the author, writes that he is writing the day after the slaying of the Apostle Thomas, which was c. 72 CE near Madras, India[121].

The Tomb of St Thomas in Santhome Cathedral, Mylepore, India. This cathedral is built over the site of the church St Thomas himself built there. Mass is still held here four times daily in Tamil, Hindi and English.

In the first paragraph of the text, Siphor says, he “records this by his own hand”, suggesting that the text is not a redaction of an earlier oral version. The text is written in Kharoshthi, an ancient Pakistani language that was in use from the 3rd c. BCE to the 3rd c. CE.

We learn from this text that there were actually fifteen wise men of the East, and that they came from Kashmir, and were told by God of the birth of the Saviour one year in advance. In this ancient Pakistani text, written a thousand miles from the Gospel of Matthew (2:11), by a different author, in a different language, for a different readership, they bring three golden coins, Persian incense, and a measure of myrrh.

I have published in previous drafts of this book that this text points to a celibate relationship between Jesus and Mari Magdaliyana. However, I am revising my opinion after reading Dr Fida Hassnain and Rabbi  Dahan Levi’s The Fifth Gospel, and coming across The Secret Life of Jesus the Essene by Dr Raymond W Bernard. I repeat here a paragraph from Section 1.3:

The Essene Christians practised periods of celibacy within marriage as a means of rejuvenation and to enhance meditation.[122] Professor Hassnain[123] records an inscription datung probably from 78 AD, on the stone stairs of the temple on Shankaracarya Hill in Srinagar, Kashmir which says that Jesus married Mari Magdaliyana in Pahalgam, Kashmir, that their son was called, Jehoiakim, (after his maternal grandfather, Joachim the father of Mary) and that his son was Raj Bhistay of Kashmir. According to The Secret Life of Jesus the Essene, by Dr Raymond W Bernard, Jesus met Mari at the age of 14 and fell in love. However, he chose celibacy as his path, as he had already been initiated into the Essene order. Both Jesus and Mari wept bitterly as they made this decision. She remained faithful to him all her life in that she did not take another man. Finally, after his mission was completed, they married and had children, setting an example for humanity of faithfulness in marriage. A child has one father and one mother.

I apologise to anyone who may have been misled in any way by what I have previously published and pray that the Lord might guide you in the right and true path. Amen.

This text also provides a heartrending account of the humiliation suffered by Mother Mary and Joseph, who were ostracised from their ashrama (spiritual community) when Mary became pregnant. Again, I do not see this as evidence against the Immaculate Conception, but as an account of the sceptical attitude of the community towards the Virgin Mother and her companion, then as now.

It is in this text that Lord Jesus is specifically mentioned as practising yoga. Sutra 36 says,

“Yesu performed with them all the feats of the yoga which they were taught about the fire and ice in the belly”.

The end of the text describes the descent of the Lord to earth once again from the glory of Heaven, in order to further serve far-flung humanity, all the while maintaining his throne in Heaven in waiting for the return of the saved souls.


‘The book’s full name is The Acts of Yesu our Lord and Saviour.

Not much is known about the history of this book. It is supposed that most of it was originally written in Kharoshti, the script also used for other works of the time. There is evidence of at most four editors at work, two of which seem to effect a major change in style. This is probably due to later attempts to recompile the book, translating from fragments of different origin. There may have been a very early Aramaic and even Greek Acts of Yesu which was treasured among the Syriac and Egyptian Nazoreans.

The current work is the result of many translations and reparations made to it. This book, along with Magdalene Scriptures, Saint’s works and church rubrics was subject to much persecution in the past, starting in the 3rd century in Iran, the Han period from the 5th century onward, continuing during the Islamic period from the 8th century onward and in the 17th century western Christianity again destroyed libraries of Nazorean Scriptures of Church of the East.

Acts of Yesu, especially in its current form, is held in highest regard by devotees of the Church. Its imperfections remind us to never forget the human ability to lower itself to the level where even holy Scripture and writings of Saints can be destroyed.

Copyright © 2000-2004 International Association of Wayist Organisations   All rights reserved

Here is some further information on the dating of the Kharoshti language, suggesting that the latest date for The Acts of Yesu is around 90 CE.

“There was also a short rule of the Indo-Parthians in a limited region (c. 78-124 CE).  Both groups minted coins with the Greek legend on the obverse and the Kharoshti script on the reverse of their coins. This second wave of ‘Indo-Parthians’ moved eastwards into the Kabul Valley and present Pakistan c. 20 CE led by ‘Gondophores’ taking over from the Kushan King, Kujula Kadophises.  The region was recaptured from the Indo-Parthians by the Kushans, possibly by Soter Megas c.45-90 CE. The Kharoshti script was no longer seen on any of the coins.  It was replaced by the Brahmi script. [124]

[Chapters 1 – 58]

(1) These are the acts of Yesu the Saviour which Siphor soldier to Truth recorded, as the Lord showed him the visions thereof when he entreated Him in India. That night, the day after the slaying of our holy brother and divine guide Baba Thoma, the one called by the Greek Dydimus Yuda Brother of Yesu, I received this and recorded it by my own hand.

The acts of Yesu cannot be recorded in one book and cannot be known by one man because Yesu lived between different men at different times and the Saviour travelled throughout the nations and spoke the tongues of many and the 30/08/2009 2:30 PM continues forever amongst all people.

Nothing in all the universes can contain all the acts of Yesu but these are what my insufficient soul was able to record from what God the Mother gave me when Yesu visited us in India.

The Announcement

(2) During the Feast of Light, when the moon darkened behind the mountains at the mid-hour the great announcement was made to the leaders of the men of the White Brothers in the valley of the district of Kashmiri. The announcement of the incarnation of the Light Bearer who will be called Saviour. When the leaders of the White Brothers became understanding of the message they sent for those in Partia and India to come and find, in holy meditation, the time and place of the Great Incarnation. Important it was for to find the child to be taken to safety and to school because the Evil powers oppose, out of fear, the deities and energies of the great souled ones, therefore concentrated on preventing the messengers from God reaching their (goals) destinations. For more than nine months the wise ones were meeting in places to determine the place and time – and the whole time the Evil powers held their councils and were fortifying their ranks to launch their wars on the child from God.

The search for The Great Incarnation

(3) By the following year at the Feast of Light the wise saints were meeting to ask for guidance and the angel of Light gave the holy ones directions to take them to the child. Fifteen holy ones were purified in ceremonies and sent following the angel through the valleys and plains to find and care for the Great Incarnation.

(4) Eight months they travelled West into the lands of the Partians, the Romans and Syrians. At all the holy places they stopped for provisions and the brothers and sisters of the ashrama laboured hard in keeping evil away from the travellers and they formed a (protective) cloud of holiness around the convoy and all the food rations were blessed and holy clean water was provided.

Missing fragment1

And the angels led the party by night into the valley called Jordan in the land of the Samaritans where ashrama of White Brothers waited on God in firm meditation.

(5) The holy ones in caravan were not received with great joy because the community was in mourning. When they were asked by Aghad, the caravan leader of the holy ones, what the trouble was they answered that God had left them in despair because of their sinfulness. They told how one devotee of many years fell into lust and dishonoured a maiden in training for the priesthood. As they had fallen from grace they were sent to be married and live outside the ashrama in a nearby village. Ever since that day when the child and the devotee left to be married the ashrama had fallen into gloom and many had left to live in Egypt. Then the news came of the birth of the child of the devotees even greater troubles started. The devotees were falling in doubt and were neglecting their watchfulness. Distrust was breaking the ashrama.

The dream

(6) Upon hearing these things the holy ones asked to be left alone in meditation. They were so tired from the trip and the hour was late and they all fell asleep from weariness. That night the angel brought the same dream to three of the holy ones; the dream about the boy child who was running naked through the valleys and hills of many lands, in merriment, but the priests and the boy’s mother were in despair and the mother was wailing and the priests were pulling out their beards. The mother was resigned to crying all the time and the priests were angry and quarrelled among themselves.

(7) When morning came, the three told their dream to the other and the message was clear to them that they were not headed toward Egypt in their search but that the Incarnation was close by. Upon sharing the revelation with the priest of the ashrama, God the Spirit of Wisdom drew near the congregation and She placed knowledge of the secret in their hearts and immediately the whole gathering knew that the child who had given birth to a boy child in the spring was the boy child from God; and they sent one devotee of that area with one holy one from Partia to secretly search after the man Yusaf and his young betrothed Mari who has a boy child. It came to pass that Yusaf and his wife and child was renting a space to sleep in the carved out stable of the Inn in the village called Bread House.

(8) When the holy ones heard this news they were more convinced and they praised God as the Scriptures were fulfilled. These things they also heard, that Yusaf was working as a carpenter for daily wages and the child Mari working as a servant in the Inn, because no longer were they welcome in the ashrama.

(9) The two men reported their findings to the holy ones from Partia, India and Kashmiri and Arabia and these made plans to visit Yusaf the following day.

The three tests

First they visited and Gasparadan the elder from India placed three golden coins in the child’s hand and the child gave it to his father Yusaf. The next day they visited and Melchar gave the baby child a measure of Persian incense to hold and the child gave it to his mother. Next they visited, being troubled by the signs, and Baltzar the Arabian presented the child with a measure of myrrh but immediately the child proadeded to pour it on himself and rub it on his head, and he placed the bitter in his mouth. When his mother tried to take it from him to prevent him from being hurt by the strong herbs the boy child refused her. She was very much angered because the teacher in disguise gave her child such dangerous substance and wanted to chase the men from their room.

(7) Yusaf, who had sensed the holiness flowing from the visitors dressed as workers, for they were in disguise, prevented his wife from throwing the men out and required of them an explanation of what it was that they were after. But Mari was saying that the child needed help to be cleansed from the strong myrrh which would surely burn the child, then the elder asked them to witness how content and very peaceful the child looked, and that it did not seem troubled by the presence of the myrrh but rather seemed the more happy for its presence. And Mari and Yusaf looked and they saw the countenance of the child had changed and a peace was upon their child and the peace was filling the room. And Yusaf, Mari and the child were taken to residence in the ashrama by the sea and they were told about all that had happened since three years passed when the divine message of the Great Incarnation first became known in the East among the holy ones.

Instruction to hide

(8) Then it came to pass that the Angel of Light came to pay homage to the child and told the leaders to abandon that residence and move the child to the Egyptian schools of the healers of the White Brothers and for all of the residents of that ashrama to be sent out to the different parts of the world to tell other holy communities about the Great Incarnation and to warn them to prepare for his tuition and his teaching.

(9) All the priests and masters started preparing their Scriptures, and young children (initiates) made ready for the Light which was to be received by the world. And all the devotees were divided into small groups and all left together in different directions on one day and no one ever returned to that ashrama. This was the cover of secrecy which the elders used, that many small groups moved in many directions at once, to conceal the destination of the holy child.

Education in exile

(10) In Egypt the child, Yesu received education of reading and writing and he was reading and singing Holy Scripture in running laughter (galloping joy, jubilation) when he was five years of age. When the seventh year of Yesu came to pass, he was moved with his mother to the Greek schools in Alexandria to learn the tradition. When the 11th year of Yesu came to pass, he was moved with his mother to the Hebrew schools of Siphora in Galilee to learn the tradition. Yusaf the father of Yesu then finished his work of repentance [punishment] rebuilding the house of Asclepias in Syria and he returned to Galilee. And Yusaf went ahead of Mari to prepare for them a place in the city of Ekbata where Yesu was taken. All the time when the child was not in school he played by the side of the roads and spoke to people in the markets, and all who travelled through these cities knew the child.

(11) All the time devotees from Kashmiri and Partia and India prepared for the education and keep of the family of Yesu.

Desert teaching

When Yesu was a young man and his year was fourteen he took the caravan up to the plains of Dash’t and he continued his schooling and his ministry began. God ordained it that the ministry of Light and healing began among the people who suffered the most darkness, those being the priests and masters of the ashrama and religious schools.

(12) And Yesu mastered their teaching, and improved their doctrine, and gained in excellence and dispelled much corruption and evil from the midst of their mysteries And he was not loved and those in darkness hated him and planned to have him killed. But the young ones (initiates) and his close followers helped him against those lying waiting upon him. And Yesu exhorted the priests and masters to live their self-crafted doctrines of corruption and he was well received by the holy ones, but a menace to them abusing their powers.

Suicide of the priests

(13) In the Sistia it came to pass that Yesu mastered the art of affinity when the high priest of the temple planned to poison the Saviour. The priests crafted to tell Yesu the drinking of the poison was the test for mastery of the tradition; that Yesu may not leave before the test. This they said because they knew that no man can stand alive after taking one drop of that poison between his lips and so they planned to do away with Yesu; also, to disgrace his reputation.

(14) And Yesu, led by the Spirit of the Mother, agreed to take the test on his final day before departing to India. And the students of Yesu came to know about the evil craft and they warned him to leave by the night. And Yesu retreated in meditation and enquired of the Father and Mother what his duty was.

(15) It thus came to pass how Yesu was led to mastery over the energies of nature to serve the religion of the Persians to purification. And he prepared himself to drink the poison; the night and the rest of the following day Yesu prepared in meditation and training and when the hour came when the temple was filled for the great initiation, and the people of the villages and the city came rejoicing and happy; it came that Yesu entered with other young ones in the tradition but he was wearing the white robe of the master.

(16) And silence fell upon the crowds and the priests came to him and scolded him for dishonouring the white robe, and Yesu turned and said, ‘Mothers and Brothers of this city, students of this holy school, you study the art of self-mastery through affinity, proud you are, most resolute devotees of this ancient tradition. And the God our Father and Mother above in Heaven bless you with gifts. And you show your praise by the good lives you have, and keeping this by giving food and money.

(17) Many know how it is said that corruption tear traditions of old apart; and how fresh holy nectar swell to break out of the constrains of its old shell; you know that if a person is purified by the fire from within, then no evil can withstand that fire, and that evil is burned to come to nothing. As some priests are planning to kill a son of God for speaking the truth; a pure one will withstand their fire but an evil one will come to nothing; and they would drink the poison they had prepared for me without being touched by harm.’

(18) And they wanted to silence Yesu and take him to the street for a flogging but he let them not and they were calmed at his gaze. And Yesu said, ‘This unholy cup prepared for me will show the resolution of those who are your masters.’

And many people who believed in Yesu came forward and many students and some priests came forward. And Yesu ordered the high priest and those with them to bring more poison but they refused, saying it was finished. And they spoke among one another and decided that if Yesu was to lead many to their death on this day that it would be that he brought a disgraceful end to himself all by his own, and they were satisfied by the way.

(19) And Yesu asked them to drink with them but they refused saying, ‘What the Lord measures out is sufficient for us.’ And Yesu took the cup and he blessed it and he raised it and all the people prayed with him and he said, ‘Father of all clean spirits Mother of all good knowledge let this cup be unto those who are impure and who are vexing evil toward the sons of Light, a test unto their affinity. Through their hatred toward us they are in affinity to us, through our love toward them we are in affinity to You.’

(20) And He drank the whole of the cup; and those priests and teachers who were vexed in evil toward the Saviour and his pupils and followers fell to the ground and died a horrible death for all to see their deadit.

To Kashmiri

(21) The Saviour left that town by the East road, alone as he came into it. Many sick people met him on the way as the word of his travels were going around and he preached of the one Spirit in all and taught and healed many on his way.

(22) On the way to Kashmiri our Saviour entered by the valley road and at the pass the man asked him for his name because the news of Yesu had not yet reached those areas. Yesu said to the gatekeeper, ‘Nada, my older brother, I am returning home after many years. I desire to visit my family and to meet my younger sister which I know not.’ And the gatekeeper knew not how Yesu knew his name and Yesu entered the Kashmir without announcement.


(23) Here the Saviour worshipped at the temple and followed those priests into the mountains for the moonlight harvest, and they all thought of him as one already initiated into the secrets of the priesthood because he spoke with authority and he brought new ways of knowing old things. For two weeks Yesu stayed with the priests preparing the Soma and leaven for the devotees of the low countries.

A large portion is missing here
Jammu or Tibet

(34) Yesu took to the schools of the northern areas when he was twenty four years; and mastered the art of self-control 3 taught by those as the Way; and Yesu loved the Scriptures and meditated on the healings it wrought.

[“The art of self-control” is here a possible reference to Yesu’s mastery of celibacy . This is further suggested by the reference to self-control in Sutra 37].

(35) The high priest of the ashrama of that area called on Yesu to be their teacher for their school could not teach him anything he could not master immediately; but Yesu asked not; but to be tested along with the other according to the will of God. Upon this the high priest called Niho’s agreed and prayed to Yesu not to bring harm or destruction to the people of that town because they do not recognise him as bodhisattva. Yesu blessed the priest saying, ‘Brother and father, you are doing the will of the heavenly Father and you are guided by our Mother as you serve our family. You are doing what I am learning to do, and not one of us is greater than the other because only One is great and that is God.’

(36) When the time came for the monks to be tested Yesu performed with them all the feats of the yoga which they were taught about the fire and ice in the belly.


(37) At that time prostitutes were brought in to the ashrama to sleep in the beds of the monks as the tradition was. For many months the monks disrobe and sleep naked by them without any issue before gaining success in self-control. The child brought in for Yesu was called Magdalene, from an important family in the province where the Buddha was born in India.

(38) When brought in to Yesu she was pleading with him saying, ‘Holy Teacher, please send me away from you I entreat in the name of the Deities. I am filled with corrupting lust and all good I touch burn to nought by it. Demons wrought evil unto the good people of this city by my soul; therefore sir I beg you do not allow me close to you. My affliction of lust entices even holy men to fall. I beg sir, the holy superiors of this city know my evil ways and the power by which demons bewitch through me, and this they know for they have knowledge of it.

(39) Of certain they have knowledge that my scarred body beckons no man, even less a holy teacher, but by the consort of the Deity my lust which even now is burning inside is un-quenching fire too much for any to withstand. Good teacher, do not allow this sin to be accounted to me, do not let the gods account to me the fall of one more holy man. I fear where I may end lest you save me in this way. If you will not, sir, I beg you to take the life from me and let me die without this stain which will be unbearable.’

(40) The child told Yesu how she fell in lust with a girl from her town and how they were discovered in sexual embrace, and they were hauled before the town elders. Her parents were disgraced and sold her to a brothel owner and told him to send her far away from there but the other girl, from a poor house, was sent to work in the gold mines where she will surely die. That was how she came to be a prostitute in that city and she has served with diligence the lust which burns in her soul.

Yesu teaches Mari

(41) Yesu took pity on the young girl; and following the rules of the initiation, told her to undress and sit on his bed. And Yesu taught her the technique of purifying the senses; of using the body and the senses to engender holy energy to the purpose of purification and control over the senses and the bodily impulses. Three months the test endured and every night Yesu was teaching Magdalene  the techniques of healing and about mystical union with the power of God.

(42) Magdalene advanced quickly because she had faith in God and she controlled her intelligence and she became an expert yogi through her love and sensitivity. She conquered the lust which ran wild within her and tamed it and gained control over her soul; and, Yesu cleansed her and banished the demons from her, seven in number, and the Saviour taught Magdalene the Greek reading and the Aramaic, and she read.

(43) Magdalene learned by night,  and according to monk’s test the prostitute was naked throughout, sharing the mat. In the mornings the master teacher came to see if any issue from the monk was there but he only found Yesu and Magdalene in holy meditation.

Exhortation to leave

(44) Before the time was due the master teacher and the high priest came and made plea with Yesu to abandon their school and to go away in peace, but the Saviour said, ‘Teachers of this school, whatever you teach to the children of God you also deem fit to serve to God as a meal – do not change your doctrines when you fear an angel to be in your midst because, I tell you a truth, every child you minister to is a child of God and is valued even higher than angels.’ And Yesu continued to fulfil the provisions for initiation, making all the teachers nervous and searching if the tradition was in good favour with the All Knowing One.

Mari presented for initiation

(45) When the time was fulfilled Yesu presented Mari to the elders and asked for her to be tested along with the men. These words caused much dissension for never has a woman been to school for holy initiation.

And the priests came to Yesu and said, ‘Teacher from the West. We have heard about you and the wrath you spew; how you disrupt every school; and even rumours of how you slew fourteen priests in Partia. Now we see that you are set on destroying us. We treated you well and we gave you our finest, therefore we beg. What wrong have we committed against you? That we may correct our ways and find favour with you, tell us. But this plan you wrought with the woman will bring this holiness to tragedy and the people of these towns will have a temple no more. Be merciful; allow opportunity to make amends where we wronged you.’

(46) But Yesu said, ‘Truly I tell you, our Mother in Heaven knows and our Father in Heaven watches us here today – there will be no rest in ParCEise unless we meet this thing in face. I come to do only what I am sent to do, I have no plans for all plans are of my Father, I wrought no wisdom of my own for I have no such, all Wisdom is by my Mother. I serve with dispassion and know not the purpose of my Father in heaven. My task easy for I am told what to do at every time. Let us not run from the face of God, come with me and walk through the purifying fire.’

(47) The priests were worried and talked among one another. The elder came to speak and said, ‘Teacher, we are human and it is in our nature to protect that which we think holy. We are obliged to withstand you because we do not see how your destruction can be of a benefit to us.’

(48) Yesu reached out and held the priest to his bosom and said, ‘Only an inexperienced tree thinks of pruning as a destruction, only a foolish tree resists the farmer’s attempts to prune, nourish and culture. The farmer has one desire for his tree – that is to yield fruit to the tree’s potential.’

(49) Yesu stood up and addressed the congregation gathering at the time saying, ‘Sisters and brothers, fathers and mothers, children of God – you are weary to allow this female child into the priesthood which in your culture means to be walking in heaven by the hand of God – yet you allow this child to be used by the demons of your city to bring you pleasure in depravity. How are you to invite this child of God into the hell you make but you are weary to invite her into the heaven you make. All the feats of magic which you taught these devotees to do, she can do. All the exercises of control over natural energies she can do. Mari, a child of this city is now in possession of all the secrets of monks of your tradition. Surely it is better for a prostitute to Advance to Heaven and be saved through her than for more monks and citizens to descend to hell in her?

(50) Why are you wary, because you men and women made her a prostitute when you bought her for your lust, or because God made her a woman? Is it because the test in front of all the city here today has (the requirement of) the monk to be naked? You know Mari, child of this city, she is a female? Surely most of this town has seen the child not only naked but worse. Are you wary because her nakedness may corrupt you, surely you are corrupted already, if not then because you are in control over your self already? I urge you before God, allow this woman whom I trained to be a monk to be honoured by initiation — or God, who made her a monk, will make her into a male for your sake.’

(51) At this the women and the elders of the city stood up and urged the priests to allow Mari to be tested. A great riot resulted in the temple and those who think of women as less than men left to take the riot to the street, other men marched to the brothels and paid the price of many slaves to be freed. Yesu took Mari and they left that city to be purified by its own fire.

(52) Yesu walked with Mari but stopped by a river to rest on the way down the valley where women were washing. Mari went down to the women and spoke with them, and told them everything that happened; and how Yesu taught her to read the Scriptures; and the women became exited and Mari recited verses from the Scriptures and told them what they meant. Mari brought the women up to speak with Yesu and they asked him many questions about birth and marriage and transmigration and love and children and duty.

(53) When they had finished Yesu was leaving to wander and told Mari to stay with the women two more days and meet again with him in Sringa on the fourth day and Mari remained with the women.

The order of Melchizedek

(54) Yesu spent the night alone with God in the sanctuary of the priests of the holy mountain. He told the priests that he was wandering South and then West through Partia and the priests gave him three horns full of holy leaven and prepared Soma to minister to the people of those lands; because they knew Yesu was a priest of the Melchizedek and he was along the route of Abraham of old.

Mari gets lost

(55) When the time came Mari was looking for Yesu in the city but it was the time of the Feast of Shiva and she could not see him anywhere. By the afternoon she became tired and rested by the water fountain when a child came to her saying that the one who she seeks is in the temple of Kali. Mari rushed over there to find Yesu but she could not for the place was full with pilgrims and she went from one room to the other asking anyone if they had not seen the young bearded teacher from Partia. Then, in the rush of the crowd she asked a blind man, not knowing of his blindness, if he had seen the teacher and he answered her, ‘Child, you are so busy searching that you do not stop to look. The one you are seeking is at the Temple of All Bodhisattvas and Buddha the Merciful at the end of the road.’ And Mari ran down the road to the shrine to meet Yesu, fearing that he would depart from the city if she did not find him.

(56) The shrine was in silence because the festival was not one of the Buddha tradition and there was no one inside in homage. Mari began to cry and sat at the feet (of the statue); she was angry and fearful because the owner of her could reclaim her if she had no protection from the master. After a time she calmed her-self, and when firm in mind she heard Yesu speaking with her saying, ‘Mari my sister, you have so filled yourself with noise, how could you hear me calling to you. I came to you as a child but you looked over my bare feet and hunger; I came to you as a beggar but you did not see my impairment and sorrow; you are searching for something only you know; search for the Spirit of God in everyone.’

(57) Mari turned around to see Yesu but he was not standing there. ‘Where are you Master,’ she cried out. ‘I am here sister, I am in the Kali temple, I am with the priests of the holy mountain, I am everything and everywhere. I am so close you cannot know. Come and sit with me in the garden.’ Mari left the shrine and ran outside in search, and when through the garden gate, there she found Yesu busy taking with the Buddhist elders. They talked about helping the young teacher Narjuna who would be in the King’s court, to call a meeting with the other schools who were in dispute with one another. Yesu asked leave to go and declared he will be back for the meeting. The elder said, ‘The plans of humans are like kindling.’ And Yesu said, ‘God is the source of all fire and all kindling, but even kindling gives enough heat to cook a meal.’

Mari ashamed

(58) Mari said, ‘I am ashamed Master.’ But Yesu said, ‘Silly child, when you allow seven demons to ruin your soul and drag you naked in unbridled passion through the streets like a bitch in heat, then you do not think yourself ashamed. Now you stumble over a holy exercise and you feel yourself ashamed. Shame is the pitiful luxury of those who think highly of themselves. Humility is a fire using shame for kindle.’

Copyright © 2000-2004 International Association of Wayist Organisations   All rights reserved

| Intro | ch 1- 58 | ch 59 – 108 |

[Chapters 59 – 108]

The Lord teaches the begging children

(59) Lord Yesu and Mari stayed with the begging children and taught them how to find food and to make clothing and huts for winter time. And Mari told them stories from the Scriptures about the great flood and Manu, and CEman and Joppa and the Jivatman and Yesu healed their sores and afflictions.

(60) When the morning came it was the day of the festival and two monks came by and saw Yesu living with the children and they spoke together saying; this city will be cursed if it leaves a great teacher and healer to live like an animal and they went up to him saying, ‘Sir, is there anything we can do to help you get a better place to sleep, and a plate of food to eat? We offer you our facilities which are pleasing, there is good food made ready for the festival and many things which can be enjoyed.’

(61) Then Yesu asked the monks, ‘Is this place a fine place for a pure at heart child of God to rest and be taken care of? And the monks replied that certainly it was so. Then Yesu took Mary and the children and they went to lodge in the ashrama for three days. And the elders and the priest were angered at this but they dared not speak out for fear of Yesu for the reputation of his learning and his miracles were well known.

(62) After the festival when the guests and devotees from India were leaving Yesu asked to be taken to the elders to thank them. When the monks brought Yesu into the assembly he started reciting verses from their Scripture which teaches of humility, mercy and innocense and he asked the elders to explain why, even if their Scriptures tell them otherwise, do they refuse to feed and heal the children from their own. But the elders answered that the children are from another caste and sect.

(63) Upon hearing this, Yesu then stood up and took his leave from them saying that he and the children of God feel insulted by them for not showing hospitality to others. The priests were very angered and demanded to know why Yesu could say that; because for days he and Mari and the children were fed and clothed and bathed and served like royal visitors but yet Yesu says they are inhospitable.

(64) And Yesu said, ‘I was not aware that you are from a different caste to mine. I and my disciple and the children are from the caste of the children of God the Father and Mother but you say that we are different – now this means that you are from the caste of evil because only the caste of evil thinks of themselves as belonging elsewhere than the caste of the children of God.’ And a great argument erupted between the elders and the priest and the devotees. The most senior elder then came forward and asked Yesu, ‘Teacher, we have heard how these things happened in other Ashrama when your wrath make the people rip themselves apart. This time please do not leave us but help us to find a true solution for some of what you had said is true teaching and shows weeds growing in our field; we were not even aware of these.’ And Yesu and Mari stayed with them two months and they were teaching and grooming devotees for The Way and the tradition purified itself from the rust and moths of years of neglect.

(65) When the time came for Yesu to leave for India the beggar children were no longer left but were cared for by the Ashrama of the city. This was the beginning of the ‘new caste’ which still spreads from that city down to India of which I am now a priest.

(66) Yesu and Mari left the city to travel down to where the Great West road to Parthia was, and on the way they were cared for the people of every town where they were received hospitably. Yesu, through the faith of the people, wrought miracles of healing and where their faith was lacking Yesu wrought healings of their children. And many would follow them from town to town but Yesu asked them to remain in devotion to The Way and seek only union with the Energies of God because where he was going no one could follow.

(67) And many times he told Mari to stay behind and minister to the women and he promised that he would return afterward but Mari followed Yesu even two days behind and she remained walking in his footsteps, saying, ‘My Lord; my life, my soul, my spirit, my body and my death all follow you; for wherever you walk the road leads to Heaven because you will not walk any other Way, therefore Master, all of me follows you.’

In Persia

(68) And Yesu was 27 years when, as he was instructed by the holy ones, he entered the gates of the Nazoreans at Edes-Ra’y. When he entered the whole assembly was waiting for him as it was so ordained of many years by the elders that on this day the Saviour will enter into the mysteries of the Nazoreans.

(69) When he arrived, some in the assembly secretly enquired where the Saviour’s companion was since they heard he was travelling with a handmaiden called Mari. Yesu said, ‘I was invited to attend your school and to enjoy the hospitality of your holy communion by your elders, even when I was a child. I am not to bring any unwanted guests into your house, if you are to have her to be in your home you will invite her by yourself since she is making for herself a hut by the river outside of the city.’ The brothers immediately sent for Mari saying, ‘the handmaiden of the Saviour is welcome in our house.’

(70) And Yesu asked them why they call him their saviour, and the elder said, ‘you Saviour, are the one we have been waiting on to show us the Way out of the desert. Your coming is foretold by the ages and the Scriptures sing your song.’ Yesu asked the elder to make him understand how he can be the Saviour of all, as they say.

(71) And the elders explained to the Saviour saying the following teaching; ‘From among all the children of this race you are the one who has lived more closely to the Way and made Advances in soul and spirit which surpass that of all other. Now, in this incarnation you can walk the Way to perfection for your love is greater than any other. It is so for if you gain perfection while in the body your Advance will be for all men for once for all time. In this the Way will be cleared for us who cannot see the Light. Your accomplishment, O Saviour, will bring the Light into flesh to shine for all men to know for all times. Sacred doctrines about the Way have been given to all men for all ages but the children of God have hard hearts and follow in great difficulty. The priests corrupt all good teaching in time and holy traditions are made secret and forgotten. The Saviour shall conquer the Adversity of men and purify the doctrines and clear the Way for all time, our Saviour will face the wrath of the nations and the onslaughts of the Tempter and will engage in holy warfare against all that corrupts mankind. The Saviour will lead the army of holy ones in battle and be the one to slay the dragon who holds the Pearl captive, and free the Pearl, clearing the Way for all time and all men. This is how the Saviour is to come to save all mankind from themselves. Those captive in the hell of their own making, burning in the eternal flames of their passions will be shown the Way to purification. Because of the Advances the Saviour will make, fulfilling all Scripture and sacred Tradition all mysteries will be opened to all men and perfection becomes the more possible for all. In his great love the Saviour releases the Grace of becoming in perfection on behalf of all that for all may savour the blessedness which to now was the prize only of the few holy heroes of this age. Men will reclaim their state higher than the angels because of the work the Saviour is come to perform.’

(72) And Yesu, listening to every teaching with all his heart became impassioned and a spirit of doubt afflicted him. And he cried for the darkness that hides the Pearl from men and blinds them to reality. And he asked the brothers to pray for him unto discernment whether it be for him to approach the task of Saviour which the elders spoke of.

(73) And all the holy brothers prayed with Yesu and their labours continued for three days. During this time they neither ate nor drank anything and the meditations of their earnest hearts were heard throughout Syria, Palestine, Partia, India and Egypt and in the Heavens.

(74) At the end of the three days the brothers came out saying there was no doubt but that Yesu was the one who should be doing the work of the Saviour, but Yesu was weary and continued to be troubled.

(75) And the brothers, led by the elder Zosimar, began preparations for the Nazorean initiation to ready Yesu for his task. Yesu closed himself in a cell and the elders came one by one and each taught him of the mysteries and of the secret Scriptures and he was locked in contemplation for three months.

Mari angers the elders

(76) During all this time Mari was ministering to the women of the Nazorean and telling them how Yesu liberated her and the women of the communities in India and Partia. The Magdalene taught the women and children those things Yesu told her to teach.

(77) After a while some of the older women came to the elder Zosimar and laid a charge against Mari that she was teaching the women and children a strange doctrine telling them to abandon their traditional roles and walk like men the mystical Way. These charges angered the brothers and they immediately sent for Mari and told her to cease teaching her subversive doctrines and to refrain from speaking with their women and children. Mari listened to all the charges and agreed to having taught those doctrines, and when the elders had finished instructing her and reminding her that she was a guest and should conduct herself accordingly; also charging that she was not a good handmaiden for her Master since not even once has she done anything to make Yesu more comfortable.

Then she said this to the assembly. ‘Masters and Teachers of this splendid ashrama I urge you to reconsider (your position) on this because you are asking me to choose between the instructions and doctrines of my Saviour and Liberator and the laws of your petrified and insensitive rules. I am not able to compare your dimness with the rCEiant splendour of Yesu and therefore I am not a lover of you but I am a lover of God by the way Yesu taught me. A muzzle will not silence me and neither will I be silenced from preaching this liberation even after death. In the realms of the netherworld (Akasa) I will be heard preaching Liberation of the Light. So do what you must but do not expect to silence me easily.’ And Mari resumed preaching and teaching.

(78) The following day the elders Zosimar, Ephrim and two others went to the cell where Yesu was in preparation asking of him to silence his handmaiden from uttering subversive doctrines. And Yesu said, ‘Was it I who invited her into your presence? Certainly those who invited her should also be the ones telling her to leave when she is unwanted.’

(79) And the elders explained that they were afraid to offend Yesu and were hoping that he would examine the doctrines that Mari teaches and rebuke her for it. But Yesu answered that Mari teaches only what she was taught as any devotee of a Master teaches only that which is allowed.

(80) And they inquired of Yesu who this Master was and Yesu said it is he. ‘We had no idea that you held such strange teachings. Where did you get it from and who was the master who organised this to be part of your training?, they asked of him in earnest,

(81) but Yesu said, ‘I am sent by our Father and I am taught by our Mother, no person and no Scripture can teach me the mysteries and justice which my parents give me. The Scriptures are nursemaids for children but Holy Mother our God teaches and raises mature athletes. What I have been taught are mysteries which you know not.’

(82) And the elders said that they were displeased because they knew the ultimate mysteries and they were teaching it to Yesu. And Yesu asked them to say who they think the Saviour will be. And whether they will approve of him when he comes and whether they will follow his teaching. And all the elders but Zosimar agreed that their waiting for the Saviour will be rewarded when he appears and they will follow him and walk behind him to be the first ones in heaven.

(83) And Zosimar said he agrees not, ‘For Moses could not follow him because he could not reach the height; and Moses who went before could not follow Yesu when he incarnated as Yeshua, because he (Moses) could not know the new covenant. And Arjuna was taught all the mysteries and he was granted the blessed vision but he could not follow Krishna into Heaven, neither could the elder from the brotherhood in Arabia follow Moses even though he taught him all the mysteries.’

(84) And Yesu got up from his cot and said, Zosimar, you will see ParCEise, and he thanked the brothers for their hospitality and left. And not one of them said, ‘Saviour do not leave us behind’, but they watched him walk and they never saw Yesu again in the flesh because shortly afterward bandits raided.

[missing fragment]
The Magdalenes4

(85) On the way from Syria to the land called Galilee Yesu stopped with Mari to camp at the river called Jordan. After they had washed and broke bread with salt Mari was lying with her head against the bosom of Yesu and the Saviour was saddened by what had happened in the city.

(86) Again Yesu asked Mari to remain behind and wait on him to return from the land of his birth because he knew that the ministry there would be different and difficult to accomplish, and he was uncertain and anxious about his task.

(87) And Mari was weeping and pleaded with Yesu not to take her ministry from her. ‘My Lord’, she said, ‘you were the one who taught me the secrets of the world of spirits and how demons work their evil on men, and you were the one who loved me and taught me to love perfectly, and your doctrine of purification teaches that the spiritual centres must remain in active duty to the One to be a channel of divine grace; but now you want to remove my ministry from me; the only proper thing I ever did in my life, and the only passion I have, the passion that kills out all passion.’ And she begged Yesu to reconsider.

(88) Mari meditated with Yesu and the will of God our Mother came clear in the open night sky and Yesu interpreted the will of God to her. And he said, “Follow me but not closely for the world is not yet ready to receive us without Adversity. Where I must go you cannot but your ministry to the cause of perfection must ever remain in mystery assistance to humanity.’

(89) And, ‘My sister Magdalene, follow behind me and minister to the ones to whom Spirit will lead you. Those daughters are souls beyond the things of this age. Those daughters are sensible to the secret doctrines which you have learned from me; and because of this the evil powers will first afflict them with many violations. Take to yourself those who are ready to receive the Spirit and turn from this world, to be like you, virgins unto God for the holy labour of feeding angel bread to the athletes. Take to yourself those ones which are shown to you and teach them the sensual mysteries [alternative rendition: mysteries of transforming the senses] and let their Advances in power and spirit be to the benefit of all humanity. These will be males become females or females become males [ie. These will be individuals in whom the female energy has risen to and become the male energy] but one and the same children of God who gain knowledge of the two and become one; ready to conquer the passions to be virgins unto the Good. Teach them, minister to them, and we will be one.”

The fears of the Ministers

(90) And Mari was saddened and afraid because she knew not how to fulfil her calling because her language was not that of the lands where Yesu was going and she was afraid. But Yesu said, ‘Do not think that I was never afraid, and do not think that I will not be afraid for where I am to go, and I know not how, but I know it to be more than I can do in my own power. Listen to the guidance of the Spirit, be (a channel) for the Spirit and you (will) never move in your own power but you are a tool in the expert hands of the Craftsman. The fears which we feel are not more than signs to put the mind to work about controlling itself, we do not have a spirit of fear and doubt but the mind makes it so. Feel the passions and direct their energies, not their miseries, but to the spirit.’

Dangers of the passions

(91) And Mari asked the Saviour, ‘Lord but what may I teach these virgins for the doctrine of the sacred passions you gave me is secret because of the power and dangers which it holds? And Yesu told her, ‘Teach only those who give themselves without reserve. Teach of the passions and the bodies first and of healing. When they are ready teach of the energies and protecting against evil. Then those who conquer you teach about the deep secrets and the rites of the powers of the male and the female. Let all serve one another and let only those who serve without holding back receive the blessings of the powers. Guard the secrets and do not write them but let them be (delivered) from teacher to devotee and let no one speak of any doctrine to another but let the community serve in passion and love and goodness.’

(92) And Mari asked, Lord, but where will I get the strength to teach so many?’ And Yesu said, ‘Be passionate. In the height of your passion you will be filled with divine energy and become dispassionate but retain the energy. Go now, your time has come.’

(93) Mari followed the Lord through the towns to the community of the devout by the river Jordan, in the land of Palestine; and she dined with the Lord’s mother and brothers and sisters and healed Yuda from a lame leg of doubt.

(94) And it came to be said the Lord’s cousin was preparing the way for him from Egypt to the Dead Sea to start the ministry of the Saviour among the people of that land; but Yesu prayed to God because he was called also to the land of the Galileans and the Ashrama of the northern mountains where the Jordan springs, and he knew not the right action.

(95) And the angel of God came to that house and appeared before all who were in prayer and spoke to Yesu saying the baptism of John is the way to serve all the nations, therewith the powers of Yesu were to be added to and his service will be taken to all the devotees in waiting by the Spirit.

(96) And Yesu sent his brother Yuda to the Galileans and gave him power to heal; but he (Yuda) would not go saying he was but a child. The Lord touched him and said, ‘Great things you will do because of the purity of heart but great mountains you will climb because of your thinking; how many times more shall we talk about these things?’ And Yuda left the house that night keeping sullen and to himself.

(97) And the Lord followed the way to Egypt where John was preparing. And the Mother of all found the heart of Yesu to be pure by fire of the passions of the years away from the land of his birth; and even on the way to Egypt the Lord was silent, keeping company with the deities and the guides. When the baptism of John the Nazorean came to be done after seven days on the way, the Lord was lifted on high and the gates of heaven opened and shut and the Satan roared in pain as the Lord conquered him finally and belittled him to eat the dust of the desert.

(98) And the countenance of Yesu was changed, and he retained his human form by will, and the Light went up for all those in waiting in the ashrama in all the worlds; and in (the Mediterranean) and Syria and Partia and in India the saints were shaken by the Lord’s presence as if He was present with them in their rooms and in the fields.

(99) From this time on the Lord ministered to all at once and remained in his human form for those hard at heart in the lands of Palestine, Samaria, Judah, Galilee, Syria and Phoenicia. And the priests of those lands and the philosophers of those sects were fired up by Satan and were used to stir trouble in the hearts of the pious ones but the oppressed and the sick and hungry followed the Lord to hear the parables which he spoke by way of teaching the young souls.

(100) And Yesu Added to John’s baptism also that baptism of fire from within and he lifted many devotees on high and sent them out to minister to the congregations of holy ones all over the world.

(101) Mari with more than 300 women who became virgins and were liberated from their afflictions also followed. And they followed behind the Lord and cared for him greatly. And the Magdalenes taught of healings and making the enjoyment of the sense pleasures holy chariots [alternative rendition: and transforming the pleasures of the senses into holy chariots] and they kept pure and secret the mystical teaching and it was taken to many parts of the world.

(102) When the time came for the Lord to finish the ministry in body he was 34 years old and accomplished in spirit to the Saviour, and he commanded many to teach the mysteries of the baptisms to worthy ones.

(103 And the Mother of all and the Father of all spoke to the Lord and taught him to make of his body a symbol for the pious ones to see God. And Yesu the Lord prepared for seven days and went up to give himself to the evil ones of the pious of those lands to hang him up as despicable, for that is what the world does with holiness, unto to the death of the body; because he was to discard it for the sake of the ministry in the other universes; and he left the body to die and he gained union with God as the beloved son.

(104) And the universes shook in their foundations as this violence took place; and he was alone in that hour of testing; and the darkness and the struggle almost conquered him to expire but for the image of Mari sitting at his feet he gained and conquered to be the Saviour of us all. And the Lord ascended on high and gathered the angels to rejoice in God and they carried him to his throne.

(105) But the compassion of the Lord wrought him back to us again; and led him to deny the bliss of his heavenly treasure and return to continue to serve us who would not repent; and after three days he removed that dead body from its filthy grave and swCEdling clothes and made it alive again when he needed it. And the Lord travelled the lands of his former ministries, appearing whenever he needed; and he brought with him a great army of angels to light the Way.

(106) And the Lord appeared first to Mari his beloved companion and to his blessed mother and the devotees (apostles) of that land, that they too may believe; and he sent the devotees to minister in different lands and appeared to be with them. And the Lord ministered to the congregations of Yuda in Kushan, and James in Egypt and Mari in Alexandria, in Ethiopia, Peter in Armenia, in Syria, with Matthew in Partia and Yuda when he became the Thoma in India for many years.

(107) And they saw him as they would believe in his countenance and those who could not see him in face could see him in spirit, and even those who could not bear with that divine sight they saw him in other creatures. And even unto me, Siphor, he blessed me for appearing in Kashmiri when I was scarcely a priest; and we heard of many other places too numerous to write, where Yesu the Saviour continues to minister, all the time leaving his Princes’ throne in heaven, remaining in waiting for the return of the multitude of the chosen to be home with Him – our Lord and Saviour, Brother God for ever unto the fulfilment of time.

(108) This is an account of the beginning of the Acts of Yesu

To God Be The Glory [125]

4.3.2 Acts of Thomas, 1st c. CE

I have included below these notes from the M R James translation to demonstrate that the several manuscripts that exist of this text have been carefully studied and verified as original documents by scholars.
“The Acts of Thomas

From “The Apocryphal New Testament”
M.R. James-Translation and Notes
Oxford: Clarendon Press, 1924


This is the only one of the five primary romances which we possess in its entirety. It is of great length and considerable interest. The Stichometry (see p. 24) gives it only 1,600 lines: this is far too little: it may probably apply only to a portion of the Acts, single episodes of which, in Addition to the Martyrdom, may have been current separately. We do, in fact, find some separate miracles in some of the oriental versions.

There is a consensus of opinion among Syriac scholars that our Greek text of these Acts is a version from Syriac. The Syriac original was edited and translated by Wright in his Apocryphal Acts, and older fragments have since been published by Mrs. Lewis (Horae Semiticae IV, 1904. Mythological Acts of the Apostles).

Certain hymns occur in the Syriac which were undoubtedly composed in that language: most notable is the Hymn of the Soul (edited separately by A. A. Bevan, and others) which is not relevant to the context. It has been ascribed to Bardaisan the famous Syrian heretic, only one Greek MS, of the Acts (the Vallicellian, at Rome, Bonnet’s MS. U, of the eleventh century) contains it; it is paraphrased by Nicetas of Thessalonica in his Greek rechauffe of the Acts.

There is, in fact, no room to doubt that the whole text of the Acts, as preserved complete in MS. U and partially in other manuscripts, is a translation from the Syriac. But in the Martyrdom four manuscripts (including a very important Paris copy-Gr. 1510, of eleventh century, and another of ninth century) present a quite different, and superior. text, indubitably superior in one striking point: that whereas Syr. places the great prayer of Thomas in the twelfth Act, some little time before the Martyrdom (ch. 144 sqq.), the four manuscripts place it immediately before, after ch. 167, and this is certainly the proper place for it.

It is, I believe, still arguable (though denied by the Syriacists) that here is a relic of the original Greek text: in other words, the Acts were composed in Greek, and early rendered into Syriac. Becoming scarce or being wholly lost in Greek they were retranslated out of Syriac into Greek. But meanwhile the original Greek of the Martyrdom had survived separately, and we have it here. This was M. Bonnet’s view, and it is one which I should like to adopt.

At the very least, we have a better text of the Martyrdom preserved in these four manuscripts than in U and its congeners.

As to other versions. The Latin Passions-one probably by Gregory of Tours- have been much adulterated. We have also Ethiopic versions of some episodes, and there is also an Armenian one of which little use has been made. However, versions are of little account in this case, where we have such comparatively good authorities as the Greek and Syriac for the whole book.

My version is made from the Greek text, (Bonnet, 1903) with an eye on the Syriac as rendered by Wright and by Mrs. Lewis and Bevan.” [126]

The apocryphal book The Acts of Thomas is dated around the end of the first century. There are several texts in existence in various languages such as Syriac, Greek, Latin, Armenian and Ethiopic.

In the following account, the bridegroom saw whom he thought was Thomas talking to his new bride, but it was not Thomas. Both Thomas and Lord Jesus attended this wedding, and one of them was often mistaken for the other:

“Thomas after the ceremonies left the palace. The bridegroom (Abdagases) lifted the curtain that separated him from his bride. He saw Thomas, as he supposed, conversing with her. Then he asked in surprise: ‘How canst thou be found here? Did I not see thee go out before all?’ And the Lord answered: ‘I am not Thomas, but his brother.’”

“11 And the king desired the groomsmen to depart out of the bride-chamber; and when all were gone out and the doors were shut, the bridegroom lifted up the curtain of the bride-chamber to fetch the bride unto him. And he saw the Lord Jesus bearing the likeness of Judas Thomas and speaking with the bride; even of him that but now had blessed them and gone out from them, the apostle; and he saith unto him: ‘Wentest thou not out in the sight of all? How then art thou found here?’ But the Lord said to him: I am not Judas which is also called Thomas but I am his brother.”

Abdagases was an Indo-Parthian king who continued ruling up to 65 CE. [127] His uncle was Gondophares, who has been mentioned in the manuscripts “Actae Thomae” as the ‘King, Guduphara’ who had met Saint Thomas, the Apostle on his journey to South India. The early Christian Portuguese missionaries c.1522 came with their dreams of the colonization of India. The missionaries were surprised at seeing huts and buildings with a cross atop in the Malabar coastal region of the present State of Kerala”.[128]

Gondophoros in Greek and in Hebrew usage, translates as, Gift of the Guardian, from goneus, father or parents and phoros, tribute. [129]

Guduphara in Kharoshthi, related to Sanskrit [130], translates as Shield of the Guardian from

gud, to guard or preserve and phara, a shield.[131]

4.3.3 Eusebius

The Eusebius letter is a record not of Lord Jesus in India but of Lord Jesus in Mesopotamia, indicating that he did travel widely in journeys not specifically mentioned in the Bible.

Eusebius lived between c. 275 and May 30, 339 CE and was a Church bishop of Caesarea in Palestine. [132]

Eusebius records the text of a first century letter from King Abgarus[133], of Mesopotamia, to Lord Jesus, asking him to come and heal him.

“Eusebius, Church History 1.13: The Legendary Correspondence of Lord Jesus and Abgar

Chapter XIII. Narrative Concerning the Prince of the Edessences.

1 The divinity of our Lord and Saviour Lord Jesus Christ being noised abroad among all men on account of his wonder-working power, he attracted countless numbers from foreign countries lying far away from Judea, who had the opening of being cured of their diseases and of all kinds of sufferings.

2 For instance the King Abgarus,203 who ruled with great glory the nations beyond the Euphrates, being afflicted with a terrible disease which it was beyond the power of human skill to cure, when he heard of the name of Lord Jesus, and of his miracles, which were attested by all with one accord sent a message to him by a courier and begged him to heal his disease.

3 But he did not at that time comply with his request; yet he deemed him worthy of a personal letter in which he said that he would send one of his disciples to cure his disease, and at the same time promised salvation to himself and all his house.

4 Not long afterward hispromise was fulfilled. For after his resurrection from the dead and his ascent into heaven, Thomas,204 one of the twelve apostles, under divine impulse sent Thaddeus, who was also numbered among the seventy disciples of Christ,205 to Edessa,206 as a preacher and evangelist of the teaching of Christ.

5 And all that our Saviour had promised received through him its fulfillment. You have written evidence of these things taken from the archives of Edessa,207 which was at that time a royal city. For in the public registers there, which contain accounts of ancient times and the acts of Abgarus, these things have been found preserved down to the present time. But there is no better way than to hear the epistles themselves which we have taken from the archives and have literally translated from the Syriac language208 in the following manner.

Copy of an epistle written by Abgarus the ruler to Lord Jesus, sent to him at Jerusalem by Ananias209 the swift courier.

6 “Abgarus, ruler of Edessa, to Lord Jesus the 6 excellent Saviour who has appeared in the country of Jerusalem, greeting. I have heard the reports of thee and of thy cures as performed by thee without medicines or herbs. For it is said that thou makest the blind to see and the lame to walk, that thou cleansest lepers and castest out impure spirits and demons, and that thou healest those afflicted with lingering disease, and raisest the dead.

7 And having heard all these things concerning thee, I have concluded that one of two things must be true: either thou art God, and having come down from heaven thou doest these things, or else thou, who doest these things, art the Son of God.210

8 I have therefore written to thee to ask thee that thou wouldest take the trouble to come to me and heal the disease which I have. For I have heard that the Jews are murmuring against thee and are plotting to injure thee. But I have a very small yet noble city which is great enough for us both.”

The answer of Lord Jesus to the ruler Abgarus by the courier Ananias.

9 “Blessed art thou who hast believed in me without having seen me.211 For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved.212 But in regard to what thou hast written me, that I should come to thee, it is necessary for me to fulfill all things here for which I have been sent, and after I have fulfilled them thus to be taken up again to him that sent me. But after I have been taken up I will send to thee one of my disciples, that he may heal thy disease and give life to thee and thine.”

10 To these epistles there was Added the following account in the Syriac language. “After the ascension of Lord Jesus, Judas,213 who was also called Thomas, sent to him Thaddeus, an apostle,214 one of the Seventy. When he was come he lodged with Tobias,215 the son of Tobias. When the report of him got abroad, it was told Abgarus that an apostle of Lord Jesus was come, as he had written him.

11 Thaddeus began then in the power of God to heal every disease and infirmity, insomuch that all wondered. And when Abgarus heard of the great and wonderful things which he did and of the cures which he performed, he began to suspect that he was the one of whom Lord Jesus had written him, saying, `After I have been taken up I will send to thee one of my disciples who will heal thee.’

12 Therefore, summoning Tobias, with whom Thaddeus lodged, he said, I have heard that a certain man of power has come and is lodging in thy house. Bring him to me. And Tobias coming to Thaddeus said to him, The ruler Abgarus summoned me and told me to bring thee to him that thou mightest heal him. And Thaddeus said, I will go, for I have been sent to him with power.

13 Tobias therefore arose early on the following day, and taking Thaddeus came to Abgarus. And when he came, the nobles were present and stood about Abgarus. And immediately upon his entrance a great vision appeared to Abgarus in the countenance of the apostle Thaddeus. When Abgarus saw it he prostrated himself before Thaddeus, while all those who stood about were astonished; for they did not see the vision, which appeared to Abgarus alone.

14 He then asked Thaddeus if he were in truth a disciple of Lord Jesus the Son of God, who had said to him, `I will send thee one of my disciples, who shall heal thee and give thee life.’ And Thaddeus said, Because thou hast mightily believed in him that sent me, therefore have I been sent unto thee. And still further, if thou believest in him, the petitions of thy heart shall be granted thee as thou believest.

15 And Abgarus said to him, So much have I believed in him that I wished to take an army and destroy those Jews who crucified him, had I not been deterred from it by reason of the dominion of the Romans. And Thaddeus said, Our Lord has fulfilled the will of his Father, and having fulfilled it has been taken up to his Father. And Abgarus said to him, I too have believed in him and in his Father.

16 And Thaddeus said to him, Therefore I place my hand upon thee in his name. And when he had done it, immediately Abgarus was cured of the disease and of the suffering which he had.

17 And Abgarus marvelled, that as he had heard concerning Lord Jesus, so he had received in very deed through his disciple Thaddeus, who healed him without medicines and herbs, and not only him, but also Abdus216 the son of Abdus, who was afflicted with the gout; for he too came to him and fell at his feet, and having received a benediction by the imposition of his hands, he was healed. The same Thaddeus cured also many other inhabitants of the city, and did wonders and marvelous works, and preached

18 the word of God. And afterward Abgarus said, Thou, O Thaddeus, doest these things with the power of God, and we marvel. But, in Addition to these things, I pray thee to inform me in regard to the coming of Lord Jesus, how he was born; and in regard to his power, by what power he performed those deeds of which I have heard.

19 And Thaddeus said, Now indeed will I keep silence, since I have been sent to proclaim the word publicly. But tomorrow assemble for me all thy citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Lord Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into HADes,217 and burst the bars which from eternity had not been broken,218 and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.219

20 Abgarus therefore commanded the citizens to assemble early in the morning to hear the preaching of Thaddeus, and afterward he ordered gold and silver to be given him. But he refused to take it, saying, If we have forsaken that which was our own, how shall we take that which is another’s? These things were done in the three hundred andfortieth year.”220

I have inserted them here in their proper place, translated from the Syriac221 literally, and I hope to good purpose.

Eusebius, The Ecclesiastical History, 3.39.16, transl. K. Lake, vol. 1 (Cambridge: Harvard Univ. Press, 1953), p. 297.” [134]

4.3.4 Clement of Alexandria

Clement (150 – 213 CE) was an early Church Father, theologian and historian who is deemed a moderate Gnostic.

“Scholarly expositions of Yesu’s teaching continued both in the Persian-Indian and Greco-Roman philosophical and religious milieu of the 2nd and 3rd centuries. During this era many scholars and Saints made literary contributions to the understanding of who Yesu was to them and their communities. Among the great ones of that time we may also count, Clement of Alexandria (Gk), Baba Rishi of Kashmir (Skrt), Justin (Latin).” [135]

In 202 to 203 CE., severe persecution struck the church under the reign of African-born emperor Septimius Severus, who reigned 193 – 211 CE.   Clement fled Alexandria, never to return.  His student Origen [d. 180 CE] took over the school.  By 211, Clement resurfaced in Cappadocia, as a friend of Alexander, Bishop of Jerusalem.  He carried a letter from Alexander to the church at Antioch that year. Not long before his death, he was finally ordained a presbyter.  He lived at least to 215 A.D. [136]

In 1958 at a Greek Orthodox monastery in the Judaean desert, Morton Smith discovered a letter written in A.D. 200 by Clement of Alexandria. The letter speaks of a secret gospel of Mark. [137]

This demonstrates that Lord Jesus had further teachings not recorded in the Bible. The secret gospel was based on the canonical gospel but with additions “for special followers of Lord Jesus, referred to as “those who were being perfected” and “those who are being initiated into the great mysteries.”” [138]

Clement’s letter is not direct evidence that Lord Jesus taught and practised yoga, but it is demonstration that he did practise and teach a secret methodology.

4.3.5 St Jerome

Jerome (347 – 420 CE) was the translator of the Bible from Greek and Hebrew into Latin..[139]

Jerome informs us (Scr. Ecc. 46) that Pantaenus 5, one of the most celebrated Christian philosophers of Alexandria, was sent, A.D. 193, by Demetrius, Bishop of that city, to India, at the request of a delegation from India for that purpose. Pantaenus discovered, on his arrival, that St. Bartholomew (one of the twelve) had preached the coming of Lord Jesus Christ, in that country. Pantaenus found a copy of the Hebrew Gospel of St. Matthew in India . [140]

This does not prove that Jesus went to India but it is good evidence that St Bartholomew went to India. It is important for us to acknowledge that Jesus and the disciples undertook journeys not described in the Bible.

4.4 Buddhist Textual Evidence

4.4.1 The Tibetan Gospel

The Tibetan Gospel is here provided in its extant entirety. A copy of it was found by Nicholas Notovich in the Himis Monastery, Tibet, in 1887. He published several chapters of it in French in 1894, under the title, La Vie Inconnue de Jesus-Christ. (The Unknown Life of Jesus Christ).

The Tibetan Gospel was written in Pali, the sacred language of Southern Buddhism. The scrolls were brought from India to Nepal and Makhada (Mazadhe, after Quaere), about 200 CE. Then, they were moved from Nepal to Tibet, where they are carefully preserved at Lhasa. Tibetan translations of the original Pali text are available in several Buddhist monasteries, including the one at Himis.[141] The original Pali scrolls of the Tibetan Gospel have been carefully preserved in Marbour monastery near Lhasa[142] for nearly 2000 years.

Swami Abhedananda[143] and Nicholas Roerich[144] have also made translations of the text. Both were Christians who started as sceptical of its authenticity.

The text is written as a beautiful contemporaneous record of Lord Jesus’ first journey to India, in which Lord Jesus is much loved and revered by the Tibetan monk scribe. From internal textual evidence, we deduce that The Tibetan Gospel was written while Lord Jesus was away in Yerushalom, after his first visit to India and before his second. Some merchants from Yerushalom who had left directly after the Crucifixion, had brought the sad news. The monk scribe of the Tibetan Gospel is lamenting the crucifixion of Lord Jesus, not yet having received news of the Resurrection, and is recording a history of Lord Jesus’ life in honour of his memory. There is a wealth of evidence from Sri Nagar ( see Sections 4.5 and 4.7) to suggest that Lord Jesus reappeared in India after the Crucifixion, after the Tibetan Gospel was written.

Tibetan Gospel 1[145]

In A Scroll Entitled: The Life Of The Holy Issa (Lord Jesus), Found In The Himis Monastery In Leh, Tibet, It Is Written: The Earth Has Trembled And The Heavens Have Wept, Because Of The Great Crime Just Committed In The Land Of Israel.

2 They Have Put To Torture And Executed The Great Holy Issa, In Whom Dwelt The Spirit Of The Cosmos.

3 It Incarnated In Simple Mortals, That Humanity Might Be Benefitted And Evil Thoughts Exterminated Thereby.

4 It Sought To Bring Back To Humans Degraded By Sin, A Life Of Peace, Of Love And Happiness, And Recall To Them The Only And Indivisible Creator Whose Mercy Is Boundless And Infinite.

5 This Is What Is Related On This Subject By The Merchants Who Have Come Here To Tibet From Israel.

Tibetan Gospel 2

1 The People Of Israel, Who Inhabited A Most Fertile Land, Yielding Two Crops A Year, And Who Possessed Immense Flocks, Stirred Up The Flow Of Negative Karma Through Their Sins.

2 Karmic Law Inflicted Upon Them A Terrible Punishment By Taking Away Their Land, Their Flocks, And All They Possessed; And Israel Was Reduced To Slavery By Rich And Powerful Pharaohs Who Then Reigned In Egypt.

3 The Latter Treated The Israelites More Cruelly Than Animals, Loading Them With The Roughest Labor; They Covered Their Bodies With Bruises And Wounds, And Denied Them Food And Shelter.

4 They Were Kept In A State Of Continual Terror And Robbed Of All Semblance Of Humanity.

5 In Their Dire Distress, The Children Of Israel, Remembering Their Heavenly Parents, addressed Their Prayers To Them And Implored Their Assistance And Mercy.

6 An Illustrious Pharaoh Then Reigned In Egypt, Who Had Become Celebrated For His Numerous Victories, The Great Riches He Had Amassed, And The Vast Palaces Which His Slaves Had Erected With Their Own Hands.

7 This Pharaoh HAD Two Sons, The Younger Of Whom Was Called Moshe; And The Learned Israelites Taught Him Diverse Sciences.

8 Moshe Was Beloved Throughout The Land Of Egypt For His Goodness And The Compassion He Displayed For Them That Suffered.

9 Seeing This, Notwithstanding The Intolerable Sufferings They Endured, The Israelites Refused To Abandon Their Religion To Worship The Manmade Creations Which Were The Idols Of Many Of The Egyptians.

10 Moshe Believed In Their Invisible Deity, Who Did Not Allow Their Flagging Strength To Falter.

11 The Israelite Teachers Encouraged Moshe’s Ardor And Had Recourse To Him, Begging Him To Intercede With Pharaoh, His Father, In Favor Of His Fellow Believers.

12 Prince Moshe Pleaded With His Father To Soften The Lot Of These Unhappy People, But Pharaoh Became Angry With Him And Only Imposed More Hardships Upon His Slaves.

13 It Came To Pass, Not Long After, That A Great Calamity Fell Upon Egypt; The Plague Decimated The Young And The Old, The Strong And The Sick; And Pharaoh Believed He Had Incurred The Wrath Of His Own Deities Against Him.

14 The Prince Moshe Declared To His Father That It Was The Aumen Of His Slaves Who Was Interfering In Favor Of This One’s Unhappy People, And Punishing The Egyptians.

15 Pharaoh Commanded Moshe, His Son, To Gather All The Slaves Of Hebrew Race, To Lead Them Away To A Great Distance From The Capital And Found Another City, Where He Should Remain With Them.

16 Moshe Announced To The Hebrew Slaves That He Had Delivered Them In The Name Of Their Aumen, The Deity Of Israel; And He Went With Them Out Of The Land Of Egypt.

17 He Therefore Led Them Into The Land They Had Lost Through Their Many Sins.

18 Moshe And Zipporah Gave Them Laws And Enjoined On Them To Always Pray To The Invisible Creator Whose Goodness Is Infinite.

19 At The Death Of The Prince Moshe And Zipporah, The Israelites Rigorously Observed Their Laws, And Aumen Recompensed Them For The Wrongs They Had Suffered In Egypt.

20 Their Country Became The Most Powerful In All The World; Their Royal Ones Gained Renown For Their Treasures; And A Long Period Of Peace Prevailed Among The Children Of Israel.

Tibetan Gospel 3

The Fame Of The Riches Of Israel Spread Over All The World, And The Neighboring Nations Envied Them.

2 The Victorious Armies Of The Hebrews Were Thought To Be Directed By The Most High Deity, And The Pagans Dared Not Attack Them.

3 Unhappily, As One Does Not Always Obey Even One’s Own Will, The Fidelity Of The Israelites To Their Deity Was Not Of Long Duration.

4 They Began By Forgetting All The Favors They HAD Showered Upon Them, Invoking Their Name On Rare Occasions Only, And Begged Protection Of Magicians And Wizards.

5 The Royal Ones And Rulers Substituted Their Own Laws For Those That Moshe-Zipporah HAD Prepared; The Temple Of Aumen And The Practice Of Religion Were Abandoned; The Nation Gave Itself Up To Pleasures And Lost Its Original Purity.

6 Many Centuries HAD Elapsed Since Their Departure From Egypt, When Aumen Again Resolved To Allow Karma To Punish Them.

7 Strangers Began To Invade The Land Of Israel, Devastating The Fields, Destroying The Villages, And Taking The Inhabitants Into Captivity.

8 A Throng Of Pagans Came From Over The Sea, From The Country Of Romelus, And Subjected The Hebrews, And The Commanders Of The Army Governed Them By Authority Of Caesar.

9 The Temples Were Destroyed, The People Were Forced To Abandon The Temple Worship Of The Invisible Aumen And To Sacrifice Victims To Pagan Idols.

10 Warriors Were Made Of The Nobles; The Woman Were Ravished From Their Husbands; The Lower Classes Were Reduced To Slavery, And Were Sent By The  Thousands Beyond The Seas.

11 As To The Children, All Were Put To The Sword, And Soon, Through All The Land Of Israel, Nothing Was Heard But Weeping And Wailing.

12 In This Dire Distress The People Remembered Their Powerful Aumen, Whom They Implored For Mercy, Beseeching Them To Forgive Them.

13 Our Parents, In Their Inexhaustible Goodness, Heeded Their Prayers.

Tibetan Gospel 4

The Time HAD Come, In Which The Supreme Judges, In Their Boundless Clemency, HAD Chosen To Incarnate Themselves In Human Beings.

2 The Eternal Spirit, Which Dwelt In A State Of Complete Stillness And Supreme Beatitude, Aroused And Detached Itself From The Eternal Being For An Indefinite Period, In Order To Indicate, In Assuming The Human Form, The Means Of Identifying Ourselves With The Divinity And Of Attaining Eternal Felicity.

3 They Came To Teach Us, By Their Example, How We May Reach A State Of Moral Purity And Separate The Soul From Its Gross Envelope, That It May Attain The Perfection Necessary To Enter The Realm Of Heaven Which Is Unchanging And Where Eternal Happiness Reigns.

4 Soon After, Wonderful Seed Was Born In The Land Of Israel; Aumen Themselves, Through The Mouth Of This Seed, Spoke Of The Insignificance Of The Body And The Grandeur Of The Spirit.

5 The Parents Of This Newborn Seed Were Simple People, Belonging By Ancestry To A Lineage Of Exalted Piety, Which Abandoned Its Former Worldly Nobility In Order To Magnify The Divine Name And Give Thanks To Them For All Experiences With Which The Heavens Were Pleased To Test Them.

6 To Reward Them For Their Perseverance On The Path Of Truth, Aumen Blessed The Firstborn Of These Families; They Chose Them As Their Elect, And Sent Them Forth To Raise Those That HAD Fallen Into Evil, And To Heal Them That Suffered.

7 This Divine Seed, To Whom Were Given The Name Of Issa, Commenced Even In His Most Tender Years To Speak Of The One And Indivisible Aumen, Exhorting The People That HAD Strayed From The Path Of Righteousness To Repent And Purify Themselves Of The Sins They HAD Committed.

8 People Came From All Parts To Listen And Marvel At The Words Of Wisdom That Fell From Their Young Lips; All The Israelites United In Proclaiming That The Eternal Spirit Dwelt Within This Seed.

9 When Issa HAD Attained The Age Of Thirteen, When An Israelite Should Take A Spouse, The House In Which His Parents Dwelt And Earned Their Livelihood In Modest Labor, Became A Meeting Place For The Rich And Noble Who Desired To Gain For Family The Young Issa, Already Celebrated For His Edifying Discourses In The Name Of The Almighty.

10 It Was Then That Issa Clandestinely Left His Parents’ House, Went Out Of Yerushalom, And In Company With Some Merchants, Traveled Toward Sindh, That They Might Perfect Themselves In The Divine Word And Study The Laws Of The Great Buddhas.

Tibetan Gospel 5

In The Course Of Their Fourteenth Year, Young Issa, Blessed By Aumen, Journeyed Beyond The Sindh And Settled Among The Aryas In The Beloved Country Of Deity.

2 The Fame Of Their Name Spread Along The Northern Sind.

3 When They Passed Through The Country Of The Five Rivers And The RCEjputana, The Worshippers Of The God Djaine Begged Them To Remain In Their Midst.

4 But They Left The Misguided CEmirers Of Jaine And Visited Juggernaut, In The Province Of Orissa, Where The Remains Of Vyasa-Krishna Rest, And Where They Received A Joyous Welcome From The White Priests Of Brahma.

5 They Taught Them To Read And Understand The Vedas, To Heal By Prayer, To Teach And Explain The Holy Scriptures, To Cast Out Evil Spirits From The Human Body And Give Them Back Human Semblance.

6 They Spent Six Years In Juggernaut, Rajagriha, Benares, And The Other Holy Cities.

7 All Loved Them, For Issa Lived In Peace With The Vaisyas And The Sudras, To Whom He Taught The Holy Scriptures.

8 But The Brahmans And The Kshatriyas Declared That The Great Para-Brahma Forbade Them To Approach Those Whom He Had Created From His Entrails And From His Feet.

9 The Vaisyas Were Authorized To Listen Only To The Reading Of The Vedas, And That Never Save On Feast Days.

10 The Soudras Were Not Only Forbidden To Attend The Reading Of The Vedas, But To Gaze Upon Them Even, For Their Condition Was To Perpetually Serve And Act As Slaves To The Braumens, The Kshatriyas, And Even To The Vaisyas.

11 Death Alone Can Free Them From Servitude, Said Para-Brahma. Leave Them, Therefore, And Worship With Us The Deities Who Will Show Their Anger Against Thee If Ye Disobey Them.

12 But Issa Would Not Heed Them, And Going To The Sudras, Preached Against The Braumens And The Kshatriyas.

13 They Strongly Denounced The Men Who Robbed Their Fellow-Beings Of Their Rights As Humans, Saying: Our Divine Parents Establish No Difference Between Their Children, Who Are All Equally Dear To Them.

14 Issa Denied The Divine Dictation Of The Vedas And The Pouranas, Declaring To Their Followers That One Law Had Been Given To Humans To Guide Them In Their Actions.

15 Revere Aumen, Bow Down The Knee Before Them Only, And To Them Only Must Thy Offerings Be Made.

16 Issa Denied The Trimurti And The Incarnation Of Para-Brahma In Vishnu, Shiva, And Other Deities, Saying:

17 The Eternal Aumen, The Eternal Spirit, Composeth The One And Indivisible Soul Of The Universe, Which Alone Createth, Containeth, And Animateth The Whole.

18 They Alone Have Willed And Created; They Alone Have Existed From Eternity And Will Exist Forever, And They Have No Equal Either In Heaven Nor On This Earth.

19 Holy Aumen Share Their Power With No One, Still Less With Inanimate Objects As You Have Been Taught, For They Alone Possess Supreme Power.

20 They Willed It, And Through Aumen The World Appeared; By One Divine Thought, They United The Waters And Separated Them From The Dry Portion Of The Globe.

21 They Are The Cause Of The Mysterious Life Of Humans, In Whom They Have Breathed A Part Of Their Being.

22 They Have Subordinated Unto Humankind, The Land, The Waters, And The Animals, And All That They Have Created, And Which They Maintain In Immutable Order By Fixing The Limits Of Each.

23 The Karmic Justice Of Aumen Shall Soon Be Allowed To Follow Its Natural Course On Humankind, For They Have Forgotten Their Creator And Filled Their Temples With Abominations; And They Adore A Host Of Creatures Which Aumen Hath Subordinated Unto Them.

24 For, To Be Pleasing To Stones And Metals, They Sacrifice Human Beings In Whom Dwelleth A Part Of The Spirit Of The Most High.

25 They Humiliate Them That Labor By The Sweat Of Their Brow To Gain The Favor Of An Idler Who Is Seated At A Sumptuously Spread Table.

26 They That Deprive Their Siblings Of Divine Happiness Shall Themselves Be Deprived Of It, And The Braumens And The Kshatriyas Shall Become The Sudras With Whom The Eternal Shall Dwell Eternally.

27 For On The Day Of The Last Judgement, The Sudras And The Vaisyas Shall Be Forgiven Because Of Their Ignorance, While Aumen Shall Allow Karmic Justice To Visit Them That Have Invalidated Their Rights.

28 The Vaisyas And The Sudras Were Struck With admiration, And Implored Of Issa How They Should Pray To Secure Their Happiness.

29 Do Not Idolize Things, For They Do Not Respond To  Thee; Do Not Listen To The Vedas, Where The Truth Is Perverted; Do Not Believe Thyself First In All Things; And Do Not Humiliate Thy Neighbor.

30 Assist The Destitute; Assist The Weak; Harm No One; Do Not Covet What You Have Not And What Ye See In The Possession Of Others.

Tibetan Gospel 6

The White Priests And The Warriors, Becoming Cognizant Of The Discourse addressed By Issa To The Sudras, Resolved Upon Their Murder And Sent Their Servants For This Purpose In Search Of The Young Prophets.

2 But Issa, Warned Of This Danger By The Sudras, Fled In The Night From Juggernaut, Gained The Mountains, And Took Refuge In The Gothamide Country, The Birthplace Of The Great Buddha Cakya-Mouni, Among The People Who adored The Only Sublime Brahma.

3 Having Perfectly Learned The Pali Tongue, The Holy Issa Applied Himself To The Study Of The Sacred Rolls Of The Sutras.

4 Six Years Later, Issa, Whom The Buddhas Had Chosen To Spread Their Holy Word, Could Perfectly Explain The Sacred Rolls.

5 They Left Nepal And The Himalayan Mountains, Descended Into The Valley Of Rajputana And Went Westward, Preaching To Diverse People Of The Supreme Perfection Of Humans, And Of The Good We Must Do Unto Others, Which Is The Surest Means Of Quickly Merging Ourselves In The Eternal Spirit.

6 One Who Shall Have Recovered One’s Primitive Purity At Death, Said Issa, Shall Have Obtained The Forgiveness Of Their Sins, And Shall Have The Right To Contemplate The Majestic Figure Of Aumen.

7 In Traversing The Pagan Territories, The Divine Issa Taught The People That The adoration Of Visible Gods Was Contrary To The Laws Of Nature.

8 For Humanity, Said They, Has Not Been Favored With The Sight Of The Image Of Aumen Nor The Ability To Construct A Host Of Divinities Resembling The Eternal.

9 Furthermore, It Is Incompatible With The Human Conscience To Think Less Of The Grandeur Of The Divine Purity Than Of Animals, Or Of Works Made By The Hand Of Humans From Stone Or Metal.

10 The Eternal Legislators Are One, There Is No True Deity But Them, They Have Not Shared The World With Any One, Neither Have They Confided Their Intentions To Anyone.

11 Just As A Parent May Deal Toward Their Children, So Shall Aumen Judge Humans After Death According To Their Merciful Laws; Never Will They Humiliate Their Children By Causing Their Soul To Transmigrate, As In A Purgatory, Into The Body Of An Animal.

12 The Heavenly Law, Said The Creator Through The Lips Of Issa, Is Averse To The Sacrifice Of Human Victims To A Statue Or Animal, For We Have Sacrificed To Humanity All The Animals And Everything The World Containeth.

13 Everything Has Been Sacrificed To Mankind, Who Is Directly And Closely Linked To Us, Their Parents; Therefore, One That Shall Have Robbed Us Of Our Child Shall Be Severely Judged And Punished According To The Divine Law.

14 Humans Are As Nothing Before The Eternal Judge, To The Same Degree That The Animal Is Before Humanity.

15 Therefore, We Say Unto Thee, Abandon Thy Idols And Perform No Ceremonies That Separate Thee From Thy Parents And Bind Thee To Priests From Whom The Face Of Heaven Is Turned Away.

16 It Is They Who Have Allured Thee From The True Aumen, And Whose Superstitions And Cruelty Are Leading Thee To Perversion Of The Intellect And The Loss Of All Moral Sense.

Tibetan Gospel 7

The Words Of Issa Spread Among The Pagans, In The Countries Through Which He Traveled, And The Inhabitants Abandoned Their Idols.

2 Seeing This, The Priests Demanded From They Who Glorified The Name Of The True Aumen, Proofs Of The Accusations They Brought Against Them And Demonstrations Of The Worthlessness Of Idols In The Presence Of The People.

3 Issa Replied To Them: If Thy Idols And Thy Animals Are Mighty And Really Possess A Supernatural Power, Let Them Annihilate Me On The Spot!

4 Perform A Miracle, Retorted The Priests, And Let Thy God Confound Our Own, If They Are Loathsome To It.

5 But Issa Said: The Miracles Of My Aumen Began When The Universe Was Created, And They Occur Each Day, Each Instant; Whosoever Does Not See Them Is Deprived Of One Of The Most Beautiful Gifts Of Life.

6 And It Is Not Against Pieces Of Inanimate Stone, Metal Or Wood That The Displeasure Of Aumen Shall Find Free Expression, But It Shall Fall Upon Humans, Who, In Order To Transcend, Should Destroy All The Idols They Have Raised.

7 Just As A Stone And A Grain Of Sand, Worthless In Themselves To Humans, Await With Resignation The Moment When One Shall Take And Make Them Into Something Useful, So Should One Await The Great Favor To Be Granted Them By Aumen In Honoring Them With A Decision.

8 But Woe Be Unto Thee, CEversary Of Humanity, If It Be Not A Favor That Ye Await, But Rather The Displeasure Of Divinity; Woe Be Unto Thee If Ye Wait Until It Attesteth Its Power Through Miracles.

9 For It Is Not The Idols That Shall Be Annihilated In Their Displeasure, But Those Who Have Raised Them; Their Hearts Shall Be The Prey Of Everlasting Fire, And Their Lacerated Bodies Shall Serve As Food For Wild Beasts.

10 Aumen Shall Allow The Contaminated Ones Of Their Flocks To Scatter, But Shall Take Back To Themselves Those That Have Strayed Because They Misconceived The Heavenly Seed Which Dwelt In Them.

11 Seeing The Powerlessness Of Their Priests, The Pagans Believed The Words Of Issa, And Fearing The Wrath Of The Divinity, Broke Their Idols Into Fragments.

12 As To The Priests, They Fled To Escape The Vengeance Of The People.

13 Issa Also Taught The Pagans Not To Strive To See The Eternal Spirit With Their Own Eyes, But To Endeavor To Feel It In Their Hearts, And, By A Truly Pure Soul, To Make Themselves Worthy Of Its Blessings.

14 Not Only Must Ye Desist From Offering Human Sacrifices, Said They, But Ye Must Immolate No Animal To Which Life Has Been Given, For All Things Have Been Created For The Benefit Of Humans.

15 Do Not Take What Belongeth To Others, For It Would Be Robbing Thy Neighbors Of The Goods They Have Acquired By The Sweat Of Their Brow.

16 Deadive No One, That Ye May Not Thyself Be Deadived; Strive To Justify Thyself Before The Last Weighing, For It Will Then Be Too Late.

17 Do Not Give Thyself Up To Debauchery, For It Is A Violation Of The Laws Of Aumen.

18 Ye Shall Attain Supreme Beatitude, Not Only By Purifying Thyself, But Also By Leading Others Into The Path That Shall Permit Them To Regain Original Perfection.

Tibetan Gospel 8

The Fame Of Yesua-Maria’s Sermons Spread To The Neighboring Countries, And When They Reached Persia, The Priests Were Terrified And Forbade The Inhabitants To Listen To Them.

2 But When They Saw That All The Villages Welcomed Them With Joy, And Eagerly Listened To Their Preaching, They Caused Their Arrest And Brought Them Before The High Priest, Where They Were Submitted To The Following Interrogation.

3 Who Is This New Deity Of Whom Thou Speakest?

4 Do You Not Know, Unhappy Humans That Ye Are, That Saint Zoroaster Is The Only Just One Admitted To The Honor Of Readiving Communications From The Supreme Being, Who Has Commanded The Angels To Draw Up In Writing The Word Of Deity, Laws That Were Given To Zoroaster In ParCEise?

5 Who Then Are Ye That Dares To Blaspheme Our Deity And Sow Doubt In The Heart Of Believers?

6 And Issa Replied: It Is Not Of A New Deity That I Speak, But Of My Heavenly Parents, Who Exist Before The Beginning And Will Still Be After The Eternal End.

7 It Was Of Them That We Spoke To The People, Who Are As Innocent Children And Cannot Yet Understand Aumen By The Mere Strength Of Their Intelligence, Nor Penetrate Their Spiritual And Divine Sublimity.

8 But, As A Newborn Child Recognizeth The Maternal Breast Even In Obscurity, So Thy People, Induced In Error By Thy Erroneous Doctrines And Religious Rituals Have Instinctively Recognized Their Parents In The Parents Of Whom We Are Prophetic Ones.

9 The Eternal Being Says To Thy People Through The Intermediary Of Our Mouth: Ye Shall Not Worship The Sun, For It Is Only A Part Of The Universe We Have Created For Humanity.

10 The Sun Riseth That It May Warm Thee During Thy Labor, It Setteth That It May Give Thee Hours Of Rest We Have Ourselves Fixed.

11 It Is Unto Us, And To Us Only, That Ye Owe All Ye Possess, All That Is Around Thee, Whether Above Or Beneath Thee.

12 But, Interjected The Priests, How Could A Nation Live According To The Laws Of Justice, If It Possessed No Regulation?

13 Then Issa Replied: As Long As The People Did Not Delegate Their Personal Duties To Priests, They Were Governed By The Laws Of Nature And Retained Their Candor Of Soul.

14 Their Souls Were In Aumen, And To Communicate With The Parents, They Had Recourse To The Intermediary Of No Idol Or Animal, Nor To Fire, As Ye Practice Here.

15 Ye Claim That We Must Worship The Sun, The Genius Of Good And That Of Evil; Well, Thy Doctrine Is An Abomination.

16 We Say Unto Thee, The Sun Acteth Not Spontaneously, But By The Will Of The Invisible Creators Who Have Given It Existence, And Who Have Willed That This Orb Should Light The Day And Warm The Labors And The Crops Of Humanity.

17 The Eternal Spirit Is The Soul Of All That Is Animated.

18 Ye Commit A Grievous Sin In Dividing It Into The Spirit Of Evil And The Spirit Of Good, For There Is No Deity Save That Of Good, Who, Like The Parents Of A Family, Do Only Good To Their Children, Forgiving All Their Faults If They Repent Of Them.

19 The Spirit Of Evil Dwelleth On This Earth, In The Heart Of Humans Who Turn The Children Of Aumen From The Correct Path.

20 Therefore, We Say Unto Thee: Beware Of The Day Of Weighing, For Aumen Will Allow A Terrible Punishment On Al Who Have Turned Their Children From The Right Path And Filled Them With Superstitions And Prejudices.

21 Such Consequences Shall Naturally Cling To Them Who Have Blinded The Seeing, Transmitted Contagion To The Sound Of Health, And Taught The CEoration Of Things Which Aumen Has Subjected To Humans For Their Good And To Aid Them In Their Labor.

22 Thy Doctrine Is Therefore The Fruit Of Thy Errors, For In Desiring To Approach The Aumen Of Truth, Ye Have Created False Gods.

23 After Listening To Them, The Wise Ones Resolved To Do Them No Harm.

24 In The Night, While The City Was Wrapped In Slumber, They Conducted Them Outside The Walls And Left Them On The Highway, Hoping That They Might Soon Become The Prey Of Wild Beasts.

25 But, Being Protected By The Atonai Our Aumen, The Holy Issa Continued His Way Unmolested.

Tibetan Gospel 9

Yesua, Whom The Creator Had Chosen To Recall The True Aumen To The People That Were Plunged In Depravity, Was Twenty-Nine Years Of Age When He And His Arrived In The Land Of Israel.

2 Since The Departure Of Issa, The Pagans Had Heaped Still More Atrocious Sufferings On The Israelites, And The Latter Were A Prey To The Deepest Gloom.

3 Many Among Them HAD Already Begun To Desert The Laws Of Their Aumen And Those Of Moshe, In The Hope Of Softening Their Harsh Conquerors.

4 In The Presence Of This Situation, Issa Exhorted His ComrCEes Not To Despair, Because The Day Of The Redemption Of Sins Was Near, And They Confirmed Their Belief In The Aumen Of Their Ancestors.

5 Children, Do Not Despair, Said The Heavenly Parents Through The Mouth Of Issa, For I Have Heard Thy Voices, And Thy Cries Have Ascended To Me.

6 Weep Not, O Our Beloved, For Thy Sobs Have Touched The Heart Of Thy Parents, And They Have Forgiven Thee As They Forgave Thy Ancestors.

7 Do Not Abandon Thy Families To Plunge Into Debauchery; Do Not Lose The Nobility Of Thy Sentiments And Worship Idols That Will Remain Deaf To Thy Voices.

8 Fill Our Temple With Thy Hopes And Thy Patience, And Do Not Renounce The Religion Of Thy Fore-Parents, For We Alone Have Guided Them And Heaped Blessings Upon Them.

9 Raise Them That Have Fallen, Feed Them That Are Hungry, And Help Them That Are Sick, That Ye May All Be Pure And Holy On The Day Of The Last Weighing That We Are Preparing For Thee.

10 The Israelites Flocked To Hear The Words Of Issa, Asking Him Where They Should Thank The Heavenly Parents, Since Their Enemies HAD Razed Their Temples And Laid Violent Hands On Their Sacred Vessels.

11 Issa Replied To Them That Aumen Did Not Speak Of Temples Built By The Hands Of Humans, But That They Meant Thereby The Human Heart, Which Is The True Temple Of Aumen.

12 Enter Into Thy Temples, Into Thy Own Heart; Illuminate It With Good Thoughts, Patience, And The Unflinching Confidence Ye Should Place In Thy Parents.

13 Thy Sacred Vessels Are Thy Hands And Thy Eyes; Look And Do What Is Agreeable To Aumen, For In Doing Good To Thy Neighbor, Ye Perform A Rite That Embellisheth The Temple In Which Dwell The Ones Who Have Given Thee Life.

14 For Aumen Hath Created Thee In Their Image; Innocent, Pure Of Soul, With A Heart Filled With Kindness, And Destined, Not To The Conception Of Evil Projects, But To Be The Sanctuary Of Compassion And Wisdom.

15 Do Not Therefore Sully Thy Hearts, For The Eternal Beings Dwell There Always.

16 If Ye Wish To Accomplish Works Stamped With Compassion And Holiness; Do Them With Love And Piety, Do Them With An Open Heart, And Let Not Thy Actions Be Inspired By The Hope Of Gain Or By The Thought Of Profit.

17 Such Deeds Would Not Contribute To Thy Transcendance, And Ye Would Fall Into A State Of Moral DegrCEation In Which Theft, Falsehood, And Murder Seem Like Generous Actions.

Tibetan Gospel 10

Holy Issa Went From Place To Place Strengthening, By The Word Of Aumen, The Courage Of The Israelites Who Were Ready To Succumb Under The Weight Of Their Despair, And Thousands Followed Him To Hear His Preaching.

2 But The Rulers Of The Cities Feared Them, And Word Was Sent To The Governor, Who Resided In Yerushalom, That A Man Named Yesua HAD Come Into The Country; That His Sermons Excited The People Against The Authorities; That The Crowd Listened To Him Assiduously And Neglected Their Duties To The State, Claiming That Soon They Would Be Rid Of Their Intruding Rulers.

3 Then Pilate, The Governor Of Yerushalom, Ordered That The Preacher Yesua Be Arrested, Brought To The City And Conducted Before The Judges.

4 Not To Arouse The Dissatisfaction Of The People, However, Pilate Commanded The Priests And The Learned Men, Old Men Of Hebrew Origin, To Judge Him In The Temple.

5 Meanwhile, Issa Continued To Preach, And Arrived In Yerushalom, All Its Ihabitants, Having Heard Of His Coming, Who Already Knew Him By Reputation, Came To Meet Him.

6 They Greeted Him Respectfully And Threw Open The Doors Of The Their Temple That They Might Hear From His Lips What He HAD Said In Other Villages Of Israel.

7 Issa Said To Them: The Human Race Is Perishing Because Of Its Want Of Faith, For The Gloom And The Tempest Have Bewildered The Human Flock, And They Have Lost Their Shepherd.

8 But Tempests Do Not Last Forever, And The Clouds Will Not Hide The Eternal Light; The Heavens Shall Soon Be Serene Again; The Celestial Light Shall Spread Throughout The World; And The Strayed Sheep Shall Gather Around Their Shepherds.

9 Do Not Strive To Seek Direct Roads In The Obscurity For Fear Of Stumbling Into The Ditch, But Gather Thy Remaining Strength; Sustain One Another, Place Thy Entire Trust In Aumen, And Wait Till A Streak Of Light Appeareth.

10 They That Uphold Their Neighbor Uphold Themselves; And They Who Protect Their Family Protect Their Race And Their Country.

11 Rest Assured That The Day Of Thy Deliverance From Darkness Is Near; Ye Shall Gather Together In One Single Family, And Thy Enemy, One Who Knoweth Nothing Of The Favor Of The Great Aumen, Will Tremble In Fear.

12 The Priests And The Old Men That Listened To Them, Full Of CEmiration At This Language, Asked Of Him If It Were True That He HAD Attempted To Arouse The People Against The Authorities Of The Country, As HAD Been Reported To The Governor Pilate.

13 Is It Possible To Arise Against Misled Humans From Whom The Obscurity Has Hidden Their Path And Their Door? Returned Issa.

14 We Have Only Warned These Unfortunate People, As We Warned Them In This Temple, That They May Not Advance Further On Their Dark Paths, For An Abyss Is Yawning Beneath Their Feet.

15 Worldly Power Is Not Of Long Duration, And Is Subject To Innumerable Changes.

16 It Would Be Of No Use To One To Rebel Against It, For One Power Always Succeedeth Another Power, And It Shall Be Thus Until The Extinction Of Human Existence.

17 Do Ye Not See, On The Contrary, That The Rich And Powerful Are Sowing Among The Children Of Israel A Spirit Of Rebellion Against The Eternal Power Of Heaven?

18 The Learned Men Said: Who Art Thou, And From What Country Hast Thou Come Into Our Own?

19 We Have Never Heard Of Thee, And Do Not Even Know Thy Name.

20 I am an Israelite, Responded Issa, And, On The Days Of My Birth, I Saw The Walls Of Yerushalom, And I Heard The Weeping Of My Brothers Reduced To Slavery, And The Moans Of My Sisters Carried Away By Pagans Into Captivity.

21 My Soul Was Painfully Grieved When I Saw My Siblings HAD Forgotten The True Aumen; And While Yet Children,I Left My Parent’s Home To Go Among Other Nations.

22 But Hearing That My Siblings Were Enduring Still Greater Tortures, I Returned To The Land In Which My Parents Dwelt, That I Might Recall To My Siblings The Faith Of Their Ancestors, Which Teacheth Us Patience In This World That We May Obtain Perfect And Sublime Happiness On High.

23 The Learned Old Men Asked Them This Question: It Is Claimed That Ye Deny The Laws Of Moshe And Teach The People To Desert The Temple Of CEonai.

24 Issa Said: We Cannot Demolish What Has Been Given By My Heavenly Parents And What Has Been Destroyed By Sinners; But I Have Recommended The Purification Of All Stain From The Heart, For That Is The Veritable Temple Of Aumen.

25 As To The Laws Of Moshe-Zipporah, We Have Striven To Reestablish Them In The Heart Of Humans; And We Say Unto Thee, That Ye Are Ignorant Of Their True Meaning, For It Is Not Vengeance, But Forgiveness That They Teach, But The Sense Of These Laws Has Been Perverted.

Tibetan Gospel 11

Having Heard Issa, The Priests And The Learned Men Decided Among Themselves That They Would Not Judge Him, For He Were Doing No One Harm, And Having Presenting Himself Before Pilate, Made Governor Of Yerushalom By The Pagan Caesar Of The Land Of Romeles, They Spoke To Him Thus:

2 We Have Seen The Man Whom Thou Accuseth Of Inciting Our People To Rebellion, We Have Heard His Doctrine And Know That He Is Of Our People.

3 The Rulers Of The Villages Have Sent Thee False Reports, For He Is A Just Man Who Teaches The People The Word Of CEonai.

4 After Interrogating Him, We Dismissed Him That He Might Go In Peace.

5 The Governor, Overcome With Passion, Sent Disguised Servants To Issa, That They Might Watch All His Actions And Report To The Authorities Every Word He Addressed To The People.

6 Nevertheless, Issa Continued To Visit The Neighboring Villages And Preach The True Ways Of The Creator, Exhorting The Hebrews To Patience And Promising Them A Speedy Deliverance.

7 During All This Time, A Multitude Followed Wherever He Went, Many Never Leaving Him And Acting As Servants.

8 Issa Said To Them: Do Not Believe In Miracles Performed By The Hands Of Humans, For They Who Dominate Nature Are Alone Capable Of Doing Supernatural Things, While Humans Are Powerless To Soften The Violence Of The Wind Or Bestow Rain.

9 Nevertheless, There Is A Miracle Which It Is Possible For Humans To Accomplish; It Is When, Full Of A Sincere Faith, One Resolves To Tear From His Or Her Heart All Evil Thought And, To Attain This End, Shuns The Paths Of Iniquity.

10 And All Things Which Are Done Without Aumen Are But Gross Errors, Seductions, And Illusions, Which Only Demonstrate To What Point The Soul Of The Human Who Practiceth This Art Is Filled With Deadit, Falsehood, And Impurity.

11 Put No Faith In Channelers, Aumen Alone Perfectly Knoweth The Future; One That Relies On Channelers Defileth The Temple Within One’s Heart And Gives Proof Of Distrust Toward One’s Creator.

12 Confidence In Mediums And Their Decrees Destroys The Innate Integrity And Innocent Purity In Humans; A Dark Power Taketh Possession Of Them And Impells Them To Commit All Sorts Of Crimes And To CEore Idols.

13 While Atonai Our Aumen, Who Has Not An Equal, Is Whole, All-Powerful, Omniscient, And Omnipresent; It Is They Who Possess All Wisdom And Light.

14 It Is To Them Ye Must Have Recourse To Be Comforted In Thy Sorrows, Assisted In Thy Toils, Healed In Thy Sickness; Whosoever Shall Have Recourse To Them Shall Not Be Refused.

15 The Secret Nature Is In The Hands Of Aumen; For The World Before Appearing, Existed In The Depth Of The Divine Mind; It Became Material And Visible By The Will Of The Most High.

16 When Ye Wish To Address Them, Become As Children Once More, For Ye Perfectly Know Neither The Past, Nor The Present, Nor The Future, And Aumen Is The Master Of Time.

Tibetan Gospel 12

To Just One, Said The Disguised Servants Of The Governor Of Yerushalom, Should We Do The Will Of Caesar Or Await Our Near Deliverance?

2 Issa, Having Recognized In Their Questioners The Spies Sent To Watch Them, Said To Them: I Have Not Said That Ye Should Be Delivered From Caesar; It Is The Soul Plunged In Error Which Shall Have Its Deliverance.

3 There Can Be No Family Without A Head, And There Would Be No Order In A Nation Without A Caesar, Who Must Be Unquestionably Obeyed, For He Alone Shall Answer For His Actions Before The Supreme Tribunal.

4 Does Caesar Possess A Divine Right, Again Questioned The Spies, And Is He The Best Of Mortals?

5 There Is No Perfection Among Humans, And There Are Some That Are Sick; The Humans Elected Are Entrusted With The Mission To Care For These, And Must Use The Means Conferred Upon Them By The Sacred Law Of Our Heavenly Parents.

6 Clemency And Punishment, These Are The Highest Gifts Granted To Caesar; His Name Will Be Illustrious If He Abideth Thereby.

7 One Who Acteth Otherwise, Who Goeth Beyond The Limit Of One’s Power Over One’s Subjects, Even To Placing Their Life In Danger, Offendeth The Great Judge And Lowereth One’s Dignity In The Sight Of Humans.

8 At This Point, An Aged Woman, Who HAD Approached The Group That She Might Better Hear Issa, Was Pushed Aside By One Of The Men In Disguise Who Placed Himself Before Her.

9 Issa Then Said: It Is Not Proper That A Son Should Push Aside His Mother To Occupy The First Place Which Should Be Hers.

10 Whosoever Respecteth Not Their Mother, The Most Sacred Being Next To Deity, Is Unworthy Of The Name Of Son.

11 Listen, Therefore, To What I Am About To Say: Respect Woman, For She Is The Mother Of The Universe And All The Truth Of Divine Creation Dwelleth Within Her.

12 She Is The Basis Of All That Is Good And Beautiful, And She Is Also The Seed Of Life And Death.

13 On Her Dependeth The Entire Existence Of Humankind, For She Is Our Moral And Natural Support In All Our Works.

14 She Giveth Thee Birth Amid Sufferings; By The Sweat Of Her Brow She Watcheth Over Thy Growth; And Until Her Death Ye Cause Her The Most Intense Anguish.

15 Bless Her And CEore Her, For She Is Thy Best Friend And Support Upon Earth.

16 Respect Her And Protect Her; In Doing This Ye Will Win Her Love And Her Heart, And Ye Will Be Pleasing To Aumen; For This Shall Many Of Thy Sins Be Remitted.

17 Therefore, Love Thy Wives And Respect Them, For Tomorrow They Shall Be Mothers, And Later Grandmothers Of A Whole Nation.

18 Be Yeilding Toward Thy Wife; Her Love Ennobleth Man, Softeneth His Hardened Heart, Tameth The Beast And Maketh Of It A Lamb.

19 Just As The Atonai Of Hosts Separated Day From Night And The Land From The Waters, So Women Possess The Divine Talent Of Separating Good Intentions From Evil Thoughts In Men.

20 Therefore We Say Unto Thee: After Aumen, Thy Best Thoughts Should Belong To Women And To Wives, Woman Being To Thee The Divine Temple Wherein Ye Shall Most Easily Obtain Perfect Happiness.

21 Draw Thy Moral Strength From This Temple; There Ye Will Forget Thy Sorrows And Failures; Ye Will Recover The Exhausted Forces Necessary To Help Thy Siblings.

22 Do Not Expose Her To Humiliation, For Ye Would Thereby Humiliate Thyself And Lose The Sentiment Of Love, Without Which Nothing Existeth Here Below.

23 Protect Thy Wife, That She May Protect Thee And All Thy Family; All That Ye Shall Do For Thy Mother, Thy Wife, For A Widow, Or Another Woman In Distress, Ye Shall Have Done To Aumen.

Tibetan Gospel 13

Saintly Issa Thus Taught The People Of Israel For Three Years In Every City, In Every Village, On The Roadways, And In The Fields, And All That They HAD Predicted HAD Come To Pass.

2 During All This Time, The Disguised Servants Of The Governor Pilate Observed Them Closely, But Without Hearing Anything That Resembled The Reports Hitherto Sent By The Rulers Of The Cities Concerning Yesua.

3 But The Governor Pilate, Becoming Alarmed At The Great Popularity Of The Holy Issa, Who, According To His Enemies, Wanted To Incite The People And Be Made King, Ordered One Of His Spies To Accuse Him.

4 Soldiers Were Then Sent To Arrest Him, And He Was Cast Into A Dungeon Where He Was Made To Suffer Various Torture That He Might Be Forced To Accuse Himself, Which Would Permit Them To Put Him To Death.

5 Thinking Of The Perfect Beatitude Of Their Siblings Only, The Holy Ones Endured These Sufferings In The Name Of Their Creators.

6 The Servant Of Pilate Continued To Torture Him And Reduced Him To A State Of Extreme Weakness; But Aumen Was With Him And Did Not Suffer Him To Die.

7 Hearing Of The Sufferings And Tortures Inflicted On Their Holy Ones, The Principle Priests And Learned Elders Begged The Governor To Liberate Yesua On The Occasion Of An Approaching Great Festival.

8 But The Governor Met Them With A Decided Refusal.

9 They Then Begged Him To Bring Yesua Before The Tribunal Of The Ancients, That He Might Be Condemned Or Acquitted Before The Feast, To Which Pilate Consented.

10 On The Morrow The Governor Called Together The Chief Rulers, Priests, Elders And Law-Givers, With The Object Of Making Them Pass Judgement Of Yesua.

11 The Holy One Was Brought From His Prison, And He Was Seated Before The Governor Between Two Thieves That Were To Be Tried With Him, To Show The People That He Was Not The Only One Condemned.

12 And Pilate, Addressing Yesua, Said: O Man! Is It True That Thou Hast Incited The People To Rebel Against The Authorities That Thou Mayest Become King Of Israel?

13 None Can Become King By Their Own Will, Replied Issa, And They That Have Said That I Incited The People Have Spoken Falsely.

14 We Have Never Spoken But Of The Kings And Queens Of Heaven, Whom We Taught The People To CEore.

15 For The Children Of Israel Have Lost Their Original Purity, And If They Have Not A Connection To The True Aumen, They Shall Be Sacrificed And Their Temple Shall Fall In Ruins.

16 Temporal Power Maintaineth Order In A Country; We Therefore Taught Them Not To Forget Such.

17 We Said To Them: Live In Conformity To Thy Position And Fortune, That Ye May Not Disturb Public Order, And We Exhorted Them Also To Remember That Disorder Reigned In Their Hearts And Minds.

18 Therefore The Universal Karma Has Punished Them And Suppressed Their National Rulers; Nevertheless, We Said To Them: If Ye Resign Thyself Tmake The Best Of Thy Fate, The Hoe-Hoe-Ophah-Phaheh Of Heaven Shall Be Reserved For Thee As A Reward.

19 At This Moment, Witnesses Were Introduced; One Of Them Testified As Follows: Thou Hast Said To The People That Temporal Power Was Nothing To That Of The Ruler That Shall Free The Israelites From The Pagan Yoke.

20 Blessed Be Thou, Said Issa, For Having Spoken The Truth, The Ruler Of Heaven Is More Powerful And Great Than Terrestrial Laws, And Their Dominion Surpasseth All The King-Queendoms Here Below.

21 The Time Is Not Far, When, In Conformity With The Divine Will, The People Of Israel Will Purify Themselves Of Their Sins; For It Is Said That A Precursor Shall Come To Announce The Deliverance Of The Nation And Unite It In One Family.

22 And addressing Himself To The Judges, The Governor Said: Hear Ye This? The Israelite Yesua Admits The Crime Of Which He Is Accused.

23 Judge Him According To Thy Laws And Sentence Him To Capital Punishment.

24 We Cannot Condemn Him, Replied The Priests And The Elders; Thou Hast Thyself Heard That He Made Allusion To The Ruler Of Heaven, And That He Has Preached Nothing To The People Which Constituteth Insubordination Against The Law.

25 The Governor Then Summoned The Witness Who, At The Instigation Of His Master, Pilate, HAD Betrayed Issa; And When This Man Came He Addressed Issa Thus:

26 Didst Thou Not Claim To Be The King Of Israel In Saying That The Atonais Of Heaven Have Sent Thee To Prepare Their People?

27 And Issa, Having Blessed Him, Said: Thou Shalt Be Forgiven, For What Thou Sayeth Cometh Not Of Thee!

28 Then Turning To The Governor, They Continued: Why Lower Thy Dignity And Teach Thy Inferiors To Live In Falsehood, Since, Even Without This, Thou Hast The Power To Condemn An Innocent One?

29 At These Words, The Governor Became Violently Enraged And Ordered The Death Of Yesua.

30 The Judges, Having Deliberated Among Themselves, Said To Pilate: We Will Not Take Upon Our Heads The Great Sin Of Condemning An Innocent Man And Of Acquitting Two Thieves, A Thing Contrary To Our Laws; Do Therefore As Thou Please.

31 Having Thus Spoken, The Priests And The Wise Men Went Out And Washed Their Hands In A Sacred Vessel Saying: We Are Innocent Of The Death Of A Just Man.

Tibet a Gospel 14

By Order Of The Governor, The Soldiers Seized Upon Yesua And The Two Thieves Whom They Conducted To The Place Of Torture, Where They Nailed Them To The Crosses They HAD Erected.

2 All That Day, The Bodies Of Yesua And Of The Two Thieves Remained Suspended, Dripping With Blood, Under The Guard Of Soldiers; The People Stood Around Them, While The Parents Of The Crucified Men Wept And Prayed.

3 At Vespers, The Agony Of Issa Came To An End.

4 He Lost Consciousness, And The Soul Of This Holy One Detached Itself From His Body To Become Part Of Divinity.

5 Thus Ended The Terrestrial Existence Of The Reflection Of The Eternal Spirit In The Form Of A Man Who HAD Saved Hardened Sinners And Endured So Much Suffering.

6 Pilate, However, Becoming Alarmed At His Own Actions, Gave Up The Body Of The Holy Man To His Relations, Who Buried Him Near The Place Of His Execution; The Multitude Then Came To Pray Over His Tomb And Filled The Air With Weeping And Wailing.

7 Three Days Later The Governor Sent His Soldiers To Take Up The Body Of Yesua And Bury It Elsewhere, Fearing A General Uprising Of The People.

8 The Following Day The Sepulcher Was Found Open And Empty By The Multitude; And The Rumor Immediately Spread That The Supreme Judges HAD Sent Their Angels To Take Away The Mortal Remains Of The Holy One In Whom Dwelt On Earth A Part Of The Divine Spirit.

9 When This Report Came To The Ears Of Pilate He Fell Into A Rage And Forbade Everyone, Under Penalty Of Perpetual Slavery, To Ever Utter The Name Of Yesua Or To Pray To The Atonai For Him.

10 But The People Continued To Weep And Praise Their Masters Aloud; Therefore Many Were Placed In Captivity, Subjected To Torture, And Put To Death.

11 The Disciples Of The Holy Issa Left The Land Of Israel And Went In All Directions Among The Pagans, Telling Them That They Must Abandon Their Gross Errors, Think Of The Salvation Of Their Souls, And Of The Perfect Bliss In Store For Humans In The Enlightened And Immaterial World Where, In Repose And In All Their Purity, Dwelleth The Great Creator In Perfect Majesty.

12 Many Pagans, Their Kings And Soldiers, Listened To These Preachers, Abandoned Their Absurd Beliefs, Deserted Their Priests And Their Idols To Sing The Praises Of The All-Wise Creator Of The Universe, The Ruler Of Rulers, Whose Heart Is Filled With Infinite Compassion.

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4.4.2 Mahavaga: mention of Rahula and Mari Magdaliyana

Rahula is the 6th c. BC physical son of the Buddha who becomes his wise disciple at the age of seven, according to scriptures such as the Ambalatthika-rahulovada Sutta, Instructions to Rahula at Mango Stone.

Ahmad points out that in Islamic historical tradition, “Ruhullah” in Hebrew is also one of Lord Jesus’ titles.[146]

“A Muslim savant, i.e., Ibn-al-Walid Al-Fahri Al-Tartooshi Al-Maliki, who was renowned for his learning, states about Jesus, on page 6 of his book Siraj-ul-Maluk, published by the Matba Khairiya of Egypt in 1306 A.H. [1928 CE] : ‘Where is Isa, the Ruhullah, and, the Kalimatullah, who was the leader of the righteous, and the chief of travellers?’ “[147]

Oldenberg notes that in the Mahawaga[148] p. 54. it is stated that a successor to the Buddha would be a man called “Rahula”.

In Hebrew, Ra’ah, meaning “to cause to be seen” plus “Allah”, from the same root as El, a name of God meaning Strong Leader, gives Revealer of God.

In Urdu, Raah plus Allah means, Road to God.

raah: P n.f. road/pathcustom/journey/method[149]

In Sanskrit,


m. N. of a man Pravar. ; of a son of Gautama Buddha; of a son of Suddhodana; of a minister Buddh.[150]

Strong’s Number: 07200

Browse Lexicon

Original Word

Word Origin


a primitive root

Transliterated Word

TDNT Entry


TWOT – 2095

Phonetic Spelling

Parts of Speech




1. to see, look at, inspect, perceive, consider

a. (Qal)

1. to see

2. to see, perceive

b. (Hiphil)

1. to cause to see, show

2. to cause to look intently at, behold, cause to gaze at

c. (Hophal)

1. to be caused to see, be shown

2. to be exhibited to

d. (Hithpael) to look at each other, face

Strong’s Number: 0415

Browse Lexicon

Original Word

Word Origin

larXy yhla la

from (0410) and (0430) and (03478)

Transliterated Word

TDNT Entry

‘El ‘elohey Yisra’el


Phonetic Spelling

Parts of Speech

ale el-o-hay’ yis-raw-ale’

Proper Name


El-elohe-Israel = “the mighty God of Israel”

1. name given to an altar, a location, by Jacob


Strong’s Number: 0410

Browse Lexicon

Original Word

Word Origin


shortened from (0352)

Transliterated Word

TDNT Entry


TWOT – 93a

Phonetic Spelling

Parts of Speech


Noun Masculine


1. god, god-like one, mighty one

a. mighty men, men of rank, mighty heroes

b. angels

c. god, false god, (demons, imaginations)

d. God, the one true God, Jehovah

Oldenburg notes that in the Mahavaga it is recorded that when Rahula was separated from his mother, a woman called Magdaliyana acted as a messenger.[152]

4.4.3 Chinese Buddhist Textual Evidence

There is an 8th c. Chinese text that describes the dissension in the centuries after Christ between Buddhists who wished to remain with the Buddha as their primary teacher, and Buddhists who had accepted Christ upon his advent as their primary teacher, the Maitreya foretold by the Buddha:

Of The New Catalogue of the Buddhist Books, (Chiang Yuan period, 785 – 804 CE), mentioned in A Record of the Buddhist Religion Practised in India and the Malay Archipelago by I Tsing, tr. J Takakasu, 1896, Tsing writes,

“It is indeed curious to find the name of Messiah [Mi-Shi-Ho] in a Buddhist work, though the name comes in quite accidentally. “

He goes on to quote the passage in The New Catalogue (8th c.)

“Moreover, the Sanghayama [spiritual communities] of the Sakya and the monastery of Ta-Chin [in Syria] differ much in their customs, and their religious practices are entirely opposed to eachother. King-Ching ought to hand down the teachings of Mi-Shi-Ho and Sakya Pitiyiya-Sramanas should propagate the sutras of the Buddha”. [153]

Of the two main forms of modern Buddhism, Theraveda and Mahayana, Mahayana is more inclined to recognize Jesus as a divine being, although modern Mahayana does not go so far as to state openly that Jesus is Maitreya. Mahayana Buddhism began in South India in the 1st c. AD[154] and its icons of a buddha (enlightened one) in meditation are sculpted with holes in the hands and the feet[155].

In ‘A Search for the Historical Lord Jesus’, Dr. Fida Hassnain , former Director of Kashmir State Archives and of Archeological Research and Museums, mentions a Tibetan manuscript he discovered called Grugtha Thams-chand kyi Khuna dan Dod-Thsul Ston-pe Legs Shad Shel-gyi Melong. This Tibetan document, written by Le-zan Chhes-kyi Nima , was translated in [1802[156]]: from an ancient Chinese document called, The History of Religion and Doctrines—The Glass Mirror . The relevant portions are reproduced below: (from pp. 471-2 of the Tibetan document)

“Yesu, the teacher and founder of the religion, who was born miraculously, proclaimed himself the Savior of the world. He commanded his disciples to observe the ten vows, among which are included prohibition of manslaughter and attainment of eternal joy through good deeds. He preached that evil actions plunge one into hell, where there is eternal torment and misery. A sin committed in a state of consciousness cannot be condoned or pardoned. This is one of the virtuous results emerging out of the teachings of the Buddha. His doctrines did not spread extensively, but survived in Asia, for a long period. The above information is derived from the Chinese treatises on religions and doctrines.”

4.5 Yogic Textual Evidence

The Nathanamavali (first redacted c. 250 BCE)

In every wisdom tradition there is an unbroken lineage of teacher to student. The best (and humblest) of students then succeed to teacher in order to pass the wisdom on to the next generation of students. Such a lineage is called a sampradaya[157] in Sanskrit, meaning that the teachings are passed orally and are not written down. We have evidence that Jesus worked in this way in both the East and the West. In the West we have the Secret Books of John, James and Mark. In the East we have evidence that Jesus was a Master in many esoteric schools, including the Natha lineage of gurus (Nathanamavali), the Great White Brotherhood (Tibetan Gospel), the Nazorean Essenes (The Acts of Yesu the Saviour) and the succession from the Buddha (Cakkavatti Suttanta).

The Nathanamavali is an ancient book treasured by the Natha yogis of the Aravalli Hills south of Kashmir, which records the gurus[158] of the Natha lineage. Nathanamavali means, Names in the Lineage of Masters.[159]

“The Bengali educator and patriot, Bipin Chandra Pal, published an autobiographical sketch in which he revealed that Vijay Krishna Goswami, a renowned saint of Bengal and a disciple of Sri Ramakrishna, told him about spending time in the Aravalli mountains with a group of extraordinary ascetic monk-yogis known as Nath Yogis. The monks spoke to him about Isha Nath, whom they looked upon as one of the great teachers of their order. When Vijay Krishna expressed interest in this venerable guru, they read his life as recorded in one of their sacred books, the Nathanamavali. It was the life of Him Whom the Goswami knew as Jesus the Christ![160]

This lineage recognizes Jesus as “guru  of gurus”, the Jagad Guru, or World Saviour. Following is a hymn from the Nathanamavali, as quoted by Miguel Serrano and Frank MacShane in The Serpent of Paradise p. 79.

“My friend, to what country did Ishai go, and to what country went John?

My friend, where is the guru of gurus, and where is your mind resting?

My friend, Ishai has gone towards Arabia, John towards Egypt.

My friend, Ishai is the guru of gurus.  The mind of the yogi rests only in the Yogi.”

The textual origin of Natha Yoga can be traced back to c. 250 BCE, to Nandinath. Nandinath was the guru of Patanjali, author of the definitive yoga text Yoga Sutras of Patanjali. He is the first to have redacted the ancient teachings of the Natha Yogis, who are remembered to have originated with Dattatreya. Dattatreya is mentioned in the Mahabharata and so is likely to have lived around 3138 BC.[161]

“The only surviving written work of Maharishi Nandinatha is the twenty-six Sanskrit verses, called the Nandikesvara Kasika, in which he carried forward the ancient teachings. Due to his monistic approach, Nandinatha is often considered by scholars as an exponent of the Advaita school”[162].

“Nandinatha is said to have initiated eight disciples (Sanatkumar, Sanakar, Sanadanar, Sananthanar, Shivayogamuni, Patanjali[163], Vyaghrapada, and Tirumular) and sent them to various places to spread the teachings of Advaita Shaivism . Though some of these disciples were sent as far as China to spread the Shaiva Siddhanta philosophy of their Guru, the work of two is especially important.

Patanjali is remembered as the author of the Yoga Sutras. This crucial text is … studied today in Yoga Centers throughout the world. Most of the mystical, Sanskrit vocabulary of Yoga teachings are first codified in this text. The ashthanga (eight-limbed) process of Yoga comes from this text. Tirumular authored the Tirumantiram[164], which is a well known Tamil text.

The Nandinatha Sampradaya is a Siddha Yoga Tradition (“Siddha” means literally attainment)”[165]

Patanjali means, Descent of Reverence.[166]

After Nandhinatha and Patanjali in the Natha lineage of yogis come Chetan Natha and Isha Natha (Lord Jesus).

Chetan means, intelligent consciousness.[167]

Isha[168] in Sanskrit and Yesher[169] in Hebrew have a similar meaning of, to be upright, straight, strong.

The reference in the Nathanamavali tells the story of the crucifixion and says that Jesus was in samadhi when taken off the cross. In samadhi, the yogi’s heart beat and breath are suspended. Samadhi in yoga is a state of unity consciousness which transcends the states of waking, dreaming and deep sleep. When Nityananda Bhagavan of Ganeshpuri (d. 1961) was in samadhi, he breathed one breath per hour. Jesus could have been in samadhi on the cross and at the same time have been in a state termed “clinically dead”, that is, without a heart beat. [170] We know that the soldiers, “seeing he was already dead”, did not bother to break his legs to hasten death. One of them stabbed him to make sure, and immediately blood and water poured from his side.

“In samadhi yogis often leave their bodies, so it is not amiss to say that Lord Jesus did indeed “die” on the cross”. [171]

“One of the soldiers, however, pierced his side with a spear, and immediately blood and water flowed out. This report is from an eye-witness giving an accurate account. He speaks the truth so that you also might believe”. (John 19:35)

Blood separates into serum and plasma after the heart has stopped beating in an injured person. Serum appears in the blood after an injury, where there has been clotting. .[172]


The arms are pulled apart and nails driven through the wrist into a cross beam which is raised in place.  This dislocates the shoulders.  The nails in the wrists sever the median nerve resulting in a burning pain as well as paralysis in the hand.  To breathe Jesus had to press up on the nails in His feet, scraping His raw back on the wood.  The body gradually drains of blood causing the heart to beat faster and faster.  Dehydration is occurring.  The breathing becomes more labored and intense as well as frequent, adding to the agony.  The blood loss results in extreme thirst as the body craves water to restore the lost blood. Jesus said, “I thirst” (John 19:28).

The heart beats so hard trying to compensate for the loss of oxygen (due to the lack of blood) in the body, that it eventually ruptures.  At this point the chest cavity fills with fluid.  The soldier pierced Jesus’ side and out came blood and water, signifying that the heart had stopped beating and the blood was settling in the chest cavity.  Jesus was dead”.[173]

Jesus was clinically dead, without a heart beat, when taken from the cross.

Below is the relevant section from the Nathanamavali.

“”Isha Natha came to India at the age of fourteen. [this also agrees with the account in the Tibetan Gospel}. After this he returned to his own country and began preaching. Soon after, his brutish and materialistic countrymen conspired against him and had him crucified. After crucifixion, or perhaps even before it, Isha Natha entered samadhi by means of yoga.

“Seeing him thus, the Jews presumed he was dead, and buried him in a tomb. At that very moment however, one of his gurus, the great Chetan Natha, happened to be in profound meditation in the lower reaches of the Himalayas, and he saw in a vision the tortures which Isha Natha was undergoing. He therefore made his body lighter than air and passed over to the land of Israel.

“The day of his arrival was marked with thunder and lightning, for the gods were angry with the Jews, and the whole world trembled. When Chetan Natha arrived, he took the body of Isha Natha from the tomb, woke him from his samadhi, and later led him off to the sacred land of the Aryans. Isha Natha then established an ashram in the lower regions of the Himalayas and he established the cult of the lingam[174] and the yoni there. “[175]

According to Professor Fida Hassnain, this religion still exists today in India and some of their hymns speak of John the Baptist.[176]

There are many modern claimants to the Natha lineage but few of them practice the pure monotheism and celibacy/monogamy of the early Natha masters. The Natha lineage today has become a Shaivite tradition.

The account of the crucifixion in the Nathanamavali is substantiated by the Christian Essene contemporaneous records, particularly The Crucifixion by an Eye Witness. This was first published in 1873 as an English translation from a Latin manuscipt in possession of the German Masonic Fraternity. It contains a translation of a letter written by a member of the Essene Order to another member in Alexandria, just seven years after the crucifixion. Upon publication in 1873, the book was taken out of circulation and all copies destroyed. However, one copy was saved by a prominent Mason in Massachussets and it was republished in 1907.[177]

“Dear Brethren,

Two of our brethren, influential and experienced, did use all their influence with Pilate and the Jewish council on behalf of Jesus, but their efforts were frustrated in that Jesus himself requested that he might be permitted to siffer death for his faith.

Joseph, form Arimathea, and his friend Nicodemis, who belonged to our Order, prevailed upon Pilate to permit them to take Jesus’ body from the cross that very night, andput it in the sepulcher, hewn in the rock, belonging to Joseph. The Jews had obtained orders regarding breaking away of the bones of the crucified so tht they may be buried. As the Centurion was friendly, he ordered his soldiers not to break the bones of Jesus, for he was dead. To be more sure of it, one of the soldiers stuck his spear into the body in such manner that it passed over the hip, and into the side. The body showed no convulsions, and this was taken as a sure sign that he was actually dead. The Centurion hurriedly went away to make his report to Pilate. But from the insignificant wound flowed blood and water, at which our hope revived.

After this, they hurried to the cross, and according to the prescription of the medical art, the slowly untied his bonds, drew the spikes out from his hands and with great care, laid him on the ground. The body was then laid in the sepulchre.”[178]

Professor Hassnain continues with this synthesis of the account from Crucifixion by an Eye Witness and the four canonical gospels:

“They took Jesus Christ down from the cross and wrapped his body in a clean linen cloth. This linen was pasted with spices. .. The women also accompanied them to the sepulchre. Nicodemus had brought a mixture of myrrh and aloes with him. The other devotees prepared spices and ointments for the Lord. Nicodemus spread strong spices and healing salves on long pieces of byssus, which he had brought. He also spread balsam in both the nail-piereced hands of Jesus Christ. The myrrh and aloe was reduced to powder and inserted between the bandages, which were wound, fold upon fold.

At midnight, Nicodemus and other devotees found that Jesus was breathing. As the place was not safe, he was taken out of the sepulchre to some other safer place. “[179]

“ twenty-four Essenes, led by Joseph and Nicodemus, arrived at the grotto..Joseph embraced the Lord with tears in his eyes. When Jesus recognized his friend, he asked, where am I? They gave him some bread dipped in honey and he felt greatly refreshed. He became conscious of his wounds, but the balsam which Nicodemus had spread upon them had a soothing effect.

After the byssus wrappings had been taken off and the muckender was removed from his head, Jesus was removed to a house belonging to an Essene. Before departure, they removed every trace of the byssus wrapping, the medicines and the drugs used. Jesus was kept in concealment for his safety’s sake. .. Nicodemus again tied up his wounds, gave him a medical draught and advised him to rest himself. But he said,

“I fear not death

For I have fulfilled it

And the enemies shall acknowledge

That God has saved me

And wills not that I die eternally.”

After that, Jesus Christ went forth upon his journey. As it was cold, the Essenes gave him a warm mantle in which he wrapped himself. “[180]


It is interesting to note that the blood and water pouring from the spear-wound was taken by the Essenes as a sign of life and “gave them hope”. In sermons of today I have heard that the separation of blood from water was taken as a sign of death. For the believers of the time , the fact that He cheated death on the cross was a sure sign of his divine nature and mission. They did not require, as we do today, after centuries of encrusted dogma have conditioned us, that he actually died and then revived. This could even perhaps be seen as less of an attainment than not dying at all. The survival hypothesis has been used to discredit Christian dogma in recent history. This is perhaps, to use Laurie Barton’s phrase[181], “fundamentalists arguing with fundamentalists”. I wonder if our doctrine, “Christ has died, Christ has risen”, sometimes obscures the true miracle of what was done on the cross, which is that Christ had so much Life in him that even crucifixion could not kill him.

It is also interesting to note that twenty-four Essenes went to the tomb, and that “the women accompanied them to the tomb”. Twenty-four is possibly the number of twelve male Essenes accompanied by their twelve wives, or “spiritual brides” as Paul calls them in 1 Cor. 7.

4.6 Hindu Textual Evidence

Of course, the great “Issa” is a prominent figure for the Hindu and his image remains in the sta]in[ed] glass windows of India. Lord Jesus visited India during his lifetime on the merchant boats of his great uncle Joseph of Arimathea. Those tales are prominent to this very day.”[182]

Bhavishya Purana

The date of the Bhavishya Purana is uncertain. It is one of the 18 Mahapuranas, which are “dated philologically to between roughly the 3rd and the 12th centuries CE,[1] the bulk of the texts likely to have originated in the Gupta period (320-500 CE), with incremental additions well into medieval times.” [183]

The Bhavishya Purana mentions Mullah Nasri, author of Muslim history book Tarikh-i-Kashmir (1420 CE), as the one who recorded the meeting of King Shalivahane with Lord Jesus Christ. If this is not a later insertion, the date must be not earlier than the 15th c.

However, internal textual evidence records that the book was compiled by Sutta in the year 3191 of the Kaukikia Era. That corresponds to the year 115 CE. [184]

Some of the Hindu scriputures predate Christianity. The Rig Veda is thought to date from 1800 BCE. Other scriptures, such as the Puranas (“the Fifth Veda”) and some of the Upanishads, post-date Christianity. Some of the Puranas are attributed to the sage Vyasa, who probably lived in the 7th c. CE.[185]

The account is of a dialogue between King Shalivahane and Lord Jesus.



or {sAlivAhana} v.l. for s {sAtav-} and , {zAlav-}



or {-hana} m. N. of a king (fabled to have been discovered , when a child , riding on

a Gandharva called Sa1ta , who , accord. to one legend , was changed into a lion ;

also = %{zAli-vAhana}[186]

Gautamiputra Satakarni (also known as Shalivahana) (c. 78-102 CE) was the twenty-third ruler of the Satavahana Empire. He succeeded his father, Emperor Satakarni.[187] The Sātavāhanas (Marathi: Telugu) were a dynasty which ruled from Junnar (Pune), Prathisthan (Paithan) in Maharashtra and Amaravati (Dharanikota) in Andhra Pradesh over Southern and Central India from around 230 BCE onward. Although there is some controversy about when the dynasty came to an end, the most liberal estimates suggest that it lasted about 450 years, until around 220 CE.

From SRI BHAV ISHYA PURANA. Pratisarga Parva, Chaturyuga Khanda Dvitiyadhyayah, 19th Chapter (text 20 onwards). [188]

Ruling over the Aryans was a king called Salivahana, the grandson of Vikramaditya, who occupied the throne of his father. He defeated the Sakas who were very difficult to subdue, the Cinas, the people from Tittiri and Bahikaus who could assume any form at will. He also defeated the people from Rome and the descendants of Khuru, who were deaditful and wicked. He punished them severely and took their wealth. Salivahana thus established the boundaries dividing the separate countries of the Mlecchas[189] and the Aryans. In this way Sindusthan came to to be known as the greatest country. That personality appointed the abode of the Mlecchas beyond the Sindhu river and to the west.

ekadaa tu shakadhisho
himatungari samaayayau
hunadeshasya madhye vai
giristhan purusam shubhano
dadarsha balaram raajaa

Once upon a time the subduer of the Sakas went towards Himatunga and in the middle of the Huna country (Hunadesh – the area near Manasa Sarovara or Kailash mountain in Western Tibet), the powerful king saw an auspicious man who was living on a mountain. The man’s complexion was golden and his clothes were white. (Bhavishya Purana 19:22.)

ko bharam iti tam praaha
su hovacha mudanvitah
iishaa purtagm maam viddhi
kumaarigarbha sambhavam

“The king asked, ‘Who are you sir?’ ‘You should know that I am Isha[190] Putra[191], the Son of God’. he replied blissfully, and am born of a virgin.’ “(Bhavishya Purana 19:23.)

mleccha dharmasya vaktaram
satyavata paraayanam
iti srutva nrpa praaha
dharmah ko bhavato matah

” ‘I am the expounder of the religion of the Mlecchas and I strictly Adhere to the Absolute Truth.’ Hearing this the king enquired, ‘What are religious principles according to you opinion?’ “(Bhavishya Purana 19:24.)

shruto vaaca maharaja
prapte satyasya amkshaye
nirmaaryaade mlechadesh
mahiso ‘ham samaagatah

“Hearing this questions of Salivahara, Isha Putra said, ‘O king, when the destruction of the truth occurred, I, Masiha[192] the prophet, came to this country of degraded people where there are no rules and regulations. Finding that fearful irreligious condition of the barbarians spreading from Mleccha-Desha[193], I have taken to prophethood’.” (Bhavishya Purana 19:25-26.)

mlecchasa sthaapito dharmo
mayaa tacchrnu bhuupate
maanasam nirmalam krtva
malam dehe subhaasbham

naiganam apamasthaya
japeta nirmalam param
nyayena satyavacasaa
manasyai kena manavah

dhyayena pujayedisham
acaloyam prabhuh sakshat-
athaa suuryacalah sada

“Please hear Oh king which religious principles I have established among the Mlecchas. The living entity is subject to good and BCE contaminations. The mind should be purified by taking recourse of proper conduct and performance of japa. By chanting the holy names one attains the highest purity. Just as the immovable sun attracts, from all directions, the elements of all living beings, the Lord of the solar region, who is fixed and all-attractive, attracts the hearts of all living creatures. Thus by following rules, speaking truthful words, by mental harmony and by meditation, Oh descendant of Manu[194], one should worship that immovable Lord’.” (Bhavishya Purana 19:27-30.)

isha muurtirt-dradi praptaa
nityashuddha sivamkari
ishamasihah iti ca
mama nama pratishthitam

“Having placed the eternally pure and auspicious form of the Supreme Lord in my heart, O Guardian of the earth planet, I preached these principles through the Mlecchas’ own faith and thus my name became ‘isha-masiha’ (Bhavishya Purana 19:31.)

iti shrutra sa bhuupale
natraa tam mlecchapujaam
sthaapayaamaasa tam tutra
mlecchasthaane hi daarune

“After hearing these words and paying obeisances to that person who is worshipped by the wicked, the king humbly requested him to stay there in the dreadful land of Mlecchas.” (Bhavishya Purana 19:32.)

svaraajyam praaptavaan raajaa
hayamedhan cikirat
rajyam krtva sa sasthyabdam
svarga lokamu paayayau

“King Salivahara, after leaving his kingdom performed an asvamedha yajna and after ruling for sixty years, went to heaven. Now please hear what happened when the king went to svargaloka.” (Bhavishya Purana 19:33.)

Thus ends the second chapter entitled, “The Age of Salivahara” of the story of Kali Yuga of the Caturyuga Khanda also called pratisarga-parva of the wonderful Bhavishya Maha Purana. [195]

The above verses are also supported in the Varaha Purana, Siva Purana and Matsya Purana.

Paritranaya sadhunam
vinashaya ca duskrtam[196]

4.7 Muslim Textual Evidence

4.7.1 Ikmal-ud-Din [197] by Abi Jaffar Muhammed, d. Khorasan[198] 962 CE

“Then Yuz Asaf, after roaming about in many cities, reached that country which is called Kashmir. He travelled in it far and wide and stayed there and spent his life there, until death overtook him, and he left the earthly body and was elevated towards the Light. But before his death, he sent for a disciple of his, Ba’Bad by name, who used to serve him and was well versed in all matters. He expressed his last will to him and said, “My time for departing from this world has come. Carry on your duties properly and say your prayers regularly.” He then directed Ba’Bad to prepare a tomb over him. He then stretched his legs towards the West and head towards the East and died. May God bless him”.

“When a sower goes to sow and sows, some seeds fall by the wayside, and the birds pick up the seed. Some fall upon stray land, and when they reach the stony foundation they wither away. Some fall among thorns and grow not: but the seed that falls on the good land, grows and brings forth fruit. By the sower is meant the wise, by the seed is meant his words of wisdom. The seeds picked up by the birds mean those people who understand not. The seeds on the stony ground are like the words of wisdom that go in one ear and out the other. The seed that fell among the thorns are like unto those who hear and understand but act not accordingly. Other seeds which fall on good ground are like those who hear the words of wisdom and obey”[199].

Jesus appears as Yuz(u)-Asaf in Muslim texts. Yuz or Yuzu is the Urdu equivalent of Jesus in Hebrew, which is “Yesha”.

Asaf means “One who rallies a people”, in Hebrew.

Asaph was King David’s lead musician and wrote Psalms 50, and 74 – 82. In 1 Chronicles 6:39, the genealogy of Asaph, son of Berekiah, is traced back 14 generations to Levi. His sons were Joseph, Nethaniah, Asarelah, Zaccur (I Chron. 25:2), Joah, (2 Kings 18:37) Zicri (1Chron. 9:15) and others. From Zicri through 5 generations came Bakbakkar, who was one of the Levite leaders who returned to Babylon after the exile. (1 Chron. 9:15).

There is a tribe in Peshawar who claim to be of Hebrew descent and call themselves Yuzaf-zai, sons of Asaph. In their own genealogies, Asaph son of Berachia is remembered as the uncle of Afghan who was the Hebrew chief of the Levites in the time of Nebuchadnezzar and whose son Salm migrated the tribe to Ghaur in Afghanistan. (See Chapter 2 for references)

So the name Yuz-Asaph is a title meaning, “Jesus, one who rallies a people”, and is also a genealogical reference, a characteristic of oral historical tradition, “Lord Jesus, of the people of Asaph”.

4.7.2 Qisa Shazada Yuzasaph w Hakim Balauhar, p. 131[200]

The Story of the Prince Yuz-Asaph and the Philosopher Balauhar

Manuscript kept in Khuda Baksh Library, Patna, India

Language: Urdu[201]

I have been unable to ascertain the date and author of this text.

“Departing from that town, he visited several other towns preaching to the people. At last he reached the capital city of Kashmir[202]. Having settled there, he called all people towards the Kingdom of God. He stayed there in Kashmir till the last day of his life. At the moment [of his death] he called one of his disciples, who was known among the people by the name of Yabid. This disciple had served his master with much devotion and had obtained a high status in the spiritual succession.

Now making his will, Yuz-Asaph said, “Now at this last moment my spirit is ready to fly towards the Holy One. It is necessary for all of you to follow the Commandments of God. None should go towards the untruth, leaving the truth. All of you should adhere to the prayers and hold fast to the truth.”

After saying this, he breathed his last. Dear readers, much wisdom is contained in this story. Understand the hidden wisdom and follow moral and spiritual teachings so that desires for the material world are destroyed from your hearts.”.

A Buddhist version of this text also exists, the Book of Balauhar and Budasaph

“And he reached Kashmir, which was the farthest region at which he ministered, and there his life ended. He left the world and bequeathed his inheritance to a certain disciple called Ababid who had served him. Everything that he did was perfect. And he admonished him and said to him, ‘I have found a worthy shrine and decorated it and brought in lamps for the dying. I have collected the flock with the true face, which had been dispersed and to whom I was sent. And now I shall draw breath through my ascent from the world, by the separation of my soul from my body. Obey the commandments that were given to you, and do not deviate from the path of truth but keep firmly to it in gratitude. And may Ababid be the leader.’ He then commanded Ababid to level off the place for him; he stretched his legs out and lay down. Then, turning his head northwards and his face eastwards, he passed away.”[203]

A preliminary check in an on-line Kashmiri dictionary[204] reveals these possible meanings for the name of the disciple who heard Lord Jesus’ last wishes, Ba’Bad in Ikmal-ud-Din, Yabid in Qiza Shazada Yusasaph and Ababid in the Book of Budasaph. I hasten to add that I am not a scholar of the Kashmiri language and present these ideas only as an invitation to further study by scholars. Also, the dictionary is contemporary, not ancient, Kashmiri.


bāba m. a father (esp. in his old age) (cf. K.Pr. 22; YZ. 79, 93, 126, 456), grandfather; old man, sir, sire (respectfully), the head of an order of monks called Calendars

abad : m. being in possession of one’s senses, composure, imperturbability.

Ba’Bad could mean, Calm and Respected Elder


yā 1: as in hawāla-y-khŏdā, in the care of God (H. x, 7); wāda-y-khŏdā, an oath of (i.e. by) God (H. xii, 7, 15); dwā-yi-khör, a prayer for welfare (H. i, 3); hawā-yi-asmān, the air of heaven (H. ii, 6).

Ya seems to mean “of”, where the object of the preposition has a divine nature.

abīd 1 m. absence of difference, identity.

abīd 2

f. a present given by the relations at the upanayana ceremony to the young Brāhman about to be invested, as a contribution towards the guru’s fee and other expenses;


Baba can be used as an honorific title. Ba’Bad (Ikmal-ud Din) could be a shortened form of Baba Yabid, and Yabid (Qiza Shazada Yusasaph) is the name given without the honorific. If the disciple were the same person in each case, his name may have been Baba Yabid. Baba Yabid may translate as Calm and Respected Elder, Gift of God.

Professor Hassnain equates this disciple with the disciple Thomas, but gives no explicit reason for doing so.[205]

4.7.3 Tarikh-i-Kashmir History of Kashmir by Mullah Nadri, 1420 CE[206]

Mullah Nadri wrote, “I have seen in a book of the Hindus that this prophet was really Hazrat Isha, the Spirit of God, on whom be peace, and who had also assumed the name Yuz Asaph. The real knowledge is with God. He spent his life in this [valley]. After his departure he was laid to rest in Mohalla Anzmarah. It is also said that lights of prophethood used to emanate from the tomb of this Prophet. Raja [King] Gopadatta, having ruled for sixty years and two months, died.”

Following is an explanation of some of the terms in this passage:

1. Hazrat is an Islamic honorific title denoting a respected spiritual teacher.

2. Isha is the Sanskrit form of the Hebrew word, Yesha, which in English is Jesus. The Urdu form is Isa.[207]

3. Mohalla Anzmarah. Rozabal, the shrine of the tomb, is in Khanyar. Khanyar is part of Mohalla Anzmarah/Anzimar, which is a suburb in the city of Srinagar beside the Dal Lake in Kashmir.

“Mohalla Anzmarah” could translate as, Teacher from the Lake of Swans[208]. Srinagar lies on the banks of the Dal Lake, and the tomb lies close to the lake.

Dal Lake is one of the most beautiful lakes of India and the second largest in the Jammu and Kashmir state. It is surrounded on three sides by majestic mountains and a large number of gardens and orchards have been cultivated along the shores.

Dal Lake could translate as Lake of Sweet Petals. [209]

4. King (Raja) Gopananda, in Sanskrit, or Gopadatta, in Pali, and may have ruled Kashmir from 49 – 109 CE.[210]

Gopananda means, The Joy of the Guardian, from Gopa, meaning herdsman, shepherd, guardian[211] and ananda, meaning bliss.

Gopadatta in Pali means, Generous Guardian[212]

A text of the Church of the East[213] contains the following:

“. …We don’t know much about Gopananda’s background except that he was born in on the edge of the Tarim basin. He was probably from Chinese descent and joined the monastery as a child. By the time our Tradition [Essene] first mentions him Gopananda is a young Buddhist monk. He is fortunate enough to live in one of the richer monasteries in Northern India and goes about town every day with his begging bowl. The Buddhism of his day was a strictly monastic movement catering to males. There were many thousands of monasteries in Northern India , the Swat valley, China and North Eastern Afghanistan.

Gopananda encounters Yesu and Mari Magadhalene for a brief moment, probably spending no more than a couple of weeks with the young Master. A portion of the story is told in Acts of Yesu The Saviour. He experiences the teaching of the Master as a condemnation of the Buddhist priesthood and its unnecessary complication of the simple message of the Buddha, making it inaccessible to the average person and excluding all persons outside the movement—even though they claim the right to live off the charity of those people.

Gopananda would later write a series of poems that explains Yesu’s reformation doctrine in succinct form. He hoped to achieve a simplicity in Buddhist teaching that it sorely lacked (it has literally hundreds of authoritative Scriptures, many yet to be translated from Pali). .. The poems were later collected (and probably edited by adding a rather lengthy foreword) and circulated as the Lotus Sutra[214]. Gopananda understands the Yesu to be the Saviour of Buddhism, the Maitreya Buddha, who incarnates (or appears) in the form of a man (bodhisattva) that embodies or personifies God’s compassion for all creatures. He calls this incarnation the Avalokitesvara, the Lord who hears the cries of the entire world.

Gopananda understands that because God is a loving God, and because God cares about the welfare of all beings, God will not allow obstacles such as the boundaries of culture, religion, ethnicity, gender or physical impairment or social status to deter any one from reaching out and readiving God’s Grace, Peace, and blessings. In this new Buddhism, that The Saviour called ‘the great vehicle’ (Mahayana), The Saviour can be known, approached and experienced by all creatures because he/she/it will appear to the seeker in the form that is most advantageous for the person at the time. Gopananda understands that God sets no limits and The Saviour will, by his ability as Avalokitesvara, appear as a man, a woman, a child, or an animal–whatever form will best serve the purpose of bringing peace, grace, and prosperity. Avalokitesvara hears the pleas of help of everyone all over the world and employs millions of helper spirits to execute the task of assistance. Avalokitesvara is portrayed as a Bodhisattva with the physical features of the Lord Yesu that Gopananda met, but with a thousand arms to illustrate his ability to help all beings”.

Is it possible that Gondophoros, who met St Thomas and Lord Jesus according to the Acts of Thomas and Gopadatta, who met Lord Jesus according to Mullah Nadri were the same King? Gondophorus translates as, Gift of the Guardian, from the Greek, Gopananda translates as Joy of the Guardian from the Sanskrit, and Gopadatta translates as Generous Guardian from the Pali. Is it possible that after Gondophores was defeated as ruler of the Indo-Parthian empire after 20 CE[215] , that he travelled to Kashmir and established a kingdom there, ruling for 60 years, according to the Tarikh-i-Kashmir, between 49 and 109 CE? Was his heart touched by Lord Jesus at some point in his journey? I offer this as a hypothesis only, based on the name translations and the matching dates.

The tomb mentioned in this passage from Nadri’s Tarikh-i-Kashmir is maintained today with reverence, as part of a Muslim shrine. Muslim graves face north-south. The tomb at Anzimar faces east-west in the Hebrew tradition.[216]

Inscription at Temple of Solomon

Mullah Nadri also wrote,

“During this time Hazrat Yuz Asaph having come from Bait-ul Muqaddas [the Holy Land] to this holy valley proclaimed his prophethood. He devoted himself, day and night, in [prayers to] God, and having attained the heights of piety and virtue, he declared himself to be a Messenger for the people of Kashmir. He invited people [to himself]. Because the people of the valley had faith in this Prophet, Raja Gopadatta[217] referred the objections [legal quarrels] of Hindus to him. It was because of this prophet’s orders that Sulaiman, whom the Hindus called Sandeman, completed the dome. [The year was] fifty and four”. Further, on one of the stones of the stairs he inscribed, “In these times Yuz Asaf proclaimed his prophethood” and on the other stone of the stairs he also inscribed that he was “Yuzu, Prophet of the Children of Israel”.

“This temple is located on the top of the hills, southeast of Srinagar and is commonly known as the Takht-i-Sulaiman. [Temple of Solomon] [It] is situated at a height of 1100 feet above the Srinagar city. The temple is [since the visit of the sage Shankaracarya in the ninth century] devoted to the worship of Lord Shiva.”[218].

[It] dates back to 250 B.C. In ancient times [it] was known as the Gopadri.[219]

Takht-i-Suleiman [is] the “Throne of Solomon”, on the slopes of Barehmooleh, overlooking Dal Lake. A pillar next to the temple bearing an inscription of Lord Jesus’ visit to Kashmir was torn down about 25 years ago by the Indian Army to make room for military structures. .This temple was also converted to a Hindu temple about 25 years ago.

Sultan, the man who took me up to Takht-i-Suleiman, hadn’t been up to the top of the hill in 30 years. When we got to the top, he looked around, puzzled, and pointed to the spot where the pillar used to be. Now, only a large circle remained, surrounded by Indian army military structures. Sultan looked at me, then away, and mumbled, “Why do they do these things?”[220]

4.7.4 Bagh-i-Sulaiman (Garden of Solomon) by Mir Saadullah Shahaada 1780 CE

Quotes Sayyid Naseeruddin, d. 1451:

“Virtuous Sayyid Naseeruddin: The assembly of believers owes its existence to him. His tomb exists in Khanyar[221] in Anzimar. This tomb is significant because of the illuminated [nature of the] grave of a Prophet. All those who visit this sacred place receive aroma of perfumes! It has been narrated that a prince came, abandoned materialistic life, and adopted the path of piety and righteousness.

God liked his obedience to Him [and] raised him to the status of an apostle. He guided the people towards the truth [and was] a mercy to the Valley of Kashmir. It is because of this that his tomb is famous all over the country”[222]

4.7.5 Wajees-ut-Tarikh compiled by Abdul Nabi Khanyari, 1857, also known as Abdul Nabi, Naba Shah, Ghulam Nabi

“The grave of Mir Sayyid Naseeruddin is in Khanyar. The place is also known as Rozabal[223]. It is said that at that place exists the grave of Paigambar [224] Yuzu Asaf. He was a prince who had come to this place. Due to his utmost piety and prayers, he was raised to the status of Messenger (by God} for the people of Kashmir. He preached among the people. It is said that Raja Gopananda[225] ruled over the country in that period. The aroma of musk used to emanate from a hole in the western wall”

4.7.6 Decree of the Grand Mufti – The Seal Of The Justice Of Islam – Mulla Fazil – 1194 A.H. [This decree was issued in the year 1774 A.D, although Dr. Fida Hassnain’s book, The Fifth Gospel, has the date as 1766 A.D[226]]

“In this High Court of Justice, in the Department of Learning and Piety of the Kingdom.
Present: Rehman Khan, son of Amir Khan, submits that: the kings, the nobles, the ministers and the multitude come from all directions of the kingdom to pay their homage and offerings in cash and kind at the lofty and the holy shrine of Yuz-Asaph, the Prophet, may God bless him.
Claims: That he is the only and absolute claimant, entitled to receive the offerings and utilize these, and none else has any right whatsoever on these offerings.
Prays: That a writ of injunction be granted to all those who interfere and others be restrained from interfering with his rights.
Verdict Now: this court, after obtaining evidence, concludes as under: It has been established that during the reign of Raja Gopadatta, who got built many temples and got repaired, especially, the Throne of Solomon on the hill of Solomon, Yuz-Asaph came to the valley. Prince by descent, he was pious and saintly and had given up earthly pursuits.
He spent all his time in prayers and meditation. The people of Kashmir [had] become idolaters after the great flood of Noah. The God Almighty sent Yuz-Asaph as a Prophet to the people of Kashmir. He proclaimed oneness of God till he passed away. Yuz-Asaph was buried at Khanyar on the banks of the lake, and the shrine is known as Rozabal. In the year 871 A.H. [1451 CE] Syed Nasir-ud-Din, a descendant of Imam Musa-Raza, was also buried beside the grave of Yuz-Asaph.”

4.7.7 Tarikh-i-Azam, by Khwaja Azam Deddmari, 1729 CE

Reference to the Signpost outside the Tomb in Rozabal Khanyar

Khwaja writes,

“Nearby is situated the stone of the grave which, according to the people, is the prophet’s who arrived from a far off place during ancient times.

[The sign reads] “Anointed for Kashmir: This spot is famous as the resting-place of a messenger”

I have read in an ancient book that a prince from a foreign land arrived here and engaged himself in piety and prayers [and] became a messenger of God for the Kashmiri people. In that ancient book his name is mentioned as Yuz Asaf”.[227]

4.8 Modern Research of Footprint Carving at Tomb at Rozabal Khanyar, Srinagar, Kashmir

“According to author Holger Kersten[228] and other Western and Kashmiri researchers, it has been a practice of worshippers to place candles around the tombstone. When the centuries-old layers of wax were removed some time ago, an incredible discovery was made — a pair of footprints had been carved into the stone. This is a common tradition in Asia at the shrines of saints, but still, no one had known that these carved footprints were under the centuries of melted wax…

Much information is available in Jesus in Kashmir, the Lost Tomb by Suzanne Olsson[229].

Found next to the footprints were a crucifix and a rosary. As the footprints were carved to indicate the identity of the deceased, like a fingerprint, these footprints clearly show the scars of the crucifixion wounds, even indicating by the position of the wounds that the left foot had been nailed over the right, the same as shown on the Turin Shroud. Crucifixion was unknown as a form of death penalty in India.”[230]

Another interesting fact is that the tomb has been tended by the same family from generation to generation since 112 CE, the position of tomb attendant being passed down in an unbroken line from father to son. This brings a lump to my throat. [231]

“The footprints clearly show that the sculptor was depicting the feet of a man who had been wounded, and he wished to portray this in some manner”[232]

5 Conclusion


The thesis is

1. That the Lord Jesus travelled twice to India, once before and once after the Crucifixion, Resurrection and Ascension.

2. That he taught and practiced yoga while there.

3. That his purpose was to reconnect with the descendants of the tribe of Judah exiled to Kashmir in the 6th c BCE.

4. That the Buddha was a protector of this tribe and foretold the coming of the World Saviour, Maitreya.


I hope to have established that as an indigenous Indian system that predates textual Hinduism by at least a thousand years, yoga is not equivalent to Hinduism. Yoga is monotheistic, Hinduism is polytheistic. I love and respect my Hindu brothers and sisters though we may differ in our beliefs.

The first evidence we have of yoga practice is in the sculptures of the stone seals of the Indus Valley, dating from the early Harappan period, 3200 – 2600 BCE. [233] Therefore, yoga, a monotheistic system, existed on the Indian subcontinent from  at least 3000 BC, 1500 years before the invasion c. 1500 BC[234] of the Aryans, who were polytheistic. The indigenous monotheistic tribespeople were Semito-Dravidian.[235] Professor Fida Hassnain quotes Gene D Matlock’s etymological research[236] which concludes that the Hebrews were originally an Indian people who travelled west to Palestine before the time of Moses. Moses is thought to have lived somewhere between the 17th and 13th centuries BCE.[237] In other words, the indigenous monotheistic yogic Semito-Dravidian people of India c. 3000 BCE were the ancestors of the Hebrew nation.

Yoga is a methodology[238]. Yoga is a beautiful and practical system of physical, breathing and meditation exercises.

Some Christians fear that the serpent pose in yoga, (bhujangasana, meaning cobra), is worship of Satan. On the contrary, it is designed for mastery over the serpent. The chakras of yoga are the nerve energy of ganglia regulating the seven main glands in the body. If the energy from the base of the spine can rise, it is transformed from sexual to spiritual energy which can be then be used for healing and prayer rather than for procreation. This is the path of parinama, transformation, through celibacy. Yoga designates the sexual energy in the lower chakras as the serpent energy, and the aim of yoga is to help the serpent to rise to the light in the crown of the head, in order to be transformed into a higher and better energy.

This is not to say that we need to force celibacy upon ourselves. It is right to get married to the one you love the most, and to progress at your own perfect pace. The Essene Christians practiced periods of celibacy within marriage.

Meditation has always been a Christian practice. The practice of monology, the repetition of one word, audibly or internally, with the rhythm of the breath, is recommended in the Christian Philokalia (compiled 358-9 AD by St Basil the Great and St Gregory Nazianzus from the aphorisms of Origen, 185 – 254 AD). The purpose of the practice of monology is to guide the mind from many thoughts to one thought, and, from there, to the thought-free state.

The thought-free state, or “emptying the mind”, only means, emptying the mind of the restlessness of the linear thought process, forgetting the To Do list. Awareness, awakeness, functioning, remain. You remain conscious. You continue to perceive, even to become one with perception itself. The “no-mind” does not mean that you disappear or become annihilated in a void. You become fully present. You become more conscious, not less conscious. Meditation is not death, it is everlasting life. Though the body may die, the soul lives on.

Non-canonical Records of Jesus: An Overview

I believe in the Ascension, and in the Second Coming. However, if it would have benefited humanity for the Lord Jesus to descend to earth in physical form once again after the Ascension, in order to make this journey to India, I have no doubt that as the Lord, He certainly would have been able to do so. The Acts of Yesu the Saviour, Sutra 106, describes the descent of the Lord to earth once again from the glory of Heaven, in order to further serve far-flung humanity, all the while maintaining his throne in Heaven in waiting for the return of the saved souls.

If, according to the history books, he then walked around India for about 80 years afterwards, he must have “risen from the dead”. Instead of claiming that the historical Lord Jesus conflicts with the Bible, Christians may be able to embrace the idea that the Jesus of India is strong evidence for the truth of the Resurrection.

As an exponent of the inner wisdom tradition of Christianity, which includes the non-canonical Gospels of Mary, Thomas, and Philip, as well as the Acts of John, Acts of Thomas and Secret Book of John, Thunder, Perfect Mind and Pistis Sophia, I believe that some of the ancient texts appropriated by Gnosticism are not inherently Gnostic, for reasons which I will explain below.

There are probably six main points of divergence between the heresiological fathers and the present-day gnostics: internal/external God, God the mother, different versions of the Genesis story, monotheism vs. polytheism, Jesus as Messiah, celibacy/monogamy vs.polygamy.

It is problematic that the Christian wisdom tradition has become equated to Gnosticism by the heresiological Church. Gnosticism may be polytheistic, polygamous, and is equivocal about Lord Jesus as Saviour. The wisdom texts, such as the Gospels of Philip, Thomas and Mary, and the Secret Books of John and James, are quite dissonant with pluralism, polytheism, and polygamy. They are messianic, monotheistic, and advocate celibacy or monogamy. The wisdom texts often provide us with solutions to the theological conflicts between the established Church on the far right and the Gnostics on the far left.

Hebrew Lineage of the Afghan People

Hazrat Mirza Ghulam Ahmad in Masih Hindustan Mein (Messiah in India) (1898) suggests that Lord Jesus’ motive for going to India was to find the farthest flung tribes of Israel and in this I agree with him. There is evidence extant which suggests that in the Diaspora of c. 598-588 BCE[239], the tribes of Israel began to flee Nebuchadnezzar from exile in Babylon, across Syria, to Gaur and Kabul in Afghanistan, then to Pakistan and on to Tibet and India. Evidence suggests that some of them then travelled all the way to China.

Evidence for the Hebrew lineage of the Afghani people given by Ahmad includes Afghani etymological evidence, the word Afghan being of Hebrew origin. There is also Hebrew textual evidence in Josephus (93 CE) and early Christian textual evidence in St Jerome (5th c. CE). Nineteenth century anthropological research from G T Vigne, who travelled to Afghanistan and sighted local genealogical records, is almost irrefutable. Islamic textual evidence includes the Makhzan-i-Afghani by Khawaji Nimatullah (1598 CE), which quotes the ancient Tarikh-i-Afghani and Tarikh-i-Gauri as stating that the Afghanis are of Hebrew and Coptic descent.

Hebrew Lineage of the Kashmiri People

Evidence for the Hebrew lineage of the people of Kashmir includes Hebrew textual evidence from Rabbi Bin Yamin of Toledo (12th c. CE) and nineteenth century anthropological research by Georg Forster. In addition, after studying the etymology of the name, “Kashmir”, I have concluded that it is likely that Kashyapa, the eldest of the two principle disciples of the historical Buddha Shakyamuni”[240] is the Hebrew Cush, grandson of Noah, who led part of the tribe of Judah eastwards to India in the Diaspora of the 6th c. BCE. The strongest piece of evidence is a list of Kashmiri Biblical place names that gives Kashi in Kashmiri as Cush in Hebrew. In addition, in Kashmiri tradition[241] the people call themselves Kushur. They remember that a tribe called Kush came there thousands of years ago. This tribe had also founded Kashan in Iran, Kashgar in central Asia and Hindo-Kush in Afghanistan. This marks a journey of the tribe from the western side of Iran, eastwards through Afghanistan, to Kashmir. Thirdly, the dates of Kashyapa and Cush are comparable. Kashyapa was a disciple of the Buddha who was born c. 563 BC, which would place Kashyapa around 500 BC. Cush was two generations on from the Diaspora of c. 598 BC, which would also place him around 500 BC. After coming to this conclusion, I discovered independently that Professor Fida Hassnain and Rabbi Dahan Levi are of the same opinion. Aum, Shalom! [242]

Buddhism and the Hebrew Tradition

The Buddha did not believe in multiple god-forms. He believed only in one invisible and indivisible God, the source of all, and taught that idolatry would make the believer feel separate from God. He spoke of a Heaven, Hell,[243] and angels (devas or dharmapalas, the guardians of righteousness). [244] In the Pali scripture Cakkavatti Suttanta [245], redacted from oral tradition in the 1st c. BCE.[246] , the Buddha born c. 563 BC, predicts the appearance of the World Teacher, called in Pali, Metteyya, in Sanskrit Maitreya.[247], five hundred years after himself[248]. It appears that the Buddha was a genuine prophet of the Lord Jesus and that after Jesus’ appearance in India Buddhism split into factions, the Theraveda tradition not accepting Jesus (Buddha Issa) as Maitreya, and the Mahayana tradition led by King Gopadatta accepting Jesus as Maitreya.

It seems that the “wise men of the East” knew of Jesus’ incarnation well in advance, from the time of the Buddha up to the three wise men of the Gospels, the Great White Brotherhood of The Acts of Yesu, and the Natha gurus of the Nathanamavali. There is a common theme of the wise men of the East protecting and training the young Jesus. The Buddha predicts his coming, the three wise men of the East help to protect the baby Jesus from King Herod in the Acts of Yesu,, the Nazoreans train him and guide him to his role as World Saviour, Chetan Natha comes to his rescue during the crucifixion.

The people of Afghanistan and of Kashmir are partly of Hebrew origin. This corroborates Ahmad’s theory that Jesus’ reason for going to India was to gather his “people of true face”[249] who had been scattered. I have then begun to present etymological and textual evidence of Lord Jesus’ journey to India and of his practice of yoga in texts dating from 37 CE to 1420 CE.

Evidence of Lord Jesus in India

The Kashmiri etymological evidence comprises four place-names in Kashmir which include the name of Jesus. Two of them seem to be contemporaneously named, Valley of Jesus and Field of Jesus. Pakistani etymological evidence is comprised by the place-name Gilgit, which is a Kashmiri form of the Greek word, Golgotha, derived from the Aramaic Gol Goatha, meaning , Hill of Execution.[250]

There is Christian textual evidence in the Acts of Yesu the Saviour by Siphor, 1st c, Kharoshthi, the Acts of Thomas, 1st c, Greek rendered into Syriac, Eusebius, 4th c., Clement of Alexandria, 2nd c, and St Jerome, 4th c. The Acts of Yesu describes Jesus’ journeys to India at the age of 13, his calling as World Saviour, his training for the crucifixion and his teaching of celibacy to Mari Magdaliyana using yogic techniques. The Acts of Thomas describes his attendance at the wedding of King Abdagases, nephew of Indo-Parthian King Gudaphara, whose capital was Taxila in present-day Pakistan.

The remaining letters of Eusebius, Clement and St Jerome do not mention Jesus’ time in India, but make reference to interesting facts about His life not mentioned in the canonical Bible. Eusebius describes his journey to Mesopotamia, Clement mentions the Secret Gospel of Mark, and St Jerome describes Pantaenus’ journey to India in 193 CE, on which he discovered that St Bartholomew had been to India.

The outstanding piece of evidence that Jesus went to India is contained in the Buddhist text known as The Tibetan Gospel. Its Pali title is Life of Issa. A translation of it was published as La Vie Inconnue de Jesus-Christ (The Unknown Life of Jesus Christ) by Nicolas Notovich in 1894. The original Pali scrolls of the Tibetan Gospel of Lord Jesus have been carefully preserved in Marbour monastery near Lhasa in Tibet for nearly 2000 years.[251] A copy of it was found by Nicholas Notovich in the Himis Monastery, Tibet, in 1887. Swami Abhedananda[252] and NicholasRoerich[253] have also made translations of the text.

The text is written as a beautiful contemporaneous record of Lord Jesus’ first journey to India, in which Lord Jesus is much loved and revered by the Tibetan monk scribe. The monk scribe of the Tibetan Gospel is lamenting the crucifixion of Lord Jesus, having not yet received news of the Resurrection, and is recording a history of Lord Jesus’ life in honour of his memory. There is a wealth of evidence from Sri Nagar ( see below) to suggest that Lord Jesus reappeared in India after the Crucifixion, and after the Tibetan Gospel was written.

Further Buddhist textual evidence comprises the mention in the Mahavagga that when Jesus was separated from his mother, a woman called Mari Magdaliyana acted as a messenger. The Mahavagga is an ancient Pali text, which forms the first ten Khandakas (chapters) of the book Vinayapitaka,. Vinayapitaka traces the enlightenment of the Buddha and the origin and development of the Buddhist Sangha (community).

There is also an 8th c. Chinese Buddhist text that describes the dissension in the centuries after Christ between Buddhists who wished to remain with the Buddha as their primary teacher, and Buddhists who had accepted Christ upon his advent as their primary teacher, the Maitreya foretold by the Buddha.

The yogic textual evidence is comprised by a text called the Nathanamavali, sighted by Sri Vijay Krishna Goswami, a disciple of Sri Ramakrishna in the ninetheenth century, during a journey to Western India.. This text mentions Jesus as one of the gurus of the Natha lineage, along with Dattatreya, Nandinath, Patanjali and Chetan Nath.

The Nathanamavali describes the Crucifixion and Resurrection, and says that Chetan Nath helped Jesus in his moment of need. It says that Jesus was in Samadhi, a form of deep meditation in which the yogi’s heart beat is suspended, when taken off the cross. This is a stumbling block for adherents to Pauline Christian doctrine, but I find in it no contradiction of Jesus’ messiah-hood. I have always prayed that Jesus would have hurt less on the cross than I would because of his closeness to God, the angels and the saints, and the miraculous powers this brought him. I find it an absolute relief to think that he was able to meditate at all under such horrific circumstances on the cross. The Acts of Yesu says that “the darkness and the struggle almost conquered him to expire but for the image of Mari sitting at his feet he gained and conquered to be the Saviour of us all. And the Lord ascended on high and gathered the angels to rejoice in God and they carried him to his throne.”[254] Here it is stated that he almost died, and that his survival was his victory over death and qualification as Saviour of us all.

The Hindu textual evidence is found in the Bhavishya Purana, which may date from 115 CE. The text describes the meeting of Jesus with King Shalivahane, who as a historical figure lived from 78 to 102 CE and ruled in southern India.

The Muslim textual evidence is found in at least seven texts.

The Ikmal-ud-Din by Abi Jaffar Muhammed, d. Khorasan[255] 962 CE, describes Jesus’ journey to Kashmir and his blessed death there. It also includes the parable of the sower. Qisa Shazada Yuzasaph w Hakim Balauhar, p. 131[256], The Story of the Prince Yuz-Asaph and the Philosopher Balauhar, a manuscript kept in Khuda Baksh Library, Patna, India, also describes his prophethood in India and his blessed death. A Buddhist version of this text also exists, the Book of Balauhar and Budasaph. All three of these texts describe the presence at Jesus’ death of a foremost disciple, Ba’Bad in Ikmal-ud-Din, Yabid in Qiza Shazada Yusasaph and Ababid in the Book of Budasaph.

The Tarikh-i-Kashmir, History of Kashmir by Mullah Nadri, 1420 CE[257] says that Jesus died in a part of Srinagar, Kashmir, and that the lights of prophethood would emanate from his tomb. This happened the year King Gopadatta died, after having ruled for 60 years. He ruled from 49 – 109 CE, so if Jesus was born in 4 BCE, he died at the age of about 113.

Mullah Nadri also describes two inscriptions referring to Jesus on columns by the stairs in the Temple of Solomon (Sandeman) in Srinagar, Kashmir, built in 54 Hijra (676 CE).

The Bagh-i-Sulaiman (Garden of Solomon) by Mir Saadullah Shahaada 1780 CE quotes Sayyid Naseeruddin, d. 1451 also describes Jesus’ tomb in Srinagar.

Wajees-ut-Tarikh compiled by Abdul Nabi Khanyari, 1857, also known as Abdul Nabi, Naba Shah, Ghulam Nabi, describes the tomb.

Decree of the Grand Mufti – The Seal Of The Justice Of Islam – Mulla Fazil – 1194 A.H, 1816 CE describes Jesus ‘ years in Kashmir under King Gopadatta and his burial at Rozabal, Mohallah Anzmarah, Khanyar, Srinagar, Kashmir.

Tarikh-i-Azam, by Khwaja Azam Deddmari, 1729 CE also describes the tomb.

Modern research of the footprint carving at the tomb at Rozabal Khanyar, Srinagar, Kashmir has uncovered sculpted footprints which show wounds in the soles of the feet. The wounds suggest that the left foot was nailed over the right. This corroborates the images on the Shroud of Turin.

This research of the historical Jesus has not been a dry, conceptual task. It has been a journey with the Being I love more than any other. I would conclude that there is an abundance of evidence that Jesus went to India, in order to find every last one of his scattered children. The historical Jesus challenges established Christian doctrine in terms of the definition of death on the cross and the Ascension. However, for myself, I find that the historical Jesus only increases my love of Him.

I stand before my Lord, Jesus Christ, as a practising yogini, with a clear conscience and a grateful heart.

Amen, Aum, in Jesus’ name.


Amen and Aum

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men.

John 1.1-4

This, [in the beginning] was the only Lord of the Universe. His Word was with him. This Word was his second. He contemplated. He said, “I will deliver this Word so that she will produce and bring into being all this world.”

Tandya Maha Brahmana 20.14.2[258]

The Lord created me at the beginning of his work,
the first of his acts of old.
Ages ago I was set up,
at the first, before the beginning of the earth.
When there were no depths I was brought forth,
when there were no springs abounding with water.
Before the mountains had been shaped,
before the hills, I was brought forth.
Before he had made the earth with its fields,
or the first of the dust of the world.
When he established the heavens, I was there,
when he drew a circle on the face of the deep,
When he made firm the skies above,
when he established the fountains of the deep,
When he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth.
Then I was beside him, like a master workman;
I was daily his delight,
rejoicing before him always;
rejoicing in his inhabited world,
and delighting in the sons of men.

Proverbs 8.22-31

Appendix Index

1. Derivation of Amen and Immanuel: Hebrew

1.1 Derivation of Amen

1.2 Derivation of Immanuel

1.3 Conclusion

2. Amen and Aum[en]: Hebrew and Sanskrit/Pali

2.1 Indo-European connection

2.2 The Amen and The Aumen as names of Jesus’ God

3. Conclusion

1. Derivation of Amen and Immanuel[259]

1.1 Derivation of Amen

According to Strong’s Hebrew dictionary, Amen is derived from A-man, which phonetically is Aw-man . This is a word for God the Father, or for faith in God the Father. [260] “The root of the word [Amen] comes from Hebrew aman, which means to nourish and make strong. Emunah (faithfulness) also comes from aman. The ancient Greeks used the word (AMHN) from Hebrew to mean ‘truth’, ‘surely’, ‘absolutely’. [261]

Aw-man is used in Numbers 11:12 to refer to God the Father, faithfully nourishing his children the Israelites.

Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swearest unto their fathers? –Numbers 11:12[262]

The derivation of this ancient word Aw-man is unknown, listed simply as, from a primitive language root.

However, it breaks down into aw, which is aleph, First One, and -man, which could come from the ancient Hebrew word, manuth, meaning, man.[263] If that is the case, it has the meaning, First One With Man, or, God is with us.

1.2 Derivation of Immanuel

Immanuel is usually given as, God is With Us.[264]

Two derivations of Immanuel are possible.

The first is the more conventional:

1. Immanuel = Im [265] + anu[266] + El [267] = With + we + God = God is with us.

It is perhaps irregular that the subject pronoun we is used, instead of the indirect object pronoun, us.

There is a second way that Immanuel can be derived.

Immanuel = Im + manu + El

Derived from aw-mam + manuth (see p. 5) + El

= First one -Mother + mankind + El

The word im, meaning with, is derived from Strong’s 06004(see note 7), which is a-mam. A-mam phonetically is aw-mam and means, to be held dark.[268] This is a very similar word to aw-man, the root of Amen, meaning God the Father or the faithfulness of God the Father, There is no further root given for aw-mam save “a primitive root”. However, it breaks down into the syllables -aw and –mam,.

Aw- means, aleph, the first, as in the Alpha and the Omega, and –mam means, mother.[269] In Kabbalah, the Father is represented by the light and the Mother is represented by the darkness, which might explain why the root of “to be held dark” means, First Mother. This darkness is not an evil darkness so much as the sense of a being a vast, pregnant potentiality, like the universe of the night sky.

So, an alternative derivation of Immanuel might be,

Im + manu + El

Awmam + manu[th] (see p. 5 + El

= First one-Mother + mankind + El

= God the Father and Mother is with mankind

1.3 Conclusion

In Isaiah Jesus is called Immanuel and in Revelation 3: 14, Jesus is called The Amen.

“Now, the Lord will give you a sign. Behold! The virgin will conceive a child. She will give birth to a son and will call him Immanuel (which means, God is with us).”

Isaiah 7:14

“This is the message from the one who is called The Amen, the faithful and true witness, the beginning of God’s new creation.”

Revelation 3:14

It would seem that Amen and Immanuel are variants of the same word. The derivation of each means, God the Father [and Mother] is with Mankind. It is amazing for me as a Christian to discover that Amen has the same meaning as Immanuel. It is also amazing to think that every time I am saying Amen, I am repeating a true inner name of Jesus as stated in Rev. 3:14. I am convinced that the Word or Logos or Name is Amen, which answers a question that has puzzled me ever since I was a child. What is the Word, Mum?

In the beginning was the Amen, and the Amen was with God, and the Amen was God.

If a Christian would like to practice monologue with a rosary (japa with a japa mala), or repetition of the divine Name, a very easy way is to repeat Amen on the in=breath, Amen on the out-breath. You can pass a bead with each breath, or you can practise without beads if you have none or are good at mental concentration. [270] Amen.

2. Hebrew Amen, Sanskrit Aum, Pali Aumen

2.1 The Indo-European connection.

Sanskrit is an earlier language than Hebrew.

“Dating back to as early as 1500 BCE, Vedic Sanskrit is the earliest attested Indo-Aryan language, and one of the earliest attested members of the Indo-European language family.”[271]

“Hebrew flourished as a spoken language in Israel from the 10th century BCE until just before the Byzantine Period in the 3rd or 4th century CE.”[272]

Some Hebrew words have Sanskrit roots in the Indo-European language family. [273] An example is the word for man, which is manuth in archaic Hebrew, and manu in Sanskrit.

“How was Indo-European discovered? Sir William Jones, (1746 – 1794), a British judge in India, compared lists of the same words in Arabic, Hebrew, Sanskrit (an ancient language of India and Hinduism), Avestan (old Persian, ancestor to the language now spoken in Iran), Classical Greek, Latin, Gothic (the language of the Germanic tribes who sacked Rome), Old Irish, and Turkish. Jones did nothing more than compare words in the languages, but through this, discovered that .. all the languages were related to each other.”[274]

One factor contributing to this attested connection between Hebrew and Sanskrit might be that in the time of Moses (15th c. BC) there was spiritual cross-fertilisation between Egypt, where the Israelites had been taken as captives a generation earlier, and Kashmir, north of India. The Essene tradition remembers Moses as a master of the Essenes (Greek), or Chitsonim (Hebrew), and records that he travelled to Kashmir to engage in spiritual training. Hence, the people of Moses were influenced by Indian language and ideas.[275]

It is interesting to note that the Hebrew word Amen, may have come into the Hebrew language during the years of Israelite captivity in Egypt. “The Jews settled in Egypt for around 400 years4 from 1847 B.C. and … there is no doubt they would have been fully exposed to the worship of Amen-Ra. By the time of their exodus from Egypt in 1447 B.C.[276], Amen would certainly have been in their language .. It was a word that had associations with reverence and majesty. ..

… In ancient Egypt the creator God was symbolised by the Sun and called Ra, and all other gods and God the Motheres were forms of the Creator. One of these gods was Amen; a secret, hidden and mysterious god named variously Amen, Amon, Amun, Ammon and Amounra. For the first eleven dynasties (c. 3000-1987 B.C.) Amen was just a minor god, but by the 17th dynasty (c. 1500 B.C.) he had been elevated to be the national god of southern Egypt. .. his name became Amen-Ra, that is, a supreme form of God the Creator. “[277]

It is even possible to hypothesize that Moses brought back the word Aum from Kashmir and that this influenced the rise of Amen-Ra in Egypt. Amen-Ra was becoming more important in Egypt around roughly 1500 BC, and Moses led the Exodus c. 1447 BC.

2.2 The Amen and The Aumen.

In Hebrew, Jesus is called Immanuel and The Amen ( see above), and in the Pali language of the Tibetan Gospel, Jesus (Issa) called God, The Aumen and The Parents. There seems to be a connection between The Amen (Hebrew) and The Aumen (Pali) as names of Jesus or of the God Jesus worshipped. It is interesting to note the use of the definite article ’the’.

14 Moshe Announced To The Hebrew Slaves That He Had Delivered Them In The Name Of Their Aumen, The Deity Of Israel; And He Went With Them Out Of The Land Of Egypt.

Tibetan Gospel Sutra 2:14

7 This Divine Seed, To Whom Were Given The Name Of Issa, Commenced Even In His Most Tender Years To Speak Of The One And Indivisible Aumen, Exhorting The People That Had Strayed From The Path Of Righteousness To Repent And Purify Themselves Of The Sins They Had Committed.

Tibetan Gospel Sutra 4:7

14 For Aumen Hath Created Thee In Their Image; Innocent, Pure Of Soul, With A Heart Filled With Kindness, And Destined, Not To The Conception Of Evil Projects, But To Be The Sanctuary Of Compassion And Wisdom. [278]

Tibetan Gospel Sutra 9:14.

It is further interesting to note that just as a possible derivation of Immanuel is “God the Father and Mother”, The Aumen of the Tibetan Gospel, while “one and indivisible” are also The Parents and take the plural pronouns “They” and “Them”.

24 Issa Said: We Cannot Demolish What Has Been Given By My Heavenly Parents And What Has Been Destroyed By Sinners; But I Have Recommended The Purification Of All Stain From The Heart, For That Is The Veritable Temple Of Aumen.

Tibetan Gospel 10:24

14 Their Souls Were In Aumen, And To Communicate With The Parents, They Had Recourse To The Intermediary Of No Idol Or Animal, Nor To Fire, As Ye Practice Here.

Tibetan Gospel 8:14

15 Revere Aumen, Bow Down The Knee Before Them Only, And To Them Only Must Thy Offerings Be Made.

16 Issa Denied The Trimurti And The Incarnation Of Para-Brahma In Vishnu, Shiva, And Other Deities, Saying:

17 The Eternal Aumen, The Eternal Spirit, Composeth The One And Indivisible Soul Of The Universe, Which Alone Createth, Containeth, And Animateth The Whole.

18 They Alone Have Willed And Created; They Alone Have Existed From Eternity And Will Exist Forever, And They Have No Equal Either In Heaven Nor On This Earth.

19 Holy Aumen Share Their Power With No One, Still Less With Inanimate Objects As You Have Been Taught, For They Alone Possess Supreme Power.

20 They Willed It, And Through Aumen The World Appeared; By One Divine Thought, They United The Waters And Separated Them From The Dry Portion Of The Globe.

21 They Are The Cause Of The Mysterious Life Of Humans, In Whom They Have Breathed A Part Of Their Being.

Tibetan Gospel 5: 14 – 21

If The Amen is a name of Jesus and means, “ God the Father and Mother is with Man” in Hebrew then does The Aumen as the name of Jesus’ God also mean, “God the Father and Mother is with Man” in Sanskrit and Pali?

Aumen could derive from Aum + men

Aum in Sanskrit and Pali is traditionally is given as from A (aa) representing First-One and UM (auum) representing God the Mother[279].

There is a Pali word manusa, which means, mankind. [280] This is very similar to Sanskrit “manu” and Hebrew “manuth”. [281]

So Aumen would derive from Aum + manusa

= God the Father and Mother + mankind

The Aumen has the same meaning as The Amen.

In addition, they have the same sound. The first syllable of Amen is derived from ancient Hebrew root Am, which phonetically is Awm.(see above).

Aum appears to be a shortened form of Amen, meaning simply, God the Father and Mother.

3. Conclusion

Amen is derived from A-man and means, God the Father [and Mother} is with Mankind. Immanuel can derive from Im + manu + el, which resolves to God the Father and Mother is with Mankind. Aumen means, God the Father and Mother is with Mankind.

The book of Revelation gives The Amen as a name of Jesus, and the Tibetan Gospel gives The Aumen as a name of Jesus’ God.

Phonetically, the ancient root of Amen is pronounced Aw-man. That is, the first syllable of Amen is pronounced Aum.

So, by both meaning and phonology, Amen and Aumen seem to be variants of the same word. Aum is a shortened form of Amen, meaning God the Father and Mother.

Every major world religion uses this Name for God. Jews and Christians use Amen, Moslems use Ameen, Hindus and Buddhists use Aum. God is God, all over the planet. He who creates all people has planted a seed of himself within each one, in the form of the mystic syllable Aum/Amen.

It seems to me that it is fine for Christians to chant Aum, knowing that they are calling out nothing less than the Name of God. Amen.

Merry Spicer, 30/08/2009 2:30 PM


This essay was written in reference to numerous websites. Please find their URL’s in the relevant footnotes.

I have referred to only a few printed books as listed below:

1. In Hazrat Mirza Ghulam AHMAD, Masih Hindustan Mein, Messiah in India, 1898:

Francois Bernier, Travels in the Moghul Empire, Constable, London, 1891

James Bryce & Keith Johnson, Cyclopaedia of Geography, William Collins, London, Glasgow, 1880

Josephus Flavius, Antiquities, reign of Vespian, latter part of 1st c. CE, tr. W M Whitson, Hurst, Rees, Orme & Browne, London,

George Forster, Letters on a Journey from Bengal to England, Faulder, London, 1808

Dr Herman Oldenberg, Buddha: His Life, His Doctrine, His Order, tr. W Hoey, Williams & Norgate, 1882

H T Prinsep, Tibet, Tartary & Mongolia

T. W. Rhys Davids, Buddhism, Williams & Norgate, London, 1891, after Ahmad.

T. W. Rhys Davids, Indian Buddhism, 2nd ed, Williams & Norgate, London, 1891

I Tsing, A Record of the Buddhist Religion Practised in India and the Malaya Archipelago, 671-695 CE, tr. J Takakusu, Oxford, Clarendon Press, 1896

G T Vigne, A Personal Narrative of a Visit to Chuzin, Cabul, in Afghanistan, London, Whittaker, 1840 after Ahmad

Sir Monier Monier Williams, Buddhism, John Murray, London, 1889

Rev. Joseph Wolff, Narrative of a Mission to Bokhara in the Years 1843- 1845, John W Parker, London, 1845

2. William Barnstone and Marvin Meyer, The Gnostic Bible, Shambhala, Boston and London, 2003

3. Bible, New Living Translation, Tyndale House, Illinois, 2004

4. Jean-Marie Dechanet, Christian Yoga, Harper and Row, New York, 1960

5. Maurice Frydman, tr. I AM THAT – Talks with Sri Nisargadatta Maharaj, Chetana Books, Bombay, 1973

6. Professor Fida Hassnain and Rabbi Dahan Levi, The Fifth Gospel, Blue Dolphin Publishing, California, 2006

7, Nancy Roth, An Invitation To Christian Yoga, Church Publishing, New York, 2005

8/30/2009 2:30 PM

[1] See full texts of The Tibetan Gospel (Section 4.4.1) and Bhavishya Purana (Section 4.6) below.

[2] 597 BC is one date given for the beginning of the Hebrew diaspora from Babylon http://www.Hebrewvirtuallibrary.org/jsource/History/Diaspora.html

[3] Pali is the ancient Tibetan language of the Buddhist canon.

[4] On www.buddhanet.net H Bechert, Dating the Historical Buddha, Gottinger Vol. I 1991, Vol II 1993, says that in the East the Theraveda tradition, using ancient Sri Lankan chronicles, gives 624 BCE as the Buddha’s date of birth. The Mahayana tradition gives varying dates, most of them around 300 years later than the Theraveda tradition. Western historians and scholars currently give 563 – 560 BCE.

[5] A text of the Buddhist Pali canon, cited by Dr. Herman Oldenberg in Buddha, p. 142, www.alislam.org

[6] The Mahavagga is an ancient Pali text, which forms the first ten Khandakas (chapters) of the book Vinayapitaka,. Vinayapitaka traces the enlightenment of the Buddha and the origin and development of the Buddhist Sangha (community). See www.banglapedia.search.com.bd

[7] Pittakatayan and Atha Katha mentioned by Prinsep, Tibet, Tartary & Mongolia, p. 142 who gives translations of the relevant passages.

[8] See Section 3.3.4, Hebrew Lineage of the Kashmiri People, for the translations of the relevant passages in these texts.

[9] Georg Feuerstein, The Yoga-Sutra of Patanjali, pp 6 and 7

[10] http://xml.education.yahoo.com/reference/dictionary/entry/Purusha

[11] Feuerstein, p. 16

[12] “Patanjali’s date is unknown, though a number of scholars place him in the second century B.C. The rishis gave forth treatises on all subjects with such insight that ages have been powerless to outmode them; yet, to the subsequent consternation of historians, the sages made no effort to attach their own dates and personalities to their literary works. They knew their lives were only temporarily important as flashes of the great infinite Life; and that truth is timeless, impossible to trademark, and no private possession of their own”.

Yogananda, http://en.wikisource.org/wiki/Autobiography_of_a_Yogi/Chapter_24

The Yoga Sūtras date from around 200 BCE. http://en.wikipedia.org/wiki/Yoga_Sutras

[13] Hatha Yoga Pradipika is a classic Sanskrit manual on Hatha Yoga, written by Swami Swatmarama, a disciple of Swami Goraknath. Said to be the oldest surviving text on the Hatha Yoga, it is one of the three classic texts of Hatha Yoga, the other two being the Gheranda Samhita and the Shiva Samhita.

The book was written in 15th century CE. The work is derived from older Sanskrit texts and Swami Swatamarama’s own yogic experiences.

[14] Wikipedia.com, Indus Valley

[15] Wikipedia.com, Rigveda

[16] Sharing Jesus Holistically with the Buddhist World, by David Lim and Stephen Spaulding


[17] In the Gospel of Mary, Mary states that “He has made us [the women] into men”. I interpret this as a reference to the early cessation of the menstrual cycle in a celibate woman.

[18] http://www.atmajyoti.org/spirwrit-the_christ_of_india.asp

[19] Hassnain, op.cit, p. 247

[20] Christian Yoga, Jean-Marie Dechanet, Order of St Benedict, p.217 (Harper and Row, 1960)

[21] Ibid, p. 233.

[22] [1] The Hail Mary or Ave Maria (Latin) is a traditional Christian prayer asking for the intercession of the Virgin Mary, the mother of Lord Jesus. The Hail Mary is used within Roman Catholicism . Eastern Orthodox and Oriental Orthodox as well as by many other groups within the Catholic tradition of Christianity including Anglicans, Independent Catholics, and Old Catholics. Some Protestant denominations also make use of the prayer. Most of the text of the Hail Mary can be found within the Gospel of Luke.

The prayer incorporates two passages from Saint Luke’s Gospel: “Hail, full of grace, the Lord is with thee, blessed art thou amongst women” (Luke 1:28) and “Blessed art thou amongst women and blessed is the fruit of thy womb” (Luke 1:42)

The prayer is very powerful in Catholic tradition. It is the most common prayer in the Rosary, each said to give Mary a rose when said. St. Tersesa of Avila once said the saints would rather return to life to suffer every possible suffering to receive the merits of a well-said “Hail Mary.” Also, in the Rosary of the Unborn, each “Hail Mary” will spare one child.

The Hail Mary prayer of the Eastern Orthodox Church is in the form: :

Mother of God and Virgin, hail, Mary full of grace, the Lord is with thee. Blessed art thou amongst women, and blessed is the fruit of thy womb, for thou hast given birth to the Saviour of our souls.

Áve María, grátia pléna, Dóminus técum. Benedícta tu in muliéribus, et benedíctus frúctus véntris túi, Iésus.[6]

Sáncta María, Máter Déi, óra pro nóbis peccatóribus, nunc et in hóra mórtis nóstrae. Ámen.

[23] Dechanet, op.cit., p. 237

[24] The Acts of Yesu the Saviour, Section 71

[25] Yoga: Relaxation or the Occult? Biblical Fundamentalist, Nov 1996, author anonymous

[26] An Invitation to Christian Yoga, Nancy Roth , p.

[27] See p. 124 of this text for dating of Bhavishya Purana

[28] Raymond A Moody, MD

[29] Saint Irenaeus (Greek: Ειρηναίος), (b. 2nd century; d. c 200) was bishop of Lugdunum in Gaul, now Lyons, France. He was an early church father and apologist. He was a disciple of Polycarp of Smyrna, who was said to be a disciple of John the Evangelist.

Irenaeus’s best-known book, Against Heresies, (c 180) is a detailed attack on Gnosticism, which was then a serious threat to the Church, and especially on the system of Valentinus.[1] As the first great Catholic theologian, he emphasized the traditional elements in the Church, especially the episcopate, Scripture, and tradition.[1] Irenaeus wrote that the only way for Christians to retain unity was to humbly accept one doctrinal authority–episcopal councils.[2] Against the Gnostics, who said that they possessed a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles — and none of them was a Gnostic. http://en.wikipedia.org/wiki/Irenaeus

[30] See Arthur Hinds, http://www.twpt.com/burning.htm

[31] http://users.misericordia.edu//davies/thomas/Trans.htm



On that occasion the venerable Ânanda made this reflection: Should we also receive a similar prediction? Thus thinking, pondering, wishing, he rose from his seat, prostrated himself at the Lord’s feet and uttered the following words. And the venerable Râhula also, in whom rose the same thought and the same wish as in Ânanda, prostrated himself at the Lord’s feet, and uttered these words: ‘Let it be our turn also, O Lord; let it be our turn also, O Sugata. The Lord is our father and procreator, our refuge and protection. For in this world, including men, gods, and demons, O Lord, we are particularly distinguished, as people say: These are the Lord’s sons, the Lord’s attendants; these are the keepers of the law-treasure of the Lord. Therefore, Lord, it would seem meet, were the Lord ere long to predict our destiny to supreme and perfect enlightenment.’

Two thousand other monks, and more, both such as were still under training and such as were not, likewise rose from their seats, put their upper robes upon one shoulder, stretched their joined hands towards the Lord and remained gazing up to him, all pre-occupied with the same thought, viz. of this very Buddha-knowledge: Should we also receive a prediction of our destiny to supreme and perfect enlightenment.

Then the Lord addressed the venerable Ânanda in these words: Thou, Ânanda, shalt in future become a Tathâgata by the name of Sâgaravaradharabuddhivikrîditâbhigña, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, and worshipped sixty-two kotis of Buddhas, kept in memory the true law of those Buddhas and received this command, thou shalt arrive at supreme and perfect enlightenment, and bring to full ripeness for supreme, perfect enlightenment twenty hundred thousand myriads of kotis of Bodhisattvas similar to the sands of twenty Ganges. And thy Buddha-field shall consist of lapis lazuli and be superabundant. The sphere shall be named Anavanâmita-vaig-ayanta and the Æon Manogñasabdâbhigargita. The lifetime of that Lord Sâgaravaradharabuddhivikriditâbhigña, the Tathâgata, &c., shall measure an immense number of Æons, Æons the term of which is not to be found by calculation. So many hundred thousand myriads of kotis of incalculable Æons shall last the lifetime of that Lord. Twice as long, Ânanda, after the complete extinction of that Lord, shall his true law stand, and twice as long again shall continue its counterfeit. And further, Ânanda, many hundred thousand myriads of kotis of Buddhas, similar to the sands of the river Ganges, shall in all directions of space speak the praise of that Tathagata Sâgaravaradharabuddhivikrîditâbhigña, the Arhat, &c.

1. I announce to you, congregated monks, that Ânanda-Bhadra, the keeper of my law, shall in future become a Gina, after having worshipped sixty kotis of Sugatas.

2. He shall be widely renowned by the name of Sâgarabuddhidhârin Abhigñaprâpta [These names may be translated by ‘possessor of an intellect (unfathomable) as the ocean, having arrived at transcendant wisdom.’], in a beautiful, thoroughly clear field, (termed) Anavanatâ Vaigayantî (i. e. triumphal banner unlowered).

3. There shall be Bodhisattvas like the sands of the Ganges and even more, whom he shall bring to full ripeness; he shall be a Gina endowed with great (magical) power, whose word shall widely resound in all quarters of the world.

4. The duration of his life shall be immense. He shall always be benign and merciful to the world. After the complete extinction of that Gina and mighty saint [Tâyin], his true law shall stand twice as long.

5. The counterfeit (shall continue) twice as long under the rule of that Gina. Then also shall beings like grains of sand of the Ganges produce in this world what is the cause of Buddha-enlightenment.

In that assembly were eight thousand Bodhisattvas who had newly entered the vehicle. To them this thought presented itself: Never before did we have such a sublime prediction to Bodhisattvas, far less to disciples. What may be the cause of it? what the motive? The Lord, who apprehended in his mind what was going on in the minds of those Bodhisattvas, addressed them in these words: Young men of good family, I and Ânanda have in the same moment, the same instant conceived the idea of supreme and perfect enlightenment in the presence of the Tathagata Dharmagahanâbhyudgataraga, the Arhat, &c. At that period, young men of good family, he (Ânanda) constantly and assiduously applied himself to great learning, whereas I was applying myself to strenuous labour. Hence I sooner arrived at supreme and perfect enlightenment, whilst Ânanda-Bhadra was the keeper of the law-treasure of the Lords Buddhas; that is to say, young men of good family, he made a vow to bring Bodhisattvas to full development.

When the venerable Ananda, heard from the Lord the announcement of his own destiny to supreme and perfect enlightenment, when he learned the good qualities of his Buddha-field and its divisions, when he heard of the vow he had made in the past, he felt pleased, exultant, ravished, joyous, filled with cheerfulness and delight. And at that juncture he remembered the true law of many hundred thousand rnyriads of kotis of Buddhas and his own vow of yore.

And on that occasion the venerable Ânanda uttered the following stanzas:

6. Wonderful, boundless are the Ginas who remind us of the law preached by the extinct Ginas and mighty saints. Now I remember it as if it had happened to-day or yesterday.

7. 1 am freed from all doubts; I am ready for enlightenment. Such is my skilfulness, (as) I am the servitor, and keep the true law for the sake of enlightenment.

Thereupon the Lord addressed the venerable Râhula-Bhadra in these words: Thou, Râhula, shalt be in future a Tathâgata of the name of Saptaratnapadmavikrântagâmin, an Arhat, &c., endowed with science and conduct, &c. After having honoured, respected, venerated, worshipped a number of Tathâgata, &c., equal to the atoms of ten worlds, thou shalt always be the eldest son of those Lords Buddhas, just as thou art mine at present. And, Râhula, the measure of the lifetime of that Lord Saptaratnapadmavikrântagâmin, the Tathâgata, &c., and the abundance of all sorts of good qualities (belonging to him) shall be exactly the same as of the Lord Sâgaravaradharabuddhivikrîditâbhigña, the Tathâgata, &c.; likewise shall the divisions of the Buddha-field and its qualities be the same as those possessed by that Lord. And, Râhula, thou shalt be the eldest son of that Tathâgata Sâgaravaradharabuddhivikrîditâbhigña, the Arhat, &c. Afterwards thou shalt arrive at supreme and perfect enlightenment.

8. Râhula here, my own eldest son, who was born to me when I was a prince royal, he, my son, after my reaching enlightenment, is a great Seer, an heir to the law.

9. The great number of kotis of Buddhas which he shall see in future, is immense. To all these Ginas he shall be a son, striving after enlightenment.

10. Unknown is this course (of duty) to Râhula, but I know his (former) vow. He glorifies the Friend of the world (by saying): I am, forsooth, the Tathâgata’s son.

11. Innumerable myriads of kotis of good qualities, the measure of which is never to be found, appertain to this Râhula, my son; for it has been said: He exists by reason of enlightenment.

The Lord now again regarded those two thousand disciples, both such as were still under training and such as were not, who were looking up to him with serene, mild, placid minds. And the Lord then addressed the venerable Ânanda : Seest thou, Ânanda, these two thousand disciples, both such as are still under training and such as are not? I do, Lord; I do, Sugata.’ The Lord proceeded: All these two thousand monks, Ânanda, shall simultaneously accomplish the course of Bodhisattvas, and after honouring, respecting, venerating, worshipping Buddhas as numerous as the atoms of fifty worlds, and after acquiring the true law, they shall, in their last bodily existence, attain supreme and perfect enlightenment at the same time, the same moment, the same instant, the same juncture in all directions of space, in different worlds, each in his own Buddha-field. They shall become Tathâgatas, Arhats, &c., by the name of Ratnaketurâgas. Their lifetime shall last a complete Æon. The division and good qualities of their Buddha-fields shall be equal; equal also shall be the number of the congregation of their disciples and Bodhisattvas; equal also shall be their complete extinction, and their true law shall continue an equal time.

And on that occasion the Lord uttered the following stanzas:

12. These two thousand disciples, Ânanda, who here are standing before me, to them, the sages, I now predict that in future they shall become Tathâgatas,

13. After having paid eminent worship to the Buddhas, by means of infinite comparisons and examples, they shall, when standing in their last bodily existence, reach my extreme enlightenment.

14. They shall all, under the same name, in every direction, at the same moment and instant, and sitting at the foot of the most exalted tree, become Buddhas, after they shall have reached the knowledge.

15. All shall bear the same name of Ketus of the Ratna, by which they shall be widely famed in this world. Their excellent fields shall be equal, and equal the congregation of disciples and Bodhisattvas.

16. Strong in magic power, they shall all simultaneously, in every direction of space, reveal the law in this world and all at once become extinct; their true law shall last equally long.

And the disciples, both such as were still under training and such as were not, on hearing from the Lord, face to face, the prediction concerning each of them, were pleased, exultant, ravished, joyous, filled with cheerfulness and delight, and addressed the Lord with the following stanzas:

17. We are satisfied, O Light of the world, to hear this prediction; we are pleased, O Tathâgata, as if sprinkled with nectar.

18. We have no doubt, no uncertainty that we shall become supreme amongst men; to-day we have obtained felicity, because we have heard that prediction.


[33] http://dictionary.reference.com/browse/she

[34] See the paper by Kate Rees, rakrees@iprimus.com.au

[35] http://www.webcom.com/gnosis/naghamm/gop.html

[36] U3A lecturer, Melbourne. In a letter to me May 2006

[37] http://www.ancientmanuscripts.com/books/septuagint_with_apocrypha.htm

[38] http://www.ancientmanuscripts.com/books/tibet_new_testament.htm

[39] In a review of this text, Jan 2009

[40] Secret Book of John, in The Gnostic Bible, ed Willis Barnstone and Marvin Meyer, p.159

[41] Barnstone, Meyer, op. cit, p. 141 from The Secret Book of John.

[42] See Tibetan Gospel, below

* [43] Simon Magus (Greek Σίμων ό μάγος), also known as Simon the Sorcerer and Simon of Gitta, is the name useused by early Christian writers to refer to a person identified as a Samaritan proto-Gnostic.

The figure appeared prominently in several apocryphal accounts by early Christian authors, who regarded him as the first heretic. He appears in the canonical Acts of the Apostles, verses 8:9-24, where he tries to offer money to the Apostles in exchange for miraculous abilities, specifically the power of laying on of hands. The sin of simony, or paying for position and influence in the church, is named for Simon. Verse 6.19 of the Apostolic Constitutions accuse him of antinomianism.[1]

Almost all of the surviving sources for the life and thought of Simon Magus are contained in works from ancient Christian writers: in the Acts of the Apostles, in patristic works (Irenaeus, Justin Martyr, Hippolytus of Rome), and in the apocryphal Acts of Peter, early Clementine literature, and the Epistle of the Apostles.

There are small fragments of a work written by him (or by one of his later followers using his name), the Apophasis Megale, or Great Pronouncement. He is also supposed to have written several treatises, two of which allegedly bear the titles The Four Quarters of the World and The Sermons of the Refuter, but are lost to us. http://en.wikipedia.org/wiki/Simon_Magus

[44] http://en.wikipedia.org/wiki/Psalms

[45] Life Application Study Bible, Book of 1 Chronicles

[46] See www.oraltradition.org

[47] Peshāwar (Pashto: پښور; Urdu:پشاور) literally means City on the Frontier in Persian and is known as Pai-khawar in Pashto. It is the provincial capital of Pakistan‘s North-West Frontier Province.[1] Located on the edge of the Khyber Pass, Peshawar is the commercial, economic, political and cultural capital of the Pakistani frontier and, particularly, of the Pashtuns. In ancient times the city was known as Purushapura when it was officially founded by the Kushans. For much of its history, it was one of the main trading centers on the ancient Silk Road and was a major crossroads for various cultures between the suBCEontinent and Central Asia. From www.wikipedia.com

The Kushan Empire (c. 1st3rd centuries) was a state that at its height, about 105250, stretched from what is now Tajikistan to Afghanistan, Pakistan and down into the Ganges river valley in northern India. The empire was created by the Kushan tribe of the Yuezhi confederation, an Indo-European people from the eastern Tarim Basin and Gansu, China, possibly related to the Tocharians. They had diplomatic contacts with Rome, Persia and China, and for several centuries were at the center of exchange between the East and the West. From www.wikipedia.com

[48] See The Tibetan Gospel, p.

[49] Ahmad, p. 24

[50] http://www.spinninglobe.net/jesus5g.htm

From “The Fifth Gospel” by Dr Fida Hassnain and

[51] See p. for the illustration of the sculpture of Lord Jesus’ feet found in Sri Nagar

[52] Published on the Internet © RAM Service Inc. 1996

[53] 2 Kings 24:1 Nebuchadnezzar sacked Jerusalem during the reign of King Jehoiachin, which in the Life Application Study Bible NLT is given as 598 BCE. In 597 King Zedekiah ascended and 2 Kings 24:14-17 tells us that in the 9th year of his reign [588 BCE] was the final sacking of Jerusalem and the exile of the Jews to Babylon. “King Nebuchadnezzar took all of Jerusalem captive, including all the commanders and the best of the soldiers, craftsment and artisans, 10,000 in all. Only the poorest people were left in the land. . He also exiled 7,000 of the best troops and 1.000 craftsmen and artisans, all of whom were strong and fit for war”.

[54] www.worldatlas.com

[55] Ahmad, p. 32

[56] bible.crosswalk.com/Lexicons/Hebrew/ http://bible.crosswalk.com/Lexicons/Hebrew/

[57] Also in Antiquities of the Jews, Josephus wrote , “Now there was about this time Lord Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ.[57] And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day. “

[58] King Artaxerxes of Persia, reigned 465 – 424 BCE

[59] St Jerome, Contra Sovian Book 1

[60] Wikipedia, St. Jerome

[61] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm

The Parthian Empire . rul[ed] from 247 B.C. to A.D. 228 in ancient Persia (Iran) [and] defeated Alexander the Great’s successors, the Seleucids, conquered most of the Middle East and southwest Asia, controlled the Silk Road and built Parthia into an Eastern superpower. The Parthian empire revived the greatness of the Achaemenid empire and counterbalanced Rome’s hegemony in the West. Parthia at one time occupied areas now in Iran, Iraq, Turkey, Armenia, Georgia, Azerbaidzhan, Turkmenistan, Afghanistan, Tajikistan, Pakistan, Syria, Lebanon, Jordan, Palestine http://www.parthia.com/

[62] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm

[63] Vigne, A Personal Narrative, after Ahmad p. 54

[64] Bryce, Cyclopaedia of Geography, after Ahmad p. 54

[65] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25 Chapter 4, Section 3

[66] Ahmad p. 46

[67]Narrative of a Mission to Bokhara in the years 1843-1845, in two volumes. Rev. Joseph Wolff, D.D. LL.D. (John W. Parker, London, 1845) Vol. I 2nd Edition, in http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25

[68] Dr. George Moore, The Lost Tribes, p. 145, in http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25

[69] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25

[70] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25

[71] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25

[72] Ibid.

[73] Ahmad, op.cit, in http://www.alislam.org/library/books/jesus-in-india/ch4.html

[74] www.wikipedia.com

[75] www.student.britannica.com

[76] Ahmad

[77] Forster, Letters on a Journey from Bengal to England, after Ahmad p. 45


[79] http://www.metmuseum.org/toah/ho/09/eak/ho_42.25.8.htm

[80] http://en.wikipedia.org/wiki/Kassapa_Buddha

[81] http://www.urbandharma.org/udharma3/theramaya.html

[82] http://en.wikipedia.org/wiki/Mahakasyapa

[83] According to Dr Fida Hassnain, The Fifth Gospel, http://www.spinninglobe.net/jesus5g.htm

[84] http://dsal.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=grierson&query=kusur&matchtype=exact&display=utf8

[85] Williams, p. 135, after Ahmad

[86] See the story, “A Tour of Heaven and Hell” http://www.geocities.com/Tokyo/Courtyard/1652/Story/Nanda.html

[87] Ahmad p. 40

[88] Indian Buddhism, The Hibbert Lectures, T. W. Rhys Davids, after Ahmad.

[89] http://www.buddhanet.net/e-learning/buddhistworld/lumbini.htm

[90] St. Jerome, Contra Sovian, after Ahmad p. 48

[91] http://www.alislam.org/books/essence3/essence-3.pdf Essence of Islam by Hazrat Ahmad. Ahmad gives the name of the Pali text as Lagavati Sutta but the modern publisher corrects this to Cakkavatti Suttanta.

Lagga (adj.) [pp. of lag(g)ati] sticking; stuck, attached; obstructed, hindered Nd2 107; Miln 346 (laggaŋ disvā mahiŋ); DhsA 127 (alagga — bhāva); DhA i.361 (˚mānasa).[91]

Vaṭṭi (f.) [represents both Epic Sanskrit. varti and vṛtti, differ- entiated derivations from vṛt, combining the meanings of “turning, rolling” and “encircling, round”] 2. enclosure, lining, film, skin Vism 258 (anta˚ entrails), 262 (udara˚); J i.260 (anta˚, so read for ˚vaddhi). — 3. edge, rim, brim, cireumference Vin

— 7. rolling forth or along, a gush (of water), pour J i.109 (or to vṛṣ?).

Cf. Sanskrit Vrtti: f. rolling , rolling down (of tears)


Vrtti in yoga refers to the movement of the mind away from the balanced state.

It is commonly translated as “fluctuation” or “agitation”.

Lagavati may translate as Attachment, a Mental Fluctuation.

Sutatta means, Collection of Spoken Teachings.

Laggavatti Sutatta may translate as, Discourse on Attachment, a Mental Fluctuation

[92] Dr. Herman Oldenberg, Buddha: His Life, His Doctrine, His Order, tr. W Hoey, 1882, pp. 142, 419, in Ahmad. See also Sacred Books of the East by T. W. Rhys Davids, F. Max-Muller, H. Oldenberg, J. Takakusu

[93] The Pali Canon is the standard scripture collection of the Theravada Buddhist tradition, as preserved in the Pali language.[1] The Canon was written down from oral tradition at the occasion of the Fourth Buddhist Council (in the usual Theravada numbering), 1st century BCE, in Sri Lanka[2] on ola (palm) leaves. http://en.wikipedia.org/wiki/Tripitaka

[94] Ahmad, p. 49 – 51

[95] http://www.ubakhin.com/uchittin/arimet/ARIMET03.html

[96] p. 171, after Ahmad p. 49

[97] Publius (or Gaius) Cornelius Tacitus (56 CE – 117 CE) was a senator and a historian of the Roman Empire The surviving portions of his two major works—the Annals and the Histories—examine the reigns of the Roman Emperors Tiberius, Claudius and Nero

[98] Tibet, . p. 171, in a footnote

[99] “Of the sacred writings in Pali, the most renowned are the Pitakattayan, literally “The Three Baskets,” which embody the doctrines, discourses, and discipline of the Buddhists, and so voluminous is this collection that its contents extend to 592,000 stanzas; and the Atthakatha or commentaries, which are as old as the fifth century[1], contain 361,550 more. 1: They were translated into Pali from Singhalese by Buddhaghoso, A.D. 420.—Mahawanso, c. xxxvii, p. 252.

1: HARDY’S Buddhism, ch. v. p. 98. http://www.waders.in/site/natural-history-books/ceylon-an-account-of-the-island/singhalese-literature.html

[100] http://www.ubakhin.com/uchittin/arimet/ARIMET03.html Sayagyi U Chit Tin, The coming Buddha, Ariya Metteyya

[101] http://www.buddhistethics.org/3/harvey3.pdf Peter Harvey, Journal of Buddhist Ethics, citing Kalupahana

[102] Cakka (nt.) [Vedic cakra, redupl. formation fr. *quel to turn round (cp. P. kaṇṭha > Lat. collus & see also note on gala)=that which is (continuously) turning, i. e. wheel, or abstr, the shape or periphery of it, i. e. circle. Cakra=Gr. ku/klos, Ags. hveohl, hveol=wheel.

dhamma — cakka (the wheel of the Doctrine, i. e. the symbol of conquering efficacy, or happiness implicated in the D.) and brahma — c˚ the best wheel, the supreme instrument, the noblest quality.

cakka — vattin (cp. dhammacakkaŋ pavatteti above) he who sets rolling the Wheel, a just & faithful king (rājā hoti c. dhammiko dhammarājā

a Cakkavatti or a Buddha) D ii.16=Sn p. 106; Sn 1001, or of a gihī arahattaŋ patto Miln 264, with ref. to the distinction of the child Gotama[102]


Vaṭṭi (f.) [represents both Epic Sanskrit. varti and vṛtti, differ- entiated derivations from vṛt, combining the meanings of “turning, rolling” and “encircling, round”] 2. enclosure, lining, film, skin Vism 258 (anta˚ entrails), 262 (udara˚); J i.260 (anta˚, so read for ˚vaddhi). — 3. edge, rim, brim, cireumference Vin

— 7. rolling forth or along, a gush (of water), pour J i.109 (or to vṛṣ?).

[103] “The mode of teaching in the Suttanta, ad hominem, discursively, applied method, illustrated discourse, figurative language as opposed to the abstract, general statements of Abhidhamma”[103]

[104] Ibid, p. 49

[105] http://en.wikipedia.org/wiki/Maitreya

[106] Sir Monier Monier-Williams, Buddhism In Its Connexion with Brahmanism and Hinduism and in Its Contrast with Christianity
Kessinger Publishing Published: 1/05/2006

p. 45

[107] On the Yasa KŒkaö¶aka,putta and the 10 indulgences, see VA 1:33 ff, Dīpv 4:45 ff, Mahv 4:9 ff. If this Yasa was one of the Buddha’s earliest disciples, he would have been over 165 years old.

[108] Yasa: glorious

Yasassimant (adj.) [double adj. ending; yasas+vin+ mant] splendid, glorious, full of splendour

Kakapdaka: living water

Peyya1 [grd. of pibati] to be drunk, drinkable, only in compn or neg. maṇḍa˚ to be drunk like cream, i. e. of the best quality S ii.29. manāpika˚ sweet to drink Miln 313. See also kākapeyya.

Daka: water

Daka (nt.) [=udaka   — āsaya (adj.) (beings) living in water A ii.33≈; — ja (adj.) sprung from water, aquatic J i.18 (thalajā d pupphā); — rakkhasa a water — sprite J i.127, 170; vi.469.

Putta: son

Putta [Vedic putra, Idg. *putlo=Lat. pullus (*putslos) young of an animal, fr. pōu, cp. Gr. pau=s, pai/s child, Lat. puer, pubes, Av. pupra, Lith. putýtis (young animal or bird), Cymr. wyr grandchild; also Sk. pota(ka) young animal and base pu — in pumaŋs, puŋs “man”] 1. a son


[109] Neither text nor Commentary explain this curious arrangement. The possibilities are: (1) the bowl contains the “gift water” (dakkhiö’o­daka) which is poured on the donors’ hands after receiving donations from them; (2) the water is used for benediction or lustration (blessing water) (siñcan’odaka); (3) the donations are dropped into the bowl with water.

[110] From this point on, Mahv 4.14 ff continues in great detail.

[111] pali.house.googlepages.com/19-23Moneyandmonastics.doc

[112] www.ancientmanuscripts.com/books/buddaissa.htm

[113] http://dsal.uchicago.edu/dictionaries/grierson/

[114] Yus is Kashmiri for Lord Jesus see table above from www.lowschensaustralia.com/names/kashmirinames

[115] http://www.nonduality.com/m3.htm

[116] dārȧdi: (page 241) adj. c.g. born or produced in the Darad country. This is properly the territory round the upper Kishĕngangā, but the name is extended to include the country reaching from Citrāl to Yasīn, across the Indus regions of Gilgit, Cilās, and Bunjī, to the Kishĕngangā Valley in the immediate north of Kashmīr. http://dsal.uchicago.edu/cgi-bin/philologic/search3advanced?dbname=grierson&query=bunji&matchtype=contain&display=utf8


[117] Masih Hindustan Mein (op. cit.) Chapter 2 http://www.alislam.org/library/books/jesus-in-india/ch2.html

[118] http://en.wikipedia.org/wiki/Calvary

[119] http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm

[120] http://en.wikipedia.org/wiki/Ptolemy

[121] http://en.wikipedia.org/wiki/Thomas_the_Apostle

[122] http://www.atmajyoti.org/spirwrit-the_christ_of_india.asp

[123] Hassnain, op.cit, p. 247

[124] http://www.vohuman.org

[125]The above excerpt is copyright and may be found at http://prodeo.ca/easternbible/Acts_of_Yesu_page_1.htm

[126] www.earlychristianwritings.com

[127] “a nephew of Gondophares evident from his coin — a copper Tetradrachm. ..The bilingual coin exhibits the kharoshti script where it can be read as “Gudaphara brathaputrasa maharajasa Abadagashasa.” Brathaputra means nephew in Prakrit, the language in the coin. Zeus is also depicted in the same face.

The Indo-Parthian Kingdom was established during the 1st century, by a Parthian leader of the Suren-Pahlav Clan named Gondophares, in an area covering today’s Afghanistan, Pakistan and Northern India. The Kingdom’s capital was Taxila, (Pakistan)[1] and during the last few years of its decline it was centered around Kabul, (Afghanistan). http://en.wikipedia.org/wiki/Abdagases

[128] www.vohuman.org


Strong’s Number: 1118

Browse Lexicon

Original Word

Word Origin


from the base of (1096)

Transliterated Word

TDNT Entry



Phonetic Spelling

Parts of Speech


Noun Masculine


1. fathers, parent, the parents

Original Word

Word Origin


from (5342)

Transliterated Word

TDNT Entry



Phonetic Spelling

Parts of Speech


Noun Masculine


1. tribute, esp. the annual tax levied upon houses, lands, and persons


[130] www.answers.com/syriac Syr·i·ac (sîr’ē-ăk’)

An ancient Aramaic language spoken in Syria from the 3rd to the 13th century that survives as the liturgical language of several Eastern Christian churches.

Syriac (sēr’ēăk’) , late dialect of Aramaic, which is a West Semitic language (see Afroasiatic languages). The early Christians of Mesopotamia and Syria gave the Greek name Syriac to the Aramaic dialect they spoke when the term Aramaic acquired the meaning of “pagan” or “heathen.”

[131] http://webapps.uni-koeln.de/cgi-bin/tamil/recherche

[132] “ ..often called Eusebius Pamphili, “Eusebius [the friend] of Pamphilus“) was a bishop of Caesarea in Palaestina and is often referred to as the father of Church history because of his work in recording the history of the early Christian church and forging unity among orthodox advocates. An earlier version of church history by Hegesippus, that he referred to, has not survived.”


[133] “Abgar V or Abgarus V of Edessa (4 BCE – CE 7 and CE 1350) is a historical ruler of the kingdom of Osroene, holding his capital at Edessa, Osroene (also spelled Osrohene, Osrhoene; Syriac: also known by the name of its capital city, Edessa (modern Şanlıurfa, Turkey), was a historic kingdom located in Mesopotamia, The kingdom was Assyrian[1][2] and observed semi-autonomy to complete independence from the years of 132 BCE to CE 244.[3][4] It was a Syriac speaking kingdom [5]


[134] www.ccel.org

[135] www.church-of-the-east.org

[136] http://en.wikipedia.org/wiki/Clement_of_Alexandria

[137] www.bismikaallahuma.org

[138] www.reike.org

[139] He was also a Christian apologist. In the Eastern Orthodox Church, he is known as St. Jerome of Stridonium or Blessed Jerome. In Latin he is known as Eusebius Sophronius Hieronymus, but was a different person from Eusebius, the Church Father born in 275 CE.


[140] www.tertillian.org

[141] Ahmad, op. cit., p. 50

[142] The town of Lhasa is the traditional capital of Tibet and the traditional seat of the Dalai Lama. It was made the capital by Tibetan King Songsten (Srongsten) Gampo (604 -650 CE). “Lhasa” is a Hebrew-derived word, not a Sanskrit, Tibetan, Chinese, Urdu, Kharoshthi or Pali word. It means, “Place of God”, or “Holy Place”. http://en.wikipedia.org/wiki/Lhasa

[143] Swami Abhedananda was a disciple of Swami Ramakrishna and founded Ramakrishna Vedanta Math. (RVM) He was born Oct 2, 1886, and journeyed to Tibet in 1922 to organize a translation of the Tibetan Gospel manuscript in the Himis Monastery. His translation includes the parts of the text which describe the life of Lord Jesus and was published by RVM as part of his book, Swami Abhadananda’s Journey Into Kashmir and Tibet. http://en.wikipedia.org/wiki/Abhedananda

[144] Professor Nikolai Konstantinovich Rerikh, or Nicholas Roerich (1874 – 1947), was a Russian painter, also adept in the fields of literature, philosophy and art. In 1928 he settled with his wife in India, where he founded the Himalayan Research Institute and studied the Tibetan Gospel, also from the manuscript in Himis. His spiritual paintings can be seen in the Nicholas Roerich Museum in New York. http://en.wikipedia.org/wiki/Nicholas_Roerich

[145] www.essenes.com


[146] Ahmad, p. 39

[147] http://www.alislam.org/library/books/jesus-in-india/ch4.html

[148] The Mahavaga is 10 suttas (sutras or teachings) in the Suttanta Pitaka, which is a collection of all the discourses given by the Buddha and some by distinguished disciples,redacted 1st c. BCE with other texts of the Pali canon. The Suttanta Pitaka is one of three texts comprising the Tripitaka.

[149] http://members.tripod.com/~ghazal/urdu_dictionary.html

[150] http://webapps.uni-koeln.de/cgi-bin/tamil/recherche

[151] http://www.biblestudytools.net/Lexicons/Hebrew/heb.cgi?number=410&version=kjv

[152] http://www.alislam.org/library/books/jesus-in-india/ch4.html

[153] Ahmad, op.cit, at http://www.alislam.org/library/books/jesus-in-india/ch4.html

[154] http://en.wikipedia.org/wiki/Mahayana

[155] http://www.spinninglobe.net/jesuseast.htm

[156] Date given on www.essenes.com

[157] sampradAya m. a bestower, presenter, tradition, established doctrine transmitted from one teacher to another



venerable , respectable ; m. any venerable or respectable person (father , mother , or any relative older than one’s self); a spiritual parent or preceptor [cf. Lat. {gravis} ; Goth. {kauriths}; Lith. {gie4ras}][158][158]

[159] nAtha n. refuge, help m. a Guardian, patron, possessor, owner, lord (often esp. in names of gods and men) n. a husband

Avali a row, range; a continuous line; a series; a dynasty, lineage

[160] http://www.adishakti.org/forum/history_of_isha_messiah_jesus_the_christ_12-13-2006.htm

[161] The Mahabharata was redacted around 9th c. BCE, after being preserved in oral tradition for over 2000 years. “ The earliest known references to the Mahabharata and its core Bharata date back to the 6th-5th century BCE, in the Ashtadhyayi (sutra 6.2.38) of Pāṇini (c. 520-460 BCE), and in the Ashvalayana Grhyasutra (3.4.4). This may suggest that the core 24,000 verses, known as the Bharata, as well as an early version of the extended Mahabharata, were composed by the 6th-5th century BCE, with parts of the Jaya‘s original 8,800 verses possibly dating back as far as the 9th-8th century BCE” .[5] http://en.wikipedia.org/wiki/Mahabharata

[162] http://en.wikipedia.org/wiki/Shaiva_Siddhanta

[163] http://en.wikipedia.org/wiki/Patanjali

[164] The Tirumantiram is still chanted in Tamil Nadu. It illustrates the life style and moral conduct advocated by this tradition. It provides much insight into the mystical meditations and tantras (techniques) valued by the Nandinatha Sampradaya. It places great emphasis on repetition of the panchakshara (or five lettered) mantra: “Om namah Shivaaya”.

[165] http://en.wikipedia.org/wiki/Nandinatha_Sampradaya



to fly , soar , rush on RV. &c. &c. ; to fall down or off , alight , descend (with acc. or loc.) , fall or sink (with or without %{adhas} or %{narake} , to fall at a person’s feet ” , to light or fall upon to fall or get into or among


m. ( %{aJj}) , the open hands placed side by side and slightly hollowed (as if by a beggar to receive food ; hence when raised to the forehead , a mark of supplication) reverence , salutation , benediction http://webapps.uni-koeln.de/tamil/

[167] Cetana mf) n. visible , conspicuous , distinguished , excellent, percipient , conscious , sentient , intelligent m. an intelligent being, man, soul , mind, consciousness , understanding , sense , intelligence http://webapps.uni-koeln.de/tamil/

[168] iSa 2 mfn. possessing sap and strength ; well-fed , strong ; sappy , juicy , fertile RV. http://webapps.uni-koeln.de/cgi-bin/tamil/recherche

[169] Yesher to be right, be straight, be level, be upright, be just, be lawful, be smooth


to go straight

to be pleasing, be agreeable, be right (fig.)

to be straightforward, be upright http://www.biblestudytools.com/Lexicons/Hebrew/

[170] Geoff Forster has pointed me towards the survival research of the Churches Fellowship for Psychical and Spiritual Studies and of the Scientific and Medical Network, Jan 2009.

[171] http://www.atmajyoti.org/spirwrit-the_christ_of_india.asp

[172] Plasma and serum are both fluid components of the blood.  However, serum is only present in the blood subsequent to clotting, after an injury.  In essence, serum is identical to plasma, but it does not contain the components necessary for the clotting reaction (such as fibrinogens).  http://en.allexperts.com/q/Pathology-1640/Blood-Plasma-Serum.htm

[173] http://www.carm.org/evidence/swoon.htm

[174] The lingam represents the sushumna nadi, or energy of the spinal nerve, which is the sign of the Spirit of God within the physical body. The lingam has become a phallic symbol because of its elliptical shape, but this is not the original meaning of the word, which in Sanskrit is sign, mark, symbol, representation. An example of the use of the word linga in general Sanskrit usage to represent the concept of “sign” occurs in this passage from the Bhagavad Gita:

kair liṅgais trīn guṇān etān | atīto bhavati prabho || 14.21 ||

This is translated by Swami Gambhirananda as “O Lord, by what signs is one (known) who has gone beyond these three qualities?”[3] and by Winthrop Sargeant as “By what marks is he recognized, Who has transcended these three qualities, O Lord?”.[4] In this quotation the word ligais is the instrumental plural form of liga, so ligais means “by marks” or “by signs”. http://en.wikipedia.org/wiki/Linga

An example of use of the word linga as a technical term in philosophy is given in this passage from the khya-Kārikā which describes the role of attributes in recognition of objects perceived by the senses:

Perception is the ascertainment of objects [which are in contact with sense-organs]; inference, which follows on the knowledge of the characteristic mark (liga) [i.e., the middle term] and that which bears the mark..”[5]

[175] http://books.google.com.au/books?id=_Os9AAAAIAAJ&pg=PA79&lpg=PA79&dq=the+day+of+his+arrival+was+marked+with+thiunder+and+lightning,+for+the+gods+were+angry+with+the+jews&source=bl&ots=bpd2pBX-qJ&sig=3h7nzk0WZSbnF2eC6HOJryJlAKc&hl=en&ei=OMA9SuDrBojg7AO0mcGqDg&sa=X&oi=book_result&ct=result&resnum=1

[176] http://www.geocities.com/aoclery/Jesusbook/IndianJesusref.htm

[177] Hassnain, op. cit, p. 24

[178] The Crucifixion by an Eye Witness, pp. 65 – 75, quoted in Hassnain, op.cit, p. 175

[179] Hassnain, op.cit, p. 177

[180] Hassnain, op.cit, p. 178, summarizing the account from The Crucifixion by an Eye Witness

[181] Chaplain at Caulfield Grammar School, Melbourne, member of Canterbury Baptist Church

[182] www.ancientmanuscripts.com/books/apocrthom.htm

[183] “Dating of the work is problematic. In records of land grants of the fifth century BCE verses are quoted which occur only in the Padma, Bhavishya, and Brahma Puranas, and on this basis Pargiter in 1912 assigned these particular Puranas to an even earlier period. Maurice Winternitz considers it more probable that these verses, both in the inscriptions and in the puranas, were taken as quotations from earlier Dharmashastras, and thus argues that chronological deductions cannot be made on that basis”.[10][183]

[184] http://www.tombofjesus.com/core/majorplayers/the-tomb/the-tomb-p3.htm

[185] “H. Wood appears to assign it [the date of Vyasa] to the 6th century while A. B. Keith writes, that Vyasa’s “date is probably before Magha” whom he places about 700A.D.” ..
links.jstor.org/ Sri Vyasa was writing at the beginning of the upswing of Kali Yuga towards Dwapara Yuga. Sri Yukteshwar in The Holy Science calculates the nadir of Kali Yuga as 500 CE, and the transition to Dwapara Yuga as completed by 1899 CE.

[186] http://webapps.uni-koeln.de/cgi-bin/tamil/recherche

[187] http://en.wikipedia.org/wiki/Shalivahana

[188] The following excerpt is from www.salagram.net/Lord Jesus

[189] Mleccha (from Vedic Sanskrit mleccha, meaning “non-Aryan, barbarian“) is a derogatory term for people who did not conform with conventional Hindu beliefs and practices.

The term is not attested in the Vedas, but occurs for the first time in the late Vedic text Shatapatha Brahmana.

The law giver Baudhâyana defines a Mleccha as someone “who eats meat or indulges in self-contradictory statements or is devoid of righteousness and purity of conduct.”

By its structure, the term is not natively Indo-Iranian, so that it would seem to be a loan of the ethnonym of a non-Aryan people so described, possibly Proto-Dravidian. It has been speculated that the term is related to Meluhha, the name of a trading partner of Bronze Age Sumer, tentatively identified with the Indus Valley civilization. See www.wikipedia.com

[190] As has been discussed, Isha is the Sanskrit form of Yesha, which is the Hebrew form of Lord Jesus.

[191] Putra means son, in Sankrit. See. www.webapps.uni-koeln.de/tamil

[192] Urdu for Hebrew Meshiach, English Messiah

[193] The Land of the Mlecchas

[194] The first created human according to the Hindu Vedas

In Hindu mythology, Manu is a title accorded the progenitor of humankind, first king to rule this earth, who saves mankind from the universal flood. He is honest which is why he is called “Satyavrata”, or faster on to the truth.

From the Mahabharatha, Book 1:CEi Parva:Sambhava Parva:Section LXXV: “And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu’s race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas.” He was said to have 10 sons:

“The ten sons of Manu are known as Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another.” See www.wikipedia.com

[195] The following Sanskrit verses are taken directly from the Srimad Bhagavatam of Srila Vyasadeva which say that Bhavishya Purana is written by Srila Vyasadeva.

brahmam padmam vaisnavam ca
saivam laingam sa-garudam
naradiyam bhagavatam
agneyam skanda-samhnitam
bhavisyam brahma-vaivartam
markandeyam sa-vamanam
varaham matsyam kaurmam ca
brahmandakhyam iti tri-sat

These verses taken from Maha Bhagavata Purana (Srimad Bhagavatam 12:7:23-24) list the eighteen major Puranas that were written by Srila Vyasadeva . On the fifth line Bhavishya Purana is mentioned as one of these.

[196] From www.salagram.net

[197] The author of Ikmal-ud-Din (the original title is, Kamal-ud Din wa Tmam-un Nimat fi Asbat-ul-Ghaibat wa Kashf-ul-Hairet), is Al-Shaikh Al-Said-us-SCEiq Abi Jaffar Muhammad Ibn-i-Ali Ibn-i-Hussain Ibn-i-Musa Ibn-i-Baibuyah al-Qummi, who died in Khorasan in 962 CE. He was a scholar who had traveled to many countries in order to research material for his book. He mentions the travels of Lord Jesus Christ (Yuz Asaf) to Kashmir See www.tombofJesus.com

[198] Khorasan (Persian: خراسان) (also transcribed as Khurasan and Khorassan; Horasan in Turkish) is a region located in eastern Iran. The name Khorasan is Persian and means “where the sun arrives from.” The name was given to the eastern province of Persia during the Sassanid empire. The Sassanid Empire or Sassanian Empire (Persian: ساسانیان‎ Sasanian) is the name used for the fourth Iranian dynasty, and the second Persian Empire (226 – 651). See www.wikipedia.com

[199] Cf. Matt. 13:1-9, Mark 4:1-9, Luke 8:4-8

[200] www.tombofLord Jesus.com

[201] Urdū (اردو) is an Indo-European language of the Indo-Aryan family that developed under Persian, Turkish, Pashto, Arabic, Hindi, and Sanskrit influence in South Asia during the Delhi Sultanate and Mughal Empire (1200–1800). “

Taken by itself, Urdū is approximately the twentieth most populous natively spoken language in the world, and is the national language of Pakistan as well as one of the 23 national languages of India.” See www.wikipedia.com “Urdu”

[202] Srinagar, built around Dal Lake www.wikipedia.com, “Kashmir”

[203] http://www.tombofjesus.com/core/majorplayers/the-tomb/the-tomb-p4.htm#balauhar

[204] . dsal.uchicago.edu/dictionaries/grierson/

[205] Professor Fida Hassnain and Dahan Levi, The Fifth Gospel, Blue Dolphin Publishing, 2006, p. 20

[206] www.tombofLord Jesus.com , date given as 1413 CE in Choppra article

[207] See Quran 002.087,in which Lord Jesus’ name is given as Lord Jesus in the Yusufali and Pickthal translations, and Isa in the Shakir translation.
YUSUFALI: We gave Moses the Book and followed him up with a succession of messengers; We gave Lord Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay!
PICKTHAL: And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Lord Jesus, son of Mary, clear proofs (of Allah’s sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?
SHAKIR: And most certainly We gave Musa the Book and We sent messengers after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then a messenger came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew. From www.usc.edu

[208] Mallah: a Musalmān who superintends the religious rites on the occasion of births, marriages or deaths, generally a teacher or schoolmaster; a gravedigger

ünzü (f. a male swan; a male goose, a gander (Śiv. 181; K.Pr. 22); the grey goose (L. 128, ans).-

māra: (page 587)

m. the water of the Mār (noted for its purity) (Gr.Gr. 73); lake-water genl. (El. mãrwóin).


[209] ḍal 1 the shoots and pollen of the pë˘ʦü (see the next – m. lake-candy, a kind of sweetmeat made of the pollen of the pë˘ʦü (q.v.) or reed-mace (Typha sp.) which grows in lakes (L. 72,

dal m. a young and tender leaf or shoot (Śiv. 185, 1841); the petal of a flower . http://dsal.uchicago.edu/dictionaries/grierson/

[210] “Mullah Nadiri goes on to relate that during the rule of Gopadatta, Yuz Asaf came from the Holy Land to the Kashmir valley and proclaimed to be a prophet and preached to the people. Gopadatta ruled  for sixty years and two months before he died. It is calculated that Jesus came to Kashmir nearly 16 years after the crucifixion and lived to be around 80 years old.” http://nitaaiveda.com/All_Scriptures_By_Acharyas/Nandanandana_Dasa/The_Vedic_Prophecies/The_PROPHECY/JESUS_IN_KASHMIR.htm

The Pistis Sophia says that Jesus remained with his disciples 11 years after the Resurrection. http://en.wikipedia.org/wiki/Pistis_Sophia

Perhaps he took 5 years to then travel to Kashmir from Jerusalem.

[211] www.webapps.uni-koeln.de/tamil

[212] Go:

caraṇa pasturing J vi.335; — ṭṭha (nt.) [Sk. goṣṭha to sthā to stand; cp. Lat. stabulum, stable; super– stes; Goth. awistr] a cow– stable, cow– pen M i.79; J iv.223; — pa [Sk. gopa, cp. gopati] a cowherd, herdsman [212]


& doth/r] a giver, a generous person http://dsal.uchicago.edu/dictionaries/pali/

[213] www.wayism.net “Church of the East”

[214] See Appendix 2 for the text of the Lotus Sutra

[215] http://en.wikipedia.org/wiki/Gondophares

[216] Kusum Choppra, http://www.boloji.com/opinion/0206.htm

[217] King (Raja) Gopananda, in Sanskrit, or Gopadatta, in Pali, ruled Kashmir from 49 – 109 CE

[218] www.kashmirhub.com ?

[219] www.kashmirhub.com

[220] www.elevenshadows.com

[221] Khanyar is now a suburb of Srinagar, in the Indian part of Kashmir which is called “Jammu and Kashmir”.

[222] www.tombofLord Jesus.com , “Ancient Documents” Anzimar is in the Khanyar quarter of the old city of Srinagar. Anzimar is in Khanyar, rather than Khanyar being in Anzimar. It is still a thriving centre of business.

[223] The location is now known as Khanyar Rozabal. “Khanyar Rozabal, located in Srinagar, allegedly houses the tomb of Lord Jesus Christ.” See www.elevenshadows.com

[224] Paigambar means, “Messenger of God” in Kashmiri. See www.uchicago.edu paigambar or pögambar m. a prophet, an apostle (K.Pr. 163).

[225] King (Raja) Gopananda, in Sanskrit, or Gopadatta, in Pali, ruled Kashmir from 49 – 109 CE.

[226] http://www.tombofjesus.com/core/majorplayers/the-tomb/the-tomb-p4.htm

[227] http://www.elevenshadows.com/travels/india1997/kashmir01.htm

[228] See his book Jesus Lived In India: His Unknown Life Before And After The Crucifixion


[229] http://books.google.com.au/books?id=x0kzWF_FCf8C&pg=PA173&lpg=PA173&dq=Temple+of+Solomon+Kashmir&source=bl&ots=s0y08J-S2M&sig=s6dcRviNENYUaY5iZgb4Lq–_9A&hl=en&ei=HddeSsOoHcKfkQWktryOBQ&sa=X&oi=book_result&ct=result&resnum=3

[230] http://www.elevenshadows.com/travels/india1997/kashmir01.htm

[231] www.elevenshadows.net

[232] www.tombofLord Jesus.com, “Historical Sources”

[233] http://en.wikipedia.org/wiki/Indus_Valley_civilisation

[234] http://www.geocities.com/Athens/Ithaca/1335/Hist/fall_ind.html

[235] http://en.wikipedia.org/wiki/Rig_Veda

[236] Gene D Matlock, Jesus and Moses Are Buried In India, Authors’ Choice Press, New York, 2000, quoted on p. 32 of The Fifth Gospel, by Professor Fida Hassnain and Dahan Levi, Blue Dolphin Publishing, California, 2006

[237] http://en.wikipedia.org/wiki/Moses#Date_of_the_Exodus

[238] Feuerstein, op. cit, p. 16

[239] 2 Kings 24:1 Nebuchadnezzar sacked Jerusalem during the reign of King Jehoiachin, which in the Life Application Study Bible NLT is given as 598 BCE. In 597 King Zedekiah ascended and 2 Kings 24:14-17 tells us that in the 9th year of his reign [588 BCE] was the final sacking of Jerusalem and the exile of the Jews to Babylon. “King Nebuchadnezzar took all of Jerusalem captive, including all the commanders and the best of the soldiers, craftsment and artisans, 10,000 in all. Only the poorest people were left in the land. . He also exiled 7,000 of the best troops and 1.000 craftsmen and artisans, all of whom were strong and fit for war”.

[240] http://www.metmuseum.org/toah/ho/09/eak/ho_42.25.8.htm

[241] According to Dr Fida Hassnain, The Fifth Gospel, http://www.spinninglobe.net/jesus5g.htm

[242] Hassnain and Levi, The Fifth Gospel, (op. cit.), pp. 58-9

[243] See the story, “A Tour of Heaven and Hell” http://www.geocities.com/Tokyo/Courtyard/1652/Story/Nanda.html

[244] Ahmad p. 40

[245] http://www.alislam.org/books/essence3/essence-3.pdf Essence of Islam by Hazrat Ahmad. Ahmad gives the name of the Pali text as Lagavati Sutta but the modern publisher corrects this to Cakkavatti Suttanta.

Lagga (adj.) [pp. of lag(g)ati] sticking; stuck, attached; obstructed, hindered Nd2 107; Miln 346 (laggaŋ disvā mahiŋ); DhsA 127 (alagga — bhāva); DhA i.361 (˚mānasa).[245]

Vaṭṭi (f.) [represents both Epic Sanskrit. varti and vtti, differ- entiated derivations from vt, combining the meanings of “turning, rolling” and “encircling, round”] 2. enclosure, lining, film, skin Vism 258 (anta˚ entrails), 262 (udara˚); J i.260 (anta˚, so read for ˚vaddhi). — 3. edge, rim, brim, cireumference Vin

— 7. rolling forth or along, a gush (of water), pour J i.109 (or to vṛṣ?).

Sanskrit Vrtti: f. rolling , rolling down (of tears)


Vrtti in yoga refers to the movement of the mind away from the balanced state.

It is commonly translated as “fluctuation” or “agitation”.

Lagavati may translate as Attachment, a Mental Fluctuation.

Laggavatti Sutatta may translate as, Discourse on Attachment, a Mental Fluctuation

[246] The Pali Canon is the standard scripture collection of the Theravada Buddhist tradition, as preserved in the Pali language.[1] The Canon was written down from oral tradition at the occasion of the Fourth Buddhist Council (in the usual Theravada numbering), 1st century BCE, in Sri Lanka[2] on ola (palm) leaves.[ http://en.wikipedia.org/?title=Tipitaka

[247] Ahmad, p. 49 – 51

[248] http://www.ubakhin.com/uchittin/arimet/ARIMET03.html

[249] Book of Balauhar and Budasaph records Jesus as saying , “ I have collected the flock with the true face, which had been dispersed and to whom I was sent.”

[250] http://en.wikipedia.org/wiki/Calvary

[251] These three references in http://www.geocities.com/athens/delphi/1340/Lord Jesus_in_india.htm#25

[252] Swami Abhedananda was a disciple of Swami Ramakrishna and founded Ramakrishna Vedanta Math. (RVM) He was born Oct 2, 1886, and journeyed to Tibet in 1922 to organize a translation of the Tibetan Gospel manuscript in the Himis Monastery. His translation includes the parts of the text which describe the life of Lord Jesus and was published by RVM as part of his book, Swami Abhadananda’s Journey Into Kashmir and Tibet.

[253] Professor Nikolai Konstantinovich Rerikh, or Nicholas Roerich (1874 – 1947), was a Russian painter, also CEept in the fields of literature, philosophy and art. In 1928 he settled with his wife in India, where he founded the Himalayan Research Institute and studied the Tibetan Gospel, also from the manuscript in Himis. His spiritual paintings can be seen in the Nicholas Roerich Museum in New York.

[254] See Section 4.3.1

[255] Khorasan (Persian: خراسان) (also transcribed as Khurasan and Khorassan; Horasan in Turkish) is a region located in eastern Iran. The name Khorasan is Persian and means “where the sun arrives from.” The name was given to the eastern province of Persia during the Sassanid empire. The Sassanid Empire or Sassanian Empire (Persian: ساسانیان‎ Sasanian) is the name used for the fourth Iranian dynasty, and the second Persian Empire (226 – 651). See www.wikipedia.com

[256] www.tombofLord Jesus.com

[257] www.tombofLord Jesus.com , date given as 1413 CE in Choppra article

[258] http://www.unification.net/ws/theme012.htm


Strong’s Number:   0543

Browse Lexicon

Original Word

Word Origin


from (0539) See next below

Transliterated Word

TDNT Entry


TWOT – 116b

Phonetic Spelling

Parts of Speech


Definition verily, truly, amen, so be it


Strong’s Number:   0539 See previous above

Browse Lexicon

Original Word

Word Origin


a primitive root

Transliterated Word

TDNT Entry


TWOT – 116

Phonetic Spelling

Parts of Speech




  1. to support, confirm, be faithful
    1. foster-father (subst.) 1a
    2. foster-mother, nurse 1a
    3. trust, believe

[261] For Jews, Amen is also an acronym for El Melech Ne’eman, which means “Mighty, Faithful King”.

Muslims use Amen (Amin or Ameen) in the same way as Christians and Jews, even though the word does not appear in the Qur’an. Muslims say it after reciting Surah al-Fatihah, after completing their prayers.”


[262] http://www.biblestudytools.net/Lexicons/Hebrew/heb.cgi?number=1&version=kjv

[263] I could not find “manu” in the Hebrew dictionary but there is a word, al-manuth, meaning, “widowhood”. The prefix “al” means “not” in Hebrew, so “al-manuth” could translate as “without man”. This suggests that there might be an ancient Hebrew word, “manuth”, meaning “man”, possibly derived from an Indo-European root, perhaps from Sanskrit, manu, which is the source of our own word, man.

Main Entry:



Middle English, from Old English man, mon human being, male human; akin to Old High German man human being, Sanskrit manu


before 12th century

Strong’s Number:   0491

Browse Lexicon

Original Word

Word Origin


from (0488)

Transliterated Word

TDNT Entry


TWOT – 106

Phonetic Spelling

Parts of Speech


Noun Feminine


  1. widowhood


Strong’s Number:   06005

Browse Lexicon

Original Word

Word Origin


from (05973) and (0410) with a pronominal suffix inserted

Transliterated Word

TDNT Entry


TWOT – 1640d

Phonetic Spelling

Parts of Speech


Proper Name Masculine

Definition Immanuel = “God with us” or “with us is God”

  1. symbolic and prophetic name of the Messiah, the Christ, prophesying that He would be born of a virgin


Strong’s Number:   05973

Browse Lexicon

Original Word

Word Origin


from (06004)

Transliterated Word

TDNT Entry


TWOT – 1640b

Phonetic Spelling

Parts of Speech



Definition 1 a. with


Strong’s Number:   0580

Browse Lexicon

Original Word

Word Origin


contracted for (0587)

Transliterated Word


Phonetic Spelling



1. we (first pers. pl. – usually used for emphasis)

[267] Strong’s Number:   0410 Browse Lexicon

Original Word

Word Origin


shortened from (0352)

Transliterated Word

TDNT Entry


TWOT – 93a

Phonetic Spelling

Parts of Speech


Noun Masculine


  1. god, god-like one, mighty one


Strong’s Number:   06004

Browse Lexicon

Original Word

Word Origin


a primitive root

Transliterated Word

TDNT Entry


TWOT – 1641

Phonetic Spelling

Parts of Speech



    1. Definition to dim, darken, grow dark (Qal) to dim, eclipse, be held dark


Strong’s Number:   0538

Browse Lexicon

Original Word

Word Origin


from (0517) See next below

Transliterated Word

TDNT Entry



Phonetic Spelling

Parts of Speech


Proper Name Location


Amam = “their mother”

  1. a city in southern Judah

Strong’s Number:   0517 (see previous above)

Browse Lexicon

Original Word

Word Origin


a primitive word

Transliterated Word

TDNT Entry


TWOT – 115a

Phonetic Spelling

Parts of Speech


Noun Feminine


  1. mother
    1. of humans
    2. of Deborah’s relationship to the people (fig.)
    3. of animals

[270] “Saikarali is a Sanskrit word that means something like, ‘a string of pearls’. Church of the East has been using this word for a very long time to refer to a string of beads that is sometimes called prayer beads. The Saikarali has been used since the fourth century, and according to tradition, St. Siphor (the captain who became one of the first priests of the Church in North India, about 60A.D) used the Saikarali to teach catechumens. The Saikarali is made of a string with 21 beads, the two ends meeting each other where two more beads and a cross are strung. A Saikarali fits over your hand, so that the beads can be slid through your thumb and forefingers.

The Little Prayer on the Saikarali is the primary meditation used with this ancient devotional aid. The Little Prayer is still today the best catechism anyone can do.”

Copyright © 2001  All rights reserved.

[271] http://en.wikipedia.org/wiki/Sanskrit

[272] http://en.wikipedia.org/wiki/Hebrew_language

[273] itre.cis.upenn.edu/~myl/languagelog/archives/000208.html

[274] http://www.mit.edu/~ejhanna/language/genelang.html

[275] http://www.thaiexotictreasures.com/christ_of_india_essene_christianity.html

[276] An alternative date is 1462 BC. See http://www.johnpratt.com/items/docs/lds/meridian/2003/exodus.html

[277] www.seiyaku.com/customs/pagan-symbols.html

[278] http://www.essene.com/Issa.htm

[279] umA f. The name is said to be derived from %{u@mA} , `” O [child] , do not [practise austerities] “‘ the exclamation addressed to Pa1rvati1 by her mother) Hariv. N. of several women ; splendour , light L. ; fame , reputation L. ; quiet , tranquillity L. ; night L.

mAta 1 mfn. (for 2. and 3. see pp. 806 and 807) formed , made , composed (?) RV. v , 45 , 6 (others , `” fr. %{man} “‘ , others , %{mAtA} , mother “‘ ; cf. %{deva-mAta}).


[280] http://dsal.uchicago.edu/cgi-bin/philologic/showrest_?conc.6.1.26292.0.99.pali

[281] Mānusa

m.) a human being, a man Mhvs 15, 64; f. mānusī a (human) woman J iv.231; Pv ii.41. — amānusa a superhuman being Pv iv.157. — pl. mānusā men Sn 361, 644; Pv ii.117. As nt. in collective sense=mankind Pv ii.113 (v. l. mānussaŋ; C.=manussaloka)


3 thoughts on “Lord Jesus Christ, Master of Yoga: Complete Text

  1. Thank you for all of your work. I have Yoga Sutras by Rammurti S. Mishra and have noticed his great emphasis on Om, Aum, sound current, etc. several times in the book.
    I began to hear some of the sounds described some years ago and have been listening and meditating to them since.
    Learning that there were records of the lineage of Jesus and of the missing years brings a nice closure to some issues I have long thought about.
    It makes a wonderful story even more wonderful.

    Thanks again ever so much.

    loren king

  2. Pingback: Jesus in the Rig Veda « Yoga from the Jesus Tradition in India

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