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Sacred language

Communication with persons sharing the same language platform is fairly straight forward. However, cross-lingual communication posits the difficulty of interpretation, wherein the meaning being communicated may end up being altered or altogether lost. Whereas human languages are presently numerous, the Divine will being expressed in each of them may not be articulated accordingly. It is on this basis that, when the Divine established communication with the terrestrial, the default language and speech of creation was opted. Numerous words of this ancient speech characterize each of the diverse languages and mumblings of present day variations. Some languages feature alot more of the divine language words more than other, by the common principle of antiquity equating to proximity of the divine language. Albeit for instance that Hebrew and Aramaic were the languages used to record the Bible, the two are still not the choice languages of divinity, as may be found in the occasion of the book of Daniel, in the episode of 'mene mene tekel upharsim'. There are some ancient languages in the world that are still extant, albeit in their modern variations. In most societies, the priestly caste preserved a secret language that was preserved for divine matters and was different from the common lingua. Such practice was known in ancient Ethiopia, Egypt, India, Hawwaii, and even to the latter times of the Greeks and romans. The surreptitious language in the ancient cultures was the one and the same element of the divine language. But secrecy is its own opponent for eventually the divine language through disuse fizzled itself out of civilisation. In the middle ages, the choice language of science and religious instruction was Latin. It is from latin that most of the european additives of language are recycled, albeit with vernacular colloquial additives and restructure.

The principle behind a secluded language preserved for divine instruction and communication may be comparable to the software languages of modern computing, where the particular programming language for specific software remains known only to the select class, programmers. Were these languages as is the common use human interface, then anyone and all would effortlessly edit the codes at will, defeating the purpose towards which the programs were created. In order to edit any specific software, one would be required to first lean the applied language and principles. In order to articulately learn the divine way, the prerequisite likewise is to get schooled in the divine speech. And just as with the computing language, the schooling is in the common human interface language. A simple word in the divine language, the language of creation, is as a cipher for articulation divine information. the mysteries of nature, and of the divine are scripted in the language of divinity and creation, the first language and speech of earth.

The holy scriptures of the Hindu known as the Vedas and Dharmas are particularly written in ancient Sanskrit. The Sikhs, Jains and Buddhists likewise have Sanskrit as the language of their most ancient scriptures. These major religions of the East posit that the language in which their scriptures were originally written was handed to them by the realm of the divine. The West has Christianity and Judaism. The lands between East and west have Islam, Confucianism and remnants of Zoroaster. The scripture of the Christians were originally written in three major languages. The earlier books were written in Hebrew and Aramaic, the latter mainly in Greek. There are however several instances that the Bible conceivably uses the language of Creation. Other than in the name places that feature in the biblical narrations, which, as all other place names of antiquity, are spelt out in creation language, there are instances where the Hebrew names of persons converge with Sanskrit. Bitterness and death is one such instance.

‘And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. Exodus 15;23

In this instance, the location of the place was called Bitterness, which is also Sanskrit for the same. These were the journeys of the Israelites from Egypt to Canaan.

And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.’ Ruth1:20,

is the narration of the travails of a lady, who had witnessed the loss of life of her husband and both her sons in a strange land. Having encountered death and poverty, she advised her new name to be Mara, for one who has experienced bitterness and death. Her original name Na-omi in Hebrew means pleasant and beautiful. In Sanskrit, it would translate to ‘without/no defect/spot’. The daughters in law of Naomi were Orpar and Ruth. Ruth in Hebrew means friend or companion. In Sanskrit, (Ru-division, determinant) and (thi-receptacle) or (thí-intelligence) ought to generate the meaning of ‘one capable of choosing, intelligently’. The choice of friends ought to be a logical process. The rest of the book of Ruth, who clung on to her mother in law, illustrates the intelligence and logic of Ruth in making these choices. Thus although in Hebrew her name means ‘friend’ it is in Sanskrit that her true character is spelt out.

Massah, the metathesis of Ma-ssa-ha, means (water-way/place-rock) in Sanskrit. In Exodus chapter 17, it is the name that the Israelites gave to the location where Moses smote a rock that produced water for the Israelites to drink in the wilderness when they had thirsted and chided with Moses for their predicament. In Hebrew, Massah thereafter meant to test, tempt or quarrel from this history. Its original meaning however is defined in Sanskrit as ‘water from rock place’ which indeed was the occasion that inspired the name. The place was also called Meri-bah, a metathesis again of ‘Ma-ri-bha-ha’ which is Sanskrit for (water-life-spirit/error-rock). Again the major elements of the anecdote are captured in the Sanskrit name, that water for life was held unseen within a rock, and occasioned an error from the Israelites. The ‘bha’ for spirit in Sanskrit refers to that which concealed and hidden to the sight yet exists, such as the spirit world that cannot be seen but is believed to exist. The spirit world manifests at times and at its own accord hence the subjectivity that it exists, but in ordinary times is not physically reachable. An error in comparison is a sleight of action occasioned by improper analysis of the physical plane. Water vapour and air are not visible but are known to exist. They are classified in Sanskrit as spirit, which easily shift in form and position. So also the nature of an error, which being based on the counter-thesis of truth, reality and ration, can assume a myriad of forms and is based on nothingness and void. An error is an occasion that lacks basis and bears no form, thus rightly comparable to the spirit, although certainly different. The spirit can be otherwise proven in its different manifestations while an error has no proof. The ‘Bha’ of Meribah was both in the error of grumbling against Moses, and the Lord, occasioned by their not seeing, knowing nor believing that there was water of life in their vicinity. Both the names of this location and occasion were Sanskrit. Maribah in Hebrew came to mean provocation or quarrel.

Samaria is a location place which is title of all the lands of the ten tribes of Israel, other than those which were the kingdom of Judah and Benjamin. Sa-ma-ria in Sanskrit refers to (way/place-water-life) a place with the water that supports life. In Hebrew, the name is said to mean watch station. Its root word ‘Shamar’ however means to protect or preserve. Life is the essential asset on the planet preserved of water and ought to reciprocate the gesture. In the New Testament, an exchange between Jesus Christ and a woman of Samaria ventures into the real meaning of the region known as Samaria. Their dialogue is based upon the water of life. Jesus approaches the woman of Samaria and asks of her a drink of water. The woman then interjects that that was improper since Jews and Samaritans did not associate, let alone ask for water from one another. Jesus then replied that he was, the source of living water, which if the woman had known, would have asked instead for the real water/truth, rather than what the situation was. The woman then explained that Samaria had deep running wells of water, which had supported life for many eons since they had been dug by the ancestors of the Samaritans. It was indeed a location with waters that preserved life. But Jesus explained that the water he was talking about was not just the ordinary, but the other meaning of the ‘ma’ sound, which is the truth of life. He then gave the woman a sample of truth about herself, which occasioning the woman to marvel, also convicted her of this other ‘ma’ of life. It is evident therefore that the alliteration Jesus used in this occasion was in Sanskrit. Thereafter, Jesus declared that He indeed was the Sa-ma-ria (the way, the truth/water and the life) ‘Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.’  John 14; 6

No instance however comes close in the Bible to affirming the use of the language of creation, and its importance to Christianity than what is found in the Gospels as the final words of its founder, Jesus Christ. The last words of a Guru, Master, Rabbi or King are essentially the summary of his will and mission, and as such are the most esteemed and propitious. With Jesus Christ, again the most conceivably influential personality of many eons, his last words, as he was about to die on the cross, reflected upon his entire mission and purpose of his death. They were neither spoken in Hebrew, Aramaic nor Greek, the common languages of that era and locality, but in the ancient language of creation. Those who heard the words, being unfamiliar with the language they were spoken in, only thus recorded the phrase and made their best guess as to what they may have meant in their known languages. The words however are estranged to the three languages used by the people who heard them. Thus some, the Hebrews presumed that Jesus had been calling out to Elias the ancient prophet, while the others interpreted in their minds that He had been mumbling as to why He had been forsaken of His father.

‘And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.’ Mathew 27: 46 -54

‘And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? And some of them that stood by, when they heard it, said, Behold, he calleth Elias. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.’ Mark 15: 34 -38

‘And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.’ Luke 23; 46 & 47

After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.  When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. John 19: 28-30

Christian theology generally agrees that the tearing of the veil symbolized the manifestation of the way to the ‘most-holy’ the chamber of the temple behind that veil, and as such further symbolized the clearance of the way to God. Averse from theological determinations, the exact words implied the similar significance as laid forth. The veil was immediately rent in twain from top to bottom, clearly manifesting the ‘holiest chamber of the temple’ which in significance referred to a way being laid manifest to the ‘holiest chamber of the Universe, of which the earth Jewish temple was a symbol. The gospel of John does not recount the phrase but rather summarizes it as ‘it is finished’ or ‘it is accomplished’ that is, the mission for which the Subject had manifested. Likewise the same gospels that had interpreted the words of Jesus to be a grumbling as to why He had been forsaken, of which none of the languages of the region, or those common to the people of Jesus’ times and locations used attest to, thereafter contraindicate their presupposition by acclaiming that thereafter Jesus committed his spirit to his Father, God. There is no rationale in committing ones spirit or assets to one who has already forsaken and left you.

El-oi, el-oi, lama sabachthani’ is alliteration for ‘El-rohi, el-rohi, rama sabaki dhani’ whose transposition in Sanskrit renders as ‘Behold, look up, the exalted/uplifted true way to the great spirit is bestowed forth’ ‘Sa-ba-ki’ also means the way to mountain of God, or way to great spirit. ‘Dha-ni’ means holding/possessing/wealth and bestowing forth. The greatest acclamation of Jesus Christ was declared when he was just about to die on the cross and was thus made in the universal language, the language of creation, to reach all the created universe, that ‘Behold and observe, that uplifted upon the cross, the exalted truth of the way to the great spirit/God had been bestowed forth’ This is the same theology that the early Christians taught, that Jesus and his death on the cross was the manifestation of the way to reach forth to God. It was accomplished at his death, the provision of the great way to God.


These words being amongst the last words of the Messiah, are fundamental to the narrative of restitution to eternity and the victory over death, if atleast to the Christians. But given that this Christ is almost the only one claimed to have resurrected from the dead, then the relevance extends to the rest of the world. As such finding a river which bears the name Sabaki, should qualify for further interrogation. The Sabaki, -way, spirit,numerous, is one of the two rivers which empty into the Indian ocean along the Kenyan coast. In its upper extremes, the river is known as the Galana, and as Bagadhi at its source, where, like all rivers its composed of numerous tributaries each of which bear names expressed in the creation language notation.The two rivers which hail from the central highlands of Kenya are known as the rivers Tana and Athi. This though is the anglicisation of their original names, Thagana and Bagathi. In direct Sanskrit comparison, the names spell out Thagana-Ruse/Deception and Bagathi-God’s receptacle. The names of two rivers with such cryptic titles ought to arouse deeper interest to anyone who would encounter them at their estuaries. The names in themselves narrate of both deception (evil) and truth (good) potentials as arising from their roots. Whereas neither of the rivers is indeed good or evil, they already realign the land as the ancient reference in religions of the two identies. In closer inspection, the name (Tha-reservoir, ga-prominence, Na-not,) infers of a river whose source reservoir is not extensive and as such requires being continually and dynamically refreshed. It is true of the Tana whose levels rise and fall according to the seasons. The (Ba-spirit, ga-prominence, thi-receptacle) infers of a river whose source is unseen and yet is prominent. The source of the Athi largely is from underground acquifers whose connection to the resupply by rain is not clearly evidenced. Although the river still rises and and fall with the seasons, it is to a much lower extent than its counterpart the Tana. With the two rivers is related the example of all other world rivers. Ancient environmentalists from all over the world visited the land in pursuit of wisdom relating to the secrets of life. At the coast they would come across the two estuaries and opt which to follow. The names of the two change when they come towards the coast. The Thagana is known there as the Galana, which denotes, just as with its name upstream, prominent holding not. The Bagathi however changes to a name of different significance. It is known as the River Sabaki. This in Sanskrit translates as the way of great-spirit, which may allude to its courseway as cachment of great evaporation of waters. The name however also means the way to the mountain of God, or way to the spirit mountain. The way to the mountain of God, or the spirit mountain refer to the river’s attribute as having its most noble tributary as the river from the heavens, which parted into the four headwaters of Eden. Oldoinyo Sabuk great mountain

The river likewise passes by the eastern mountain of this region, which mountain is known as Kîrîma-Bogo, which in Sanskrit means the mountain of God, or the esteemed mountain, which the Maasai call Oldoinyo Sabuk and translate as the great mountain. Sabuk would mean the way of great existence in Sanskrit. Whereas the solitary mountain that bears the name has been supposed to be the reference, the esteemed mountain of God rather is the invisible towering effect of the entire land demarcated by the sacred features, which attribute to the entire region the potential to bring down the great river of heaven and part it into its four sectors. The Sabaki is the one of the two rivers which would bring one to the sacred point of the pillar of the earth. The Thagana on the other hand would not, but miss the point leading one on a quest of vanity as many of its tributaries narrate. Tha-gana in Gîkûyû means (reservour- not certain), in allusion to the rivers source whose holding of water is dependent on the seasons and the land use of the inhabitants. The name also means ruse, or deception. For is the great waters of the Tha-gana iduring the wet season, and when the catchment were pristine attracts occupation of the lands, eventually the contrary human occupation results in the fail of the catchment and subsequently the flow of the river. Hence it is a deception and a ruse, which require to be clearly understood so as to learn how best to maintain the flow volumes of the catchment. The ruse also pertained to the ancient pilgrimages to the sanctuary of Eden/Shamballa, from the approach of the Indian ocean. Following the course of the Tha-gana upriver would not bring one to the Kîrîma-Bogo and the rest of the central feature of the divine tree. It was only by following the course of the Sabaki that one would attain the goal. For if the root of the tree is at Keri-nyaga, the fruits of the tree would be towards Sai-keri, as the fruit bearing branches of any tree are to be found on the boughs and not at the roots. The root region is for the watering of the tree and only the ignorant would interfere with the roots of the tree of life. The two rivers flowing from the central highlands of Kenya bear cryptic names with both superficial as well as symbolic meanings. 

The Tha-gana presently is known as the river Tana, and is has been th main focus of the countrys hydroelectric power harnessing, at the absolute expense of the Baga-dhi. Enviromental degradation within the watershed of the Thagana has resulted in unreliable rainfal and river flow volumes, just as the caution in the river name depicted, often disrupting the hydroelectricity production. The Baga-thi, (spirit-prominent receptacle) which also means (God's receptacle) has its source from mystical watershed, that is not directly related to the rainfal of the watershed. Most of its tributaries exude flow throughout inspite of drought conditions. Hence the receptacle from whence the river originates being attributed as mystical or spirit. The flow of the Baga-dhi would be improved immensely through proper management, such as the damming of the Ka-ji-ado (flow of water-defeated/reduced-to descend) at the foot of the Ngong hills, and at all its component tributaries, which would invigorate the river catchment to its ancient providence. The Bagathi has numerous tributaries each designated with the creation language cryptograph. One of these is the Nai-robi river, which gifted its name to the city of Nairobi. The Maasai suggest that Nai-robi means a place of cool waters. Indeed, as their ancestral lands were the hotter palins south of Nairobi, to them, the Eng'are Nairobi was the most proximal river with cool waters and ecosystem. The name however is from ancient earth language, which trascribes as (Nai/Nayee-Not following=leading; and ro-basic, bi-attributes). It is the river which is leads in all the basic or essential attributes for existence, such as perpetual flow, cool, sweet, refreshing waters and proficiency. The same prefix is found for another related location in Kenya, the Nai-varsha. A varsha is a rainfall region, which makes Nai-varsha to mean the lead or first rainfal region. The Maasai refer to it as the lake of rippling waters. Each of the tributaries bears such descriptive information in their names. The prime tibutary of the Bagathi however is the Rwa-vûra, (sacred-and of the divine) which with the other core tributaries are from the Nyanda-rwa ranges. The Rwa-vûra meaing infers a river considered sacred and originating from the heavens. Contiguous with Rwa-vûra is the Da-rugû, (earth division question) which relates to the mystery of the divisions of earth and sky according to the earth science of the ancient epochs.chania falls

The Thagana too has its full catalogue of mystery codes in its tributaries. The southern most of the tributaries of the Thagana are the rivers Thî-ka and Chania. Thî-ka means intelligent-flowing waters, or a river of intelligence. Its name infers the cultural traditions and their futuristic implications. It is the river of perceptiveness or prophecy. Its counterpart the Chania is same as in the Hebrew name, which means encampment, a place to rest, to be happy, or grace of the Lord. In the Hebrew relation, the encampment referred to the location of the ark of the tabernacle, which contained within it the law of Moses and the ten commandments. In creation language meaning refers, Cha/Ca-Clarity, Nia-within- which relates to the purification rites of oneself, relating to taboos and the law. The Chania refers to the law as the place of rest for the divine, and the way to attain purity of mind and soul. The immutable law when coupled with intelligent application forms the foundation of exuberant life. The two rivers were and the waterfall features along their courses were amon the leading shrines of the native Agîkûyû culture. The next tributaries of Thagana are the Thagana and Ragatî, which may be compared to the name Pragati which means progress, improvement or headway. (Ra-attributes, ga-prominence/increase, tî-perpetuity) The tributary improves upon the flow of the Thagana.

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