Rastafari Mystic: the Principle of Word, Sound and Power

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RASTAFARI MYSTIC: THE PRINCIPLE OF WORD, SOUND AND POWER

To the living memory of Ras Tehuti,

For his teachings, guidance and love.

Tommy Lockward April 11th 2016 Dr. Gwendolyn Simmons Department of Religion University of Florida 2

TABLE OF CONTENTS

Abstract……………………………………………………………………………………………..3

Introduction……………………………………………………………………………………….4

Chapter One: Word……………………………………………………………………………..20

Chapter Two: Sound……………………………………………………………………………27

Chapter Three: Power…………………………………………………………………………35

The Principle In Direct Experience………………………………………...... 41

Bibliography……………………………………………………………………………………….46

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ABSTRACT

The stereotypes that surround the Rastafari Religion or movement, as it is recognized, are such that many have come to know through the popularity of reggae music. The movement’s rise out of colonialism give the Rastafari phenomenon a unique origin that extends far beyond the island of Jamaica, into African and other ancient customs. This thesis focuses on the all-encompassing principle within the movement that includes music, speech and culture across all groups and organizations that identify with the Rastafari phenomenon. With the guidelines of study in mystical experiences, Psychologist William James developed the frame work of direct experience and the divine within. With this approach, I outline the ways in which the principle of Word, Sound and Power is essential in understanding

Rastafari and its ideals on divinity. The short film and documentary segment extends the academic and field research into a direct experience on the Rastafari way of life. The video segment centers a discussion with one individual, and does not detail a communal examination of the movement as a whole. In its overall exhibition, this thesis analyzes the mystical elements of Rastafari by providing examples from scholars, practitioners, and readily available works on popular media.

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INTRODUCTION

When considering the word “Rastafari,” the image that most likely comes to mind is that of dreadlocks and heavy volumes of marijuana smoke. In fact, most people have heard of this word through the rhythms of reggae music in a sequence that is loudly chanted as “Jah, Rastafari!” In this present time, this Religious phenomenon has been widely studied, written about and investigated. The main figures associated with this movement are former Ethiopian monarchs Haile

Selassie I and Empress Menen, Pan-Africanist Marcus Garvey and reggae musician

Bob Marley. There are many books and sources that document the movement’s chronological progression and its cultural impact within the Island of Jamaica and the African diaspora as a whole. In this thesis I do not attempt to give a detailed account of the historical origins of the movement, but rather I focus on the mystical aspects that surround it. It is said that Marcus Garvey prophesized that there will be a king crowned in Africa who would bring redemption to people of African descent, and certain groups in Jamaica saw the fulfilment of this Prophecy when the

Ethiopian monarchs—Haile Selassie I and Empress Menen— were crowned in the year 1930. It was then that the Rastafari ideology was officially born.

The Rastafari phenomenon sprang out of Jamaica to earn worldwide recognition, primarily through reggae music. Due to its ability to affect the masses and reflect grassroots ideals, the Rastafari ideology has been rendered as a movement. The living components within it also make it a culture in itself; with its unique form of speech, customs, norms, dress and community relations. Reggae and Rastafari are generally regarded to go hand in hand, and it is in this way that the ideals of the 5

Rastafari movement are mainly communicated. In the documentary Coping with

Babylon, the poet Mutabaruka states that the “first contact that people outside of

Jamaica have with Rastafari is through the music,”1 which functions as an effective outlet for elements within the culture to be considered by people all over the world.

The word reggae as is attributed to Rastafari is the sound that is “comin’ from the people. Everyday t’ing, like from the ghetto…when you say reggae you mean regular.”2 In other words, it’s a genre that represents the interests of the people and reflects the social dynamics present in a Caribbean island with history of slavery and colonial rule. Due to the popularity of the music, the movement has been embraced by many but it is largely viewed in terms dreadlocks, reggae and the smoking of cannabis; regardless of its much richer symbolism. There are some truths to these associations, as will be discusses later in this work, but these have been subject to much media bias and misinterpretations that prevents any alternative analysis and perspectives for consideration.

During my academic research, I have found much information by scholars and other investigators that directly contradict my personal experiences with those in identification with the movement. One such example is the claim made by the scholar, Leonard Barrett and his statement that to the Rastafarians, “The White

1 Mad-Links. Coping With Babylon (Jamaican Documentary). Video clip, 1:20:07 running time, published Aug. 5, 2013. Youtube.com. Accessed Nov. 2015. https://www.youtube.com/watch?v=EcKGqREYAHY. 2 Ptahsen-Shabazz, R.A. Black to the Roots: Reggae’s rise, downpression, and reascension. Pennsylvania: Those Four Sounds Press, 2008. Print. 36. This is attributed to the group Toots and the Maytals, the credit is theirs for naming the genre. 6 person is inferior to the Black person,”3 which he stated to be a major Tenant of the movement. However, such claims quickly fall short when considering that the

Rastafari movement actually represents the humanitarian efforts that have been established by the Ethiopian monarchy as explained by the song War, written by acclaimed reggae star Bob Marley. It is an adaptation of the speech given by the

Emperor Haile Selassie I to the United Nations in 1963. The message within the song defies any attribution towards hatred and racism within the Rastafarian ideals:

Until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned; that until there are no longer first class and second class citizens of any nation; That until the color of a man’s skin is of no more significance than the color of his eyes; That until the basic human rights are equally guaranteed to all without regard to race…Until that day, the African continent will not know peace…4

Although the theme of race is expressed within the Rastafari identity in terms of venerating elements and figures from Africa, it is one that stems from a people with history of oppression and slavery. Marcus Garvey, the Jamaican Pan-African activist and national hero was greatly responsible for the rise in African centered ideas in

Jamaica and the diaspora. It is generally acknowledged that he was a catalyst for the

Rastafari movement during a period in Jamaica’s history known as Ethiopianism; a time in which the African diaspora traced its African ancestry and heritage back to

Ethiopia. Garvey is noted for his statement in connection with this: “a people without the knowledge of their past history, origin and culture is like a tree without

3 Barrett, Leonard. The Rastafarians. Boston: Beacon Press, 1988. Print. A description of the beliefs to be ‘uniquely Rastafarian.’ Some of those Tenants include hatred towards the White race, Haile Selassie I as the reincarnation of Jesus Christ and Blacks as the reincarnation of ancient Israel. 4 Haile Selassie I, Selected Speeches of His Imperial Majesty Haile Selassie I. Lion of Society Publishers & Jubilee printing press, 2011. Print. 374. 7 roots.”5 The focus and pride on racial identity is used as a means to lift up a people that have been subject to foreign rule, denigration of their language, culture and as a call for these people to remember and take pride in their origins. This is not to be confused as an exclusive color-based movement. I have been able to obtain a deeper analysis of the movement’s ancient past and the current trends expressed within the music, via research and personal exchanges with my friends Ras Tehuti and Rau-set

Sylvia.6 My purpose and aim is to explore the theological and mystical facets that help explain the Rastafari phenomenon in a way that genuinely reflects and honors my personal experiences. I was told early on by Ras Tehuti that Rastafari is a livity;7 a whole spectrum of principles that guide the way of living within. It is my claim that the Rastafari phenomenon is a rich and spiritual tradition that has been greatly misinterpreted by the modern world, due to the fact that ones outside of the movement author most of the information.

In this thesis, I seek to provide a different analysis of Rastafari by allowing the views and perspectives of individuals within the movement to be expressed and bringing to the forefront the ideas held within reggae music; using sources available through popular media. I intend to explore practices and traditions outside of

Jamaica that have re-surfaced from Africa and are present within the Rastafari

5 Garvey, Marcus. Selected Utterances of Marcus Garvey and the Garveyites. The Rootz Foundation Inc. Aug. 2012. 20. Garvey is noted for his statements. 6 This Rastafari couple spent numerous hours with me explaining their lifestyle and customs in contrast to the knowledge that is available through the mainstream media. Although we also communicated via phone, the bulk of our exchange was done through my visits to the Famer’s market where they provided their services. I refer to these exchanges as “Farmer’s Market Talks.” 7 Ras Tehuti, Farmer’s Market Talks, November 2012. The word livity is used to express the way of life in the Rastafari community. 8 culture. I have obtained from my years of involvement with the movement, that the principle of Word, Sound and Power is key to the Rastafari way of life, and will be the central theme of discussion. The medium of music is important within this principle because it contains the essence of all of these categories; casting its power of influence worldwide. In addition, an audio-visual portion will compliment this writing about the movement’s way of life and cultural expression. This will provide a means of direct experience in alignment with what I call the ‘Rastafari Mystic;’ the spiritual values that are outside of what can be defined as “religion.” I aim to project aspects of Rastafari that are not readily obtained from academic sources, and to provide a direct experience of a Rasta elder. The audio-visual portion documents the family man Ras Kimbu, who will share his own ideals of what Rastafari represents and its connection to spirituality and music.

I include the information I have obtained from my time spent with Ras Tehuti and Rau-set Sylvia as an integral reference about the movement. In view they function as proper informants, on the topics that will be discussed. I have organized the writing of the sections accordingly to examine the Rastafari movement in connection to the spiritual and mystical phenomena. In the thesis’ chapter on Word,

I will go into depth about the Rastafari usage of words and language, exploring the root of biblical and African traditions. In the chapter on Sound, I will detail the movement’s impact through music, the history and ideals within it. My chapter on

Power discusses the culture’s health regiment and use of cannabis as a sacrament to harness the power of nature. Lastly, the reader’s experience of the audio-visual portion of the thesis with Ras Kimbu and his reggae band will give the viewer access 9 to a Rastafari practioner who shares his reflection on the overall significance of the

Rastafari movement. I anticipate that, in the concluding thoughts of this study, those with little or much knowledge about the movement will gain valuable information on the esoteric nature of the Rastafari mystic.

It is important to discuss a few important points before going forward so that my intentions and key terms are properly defined for this study. Many would regard the Rastafari phenomenon as a “religion,” but also many within the movement say that it is a way of life, and that there is an important and significant distinction. The etymology of the word religion can help explain this difference in that its origin is derived from the latin word ligare, which is to bind, and the prefix

“re” that gives the meaning to be “bind again.”8 The way of life, as is expressed by many individuals within the movement, is a spiritual “state” of being outside of the dogmatic, confined, binding and constricting perspective that dominates the concept of religion. Specifically, in consideration of the history of slavery, spirituality represents a freedom from being bound or constrained to foreign practices. During the time I spent with Ras Tehuti and Rau-set Sylvia, I became aware of the diversity within the movement by the manner in which this couple expressed their Rastafari way of life. They did not engage in the smoking of marijuana or readily study the

Judeo-Christian Bible. It is generally regarded that Rastafarians engage in and encourage these activities, but then the question arises as to what makes one legitimately a Rastafarian? Scholars like Leonard Barrett have attempted to answer

8 Hoyt, F. Sarah, The Etymology of Religion, Journal of the American Oriental Society, Vol. 32, No. 2 (1912), pp. 126-129.

10 this question with his ‘Rastafarian Tenants,’ but to what extent is there accuracy with his and others academic interpretations? There are, in fact, many definitions and examples to be found within the various groups and people that identify with being a Rasta or Rastafarian. In alignment with expressing a unique perspective of the movement through my informants, Ras Tehuti defined himself as a mystic, and he held the natural world as a way to directly experience the divine. I have gathered that through this mystical lens or perspective, the principles discussed can be better grasped and a unique version of the Rastafari way of life can be brought to the surface.

The psychologist William James dedicated much research to the theme of the mystical experience, explaining; “personal religious experience has its root and center in mystical states of consciousness…For some writers a ‘mystic’ is any person who believes in thought-transference, or spirit return.”10 James also makes a distinction between organized religion and personal religious experience as feelings and personal relationship to the divine. He argues that all these arise from mystical states of being in accordance to the genuine individual experience, with a vague definition of what is considered divine because this can have numerous interpretations. This allows for the word ‘mystic’ to have a loose terminology and can apply to a personal knowing of the divine; independent of categorization or logical definition that are mentioned in the noetic qualities of the mystical experience.11 Such experiences are outside of language articulation and the realm of

10 William James, The Varieties of Religious Experience: A Study In Human Nature. New York: First Vintage Books/ The Library of America Edition, 1990, Print. 342. 11 Ibid., 343 11 organized religion because they take place in an intimate level for each individual.

For my purposes, this perspective on the mystic realm is in line to describe the

Rastafari phenomenon, in that it can only be fully grasped in terms of the way one chooses to live his or her life in accordance with the divine within.

My encounters with Ras Tehuti were filled with encouragement for personal religious experience with breathing exercises, meditation and fasting to reach a state of mystic consciousness and a heightened state of awareness. However, in a more concrete way, the Rastafari movement is also inextricably linked with biblical folklores and symbolism that are readily noted by modern scholarship in books, articles and films about the Rastafari movement. Such connections give the impression of a religious presence within the movement, but there is more to be found underneath the legends and stories that connect Rastafari and the Bible. The author Virginia Lee Jacobs explains that:

To understand the Rastafari Movement is to understand the life of Haile Selassie, who is, in fact, the enigmatic Ras Tafari…A direct descendant of the Judeo-Christian tradition, he claims his ancestry from King Solomon and the Queen of Sheba. Fundamental to his spiritual make up is the Coptic Christian belief of Monophysitism, or the indwelling existence of Christ in each of us. In this sense, Ras Tafari is God…12

The emperor Haile Selassie I is indeed a key figure within the Rastafari movement and Pan-African consciousness. His name is sung often within reggae music, and many outside the movement regard him to be the “God” Rastafarians pray to. It is also true that some groups within the movement regard him as a messianic figure, but the reality is more complex that most can discern. It is important to consider not only his tittles of “King of Kings, Lord of Lords, the

12 Virginia Lee Jacobs, Roots of Rastafari, San Diego: Avant Books, 1985. Print. 2. 12

Conquering Lion of the tribe of Judah”13 as biblically significant, but also his position as emperor in the ancient land of Ethiopia. According to Archbishop Yesehaq, an authority figure within the Ethiopian Orthodox Church that helped extend the church’s influence in the West, “when one speaks of the Ethiopian Church, one also speaks about the people and government of Ethiopia,”14 which illustrates the multifaceted position that Haile Selassie I held. As emperor, he represented an ancient tradition that rendered him a ruler, political figure and one with spiritual authority; being a leader in the Ethiopian Orthodox Church. As such, he was able to do many great things within the faith community of Ethiopia and Chrsitianity as a whole. To further expand on the themes guided by my understanding of the word

‘mystic,’ the emperor himself relates:

In the mystic traditions of the different religions we have a remarkable unity of the spirit. Whatever religions they may profess they are spiritual kinsmen. While the different religions in their historic forms bind us to limited groups and militate against the development of loyalty to the world community, the mystics have always stood for the fellowship of humanity.15

It is these kinds of ideals that power the thoughts of the Rastafari movement in its mystical aspects of unity consciousness. This is the reason why the movement has transcended racial and cultural boundaries in harnessing that “unity in spirit;” primarily expressed through the medium of music.

It was “Bob Marley’s career that the floodgates for the internationalizing of reggae. From 1973 to 1980, Marley would string together a contracted ten albums in

13 Ibid., 2. 14 Archbishop Yesehaq, The Ethiopian Tewahedo Church: An Integrally African Church. Winston-Derek Pub; 1st Edition (June 1997). xxi. 15 Haile Selassie I, Selected Speeches of His Imperial Majesty, 132. 13 seven years for Island Records.”22 These albums would provide the outlet for socially conscious lyrics to be heard with African rhythms. Many songs induce the unity of spirit, as stated by the Ethiopian Monarch in their ability to affect people of different cultures and backgrounds. Music is known to be a powerful force in bringing people together, and many reggae songs express the necessity for people all over the world to gather as one. In the documentary Heartland Reggae, clips of the performance where Bob Marley holds hands with two opposing political party leaders is shown. In those times, the island of Jamaica was divided with violence between these two political parties, but Bob Marley was able to use the power of music as a unifying force.23 There are many well-known anthems of the era that capture this notion such as “One Love, one heart, let’s get together and feel alright.”24 On the surface however, one may not consider the serious and dangerous consequences that have taken the lives of artists including Bob Marley, Peter Tosh, and Hugh Mundell among others for representing the Rastafari ideals within their music. In his song Natural Mystic, Bob sings that “there is natural mystic flowing through the air; if you listen carefully now you will hear. This could be the first trumpet, might as well be the last. Many more will have to suffer, many more will have to die, don’t ask me why.”25 Marley’s use of the word mystic can be a reference

22 R.A. Ptahsen-Shabazz, Black to the Roots, 110. 23 GanjaReymie, Bob Marley-Heartland Reggae. Video Clip, 1:26:51 running time, published November 8, 2011. Youtube.com. Accessed Feb. 24, 2016. https://www.youtube.com/watch?v=DcVSe-IgojY. Bob Marley with Michael Manly and Edward Seaga. 24 “Bob Marley-One Love.”[n.d.],Video Clip, accessed July 29 2015, Youtube, https://www.youtube.com/watch?v=O0NentNBRlQ. 25 “Bob Marley-Natural Mystic-Live in Zimbabwe.” [n.d.], Video Clip, accessed July 29 2015, Youtube, https://www.youtube.com/watch?v=paGr-0hGObo. 14 to the last book of the bible and its seven trumpets, but also it can be seen as a self- fulfilling prophecy that explains Marley’s passing.26 Revelations is a mysterious and esoteric book in the Hebrew Bible in terms of its prophetic imagery, nevertheless

Marley’s lyrics imply the importance of prophecy within the sound of music and it’s spiritual role.

My personal involvement with the movement started with exposure to the music, as I was born in the Caribbean and identify myself as part of the African diaspora. When I needed help to improve certain aspects of my health, I was led to a couple that represented the Rastafari ideals of healthy living on a physical and spiritual level. I remember the first time I traveled to the farmer’s market to meet

Ras Tehuti and Rau-set Sylvia; their locks were wrapped in headdresses that created an almost “bulb-like” effect behind their heads. They sat behind a small table with glass jugs containing colorful teas. As I approached, the smell of incense was very pleasant and they acknowledged me with a gentle gesture, their hands placed in the heart region of their bodies followed by a slight bow. That experience caused me to know I was in the presence of special individuals, an impression that can only be felt in the humility and manner that they communicated. I began doing foot reflexology sessions with Rau-set Sylvia to relieve a pain in my left foot. Over a short time, the injury was healed and I kept a regular routine of drinking cleansing teas, eating proper food combinations recommended by them and practicing fasting techniques.

I quickly began to notice great improvement in my overall wellness. In all the time I spent in contact, I gained valuable spiritual knowledge of Rastafari through these

26 The Bible, New International Version, Michigan Zondervan, 1988. Print. Revelations 8:7 15 reasoning27 sessions at the market. Ras Tehuti became my mentor and counselor as he shared his experiences, advice and world-view of what it means to be Rastafari in this time. I became more aware about the differences that compose an individual’s spiritual way of life in contrast to belief systems and religious limitations.

I noticed during our exchanges that The Rastafari culture is one that is happening in the now, just as God is active in everything that exists and moves in nature. The principle of Word, Sound and Power are referred to by those within the movement as one holistic concept, but I will elaborate on each of these individually to go in depth with their significance to the movement. This all encompassing principle is one that is actively flowing in everyday life, hence the Rastafari approach is to harness that power in the manner one behaves, dresses and talks.

The usage of words is very important because these can carry complex ideas. When referring to the human body, Ras Tehuti would say the “goody;” to imply that the word “body” is too close to sound of the word “bad.”28 When we would speak about meeting some time in the future, he would say “next strengthy” instead of “next week” because the sound of “week” is too close to the word “weak” or “without strength.” In order to have a better grasp on this and its importance in the Rastafari community, the African Earth Keeper Ras Ben explains this about the English language:

Because of its Babylonian roots, it has us babbling, and when you study the tower of babel it was all about the confusion of the tongues; to mix man and

27 The Rastafari culture refer to reasoning sessions as periods of time that involve deep discussion and community building. 28 This idea of words exemplifying two different meanings for the purposes of trickery is closely related to George Orwell’s 1984 novel in its theme of “double-think” or “double- talk.” 16

man and to divide one against another, but also to divide a man against himself…a babel language is one that what you think and what you say don’t match. One may have the intention to say I comprehend something or grasp it, and then you’ll use the word I ‘understand.’ And if you visualize yourself understanding something it means that thing is above your head; it’s beyond your comprehension.29

In this case, the Rastafari community uses the word overstand as opposed to the word understand, when grasping a notion or topic. The relationship that each

Rastafarian has with the Bible is unique and is not to be confused with a strict reverence to it, although Ras Ben has utilized the Bible to get an idea across. There are obvious affiliations between Rastafari and Christianity in the way that the culture has reverence for Christian monarchs and Ethiopia, a country mentioned numerous times in the Bible.30 The reality is that the connection goes much deeper and further back across historical time, as Ras Ben among other scholars have explored the connection between Egypt, Ethiopia, Judaism and early Christianity.31

For this reason, the Bible in itself cannot be made into a generalization that is agreed upon by the various groups within Rastafari. The movement is diverse with its interpretations and regulations. In truth, I was surprised to know that my mentor

Ras Tehuti did not ascribe much importance to biblical literature. He advised me to obtain the Metaphysical Bible Dictionary by Charles Fillmore to gain esoteric knowledge as opposed to any literal interpretations. This is because, to Ras Tehuti,

29 Ras Ben & Bro. Hankh, The Power of “I AM” featuring Ras Ben & Bro. Hankh, video, 55:15 running time, Jul 15, 2015. https://www.youtube.com/watch?v=Hfz8woPCa8w. 30 Psalms 87, 68 & the book of Genesis, Exodus, Kings, Acts of the Apostles among many other passages mention Ethiopia & their countrymen and women. 31 Ras Ben, Rocks of Ages: Anu Edition. Philadelphia: Those Four Sounds Press, 2008, Print. Ras Ben details in his book Rocks of Ages the ancient connection between Egypt’s past, Ethiopia and early Christianity. Sr. Leonard Barrett and Virginia Lee Jacobs have also noted such historical facts. 17 the Bible is not a historical document, instead its content has a more direct and personal application in symbolism. Also, when speaking about the Ethiopian

Monarch Haile Selassie I, he does not regard him as a return or reincarnation of

Jesus Christ. Many groups within the movement vary in their thinking about the roles that Haile Selassie I fulfilled during his time as Emperor, but they all revere the monarch in one way or another.

My mentor was not necessarily a member of a specific group or section within

Rastafari, and so I understand his own definition of character with choosing the word ‘mystic.’ For this reason, I will not focus on the various “Houses”32 within the movement, but will aim at providing a unique perspective of it. Ras Tehuti’s teachings involving Rastafari are outside the dogmatic interpretations ascribed by those not in affiliations with the movement, and I will illustrate this by recounting my experiences and conversation with him.

I learned while being around Ras Tehuti and Rau-set Sylvia that Rastafari represents the balance of the divine feminine and the divine masculine energies,33 and it’s one of the tangible elements that goes directly back to an African tradition.

That balance was exemplified in the 1930’s when “his Imperial Majesty Haile

Selassie I was crowned along with his Empress, the honorable Empress Menen.”34

This ancient custom in the Nile valley, Ethiopia’s geographical location, showed that

“the throne of power rests upon Auset’s personage. Ausar sat upon the throne

32 This word is used to refer to the various branches or sections within the Rastafarian movement. There are several well known branches such as the “Bobo Shanti” and the “Twelve Tribes” among many others. 33 Rau-set Sylvia, Farmer’s Market Talks, 2012-2013. 34 Tahric Finn, Rastamentary, Video, 1:20:51 running time, published Nov. 1st 2012. Accessed Jul. 29 2015. https://www.youtube.com/watch?v=LY28Hchq9xk. 18 literally and figuratively since the lineage passed through Auset who co-ruled a gender-balanced culture that was matrilineal.”35 That African tradition has generally been present in ancient Egypt and Ethiopia, but still remained intact in the coronation of the Ethiopian Monarchs. Moreover, other cultures have drawn from

Ausar and Auset as it has been subject to much research and claims such as:

Christianity itself received its impetus from the model of the Ancient Egyptians’ history of the birth of Heru (Horus) from the union of Ausar and Auset (Osiris and Isis). Thus early European Christianity had the Black Madonna and Child (Auset/Isis and Heru/Horus) as its most venerated symbol of Christianity.36

The Rastafari phenomenon is one that goes beyond the Island of Jamaica, even though the music and culture arise from the island itself. However, it can be stated that there are clear synergistic connections with Ethiopia, Egypt and even India when analyzing aspects of their way of life. In fact, Ras Tehuti related that his name derives from the ancient scribe that lived in the lands of Egypt described by the royal papyrus as one of the “Neter or Gods.”37 Reflecting on the name of the movement ‘Rastafari,’ Rau-set Sylvia remarked, “Ras is a tittle given of governance in Ethiopia that in a spiritual application signifies self-governance,”38 but I claim that the similarities between the deity Ra or Amen-Ra is also within this tittle and reflect its Egyptian similarities. In examination of Ethiopia in it’s close connection with

Christian symbolism in Egypt, “Amen means the hidden or holy one; the name Amen

Ra meant that the God dwelt within the King, resemblance to the Judeo-Christian

35 R.A. Ptahsen-Shabazz, Black to the Roots, 63. 36 Ibid,. 63. 37 Ras Ben, Rocks of Ages, 22. Tehuti is also known as “Thoth” in Egypt and “Hermes” in the Greek traditions. 38 Rau-set Sylvia, Farmer’s Market Talks, 2012-2013. 19

Amen, a blessing to the divine, is striking.”39 In The Ethiopian language of Amharic, the word ‘Ras’ literally translates as ‘head,’ and it signifies the spiritual idea of the

“god-head.” To further express this idea of the divine within, Rasta-woman,

Empress Sharon, explains in an interview that “good and evil live in flesh; people don’t want to accept responsibility for their own actions. But God is real and alive in man and woman.”40 As this statement indicates, the acknowledgment and identification with being a “Ras” is in line with accepting responsibility for one self.

This responsibility is emphasized in a theology that originated in an island with a history of slavery, as an encouragement to have personal authority with one’s beliefs and spiritual practices. The statement by Empress Sharon draws more from the ancient Egyptian tradition than that of the Biblical interpretations of good and evil, and it exemplifies the teachings imparted to me about the mystery origins of the Rastafari movement.

39 Virginia Lee Jacobs, Roots of Rastafari, 13. 40 Tahric Finn, Rastamentary. 20

Chapter 1. WORD

One of the most fascinating elements in the Rastafari movement is the use and interpretation of the Holy Bible. There is in fact, a whole spectrum of emotional responses that encompasses the movement’s approach to the western compilation of the Christian scriptures. A recent documentary titled Rastamentary shows individuals within the Rastafari movement like Billy Mystic and others living in communities expressing their view of God as intrinsic within humanity. This is due to the worldview of humans as the highest beings upon this earth in terms of self awareness by the conceptions held within modern science. The logic follows that if

God decides to manifest physically on this earth, it will do so in human form and not as an animal or some other so-called lower form. Some members of the Bobo-Shanti community in the hills of Jamaica express that the word has to manifest in flesh to do the work,59 and this relates more in a general way rather than specifically regarding

Jesus Christ as the only divine figure in human form. Although this is a Biblical explanation for a central Rastafari viewpoint, it really is more mysterious and mystical in nature once examined. I distinctly remember Ras Tehuti’s reply to my questions about the Bible when he would repeat, “yea but it say the word was made flesh,”60 and he would look to touch his arms signaling his own presence in that it really signifies the divine within himself and every human being. Apart from this,

Ras Tehuti used the words of Haile Selassie I to illustrate his views on the Bible,

59 Ibid., Billy Mystic and community in the mountains express the mystic reality of God within flesh. 60 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 21 which is, “for my part I glory in the Bible.”61The use of this quote is to express Ras

Tehuti’s view that the Emperor glories in the Bible because it is a re-telling of the ancient Nile valley myths and narratives; therefore a part of Haile Selassie I’s ancient heritage.62 The reggae band Steel Pulse also reinforces the African centered views of the Bible in a song titled Not King James Version, and it’s message of “out of

Africa came the garden of Eden.”63

It is very important to know and acknowledge that there are individuals within the Rastafari movement that subscribe to the Bible strictly because Haile Selassie I carries titles reserved for Jesus Christ in the book of Revelations. The Archbishop

Yesehaq, when he brought the Ethiopian Orthodox Church to the Caribbean encountered many Rastafarians seeking to join the church. In his book The Ethiopian

Tewahedo Church, he mentions that “to write a detailed and overall account of the

Rastafarians and their beliefs in relationship to the Bible is a very difficult task. This is because there are so many different concepts to be found among Rastafarians today.”64 In fact, many Rastafarians will say that one must read the Gospels,

Matthew, Mark , Luke and John to be able to relate to Rastafari theology. According to Ras Tehuti, the problem is that many within the Rastafari movement are caught up in the language and mistranslations of the Bible, taking away from one’s personal experience with the divine by having something outside of oneself dictate moral

61 Haile Selassie I, The Bible Speech. Accessed Aug.19, 2015 www.rastaites.com. 62 John H.C. Pippy’s work on this subject outlines the Egyptian myths and hieroglyphs as the source of the book of Revelations. http://www.revorigin.com 63 Steel Pulse, Not King James Version, www.jah-lyrics.com, accessed Aug.19, 2015. http://www.jah-lyrics.com/song/steel-pulse-not-king-james-version. 64 Archbishop Yesehaq, The Ethiopian Tewahedo Church, 224. 22 values.65In this sense, the Rastafari movement represents taking responsibility for one’s self, and this process begins by the way one chooses to use the power of words.

The Rastafari culture is one that emphasizes the positive usage of words, and whose vocabulary is tremendously witty and unique in its logic. The level of expression that the culture exhibits is outside of grammatical rules and regulations that allow a wider array of significance to be communicated. The Rastafari speech is one that can be examined through the historical lens that enveloped the island of

Jamaica when slavery and colonialist imposed societal values. Among these are the the religious authorities of Christianity and the Bible. In his book The Rastafarians,

Leonard Barrett writes that in order to gain a proper perspective of the movement, one must dive into slavery and the religiosity that stems from the mixture of

European and African traditions,66 and this is definitely accurate. It seems that with its blend of influences, the people of Jamaica have sought a way to express themselves spiritually within the different religious movements on the island, such as Pentecostalism and Revivalism.

According to the scholar Barry Chevannes and the fieldwork found in his book,

Rastafari: Roots and Ideology, the origins behind the Rastafari use of language stems from the social arrangements within the colonial island of Jamaica. He explains that it is not natural for the peasant class or worker to speak Standard English due to the

65 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 66 Leonard Barrett, The Rastafarians, 16-25. 23 combination of European and African culture.67 As the perspective of the Rastafari movement originating from such a mixed culture, an interesting dynamic occurs when examining one of the most common terms used in Rastafari speech, which is the use of the vowel “I” in substitution for “me.” This is done as a way to communicate a personal relationship with God and all that is contained in the realm of creation:

The religious meaning behind this substitution is that the Rastafari is also part of God, and if God is a visible, living man, it must mean that the Rastafari is another Selassie, another “I.” Because everyone is an “I,” one does not say “we” for plurality but says “I and I.” As the most central word in Rastafari speech, “I” transforms other words as well. “Brethren” pronounced in the dialect as “bredrin,” becomes “Idrin” ; “eternal,” “Iternal” ; “hour,” “Iowa”; “times,”; “Imes” ; “creator,” “Iretor” ; and so forth.68

In my personal exchanges with individuals within the movement, it is true that the significance of “I” is used to acknowledge the divine within. In focusing on the positive, Ras Tehuti would always enthusiastically say “yes I” as a greeting or any affirmative expression. Rau-set Sylvia always greets with the hand pressed on her heart as she would say “I, I.” The use of “I” is that which dwells within every human being as “I and I,” the omnipresent spirit of God. In general terms, this way of speaking has been nicknamed as Iyaric,69 by those in the movement as well as scholars and investigators.

This substitution phenomenon within the language can be grasped in the context of the Biblical narrative in Moses’ encounter with God revealing itself as “I am that I

67 Barry Chevannes, Rastafari Roots and Ideology, New York: Syracuse University Press, 1994, Print. 167. 68 Ibid., 167. 69 Virginia Lee Jacobs, Roots of Rastafari, 92. 24 am.”70 More importantly, is that the use of “I” is a tool that connects people instead of the divisive “you” and “me” that simulates the form of the ‘religious other.’ Ras

Tehuti expressed in the use of “I,” as a connection to the divine within himself and all beings in effect. This way, petty prejudice and racism is not a factor and instead exemplifies the honor of the divine within; expressed as “I and I.”71 Further exploring this idea, Jacobs writes “I and I reflects the basic Monophysite belief of the

Ethiopian Orthodox Church that the divine nature of God and the human nature of

Jesus is one and the same.”72 This theme is central to the mystic world-view of the

Rastafari culture in the manner one relates to oneself and the rest of existence.

While in an interview Rastaman Jab states, as he stares at the one asking him questions, that when he looks at him he is “looking at Christ,”73 establishing further the spiritually intrinsic use of “I and I” and the Monophysite elements of the indwelling existence of Christ in each human being.

It is important to acknowledge that the figure of Haile Selassie I carries that same “I” that is intended upon the use of the vowel. Haile Selassie I in Ethiopic translates to “the first power of the trinity,” which is also emphasized in the word

‘Rastafar-I’ as an indication of the “far-eye;” the eye that sees far or the spiritual

“third eye”74 that is expressed by some individuals of the Rastafari community. In essence, the use of these words is intended to invoke universality and spiritual

70 The Bible, New International Version, Exodus. This revelation is also known as YWHW in its description of “I am.” 71 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 72 Virginia Lee Jacobs, Roots of Rastafari, 92. 73 Tahric Finn, Rastamentary. Members in the community express their interpretations on the Rastafari speech symbolism. 74 Ibid., 25 symbolism that express the highest ideals conceivable to man and woman. The purposes that the movement has in use of specific words is to point out the limits of language, as expressed by the African Earth Keeper Ras Ben with his explanation of the word understand. In popular media, music has been the best way in which these ideas have been communicated worldwide due to the continual popularity of reggae.

Currently, the roots reggae group Midnite, have been the pioneers of including such information within their music.

In the mid 1990’s, Midnite released their album titled Ras Mek Peace, which carried slow synch-pated music with cleverly arranged lyrics expressing complex cultural and political ideas. In the song Foolish and the Wise, singer Vaughn

Benjamin expresses that “semantic double-speak all of your languages have, you say the “pro” is good, you say the “con” is bad. Well is the “prostitution” good? And is the

“constitution” bad?”75 Its an interesting viewpoint that the Rastafari community has about English as a limited system of expression that is confusing in its use of diction.

The singer Vaughn further expands his message politically in connection to the military as he sings “left, right, left, right march, and when we left right, that’s when we went wrong…they say to “enjoy,” and they end your joy.”76 Within the same album the song Pagan, Pay Gone relates that we’re “living in a system pagan; every time you get pay; pay-gone.”77 Music with such lyrics challenge heavily the status quo and seeks to actively bring about social change. This aspect or dynamic is

75 “Midnite Ras Mek Peace Full Album,” Published Feb.4 2015. www.youtube.com. Accessed Aug.19,2015. https://www.youtube.com/watch?v=A4OTOvidQZ8. 76 Ibid., Foolish and the Wise. 77 Ibid., Pagan, Pay Gone. 26 something that Leonard Barrett calls cultural dissonance,78 which alludes to the tremendous social tensions that such lyrics evoke. The usage of words in a creative dialect is one way of creating social awareness, but when these combine with messages that seek to change the social realties within a colonial world, there will naturally be some form of social tension. This is what justifies such associations of cultural dissonance in the tremendous role that music has within the Rastafari movement.

78 Leonard Barrett, The Rastafarians, 167. In general, the author discusses the elements that make the movement such an interesting social phenomenon in cultural dissonance. By this he refers to the movement’s defiance of what is considered normal in colonial society. 27

Chapter 2. SOUND

Examining the origins of Rastafari and music, one finds that the history of

Jamaica is very significant to the development of this Rastafari cultural expression.

“To understand the importance of Rasta music, one needs to take a look at its development through the drums. Used in the Rastafari community for “eartical” or

“churchical” purposes, the drums are three in number: the bass drum, the fundeh, and the repeater (peta).”79 Together, these drums create and mimic the human heartbeat, and such a sound pattern has formed as a saying amongst the community known as “do-good, do-good,”80 like that of a beating heart. The origin is documented to have previously been Burru music from the days of slavery that later became “praise songs of original African tradition, which would expose the good or evil of a person or a village.”81The spiritual element has always been a part of the music in Jamaican culture as these traditions stem from various parts of Africa.

Considering this, the drumbeat became a channel for communal gatherings with prayer, the smoking of ganja, praises and chants. These community gatherings became known as the Nyabingi,82 whose ceremonies gather many different houses together within Rastafari.

79 Reckord, Verena. “From Burru Drums to Reggae Ridims: The Evolution of Rasta Music.” The Rastafari Reader: Chanting Down Babylon, e.d. Nathaniel Samuel Murrell, William David Spencer, and Adrian Anthony McFarlane (Kingston: Ian Randle Publishers, 1998), 232. 80 Ras Tehuti, Farmer’s Market Talks, 2012-2013. A motivational phrase said to encourage good actions in the community. 81 Reckord, Verena. “From Burru Drums to Reggae Ridims: The Evolution of Rasta Music.” The Rastafari Reader: Chanting down Babylon, 234. 82 Leonard Barrett, The Rastafarians, 241. 28

The Rastafari movement is regarded mainly to have contributed reggae music to world culture. Ras Tehuti and I would spend much time discussing in depth about the music and the main message of the Rastafari community. He mentioned the sound of the band Midnite and how they are currently the main group that represents the authentic Rastafari roots sound.83 He would talk about the song

Bushman and its lyrics “you are worried about the state where you reside, but what about the state of your mind?...what do they have in common, this tell-lie-vision, in this civil-lie-zation you learn pure lies.”84 Ras Tehuti enthusiastically encouraged me to play this song on repeat because it represents a way of life that is not so oriented in the materialistic city life, but rather one that is more intimately connected with nature and oneself. The Rastafari community would say such a state of being is called Irie,85 likened to being in bliss. When I would visit the farmer’s market, there was always reggae music playing from the other vendors within the Rastafari community and many conversations were about music.

The media representation of the Rastafari movement is one that has a wide spectrum, but most publications about the Rastafari movement are associated with cannabis and Bob Marley. However, I’ve gathered from many published interviews and my communication with Ras Tehuti that Bob Marley was a young Rasta compared to some of the elders in the hills of Jamaica, signifying that Bob Marley’s example of Rastafari was not necessarily the most mature one.86 Ras Tehuti would

83 Ras Tehuti, Farmer’s Market Talk, 2012-2013. 84 Midnite-Bushman, published May 29, 2008. Youtube. www.youtube.com. Accessed Aug. 20, 2015. https://www.youtube.com/watch?v=meSHaq2NecM 85 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 86 Ibid., 2012-2013. 29 say that it is not every song of Bob Marley he likes, that sometimes entertainers also entertain spirits or other entities.87 Many have been perplexed at the passing of Bob

Marley at a relatively young age, and there are all kinds of ideas and theories on the subject. One thing is for certain, Bob Marley was able to have tremendous influence on the world at large and was recognized as a symbol of freedom and peace.88 Ras

Tehuti once spoke about a time when he was at a gathering talking about Bob

Marley. Upon his turn, he talked about the song Natty Dread; Bob sings the main melody as the choir of women sing repeatedly “natty dread.” The song lyrics Bob is singing can be summarized on the theme of walking street numbers all the way to

7th street.89 Ras Tehuti revealed that the song symbolizes the Vedic 7-chakra system accordingly, and that the dreadlocks represent the crown chakra.90 This Vedic

Indian reference of the chakra system is interesting; as there is evidence of the interaction between immigrants from the Eastern part of India who went to work in

Jamaica after the economic situation changed with the abolition of slavery. In fact the word ganja, synonymous for marijuana, comes from the vocabulary of the immigrants from India for the plant.91

The author Virginia Lee Jacobs writes about the connection of the book of

Revelations and the prophecy of the 7 seals as a direct correlation to the Vedic

87 Ibid., 2012-2013. 88 Rastafari Reader, Chanting Down Babylon, 290. Bob Marley unites two rival political leaders in the “One Love Peace Concert.” 89 Ibid,.290 90 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 91 Virginia Lee Jacobs, Roots of Rastafari, 90. Ganja is known to have been imported to Jamaica by workers from India. It is also referred to as Kali, in honor of the Indian Goddess. 30 system of the chakras as the seven seals within man and woman.92 The song Natty

Dread can then be interpreted as a reference to this Vedic chakra system due to the phenomenon of dreadlocks on one’s head. Ras Tehuti always kept his dreadlocks wrapped, and regarded it as an important spiritual habit of not having his locks exposed and left sensitive to other people’s energies.93 It is also the case that some

Rastafari men and women don’t have such guidelines. With the consideration of dreadlocks having its significance depending on the individual, those who have them for spiritual reasons take is seriously. The Biblical perspective on the dreadlocks according to Archbishop Yesehaq is the Nazarite vow, described in the book of numbers in the Judeo-Christian Bible. Similarly, there is an Ethiopian tradition known as Bahtawi,94 ones who separate themselves to God and live in worship, but the dreadlocks are also embraced by these men. Accordingly, the connection of the holy and dreadlocks has been explored as a phenomenon that also exists in India’s Sadhus or holy men. There is an interesting correlation between the elements of vegetarianism, ganja and dreadlocks amongst Rastafarians and

Sadhus.95 However, these elements are known to be central in the Rastafari way of life and widely expressed through reggae music as a phenomenon from the

Caribbean.

In Jamaican culture, it seems that all that has occurred in terms of movements and spiritual expressions, has had a role impacting and shaping the Rastafari

92 Virginia Lee Jacobs, Roots of Rastafari, 138. 93 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 94 Archbishop Yesehaq, Ethiopian Tewahedo Church, 225. 95 Stop Over- Documentary, Discovery, History. “Rastas and Sadhus,” Video clip, 2:07 running time, published May16, 2014. Youtube.com, www.youtube.com. Accessed Aug. 20, 2015. https://www.youtube.com/watch?v=PkoVVr0mMyM. 31 movement. Barry Chevannes notes that “the character of Rastafari has been shaped by Revivalism to a far greater degree than is thought, and therefore an examination of the belief system of the Jamaican peasant is in order.”96 To summarize this analysis, Chevannes attributes much of the Rastafari core principles of faith to be associated with the various modes of spiritual expression that have occurred in the island of Jamaica, and key to his stance is the embrace of the Rastafari movement by the peasant or working class.97 Likewise, in the evolution of musical expression, we find that reggae music comes together as a result of a combination of genres that are interrelated and reflect grass roots ideas. Bob Marley himself is noted to have said that “the three of dem [ska, rock steady, and reggae] can put together and mek one

‘ting still.”98 The latter is in order of emergence in chronological time in Jamaica, and the statement shows the connection that brought about the reggae phenomenon.

Currently however, there is a contextual difference between reggae, which could be used in musical style by people all around the world, and authentic roots-reggae.

The classification of the ‘roots sound’ is one reflecting the ideals of the Pan-African world and “stems from its social consciousness inspired by the teachings of

Rastafari and origination in the culture’s theology.”99 The intentions of this genre of music is to face the complex social issues that pervade in an island under colonial rule. The peasant or working class had a legitimate outlet in which to voice its concerns, hopes and dreams. The example of Bob Marley being able to rise up the social class from humble beginnings was also major factor in the Rastafari

96 Barry Chevannes, Rastafari Roots and Ideology, 22. 97 Ibid., 22. 98 R.A. Ptahsen-Shabazz, Ph.D., Black to the Roots, 38. 99 Ibid., 39. 32 phenomenon, as he exemplified the perspective of the peasant class and the issues of racial mixing between whites and blacks.

To further expand on the Rastafari movement and social tensions, the music can be analyzed as a direct confrontation of the status quo with the term of cultural dissonance. Such militancy has resulted in the mysterious deaths of many of the roots-reggae artists such as Peter Tosh, Hugh Mundell, Jacob Miller and of course

Bob Marley. Hugh Mundell, a young voice in the Rastafari movement would be tragically killed more prematurely than Bob Marley while reasoning in a car with a friend.100 As a singer, his lyrics reflected the social consciousness intended to raise awareness in the Pan-African world. Mundell’s inspiration would be a spiritual one as it shows in his song Day of Judgment: “so do the things you know are right/and you will look better in Jah Jah’s sight.”101 The word “Jah,” as noted by the author

Virginia Lee Jacobs, is used here to refer to the Judeo-Christian God known as “Jah-

Weh.”102 In fact, the most common reference to God in the Rastafari community is

“Jah,” and it can be heard in many reggae songs. The connection between Rastafari and Judaism is tied to the Ethiopian accounts of Solomon King of Israel and the

Queen of Sheba.103 It is from this union that Haile Selassie I claims ancestry from, hence his biblical tittles become of even greater significance. The tradition holds the

Kebra Negast, known as the Glory of Kings from the Solomonic Dynasty in Ethiopia.

100 R.A. Ptahsen-Shabazz, Ph.D., Black to the Roots, 148. 101 Ibid.,148. 102 Virginia Lee Jacobs, Roots of Rastafari, 18. 103 Ibid., 18. 33

In contrast to what many Rastafarians say in regards to a black Christ, Ras Tehuti made it clear that he does not see the monarch as a re-incarnation of Jesus Christ.104

As mentioned, Ras Tehuti’s thoughts on Haile Selassie I’s glory in the Bible is that the ancient land of Ethiopia, in connection to Egypt carries the metaphors that are present in the Judeo-Christian scriptures. He stated that Haile Selassie I is the Christ, and that no one else would come forward as the Christians await the return of Jesus

Christ.105 I am able to comprehend his seemingly contradicting statement in that the ancient traditions of Ethiopia and the region of Egypt, in its cosmology of the divine within, is the return of the Christ principle. This is due to the actions of Haile

Selassie I in world affairs, such as when Ethiopia was liberated from Italian occupation, he said:

Let not our rejoicing be in any other way but in the spirit of Christ. Do not return evil for evil. Do not indulge in the atrocities, which the enemy has been practicing in his usual way, even to the last. Take care not to spoil the good name of Ethiopia by acts which are worthy of the enemy.106

I interpret Ras Tehuti’s statement as Haile Selassie I being the re-emergence of an ancient energy that needs to be regarded in this present time. The ancient tradition of co-ruling between male and female is a very important as Ras Tehuti would call

Rau-set Sylvia his queen.107 It is these principles that are being projected in the music when one hears Haile Selassie I, Empress Menen and Ethiopia being mentioned. The phenomenon can be likened to a conscious awakening by those of

African ancestry to their ancient past. There are numerous reggae songs that

104 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 105 Ibid. 106 Haile Selassie I, Selected Speeches, 338. 107 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 34 express biblical ideas written within the palms about Egypt, Ethiopia and the monarchy. It is my analysis that such themes are important because they reflect a forgotten legacy to the Africans that were taken from their homeland to be subjected to foreign regulations and cultural ideals.

35

Chapter 3. POWER

The reverence to nature is among the highest ideals within the Rastafari culture because it seeks out a natural way of life and relief from the modern societal industry. In this way, those within the movement promote alternative eating habits that reflect this natural outlook. One of the sayings within Rastafari culture is that in terms of cuisine, “I-tal is vital.” Rau-set Sylvia and Ras Tehuti have said, “Rastafari is not a religion; it’s a livity and that’s something that cannot be faked.”108 In other words, Rastafari is about the principle and not something done once a week or on

Sunday service. I know that there are many that still identify as Rastafarian, but have different views and dietary habits not considered ‘I-tal.’ However, the knowledge imparted to me about this subject is that the abstention from flesh or meat is necessary to be in that Rastafari ‘livity.’ Among other reasons, it is because it develops awareness of other sentient life. Rau-set Sylvia expands on this, stating that nature gives what she can replenish and when we eat vegetables, fruits and herbs we can re-generate ourselves because nature can generate it again. When one eats flesh, that life cannot be brought back again. One also reflects the animal or primal instincts, because the animal’s emotions are also ingested, and can influence one’s thought pattern.109

The Rastafari mystic essentially harnesses the power of nature, as the origin of the movement is thought to stem from the peasant class or those that worked the land in Jamaica. As a matter of fact, this is one of the most positive aspects of the movement in that it has brought back awareness for the necessity of communal

108 Ras Tehuti & Rau-set Sylvia, Farmer’s Market Talks, 2012-2013. 109 Ibid., 2012-2013. 36 relations and sustainable agriculture. It is in working the land that most

Rastafarians in the Caribbean earn a living, as it has been documented by Chevannes during the time of his research in Jamaica. From that perspective, the Rastafari community embraces Marijuana as a natural plant and creation from God; used as a sacrament and cash crop.110 Ganja, another name for Marijuana, is an extremely beneficial and medicinal plant that has been used since civilization began. In fact, it is speculated that Marijuana may have been the first cultivated crop in humanity’s history.111 It is with this in mind that the Rastafari community still choses to embrace Ganja as a natural healing plant, instead of honoring man-made restrictions of it. As before mentioned, Ganja is openly smoked in Nyabingi ceremonies and social gatherings but not everyone in the community has the same views on the plant.

Marijuana may be one of the most misunderstood facets of the Rastafari movement, simply because in the mainstream media it is used as a way to discredit the Rastafari as one that promotes drug use and criminal activities. In order to pierce through such a veil of misinterpretation, it is necessary to examine the crop itself and its history in Jamaica. “When marijuana was smoked in the fields prior to capitalism it upheld the system. When Rastafarians—a resistance group that threatened the social order—became associated with marijuana, there was legal

110 Leonard Barrett, The Rastafarians, 88. Leonard Howell and his community called Pinnacle grew and sold ganja as a cash crop. 111 Hamid, Ansley. The Ganja Complex: Rastafari and Marijuana. Maryland: Lexington Books, 2002. Print, xxix-xxxiv. The historical uses of Ganja are briefly explored through various eras of civilizations, recounting its medicinal and religious ore spiritual context. 37 cause to round them up and incarcerate them.”112 It is clear the the outlook of the plant changed once there was a shift in the economic arena, but the aspect of sacredness still remained through the changes that took place in Jamaica. This is because the marijuana plant itself is generally agreed upon by historians to have arrived via the East Indian laborers that migrated to work alongside black

Jamaicans. In that regard, some speculate that it was the syncretism between

Christianity and Hinduism that gave the language and context in which to make ganja sacred.”113

Together with the I-tal vegetarian regiment and ganja smoking, it can be analyzed that the movement is an attempt to relate to the natural world in a way that is seen unconventional to the colonial customs. The power behind these elements stem from a syncretism that is undoubtedly present within the Rastafari’s cultural history. The smoking of ganja as a ritual and holy aspect of ceremonial gatherings is one that can be traced back to the manner in which India’s holy men use the plant. Likewise, the connection goes further in that the people of Nepal hold a festival in which they smoke ganja in reverence to the god Shiva, and the holy men from the area are dark-skinned men with dreadlocks.114 The world view that the ganja plant is holy is derived from the knowledge that nature in itself is to be regarded as such. In consideration, the ritualistic aspect of marijuana use was a

112 Benard, A. Akeia, The material Roots of Rastafarian Marijuana Symbolism, History and Anthropology, Vol. 18, No. 1, March 2007, pp. 89–99, Print. 97. 113 Ibid.,95. 114 VPRO Metropolis, “Making a joint for the god Shiva,” Video clip, 14:17 running time published on September 4th 2014. Youtube, www.youtube.com. Accessed Dec. 2015. https://www.youtube.com/watch?v=3QNMiFgvvm4.

38 serious sacrament in the ancient world and Rastafari symbolism of dreadlocks, vegetarianism and ganja is one that extends beyond the known history of Jamaica, and these can be seen as the driving force or power behind the movement’s appeal.

The notion of dreadlocks can also be explained as it symbolizes the root system present within the plant kingdom, and it is no surprise that in this current time, many would associate anyone with dreadlocks as a marijuana smoker.

Ras Tehuti was the first Rastafarian I met that did not partake in the smoking of ganja and I learned that there are many that chose to abstain from it as it is noted in

Rastamentary. On the other hand there are others that claim to have had significant revelations after they have consumed marijuana.115 Simply stated, Ras Tehuti said that he just never liked smoking, but that there are still many uses for the plant such as oils for medicine, food, clothing and paper among many other uses.116 It is my analysis that ganja represents the mystic power of nature for those that chose to embrace it, they are essentially exploring the human consciousness by interacting with nature. By definition, it is closely associated with shamanism and visionary states, as such can be likened to the religious experience described by the psychologist William James. He claims that the realm of public opinion and ethical philosophy does not diminish and still bear witness to the reality that individuals have legitimate mystical experiences while engaging in substances that alter the consciousness.117 Much like the individuals that have had deep revelations while

115 Tahric, Finn, Rastamentary. A young Rasta woman relates she has never smoked marijuana and Jacob from Barbados with his story of a revelation on the beach while smoking. 116 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 117 William James, Varieties of Religious Experience, 348. 39 smoking marijuana, the noetic quality of mystical experience describes “states of insight into depths of truth unplumbed by the discursive intellect.”118

As a mystic, Ras Tehuti was well aware that many cultures throughout the world use natural mind-altering substances in ritual context to communicate with the spirit realm. For him, herbs in general will clean out an individual of both physical and emotional traumas, and help to reach a higher level of awareness and spirituality. He related to me the times he’s had psychic experiences while fasting and drinking cleaning teas,119 which he describes as a communication with plant life. The strength behind the Rastafari way of life undoubtedly is one that arises from nature itself in the use of plants that are psychoactive and non-psychoactive alike. In essence, the symbolic power behind dreadlocks, natural nutrition and cannabis is nature itself; a creation of God and therefore holy in all its forms. Due to the attention to global warming and drastic changes in our environment, the

Rastafari movement is having more and more appeal to people with the desire to live in a more natural way.

The Rastafari movement can be seen as a syncretistic tradition that has gathered its core values from the past; having various elements in common with African traditions and India, but also one that is looking to the future. In a recent documentary about sustainability, the Rastafari movement is reverenced in that it has been one of the pioneers in promoting a natural lifestyle that is beneficial to the growing concerns of

118 Ibid., 343. 119 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 40 climate change and global warming.120 One individual acknowledges the connection that the Rastafari Movement has towards the past, but mentions we must live to the idea of an

“ancient future.”121 What this essentially refers to is that the positive ideals that can be learned from the ancient past, need to be reflected and brought to the future. The African

Earth keeper Ras Ben has also written on this idea as indicated through his research on ancient civilizations and their time keeping mechanisms. Based on the chronological study of the zodiac ages in Egypt, he regards the time of 2012-4172 CE to be the ‘Age of

Rastafari.’122 This astrological analysis makes the impression that the Rastafari movement will continue to pick up momentum as an answer to many of the problems that face humanity today.

120 Meier, Laura, dir. Rastafari and a Sustainable Lifestyle. Video clip, 1:01:40 running time, published Oct. 5, 2015. Youtube, www.youtube.com. Accessed Dec. 2015. https://www.youtube.com/watch?v=KiPs3iUeax0. 121 Ibid. 122 Ras Ben, Rocks of Ages, 39. Studying the Egyptian changes of the ages and how it corresponds to certain constellations, the age of Aquarius is the constellation across from Leo and has a distinct influence from the time periods mentioned above. 41

The Principle in Direct Experience

The Rastafari movement through the music is one that has had significant impact worldwide, bringing special attention to the societal values of language, freedom in spiritual expression, nutrition and humanity’s place in the natural world.

The movement has been able to influence millions of people across different cultures because they find value in the themes that the Rastafari people bring forth in their message. Based on my personal interaction with the movement and research, that message is one that promotes healthy living in the proper relationship to nature and also a sense of spiritual freedom by taking responsibility for oneself in acknowledging the divine within. This responsibility is in terms of becoming a ‘Ras,’ with the significance of self governance given by Rau-set Sylvia in an earlier section of this work. This responsibility for self is one that promotes open minded ideas that extend the frameworks of the Judeo-Christian tradition that has been prevalent in the island of Jamaica. For this reason, the principle of Word, Sound and Power describes the spiritual elements that are involved at the core of Rastafari daily life; as an active principle in the way one choses to use words, language, vegetarian eating habits and the use of medicinal plants.

Because the movement is so wide-spread in the present time, there is so much diversity in perspectives that it is not possible to go into great detail about the different ideologies held within each individual, group or houses within the greater whole of the Rastafari phenomenon. The different groups within the movement are subject to specific criticisms given their values on the Bible, Haile Selassie I and

Empress Menen, living standards and gender roles among other themes. My 42 intention to provide the mystic elements of the movement as the focal point of this work is to address the common misunderstandings held by those in the mainstream media, academics and others outside of the movement. However, there is a limit in which the medium of writing allows for one to truly grasp a spiritual movement such as what Rastafari embodies. Inspired by the discourse of the mystic and direct experience, I’ve engaged in an audio-visual project as a compliment to this discussion that best illustrates what I experienced in the presence of a Rastafarian.

Along these lines, the video segment does not contain any subtitles as it reflects what would it be like in the presence of an individual within the movement.

Ras Kimbu, family man and drummer for a reggae band called Hyah Energy, shares his own perspective about the reality of what being Rastafari is about. As he is interviewed, he speaks in connection to the elements within his life and the ones present in the music that inspire the Rastafari movement. The specific drum pattern that is addressed in the chapter of Sound is explained and given context within the life and knowledge of what Ras Kimbu has experienced. When explaining the

‘heartbeat’ drum pattern, Ras Kimbu upholds the female principle because it is a reality that all of human life came through the female womb, and because of this he associates his spiritual comfort with the drums and the heartbeat sound. In a way, he reminds us of a time when all we heard was the sound of our mother’s heartbeat before we came into the physical world. I find this aspect of the interview to be relevant to the criticisms that the Rastafari movement receives that it is generally a male oriented movement; only giving reverence to the masculine aspects and symbols. 43

The anthropological study done by Obiagele Lake titled Rastafari Women:

Subordination in the Midst of Liberation Theology exploits the role of women within the

Rastafari movement. From a feminist perspective, she claims that the Rastafari movement is paradoxical in that it seeks to liberate from the colonial frameworks while subjugating their women.123 Even though the movement can be interpreted as being predominantly male oriented, the Rastafari way of life regards man and woman as equal partners in the cosmic blueprint of nature as explained by Ras Kimbu. Towards the end of the interview he explains that there is a balance between the male and the female, and that very same balance allows for creation to be possible. He then recognizes young women embracing the movement not obtaining any respect from men, attempting to correct this gender biased association that the Rastafari tradition tends to have. In this regard, Ras Kimbu and his wife have had four children that they have raised and homeschooled; therefore his acknowledgement of the female comes with the reality of what it takes to make a family grow and prosper. I find that in truth, many Rastafari men like Ras Kimbu hold the female principle in high regard. This aspect of the movement is one that is greatly misunderstood, but one that can be easily corrected in the knowledge of the African traditions of Egypt and Ethiopia that have had a gender balanced society.

The very remembrance of the coronation of Haile Selassie I and Empress Menen every year on November 2nd illustrates how individuals within the movement uphold the equality between the genders as a sacred element within Rastafari.

123 Lake, Obiagele. Rastafari Women: Subordination In The Midst Of Liberation Theology. Durham: Carolina Academic Press, 1998. Print. In her conclusion of the book she mentions this paradox of liberation theology within the Rastafari movement and elaborates with her fieldwork examples. 44

In the film segment, Ras Kimbu is able to elaborate more on the spiritual reality of music as a universal phenomenon, and unfolds some of his metaphysical views about energy. The expansion on the topic of music allows a deeper understanding of how it is an integral part of spiritual expression; reggae as a message music from the life force energy manifested into the physical world. The segments where music is played allows for viewers to experience Ras Kimbu’s call to the ancestors in connection to the spiritual world and the physical reality. When he discusses music as an expression of his own life force energy, a close comparison to William James’ thoughts on the reality of the unseen world is worthy of exploration:

All our attitudes, moral, practical, or emotional, as well as religious, are due to the ‘objects’ of our consciousness, the things which we believe to exist, whether really or ideally, along with ourselves. Such objects may be present to our senses, or they may be present only to our thought. In either case they elicit a reaction; and the reaction due to things of thought is notoriously in many cases as strong as that due to sensible presences.124

Ras Kimbu states that when the time comes for him to leave this physical world he will be content because he knows the ‘spirit’ or ‘unseen’ world also contains music. Such notion can be analyzed by the integral part that music has in the everyday life of a

Rastafarian, and thus part of that “object in the consciousness.” Music then functions as an essential reminder of what Rastafari values are in connection to the knowledge that the psychologist William James emphasizes.

Likewise, Ras Kimbu’s explanation of Haile Selassie I as an ‘ancient energy’ or

‘deity’ is one that sheds some light in the reverence of the Ethiopian Monarchs. The monarchs can be seen as an element that remains alive within the consciousness of a

124 William James, Varieties of Religious Experience, 55. 45

Rastafarian even though the Monarchs are no longer around in the physical. They are still able to have a positive influence because they remain present within the thoughts, speech, chants and music that the Rastafari community expresses in their daily life and rituals.

Overall, the overarching commonality within all groups of the movement is the reverence they have to the monarch regardless of how each view their purpose or functionality.

Many books and investigations about the Rastafari movement indicate that all Rastas view Haile Selassie I as a re-incarnation of Jesus Christ. Not only has my personal involvement and research indicate otherwise, Ras Kimbu’s explanation of the monarch causes another consideration to be made about the Rastafari movement as a whole, and the diversity within the movement must allow for various interpretations of the

Rastafarian tenants or core ideals. I am confident that the foundation that unites all groups and perspectives within the Rastafari movement is the culture that expresses itself in speech and in music. The phrase “Jah-Rastafari” is one that is said or chanted practically by all who identify with the movement, done in a powerful way to bring positive spiritual energy against the daily life’s challenges. Word, Sound and Power is a very important instrument in fully grasping the Rastafari movement, and I claim, it best defines the experience that comes when one meets any individual within the movement.

This principle is one that is always active and interacting with both the seen and the unseen; establishing a connection to the realm of the mystic, the divine within and one’s own heart beat.

46

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