Kamooh and Limptbataook are Sasquatch people that communicate telepathically with people transmitting the information new for most of us that us, presented in the Book Sasquatch Message to Humanity Book 3 Earth Ambassadors Cooperation Co authored by several Sasquatch Communicators as received by various Sasquatch Elders. Edited by Kelly Lapseritis
Kamooh and Limptbataook are of the lineage of Hanuman and Sun Wukong who were venerated as ditties, even worshiped as Gods by ancient cultures. Kamooh's father was Maasaw, who lived after sinking of Lemuria with human distant ancestors.
Maasaw had already reached tge hall of immortals and sat with the Star Council of Eldest Elders while Kamooh was still a young Sasquatch as he has reached himself in recent times since the author know him. This is why everything now becomes full circle and seems so connected in evolution course.
Sasquatch are never part in 3D hyperspace only in 4D linear timeliness, giving the illusion of separation while they remain connected in consciousness.
Hopi Legends talk about Maasaw
Masauwu (Maasaw, Mausauu), Skeleton Man, was the Spirit of Death, Earth God, door keeper to the Fifth World, and the Keeper of Fire. He was also the Master of the Upper World, or the Fourth World, and was there when the good people escaped the wickedness of the Third World for the promise of the Fourth.Masauwu is described as wearing a hideous mask, but again showing the diversity of myths among the Hopi, Masauwu was alternately described as a handsome, bejewelled man beneath his mask or as a bloody, fearsome creature. He is also assigned certain benevolent attributes.One story has it that it was Masauwu who helped settle the Hopi at Oraibi and gave them stewardship over the land. He also charged them to watch for the coming of the Pahana, the Lost White Brother. Other important deities include the twin war gods, the kachinas, and the trickster, Coyote.
Maize is vital to Hopi subsistence and religion. "For traditional Hopis, corn is the central bond. Its essence, physically, spiritually, and symbolically, pervades their existence. For the people of the mesas corn is sustenance, ceremonial object, prayer offering, symbol, and sentient being unto itself. Corn is the Mother in the truest sense that people take in the corn and the corn becomes their flesh, as mother milk becomes the flesh of the child."
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Most Hopi creation stories center around Tawa, the sun spirit. Tawa is the creator, and it was he who formed the "First World" out of Tokpella, or endless space, as well as its original inhabitants.[4] It is still traditional for Hopi mothers to seek a blessing from the sun for their newborn children.[5] Other accounts have it that Tawa, or Taiowa, first created Sotuknang, whom he called his nephew, and sent him to create the nine universes according to his plan. Sotuknang also created Spider Woman, who served as a messenger for the creator and was an intercessor between the deity and the people. In some versions of the Hopi creation myth, she creates all life, under the direction of Sotuknang.[6] Yet other stories tell that life was created by Hard Being Woman of the West and Hard Being Woman of the East, while the sun merely observed the process.
Four Worlds
Barry Pritzker writes: "According to Hopi legend, when time and space began, the sun spirit (Tawa) created the First World, in which insectlike creatures lived unhappily in caves. With the goal of improvement, Tawa sent a spirit called Spider Grandmother to the world below. Spider Grandmother led the first creatures on a long trip to the Second World, in which they took on the appearance of wolves and bears. As these animals were no happier than the previous ones, however, Tawa created a new, Third World, and again sent Spider Grandmother to convey the wolves and bears there. By the time they arrived. they had become people." Spider Grandmother taught them weaving and pottery, and a hummingbird brought them a fire drill.
Two main versions exist as to the Hopis' emergence into the present Fourth World.
In one version, after evil broke out amongst the people in the Third World, with the help of Spider Grandmother, or bird spirits, a hollow bamboo reed grew at the opening of the Third World into the Fourth World. This opening, sipapu, is traditionally viewed to be the Grand Canyon. According to Barry Pritzker, "the people with good hearts (kindness) made it to the Fourth World."
While it may not be possible to positively ascertain which is the original or "more correct" story, Harold Courlander writes, at least in Oraibi (the oldest of the Hopi villages), little children are often told the story of the sipapu, and the story of an ocean voyage is related to them when they are older.[14] He states that even the name of the Hopi Water Clan (Patkinyamu) literally means "a dwelling-on-water" or "houseboat". However, he notes the sipapu story is centered on Walpi and is more accepted among Hopis generally.
According to Barry Pritzker, "In this Fourth World, the people learned many lessons about the proper way to live. They learned to worship Masauwu, who ensured that the dead return safely to the Underworld and who gave them the four sacred tablets that, in symbolic form, outlined their wanderings and their proper behavior in the Fourth World. Masauwu also told the people to watch for the Pahána, the Lost White Brother."
In the course of their migration, each Hopi clan was to go to the farthest extremity of the land in every direction. Far in the north was a land of snow and ice which was called the "Back Door", but this was closed to the Hopi. However, the Hopi say that other peoples came through the Back Door into the Fourth World. "Back Door" could refer to the Bering land bridge, which connected Asia with North America. The Hopi were led on their migrations by various signs, or were helped along by Spider Woman. Eventually, the Hopi clans finished their prescribed migrations and were led to their current location in northeastern Arizona.
Most Hopi traditions have it that they were given their land by Masauwu, the Spirit of Death and Master of the Fourth World.
Sun Wukong
The Monkey King, also known as Sun Wukong in Mandarin Chinese, is a legendary mythical figure. It is best known as one of the main characters in the 16th-century Chinese novel Journey to the West and many later stories and adaptations. Wikipedia
Birthplace: Flowers and Fruit Mountain
Master/Shifu/Gang Leader: Xuanzang
He has the following abilities: Immortality, 72 Bian (Morphing Powers), Jin Dou Yun (Cloud Surfing), Jin Gang Bu Huai Zhi Shen (Superhuman Durability), Jin Jing Huo Yan (True Sight)
Sun Wukong possesses many abilities. He has amazing strength and is able to support the weight of two heaven mountains on his shoulders while running "with the speed of a meteor".[2] He is extremely fast, able to travel 108,000 li (54,000 km, 34,000 mi) in one somersault. He has amazing memory skills and can remember every monkey ever born. As king of the monkeys it is his duty to keep track of and protect every monkey. Sun Wukong also acquires the 72 Earthly Transformations, which allow him to access 72 unique powers, including the ability to transform into sundry animals and objects. He is a skilled fighter, capable of defeating the best warriors of heaven. His hair has magical properties, capable of making copies of himself or transforming into various weapons, animals and other things. He also shows partial weather manipulation skills and can stop people in place with fixing magic.
As one of the most enduring Chinese literary characters, the Monkey King has a varied and highly debated background and colorful cultural history. His inspiration might come from an amalgam of influences.
His inspiration might have also come from the Baiyuan White Monkey legends from the Chinese Chu kingdom (700–223 BC),which revered gibbons. These legends gave rise to stories and art motifs during the Han dynasty, eventually contributing to the Monkey King figure. [4]
Some believe the association with Xuanzang is based on the first disciple of Xuanzang, Shi Banto.[5]
Hu Shih first suggested that Wu Cheng'en was possibly influenced by the Hindu deity Hanuman from the Ramayana in his depictions of the Monkey King,[4][6] via stories passed by Buddhists who traveled to China.[7] However, others such as Lu Xun point out there is no proof that the Ramayana has been translated into Chinese or was accessible to Wu Cheng'en.[8] Instead, Lu Xun suggested the 9th Century Chinese deity Wuzhiqi, who appears as a sibling of Sun Wukong in older Yuan Dynasty stories, as another potential inspiration.
Sun Wukong may have also been influenced by local folk religion from Fuzhou province, where monkey gods were worshipped long before the novel. This included the three Monkey Saints of Lin Shui Palace, who were once fiends, who were subdued by the goddess Chen Jinggu, the Empress Lin Shui. The three were Dan Xia Da Sheng (丹霞大聖), the Red Face Monkey Sage, Tong Tian Da Sheng (通天大聖), the Black Face Monkey Sage, and Shuang Shuang San Lang (爽爽三聖), the White Face Monkey Sage.[9] The two traditional mainstream religions practiced in Fuzhou are Mahayana Buddhism and Taoism. Traditionally, many people practice both religions simultaneously. However, the roots of local religion dated back m.
These diverse religions embodied elements such as gods and doctrines from different provincial folk religions and cultures, such as totem worship and traditional legends. Though there are primarily two main religions in China, since it is so big, different folk stories will vary from towns, cities, and provinces with their own myths about different deities. Sun Wukong's religious status in Buddhism is often denied by Buddhist monks both Chinese and non-Chinese alike, but is very welcomed by the general public, spreading its name around the world and establishing itself as a cultural icon.
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The Monkey King, now sentenced to death for extorting the Dragon Kings, then defies Hell's attempt to collect his soul. He wipes his name out of the Book of Life and Death, a collection of books claimed to have every name of every mortal alive and the ability to manipulate lifespan, along with the names of all monkeys known to him. The Dragon Kings and the Kings of Hell report him once again to the Jade Emperor.The heavenly army uses everything, even trying to erase him from existence altogether, but ultimately fail.
Sun Wukong gained immortality through seven different means, which together made him one of the most immortal and invincible beings in all of creation.
Disciple to Puti ZushiEdit
After feeling down about the future and death, Wukong sets out to find the immortal Taoist patriarch Puti Zushi to learn how to be immortal. There, Wukong learns spells to grasp all five elements and cultivate the way of immortality, as well as the 72 Earthly Transformations. After seven years of training with the sage, Wukong gains the secret formula to immortality. It is noted that the Court of Heaven does not approve of this method of immortality.
Book of Mortals
In the middle of the night, Wukong's soul is tied up and dragged to the World of Darkness. He is informed there that his life in the human world has come to an end. In anger, Wukong fights his way through the World of Darkness to complain to "The Ten Kings," who are the judges of the dead. The Ten Kings try to address the complaint and calm Wukong by saying many people in the world have the same name and the fetchers of the dead may have gotten the wrong name. Wukong demands to see the register of life and death, then scribbles out his name, thus making him untouchable by the fetchers of death, along with the names of all of the monkeys in his tribe. It is because Wukong has learned magic/magical arts as a disciple to Puti Zushi that he can scare the Ten Kings, demanding from them the book of mortals and removing his name, thus making him even more immortal. After this incident, the Ten Kings complain to the Jade Emperor.
Peach of Immortality
Soon after the Ten Kings complain to the Jade Emperor, the Court of Heaven appoints Sun Wukong as "Keeper of the Heavenly Horses," a fancy name for a stable boy. Angered by this, Wukong rebels and the Havoc in Heaven begins. During the Havoc in Heaven, Wukong is assigned to be the "Guardian of the Heavenly Peach Garden." The garden includes three types of peaches, each of which grant over 3,000 years of life. The first type blooms every three thousand years; anyone who eats it will become immortal, and their body will become both light and strong. The second type blooms every six thousand years; anyone who eats it will be able to fly and enjoy eternal youth. The third type blooms every nine thousand years; anyone who eats it will become "eternal as heaven and earth, as long-lived as the sun and moon." While serving as the guardian, Wukong does not hesitate to eat the peaches, thus granting him immortality and the abilities that come with the peaches. If Wukong had not been appointed as the Guardian of the Heavenly Peach Garden, he would not have eaten the Peaches of Immortality and would not have gained another level of immortality.[10]
Heavenly Wine
Because of Wukong's rebellious antics, Wukong is not considered as an important celestial deity and is thus not invited to the Queen Mother of the West's royal banquet. After finding out that every other important deity was invited, Wukong impersonates one of the deities that was invited and shows up early to see why the banquet is important. He immediately is distracted by the aroma of the wine and decides to steal and drink it. The heavenly wine has the ability to turn anyone who drinks it to an immortal.[10]
Pills of Longevity
While drunk from the heavenly wine, Wukong stumbles into Laozi's alchemy lab, where he finds Laozi's pills of longevity, known as "The Immortals' Greatest Treasure." Filled with curiosity about the pills, Wukong eats a gourd of them. Those who eat the pills will become immortal. If Wukong had not been drunk from the heavenly wine, he would not have stumbled into Laozi's alchemy lab and eaten the pills of longevity.[10]
Aftermath of Immortality
Following Wukong's three cause-and-effect methods of immortality during his time in heaven, he escapes back to his home at the Mountain of Flowers and Fruit. The Court of Heaven finds out what Wukong has done and a battle to capture Wukong ensues. Due to the five levels of immortality Wukong has achieved, his body has become nearly invincible and thus survives the multiple execution attempts by heaven. In the notable last execution, Wukong was placed inside Laozi's furnace in hopes that he will be distilled into the elixir of the pills of immortality. Wukong survives 49 days of the samadhi fire in Laozi's furnace and gains the ability to recognize evil; meanwhile, being refined in the crucible extracts yet more of the impurities of mortality and leaves him with another immortality. In desperation, the Court of Heaven seeks help from Buddha, who finally imprisons Wukong under a mountain. Wukong's immortality and abilities ultimately come into use after Guanyin suggests he become a disciple of Tang Sanzang in the Journey to the West. In the story, he protects Sanzang from evil demons who wish to eat Sanzang to achieve immortality. Wukong's own immortality protects him from the various ways the demons try to kill him, such as fighting, beheading, disemboweling, poisoning, and boiling oil.
Sometime during the journey, Wukong and his companions obtain Ginseng fruit (人參果; Man-fruit), a fruit even rarer and more powerful than the Peaches of Immortality, as only 30 of them will grow off one particular tree only found on the Longevity Mountain (萬壽山) every 10,000 years. While one smell can grant 360 years of life, consuming one will grant another 47,000 years of life.
In addition to all of the immortality-granting wines and medicines that the Monkey King had consumed while in heaven, upon reaching the Buddha's temple, pilgrims were provided with Buddhist equivalents of such foods, therefore making Sun Wukong even more immortal; an 8-fold immortal.
Hanuman
Hanuman also called Anjaneya (Sanskrit: आञ्जनेय), is a Hindu god and a divine vanara companion of the god Rama.
Hanuman is one of the central characters of the Hindu epic Ramayana. He is an ardent devotee of Rama and one of the Chiranjivis. Hanuman is regarded to be the son of the wind-god Vayu, who in several stories played a direct role in Hanuman's birth,[6][9] and considered to be an incarnation of Shiva in Shaivism. Hanuman is mentioned in several other texts, such as the epic Mahabharata and the various Puranas.
Born: Anjeyanadri Hill, Koppal district
Parents: Vayu (spiritual father); Kesari (father); Añjanā (mother)
Mantra: ॐ श्री हनुमते नमः (Om Sri Hanumate Namah)
Siblings: Bhima (spiritual brother)
