Jesus’ Deliverance from the Cross & Journey to INDIA
I have written this knol so that by adducing proofs from
established facts, conclusive historical evidence of proven
value, and ancient documents of other nations, I might
dispel the serious misconceptions which are current among
Christians and most Muslim sects regarding the earlier and
the later life of Jesus.
raised to the heavens alive; both have believed for a long
time that Jesus is still alive in the heavens and will return to
the earth sometime in the latter days.
The difference in the views of Muslims and Christians is that …
that Jesus died on the cross, was resurrected, went to
heaven in his earthly body, seated himself on the right hand
of his Father and will return to the earth for judgment in the
latter days. They further say that Jesus, the Messiah, is the
Creator and Master of the world and none other; he it is
who, in the latter days, will descend to the earth in glory
and majesty to pronounce reward and punishment. All
those who do not believe in him or his mother as God, will
be caught and thrown into hell, where crying and lamenting
will be their lot.
But the aforesaid sects of Muslims say ….
that Jesus was never crucified, nor did he die on the cross.
Instead, when the Jews arrested him for crucifixion, an
angel of God took him to the heavens in his earthly body,
and that he is still alive there, which according to them is
the second heaven, where the prophet Yahya or John is also
quartered. Muslims, moreover, believe that Jesus is an
exalted prophet of God but not God, nor the Son of God.
They also say that he will, in the latter days, descend to the
earth, near the Minaret at Damascus, or elsewhere,
supported by two angels. Jesus and Imam Muhammad—the
Mahdi, who will be a Fatamite and will already be there in
this world—will kill all non-Muslims, and will not spare
anyone except those who become Muslims at once.
This, in sum, is the Muslim and Christian belief
regarding Jesus. Although Christians are guilty of a grave
error in calling a humble man God, some Muslims too,
believe in a bloodthirsty Mahdi and an equally
THE JESUS THANGKA
|Full panel of the tapestry showing two scenes from the life of Jesus|
|Note the scars in hands of Jesus|
The work consists of six scenes or “teaching story” images taken from the life of a known “avatar” or “worthy master”. Such works commonly focus on the Buddha, local Himalayan religious personalities, Indian masters, or other Asian religious notables.
|Full panel of the tapestry showing two scenes from the life of Jesus|
|Left panel in detail. The transfiguration of Jesus|
|Figure 2 Right of panel in detail. Jesus with the children|
This may be the only known pre-Chinese conquest thangka of a teacher from the Middle East. Two or three thangkas of Jesus have been produced in recent years, one actually commissioned by the Dalai Lama.
The scenes, five of six being obviously biblically referenced, moving clockwise beginning with the upper right scene, are as follows:
1. “Jesus calms the storm”, Luke 8: 22-25, Mark 4: 35-41, Matthew 8: 23-27.
2. “Jesus with the little children”, Luke 18: 15-17, Mark 10: 13-16, Matthew 19: 13-15.
3. “Jesus enters Jerusalem”, Luke 19: 29-44, Mark 11: 1-11, Matthew 21: 10-11 & 14-17, John 11: 55, 12: 1, & 12: 12-19.
4. “Jesus, Mary, and Martha”, Luke 10: 38-42.
5. “The Transfiguration”, Matthew 17: 1-8, Mark 9: 2-10.
6. “Jesus in the Himalayas?” Obviously not from the Christian Bible.
The central figure in the painting appears to be the Himalayan mountains themselves. This in itself, I believe, is unique among old thangkas. These paintings were created by monks or “lamas” as religious acts along strict guidelines. This one may have been painted by a monk familiar with the Moravian Christian missionaries who established themselves in the Himalayan region by the late nineteenth century.
[Above: Full panel of the tapestry showing two scenes from the life of Jesus.]
[Left: Figure 4 Left panel in detail. Jesus, Martha and Mary.]
[Above: Figure 3 Right of panel in detail. Jesus enters Jerusalem.]
Whoever it was, he knew some classic Bible stories. I wish to stress that “teaching story” thangka scenes were of traditionally known religious stories. It’s difficult to imagine a monk getting away with fatuous or imagined imagery.
It appears to suggest some historical event involving Jesus of Nazareth appearing before a couple hundred individuals or monks near a building which clearly evidences the traditional architecture of a Himalayan “gompa” or monastery. The other “biblical” scenes have many medieval to modern painted and sketched counterparts. Just google “Jesus calms the storm” or any of the others and you’ll see what I mean. They are easy to identify.
This upper scene is completely anomalous. It appears to suggest a tradition of Jesus visiting some Himalayan religious center.
So now we come to the Notovitch controversy. Nicholas Notovitch was a Russian journalist who travelled through the Himalayan region in the 1870’s as part of a trip “through the orient” to learn about Far Eastern culture and religion and to see the sights. At some point he fell from his horse and broke a leg. While convalescing in the monastery at Hemis he claimed he was shown old manuscripts, copied from ancient ones in a library at Marbour near Lahsa, which told the story of a great foreign teacher that had travelled from the Middle East to India and the Himalayas named Issa. Upon returning from his trip he wrote a book about his discovery which included a translation of the manuscripts. If you read that translation or the later ones made by Nicholas Roerich or Swami Abhedananda, it will be clear to you that this Issa was indeed Jesus and no other.
There are many accountings, discussions, and critiques of the Notovich material on the web. Some are pretty silly. I recommend this web page: http://www.tombofjesus.com/indonesian/core/majorplayers/notovitch/notovitch-p1.htm#introduction, and its following pages,The apparent fact that westerners are no longer able to locate these Himalayan scriptures is troubling. I believe they haven’t been seen since 1939, and this is seen by some as evidence that they never existed. But what about this “Jesus thangka”, which by appearance (if you see it in person at least) certainly dates from the nineteenth century or earlier?
Evidence found in Historical Records
Evidence from Islamic Literature concerning Jesus’ Journeys
Rauzat-us-Safaa, a well-known book of
history in the Persian language, we find an account which,
briefly translated, reads as follows:
Jesus was named the Messiah because he was a great
traveller. He wore a woolen scarf over his head, and a
woolen cloak on his person. Carrying a staff in his hand, he
used to wander from country to country and city to city. He
slept wherever the night found him. He ate vegetables of the
jungle, drank fresh water, and travelled on foot. His
companions, in one of his travels, once bought a horse for
him; he rode the horse one day, but as he could not make any
provision for feeding it, he returned it. Journeying from his
country, he arrived at Nasibain, which lay at a distance of
several hundred koses from his home. He was accompanied
by a few of his disciples whom he sent into the city to
preach. In the city, however, false and unfounded rumours
were current about Jesus and his mother. The governor of the
city, therefore, arrested the disciples and summoned Jesus.
Jesus miraculously healed some patients and showed some
other miracles. As a result, the king of the territory of
Nasibain, with all his armies and his people, became his
follower. The incident about the ‘coming down of food’
mentioned in the Holy Quran took place during his travels.
I regret to leave aside many absurd and irrational quotes,
and keeping my account free from falsehood
and senseless exaggerations, I turn to the real point at issue
which leads to the conclusion that Jesus in the course of his
travels, had arrived at Nasibain. Nasibain is a place between
Mosul and Syria which, in English maps, has been shown as
Nasibus.If one travels from Syria towards Persia, one
would pass through Nasibain, which is at a distance of
nearly 450 koses31 from Jerusalem. Mosul is nearly 48 miles
from Nasibain and 500 miles from Jerusalem. The frontier of
Persia lies at a distance of a mere 100 miles from Mosul.
This means that Nasibain is 150 miles from the frontier of
Persia. The eastern frontier of Persia touches the town of
Herat in Afghanistan. Herat lies on the western frontier of
Afghanistan in the direction of the Persian territory and is
about 900 miles from the western boundary of Persia. From
Herat up to the Khyber Pass, the distance measures about
500 miles. The map showing the route followed by Jesus is
given here. It shows the route taken by Jesus in his journey
to Kashmir. The object of his journey was to meet the Israelites
whom the king, Shalmaneser, had taken as
captives to Media.
It should be noticed that in the maps published by
Christians, Media is shown towards the south of the Sea of
Khizar (Azov), where today we find Persia. This means that
Media was at any rate a part of the land which today
constitutes Persia. The eastern frontier of Persia is adjacent
to Afghanistan; there the sea is towards the south and the
TurkishEmpire towards the west. If the report in the Rauzatus-
Safaa is correct, it appears that, by travelling to Nasibain,
Jesus intended to go to Afghanistan through Persia, and to
invite to the Truth the lost tribes of Jews who had come to
be known as Afghans.* The word ‘Afghan’ appears to be of
Hebrew origin; it is a derivative which means ‘brave’. It
appears that at the height of their victories, they adopted
this name for themselves.
In short, Jesus came to the Punjab after passing through
Afghanistan, with the ultimate intention of going to
Kashmir after exploring the Punjab and Hindustan. It
should be noted that Chitral and a strip of the Punjab
separate Kashmir from Afghanistan. If one travels from
Afghanistan to Kashmir, through the Punjab, one has to
journey over a distance of 80 koses or about 130 miles, and
via Chitral it would be 100 koses.
Jesus, however, wisely took the route through Afghanistan, so that the lost tribes of Israel, known as
Afghans, might profit from his presence. The eastern
frontier of Kashmir touches Tibet. From Kashmir, he could
easily go to Tibet. Having come to the Punjab, he had no
difficulty in wandering through the important places of
Hindustan before going to Kashmir or Tibet. It is, therefore,
quite possible, as some old historical records of this country
bear out, that Jesus may have been to Nepal, Benares, and
other places. He then must have gone to Kashmir through
Jammu or Rawalpindi. As he belonged to a cold country, it
is certain that he stayed in these parts only through the
winter, and, by the end of March or the beginning of April,
must have set out for Kashmir. As Kashmir resembles
Shaam,33 he must have taken up permanent residence in
this land. It is also possible that he may have stayed for
some time in Afghanistan and it is not improbable that he
may even have married there. Since one of the tribes of
Afghans is known as Isa Khel,34 it would not be surprising if
they were descendants of Jesus. It is to be regretted,
however, that the history of Afghanistan is in a confused
state. It is, therefore, difficult to arrive at anything definite
by studying their tribal chronicles. There is no doubt,
however, that the Afghans are Israelites, like the Kashmiris.
Those who have taken a contrary view in their writings
have been misled in the extreme; they do not seem to have
studied the matter closely. The Afghans admit that they are
the descendants of Qais and that Qais belongs to the house
of Israel. It is, however, not necessary to elaborate the point here.
Evidence from Buddhist Records
Here is the evidence.
First: the titles given to the Buddha are similar to
the titles given to Jesus. Likewise, the events of the life of
Buddha resemble those of the life of Jesus. The reference
here, however, is to the Buddhism of the areas within the
boundaries of Tibet, like Leh, Lhasa, Gilgit and Hams, about
which it is proved that they were visited by Jesus. With
reference to the similarity of titles, it is enough to point out,
that if, for example, Jesus calls himself the Light in his
teachings, so has Gautama been called the Buddha in the
Buddhistic literature which in Sanskrit means ‘Light’. If
Jesus has been called the Master in the Gospels, so has the
Buddha been called Saasta or the Master. If Jesus has been
called Blessed in the Gospels, so has the Buddha been
named Sugt—the Blessed. If Jesus has been called Prince, so
has the Buddha been called Prince. Jesus has also been
described in the Gospels as one who fulfils the object of his
coming, so has the Buddha been called in Buddhistic
Scriptures Siddhartha—one who fulfils the object of his
coming. Jesus has also been called by the Gospels the refuge
of the tired and the weary, so has the Buddha in Buddhistic
Scriptures been called Asarn Sarn—the refuge of the refugeless.
Jesus has also been called by the Gospels King, though
he said that his was the kingdom of Heaven, so also has the
Buddha been called the King. The similarity of events
pertaining to both is also proved by events. Just as Jesus
was tempted by the Devil with the riches and kingdoms of
the world provided he made obeisance to him, so was
Buddha tempted when the Devil said to him that he would
give him the pomp and splendour of kings if he abandoned
the austerity of his living and returned home. But, just as
Jesus did not obey the Devil, so, it is recorded, the Buddha
too did not obey him.35 See Buddhism by T. W. Rhys Davids
and Buddhism by Sir Monier Williams.*
This shows that the same titles which Jesus ascribes to
himself in the Gospels, have been ascribed to the Buddha in
Buddhistic Scriptures which were compiled much later; and
just as Jesus was tempted by the Devil, so do these books
claim that the Buddha was also tempted by the Devil;rather,
the account of the temptation of the Buddha, as
stated in these books, is even longer than the account of the
temptation of Jesus. It is recorded that when the Devil
offered him the temptation of wealth and kingly honour,
the Buddha felt inclined to return home. He, nevertheless,
did not succumb to the temptation. But the same Devil met
him again one night, bringing with him all his progeny, and
tried to frighten him by assuming frightfully grotesque
shapes. To the Buddha, these Devils appeared like snakes
which were emitting fire from their mouths. The snakes
began to throw poison and fire at him but the poison turned
into flowers and the fire formed a halo round the Buddha.
The Devil, not having succeeded so far, called upon
sixteen of his daughters, and asked them to reveal their
beauty to the Buddha who remained totally unmoved; and
the Devil was baulked in his designs. He adopted a variety
of other tricks, but was helpless against the steadfastness of
the Buddha, who continued to rise higher and higher to
different stages of spiritual eminence, and, after a long
night, that is, after severe and protracted trials, he overcame
his enemy, the Devil. The Light of True Knowledge dawned
upon him and, with the break of day, as soon as his trials
were over, he came to know all. The day this great battle
ended was the day of the birth of Buddhism. Gautama was
35 years old at the time when he was called the Buddha36 or
the Light, and the Tree under which he was sitting at the
time came to be known as the Tree of Light. Now, if you
read the Gospels, you will find how closely the temptation
of the Buddha resembles the temptation of Jesus to the extent
that the Buddha’s age at the time was nearly the
same as Jesus’. As it appears from Buddhist literature, the
Devil did not appear to the Buddha in a corporeal and
personified form. It was only a vision seen by the Buddha
and the talk of the Devil was a satanic inspiration. The
Devil, as he appeared to him, suggested to the Buddha that
he should abandon his course and follow him and that if he
did so, he would give him all the wealth of the world.
Likewise, Christian scholars believe that the Devil who
appeared to Jesus did not come to him in any corporeal
form, like a human being, before the very eyes of the Jews,
traversing the streets in his physical body and talking to
Jesus so as to be audible to those present. On the contrary,
the meeting was of the nature of a vision seen only by Jesus.
The talk too was a kind of inspiration. As is the Devil’s old
wont, he put his evil intentions into Jesus’ heart, which
Jesus did not accept, and, like the Buddha, rejected all the
The question now arises as to why there was so much resemblance between the Buddha and Jesus.
The Aryas in this connection say that Jesus, God forbid, became
acquainted with Buddhism in the course of his journeys in
India, and having acquired knowledge of the facts of
Buddha’s life, incorporated them in the Gospel on return to
his native country; that Jesus composed his moral precepts
by plagiarizing the moral teaching of the Buddha, and that
just as the Buddha called himself the Light and Knowledge
and adopted other titles, so did Jesus assume all such titles,
so much so, that, even the long story of the Temptation of
the Buddha was appropriated by him. This, however, is no
more than a dishonest fabrication by the Aryas. It is quite
untrue that Jesus came to India before the event of the cross,
for he did not need to undertake such a journey at the time.
The need for it arose only after the Jews of Judea had
rejected him and, as far as they were concerned, crucified
him. He had, however, been saved by a subtle divine
intervention. Jesus felt that he had done his duty in
conveying the message to the Jews of that country, and that
they did not deserve compassion anymore. Then, on being
informed by God that the ten tribes of the Jews had
migrated towards India, Jesus set out for those regions. As
some of the Jews had accepted Buddhism, there was no
alternative for this true prophet but to turn his attention to
the followers of Buddhism. As the Buddhist priests of that
country were waiting for the ‘Messiah Buddha’ to appear,
they hailed Jesus as the Buddha considering all the signs
like his titles, his moral teachings like ‘love thine enemy’
and ‘do not resist evil,’ and the Buddha’s prophecy about
fair skin. It is also possible that some of the titles and
teachings and facts of Jesus’ life may, consciously or
unconsciously, have at that time been ascribed to the
Buddha; for the early Indians never had any scruples about
recording history objectively. The events of Buddha’s life
had not been recorded till the time of Jesus. Buddhist
priests, therefore, had ample room to ascribe to the Buddha
anything they wished. It is quite likely, therefore, that when
they came to know of the facts of Jesus’ life and his moral
teaching, they mixed them up with many of their own
innovations and ascribed them to the Buddha.*
Evidence from Historical Writings which Show that Jesus’ Journey to the Punjab and Neighbouring Territories
The question naturally arises as to why Jesus, after his escape from the cross, should have come to this country and what could have induced him to take such a long journey?reason of his office as divine messenger, for Jesus to have
journeyed to the Punjab and its neighbourhood because the
ten tribes of Israel, who in the Gospels have been called the
lost sheep of Israel, had migrated to this country. It is a fact
which no historian has been able to deny. It was necessary,
therefore, that Jesus should have journeyed to this country
and, after finding the lost sheep, should have conveyed to
them the divine message vouchsafed to him.Had he not
done so, the purpose for which he had been sent by God
would have remained unfulfilled.
If, however, it is asked, how and why it should be
supposed that the ten tribes of Israel had come to this
country, the answer is that the supporting evidence of this
thesis is so strong and incontrovertible that even a dullard
will not deny it. It is too well known that people like the
Afghans and the old inhabitants of Kashmir are in fact of Israelite origin.
Sons of TseraBendAbdal
Name of tribe
Hadhrat Mirza Ghulam Ahmad of Qadian
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