NASA’s early history does have connections to individuals involved in occult practices:
1. Jack Parsons – A brilliant rocket scientist and co-founder of the Jet Propulsion Laboratory (JPL), Parsons was also deeply involved in Thelema, an occult philosophy founded by Aleister Crowley. He performed rituals seeking spiritual guidance for his scientific work, blending mysticism with rocketry.
2. Wernher von Braun – A former Nazi scientist brought to the U.S. through Operation Paperclip, he played a key role in NASA’s rocket programs. While there is no direct evidence of his involvement in the occult, he worked closely with Parsons and was influenced by the early rocketry community.
3. L. Ron Hubbard – Before founding Scientology, Hubbard was involved with Parsons in occult rituals, attempting to invoke supernatural forces. His later religious movement combined elements of science fiction and esoteric knowledge.
4. Aleister Crowley – Although not directly connected to NASA, his Thelemic philosophy influenced Parsons, who saw himself as continuing Crowley’s magical work in a new scientific age.
This mix of technology, mysticism, and secret knowledge suggests that the origins of NASA were shaped not just by science but also by esoteric beliefs.
Ancient Egyptian (Kemetic) Cosmology and Modern Planetary Names
The idea that modern planetary bodies have connections to ancient deities is rooted in Kemetic (Egyptian) cosmology. The Neteru (gods) were personifications of cosmic forces, many of which align with celestial bodies:
Ra (Sun) – Later became the basis for solar worship in many cultures.
Djehuti (Thoth, Mercury) – God of wisdom, linked to the planet Mercury.
Heru (Horus, Mars) – Associated with war, much like the Roman god Mars.
Set (Chaos, Saturn) – Saturn’s association with destruction and time mirrors Set’s chaotic nature.
Aset (Isis, Venus) – The divine feminine, later syncretized with Venus.
These planetary associations continued through Greco-Roman traditions and persist in modern astronomy. The Western space program, consciously or unconsciously, continues this tradition by naming celestial bodies after deities, reinforcing an ancient mystical system under the guise of science.
Hollywood’s Role in Space Theatrics
Hollywood has played a massive role in shaping public perceptions of space exploration. Films and television shows blur the lines between reality and fantasy, reinforcing a quasi-religious belief in space travel. Examples include:
James Bond “Moonraker” (1979) – Showcased space colonization, secret elite projects, and the weaponization of space.
2001: A Space Odyssey (1968) – Heavily influenced by esoteric themes, exploring human evolution through extraterrestrial intervention.
Star Wars & Star Trek – Merging ancient mythologies with futuristic space travel.
NASA collaborates with Hollywood to maintain public interest and shape the collective imagination about space, possibly as part of a broader agenda to present space exploration as a new frontier of human salvation and transcendence.
Global Comparisons: Are Other Nations Doing the Same?
Other space programs also incorporate mythology and esoteric symbolism:
Russia (Roscosmos) – Deeply connected to cosmist philosophy, which blends space travel with spiritual transcendence.
China (CNSA) – Names lunar missions after ancient deities like Chang’e, the moon goddess.
India (ISRO) – Uses Hindu cosmology in its mission naming, such as Chandrayaan (Moon craft).
This suggests that space exploration is not purely a scientific endeavor but also a continuation of ancient mystical traditions under a modern, technological guise.
Conclusion: Is Space Science an Occult Religion?
While NASA presents itself as purely scientific, its roots in the occult, connections to esoteric figures, and reliance on symbolism indicate that space exploration may serve as a modern spiritual system. The blending of science, myth, and media creates a belief system where space is the ultimate frontier, replacing traditional religious cosmologies. Whether intentionally or not, this structure resembles an occult religion, where initiates (astronauts, scientists) seek hidden knowledge (space exploration) and the masses follow their revelations with faith.
The Krahn and Sapo: A Shared Heritage and Post-War Division
The Krahn and Sapo tribes of southeastern Liberia share deep historical and cultural roots, with many elders and oral traditions considering them branches of the same ancestral group. Both groups have long resided in what is now Grand Gedeh County, with overlapping customs, languages, and kinship ties. Their unity stretches back to the pre-Liberian independence period, when they formed part of the Sahnpahn and Manpahn Confederacy—a coalition that played a key role in local governance and cultural preservation in the region.
Sapo Mask
One of the most enduring symbols of this shared heritage is the Sapo mask, an artifact predating Liberia’s formation as a republic. This mask, often associated with rituals of initiation and spiritual protection, embodies the tribes’ connection to their ancestors and traditional governance systems. For centuries, it has been central to ceremonies that unite families across both Krahn and Sapo communities, reinforcing their interconnectedness.
The 1884-85 Berlin Conference and in the subsequent Scramble for Africa. By 1914, Europeans controlled 90% of Africa’s land mass. Only the Abyssinian Empire (modern-day Ethiopia) and Liberia (founded in 1847 as a haven for freed African-American slaves) remained independent. What would Africa have looked like if Europe hadn’t become a colonizing power?
However, the outbreak of the Liberian Civil War (1989-2003) altered these dynamics. During the conflict, the Krahn people became targeted due to their perceived association with certain political factions, particularly under President Samuel Doe, himself of Krahn origin. As the war intensified and targeting escalated, the Krahn sought to distinguish themselves from the Sapo by emphasizing geographic separation—particularly their presence in southern Grand Gedeh and Sinoe Counties. This effort to distance themselves from the violence against Krahn civilians led to a shift in identity politics, marking a formal attempt to delineate the two groups more clearly.
Current Map Southeastern Liberia
Despite these wartime fractures, the cultural legacy of the Sapo mask and other shared traditions endures, symbolizing a time when both tribes were united under a common banner. Today, efforts to heal post-war divisions emphasize these cultural ties, offering a way forward toward reconciliation and unity.
The story of the Congo people being dropped off in Liberia is tied to the broader history of the transatlantic slave trade and efforts to suppress it in the 19th century. Here is an overview:
1. Abolition and Anti-Slave Trade Patrols: After the abolition of the slave trade by Britain in 1807 and by the United States in 1808, both nations began patrolling the West African coast to intercept illegal slave ships. The British Royal Navy and the American Navy captured many of these ships.
2. Liberia’s Founding: Liberia was established by the American Colonization Society (ACS) in the early 19th century as a place to resettle freed African Americans. The first group of settlers arrived in 1822. The capital, Monrovia, was named after U.S. President James Monroe.
3. Liberated Africans: When illegal slave ships were intercepted, their captives, often referred to as “recaptives” or “liberated Africans,” needed a place to go. Liberia became a key resettlement location. The British and American navies would bring these freed Africans to Liberia.
4. Congo People: Many of the Africans who were freed and brought to Liberia were originally from the Congo River basin. They became known as “Congo people” in Liberia. Over time, this term expanded to include not just those from the Congo region but also other liberated Africans from various parts of West Africa.
5. Integration into Liberian Society: The Congo people were integrated into Liberian society, which was already composed of African American settlers, indigenous African tribes, and other groups. This integration was complex, with various social, cultural, and political dynamics at play. Over time, the Congo people and their descendants became an integral part of the Liberian social fabric.
This story reflects the intertwined histories of the transatlantic slave trade, colonialism, and the formation of new African identities and communities in the 19th century.
1. Roots: The underground part of the tree that anchors it in the soil and absorbs water and nutrients. 2. Trunk: The main stem of the tree that provides support and carries water and nutrients between the roots and the leaves. 3. Branches: The woody extensions of the trunk that grow outwards and support the leaves, flowers, and fruits. 4. Leaves: The flat, green structures attached to the branches that carry out photosynthesis, producing food for the tree. 5. Bark: The protective outer covering of the trunk and branches that helps prevent water loss and protects against pests and diseases. 6. Twigs: The small, thin branches that grow from the larger branches and hold the leaves. 7. Buds: Small, undeveloped growths on the branches that contain the potential for new leaves, flowers, or shoots. 8. Flowers: The reproductive structures of the tree that produce pollen and attract pollinators for fertilization. 9. Fruits: The mature ovaries of the tree that contain seeds and are often consumed by animals, aiding in seed dispersal. 10. Seeds: The reproductive units of the tree that contain the embryo and are capable of developing into new trees.
These are some of the main parts of a tree, but there may be additional specialized structures depending on the species of tree.
In Bassa, the parts of a tree can be described as follows:
Left with no recourse after being blocked by NASA’s public affairs officer, I brought my concerns regarding the Challenger disaster to the Brevard County Commissioners.
Halfway through my speech the Chairman of the board decided my request was not relevant to their jurisdiction and had myself and a couple others removed by police for challenging him.
I simply wanted the board to stand in solidarity with me in demanding the Senate subcommittee on space science open a new investigation into the Challenger disaster.
See full analysis on the astronauts found alive including Judith Resnik and Michael J Smith questioned on camera in hibbeler_productions film, ‘Level With Me’.
The Liberian heat shimmered off the savanna grass, distorting the world around Tekpw. He squinted, his brow furrowed beneath the weight of his palm frond hat. Weeks of hunting had yielded nothing but frustration and a belly rumbling with emptiness. Defeat gnawed at him, a relentless viper in his gut.
Just as despair threatened to consume him, a flash of emerald green slithered between the termite mounds. A boa constrictor, magnificent and deadly, coiled amongst the sunbaked earth. Tekpw’s heart hammered against his ribs, a drumbeat in the silent heat. This was no ordinary serpent; it was a creature of legend, a spirit with eyes that held the secrets of the universe.
He approached cautiously, spear held aloft like a sculptor’s chisel poised to chip away at the unknown. The air crackled with anticipation. The boa raised its head, a sinuous question mark, its golden gaze unwavering. Tekpw knew this wasn’t a hunt; it was a test, a trial by the spirit of the wild.
Reason warred with instinct. Here was the answer to his empty belly, a solution as clear as the midday sun. But the carvings on his hunting knife, etched by generations of ancestors, whispered a different story. The boa wasn’t meat; it was a guardian, a weaver of wisdom.
Sweat beaded on Tekpw’s forehead, mirroring the glistening scales of the serpent. He lowered his spear, the tip tracing patterns in the dust. Respect, not violence, was the key. This wasn’t about conquering the beast, but about understanding its message.
As if sensing his surrender, the boa uncoiled, its body flowing like molten gold across the savanna. It didn’t slither away, but towards a cluster of granite boulders, ancient and moss-covered. Tekpw followed, the spear now a walking stick, a staff of peace.
At the base of the boulders, a narrow gap, barely wide enough for a man, beckoned. The boa paused, its body a glittering bridge between the familiar and the unknown. Tekpw understood. This wasn’t the path for a hunter, but for a seeker.
With a deep breath, Tekpw squeezed through the opening. The world within was cool and damp, a hidden oasis. Lush ferns brushed against his legs, and sunlight filtered through cracks in the rock, dappling the cavern floor. In the center, a crystal-clear spring bubbled forth, its water cool and sweet.
Tekpw knelt and drank deeply. As the water quenched his thirst, it also cleansed his spirit. He had come seeking meat, but found a different sustenance – wisdom. The boa constrictor, the weaver of ways, had shown him that sometimes the greatest victories are won without a spear. He emerged from the cave a changed man, his heart brimming with newfound respect for the interconnectedness of all things. The hunt was over, but the journey, guided by the spirit of the boa, had just begun.
King Zangar Kadesi– The successor of King Sar, who ran his capital from Little Bassa, near Edina Grand Bassa. One of the greatest allies to the early colony, Kadesi saved Edina from attack on June 10th, 1835 forces were stopped by Kadesi Warriors Kadesi also aided the Bassa Cove colony in erraticating the slave trade. Kadesi was succeeded by popular Bassa chief Bob Gray.
Queen Famata Bendu Sandamani– They called her Sandemani, Queen Famata Bendu, a name that echoed with the power of the Sande society itself. But royalty wasn’t handed to her, no sir! She earned it. They called her “Taradogba” too, meaning “grave” in the Gola tongue, a reminder that she wasn’t no giggling flower.
Famata Bendu, wife of King Arma, the favorite one, mind you. But fate, that jester with a cruel streak, snatched her king on the battlefield. Some might crumble, weep into their robes. But Famata Bendu? She straightened her back, fire in her eyes. They say she took that Gawula throne, claimed it as hers by right, became ruler of the Vai people herself!
But a queen don’t rule alone! Famata Bendu, wise as she was strong, took King Al Haj, or Lahai of the Gallinas, as her husband. Together they brought forth Momolu Massaquoi, a leader in his own right. This sister wouldn’t be messed with!
But even the bravest warriors face setbacks. The Sofa warriors came, a storm of violence that swept through Vai lands. Famata Bendu, though she wouldn’t yield, wouldn’t bow, was forced to flee. And in 1891, that warrior queen, that leader, that woman who defied the odds, drew her last breath.
Chief Yellow Will– Chief Yellow Will, also known as Chief Nyenebo, was a prominent Grebo leader who lived in the 19th century. He is remembered for his role in negotiating the terms of the Grebo-Hinterland Treaty with the Liberian government in 1885, which established a peaceful relationship between the Grebo people and the Liberian state. Chief Yellow Will was known for his diplomatic skills and his ability to bridge the gap between the traditional customs of the Grebo people and the demands of the modern world. He was also a successful trader and businessman, and he used his wealth and influence to support the development of his community. Today, Chief Yellow Will is celebrated as a hero of Grebo history and culture.
Momolu Sao– Momolu Sao, a name whispered through the Liberian winds, a man whose power echoed from Bopolu to the farthest reaches of western Liberia. Son of Sao Boso, he wasn’t content to follow in his father’s footsteps. Instead, he carved his own path, establishing the town of Totokwele, a testament to his ambition and leadership.
Blood ties bound him to Fan Kwekwe, their mothers sharing the rich heritage of the Gola people. But Momolu Sao wasn’t just defined by lineage. He was a force in his own right. From the early 1860s until his final breath, his influence held sway over a vast swathe of western Liberia.
Even the pioneering spirits who ventured into the unknown, like Benjamin J.K. Anderson and Edward Wilmot Blyden, crossed paths with Momolu Sao. He wasn’t just a ruler, he was a landmark, a figure etched into the Liberian story. History offers little detail about his reign, but his legacy speaks volumes. He was a leader, an innovator, a man who carved his own destiny in the heart of Liberia.
King Sao Boso–
Simlah Ballah– also known as (Bill Williams), a Grebo man with the powerful name of Ballah, wasn’t your average tribesman. He carried the weight of two worlds on his shoulders. A member of the Nyomowe section, he spoke the colonizer’s tongue with the fluency of a native. This gift made him King Freeman’s voice, a bridge between the established Grebo people and the encroaching Maryland State Colonization Society.
Ballah wasn’t confined to Cape Palmas. He walked the coastal path, a living map, and by the early 1830s, his presence was known even in Monrovia. But his true test came in 1836. Dr. James Hall, the Society’s agent, arrived with whispers of a new settlement. Ballah, ever the diplomat, crossed the ocean with Hall, his voice carrying King Freeman’s message – a message of cautious acceptance for these new arrivals.
Back in Baltimore, Ballah stood before the Society’s board, a man of two cultures advocating for a fragile peace. He wasn’t just a translator, he was a negotiator, paving the way for more settlers with the blessing (if not the full enthusiasm) of the Cape Palmas leadership.
But Ballah’s role didn’t end there. He became the conduit, carrying back the Society’s “Code of Laws,” a document that would reshape the landscape of Cape Palmas. He ensured understanding, navigated the inevitable friction that arose between the established Grebo community and the newcomers.
Fate, however, dealt a harsh hand. In 1860, Yellow Will, the Grebo chief, passed away. Ballah ascended, but his leadership was a double-edged sword. The Grebo people, his own kin, harbored resentment, while the settlers remained wary. This weight of expectation, this struggle to bridge two divergent worlds, must have been a heavy burden to bear.
Ballah’s reign ended in 1865, his life a testament to the complexities of cultural exchange. He wasn’t a king, nor a colonizer, but a man caught in the in-between, a necessary bridge in a time of flux.
Peter Zulu Duma–
N’Damba– N’Damba, a woman of the Kissi people from Liberia’s northwestern frontier. History whispers her name, but offers little else. Yet, her legacy is tragically intertwined with the soul-crushing trade of human chattel.
Her son, James Cleveland, a product of a union between N’Damba and an English merchant, became a symbol of the corrupting influence of colonialism. He straddled two worlds, wielding his African and European heritage not for unity, but for exploitation.
Cleveland rose to notoriety as a ruthless Westernized slaver, preying on the very people he called kin. He and his “allies” across the sea orchestrated the brutal export of West Africans to the Americas, their greed fueled by a warped sense of progress.
N’Damba, the forgotten mother, stands as a stark reminder of the insidious nature of colonialism. It wasn’t just about stolen resources and subjugated lands; it fractured families and twisted identities. James Cleveland, a man consumed by avarice, became a tool of this oppression, forever staining his mother’s legacy with the blood of his people.
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