The Emergence of African Avatars and the Secret of Fatima by Tom Dark
Few Americans are aware of the spectacular religious activity that has been thundering, with incalculable exuberance, through the hearts of millions of Africans in our just-passed century. Men and women have been seeing vision after vision, sign after sign, and wonder after wonder. There are national holidays commemorating miracles — not from centuries ago by some old saint whose paint has long since peeled, but within the last few decades, witnessed by thousands of ordinary citizens still walking among us. Although few in the U.S. are aware of all this, religious scholars whom I have contacted as independent sources have been recording the activity with intense fascination. Relatively little is known, and scholars are quite eager to learn more. They may be gathering information that could eventually form a “new” New Testament. It may well be that we are viewing the beginnings of a new civilization formed around a new Christ, which, like the occasion that started
our present one 20 centuries ago, remains relatively unknown in the world until some time after the events that then inspire so many millions for centuries to come.
I am told, in fact, that I am the 8th American to have learned about the subject of this essay, which is about a man named Simeon Toko, who died in 1984. Simeon Toko appeared before people in an apparitional body and in dream states while he was physically alive, and continues to do the same among certain selected people 17 years after his natural death. At least one witness says he, personally, killed Simeon Toko — quite professionally, as a hired killer — and saw him alive again a few days later. Others still living at this writing say they saw Toko physically slaughtered, and watched him bring himself back to life before their astonished eyes. There is a very large body of testimony, of which only a little has yet been recorded or written down by eyewitnesses.
Much of the media news from Africa in the past 80 years has been presented as political rebellion and tribal warmongering, or as a battle between “good” civilized countries versus “evil” communists over the souls of Africans who are still considered uncivilized and superstitious and too immature, to be left to themselves… what with all those raw materials and diamonds yet needing dug up. This is the general bias of newsreporting from Africa as I remember it since my own childhood. It’s not much different now. We tend to think of the
African peoples in a distortion somewhere between a bouquet of jokes about banana republics and a vague, distant horror of unexplainable war and slaughter. It is odd that Africa is considered a land of raw natural resources, presumed for centuries to be there largely for the benefit of civilized foreigners, who have had only to educate and “civilize” a species of simple people to work the mines and derricks for them.
It is very odd, considering that Africa is home to the most ancient of continuous Western civilizations, Ethiopia; for that matter Africa is home to the most ancient human bones yet chipped out of an earthly grave. Scientists are lately calling Africa the home of the human race. Back in the late nineteenth century, British Museum curator E.A. Wallis Budge began translating the papyrii and wall-writings of ancient Egyptian temples. In order to come to some kind of understanding of those writings, Budge found himself compelled to compare the practices described in ancient language with those practiced by “natives,” meaning black African peoples, of his time. He was also aware of the similarities of language between the ancient and current tongues. As “savage” as they supposedly were, many Africans had in fact preserved practices known to and used successfully by their own ancestors, the ancient Egyptians. It is unarguable, looking at the fantastic ancient artisanry alone, that many pharoahs were black, and so too was a great deal of Egypt’s ancient
population, if not initially populated by black peoples entirely. If by our own accounts African Egypt lasted at least 3,000 years (11,000 according to Herodotus’ HISTORIES), we must admit that the wisdom and practice preserved in ancient writings was at the very least partly responsible for the second longest-lived civilization in historical record.
If that is so, then we can surmise that the Africans who moved deeper into their lands to escape the warlike upstart Greeks and Romans, continued those practices for their own benefit. These “savages” lived generally peaceful, productive, imaginative and joyful lives. It is certainly also said that this was how the ancient Egyptians lived. History will show that the migrating central Africans lived the same way, at least until the mercenary and slave
raids by Europeans began in the 15th century C.E. If a civilization can be defined by its coded wisdom, not merely by its pottery or technology, then we can surmise that the Egyptian civilization didn’t die out so much as move away with the Africans who founded settlements elsewhere on the continent. The successive overrunners of the ancient African
civilization — now given the greek name “Egypt,” not Kemet, as the Egyptians themselves called their land — have to this day failed to match the accomplishments of its founders. No one as yet knows how to build a massive pyramid set exactly to coordinates aligned with the sun and stars; engineers still marvel daily over their construction. That is only the most famous of many mysteries of ancient Egyptian architectonics. Certainly no one knows how to make a country thrive for thousands of years, even through times of
unimaginable trouble. The story that the great buildings of Egypt were built by slave labor, Cecil B. DeMille style, is simply untrue. It is also untrue that any part of Africa ever was a “dark continent,” to be “discovered” by Portuguese boatmen — as though it were somehow unattached to any ancient glories, populated only by semi-humans, and full of natural riches they themselves could not appreciate. Anyone who might argue that this depiction of these ancient peoples is not the portrayal that white-skinned European races promoted does not know history. A single example: Americans in the nineteenth century created a law that permitted an African slave the dubious honor of counting as “three-fifths of a
man;” in other words, men and women with dark skin were considered less than human in United States law. White slavemasters had obtained at least a little human recognition for their black male slaves, to use them as partial voting blocs in local elections for self-serving reasons.
In the book that this essay will introduce to the United States for the first time, it is pointed out by documentation that the first slave traders who came to Africa in the fifteenth century C.E. found an advanced society dominated by a monotheism with a powerful code of ethics. They did not find half-naked people in grass skirts with bones through their noses. They did not find rows of fat little stone fertility goddesses and voodoo fetishes. They found an intelligent, friendly, dignified peoples who had created beautiful avenues and
pleasant buildings and well-regulated agricultural fields and fine clothing. They found a people who practiced the old Mosaic code, essentially (students of Mosaic law will note how much of it resembles Egyptian codes). They found a people whose language, linguists have shown, contains scores of words found in biblical hebrew and later in European languages. They may well have found what really ever happened to the so-called lost tribes of the kingdom of Israel.
Except that the subsequent four centuries have proved out the following
statement to a deplorable degree, we could otherwise be incredulous at a
surmisal of the main difference between the “discoverers” of central Africa and
the people they divided and traded like objects and cattle over the ensuing
generations: the difference between the civilized dark-skinned peoples and
their conquerors is measurable in intensity of greed and a will to murder to
fulfill greed’s endlessly wearisome demands. This behavior has not ended in
modern times. Slavery still exists in Africa, for instance.
Even at this writing, centuries now after the first slashes into the belly of
the African land and peoples, predominantly white-skinned countries still allow
predominantly white-skinned corporations to assist insane warlords in killing
each other, helping with helicopters and technology, simply to keep company
profits going. So reported Global Pacific News not long ago.
There is no question that the peoples of Africa, millions and millions of
descendants of the ancient Ethiopians and Egyptians among them, have been
methodically dehumanized for centuries. No peoples have met with such enormous
psychological and material destruction in recorded human history. If they can
said to be blamed for allowing any of it, then their fault could only lie in a
willingness to trust fellow men who came preaching religious principles.
The damage that Christian missionaries have done to the psychology of human
kindness in Africa over the centuries is untold. Examples would take a litany
too long to fit all the walls of any ancient temple. But here are two:
missionaries routinely accompanied soldiers who came to steal lands and loot
for their home European country. The procedure went as follows: the missionary
would stand and read aloud an edict in Latin to whatever villagers had
gathered. The edict, completely incomprehensible to the villagers, ordered that
each of them must at that moment convert to Christianity or be killed or
enslaved. After it was read, the guns and swords went to work. The soldiers
felt justified in their murders through the benediction and authority of the
Roman church. Through varying interpretations of the works of church fathers,
the Roman church developed a system of permissible murder and looting, and it
was used routinely.
The missionaries would then go to work on the remaining peoples: the children
were taught that their parents’ intelligent, peaceful beliefs were “from the
devil,” and that they were to accept poverty “for the good of their souls;”
whereas the conquerers were supposedly blessed by God with superior might and
wealth, and so must be obeyed.
Not long ago, Pope John-Paul II issued a public statement apologizing for the
behavior of the Roman Church during the Inquisition, centuries ago. Over a
period of about four hundred years, Church authorities in Europe humiliated,
ostracized, tortured and murdered about a half million fellow Europeans over
“matters of faith.” As these atrocities in the name of God mostly occurred
centuries ago, the apology seemed a little late in coming.
However, no apology seems to have yet been offered for the estimated one
hundred million Africans who were categorically enslaved, tortured, and
murdered into submission for the four hundred years that the Roman Church
itself assisted this activity, quite officially, benefitting from it materially
One would wonder also why there is as yet no apology forthcoming from the
Vatican for its role in intent to murder one Simon Kimbangu. This did not
happen so long ago that the descendants have long been unaware of the wrong
done and the property confiscated, as is mostly the case with the Inquisition.
There are thousands of Africans still alive who remember Simon Kimbangu very
well. Kimbangu’s name is celebrated throughout the great expanses of central
Africa, and this fame continues to increase. He stands as far more than a mere
national hero. A short history of his life can be found in the Encyclopedia
Brittanica. He and his followers are also the subject of more detailed
scholarly research. Simon Kimbangu was a prophet. Left to rot and tortures in a
prison, he died there in October 1951 after 30 years.
There are Africans alive at this writing who were brought back from the dead
by Simon Kimbangu, and there are people still living who watched him do it. The
claim is that Simon Kimbangu healed the sick, made the lame walk, returned
sight to the blind and hearing to the deaf, and even brought an infant dead
three days back to life. Kimbangu performed these miraculous deeds over a
period of five months, from May, 1921, through September 12, 1921. Scholars do
not dispute that this man performed these miracles. There is simply too much
testimony about it.
On September 10, 1921, Simon Kimbangu gave a speech. He announced that the
colonial authorities were about to arrest him and “impose a long period of
silence on my body.” He announced that one day a “Great King” of tremendous
spiritual, scientific, and political power would arise, and that he himself
would return as a representative. Before this event, a certain book would be
written that would prepare the people of Kongo (not “Congo”) for this event.
This book would resisted, but slowly, it would come to be accepted.
Two days later, Simon Kimbangu was arrested by colonial authorities — on his
forty-second birthday, September 12, 1921 — and curtly sentenced to death. The
authorities for the Roman Church had recommended his execution, and so had
various other Christian missions. According to noted scholar Dr. Allan
Anderson, the Baptist mission alone protested the execution of this man whose
apparent crime was to have daily stood in a village for five months and healed,
consoled, and revitalized people. The joy and the amazement of the gathering
crowds had left the prophet open to supposed charges of sedition by jealous
missionaries. Punishment for alleged sedition was death.
Just as Kimbangu had predicted two days before his arrest, he was instead
given an indefinite prison term, a “long silence of his body.” Each morning he
was taken from his tiny cell and put bodily into a tank of cold salt water for
lengthy periods in an attempt to hasten his death. His prediction that his body
would be tortured and humiliated came true.
He had also predicted that day that Africa would be “thrown into a
terrible period of unspeakable persecutions.” For the next 40 years,
Africans were indeed put through a terrible period of unspeakable religious
persecutions. Hundreds of thousands were imprisoned, deported, separated from
their families, subject to atrocious tortures, and simply persecuted for new
These new religious beliefs, triggered by the few words of an African man who
performed miracles among his own people for “only a little while,” sent out
great psychological rays of hope to a continent of peoples who had long become
accustomed to misery and poverty under centuries of colonial abuse and
intentionally oppressive religious instruction. These powerful beliefs are
still in development and will reach around the world even in their beginning
stages. The appearance of the book this essay introduces marks one of many such
The title of the book this essay will introduce is THE TRUE THIRD
SECRET OF FATIMA REVEALED and the RETURN OF CHRIST. The author is Pastor Melo
Nzeyitu Josias; additional research by Rocha Nefwani. Both men are native
Africans, both highly educated. I edited the book myself, here in America, and
added a little general historical knowledge.
The book was meant to be available on May 13, 2001, commemorating the first
of 6 visits of the Lady of Fatima, Portugal, who appeared on that date in 1917.
She was visible to the three shepherd children who repeated her words to the
world, yet was invisible to the crowds of thousands who were drawn to come see
her. The Lady made astonishing predictions. Her two sets of predictions, made
in 1917 about events of the coming decades, proved true. Among other things,
she predicted the
fall of Russia to communism, the end of the First World
War, and the coming of the Second World War.
There was a Third Secret, however, which the Lady instructed Lucia Dos Santos
to reveal only after 1960, after certain events had passed which would have
made it more understandable. It was read to Pope John XXIII in February, 1960.
When he heard it he fainted dead to the floor. When John XXIII arose, he
ordered the Third Secret sealed up in a vault “forever.”
Are we in the “end of times?” Are we at the hour in which Jesus Christ has
already returned and gone? It would seem that appearances of men acclaimed to
be God incarnate have increased greatly in the past century.
Many children born after World War Two abandoned their family’s religions and
took up a fascination with Hindu Baba or another, during adolescence — let’s
say during their “truth seeker years.” Some still follow their chosen Baba,
regarding him as God Himself clothed in flesh and blood and teachings.
Few seemed to have realized that the various titles of these Eastern god-men,
from “Baba” downward, are conventions of Hinduism they correspond to the same
kinds of hierarchical titlings of western religious personnel, from “Pope”
downward. Both words mean “father.” Perhaps comparing these things would have
made the new religious adventure seem less exotic, and therefore, not knowing
the traditional lay of things religious, potentially more “spiritual” to youth
disillusioned and bored by what continues on beneath Western steeples.
Officially, any Catholic priest or Monsignor or Bishop or Cardinal is a
“representative of God on earth,” each of more exalted degree, the same as
attributed to revered gurus whose photographs are surrounded by burning
incense. What makes the idea less true for one than the other? The idea of a
God-ness more particular to such men, East or West, is most often a projection
of the devotee, who has yet to even speculate on the source of his own willing
projections. Yet in terms of advantages to be gained of any kind, the question
is moot. There seem to be no fewer crooks among those declared holy as among
those who find no use for gods, and no fewer well-intended. We will reserve
judgment on current dramas of religious persecution.
Whether a human being can said to be God made flesh, let alone which
individual can be said to be this, can be debated into meaninglessness. There
are several main schools of thought about it. The prevailing school in the West
remains a Christian line, which says that there is one single God. This God
parcels out a single soul to each living human, who is otherwise considered as
not much more than a moving mass of organized mud, and is unworthy by nature.
All are represented before God the Father by a single non-physical
individual, namely Jesus Christ, a man who healed sick people, raised others
from the dead, performed other fantastic wonders and sayings, then was murdered
in a routine public ceremony at the behest of an unrecognizing, unappreciative
public. This God is not finished with this unappreciative public; at an unknown
hour, He will take all the souls he parceled out and dump them into a “lake of
fire” for all eternity. Only those for whom Christ has interceded will be
allowed to live on in eternity, to live in a city where streets are paved with
gold, and to bow up and down in worship of this One God, forever. One wonders
whether his back will ever tire of the exercise.
As whimsically as I’ve put it, this is the prevailing, if fading, stream of
belief about Who and what a God is among Catholic and Protestant churches. It
is this drama, essentially, that captured the imaginations of Western peoples
Spontaneous enthusiasm for this story has been dwindling — to the point that
some Americans believe that enthusiasm needs to be enforced. Political
machinations surrounding our alcoholic president George W. Bush are currently
attempting to squeeze this tale into the shape of an official state religion,
through fiduciary activity at taxpayer expense.
Another school of thought, currently rising (if not having had popularity in
some ancient time), inherent in a few words of the New Testament, is espoused
by some of the notable 20th Century Indian Babas. The Hindu versions of this
idea have been distilled further from their Vedic origins by different new-age
or maverick churches in he West, or combined with biblical ideations. This
school says that all persons are themselves God; yet due to our egoisms, or
ignorance, or sinful natures, only the sparsest few among our present billions
can sense this divinity within ourselves.
Those few who are said to have become “god-realized,” who made themselves
known to the public as for divine purposes and missions, seem to attract
material fortunes from a public that is either inexpressibly grateful or is
too gullible. Although some Hindu religious branches speak of “five ascended
masters” who live invisibly on our planet, there are many quite visible gurus
or proclaimed avatars around whom devotees have formed practical organizations
of high material worth. Monies are collected and practical social advantages,
such as political contributions, keep the organizations going, while their
intents are to enlighten masses whom, we must assume, are “endarkened” without
Sincere or fraudulent, authentic or imitation, each event of the appearance
of a man (usually a male) said to be God or god-realized represents a new bud
of one size or another upon a very ancient vine. The vine would be human
consciousness, and the bud would be civilization.
A civilization forms through codes of knowledge and behavior that allow each
of its members, relatively, the broadest opportunity for value fulfillment. The
codes seem most often to have originated with a single man, who is also
revealed as God’s prophet, if not God Himself in fleshly clothing. New
knowledge, or interpretations of it, is added in that Man-God’s name.
I wonder about the nature of the human experience itself, as I can not think
of any civilization which did not attribute its foundations to a single man at
its cornerstone. Even the “godless” communist attempts at a new and sensible
kind of civilization quickly became personality-worship cults. Nor should we
forget Germany’s abortive attempt to found a “New World Order” around Adolf
Hitler. However, neither he nor Marx nor Lenin nor Mao nor Kim could walk on
water or rise from the dead.
Christianity, of all religions, has come closest to uniting the peoples of
the entire world. The emergence of avatars in Africa in the twentieth century
maintains a continuity with the ancient prophecies found in the bible. “THE
THIRD SECRET” cites biblical passages that make a case that Simeon Toko was
Christ Returned — at least, different Christian ministers who considered the
interpretations did not scorn their logic. The following is an excerpt I have
culled from the book (Some of the writing has been altered so as not to confuse
the reader who will be reading this out of its context):
Simeon Toko was born on February 24, 1918, in a northern village in Angola
(the “Tsafon” of Psalm 48: 3) portentously named “Sadi Banza Zulu Mongo”
(“the village of the Celestial Mountain”). A newborn emerged from his mother’s
womb into a very hostile environment.
For almost fifty years, from 1872 to 1921, this region suffered natural
disasters. There were long droughts between short lulls. Northern Angola and
the southern regions of French and Belgian Congos were devastated. The
resultant famines killed thousands; so too were thousands of deaths brought by
smallpox, typhoid, sleeping sickness, malaria, and others.
These different plagues represent the fulfillment of a biblical prediction.
None but a few people inspired by the words of Lord recognized this.
“And the dragon stood before which was ready to be delivered, for to devour
her child as soon as it was born.” (Revelation 12: 4)
The baby Simeon Toko was born mere inches from sickness and famine and plague
and death, and many leagues from safety. There was not much reason for a baby
to want to live, and much against it.
The infant Toko caught smallpox. He was so badly affected by it that
villagers thought the hand of the Almighty Father alone saved his life. He was
left with the unpleasant marring of smallpox scars on his face. Compare this
“As many were astonished at thee; his visage was so marred more than any man,
and his form more than the sons of men.” (Isaiah 52: 14)
Not long after Simeon’s birth, a missionary at a Baptist Missionary Society,
based in Angola, had a dream. He dreamed that a Great King had been born in
the region under his ministry. He decided to go looking for this baby.
Requesting guidance from the Holy Spirit, he came to the baby Simeon Toko.
Staring at an infant so rachitic, like a “weak and tender plant,” and so
blemished a little face, he shook his head. Doubt had come to stay. He asked
one or two questions and left, feeling victimized by his dream and the voice
that had led him there.
In 1949 Simeon attended an international conference of Protestants in
Leopoldville (currently called Kinshasa). During this event, the ceremonial
masters asked three Africans from Angola to pray. Those selected were Gaspar
de Almeida, Jesse Chiulo Chipenda, and Simeon Toko. Simeon Toko asked in his
public prayer that the Holy Spirit manifest in Africa to put an end to the
abuses of the colonial powers.
Toko became a dedicated member of the Baptist Church in Itaga. He formed a
singing choir of 12 people. Instantly this choir became famous and from twelve
members it grew into hundreds.
At each of the choir performances, whether at their church or while visiting
another church, the Holy Ghost manifested with such a power that white
Missionaries suspected young Toko of possessing black magic powers. Jealously,
the missionaries summoned him to abandon his “dark practices.” He responded to
them by saying “But if we are praying to the same God, how come when I pray,
and there is a manifestation of the Holy Ghost, you accuse me of sorcery? Is it
because I am an African that my prayers couldn’t possibly be answered? (see 1
Samuel 10: 10) Does the Holy Spirit discriminate against Africans too?”
But the missionaries were fed up with him and decided to exclude him from the
church. Then what was meant to happen, happened. All those who had joined the
church on the inspiration of Simeon’s magnificent choir left the church with
him. The question was whether Simeon Toko would abandon these followers, or
keep them with him.
He decided to keep them with him, realizing all the same that a very harsh
duty awaited him. He decided to pray again to his Father, repeating the same
prayer he had made three years before at the Baptist conference.
On July 25, 1949, Simeon and 35 members of his choir met on a street called
Mayenge, at the house of a man named Vanga Ambrosio. The choir began to sing,
waiting for time to pray. Shortly before midnight, Simeon Toko lifted his eyes
to the sky and he addressed this prayer to His father: “Father, I know you
always answer my prayers. Now look; consider these sheep you have sent to me.
This duty is so immense that without the Holy Spirit, the Comforter, we will
never be able to achieve what you intended. The prayer I addressed to you
three years ago, didn’t you hear it?”
At precisely midnight, a strong wind shook the house and the Holy Spirit
possessed everyone at the prayer meeting, with the exception of a man called
Sansao Alphonse, the choir leader. God let him remain in an ordinary frame of
mind so that he could write down the testimonials and miracles taking place
before his dumfounded eyes. Many in the group were speaking in tongues. Some
saw heavenly light and heard celestial voices; others were able to communicate
clearly with people several kilometers from where the prayer was taking place.
The excitement about the miracles that happened at this new Pentecost led
Simeon Toko’s followers to spread all over town and start preaching the
building of God’s kingdom. This attracted the attention of Belgian colonial
authorities, who viewed the activity as a threatening commotion. Within about
three months the police began jailing the preachers.
They were jailed and prosecuted as promptly as were the followers of Simeon
Toko’s Messenger, called Kimbanguists, after Simon Kimbangu, who himself was
imprisoned, from 1921 until his death in 1951.
Some were beheaded, burned alive in their homes, drowned in the river, or
shot without being prosecuted. Finally, the colonialists decided to deport
them. The wives, husbands, and children were separated from their families by
hundreds and even thousands of kilometers from their homes. When miracles
started taking place among the new followers of “Kimbangu,” the Belgian
authorities tried to suffocate this new Messianic group at once.
On October 22nd, 1949, Simeon Toko and 3000 of his companions were put in two
different jails, Ofiltra and Ndolo. After three months in the jails, a decree
was passed to deport them out of the country. This is when Simeon Toko started
The Belgian Administrator of the jail in Ndolo was named Pirote. He abused
the “Tokoist” prisoners, hurling racist insults. He always ended with: “Filthy
nigger, you’re going back to nigger country in Angola!” Tired of this abuse,
Simeon Toko replied sharply to Pirote, “Know that if there is a stranger here,
it is you! To show you that I am home, the day you make the injustice of
deporting me from Belgian Congo, I’ll have you carrying my bags alongside me!”
Simeon Toko held up both hands, spread out his fingers, and told the abusive
Belgian to count them. He said, “I give 10 years to the Belgians, not one more
or less, to leave this country!”
No one at that time comprehended these sibylline words. However, the
disciples of Simeon Toko understood later: the day they were deported, Pirote
fell dead. He was gripped with an apparent heart attack while working in his
office, and died as suddenly as though a bullet had struck him squarely.
As for the other mysterious statement made by Simeon Toko: ten years later,
in 1960, the Belgians were obliged to leave their rich colony of Congo.
“The Almighty has made my mouth like a sharp sword;”(Isaiah 49: 2). The proof
was made with the two anecdotes relating to Pirote and the independence of
Belgian Congo, which took place on June the 30th, 1960, exactly as Simeon Toko
predicted, each of his fingers representing one year.
But to impel this event, Simeon Toko “unleashed his army.” This incredible
story is very well known throughout central Africa, and will be reported in
greater detail in another book. The event was witnessed by thousands of people
on January 4th, 1959. Some of the author’s own relatives were there, but so are
there thousands of citizens of the city of Kinshasa who witnessed it on that
day alive at this writing. January 4th is now a public holiday in Kinshasa and
commemorates this event.
Kinshasa was called Leopoldville. On that day, the “Cherubim and Seraphim”
appeared and stood against the Belgian colonial army. The citizens of
Leopoldville saw an army of about a thousand very small men — about the size
of children, or dwarfs, with very muscular, imposing bodies. Each of these
diminutive human-looking creatures showed great strength — for example, a
witness saw one of them flip a five-ton truck over with one arm!
The Belgian soldiers fired at these little brown angels to no effect.
Terrified, the colonial army was thrown into confusion. The little men
disappeared as suddenly as they had appeared. One year after this amazing mass
apparition, the Democratic Republic of Congo was a new and independent country.
After being deported and arriving in Angola, the real tribulations of the
“man of sorrow acquainted with grief and sufferings” were to start. Never again
would Simeon Toko rest. His life would be a string of non-stop attempts to kill
him to prevent his Mission.
Let us follow what he experienced, from Leopoldville, where he was unjustly
incarcerated, and to Angola. While incarcerated in Angola, the Portuguese
authorities deported him:
1. To the Colonato of Vale do Loge, in the municipality of Bembe, Northern
2. From Bembe to Waba Caconda;
3. From Caconda to Hoque, 30
kilometers of San da Bandeira;
4. From San da Bandeira to Waba Caconda
5. From Caconda to Cassinga – Vila Artur de Paiva;
Cassinga to Jau, in Chibia’s canton;
7. From Chibia, back to San da
8. From San da Bandeira to Mocamedes, in the municipality of
Porto Alexandre, or more precisely at Ponta Albina.
9. From Ponta Albina to
Luanda, the capital of Angola.
All of these deportations took place in a 12 year period. Simeon Toko’s
captivity in these prisons and agricultural compounds lasted from three months,
at San da Bandeira, to as long as five years, at Ponta Albina.
The objectives of these deportations were to reduce Simeon Toko’s influence
and to dismantle his church. Contrarily, everywhere he and his followers were
sent, they indoctrinated even more and more members into the belief of what
Portuguese called “Tokoism.” In the end the Portuguese authorities decided to
use their last measure. “Simeon Toko delenda (must be destroyed).”
Thus, when he was sent to slavery in an agricultural field in Caconda, in
southern Angola, his head was offered for a price. Two Portuguese foremen,
excited by the reward, decided to take their chance. They put a plan in action
to murder Simeon Toko.
During a stay in Angola in 1994, we collected the testimony of Pastor Adelino
Canhandi, who was a cook at the Caconda agricultural compound. He saw what
Busy with cooking, he heard a voice calling him, “Canhandi, Canhandi, come
here.” It was Simeon Toko. Once outside, surprised and curious, Toko told him
“to stand there and be watchful. Once again the Son of Man will be tested.”
Strange words in in particular for Canhandi, who was not then a Christian and
didn’t understand the term or what Simeon Toko wanted of him. Curious, he
Trade magazines that deal with farm machinery routinely warn users about it.
Harvesting machines such as seed-sowers are exceptionally dangerous, as is very
well known. Accidents involving the business end of a sower simply aren’t
survived, and in many cases, there is not enough left of the body for display
at a funeral.
One of the Portuguese foremen showed up and hailed Simeon Toko, “Hey Simeon,
you see that tractor over there? There are weeds clogging the sower. Go clean
them out!” Submissively, the docile prisoner crawled under the engine to fix
it. When he was under the engine, the foreman, sitting in the driver’s seat,
started it up, which automatically activated the rotating blades of the seed
sower. Simeon Toko’s body was instantly severed in several pieces.Terrified,
Canhandi stood frozen to the spot, watching. The foreman shifted into reverse
to back up and check the damage. A second foreman, who was in service that
day, flashed a victory sign, indicating that they had succeeded.
Then the unbelievable happened. Before Canhandi and the two Portuguese
accomplices, the body of Simeon Toko recomposed itself; Simeon Toko stood up.
Canhandi could not believe his eyes! The Portuguese ran away in terror. From
that day on, Canhandi believed in the Lord, and his entire family converted to
the church of Simeon Toko.
It was also that day that Simeon Toko made it known who he was behind that
smallpox-marred face, purposefully behaving in accord with the following
“Therefore doth my father love me, because I lay down my life, that I might
take it again. No man taketh it from me, but I lay it down of myself. I have
power to lay it down, and I have power to take it again. This commandment have
I received of my Father.” (John 10: 17-18)
During Simeon Toko’s stay in Luanda, the capital of Angola, while he was in
the process of being deported for the ninth time, another event happened to
show his hidden and true identity.
We should say that when he came on earth in Palestine, Christ referred to
Himself in the third person, using the term “the Son of Man.” This time,
Canhandi was one of the rare persons to hear the Christ refer to Himself
differently. Simeon most usually spoke of the Lord Jesus Christ, which meant to
his followers that he too was a servant of Christ, like everybody else. Despite
the miracles happening around him, just like a shadow, no one knew who he
His followers were once again bewildered when they found out that two top
level emissaries were dispatched by Pope John XXIII to Angola to meet Simeon
Toko and deliver a personal message to him.
One of the Emissaries was unfortunate to fall ill with dysentary when he
arrived in Luanda and wound up in a hospital. The other was received by Simeon
Toko, and he said to him, “I am an emissary of Pope John XXIII, who personally
mandated me and my colleague to come and ask you a single question: Who are
Let us bear in mind that the year was 1962, two years after the fateful date
when the Vatican had instructions to make public the third Secret of Fatima.
John XXIII had read the message, kept it a secret, and very likely had sent
his emissaries to Simeon Toko with a sinking feeling in his heart.
Simeon Toko responded, “I am amazed that a high ranking person like the Pope
is interested enough about my being to make you travel 8000 km just to meet me.
The answer that you should give your master for me is in the biblical
scripture, Matthew 11: 2 to 6.”
Let’s now put ourselves in Pope John’s shoes as he read the text suggested by
“And now when John had heard in the prison the works of Christ, he sent two
of his disciples, and said unto him. Are thou he that should come, or do we
look for another? Jesus answered and said unto them. Go and show John again
those things which ye do hear and see: The blind receive their sight, and the
lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up,
and the poor have the gospel preached to them. And blessed is he, whosoever
shall not be offended in me.”
Now, we already have referred to an arrow hidden in the quiver of the
Almighty, which can indeed be shot from any distance — even if thousands of
kilometers separate archer and target; even if 2000 years separate them, it
reaches its target.
Using a brief biblical quotation, Simeon Toko gave Pope John XXIII to
understand that what the Pope had found in the note written by Lucia Dos Santos
was true. Indeed the former Cardinal Roncalli could have picked any name as
Pope: He could have chosen Gregory, Benoit, Peter, Paul, or any of hundreds of
saints’ names. But he chose “John,” so that now the scripture in Matthew that
Simeon Toko sent him to read addressed him directly by name.
Fearing Who it was now living among the most disdained people on earth, the
Pope contacted the Portuguese dictator, Antonio de Salazar.
On July 18, 1962, Simeon Toko was again arrested and deported; this time, not
to some isolated corner in his native Angola, but to Portugal, where his birth
had been formally announced in 1917, in Fatima.
“Jesus said unto him, “Did ye never read in the scriptures: ‘The stone which
the builders rejected, the same is become the head of the corner: this is the
Lord’s doing, and it is marvelous in our eyes.” (Matthew 21: 42)
Indeed the builders (“Pontiff” means “builder of bridges”) had again rejected
When Simeon Toko was brought to Portugal a Portuguese Air Force plane was
waiting for him. The plane had state-of-the-art telecommunication and
In the plane sat a Catholic priest and members of Salazar’s secret police,
PIDE-DGS, including the pilot and copilot. Their mission was to fly out over
the Atlantic ocean and after about an hour’s distance, push Simeon Toko out of
the plane into the deep sea. This was the same inhuman treatment that
Argentinian military used years later for their political opponents.
Supposedly, the Catholic Priest was brought along on the plane to counteract
the magic powers of the African, through praying. But this skillfully planned
project was about to backfire.
The moment the PIDE agents rose to subdue him and carry out their murder,
Simeon Toko stood up and ordered the plane to stop. The aircraft stopped in
midair. It stood still, not advancing an inch, nor rose or fell backward.
The crew was stricken by panic. The priest could hardly breathe, and hoarsely
huffed out desperate prayers. They all started imploring the”preto” [Portuguese
denigratory meaning “nigger’] for mercy. Simeon lifted his eyes and hands
towards the heaven and after a short prayer he ordered the plane to move again.
At once the plane started moving.
Simeon Toko related this story himself. For those who are skeptical, we would
remind you that the authority of our sciences do not determine all that is
possible on earth or in heaven. This same Personality stopped a storm on a sea
for a group of terrified fishermen 2000 years ago. He also walked across the
surface of the water and inspired the sun to weave and dance gaily at Fatima.
As an “exiled political prisoner,” Simeon Toko was deprived of all human
rights. We will pass for now on the many other murder attempts upon his body
during his forced stay in Ponta Delgada ( Archipelago of the Azores).
At a future date, we will publish a record of miracles performed by Simeon
Toko which were seen by eyewitnesses. Since the objective of this book is to
expose secrets kept from the spiritually hungry, we here select only a few
attempts made against Simeon Toko during his years of imprisonment on Ponta
Delgada Island, under the pretense of being a “political” prisoner. He was
assigned the chore of maintaining a lighthouse there.
Dona Laurinda Zaza is a “vate” for present day Toko followers. A vate
(VAH-tay) is a sort of prophetic trance medium. Dona Laurinda experienced the
following event as she saw it happen to “Tio Simao” (a nickname meaning “Uncle
Simon”) while he was in exile in Portugal. Simeon Toko confirmed the fact of
this event later, and revealed the physical damage that the doctors had done;
over the years, thousands of people saw this scarring on his chest. “You could
almost see Toko’s heart pounding in his chest through the scar; an almost
unbearable sight,” Dona Laurinda said.
This referred to a most remarkable attempt by these astonishingly misguided
men to kill Simeon Toko under Dictator Antonio Salazar’s orders. This attempt,
which would have been a “first degree murder” if the victim were anyone else,
took place shortly before his return to freedom in July 1974.
Some doctors found themselves reading the reports of his purported
invulnerability. They thought they might pass the time by drilling for the
secret which seemed to protect the mysterious African man. They meant to
perform an autopsy on a living human being.
Under the pretext of removing a tumor in his chest, the doctors had Simeon
Toko taken to hospital. They put him on an operating table, cut a jagged,
mortal wound in the left side of the center of his chest, reached into his
chest cavity, and pulled out his still-beating heart. The aorta and other
arteries were severed by scalpel and his heart was removed. Simeon lay dead,
his body covered with the warm blood that splashed out of his heart and chest.
The doctors dumped Simeon Toko’s heart in a metal pan and took it to a
laboratory, in another room. They ran various tests on it, expecting to find
what, undetermined. The gadgets and microscopes and probings showed there was
nothing physically extraordinary or abnormal about Simeon Toko’s heart. The
doctors concluded that this purloined organ would not have been the source of
his invulnerability — if it can be said that men can make conclusions about
any such thing.
Simeon Toko came to on the operating table. To their horror and bewilderment,
his heartless corpse was moving on its own volition. He opened his eyes, sat up
and looked at them, the chest wound by which they had casually murdered him
gaping open. “Why are you persecuting me this way?” he said to them. “Give me
back my heart!”
For now we will refrain from reporting many other significant events that
happened that same day. We can let you know, however, that the exact time his
heart was taken from him, he decided to give a finishing blow to Portuguese
colonial power and rule over Angola.
Returning to his native country of Angola, on August 31, 1974, he was
carrying the independence of Angola in his pocket. A year later, on November
11, 1975, the country of Angola gained its independence from Portugal.
There, Where Eagles are
At this point of our narration, you might wish to ask us a question burning
on your lips: “Where is he right now?”
We leave it to the scripture to talk:
“The disciples answered and said unto him, where, Lord? And he said unto
them, wherever the body is, thither will the Eagles be gathered together”
(Luke 17: 37)
The response of Jesus in latin was “Ubicumque fuerit corpus, illuc
congregabuntur et aquilae.” (Luke 17: 37)
This passage or scripture gave migraine headaches to a generation of biblists
A: The action takes place at the time of the end;
B: Jesus speaks here
about a body, His physical corpse;
C: This body or corpse is on a high
We translated the last part of Luke 17: 34, in latin because the text becomes
more transparent. In many Bibles, the title that summarizes verses 22-37 of
Luke 17 is: “Jesus announces his Second Coming.”
We are now at that “time of the end;” in simple english it means our time,
and not the physical destruction of the world. In latin a possessive article
is not required when the sense of the sentence is such as it does not leave any
doubt about the owner. This is the case here, so that Jesus indicated His
Many translators have replaced the word “aquilae,” “eagles,” with “vultures,”
which seems more logical in referring to the locale of a dead body out in open
country. Nevertheless, “Aquilae” must here be considered for its literal and
Symbolically speaking, the eagle designates a high ranking person, “someone
in a high place.” The sense in which to attribute the context of this word is
of a temporal, but especially spiritual, superior rank in authority.
Eagles prefer to fly and live at high altitudes, and assemble only on high
mountains. Here is what O. Dapper wrote, a columnist of the 16th century in
discovering Kongo dia Totela’s capital:
“The town is placed on the most high mountain of the country, because from
the port of Pinda where we disembarked, until we reached Kongo, it took us 10
days of walk and continous climbing until we reached the aforementioned city,
which is inside the province of Pemba. This province is located at the center
of the Kingdom and is the head of all other provinces, and the origin of the
The sentence from Luke can then be understood as follows, “I shall return in
the flesh without the people recognizing me; as a thief or swindler. I shall
secretly carry out my mission. Once my mission is fulfilled, I shall leave my
mortal coil on a high mountain.”
Durin the night of December 31st to January 1st, 1984, when the death of
Simeon Toko was announced by the media, thunderclaps of virtually seismic
force and torrential rain burst the skies of Luanda. It had not rained in this
area for several years. Meteorologists were mystified. For three days the rain
fell continuously. The occurrence of this event was attributed to all the
rumors surrounding the death of this great prophet.
A certain politician was recognized as one of the toughest men surrounding
Neto, the President of the Republic of Angola. He was often called upon for
delicate and confident missions. During the war for independence, the
Portuguese, whom he fought during a 14-year war for the liberation of his
country, had a good deal to say about him. His name aroused dread and awe; he
led a resistance group specializing in chopping heads with “catanas”
(machetes). This man was one of President Neto’s army officers. His name was
After hearing the news that Simeon Toko had died, Paiva rushed to where the
body lay exposed for public viewing. He fought his way through the crowd of
tens of thousands of people. He was astonished at the sight of it.
He stood looking at Simeon’s body. He asked to speak. He declared “It is not
true that Simeon Toko is dead, because he is invulnerable!” To make such a
public confession was blatantly incriminating. Seven years before now,
Comandante Paiva had orders to kill Simeon Toko once and for all. He told the
public that this is what he and his men had done:
He had Simeon Toko kidnapped, took him to a secret location, and once there
he butchered him methodically, like a meatpacker with an animal carcass; he
severed Simeon’s head, then his arms and legs, then split his chest and abdomen
He stuffed the butchered corpse into a large bag, tied the top with a string,
and hid it in a certain location. After three days, he brought helpers back to
get the bag and take it to the ocean to throw to the sharks. By now the bag had
disappeared. The men began to argue about its whereabouts.
Suddenly, in the midst of their bickering about who may have moved it, a
voice they described as sounding like ” the sounds of many waters” (Revelation
1: 15) overshadowed their own voices: “WHO are you looking for? I am here!” It
was Simeon Toko, in flesh and bone, alive, standing majestically. The men
dashed away shouting “E o Deus, e o Deus!” which means “He is God, He is God!”
Paiva’s butchering had been the last time that anybody dared to touch a
single hair on the head of Simeon Toko. And now that Simeon’s body lay
discarded by its owner, by choice, he refused to believe it.
Before I continue, a correction must be made. Shortly after my last
segment was published here, my good friend Pastor Melo, from whom I am getting
most of the stories of Simeon Toko, arrived here in Tucson from Paris to go
over the book (again, the title: “The True Third Secret of Fatima Revealed” and
“The Truth of Christ”). We found that the bible quotations which seem to
indicate Simeon Toko’s identity had suffered many bruises in translation from
french to english, as well as from footnotes from different versions of that
book over the decade in which the first draft was produced.
With the assistance of a local protestant minister named Brother Godfrey Lord
(who speaks in prophetic tongues and does extremely well) , we spent a dozen
hours a day making corrections. One of us manned the computer, the other the
hard-copy manuscript, and the other read aloud from one single King James
version bible, fixing every thee-and-thou and comma and period.
THE TRUE THIRD SECRET, incidentally, contains an excellent appendix which
thumbnails a brief history of the bible from its origins in the fourth century
to the present. While it may be that Simeon Toko is Christ returned, in the
fashion Christ Himself related (indeed no one is required to “go to the field,”
that is, to take trips to visit any individual, anywhere, said to be a
Messiah), it would be unrealistic to assert that “the Word of God” has not been
altered by theologically and politically motivated men, many times.
These, however, while a difficult editing chore, were not the most important
mistakes needing repair. Translation had obscured some of the stories of “Tio
Simao (‘Uncle Simon’)” himself, and one such error appeared in the excerpt I
presented in the latest article. Corrected forthwith:
Simeon Toko was not in a prison, and he was not abused by prison doctors,
when his heart was removed in the horrendous vivisection related in that
chapter. He was in exile, remanded by the Portuguese government to operate a
lighthouse on an island in the Azores (We don’t have an American term for this
sort of forced labor, as American the penal system operates differently). A
Portuguese doctor had been reading
records about Toko’s alleged
“invincibility,” and invited several doctors from around Europe to perform the
exploratory murder attempt along with him. Toko was taken to a local civilian
hospital for this adventure, behind the guise of an excuse.
If there are medical records available to confirm this event independently, I
do not have them now. I would like to see them. All of us involved with this
project, here in the states, consider ourselves “doubting Thomases,” to say the
least. Yet the stories of witnesses and followers has kept our fascination.
Pastor Melo has also had his doubts and wonders and expresses them freely;
nevertheless, he pursues his journey for “Tio Simao” with the particular
innocence of a man who independently follows his inner visions, whatever they
may be. Indeed it was a powerful psychic vision in 1983, which occurred in
dream states over a period of days, that impelled him to begin writing the
book. This highly charged episode of inner communication was his first such
experience; until then, he was a not untypical African expatriate, scrambling
to make a living in Europe for which there were no opportunities at home.
Those who met Pastor Melo at an impromptu meeting last April (he’ll be back)
might confirm with me that he appears to be a perfectly ordinary, friendly man,
not some wild-haired raving religious lunatic. Nor do his
eyes glow; and if
he has a halo, we didn’t see one.
A pleasant-looking 45-year-old Parisian, with an easy natural warmth,
modestly dressed, Pastor Melo started a little uncertainly with the eleven
people who had gathered as a result of the EMERGING AWARENESS article; he
repeated the story of the Fatima miracle of 1917 to those who had never heard
of it (the event remains a major issue among Catholics throughout “the third
As the evening wore on, Melo found himself relaxing in friendly company; he
was quite surprised to learn what these Americans “already know.” He hadn’t
expected Americans to be amenable to the possibility, that, for
the most ancient Egyptians were largely a black race, or that much of the lore
and artwork regarding biblical characters who were originally black had been
altered by the Vatican over the centuries. He was also surprised to see that
nearly everyone had come prepared with notebooks to note down what he would
have to say.
The guests were open and frank and did express their beliefs quite ably for
themselves. But I sat asking myself, “how is it a group of people have gathered
over, basically, the news that a man has been murdered and
returned to life
again?” And as one of the guests, who also had an interest in the significance
of numbers, pointed out, 12 people were present, the number of Christ’s
apostles, as well as the number of people in Simeon Toko’s first choir, where
all the Divine Trouble began in the first place.
Leaning a bit on the good humor I would expect of a man who knows how to get
people to kill him so he can come back to life, I’m going to personalize the
tone of my essay further, for now.
As I worked along on this project, I had to ask myself daily, “do I believe
any of this?” One evening I took a break, and took a walk, pondering what I
myself had just typed about some African man: killed multiple times,
resurrected Himself each time. How could anyone still believe such a thing?
Could such a man be real? If it is, then what I’d been imagining of him as I
wrote along would amount to a communication, as, after all, God hears
Everything. I wondered if this man, with his “special powers,” could send
signs, and so on, as Christ legendarily
Within moments of that thought I saw a young man killed before my eyes,
struck by a car in an act of negligence that was horrifying to see. I heard the
sound of a human head cracking on the pavement from about 12
yards away. I
will not describe more of what I saw, although I will for a public prosecutor;
but I might be unable to describe my shock. I had seen deaths before, but there
is no describing the feeling when someone innocent, and presumably unprepared
for death, is violated this way. If there ever was a meaning to the word
“unspeakable,” this would be it.
The young man’s body lay motionless in the middle of the busy street, like a
discarded marionette; a small group of people surrounded him to prevent any
more ravaging from negligent drivers who still whizzed by, perhaps more
concerned that something was obstructing whatever errands they were running.
The police and the paramedics finally appeared, and I watched the paramedics
cover over his mangled face. I walked away
feeling terrible about the young
man: I regretted whatever past had led to such a harsh and insulting end
his life. He looked my son’s age, and this made the scene more poignant.
When I called the police the following morning to leave my number as a
witness, I learned that the young man had lived through the night, and was
expected to live. What was a terrible blazing of despair before my
evening before, was suddenly a fabulous blaze of hope, coming to me through my
telephone. I never imagined that I would have felt this exultant at news of a
young stranger who seemed to have died before my
eyes, then revived.
Psychologically, I had witnessed a man killed who returned to life.
I don’t think that Simeon Toko “sends signs” so harsh as to kill people
before one’s eyes as a philosophical lesson. Nor do I think that the “special
powers” credited anyone said to be divine include the power of
life-and-death over anyone but themselves, and the wisdom not to begrudge
others the same. Yet, as remarked in THE THIRD SECRET, “A coincidence is God
trying to pass by unnoticed.”
All of us die and return from the dead, all the time. Perhaps Christ is a
great Shaman, who reappears every so often to keep us reminded when most
“Upon the clouds, cometh the son of Man, in His power and
Can it be said that there is one human being, who acts as a sort of nerve
center of all the hopes and fears and potentialities of humanity? An individual
with a soul so expansive, so filled with the energy and knowledge of the ages,
that it unites all the souls of all the individuals of the planet into Himself?
Of course many people will reply “yes” with an exclamation point, and perhaps
slap a pamphlet in your hand complete with picture and Wise Sayings attributed
There are quite a few of Him. Last February (2000) a book came into my hands
seriously in need of rewriting, which purported to tell the story of one Simeon
Toko, whom many Africans believe is Christ returned. I decided to do what
independent research I could do on the matter, write an article about it, send
it across the internet, and see what happened. At this writing, two or three
months after the publication of the article in Nexus Magazine, I am still
receiving phone calls and e-mails about it. Here follow a few reader reactions
to my “African Avatars and the Secret of Fatima” story, Nexus magazine,
A woman left this message on my answering machine (30 September, 2001):
“I’d like to talk to you… I think a few years back coming back
from a trip down south, I saw… in the clouds… a silhouette in the
clouds… at first I thought it should be a Egyptian face, but it didn’t look
like that… just now I was reading the article in Nexus… [the face in the
clouds] looked just like Simeon Toko… it would be nice to talk to you…”
Others who had read the Nexus article had called me from around the globe:
scholars and merchants and people from ordinary walks of life; the excitement
in most of the voices was unconcealed. All felt a strangely compelling interest
in the strange story I’d written, which, just as strangely, Nexus had accepted
After reading the Nexus article, a medical doctor in Arizona dreamed that
Simeon Toko had spirited him off to Angola — for this, he decided to take a
trip to Angola to visit the sites showed him in the dream; a housewife in
Michigan dreamed an epic dream of a tall, homely black man (my article didn’t
mention that Simeon Toko was exceptionally tall); an Australian couple
remembered awaking a couple years ago to see a tall, homely-looking black man
standing and looking at them in the middle of the night; a Protestant Minister
from Canada saw Simeon Toko standing in his back yard, and now wondered if he
hadn’t gone crazy;
A fragile 83 year old woman, voice as twittery as a bird’s, came to my little
apartment to discuss this article. She sat down gingerly on the swivel chair I
offered her, and explained to me that there are 9 Christs on our planet at any
given time, and Simeon Toko is one of them.
Then she explained that higher beings from the planet Venus were sending rays
to enlighten the nervous systems of all who were open to this remote-controlled
therapy. She learned this in a class she was taking.
She then asked me to put my two hands together and hold my fingers forward.
Sure enough, as she suspected, my index fingers are identically curved. This
means that I am one of the Elect of God, one of the 144,000. I believe Pastor
Melo, the main author of the book, had told me the same, in one of his first
letters to me.
Then the old darling showed me a nasty scar which had healed on her left
upper arm. She explained that the CIA had loosened the pinions of her porch
roof last year, and it fell in while she was standing under it.
She assured me that the CIA and the FBI both are out to destroy all religion;
they’d rough up an 83-year-old woman to achieve those ends. They know who the
Elect are and where they live. They tried to get her — but us Elect are meaner
than any mere collapsing roof.
I don’t know if I like being one of the Elect. Obviously, it’s an important
enough position to get CIA men crawling around invisibly in your woodwork, but
the reward — getting to bow up and down day and night for all eternity before
a big faceless Light (capital “L”) — doesn’t sound much better than the
punishment for unrepentant sinning, which is to swim around aimlessly in a huge
lake of fire with everybody else, also for all eternity. So describeth the book
Another woman, a government worker, came dressed properly and speaking
rationally, to tell me that she had heard Pastor Melo speak in Himmel Park,
here in Tucson, Arizona, the previous Sunday at the end of August. She decided
that Simeon Toko indeed must be Christ — or more properly, “Christed.” One of
the Ascended Masters has revealed Himself to the world at large, for divine
purposes. She did not wish to join the Tokoist church.
Dear Readers will forgive me if I have this wrong; I understood her to mean
that one is Christed with Divine powers, to raise the consciousness of all the
peoples of the earth — or at least be available telepathically from some
exalted hiding place for those who believe it so.
Of the dozens of letters I received about the article, only a single one was
negative. A South African man warned me that these people were nothing but
communists who practiced witchcraft, up to trickery. His letter seemed as crazy
as any of those willing to “believe,” having merely read a story.
While he was here staying with me, Pastor Melo told me one of Simeon Toko’s
sayings: “Everybody I attract is crazy. I’m crazy, you’re crazy — but
everyone else is even crazier.” Perhaps a thousand years from now, the Tio Toko
Tabernacle Choir — the greatest choir ever assembled by man — will ring out
with combined voices of the most majestic singers mankind has ever heard. The
Holy Spirit will be upon them, just as it was on that July night in 1949. They
will resound, echoing from the Vaults of Heaven in Holy Jubilation:
Everyone else is Even Crazier!
Pastor Melo tells me that Simeon Toko in his lifetime had a profound sense of
humor. Toko insisted that no one call him “Papa” or “Father. He said that the
world had had enough of that sort of thing, and so if they had to give him any
such title, to call him “Tio” — “Uncle,” in Portuguese.
Tio said he will be returning; in historical terms, he should be returning
pretty soon. He mercifully made his wife mute before he died, Pastor Melo says,
and said that she would speak again to indicate when he had returned. His wife
is now past age seventy. Simeon Toko left a wife and two daughters.
There, Where Eagles Gather
A young Angolan Tokoist named Avelino told me that he was present to hear Tio
give his farewell speech, a week before his death, in 1984. Some thousands were
present, listening intently. He said that Simeon Toko pulled out a handkerchief
from his pocket and told the crowd to do the same. He said “when a sparrow is
about to leave a branch, he gives it a little shake to say goodbye and thank it
for its support.” Holding out his handkerchief, he said “I will now shake my
branch like the sparrow. I would like you all to shake your handkerchiefs with
me.” The crowd did that, and a week later, Tio died.
The newspapers announced that Simeon Toko, 66, died of heart failure. His
body remains undecayed and intact, they say, in the fashion of Paramahansa
Yogananda and other holy men, high on a Mountain in Angola.
Unless Ye See Signs and Wonders, Ye Shall Not Believe
Come on. Somebody REALLY got chopped to pieces and pulled himself together,
four different times? Got killed by unbelievers, then came back to life? Well,
Tio himself was fond of saying “what’s happened before will happen again.”
Next thing you’ll try to tell me is that this already happened two thousand
years ago. The “Christed” Jesus bin Nazareth was insulted and beaten and
tortured, nailed to a cross, poked through the chest with an iron rod, dumped
in a heap in a tomb, and then rose from the dead, flying up into the sky, 40
That’s quite a story. Is it possible? By strange coincidence, I happened to
beat my dog to death not too long ago — even though I knew it had done nothing
wrong. I was jealous of its gentle wisdom and supernatural powers. This morning
I noticed it had dug its way out of the compost heap and was flying around the
yard. I’ve been ignoring it, since I’m sure it’s only trying to make me feel
guilty. If I give in, I know next it will want money. Maybe a dog that brought
itself back to life doesn’t any need of my money, but experience shows his
appointed representatives may want a lot of it. (Note: this sardonicism is, of
course, entirely fictitious. The author is very fond of dogs and does not even
advocate hitting animals. Plus, if Christ Himself can’t take a joke, we’re
doomed beyond recognition.)
The scholar Acharya S has thoroughly detailed in a book called THE CHRIST
CONSPIRACY that before Simeon Toko, and before Jesus Christ, civilisation had
long been paved with stories of god-humans Who died, came back to life, and
offered eternal life to believers through their graces.
If mankind as a species were less literal-minded, this would not be
scandalous news, entertained solely by an embittered intellectual elite. Most
people with a little ancient history in their reading can name a few of these
human-gods. Dionysus and Mithra and Osiris and Hercules and Persephone come to
mind. People believed that these were human beings, whatever else they were,
who were killed and returned to life. Were they all fakes?
Acharya S homes in on the story of the Egyptian God-Man Horus, the Son of
Man, born of Ra. He was called “KRST,” or “Christ” in modern english. Some
uncertain long time before Jesus, Horus was born of a virgin of a royal house;
he had a token earthly father named Joseph (in Egyptian, “Seb”); he confounded
the elders with his wisdom as a boy; Horus raised Lazarus (“El-Azarus”) from
the dead, multiplied loaves and fishes for the multitudes, preached 8
Beatitudes from a Mount, was crucified, died, and was buried.
Horus rose again in 3 days, and after a bit, took his seat at the right hand
of Ra, from there to judge the living and the dead. Forever and ever, amen.
“Amen” isn’t even a Christian word. Nor is it latin or greek or even hebrew.
It’s the name of the chief Egyptian god, aka Ammon; all Christians living and
deceased, have unwittingly been giving lip service to the Egyptian Alpha and
Omega, Ammon, for two thousand years. Amen or Ammon was known also in the
ancient world as the planet Jupiter. The ancients, obviously, could see that
planet in ways we now can not.
The idea that the dead can return to life is not new to us through
operating-table accidents of the past century. The Egyptians left instructions
on how to bring them back; they also provided tips on how to fend off an entire
armada, just by dreaming it away (Budge, EGYPTIAN MAGIC).
Acharya S and those of her school — which may go back in history as far as
the myths do — dismiss the entire thing as a myth, a raft of delusion floating
on a sea of fabrication already several thousand years deep. I wrote to inform
her that once again, in our time, stories werespreading from obscure parts of
the world (as was Jerusalem) of men performing great miracles, speaking
memorable epigrams, and physically returning from the dead before the eyes of
witnesses. She did not respond to my inquiry.
Simeon Toko willed an ocean-going ship into a port, witnessed by the
some-thousand passengers on it. The captain had refused to stop in that port,
so “Tio” simply made it sail there by itself. Most of those passengers must
still be alive, and some must be willing to testify about it. Acharya S might
call this a “myth,” if kindly.
The problem is the word “myth.” A myth is a thing that never happened. Facts
exist, myths do not. Case closed.
In so doing, scientists throw out their own baby with the bathwater. Many
scientific disciplines have similarly misty origins. Chemistry, as we learn in
elementary school, originated with alchemy, with its incantations, magic, and
intent to transform elements — not so much water into wine as lead into gold.
Cyclotrons have finally done this trick, but not very well. For another
instance, Isaac Newton believed that gravity came from God. We bolstered his
belief and studies with a patchwork of revisions to make the movements of our
rockets and satellites predictable to our ken.
And as with Christianity, evolutionary theory began with testimony, not
proof. Darwin looked at rock pigeons and fossils and testified loudly to the
“truth” that they were related by descendancy, no differently than his
celebrity bible-beating father testified to the Crucifixion. “Darwinism”
captured the imaginations of millions in a surprisingly short time, and re-set
the course of science and society. Since then, science has spent a great part
of its history seeking proofs for Darwin’s ideas and garnering funds and
political influence. Is that not the same process that unfolded from the events
described, true or false, in the New Testament? The only difference in the
final analysis may be in funny hats.
The idea that an ordered universe appeared due to random bumpings of
inanimate objects over billions of years, or that every few million years a
fruit fly would accidentally grow a wing that seemed, coincidentally, to work,
is as ridiculous as any. It’s a myth.
Acharya S points out, rightly, that the Christ myths by whatever name center
around healing. This is how the story of Simeon Toko began, with the healing
and raising from the dead of hundreds, if not thousands of people, by his
claimed prophet, Simon Kimbangu, in 1921 (Pastor Melo says that Kimbangu wrote
in a private letter to his sister that “when you see a young man from northern
Angola doing as I did, you will know he is the one.”)
With this in mind, and with this risen Son of Man named Simeon Toko in mind,
I asked Pastor Melo — who has been called Simeon Toko’s “special messenger” —
to do me a favor.
Beth is a beautiful young woman who lives in Ohio. She suffers from a serious
brain ailment that keeps her in almost constant pain. She says that she is a
believing Christian. Therefore, I asked Pastor Melo if he would sign a copy of
the book I had to send her, and if he would pray for her, to see if this would
help her pain, or help her with some kind of healing.
Very kindly, he agreed. Pastor Melo asked for a few moments alone, to pray
for Beth and consider what to write to her, on the inspiration of Tio.
I stepped outside into the yard, under the evening sky. Without intending so,
I glimpsed Pastor Melo praying in my lighted room, through the window. His eyes
were turned upward. His face had the greatest expression of sincerity. It was
beautiful sight to see a man so totally engrossed in his prayer, as solid and
unmoving as a mountain. Quickly, I turned away to leave him entirely to his
privacy, wondering if Beth wasn’t effecting a full healing at that very moment,
two thousand miles away, somewhere in Ohio.
Finally, Pastor Melo inscribed the book for her, using a quote from Isaiah,
and let me know he was finished. I sent the book off to Beth.
Weeks went by, and I hadn’t heard from Beth. I sent her an e-mail asking how
she was. Perhaps she had effected such a cure that she’d scampered off to live
a normal twenty-one year-old’s life, and forgot all about me and Pastor Melo
and Simeon Toko. Shortly I got a reply:
“I am so sorry for my absence. I have broken my leg and ankle so badly I
won’t be on it for 4-6 months if I am lucky. So needless to say I haven’t had a
chance to read anything but the inscriptions my mother and
I have both
absolutely loved. I am having the worst evening I have had in ages and just
want the hell out of my house but don’t have the freedom to go anywhere at all
for the next 4 months.”
No change in the brain ailment, either.
Wars and rumours of war
The philosophical questions of science and religion are the same: who are we,
what is life, and where does it all come from? These are wearying questions in
some time periods, and highly energizing in others. They become most important
when life and happiness seem most impossible.
In Angola, where 250,000 Tokoists were claimed to have gathered in Luanda in
celebration of Simeon Toko’s 1949 convocation of the Holy Spirit last July, war
continues. The atrocities Simeon Toko’s supernatural story symbolizes continue.
At this writing, the United States government is bombing a defenseless
Afghanistan with its high tech air force in a “crusade” against presumed
Islamic terrorists — and whatever innocent civilians happen to be in the way.
Even so, America’s Angolan Ambassador, Christopher Dell, claims that the
decades old Angolan conflict “is making increasingly less sense.”
Diamonds and oil make Angola potentially the richest country in Africa.
Angola supplies 13% of U.S. oil needs. An estimated $1 million in rough
diamonds are smuggled out of Angola daily to help support warring activity,
which has indiscriminately killed at least .5 million and displaced over 4
million poverty-stricken people since 1975. Despite this behavior, the Luandan
government and official Angolan editorials seem to hope for American planes to
come bomb their own rebels, increasing the agony.
So, for many, life and happiness seem impossible in present day Angola.
Churches remain deeply involved in this conflict. Bishop Francisco de Mata
Mourisca, the head of the Angolan Catholic peace movement, sees great
contradictions in the warring factions claiming to wish peace (The Daily Trust
[Abuja] October 1, 2001). Catholic Bishops are being awarded prestigious peace
prizes for their efforts.
Elsewhere, a Catholic monk named Brother Juno of Jesus wrote an allegedly
true story, published in June 2001 (http://www.crc-internet.org/june1.htm). In
it he characterized African Christians as “baptized negroes,” and warned that
the rest were “pagans,” given to “laziness and ferocity.” He wrote that a
missionary named Father Lazzaro de Sacerdo was martyred by Tokoists. “Filled
with fury and under the influence of alcohol,” they tied this Catholic
missionary to a stake and danced around him with machetes, cutting him into
little chunks in a display of wanton savagery.
Brother Juno claims that the true third secret of Fatima refers to the the
alleged dismemberment of a saintly Catholic missionary by drunken “baptized
negroes” who had turned to communism and Simeon Toko.
As we know, the Tokoists contend the true Third Secret of Fatima refers to
the return of Christ, whom they say is Simeon Toko. The Church Toko founded is
called The Church of Jesus Christ in the World. Members aren’t allowed to drink
or smoke or engage in extramarital sex. Polygamy is also forbidden. They are
pacifists, and certainly aren’t communists, as Toko himself did not approve of
the “godlessness” of communism. The Tokoists’ main activity is to set up church
choirs to sing inspired hymns, as Simeon Toko did, in 1949.
(Pastor Melo brought me a recording of his own small tabernacle choir. They
sing quite beautifully. Some of the songs were written by Toko himself, and
others came to various members spontaneously through “inspiration of the Holy
Spirit.” All of them are songs of praise of Jesus Christ, or chronicles of the
story of Simeon Toko.)
The Tokoists hope, if eagerly, that the Pope will at last reveal the true
Third Secret of Fatima, and they prophesy that Lucia dos Santos will not die
until the true secret is finally revealed. As Lucy is now 95, we may not have
long to wait to see the efficacy of this prophecy.
Between the peace-prize gathering Catholic Bishops, the horrendous tale by
their own brother Juno of Jesus, and the Tokoists I have met personally,
something isn’t quite right here.
Contradictory religious beliefs are a factor in the war of “less and less
sense” in Angola. Although it’s currently called a 26-year war, it’s so that
the spate of mass murder has been going on since the famous prophet Simon
Kimbangu was condemned to death by a Catholic priest, heading a military
tribunal, in 1921.
The Catholic Church is a “respected social force” in Angola. It is the
dominant religion in a country where religion is subject to government
approval. Perusing almanacs, one finds that Angola is claimed to be as high as
ninety-seven percent Catholic. This unlikely figure is put down to about 70
percent in other almanacs. The Kimbanguist Christian church, which was finally
approved by the government after members agreed to stop their un-Vaticanly
celebrations of dancing and singing according to inspirations from the Holy
Spirit, is said to number at about 7 million. It is difficult to determine how
many Tokoists there are. As one Nexus correspondent who had lived in Angola 20
years wrote, “there could be lots of them and the police would be keeping it a
What could compel the psychological and political influence of the Vatican
away so well as the return of Christ Himself? “Give me back my heart,” Simeon
Toko-Christ demanded of the European doctors, who cut it out of his chest for
themselves. True or false, Simeon Toko’s life represents the tribulations of
Africa at the hands of Western culture and economics.
I’m Crazy, You’re Crazy, Everyone Else is Crazier
I asked three psychologists what they thought of all this. One, a specialist
in teen drug abuse in Vermont, copped out with a “good for them!” The next,
from Berkeley, California, snubbed the whole idea, writing “I couldn’t care
less if Jesus Christ were walking the planet today. It is the Christ that lives
in your heart that matters.” A native European, he opined that the claims of
persecution of African natives were “self-serving.”
Dr. Jan Merta is a multi-talented Canadian psychologist who has been
investigating various paranormal phenomena for many years. He is of the opinion
that an extraordinary claims call for an extraordinary proof.
I asked Dr. Merta if there is such a thing as mass schizophrenia. It is more
or less common amateur’s knowledge that an individual who has, for example,
been grossly mistreated in childhood, can develop multiple or “split”
personalities; some schizophrenic “alter-egoes” can seem to be of the order of
a superhero — representing, perhaps, the sense of power that was beaten out of
the individual by cruel parents. He replied:
“So far all the evidence presented seems to be hearsay. Given the
fact that supposedly multitudes of people saw Simeon Toko’s manifestations, and
since thousands must be still living, sworn testimonials from a large number of
first-hand witnesses would go far in supporting these extraordinary claims.
However, certain types of mass hysteria, or on an individual basis in some
cases, even schizophrenia could not be ruled out. For me, for now, the case is
in the open.”
What is most easily verified is that for 80 years, the peoples of central
Africa have been battered by persecutions of all kinds from foreign influences,
as well as among themselves.
I proposed a scenario to Dr. Merta which I had learned from the books by Jane
Roberts, usually referred to as the Seth material. This excerpt is from THE WAY
“One of the most rare and extraordinary developments that can occur
in schizophrenic behavior is the construction of a seeming superbeing of
remarkable power — one who is able to convince other people of his divinity.
“Most such instances historically have involved males, who claim to have the
powers of clairvoyance, prophecy, and omnipotence. Obviously, then, the
affected individual was thought to be speaking for God when he gave orders or
directives. We are dealing with “god-making” or “religionmaking” — whichever
“In almost all such instances, discipline is taught to
believers through the inducement of fear. Put very loosely, the dogma says
that you must love God or he will destroy you. The most unbelievable aspects of
such dogma should, it seems, make them very easy to see through. In many
cases, however, the more preposterous the legends or dogmas, the more
acceptable they become. In some strange fashion followers believe such stories
to be true because they are not true. The inceptions of almost all religions
have been involved one way or another with these schizophrenic episodes.”
(THE WAY TOWARD HEALTH, p. 306, copyright 1997, Robert F. Butts, Amber-Allen
Whether Horus, Mithra, Krishna, Christ, or Simeon Toko existed (the various
photographs and documents of Tio notwithstanding), they were men around whom
legends grew of unrealistic superpowers. They appeared during times of
tremendous social and political stress, built into their legends.
Christianity still spreads fear with the threat of eternal punishment even
for seemingly small misdeeds. Devout Catholics are still held up to the “ideal”
of martyrdom (“All Christians must undergo a degree of martyrdom,” writes
Brother Juno de Jesus). Tokoist vates — the church prophets, speaking for
Simeon Toko — have warned of deadly supernatural consequences to its erring
members, but that’s another story, for another time.
Few who study it would deny that the times are ripe for a Messiah. There seem
to be many candidates, from the small-time religious psychotic Jim Jones, to
the rafts of Hindu gurus from India, to the mysterious Maitreya of theosophical
foretelling, said to be now living in secret in London.
Simeon Toko is the first among this raft of candidates to stand up to
meticulous interpretations of biblical prophecy. Even the famous “like
lightning from east to west” line, thought to mean that Christ appears somehow
in a perpetual abstract, is covered by the Tokoists: the appearance of the
Virgin at Fatima was preceded by lightning, flashing east to west every time.
She was announcing his birth, which occurred 9 months after her initial
appearance. Who is he, really?
Historically, there is no doubt that there have been many Christs — that is,
great speakers around whom legends and civilizations have formed, with vast
schools and fashions of thinking and expression. Do they “appear” only when
mankind begins to go dangerously crazy? When men become most prone to forcing
each other into ideologies? When the subjective value of “meaning” itself is
overriden by rule of law and seeming practical necessity?
What has subjective meaning in life can not be entirely detailed in any holy
book of any size. We learn from history that Christs or Messiahs or Avatars,
despite their once-and-for-all “eternal” messages, do grow old and die, in a
sense, as their words and the stories of their dramas no longer capture the
imaginations of the peoples they intended to unite.
No one who has the unqualified experience of it can deny the existence of
telepathy, or of spontaneous bodily healing, or of seemingly miraculous
“coincidences” of events which seemed to solve otherwise unsolvable problems.
The empirical methods of science are of little use in “proving” such events;
the more “scientismists” poo-poo it, the more the credibility of institutional
science erodes. The more religious institutions rely on materialistic
scientific data for its rationalizations, and sheer social motivation for its
activities, the more it, too, erodes. People simply move away from it.
The universe each individual perceives does not come through microscopes or
telescopes or imaginings based on dried-out externalized dogma. There is always
a forced quality to the expressions of those who attempt to believe “the
Truth,” at the expense of the spontaneous sense of individual being. Yet
mankind seems to have a built-in need to believe things in common, while at the
same time experiencing a subjective sense of individual uniqueness to each
Perhaps, then, a hero appears periodically on demand for all, who seems to
contain in full form the same potentials a human being senses within himself to
whatever degree, with no other accoutrement than his own flesh through
which these potentials may play. In any case, this story is far from over.