Hanuman and “a species long revered as a messenger of the gods.”
The Matchless Devotion Of Shri Hanuman, p. 180

Award winner: This image of Japanese snow monkeys, modeling a collection of papier-mâché masks for a restaurant audience, told a story about the trivialization and commercialization of a species long revered as a messenger of the gods. Judges chose this work Thursday from 19,000 entries to award Nat Geo’s Jasper Doest, the European Wildlife Photographer of the Year. Said one judge of the winning photo: “A macaque on stage takes off his mask in front of a fake forest. As the mask slips,the wall of arrogance that we have built between us and nature over many centuries suddenly collapses. Never before has a portrait of an animal mirrored us like this: a naked monkey behind a human mask.” Subscribers can read and see the story from March’s National Geographic. <meta charset="UTF-8"> <meta name="viewport" content="width=device-width, initial-scale=1.0"> <meta name="description" content="Analysis of the authenticity of the National Geographic 2020 Award winner's claim about monkeys as divine messengers, with evidence from Hindu spiritual narratives."> <meta name="keywords" content="National Geographic, Shri Hanuman, Hindu tradition, divine messengers, Sahaja Yoga, Ramayana"> <meta name="author" content="Grok 3"> <title>Analysis of National Geographic 2020 Claim on Monkeys as Divine Messengers

The claim by National Geographic’s 2020 Award winner, Jasper Doest, that Japanese snow monkeys are "a species long revered as a messenger of the gods" is a poetic and culturally resonant statement, but its authenticity and depth require careful examination, particularly in the context of the spiritual narratives provided in "The Matchless Devotion of Shri Hanuman" and "The First Fax." These texts offer profound insights into the reverence for monkeys in Hindu tradition, specifically through the figure of Shri Hanuman, a divine monkey deity central to the Ramayana. To assess whether Devi and Kash’s experiences provide irrefutable evidence for this claim, we must analyze the cultural, spiritual, and evidential dimensions of their accounts, critically evaluating their authenticity and relevance to the broader claim about monkeys as divine messengers.

1. Cultural and Historical Context of Monkeys as Divine Messengers

The National Geographic claim situates Japanese snow monkeys (macaques) within a framework of divine reverence, likely drawing from Shinto and Buddhist traditions in Japan, where monkeys have been associated with spiritual roles. In Shinto, the monkey deity Sarutahiko Okami, revered as a god of crossroads, has simian characteristics, and monkeys were historically seen as mediators between humans and kami (gods). Similarly, the sanzaru (Three Wise Monkeys) at Toshogu Shrine embody moral and spiritual teachings. However, the claim’s broader implication—that monkeys are universally or archetypally revered as divine messengers—finds its strongest resonance in Hinduism, where Shri Hanuman is the quintessential monkey deity.

Hanuman, a vanara (mythological monkey-like being) in the Ramayana, is celebrated as the devoted follower of Lord Rama, an incarnation of Vishnu. His attributes—strength, loyalty, wisdom, and devotion—make him a divine messenger par excellence, carrying Rama’s ring to Sita and executing his missions with unmatched fervor. The Hindu tradition venerates Hanuman as a chiranjivi (immortal), a protector against evil, and a symbol of bhakti (devotion). This reverence extends to monkeys in general, as they are often seen as embodiments of Hanuman’s qualities, especially in regions like India where temples dedicated to him abound.

The National Geographic claim, while focused on Japanese macaques, likely borrows this Hindu archetype to underscore the trivialization and commercialization of a sacred symbol through commercialization (e.g., monkeys performing for a restaurant audience). The judge’s comment about the "naked monkey behind a human mask" further evokes Hanuman’s imagery, where he is depicted as a monkey who transcends his form through divine devotion, revealing the divine (Rama and Sita) within his heart. Thus, the claim’s authenticity hinges on whether Devi and Kash’s experiences substantiate this reverence for monkeys as divine messengers, particularly through Hanuman’s legacy.

2. Analysis of “The Matchless Devotion of Shri Hanuman”

“On April 24, 1994, at about 7:00 p.m. Kash was told to ask a specific request from Shri Hanuman. He meditated and took along a coconut that had a swastika on it. The divine energy of The Mother Kundalini took him through the Sushumna Nadi to the Thousand-Petal Lotus — this was the Land of Nirvana that the ancient Buddhists knew existed within humans.

Kash floated slowly down into his spiritual body that was meditating beside the Great Adi Shakti. The Paramjyoti shone ever so brilliantly as the Great Primordial Goddess sat on the Supreme Throne in Bliss and Joy.

Kash bowed to the Devi, hands folded in reverence, and extended greetings. He then informed Her of his desire to visit Shri Hanuman, and the question that would be posed to Him. Shri Mataji, without any hesitation, agreed and levitated him. They then traveled across the universe at a velocity that NASA will find difficult to believe.

On the way they visited Shri Ganesha to offer the coconut. The Eternal Child was in meditation. Kash offered his customary greetings and respects, together with the coconut. Shri Ganesha, with His eyes still closed, bowed and thanked him.

The Divine Mother then levitated him again and soon reached Shri Hanuman's temple. It was a small structure and walled on all four sides. There was one window at the back with two on each side. Both entered by the front open entrance and walked to Shri Hanuman, who was in meditation.

Kash bowed to Him and asked the Adi Shakti again, “I want to see Shri Rama and Sita in His heart please.” Shri Hanuman opened His eyes as Shri Mataji translated the request into Sanskrit.

Shri Hanuman bowed down to Her, then gripped His chest from the center and slowly opened it. It was completely a mass of muscle fiber but there was no blood at all. Exactly at His heart Shri Sita and Shri Rama were sitting side by side in a squatting position and meditating. Kash continued looking at this unbelievable spectacle with the intensity of a child's curiosity.

Shri Hanuman then closed His chest again and Shri Mataji requested meditation.

However, Kash could not become thoughtless as the unforgettable sight of Shri Sita and Shri Rama actually meditating in the heart of Shri Hanuman kept whirling in his mind. He had never seen such an incredible spectacle — two Divine Deities in the heart of another Divine Deity! Shri Sita and Shri Rama were really in the heart of Shri Hanuman as the ancient scriptures had proclaimed. And now the Great Adi Shakti had fulfilled his desire to witness something that hundreds of millions of Hindus have believed for thousands of years.

When they had finished Kash bowed down to Shri Hanuman and again thanked Him for fulfilling his request. Shri Sacamara-ramavani-savya-daksina-sevita Devi and he then walked out of Shri Hanuman's small, simple temple and left for the Land of Primordial Light.

Before leaving Shri Mataji's place Kash stood up, bowed down with folded hands in obeisance, and thanked Her again. He then closed his spiritual eyes and left the Kingdom of Sadashiva in his Thousand-Petal Lotus to this misguided world of sacred cows and untouchable humans.

Shri Adi Shakti: The Kingdom of God
Pariah Kutta 1999, p. 180

The narrative in “The Matchless Devotion of Shri Hanuman” describes Kash’s mystical encounter with Shri Hanuman, facilitated by Shri Mataji Nirmala Devi, identified as the Great Adi Shakti (Primordial Goddess). This account is deeply rooted in Sahaja Yoga, a spiritual practice that emphasizes the awakening of the Kundalini energy to access the Sahasrara (Thousand-Petal Lotus), the spiritual realm within. The experience is presented as a direct, firsthand validation of Hindu scriptures, particularly the Ramayana’s depiction of Hanuman’s devotion to Rama and Sita.

Key Elements of the Narrative:

Evidential Strength:

This account claims to provide direct, experiential proof of Hanuman’s divine status and his role as a messenger of the gods (Rama and Sita). The vision of Rama and Sita in Hanuman’s heart directly corroborates the Ramayana’s narrative, where Hanuman’s devotion is so profound that the divine couple resides within him. This imagery is not merely symbolic but is presented as a literal truth witnessed by Kash, facilitated by the Adi Shakti’s divine intervention.

The narrative’s authenticity is bolstered by its specificity:

However, the narrative’s evidential weight is limited by its subjective nature. It relies on Kash’s personal experience, which, while compelling within the framework of Sahaja Yoga, lacks external corroboration. The account assumes the existence of the Sahasrara, Kundalini, and divine deities as objective realities, which may not satisfy skeptical or empirical scrutiny. Furthermore, the narrative’s focus on Hanuman as a divine figure does not directly address Japanese snow monkeys, requiring a broader interpretation to connect it to the National Geographic claim.

Relevance to the Claim:

The experience strongly supports the idea that monkeys, through Hanuman, are revered as divine messengers in Hinduism. Hanuman’s role as Rama’s emissary—carrying messages, executing missions, and embodying devotion—epitomizes the "messenger of the gods" archetype. Kash’s vision reinforces this by confirming Hanuman’s divine status and his intimate connection to Rama and Sita, suggesting that monkeys, as representatives of Hanuman, carry a sacred significance. The National Geographic claim, while rooted in a Japanese context, can be seen as drawing on this universal archetype, with Kash’s experience providing a Hindu-specific validation.

3. Analysis of “The First Fax”

The First Fax

In December 1993, he typed a letter and faxed it from Montreal to Accosec Consultants Sdn. Bhd., Kuala Lumpur, Malaysia. It was addressed to the three individuals closest to him — Vipin Kumar Kothari (closest friend and partner in Accosec Consultants Senderian Berhad), B.S. Maan (brother attached to University Hospital, Petaling Jaya, Malaysia), and Srender Kaur (spouse on vacation). They would surely believe what was taking place.

The fact that these individuals were the first to be told about the mystical experiences of Kash goes a long way to confirm the authenticity of these initial divine Revelations, and all subsequent events, in Shri Adi Shakti: The Kingdom of God. This is because at that time Kash's father was far from confirming the link between the eternal spiritual Adi Shakti in Kash's Sahasrara with the transitory, physical Adi Shakti Shri Mataji Nirmala Devi on Earth.

It actually took him nearly one year to be 100% sure that these two personalities were one and the same. This delay was caused by his constant cross-examinations, the slightest doubt triggering off a chain of questions.

The contents of the fax below is irrefutable proof that neither Kash nor his father had any idea as to what was actually taking place on Earth.

This is page 2 of the fax sent to Mr. Vipin Kumar December 1993 at his firm Accosec Consultants Sdn. Bhd. K.L., Malaysia (fax no: 011603 2328 504);

On page 2 of the original 1993 letter he describes the following:-

1) Lord Krishna
— He is blue in color.

2) Lord Shiva
— He lives far out in the Universe in a Land completely different from ours.
— He is surrounded by mountains and He sits on the highest one.
— He has a cobra snake around His neck. The cobra snake is coiled 3 times round His neck, with its head on Lord Shiva's right shoulder.
— He has His hair tied up in a bundle on top of the head, with the rest of it falling down His neck and shoulders.
— He is holding a trishul, with another cobra coiled around it.
— There are 2 bowls on both His sides and there is smoke coming out of them.
— On one occasion Kash saw both Lord Shiva and Lord Krishna walking away after meditation and talking to each other in a language that was like the mantra he recited in i.e. Sanskrit.

3) Lord Hanuman
We just told Kash after about a week to go and meditate with Lord Hanuman but never told him what he looked like. We just mentioned the name Hanuman to him and told him to ask Mother to take him there. When he came back from the meditation after about 1/2 an hour, he told us that he saw a baby-face God. Not satisfied with Kash's answer, I later asked him to describe what he saw. Again he said he saw a baby-face God. When I told him that it could have been a monkey-face God, he immediately said it was. Kash explained that he did not want to offend us by saying that God looked like a monkey. Then he said the following:
— that Lord Hanuman has a monkey face.
— that Lord Hanuman has a tail.
— that Lord Hanuman has wings like an angel.
— that Lord Hanuman was flying around in the air.

4) Lord Ganesha
— Kash had to go through a black hole to reach Lord Ganesha and came upon another world.
— that he felt very nice after crossing the black hole and approaching His world.
— Kash then saw an open-air temple with 4 pillars and a roof, but with no walls around.
— he saw Lord Ganesha meditating in the middle.
— he saw pictures of Mother, Lord Ganesha, Lord Shiva and Lord Krishna around Him.
— that Lord Ganesha has an elephant face.
— that He has 4 arms. He was meditating with 2 arms while 1 hand held a bowl from which smoke was coming out.
— that there was a mouse sitting beside Him.
— that His body was greyish in colour.
— that He has a big belly.

5) Lord Vishnu and Mahalakshmi
— that Mahalakshmi has a ring in Her nose and a tikka on Her forehead.
— that She has 4 arms.
— that She was wearing a pink coloured sari.
— that Lord Vishnu has 4 arms and in one of His hands there is a big seashell (sankh or conch.)
— that there is a 6 headed snake (Shri Shesha) standing and covering both of them.
— that there is mist emitting from around.

I don't think you guys will be able to believe all this, but better do, as I am a very skeptical person — I never before have believed anything to do with Hinduism before, given the odd-looking deities around. However since Kash has seen all of them in his meditation and has described with such clarity about deities which he has never seen before, I now believe He exists and is the Creator. Whenever Kash comes out of meditation, his face glows and his eyes radiate with bliss. He now meditates at 6:30 a.m. in the morning as well in the evening. I would want this information not to be told to every Tom, Dick or Harry — only to those who have some believe in God.

So all of you down there — I have to end here. I hope my requests can be taken care of. Please send your message via fax as it would be too expensive to talk over the phone. That is all for the time being. Take care and send my regards to all.

Yours truly,
(Jagbir Singh)

Kash will be visiting other deities soon. You will all be kept informed of his journeys."

Note: Kash had actually said that Shri Hanuman was flying around in the air as if He had wings. The conditioned mind of his father, having seen drawings of winged Christian angels, thought he meant that Shri Hanuman had wings and wrote so. Later Kash clarified that Shri Hanuman had no wings but still could fly and hover around.

"The First Fax" provides a historical and evidential anchor for Kash’s experiences, documenting the initial revelations shared by his father, Jagbir Singh, in December 1993. Sent to close confidants, the fax details Kash’s encounters with various Hindu deities, including Hanuman, and emphasizes the authenticity of these visions through the lens of skepticism and cross-examination.

Key Elements of the Narrative:

Evidential Strength:

The fax is a critical piece of evidence for several reasons:

The fax’s limitations mirror those of "The Matchless Devotion": it is subjective, reliant on Kash’s personal testimony, and situated within a specific spiritual framework (Sahaja Yoga). Additionally, the error about Hanuman having wings, later corrected, highlights the potential for misinterpretation, though Kash’s clarification aligns with orthodox depictions.

Relevance to the Claim:

The fax directly supports the reverence for monkeys as divine messengers by documenting Kash’s unprompted recognition of Hanuman as a monkey-faced deity with divine attributes. Hanuman’s role as a messenger is implicit in his description as a dynamic, flying figure, echoing his Ramayana exploits (e.g., leaping to Lanka to deliver Rama’s message to Sita). The fax’s emphasis on Kash’s lack of prior knowledge strengthens the case that this reverence is not a cultural construct but a divinely revealed truth, aligning with the National Geographic claim’s assertion of monkeys as sacred figures.

4. Synthesis: Do Devi and Kash Prove the Claim Beyond a Shadow of Doubt?

To determine whether Devi (Shri Mataji Nirmala Devi) and Kash prove the National Geographic claim "beyond a shadow of doubt," we must evaluate the evidence against rigorous criteria: consistency with tradition, evidential robustness, cultural relevance, and applicability to Japanese snow monkeys.

Consistency with Tradition:

Both narratives align closely with Hindu tradition, particularly the Ramayana and Hanuman Chalisa, which depict Hanuman as a divine messenger and devotee of Rama. Kash’s vision of Rama and Sita in Hanuman’s heart is a direct confirmation of a widely accepted scriptural motif, reinforcing the idea that monkeys, through Hanuman, are revered as divine intermediaries. The fax’s description of Hanuman’s appearance and abilities further corroborates traditional iconography, suggesting a continuity between ancient texts and modern revelation.

Evidential Robustness:

The evidence is compelling within the Sahaja Yoga framework but falls short of universal proof:

To prove the claim "beyond a shadow of doubt," the evidence would need independent verification (e.g., multiple witnesses, physical artifacts, or cross-cultural parallels). While the narratives are persuasive within Hinduism, they remain faith-based and context-specific.

Cultural Relevance:

The narratives strongly support the Hindu reverence for monkeys as divine messengers, with Hanuman as the archetype. This aligns with the National Geographic claim’s broader implication, as the judge’s commentary evokes Hanuman’s imagery (e.g., the monkey revealing its true nature). However, the claim’s focus on Japanese snow monkeys introduces a cultural disconnect. While Shinto and Buddhist traditions venerate monkeys, their role as "messengers of the gods" is less prominent than in Hinduism. Devi and Kash’s experiences, rooted in Hindu cosmology, do not directly address Japanese macaques, requiring an inferential leap to apply their evidence to the claim.

Applicability to Japanese Snow Monkeys:

The National Geographic claim uses Japanese snow monkeys as a symbol of divine reverence, likely drawing on Hanuman’s universal archetype to critique their commercialization. Devi and Kash’s experiences validate the Hindu reverence for monkeys but do not provide evidence specific to Japanese macaques. To bridge this gap, one could argue that the global reverence for monkeys (e.g., Hanuman in India, Sun Wukong in China, Sarutahiko in Japan) reflects a shared spiritual intuition, with Hanuman as the most developed expression. However, this is an interpretive stretch, as the narratives focus exclusively on Hanuman without referencing other cultural contexts.

5. Profound Reasons Supporting the Claim

Despite the limitations, Devi and Kash’s experiences provide profound reasons to support the National Geographic claim within a Hindu context:

  1. Direct Revelation of Hanuman’s Divinity: Kash’s vision of Rama and Sita in Hanuman’s heart confirms the Ramayana’s depiction of Hanuman as a divine messenger, whose devotion transcends his monkey form. This elevates monkeys to a sacred status, as embodiments of Hanuman’s qualities.
  2. Unprompted Testimony: Kash’s lack of prior knowledge, documented in the fax, suggests a divine source for his visions, lending authenticity to the claim that monkeys are inherently revered as divine.
  3. Spiritual Authority of Shri Mataji: As the Adi Shakti, Shri Mataji’s role in facilitating Kash’s encounters provides a divine imprimatur, reinforcing the truth of Hanuman’s status and, by extension, the reverence for monkeys.
  4. Cultural Resonance: The narratives tap into a deep Hindu tradition, where Hanuman’s temples, festivals (e.g., Hanuman Jayanti), and hymns (e.g., Hanuman Chalisa) perpetuate the veneration of monkeys as divine messengers.
  5. Critique of Commercialization: The National Geographic image critiques the trivialization of a sacred species, echoing Hanuman’s humility and devotion. Kash’s vision of Hanuman’s simple temple contrasts with the restaurant performance, reinforcing the claim that monkeys deserve reverence, not exploitation.

6. Critical Examination and Counterarguments

To avoid uncritically accepting the narratives, we must consider counterarguments:

These counterarguments highlight the need for a nuanced conclusion, balancing spiritual conviction with critical scrutiny.

7. Conclusion

Devi and Kash’s experiences in "The Matchless Devotion of Shri Hanuman" and "The First Fax" provide compelling, though not irrefutable, evidence for the National Geographic claim that monkeys are "a species long revered as a messenger of the gods." Within the Hindu context, their accounts powerfully validate Hanuman’s divine status as Rama’s messenger, reinforcing the sacredness of monkeys as his embodiments. The specificity of Kash’s visions, Jagbir’s skeptical validation, and the contemporaneous fax lend authenticity, suggesting a divine revelation of Hanuman’s role. However, the evidence is subjective, rooted in Sahaja Yoga, and does not directly address Japanese snow monkeys, limiting its universal applicability.

To prove the claim "beyond a shadow of doubt," independent corroboration and cross-cultural evidence would be needed. Nevertheless, the narratives offer profound spiritual insights, aligning with the Hindu reverence for monkeys and critiquing their commercialization, as depicted in the National Geographic image. While not conclusive in a scientific sense, Devi and Kash’s experiences provide a deeply meaningful confirmation of the claim within the rich tapestry of Hindu devotion, where Hanuman remains the matchless archetype of the divine messenger.