III. SYMBOLISM: The Mystical Symbols of Rastafari



Mysticism deals with subjects not easily expressed in common language, it therefore relies on symbols. A symbol is an object which represents something else; commonly it is an emblem or sign which denotes something immaterial. In his book Rastafari Dennis Forsythe points out that, A symbol can represent an entire philosophy through condensation and concentration. Symbols plumb depths which the intellect can see only obliquely They provide the most effective and practical way of harnessing and using the creative power of the mind. A symbol is in fact the key through which man mentally makes contact with a particular quality which he desires to use. By this means internal transformation is achieved.

Human intelligence is symbolistic in nature. Very few of us ever find even a brief moment of inner silence; so what is it that disallows internal quietness? The noise that rarely ceases is language, a system of symbols so entwined in human consciousness that the relationship between consciousness and language constitutes a mystery in itself. In fact, to contemplate anything that is not currently physically stimulating the senses is to employ symbolism.

Spoken language is sound symbolizing ideas and written language is glyphs, or drawn figures, representing the sounds of speech. Symbols can be simple and universal, like the solar disc, or very sophisticated and specific, like a royal insignia. The point, the line and the circle are the basic building blocks from which various alphabets are constructed and themselves represent pre-linguistic or archetypal ideas. In its most refined form, symbolism is employed where elaborate systems of symbols are used to direct the individual inward to the realization of the Unity of All.

It is well known that in the biblical tradition Jah created the heaven and the earth by use of language, Jah said, Let there be light (Gen. 1:3) and that the messiah, called Jesus Christ, was the logos or Word of Jah, In the beginning was the Word, and the Word was with Jah and the Word was Jah (John 1:1). This connotes the mystery of the relationship between language and consciousness and indicates that the individuals highest faculty is capable of creating its own world through the willful and imaginative use of symbolic language. Within Rastafari this Mystery is referred to by the formula Word, Sound, Power.

The Rastafari, originating in Anglophonic Jamaica, have always sought to stretch the limits of language because it is widely recognized that The Queens English has imbedded in it a repressive vibration. For example, the words understand, wisdom and dedication can be perceived to contain the negative vibrations of the words under, dumb and dead within them. These negative vibrations serve to minimize or cancel out the power of the concept being expressed. The Rasta response to the negative influences within the Word Sound Power of the English language is to create a new form of linguistic expression, called Iyaric or Rasta speak, where the words mentioned above are transformed into overstand, wisemind and livication.

The most important and pervasive innovation of Rasta Iyaric is the conception and usage of the word I. I is used in place of all personal pronouns so as to remove the illusory separateness of us/them and you/me and to consciously replace it with the concept of unity. I is worked into everyday speech as often as possible, continually invoking the spirit of Inity (unity). The I at the end of the written name Haile Selassie I is usually pronounced as the word I rather than as the first and quite often I is interjected between Haile and Selassie producing the potent Word Sound Power Haile I Selassie I JAH Rastafari. The locution I and I or InI is used to express first the concept of me and my God or my lower self and my Higher Self and secondly it is used by an individual Rasta to refer to Rastafari collectively.

The musicality, the poetry, rhyme, innovation, rhythm and beauty of Iyaric within its native Jamaican patois is not easily reproduced. However, Iyaric is the language of the Rastafari and it is the responsibility of every Rasta to overstand its function and form and to use it inasmuch as their talent and natural disposition allow. Reciting biblical scriptures is a common practice among Rastas and it is customary to replace the LORD with JAH and to replace me and us with InI when reading or citing scripture.

This use of language not only provides cohesion within Rastafari and provides an effective means of communicating the Mysteries; it also actually begins the process of development within the individual by challenging ones fundamental perception of individuality. Changing language changes thought; changing how we think changes who we are.

Outside of language, the most visible symbol of the Rastafari is clearly the wearing of dreadlocks, although it is not always recognized that not all dreads are Rasta and not all Rastas are dreads. Dreadlocks carry symbolism which refers to two of the major doctrinal themes of Rastafari Afrocentricity and the Biblical Tradition.

First and foremost dreadlocks are worn to show that the Rasta has set himself apart from the ways of men and livicated himself unto Jah. This symbolism derives from Numbers 6: 5, All the days of their nazarite vow no razor shall come upon the head; until the time is completed for which they separate themselves to Jah, they shall be holy; they shall let the locks of the head grow long., and is supported by Judges 13:5, For, lo, thou shalt conceive and bear a son; and no razor shall come on his head: for the child shall be a nazarite unto Jah from the womb and by Leviticus 21:5-6, They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor shall they make any cuttings in their flesh. They shall be holy unto Jah and not profane the name of Jah.