Dreams, Optimism, Wisdom

NEW EARTH RISING August 27, 2015



Erle Frayne Argonza y Delago


My old sociology notes have taught me well

Old worlds do pass to give way to new realms

Barely passing away the old world’s womb a-bear

The new world birthing so fresh as a babe

Likewise did I digest the lessons high

From mystic science come forth parallel notes

Of how a planet might be crashed to lows

Till density reached scratch bottom as we are

And then by deeds of benign divinities

Send forth multiple Buddhas gurus saints

Same planet finally moves up back to higher climes

A-born the old world perishes to oblivion’s cask

Fulfilled in tasks the starry souls do now proclaim

The old Earth dies so soon to make its claim

In history writ ‘tis done its role so clear

To give way now to new Earth arising near

Shaken off Earth’s back as lands recast

Turbulent waters washing dirt of older mast

Till past catastrophe as any newborn babe a-pass

The new Earth to nourish new races en masse

As new humanity unveils the virtues o’ jewels

Shall birds and mammals be more tame like sibs

No more will foul zoology nor vegetation be

As all of life forms croon blend in harmony

Arise! New Earth! Go forth to claim your place

In cosmic history seat in Halls of Grandeur

Happy will be Almighty One at last for thy ascent

That lower worlds shall later emulate with honor

[Philippines, 06 May 2010]


The birthing of the New Earth is the subject of planetary ascension theme that is currently the stock of discourse and practices of Terrans. Ordinary folks have their own paradigm to support them about the unfolding new Earth, while Lightworkers and ‘starseeds’ have theirs.

It has been taught to mystics, of which this fellow is one, that the planets do change in configurations across eons. Planets evolve to support life, than eventually die out as life supporter just in time for the humans in them to move over to other planets, than get refreshed after many eons to support life anew. Likewise was it taught to us mystics that the Earth, in the distant future, will evolve into a Sun of sorts. An article of mine on space-mass expansion of Earth across the eons partly provides the frame to explain the phenomenon.

The above is my literary version of those many writings I released about the planetary ascension and the astrophysical principles that explicate the phenomenon. The New Earth will see an end to polarity in collective and individual consciousnesses. The amazing development will be the natural taming of animals, they turning more friendly toward each other and towards people as humans’ polarity will give way to cooperation and synergy.



April 2011



Erle Frayne D. Argonza

Gracious day to thee!

In our reflections on divine wisdom, let us augment our understanding of the emergence of the principles of nature. To stress a bit, the principles of nature preceded the materialization of nature, going by the laws of evolution and progressive movement.

Among the Western scientists, Swedenborg came closest to intuiting on the same higher principles. A Brother of Light who embodied in Europe, Swedenborg received a lot of accolades from the scientific community during his active years. Bits and pieces of the larger jigsaw of the principles of nature were also intuited by modern thinkers, though none come closest to capturing the same principles in its totality.

The Perfected Ones said of the principles, in Sloka 4 of Stanza 5, Book of Dzyan, through the following cogitation:


HPBlavatsky, noble chela of the mahatmas & chohans, substantiated the same sloka in her commentaries, Volume I, Secret Doctrine, to note:

(a) This tracing of “Spiral lines” refers to the evolution of man’s as well as Nature’s principles; an evolution which takes place gradually (as will be seen in Book II., on “The origin of the Human Races”), as does everything else in nature. The Sixth principle in Man (Buddhi, the Divine Soul) though a mere breath, in our conceptions, is still something material when compared with divine “Spirit” (Atma) of which it is the carrier or vehicle. Fohat, in his capacity of DIVINE LOVE (Eros), the electric Power of affinity and sympathy, is shown allegorically as trying to bring the pure Spirit, the Ray inseparable from the ONE absolute, into union with the Soul, the two constituting in Man the MONAD, and in Nature the first link between the ever unconditioned and the manifested. “The first is now the second” (world)—of the Lipikas—has reference to the same.

(b) The “Army” at each angle is the Host of angelic Beings (Dhyan-Chohans) appointed to guide and watch over each respective region from the beginning to the end of Manvantara. They are the “Mystic Watchers” of the Christian Kabalists and Alchemists, and relate, symbolically as well as cosmogonically, to the numerical system of the Universe. The numbers with which these celestial Beings are connected are extremely difficult to explain, as each number refers to several groups of distinct ideas, according to the particular group of “Angels “ which it is intended to represent. Herein lies the nodus in the study of symbology, with which, unable to untie by disentangling it, so many scholars have preferred dealing as Alexander dealt with the Gordian knot; hence erroneous conceptions and teachings, as a direct result.
The “First is the Second,” because the “First” cannot really be numbered or regarded as the First, as that is the realm of noumena in its primary manifestation: the threshold to the World of Truth, or SAT, through which the direct energy that radiates from the ONE REALITY—the Nameless Deity—reaches us. Here again, the untranslateable term SAT (Be-ness) is likely to lead into an erroneous conception, since that which is manifested cannot be SAT, but is something phenomenal, not everlasting, nor, in truth, even sempiternal. It is coeval and
coexistent with the One Life, “Secondless,” but as a manifestation it is still a Maya—like the rest. This “World of Truth” can be described only in the words of the Commentary as “A bright star dropped from the heart of Eternity; the beacon of hope on whose Seven Rays hang the Seven Worlds of Being.” Truly so; since those are the Seven Lights whose reflections are the human immortal Monads—the Atma, or the irradiating Spirit of every creature of the human family. First, this septenary Light; then:—

(c) The “Divine World”—the countless Lights lit at the primeval Light—the Buddhis, or formless divine Souls, of the last Arupa (formless) world; the “Sum Total,” in the mysterious language of the old Stanza. In the Catechism, the Master is made to ask the pupil:—
“Lift thy head, oh Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?”
“I sense one Flame, oh Gurudeva, I see countless undetached sparks shining in it.”
“Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy Brother-men?”
“It is in no way different, though the prisoner is held in bondage by Karma, and though its outer garments delude the ignorant into saying, ‘Thy Soul and My Soul.’ ”
The radical unity of the ultimate essence of each constituent part of compounds in Nature—from Star to mineral Atom, from the highest Dhyan Chohan to the smallest infusoria, in the fullest acceptation of the term, and whether applied to the spiritual, intellectual, or physical worlds—this is the one fundamental law in Occult Science. “The Deity is boundless and infinite expansion,” says an Occult axiom; and hence, as remarked, the name of Brahmâ.* There is a deep philosophy underlying the earliest worship in the world, that of the Sun and of Fire. Of all the Elements known to physical science, Fire is the one that has ever eluded definite analysis. It is confidently asserted that Air is a mixture containing the gases Oxygen and Nitrogen. We view the Universe and the Earth as matter composed of definite chemical molecules. We speak of the primitive ten Earths, endowing each with a Greek or Latin name. We say that water is, chemically, a compound of Oxygen and Hydrogen. But what is FIRE? It is the effect of combustion, we are gravely answered. It is heat and light and motion, and a correlation of physical and chemical forces in general. And this scientific definition is philosophically supplemented by the theological one in Webster’s Dictionary, which explains fire as “the instrument of punishment, or the punishment of the impenitent in another state”—the “state,” by the bye, being supposed to be spiritual; but, alas! the presence of fire would seem to be a convincing proof of its material nature. Yet, speaking of the illusion of regarding phenomena as simple, because they are familiar, Professor Bain says (Logic. Part II.): “Very familiar facts seem to stand in no need of explanation themselves and to be the means of explaining whatever can be assimilated to them. Thus, the boiling and evaporation of a liquid is supposed to be a very simple phenomenon requiring no explanation, and a satisfactory explanation of rarer phenomena. That water should dry up is, to the uninstructed mind, a thing wholly intelligible; whereas to the man acquainted with physical science the liquid state is anomalous and inexplicable. The lighting of a fire by a flame is a GREAT SCIENTIFIC DIFFICULTY, yet few people think so” (p. 125).
What says the esoteric teaching with regard to fire? “Fire,” it says, “is the most perfect and unadulterated reflection, in Heaven as on Earth, of the ONE FLAME. It is Life and Death, the origin and the end of every material thing. It is divine ‘SUBSTANCE.’” Thus, not only the FIRE-WORSHIPPER, the Parsee, but even the wandering savage tribes of America, which proclaim themselves “born of fire,” show more science in their creeds and truth in their superstitions, than all the speculations of modern physics and learning. The Christian who says: “God is a living Fire,” and speaks of the Pentecostal “Tongues of Fire” and of the “burning bush” of Moses, is as much a fire-worshipper as any other “heathen.” The Rosicrucians, among all the mystics and Kabalists, were those who defined Fire in the right and most correct way. Procure a sixpenny lamp, keep it only supplied with oil, and you will be able to light at its flame the lamps, candles,
and fires of the whole globe without diminishing that flame. If the Deity, the radical One, is eternal and an infinite substance (“the Lord thy God is a consuming fire”) and never consumed, then it does not seem reasonable that the Occult teaching should be held as unphilosophical when it says: “Thus were the Arupa and Rupa worlds formed: from ONE light seven lights; from each of the seven, seven times seven,” etc., etc.

[Philippines, 24 March 2012]



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Erle Frayne D. Argonza

Dixieland legislator
Has a dream to be president
Someday in Democrats’ name

Yet fond was he
To google Earth with his nudity
Chagrin-bleeding Democrats’ shame

[Philippines, 21 September 2011]




Erle Frayne D. Argonza

What are the fundamental propositions of Theos Sophia or divine wisdom? We will delve on the matter in this note.

As already articulate in many articles of mine, divine wisdom used to be taught only to the elect Initiates of ‘mystery schools’ or ‘inner schools’, the most select ones being the Adept. Mankind fell into a state of Kali Yuga or Dark Age, which rendered the open teaching of divine wisdom as fraught with dangers for possible corruption of the philosophy and practices.

That explains the term ‘secret doctrine’. Theos Sophia was held secret for too long a time, till the late 19th century when the Divine Elders decided to finally release the wisdom to the broad public. The Mahatmas of the Brotherhood, who were still in physical embodiment at that time, were tasked to liaise directly with chohans led by Helena P. Blavatsky to write, publish, and disseminate the ‘secret doctrine’, thus ending the epoch of secrecy.

The fundamental cogitations of the divine wisdom are shown in the excerpt below, culled from Volume I/Cosmogony of the 2-volume magnum opus Secret Doctrine:

The Secret Doctrine establishes three fundamental propositions:—
(a) An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on which all speculation is impossible, since it transcends the power of human conception and could only be dwarfed by any human expression or similitude. It is beyond the range and reach of thought—in the words of Mandukya, “unthinkable and unspeakable.”
To render these ideas clearer to the general reader, let him set out with the postulate that there is one absolute Reality which antecedes all manifested, conditioned, being. This Infinite and Eternal Cause—dimly formulated in the “Unconscious” and “Unknowable” of current European philosophy—is the rootless root of “all that was, is, or ever shall be.” It is of course devoid of all attributes and is essentially without any relation to manifested, finite Being. It is “Be-ness” rather than Being (in Sanskrit, Sat), and is beyond all thought or speculation.
This “Be-ness” is symbolised in the Secret Doctrine under two aspects. On the one hand, absolute abstract Space, representing bare subjectivity, the one thing which no human mind can either exclude from any conception, or conceive of by itself. On the other, absolute Abstract Motion representing Unconditioned Consciousness. Even our Western thinkers have shown that Consciousness is inconceivable to us apart from change, and motion best symbolises change, its essential characteristic. This latter aspect of the one Reality, is also symbolised by the term “The Great Breath,” a symbol sufficiently graphic to need no further elucidation. Thus, then, the first fundamental axiom of the Secret Doctrine is this metaphysical ONE ABSOLUTE—BE-NESS—symbolised by finite intelligence as the theological Trinity.
It may, however, assist the student if a few further explanations are given here.
Herbert Spencer has of late so far modified his Agnosticism, as to assert that the nature of the “First Cause,”* which the Occultist more logically derives from the “Causeless Cause,” the “Eternal,” and the “Unknowable,” may be essentially the same as that of the Consciousness which wells up within us: in short, that the impersonal reality pervading the Kosmos is the pure noumenon of thought. This advance on his part brings him very near to the esoteric and Vedantin tenet.*
Parabrahm (the One Reality, the Absolute) is the field of Absolute Consciousness, i.e., that Essence which is out of all relation to conditioned existence, and of which conscious existence is a conditioned symbol. But once that we pass in thought from this (to us) Absolute Negation, duality supervenes in the contrast of Spirit (or consciousness) and Matter, Subject and Object.
Spirit (or Consciousness) and Matter are, however, to be regarded, not as independent realities, but as the two facets or aspects of the Absolute (Parabrahm), which constitute the basis of conditioned Being whether subjective or objective.
Considering this metaphysical triad as the Root from which proceeds all manifestation, the great Breath assumes the character of precosmic Ideation. It is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic Evolution. On the other hand, precosmic root-substance (Mulaprakriti) is that aspect of the Absolute which underlies all the objective planes of Nature.
Just as pre-Cosmic Ideation is the root of all individual consciousness, so pre-Cosmic Substance is the substratum of matter in the various grades of its differentiation.
Hence it will be apparent that the contrast of these two aspects of the Absolute is essential to the existence of the “Manifested Universe.” Apart from Cosmic Substance, Cosmic Ideation could not manifest as individual consciousness, since it is only through a vehicle† of matter that consciousness wells up as “I am I,” a physical basis being necessary to focus a ray of the Universal Mind at a certain stage of complexity. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue.
The “Manifested Universe,” therefore, is pervaded by duality, which is, as it were, the very essence of its EX-istence as “manifestation.”But just as the opposite poles of subject and object, spirit and matter, are but aspects of the One Unity in which they are synthesized, so, in the manifested Universe, there is “that” which links spirit to matter, subject to object.
This something, at present unknown to Western speculation, is called by the occultists Fohat. It is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature.” Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans,* the Architects of the visible World. Thus from Spirit, or Cosmic Ideation, comes our consciousness; from Cosmic Substance the several vehicles in which that consciousness is individualised and attains to self—or reflective—consciousness; while Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.
The following summary will afford a clearer idea to the reader.
(1.) The ABSOLUTE; the Parabrahm of the Vedantins or the one Reality, SAT, which is, as Hegel says, both Absolute Being and Non-Being.
(2.) The first manifestation, the impersonal, and, in philosophy, unmanifested Logos, the precursor of the “manifested.” This is the “First Cause,” the “Unconscious” of European Pantheists.
(3.) Spirit-matter, LIFE; the “Spirit of the Universe,” the Purusha and Prakriti, or the second Logos.
(4.) Cosmic Ideation, MAHAT or Intelligence, the Universal World-Soul, the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature, also called MAHA-BUDDHI.
The ONE REALITY; its dual aspects in the conditioned Universe.
Further, the Secret Doctrine affirms:—
(b.) The Eternity of the Universe in toto as a boundless plane; periodically “the playground of numberless Universes incessantly manifesting and disappearing,” called “the manifesting stars,” and the “sparks of Eternity.” “The Eternity of the Pilgrim”† is like a wink of the Eye of Self-Existence (Book of Dzyan.) “The appearance and disappearance of Worlds is like a regular tidal ebb of flux and reflux.” (See Part II., “Days and Nights of Brahmâ.”)
This second assertion of the Secret Doctrine is the absolute universality of that law of periodicity, of flux and reflux, ebb and flow, which physical science has observed and recorded in all departments of nature. An alternation such as that of Day and Night, Life and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without exception, that it is easy to comprehend that in it we see one of the absolutely fundamental laws of the universe.
Moreover, the Secret Doctrine teaches: —
(c) The fundamental identity of all Souls with the Universal Over-Soul, the latter being itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul—a spark of the former—through the Cycle of Incarnation (or “Necessity”) in accordance with Cyclic and Karmic law, during the whole term. In other words, no purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle,—or the OVER-SOUL,—has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha). The pivotal doctrine of the Esoteric philosophy admits no privileges or special gifts in man, save those won by his own Ego through personal effort and merit throughout a long series of metempsychoses and reincarnations. This is why the Hindus say that the Universe is Brahma and Brahmâ, for Brahma is in every atom of the universe, the six principles in Nature being all the outcome—the variously differentiated aspects—of the SEVENTH and ONE, the only reality in the Universe whether Cosmical or micro-cosmical; and also why the permutations (psychic, spiritual and physical), on the plane of manifestation and form, of the sixth (Brahmâ the vehicle of Brahma) are viewed by metaphysical antiphrasis as illusive and Mayavic. For although the root of every atom individually and of every form collectively, is that seventh principle or the one Reality, still, in its manifested phenomenal and temporary appearance, it is no better than an evanescent illusion of our senses. (See, for clearer definition, Addendum “Gods, Monads and Atoms,” and also “Theophania,” “Bodhisatvas and Reincarnation,” etc., etc.)

[Philippines, 01 November 2011]

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Team Argonza

17 October 2011


Prof. Erle Frayne Argonza, social scientist and spiritual guru, was guest speaker recently during the 2nd Annual PH UFO Conference. Guided by the theme UFO E.T. Presence – the Philippine Link, the conference was sponsored by the UFO Society of the Philippines.


In his paper titled “Philippines-Mu, Earth Changes, Cosmic Awakening,” Prof Argonza presented the background, to wit:


Two contentions today are making ripples across the country: (a) that the Philippines is a remnant of the super-continent of Mu; and, (b) that Earth will ascend back to 4th Dimension on 12/21/12, thus ending a long epoch of 3rd dimensional Earth history. I will shed light on the interconnections of the two contentions, and liberally add mystical theses from me as a Brother of Light/Fellow of the Great White Lodge.


Accordingly, the paper’s goals were as follows:


(1)            To present new mystical knowledge regarding the Philippines;

(2)            To share insights concerning the place of PH in the forthcoming Planetary ascension; and,

(3)            To forecast scenarios about PH changes due to the galactic & planetary changes.


Presenting fresh knowledge and insights about cosmic awakenings, Earth changes and the Philippines’ role in the ongoing changes, the guru’s talk captivated the eager audience. Questions and shared thoughts were then generated from the audience who were largely seekers and freethinkers from all over PH plus some foreigner participants who traveled all the way from overseas to attend the event.


Other resource speakers were:

  • Lily Dueñas: Unlocking the Mystery: Philippines’ Extraterrestrial Links and the UFOs
  • Neil Gould: Exopolitics: A World View
  • Gerard Aartsen (Netherlands): UFOs Herald World Transformation

A well attended conference, with the venue (Air Force Museum) jam packed by a highly enthusiastic audience, the event was very successful. It is the country’s best conference event on the Extraterrestrial issue to date, with very notable speakers who presented papers that were well researched, thus signifying the very high level of authoritativeness on their respective topics.


The conference was characteristically Asian & Filipino in that material science and metaphysical (wisdom) discourse were combined to constitute an integrated frame for understanding the phenomenon. The transphysical factors of higher dimensions, spiritual hierarchy, cosmology and prophecy were intertwined with astrophysics, morphology, exopolitics, and futurology in regard to the “alien question.”


Dr. Jaime Lichauco, among the country’s foremost authorities on paranormal studies, came to grace the occasion. Dr. Lichauco is a professor and veteran journalist, with a regular opinion column at the topgun newspaper Philippine Daily Inquirer and a radio program at the DZMM.


Also appearing to grace the occasion is entertainment industry personality Roy Alvarez. Also a high profile civil society leader with environmentalism & conservationism as his forte, Mr. Alvarez is also mystic and Initiate of the spiritual Brotherhood.


A recently constituted nongovernment organization, the UFO Society of the Philippines is led by its dynamic president Antonio Israel, businessman and emerging Ufologist. Its latest conference was held at the Philippine Air Force Museum in Villamor Airbase, MetroManila.


Links: For those who may be interested in getting involved or interact with the UFOSP, pls visit its website:




Erle Frayne D. Argonza

Human trafficking can make or break a country that is known the seat of human traffic operations. So abhorrent is the phenomenon of human traffic and smuggling that any country named as seat of operations will need to work harder to shore up its tainted image, craft public policy to address the ailment, and strengthen institutions that can address the problem.

So gargantuan is the ailment of human traffic today as it has become globalized, with mafia groups collaborating across borders to smuggle people outside. Not only that, smuggled humans are also utilized to smuggle gold, treasures, and drugs, thus multiplying the complications to the problem.

Capacity-building initiatives aimed at training stakeholders, both grassroots and country-wide volunteer organizations, is another key result area for addressing the problem directly. Below is one such showcase training in Africa conducted by the IOM and partners.

[Philippines, 24 August 2011]


IOM Provides Somaliland, Puntland and Djibouti Coastguards with Lifesaving Rescue at Sea Skills to Protect Vulnerable Migrants


Djibouti – Coastguards from Somalia’s Puntland, Somaliland as well as Djibouti are taking part in an innovative IOM training programme to equip them with the necessary skills to assist and protect irregular migrants and asylum-seekers travelling at great risk through Somaliland, Puntland and Djibouti en route to Yemen and the Gulf States.
The six-day workshop, which opened yesterday in Djibouti City, brings together 50 coastguards as part of a Japanese-funded initiative to equip them with the necessary equipment and skills to assist and protect vulnerable migrants, trafficking victims and smuggled migrants.
“This training is critical to enhance the coastguards’ ability to save lives,” says IOM’s Mixed Migration Coordinator Husham Halim. “We are particularly encouraged to see that for the first time, coastguards from Somaliland are taking part in the training alongside colleagues from Puntland and Djibouti. This will no doubt increase their ability to respond at a sub-regional level.”
These workshops are part of a broader IOM programme to strengthen the protection of, and emergency assistance to, irregular migrants and asylum-seekers from Somalia and Ethiopia travelling through the region.
Every year, tens of thousands, mainly Ethiopian and Somali migrants and asylum-seekers, make the hazardous journey from their place of origin across the Horn of Africa and the Gulf of Aden to Yemen and beyond. These individuals, driven by political unrest and extreme poverty face not only dangers at sea but also physical risks, harassment and discrimination during their journey on land.
For more information, please contact:
Husham Halim
IOM Djibouti
Tel: +253 35 72 89

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Erle Frayne D. Argonza

The famine that is now taking shape in the Horn of Africa is the subject of news features in canned Big Media outfits today. The alarm bells raised by international organizations regarding the matter have been quite successful in rapidly surfacing the malady before the public mind via sensationalized media reports.

As already noted earlier, 11 millions of folks are forecast to face starvation in the short-run largely due to drought. The congestion of migrants in resource-rich areas is complicating the issue, by depletion and competition for resources, thus deteriorating such regions into hovels of famine, hunger, diseases, and deaths.

Below is a report from the International Organization for Migration (IOM) on the same subject.

[Philippines, 22 August 2011]


Drought Related Migration on the Increase in the Horn of Africa
Posted on Tuesday, 19-07-2011

Horn of Africa – The severe drought which is affecting vast areas of Somalia, Kenya, Ethiopia and Djibouti is leading to a considerable increase in complex, multi-directional migration flows, both within and across international borders, according to IOM missions in the region.
Those population movements involve not only refugees and asylum seekers but large numbers of migrants and pastoralists who have little choice but to move along numerous complex migration routes, initially from rural to urban areas and for many tens of thousands, across international borders to neighbouring countries.
Although information on many of these routes remains sketchy, increased population movements have been observed from drought affected areas in southern and central Somalia towards the capital Mogadishu, where heavy rains over the past few days have wrecked havoc among vulnerable displaced persons.
Displaced Somalis are also moving along perilous land routes from impoverished rural areas towards Somaliland and the self declared autonomous state of Puntland. Others continue their journey towards neighbouring Djibouti and across the treacherous Bab el Mandeb (Gate of Grief in Arabic) to Yemen and the Gulf States.
Recent reports in the Sudanese press of Somalis drowning in the Red Sea south of the city of Port Sudan could indicate the establishment of a new hazardous migration route from Somalia, Eritrea and Ethiopia to Sudan’s Red Sea State and then onto Saudi Arabia.
The situation in drought-affected regions of Somalia has led to a major increase of people seeking assistance in Ethiopia and Kenya, with some 50,000 new arrivals reported in June. Over the past three weeks, some 11,000 people have arrived in Ethiopia and more than 8,600 in Kenya, with daily arrivals now averaging 2,000 in Ethiopia and 1,200 in Kenya.
In Ethiopia, where the drought directly affects an estimated 4.5 million people, pastoralist communities are particularly in need of assistance because of the weakening or the death of their livestock. Their cross border movements in search of water and pasture for their livestock are creating a higher risk for resource-based conflict and further displacement, particularly in the drought-affected Northern Kenyan districts of Turkana, Wajir and Mandera, where Global Acute Malnutrition now exceeds 30 per cent among children, pregnant and lactating women.
The situation in Ethiopia is further complicated by the return of Ethiopian migrants from Yemen, where evacuation operations started in November 2010 resulted in the return of thousands of individuals to date. Major return areas are Oromiya, Tigray, and the Southern Nations, Nationalities and People’s Region (SNNPR) and Amhara regions, which are experiencing drought, crop failure and a dramatic increase in food and fuel prices.
The impact of these returns to resource-constrained communities has not yet been fully assessed, but it can be estimated that about 30 per cent returned to drought affected areas.
“Drought related migration is exacerbating an already complex situation of displacement and movement, triggered by conflict and instability and the returns of many Ethiopians and Somalis from Yemen,” says IOM’s Director of Operations and Emergencies Mohammed Abdiker. “Drought recognises no borders. The response to the current crisis has to take into account internal and cross border mobility as a survival strategy for large populations.”
IOM and UN partners have been working with governments in the Horn and East Africa to facilitate safe movement of pastoralists across border regions as a climate change coping mechanism.
The Security in Mobility (SIM) initiative called on regional governments to develop a policy to facilitate the safe movement of pastoralists within their countries and across borders using a collaborative approach that encompasses provision of humanitarian assistance, provision of basic services, facilitated migration and comprehensive security initiatives.
“Of all the key mitigation and coping mechanisms, mobility stands out as the most essential for pastoralists,” says IOM’s Abdiker. “No country in the region can singlehandedly tackle the complex challenges of climate change and migration. A concerted regional effort is therefore urgently needed.”
For more information, please contact:
Mohammed Abdiker
IOM Geneva
Tel: +41 22 717 93 79
Jean-Philippe Chauzy
IOM Geneva
Tel: +41 22 717 93 61

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