September 2011


Nekhebet en Uatchet

In de Kamitic tradishun, de science for manipulating de two magnetic forces which form de essence of all psychic powahs was subsumed in de teachings associated with de symbols of de “deities” Nekhebet, en Uatchet. These powahs were considered so important that that they were made de tutelary “deities” of Kamit.

mistress healer

Nekhebet, which corresponds to de electronegative northern pole of de magnet was de chief protectress of Upper (southern) Kamit. She is depicted as a woman wearing de White crown of Upper Egypt, en holding a lotus sceptre intertwined by a serpent, which together symbolise de electromagnetic forces (de snake) of de psychic centers (de lotuses).

Uatchet, which correspondes to de electropositive southern pole of de magnet, was the chief protectress of Lower (northern) Kamit. She is depicted as a woman wearing de Red crown of lower Kamit, en holding a papyrus sceptre intertwined by a serpent.

Their correspondences to de poles of de magnet are revealed in de ceremony for embalming de dead, where de priest/ess says to de mummy,

“The goddess Uatchet comes into you in de form of de living Auaraut (uraeus), to anoint your head with their flames. She rises up on de left side of your head, and she shines from de right side of your temples without speech; they rise up on your head during each en every hour of de day, even as they do for their father Ra, en through them de terror which you inspire in de holy spirit is increased, en because Uatchet, en Nekhbt rise up on your head where they establish themselves, even as they do upon the brow of Ra, and because they neva leave you, awe of thee is stricken into the souls which are made perfect……”

(ase…)

[revised excerpts from The Metu Neter Vol.1, The Great Oracle of Tehuti and the Egyptian System of Spiritual Cultivation by Ra Un Nefer Amen]

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To Mama Miti

There is mud under your toenails, your feet camouflaged by dust. Come, Great (Mama) Sister of ours, place them in these calabashes of water, so I can wash away all the dirt. After drying them, I shall bless them with oil.

shangwe na vigelegele kwa dada profesa

Some have gone to prepare food, especially for you. Another has gone to bring water, to quench your thirst.

You, who have struggled to improve our lives; please give us some time, so we can demonstrate our gratitude. You have given us a way to go forward, like a donation of dignity. Wangari Maathai, you lead us on the path that keeps our heads held high.

After this washing, these two calabashes shall no longer be in use. They will hang on the wall of my dwelling, or where my sistren think best. Special mementos; of she who pointed us, then walked beside us, in the direction we should go. No longer to be used for the storing of porridge, or beer mixed with honey. They will be our Sacred Souvenirs, of Our Lady of the Trees.

[ase, ase, ase….]

* © Natty Mark Samuels 2011

Reposted na overflowing upendo from http://www.pambazuka.org/en/category/African_Writers

asante mama for sharing truth en spreading love, hope na positivity in abundance, asante.

THE LOCUSTS

STANDING all alone in the middle of a great plain is Mount Elgon. Long ago Mount Elgon was a volcano, and there is a crater on the top which is eight miles across.

Once upon a time a mischievous young wizard lived on Mount Elgon, and he stirred up the fire in the crater until the flames blazed up to the sky, and when the people who lived in the plains below were frightened and ran away the wizard threw great rocks after them; some of the rocks were as big as houses. You can see them lying about on the plains to this day.

But as the wizard grew older he grew kinder, and left off throwing stones and let the fire die down in the crater till there was just a little left which puffed like a steam engine sometimes, but did no harm; and the people returned to the mountain and climbed up its beautiful green slopes and built houses and planted gardens and were quite happy, and the wizard sat on the top and was happy too.

One day the people in Uganda heard a queer sound like a storm in the distance, and a great black cloud was moving swiftly along, but it did not seem like the usual storms.

They ran out of their houses to look, and the old men said: “This is no storm; it is a flight of locusts.”

Then the locusts settled down on the land and ate up everything. From province to province they went till there was nothing green left in the country.

When the wizard on Mount Elgon looked out over the land and saw how the locusts had spoiled it he was very angry, and he sent a hornet with a message to the wizard of the Sesse Islands telling him about it and said:

“If you will persuade the locusts to fly over the Great Lake I will raise a hurricane and blow them into the water.”

When the wizard of the Sesse Islands heard about the locusts he was very angry, too, and he sent the hornet back with a message telling the wizard to get his hurricane ready for the next morning.

Then he called all the fireflies together and said: “Go over to the mainland and sing to the locusts all night while they are resting on the ground and persuade them to cross the Lake.”

So the fireflies flew over at sunset, and all night they sang this song as they danced in and out of the shadows:

Over the water of sparkling blue,
Dancing in golden light,
Lie beautiful islands of every hue,
The Country of Heart’s Delight.

Deep, cool forests and crystal streams,
Fruit trees and fields of gold,
These are the islands of boyhood’s dreams,
Where no one ever grows old.

The locusts have no King to teach them wisdom, and they did not know how big the Lake was (for you could put Scotland into it), and they thought because they saw islands near the shore there would be more beautiful oneslying far out, so when they heard the fireflies’ song they decided to go to the Country of Heart’s Delight, and in the morning they rose up from the ground in bands and began to fly over the Lake.

Then the wizard from Mount Elgon hurled his hurricane upon them, and they were swept into the water and drowned, and millions and millions and millions of dead locusts were floating on the waters for days afterwards.

That is why the old people in Uganda still call the Lake the Locust-Killer, but the children learn to call it Lake Victoria, for that is its name on the map..

Hadithi? Hadithi? Hadithi njoo, Uongo njoo, Utamu kolea…

[there’s another story I know (reposted from http://digital.library.upenn.edu/women/baskerville/king/king.html), that’s been collected from elders en fire circles in de country side of East Afrika, calling to be shared not only all ova our continent but maybe even more so in de diaspora. Fafanua….]

Hadithi ya WALUKAGA THE BLACKSMITH

Hapo zamani za kale there was a King in Uganda who was very cruel to his people, and they feared him very much. Every day he thought of new things to do which would distress and trouble them, until no man’s life was safe, and no one was happy, and all through the beautiful country, although the Sun shone every day and the birds sang, sorrow and misery were in every village.

One day, the King sent for Walukaga, the chief of the blacksmiths, and said to him: “I want you to do a piece of work for me as you are such a clever man. I want you to make a man at your forge, not an iron man, but a real one with flesh and blood, one that can walk and talk and do everything that a real man does.”
Walukaga bowed himself to the ground and went away very sad, for he saw that the King meant to kill him, for who but God can make a real man, and what blacksmith can make one at a forge? As he was going home, thinking sadly of these things, he met a madman, who greeted him with great joy.
Now this man had been a very great friend of Walukaga’s before he went mad, and the blacksmith had always been kind to him, so when he asked: “Why are you looking so sad?” Walukaga thought in his heart: “I have very few days to live; let me do a kindness while I can.” So he took the madman aside and told him all the King had said.The madman gave him some advice, and both of them went home. Walukaga thought over the madman’s words and then he went back to the King and asked for an audience. When the King saw him he laughed and said: “Have you made the man yet at your forge?”

Then Walukaga said bravely: “Sir, I have thought about it, and I have come to ask your help because this is a very difficult task, and I cannot do it alone; a special kind of charcoal is needed, it is made of human hair, and I want three large sacks of it!”

Then the King gave the order, and messengers went through all the country ordering the people to shave their heads and send their hair to Walukaga. But when it was burnt there was not enough charcoal to fill one sack.

Then Walukaga went again to the King and said: “Sir, before I can forge a man I must have water. But ordinary water will not do. I must have tears of men and women, for it takes many tears to make one human life. I want three water-pots full.”

Then the King sent messengers all through the country ordering the men and women to keep their tears, and send them to Walukaga the blacksmith, but though the land was full of sorrow and the people wept every day, there were only enough tears to fill one water-pot. Then Walukaga went to the King and bowed very low, and knelt before him and fell on his face and said: “Sir, you set me a hard task to do, and I asked you to help me in an easy way. If a great King cannot do a small thing, how shall a poor blacksmith do the work of the Creator?”

Then the King said: “Walukaga is right. The thing I gave him to do was impossible,” and he gave him a present and sent him away, and now in Uganda when a man is perplexed and does not know what to do in a great difficulty, his friends say: “Find a madman and ask his advice,” because this has become a proverb since the days of Walukaga the blacksmith.

Siku Ya Nne: Hello 2004!

1.    Pan-Afrikan Curriculi

Hapo zamani za kale, ilisemwa Ukistaajabu ya Mussa utaona ya Firauni na kuna story najua bout migrashuns ya wa-bantu kutoka mashariki, kaskazini, magharibi na kusini ya Afreeka, na the spaces between akina mama kama Mekatilili wa Menza, Nana Yaa Asantewaa, Wangari Maathai, Ambuya Chiweshe en de great grand-mother of us all, Auset….

rain queen

‘Whether you call her Asiis (Kalenjin) or Aset (the Sudanic Luo) or Ast (the pharaonic Copts), she is the essence of the Nilotic monotheon – whose plethora of divine manifestations appear to the uninitiated as “many gods” and “many goddesses”……

There was only one Deity, Asiis, whose name the Hellenes corrupted into Isis. The Canaanites called her Astarte or Asherah, the Israelites Astoreth or Esther, the Akkadians Ishtar, the Vedic Indians Iswara or Usha and the Gauls Oestre or Easter.

Spreading out of the Nile, she dominated religious thinking from the Limpopo to the Dnieper, from the Hwang-ho to the Shannon, from the Irrawady to the Senegal and, beyond the great sea, to the Arkansas and the Orinoco.

As the “Morning Star” (Venus), Ast was also the origin of such celestial words as “aster”, “Sterne”, “etoile” and “star” itself….’

…Scholars who really understood de mystery of Ast(arte) recognized in her one of de ancient prototypes of the Virgin Mary. In Syria and Nubia her sacred dramas celebrated de rebirth of the solar god from de Celestial Virgin each 25th of December. A newborn child was exhibited, while de cry went up that de Virgin had brought forth…….

2.   Wahenga walinena, leo ni leo asemaye kesho ni muongo…….

According to de Kikuyu myth of origin, God/dess created the primordial parents, Gikuyu and Mumbi, and from Mount Kenya showed them the land on which they were to settle:
West from Mount Kenya to the Aberdares, on to Ngong Hills and Kilimambogo, then north to Gabatula. Together, Gikuyu and Mumbi had ten daughters—Wanjiku, Wambui, Wanjiru, Wangui, Wangeci, Njeri, Nyambura, Wairimu, Wamuyu, and Wangari —but they had no sons. The legend goes that, when the time came for the daughters to marry, Gikuyu prayed to God under a holy fig tree, migumo, as was his tradition, to send him sons-in-law. He instructed nine of his daughters—the tenth was too young to be married—to go into the

forest and to each cut a stick as long as they were tall. When the daughters returned, Gikuyu took the sticks and with them built an altar under the migumo tree, on which he sacrificed a lamb. As the fire was consuming the lamb’s body, nine men appeared and walked out of the flames.Gikuyu took them home and each daughter married the man who was the same height as she was, and together they gave rise to the ten clans to which all Kikuyus belong. (Even though the youngest daughter, Wamuyu, did not get married, she did have children.) Each clan is known for a particular trade or quality, such as prophecy, craftsmanship, and medicine….
[reposted from:http://greenbeltmovement.org/w.php?id=50]3.   Deconstructing maps to mlangos of no return

cote d'ivoire

Kuna hadithi nyingine najua bout bridges, kutoka moyo wa Afreeka to de diaspora of righteousness, kama mwezi na omens. Literally, signs from de moon. Arts of divination were generally under de aegis of de ancient moon Goddess….

Any omen was numinous, a word derived from nu-men, another Latin rendition of Moon-spirit. Nu-men was the Roman counterpart of Mana.

 Both werds meant revelations emanating from de Moon mama…..

Mana may be compared to Hindu Maya, de Virgin Goddess whose name was “powah”, and Arabic Manat, de Goddess whose name was “fate” and who represented de Triple Moon. In archaic Europe, Mana was de Moon-mama who gave birth to de race of man-that is, of woman, which is what man originally meant.

Mana or Mania became a common name for the Great Goddess as Creatress and Queen of Heaven (moon), because it was intimately connected with de mysterious powahs of womben, like de mwezi itself…

senegal

Upper Egypt used to be called Khemennu, “Land of De Mwezi.”….Ashanti people had a generic term for all deities, Boshun, “Mwezi”…Iroquois folks called her “De Eternal One”….ancient rulers of de Tutsi were named (after) Mwezi, “Moon”….

De Moon Goddess created time, with all its cycles of creashun, growth, decline en destruction, which is why ancient calendars were based on phases of de moon en menstrual cycles….Few religious symbols occurred in so many diverse contexts as symbols of de mwezi.

In de runic menological calendar the mwezi sickle stood for de festival of Harvest Home, which de Scots called Kim – from Koreion, moon-virgin Kore-which Christians renamed the Feast of Our Lady of Mercy. In Gaul the crescent moon stood for de druidic Diana. Crescere meant “to grow”, a form of Latin creare, to produce, to create. Hence de crescent. Modern France still makes them, en calls dem croissants, “crescents,” colloquially known as “moon-teeth.” …..

[revised excerpts from The Woman’s Encyclopedia of Myths and Secrets, (as compiled by) Barbara G. Walker]

4.   Wom(b)ans Knowledge of Reality: Iri ukabi itiri Gikuyu. What is in Maasai is not in Kikuyu.

mermaids of de south

The next major determinant of de quality of Wo/man’s life depends on what s/he believes is real. Whether they have articulated it or not, everyone operates from certain ideas regarding what is real and what isn’t. The exposition of Cosmology in de ‘Metu Neter’ [en other indigenous Afreekan oracles] has shown us that reality encompasses a range of states of energy/matter from de unformed, hence imperceptible, to de finite and restrictive physical matter that we are well acquainted with…And that all “beings” are in reality the percolation of one original consciousness through each separate form in the world.

Imagine sunlight flowing through glasses of different colours. The same colorless light will come out yellow, through one, red through the other, and so on. In each case it will have different qualities and limitations, yet they are all separate expressions of the same entity.

In addition, it is important to realize that there is no separation, cannot be any separation

 between the whole (holy!) light entering de glass and de light fragment (of a particular color, wave length etc.)  leaving de glass on de other side. This is de message, stripped of poetry, of  The Tree of Life….

Unlike Western education which seeks to teach people to make better things, the Afreekan traditional educational system aims at making better people…..the exact manner in which de spiritual cultivation of wo/mban is to be undertaken…is shown, once more, by de Tree of Life and de metaphorein (incorrectly called myth) of Ausar, which, incidentally is de oldest recorded initiation doctrine known to (wo)mankind…

ife

According to de hadithi, in de most ancient of times a Kamitic king named Ausar discovered de method of raising his consciousness to de highest division of his spirit, and increasing his spiritual powah to its highest potential. As a result he was able to bring civilization—a spiritually controlled way of life—to de people, with its accompanying social harmony, peace, and prosperity….

It wasn’t long before his youngest brother, Set—symbol of the dedication of our intellectual faculties (logical en artistic) to de service of de sensuous, en emotional nature—became jealous

of all the adulation and homage paid to Ausar. Driven by his lust for powah, en de rebelliousness of de animal spirit against de order en laws imposed by Ausar, Set, with de assistance of a confederacy of no-gooders, killed Ausar. They then hacked his body into fourteen pieces, en scattered them all over de land. It is said that a shrine to a Deity emerged at each place where a part of his body fell. Those with understanding will grasp what is implied regarding “polytheism.”

With Ausar out of the way, Set usurped de Kingship, en proceeded to terrorise de world.

He created de first empire—rule of a foreign powah over others—en replaced the system of maintaining social order through moral cultivation with a policing system; as symbolised by the fragmenting of de body of Ausar into pieces, he separated religion from de state, education, separated God/dess from nature, from Man, separated spirit from physical matter, de divine from de mundane—in short, he alienated Man from God/dess, de world, and himself….

akina dada na mama wa mwezi

Everyone, deities included, feared him. He was invincible in war and violence, which were his chief means of settling differences, as well as de objects of his worship. No one opposed him. many even  basked in de material pleasures with which he bought them off—all except Ausar’s two youngest sistas—Auset and Nebt-Het.

They searched for, en found de dismembered parts of Ausar’s body, reunited them, wrapped de body in white linen (as a mummy), en buried his body at de bottom of de river. They set for his protection, de great Serpent Kematef (Kundalini).

Some say that with werds of powah given to her by Tehuti, others say that with Ausar’s choicest part, she immaculately conceived a son—Heru—to Ausar, who as a legitimate heir to de throne could challenge Set, who had usurped it. And as in

the Christian myth, which was copied from de Ausarian metaphorein thousands of years later, Set, hearing about de birth of a king who could challenge his reign en save de kingdom, sent his agents out to find en kill de child. But Auset was able to elude them en raise Heru to manhood.

Grown into full manhood, he engaged Set in a series of battles that lasted for hundreds of years. Victory slipped in and out of de hands of each combatant. But this stalemate was a victory to Set, for as long as morality and spirituality did not rule de world, he was achieving his goal.

Eventually Heru learned of de existence of a Deity that Set could not bother, who remained aloof of de events going on in de world. This, Deity, Tehuti, it was written, was de only one that could guide Heru to a sure victory over Set. Heru sought

 his guidance, and was thus able to defeat Set. It was not accomplished militarily, but in de court of law, where Set was tricked into accepting the very laws that he had deviced to enslave others—“maintaining law and order,” he called it. As one of Set’s strong points was communication his penalty was to serve as de wind that propels de boat of Ausar—i.e to disseminate de wisdom of Ausar en Auset throughout de worlds

[revised excerpts from The Metu Neter Vol.1, The Great Oracle of Tehuti and the Egyptian System of Spiritual Cultivation by Ra Un Nefer Amen]

There’s a hadithi I know. It’s about de earth en how it floats in space on the back of a kobe, na hapo zamani za kale pia watoto wa Gikuyu na Mumbi, walizaliwa kwenye Mukuru wa Nyagathanga. Hao dada tisa waliitwa Wanjiku, Wanjiru,

 Wanjeri, Wambui, Wangari, Wacera, Waithera, Nambi na Nyambura. Hadithi? Hadithi? Hadithi njoo…utamu kolea….

Leo hii epic ni ya nambi na Kintu as told by de Baganda as de hadithi of creashun.

According to this legend, Kintu was de first person on earth.

Kintu the Legend

Hapo zamani za kale, Kintu was de only person on earth. He lived alone with his cow, which

he tended lovingly. Ggulu the creator of all things lived up in heaven with his many children and other property. From time to time, Ggulu’s children would come down to earth to play. On one such occasion, Ggulu’s daughter Nambi and some of her brothers encountered Kintu who was with his cow in Buganda.

Nambi was very fascinated with Kintu and she felt pity for him because he was living alone. She resolved to marry him and stay with him despite the opposition from her brothers. But because of her brothers’ pleading, she decided to return to heaven with Kintu and ask for her father’s permission for the union.

Ggulu was not pleased that his daughter wanted to get married to a human being

and live with him on the earth. But Nambi pleaded with her father until she persuaded him to bless the union. After Ggulu decided to allow the marriage to proceed, he advised Kintu and Nambi to leave heaven secretly. He advised them to pack lightly and that on no condition were they to return to heaven even if they forgot anything. This admonition was so that Walumbe, one of Nambi’s brothers should not find out about the marriage until they had left, otherwise he would insist on going with them and bring them misery ( walumbe means that which causes sickness and death). Kintu was very pleased to have been given a wife and together they followed Ggulu’s instructions. Among the few things that Nambi packed, was her chicken. They set out for earth early the next morning.

But while they were descending, Nambi remembered that she had forgotten to bring the millet that her chicken would feed on. “I have left my chickens’ millet on the porch, let me return and fetch it,” she begged Kintu. But Kintu refused and said, “Don’t go back. If you do, you will meet Walumbe and he will surely insist on coming with you.” Nambi, however, did not listen to her husband, and leaving him on the way she returned to fetch the millet. When she reached the house, she took the millet from the porch, but on her way back, she suddenly met Walumbe who asked: “My sister, where are you going so early in the morning? Nambi did not know what to say. Filled with curiosity, Walumbe insisted on going with her. Therefore Kintu and Nambi were forced to go to earth together with Walumbe.

It did not take long for Kintu and Nambi to get children. One day, Walumbe went to Kintu’s home and asked his brother-in-law to give him a child to help him with the chores in his (Walumbe’s) house. But remembering Ggulu’s

warning, Kintu would not hear of it. Walumbe became very angry with Kintu for refusing him the simple favor he had asked. That very night, he went and killed Kintu’s son. Naturally, this caused a deep rift between them. Kintu went back to heaven to report Walumbe’s actions to Ggulu. Ggulu rebuked Kintu, reminding him of the original warning he had disregarded. Kintu blamed Nambi for returning to get the millet. Ggulu then sent another of his sons, Kayikuuzi, to go back to earth with Kintu and try to persuade Walumbe to return to heaven or if necessary return him by force.

On reaching earth, Kayikuuzi tried to persuade Walumbe to go back to heaven but Walumbe would not hear of it. “I like it here on earth and I am not coming back with you” he said. Kayikuuzi decided to capture Walumbe by force, and a great fight broke out between them. But as Walumbe was about to be

overpowered, he escaped and disappeared into the ground. Kayikuuzi went after him, digging huge holes in the ground to try and find his brother. When Kayikuuzi got to where he was hiding, Walumbe run back out to the earth. Further struggle between the brothers ensued but once again Walumbe escaped into the ground. The famous caves that are found today at Ttanda in Ssingo are said to be the ones that were dug by Kayikuuzi in the fight with his brother Walumbe. (Kayikuuzi means he who digs holes).

The struggle went on for several days and by now, Kayikuuzi was close to exhaustion. So he went and talked to Kintu and Nambi as follows: “I am going back into the ground one more time to get Walumbe. You and your children must stay indoors. You must strictly enjoin your children not to make a sound if they see Walumbe. I know he is also getting tired so when he comes out of the ground, I will come upon him secretly and grab him.” Kintu and Nambi went into their house, but some of the kids did not go in. Kayikuuzi once again went underground to find Walumbe.

After a struggle, Walumbe came back out to the surface with Kayikuuzi in pursuit. Kintu’s children who were outside at the time saw Walumbe coming and sreamed in terror. On hearing the screams, Walumbe went underground once again. Kayikuuzi was furious with Kintu and Nambi for not having followed his

instructions. He told them that if they did not care to do the simple thing he had asked of them, he was also giving up the fight. Kintu in his embarrassment had nothing more to say. So he told Kayikuuzi “You return to heaven. If Walumbe wants to kill my children, let him do so, I will keep having more. The more he kills, the more I will get and he will never be able to kill off all my children”. Ttanda, where the fight between Walumbe and Kayikuuzi allegedly took place is figuratively referred to as the place of death (i.e. Walumbe’s place).

So that is the legend of creation, and how sickness and death started. Nonetheless, Kintu’s descendants will always remain as Kintu said in his last words to Kayikuuzi. Hence the Kiganda saying “Abaana ba Kintu tebalifa kuggwaawo”. Which means that Kintu’s children (i.e. the Baganda), will never be wiped off the face of the earth.

More about Kintu @ http://www.buganda.com/kintu.htm

[Remixed excerpts from our open] source: http://www.africaresource.com/rasta/sesostris-the-great-the-egyptian-hercules/the-legend-of-kintu-bugandan-tradition/

Hadithi? Hadithi?

Nipe Mji?

There is a story I know.  It’s about the earth and how it floats in space on the back of a kobe (turtle) na Maat.  I’ve heard this story many times, and each time someone tells the story, it changes.  Sometimes the change is simply in the voice of the storyteller. Sometimes the change is in the details. Sometimes in the order of events, leo ni ya akina dada na mama wa Afreeka, asemaye kesho ni muongo.

Other times it’s the dialogue or the response of the audience.  But in all the tellings of all the tellers, the world never leaves the kobe’s back.  And the kobe never swims away.

Hapo zamani za kale pia, mukadzi (wali)namata, en before the earth even got on de kobe’s back, womyn’s prayers brought de visions of heaven to de dunia, straight from de moyo of Afreeka aka. as

Maat, pronounced “Ma aut,” corresponds to de faculty within wo/mban wherein is intuited and experienced de urge to live truth (according to de laws of de indwelling self).

The name and de meaning are derived from de hieroglyph that is de phonetic symbol of “Maa”-de measure of a cubit. The connection of measurement with Truth is one of de most profound achievements of de Afreekan mind.

[We saw that] de name of Maat’s complement (brother/husband), Tehuti, is also based on de idea of measurement. When something, one side of an equation, is known, it is because we have an objective standard, de other side of de equation, against which to measure it. Hence, the “double measure” or “Tehu-ti,” the “utchau metut” (weighing of words) and the weighing of the heart judgement, etc.

The construction of all things and the unfolding of all events are based on universal patterns underlying the activities of all natural forces. While some of de patterns underlying physical phenomena have been discovered and codified by Western scientists (E.g., chemistry, physics), Afrikans and other Nonwestern people have discovered and codified the patterns governing our day to day existence and spiritual

development. In other werds, de quality of life, en de destiny of men en nations are ruled  by forces that are as mensurable and subject to codification into immutable laws as are de factors governing physical and chemical phenomena. In de esoteric tradition, the branch of study governing these laws is Cosmology. The embodiment of these laws (moral cannon), against which the actions and beliefs of Man are

weighed/measured, is Maat.

By extension, the term ‘maat’ has several denotations in de everyday language of Kamitic people; straight, rule, law, canon by which the lives of wo/mben is kept straight, real, unalterable (“it, the law has never been altered since the time of Ausar”), upright, righteous, steadfast or consistent. The last correspondence, “steadfast or consistent,” is of extreme importance. In the Kamitic tradition, a person cannot claim that he is living truth if he has not been consistent in the observation of spiritual laws at each and every crossroad situation. This is why it is said, “Today as Yesterday, Tomorrow as Today, is Truth!”….

Maat is generally depicted as a woman holding the Ankh cross, symbol of de heka Aung, in one hand, and de Papyrus sceptre, representing de book of law, in de other. On her head rests the feather—her main symbol—which is de standard against which de will (the heart/ab) of de initiate is weighed. In one pan of the scale is placed the heart, and in the other,

the feather, which symbolises the lightness of truth, that is, the absence of emotional force that characterizes the action of truth. A fact little known to Egyptologists is that in her furrow ( a wrinkle in her face) lays concealed the sceptre of flint which she confers upon the initiate after s/he has been found to be “true of heart” (to have lived ukweli). That it is to be used to kindle de fiya of Ra, is a hint regarding de life-force (kundalini) arousing powah! of living truth. This is the key of the supreme mantra caitanya (mantra awakening) secret that has eluded many yogis for millenniums…..

Sheps & Dark Deceased

….All traditional Afreekan societies possess the knowledge of how to communicate with the deceased. It is very

important to note that although western religions believe in the existence of man’s spirit, and its survival of the body after death, there are no religious or social institutions for communicating with the dead.

The most important outcome from communicating with the deceased is the realization that wo/mban’s true being is not only independent of hir physical body, but de fact that it precedes, and survives de existence of de body. And, finally, it is immortal. Ultimately, a people’s philosophy of maisha (life), and their cultural expression is based on their belief in the mortality or immortality of their essential being…

Spiritual philosophy begins with de understanding of the meaning of life, before and after death, which could only be empirically acquired through communications with de deceased. So great was the empirical revelation of man’s immortality, that the greatest architectural wonders of Kamit were dedicated to the honour of the dead.

No less important was de fact that the ability to communicate with ancestors has enable Afreekans and other non-western people to unite people into kinship groups that transcended the lower and limited ties of blood…It is in this manner, out of a sense of extended blood kinship, that traditional (ie. Not westernised) Afrikan societies with populations numbering in the millions, have been able to maintain law and order without police systems, ideologies, etc.

Although all ancestors have the potential to function as unifiers of the people, not all of them did so. Only such people who lived up to the standards imposed by Tehuti (Tehuti is de Great Sheps in Khemennu) earned the right, and privilege to become Sheps,-the honored living, or honoured dead.

Incidentally, Afreekans have never worshipped ancestors. Ancestral rituals are aimed at establishing communication with egun (ancestors)to enable them to contribute to the direcshun of the nation. Thus we must reject the western concept of ancestor worship.

Ra (pronounced Rau, hence Aur/light, aurum (oro)/gold, aura, auraut/ureus, origin, etc.) is de active state of Nu/Nut, de undifferentiated energy/matter from whence all things, living and non-living  originate. It is known as Chi or Ki in de oriental tradishun, Kundalini in Dravidian India, and de Aur that emanated from de union of Ain and Sophia, according to the Kabalistical tradishun. Although it is not correct to say that Ra is the “sun god,” it is quite correct to relate its functions to the solar energy as the energy/matter basis of all manifestations in our solar system. The planets, including dis earth with its lifeforms, owe their existence to the solar emanations.

As the solar energy, then, is the material, and energy basis for the creashun, and maintenance of life (physical, and metaphysical), the wisdom traditions of Afrika, and the Orient devised ways of manipulating it.  No! They never worshipped it.

What western scholars have interpreted as sun worship are the many practices for cultivating it, replenishing it, diving it’s activities (as it works outside the ken of normal waking consciousness), living in harmony with the rhythmic and cyclical manifestations of its modalities (“air(wood),” “fiya” “earth(metal),” and “wota”)…

remixed hadithi fromThe Truth About Stories, A Native Narrative by Thomas King The Metu Neter Vol.1, The Great Oracle of Tehuti and the Egyptian System of Spiritual Cultivation ilivyoandikwa na Ra Un Nefer Amen