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 

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