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African Cosmology

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African Cosmology

African Cosmology

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  • 1. AfricanCosmology As it was in the beginning, So shall it be in the end.By Grisso, PDF Design and Conversion by RBG Street Scholar
  • 2. .IntroductionIn a previous article, The Ancient Wisdom in Africa, we saw that there existsa learned society which the Zulus call the Bonaabakulu Abasekhemu, whosemembers come from among all the many peoples of Africa, and whoseorigins may be traced to a priest of Isis during the reign of Pharaoh Khufu,the 3rd dynasty (3900 BCE) builder of the Great Pyramid. In this article, I tryto address in a brief space the core concepts of the Kamitic cosmology, andshow correspondences to the teachings of the Bonaabakulu Abasekhemu,and moreover to the Yoruba religion.The Kamitic Tree of LifeRa Un Nefer Amen has reclaimed for us some of the core Kamitic spiritualteachings and precepts. The key teachings have been diagrammed in whathas come down to us and is known as the Tree of Life (Fig. 1.1).The Tree of Life is a diagram of the process through which God creates theworld, Man, and Mans sojourn in the world. The Tree consists of elevenspheres, numbered from zero to 10. Sphere 0 is at the top, and is depictedas being "above" the tree. It depicts and corresponds to the state of God andof existence before the creation of the thingly, phenomenal world. In theKamitic tradition, this aspect of God was known variously as Amen, Atum,Aten, Nu, and Nut. As it has come down to the Zulu through theBonaabakulu Abasekhemu, it corresponds to what they call the Itongo asBowen has told us.Amen, or The Source, or The ItongoThe essential state of God or of existence before creation is of anundifferentiated Potential -- the primordial mist. There are two dual principleswhich characterize the Amen: One is the principle of Mind, the other is theprinciple of Matter. The principle of Mind is itself dualized intoConsciousness and Will. Consciousness represents the passive polarity, andWill the active polarity, of the same essential quality. The principle of Mattermay be seen as a continuum, which may more properly be calledEnergy/Matter, because "matter" in the strict sense is but one extreme of thatcontinuum, being "energy-slowed-down." Implicit in that notion is the factknown to Western science at least since Einstein, namely that energy andmatter are mutually transmutable. As reflected at Sphere 0 above the Tree,the essential quality of Mind is a state of bliss, peace, hetep, the Kamiticword for a state of unshakable inner peace. The essential quality of Matter,at Sphere 0, in the state of Amen, is that of pure Potential, which means 2
  • 3. there is as yet no motion, [Note: The Hindu word nirvana also characterizesthe state of Amen, and means, literally, "no motion" (nir = "no" + vana ="motion").] no vibration, no "things", therefore no space, and no time. Thereis also no light, since light is a vibration, and there is no motion.Mind/Matter Duality. Parenthetically, and somewhat paradoxically, theenergy/matter continuum (i.e. the Matter principle) properly includes Spirit. Inthe grand dichotomy between Mind and Matter, Spirit falls under thecategory of Matter rather than of Mind. Spirit is fundamentally energy, andthe medium through which Mind expresses itself. Since individuated spiritsalso are associated with individuated Mind (Consciousness/Will), looseusage of the term "spirit" sometimes, indeed usually, refers also to Mind.Strictly speaking, however, spirit is energy, and thus distinct fromConsciousness/Will (hence Mind) which may in various senses manipulatespirit. It follows from this schema, that the grand dichotomy here called thatbetween Mind and Matter, could also properly have been rendered as thedichotomy between Mind and Spirit, for matter, too, as "energy-slowed-down," is but a form of spirit. But such a usage would do too much violenceto the common understanding of these matters, and the usage that goes withit. In common usage, we speak of body, mind, and spirit as all being distinct,certainly to the best of the ability of our senses to perceive these distinctions.At the same time, we use the term "spirit" as a common noun to refer toindividuated "souls" that have given up the body, but which retain as anessential attribute the attribute of Consciousness/Will, or Mind. Given thepotential for ambiguity, I stick with Mind/Matter as being the fundamentaldichotomy, but with the clear understanding that Spirit, qua energy, fallsunder the category Matter. The concept of soul, in relation to that of spirit, isa tricky one, and will be addressed later on, in the context where it is mosteasily explained.The peace of hetep is an "inner" peace, because it is a state that isconsidered still to lie somewhere within Man. It is not to be found in thematerial (energy/matter) principle of the universe, rather in the mindprinciple. Therefore it lies within. It is an aspect of existence that is inherentlyindivisible: when you get to "it," there is nowhere further to "go." I believeAmen has speculated somewhere in his writings that Democritus imperfectlyunderstood this Kamitic concept of "Atum," and sought to apply it to matter. Itis from this misconception that Western science found its way to the notionof the atom, as being the smallest indivisible particle of a substance. Nosooner was the atom discovered, however, it turned out that it contained yetsmaller constituent particles of stuff. There is apparently no end to theproliferation of yet smaller sub-atomic particles. Kamitic spiritual scienceconfidently predicts that the fundamental building block -- in a delicious ironyof metaphor -- of matter, is not matter at all, but the energy polarity of theenergy/matter principle. The wave/particle duality of photons, and of sub- 3
  • 4. atomic particles, is a manifestation of the energy/matter principle, namelythat energy and matter are mutually transmutable. Be that as it may, thestate of hetep, in terms of the mind aspect of Being, is the ultimate state ofpure inner peace. In terms of the matter aspect of Being, it is the ultimatestate of pure, quiescent, energy-as-potential. Both, together -- quiescentmind, and quiescent matter (energy, really) -- constitute the Kamitic conceptof the Creator before creation. This is Amen, and the Source from which allcomes. It is also, in the Kamitic spiritual science, the true nature of thehidden God within, which is essentially unconditioned, and which cannot beupset by externals. It is represented at Sphere 0 above the Tree of Life. Inthe Yoruba tradition, that aspect of God represented by Sphere 0 is calledOlodumare. It is also what, as we have seen, the Zulu call the Itongo.Fig. 1.1: THE KAMITIC TREE OF LIFE 4
  • 5. The purpose of creationIf the true nature of God, the Source, is Amen, and is essentiallyunconditioned and undifferentiated, the question arises why did God createthe thingly world of differentiation in which Man dwells, and further, why didhe create Man. The Kamitic scripture says of God in the state of Amen: "Iwas alone; not born were they." Amen (1996) quotes this scripture to explainthat God created the world in order to have experience. And It created Manin order to have a vehicle within the world with the same essential qualitiesas Itself. Man is in this sense created "in the image of God." Further, asBowen informs us, the Bonaabakulu Abasekhemu teach that Man is on ajourney of return to the Source, to the Itongo, to the state of Amen. Man, inhis gross, physical aspect, and the thingly world in general, is represented bySphere 10 at the bottom of the Tree. Sphere 10 thus represents the end-result of creation. Spheres 1 to 9 in-between represent the functional stagesof creation, as well as the various aspects of the spiritual being which is alsopart of Mans nature. Not only does the Tree of Life represent the unfoldingof Creation, it represents also the way back, sphere by sphere (or branch bybranch), for Mans spiritual return journey.The functional stages of creation, and the aspects of spiritSpheres 1 to 9, or the Ennead, in addition to representing the functionalstages of creation, also represent archetypal deities which exhibit thequalities most pertinent to the functional stage of creation with whichrespectively they are identified. At the level of Man, these same archetypalenergies find expression as archetypal personality types, of which each of usis in some sense a blend. The Tree of Life is to be understood as but amodel of many interpenetrating realities: of deities, of aspects of the psyche,of functional aspects of creation, among others not yet addressed. Each ofthe spheres of the Tree is described briefly in turn.Omnipresence/Central Theme. Sphere 1 on the Treecorresponds to God manifest in the world, and is the mirrorimage of sphere 0 above the tree. That is to say, whereSphere 0 represents God un-manifest, or the "hidden" God,Sphere 1 on the Tree represents God in the world. Sphere1 represents that highest aspect of Mans spirit which is asyet unawakened in all of us, with the exception of certainadepts or "God-men on earth," such as Jesus, Buddha,and the "Higher Ones" of the Bonaabakulu Abasekhemu.Sphere 1 represents the "Divine Spark" within all of us. The challenge is toraise and establish our individuated Consciousness in the part of Spiritcorresponding to Sphere 1. According to the African cosmology, this is aprocess that takes countless incarnations, but whether knowingly orunknowingly, it is a journey on which we all are embarked. The aspect of 5
  • 6. Creation and of Spirit corresponding to Sphere 1 on the Tree is called Ausarin the Kamitic tradition. In the Yoruba tradition, it is called Obatala. Thedefining attribute of God manifest in the world is omnipresence. Byextension, the principle of omnipresence is also the principle of the centraltheme, as that which infuses every aspect of a thing, or reality, hence Ausarand Obatala are the deities which govern the head, and clarity of vision,purpose, etc. Omniscience/Divine Will. Sphere 2 on the Tree of Life represents the attribute of omniscience. The deity represented by Sphere 2 of the Tree is called Tehuti, sometimes Djehuti, in the Kamitic tradition. As already mentioned, Tehuti was known to the Greeks as Thoth. It is this faculty of all-knowing that forms the basis for all divination, which is a method by which Man may communicate with the deity of the second Sphere -- the Oracle, or the deity through which Ausar speaks. Thedeity of Sphere 2 may speak to Man through any variety of vehicles, forexample, through the toss of coins, as with the I Ching, the drawing of stalks,the toss of bones, the reading of tea leaves, the toss of cowrie shells, andthe drawing of cards from a deck. Ra Un Nefer Amen has reclaimed for usthe Great Oracle of Tehuti, who speaks, so to say, through cards similar tothe Tarot. In the Yoruba pantheon, Orunmila is the deity responsible for alldivination (Ifa is related, and is the name given to the system of divinationused by the babalawos of the Yoruba, as well as the traditional religionpracticed by the Yoruba.) It is through Sphere 2 that the will of God may bemade known. In addition to divination systems, the omniscience faculty ofthe Creator may be made manifest through living sages and adepts whohave been able through spiritual cultivation or through Divine assistance, toestablish their Consciousness at the part of Spirit represented by Sphere 2on the Tree.It also happens in African religious systems that a deity may "possess" aninitiate. Under such possession, the initiates Consciousness is displaced,and the Consciousness of the deity "takes over" the initiates bodily vehicle.In that state, the deity is able to speak to those whoseek or require counsel.Omnipotence/The power of creation. Sphere 3 of theTree represents the omnipotence aspect of theCreator. If it is out of Sphere 2 that Ausar expressesthe faculty of all-knowing, it is out of Sphere 3 thatAusar brings into being that which is Willed out ofSphere 2. The deity represented by Sphere 3 of theTree was called Sekert by the Kamau, and is called Obaluaye in the Yorubatradition. The Kamitic spiritual science holds that creation is brought about by 6
  • 7. Word, invocation, or vibration. Thus Sphere 3 also represents words ofpower, or mantra. These were called hekau (singular: heka) by the Kamau.The original Godly vibration which created the (our) world was said to beaung. That initial Godly word of vibration was emitted from that aspect of theCreator represented by Sphere 3. The Kamitic scripture has God saying: "Ibrought into my mouth my own name, that is to say, a word of power, and I,even I, came into being in the form of things which came into being, and Icame in the forms of the Creator." Since creation of the thingly universebrings into being structure, also limitation by inference, Sekert and Obaluayeare identified with the foundations of things. One calls on Sekert or Obaluayeto help establish firm and enduring foundations. At the same time, sincenothing lasts forever in the thingly world, Sekert and Obaluaye are alsoidentified with cycles, and since no new cycle begins unless an old one hasdied, Sekert and Obaluaye are also identified as much with death as withcreation. But this is not as morbid as it may seem to the Western mind, forwithin the African cosmology, death is not seen as final, rather as transition.At any rate, Sekert and Obaluaye preside over funerals and cemeteries, andthe skull is one of their totems. Divine Law/Truth, Harmony, the interdependence of all things. Sphere 4 of the Tree of Life represents that aspect of the Creator corresponding to the laws of existence for the things of creation. This is Divine Law. In the Kamitic tradition, the deity represented by this Sphere is known as Maat. In the Yoruba pantheon she is known as Aje Chagullia. The laws for which Maat is the expression govern bothaspects of mind (Consciousness/Will), as well as aspects of matter(Energy/Matter). Thus Maat governs the principles of Divine Truth, Love,Justice, Balance, Harmony, Inter-dependence of all things, etc., as well asthe laws of physics and of all energy/matter phenomena, which latterincludes the laws governing spiritual phenomena. It is the feather of Maatthat is used to weigh the heart at Judgementday.Divine Law Enforcement. Sphere 5 of the Treerepresents that aspect of Spirit from whichDivine Law is "enforced." In the Kamitictradition, the deity represented by this Sphere isknown as Herukhuti. In the Yoruba, he is knownas Ogun. The wrath of God (punishment) isexercised through this faculty, as is the love of God in its protective aspect.There is a balancing logic at work here. There is no law without means ofenforcement, therefore Herukhuti is needed to complement Maat. 7
  • 8. Mans Will. Sphere 6 of the Tree represents that aspect of Spirit from which Mans Will is exercised. It is in the exercise of Free Will that the divine aspect of Man finds expression. It is important though to point out that Mans Will is distinct from Gods Will, which finds expression out of Sphere 2. For Man to bring her Will into alignment with Gods will, therefore, it is necessary for Man to consult or otherwise be guided by, the Sage, or the Oracular faculty represented by Sphere 2. The deity represented by Sphere 6 was known to the Kamau as Heru, often symbolized by the hawk wearing the crown of upper and lower Egypt. No doubt the word "hero" derives from the Kamitic name for this deity, and came into the English language via the Greeks. It is cognate also to the Greek word helios for the sun, as well as Horus, the word by which Heru was known tothe Greeks. Horus in turn is cognate to "horizon" for the image of Heru is ofthe sun on the horizon, poised between heaven and the earth. Likewise, inthe Tree of Life, Sphere 6 is at its geometric center, poised between thedivine faculties already discussed, up above, and the more mundanefaculties now to follow, down below. Heru is key to the Ausarian resurrectionmetaphor, wherein he is seen as the son, the hero figure, who reclaims hisfathers throne which has been usurped by Ausars evil brother Set. Heru re-establishes the kingdom of God both within and without, by aligning his will,Mans free will, with Gods will. In the Yoruba pantheon, Shango is the deitywhich exemplifies the energies represented bySphere 6 of the Tree.Joy, Imagination, the Libido, Beauty. Sphere 7 of theTree represents the part of Spirit that governs joy andthe imagination. She is known as Het-Heru (House ofHeru) in the Kamitic tradition, and Oshun in theYoruba. It is a congregative faculty, meaning that,among other things, it is concerned with puttingthings together for beautiful or pleasing artistic effect.The Greeks knew this aspect of Spirit by the nameAphrodite. The Romans called her Venus, and theBabylonians called her Ishtar. The Kamau recognizedthat that which manifests is that which has beencultivated by the imagination. It is in this sense that Heru (the Will and itsrealization) is related to Het-Heru (the "house" of Heru or the place wherethe will is gestated -- the imagination). The Het-Heru faculty is intimatelyconnected with that which the Kamau called Ra or life-force, and what isknown as Chi to the Chinese, Kundalini to the Hindus, and ngolo (Fu-Kiau,1991) to the Kongo people of Central Africa. 8
  • 9. Logic, Intellect, Belief, Communication. Sphere 8 of the Tree of Life represents the part of Spirit that governs logic and the intellect. The corresponding deity was known to the Kamau as Sebek, and is known to the Yoruba as Esu-Elegba. Among the Akan, Nana Sankofa would be the deity that most closely exemplifies the energies and faculties associated with Sphere 8. To the Greeks, this deity was known as Hermes, and to the Romans, he was known as Mercury. Where Het-Heru at Sphere 7 is congregative, Sebek at Sphere 8 is segregative. WhereHet-Heru puts things together in beautiful, harmonious arrangements, Sebektakes things apart and puts them in logical order or relationship. He takesthoughts and orders them into words, one syllable at a time. He governssyllogistic logic, and all manner of information. He is, like the dog which is histotem, clever, but not wise. He represents an important faculty of spirit,which is to ease the way through being clever, but cleverness needs to beguided by wisdom, in almost exactly the same way in which syllogistic logicis only as useful as the premises on which it is based, while logic, per se,cannot establish the truth of the premises from which formal syllogisticargument proceeds. Where Het-Heru governs the imagination, Sebekgoverns belief. That which we nurture in the imagination, good and bad,tends ultimately to manifest. And that which we believe is what we are mostinclined to entertain in our imagination. Moreover, we tend to live that whichwe believe. Sebek therefore is seen as the "messenger of the Gods", the"opener of the way," the "guardian of the cross-roads," etc., for it is rightbelief (Sphere 8) that opens the way to right knowledge (Sphere 2) and tothe alignment of Mans will with divine will, and therefore "good fortune."Wrong belief, on the other hand, will take us down the wrong road at everycross-road, to "ill fortune", "bad luck," frustration andcontinual obstacles.Soul, Memory, Learning, Receptivity, Devotion,Nurturing. Sphere 9 on the Tree of Life represents thepart of Spirit with which we most identify, as giving usour respective and distinct identities as individuatedspiritual entities. The "soul"-memory of the individualresides at the part of spirit represented by Sphere 9. The"soul" itself, in this conception, is nothing but theindividuated duality of consciousness and spirit (mindand matter) of which each of us is composed. While thesoul is conceptually distinct from the soul-memory, theyare inextricably linked, for it is the content of the soulmemory, over the many lifetimes through which the soulpasses, inhabiting many bodily forms as it does so, that allows us todistinguish one soul from another. The soul memory may be conceived of asresiding at Sphere 9, in the sense that it is an aspect of spirit -- in the grand 9
  • 10. dichotomy between mind and matter, the soul memory is classed as matter.The soul on the other hand is an abstraction, in exactly the way identity is anabstraction, and may be seen as referencing an individuals entirety, namelyher individuated mind, body, all aspects of her spirit, and entire soul history --I say soul history to help convey the idea, but to be more precise, what Ireally mean transcends space/time and other dimensions, and so embraceswhat we call "future" as well. The soul was called Ka by the Kamau, and it isthis root word from which the "Ka" in Kabala derives. It has been linkedetymologically also to the nkra (= soul) in the Twi language of the Akanpeople of Ghana. Everything that happens to an individual, in the present orpast lifetimes, is registered indiscriminately in the soul memory -- the portionof spirit -- represented by Sphere 9. Much of it goes into the "unconscious" orthe "subconscious" (which terms, by the way, are pseudo-scientific ways ofmaking reference to spirit, as we are here describing it, without simplycoming out and saying so). There it takes shape as a pattern of energyorganization of the spirit that manifests over and over again in variousaspects of our lives. The "pattern of energy organization" stored at Sphere 9of the Spirit is in a sense programmed by Sebek (belief), Het-Heru(imagination), and Heru (will), the faculties of the Spheres immediatelyabove it in the Tree. And it is through Sphere 9 that the programmed"personality" of the individual -- her "soul" -- finds ultimate expression. It isalso from Sphere 9, and and the re-programming of that part of Spirit which itrepresents, that the soul begins its metaphorical upward journey back up theTree to re-identify with its true Higher Self at Sphere 1 -- to establish thesouls consciousness at the part of its spirit represented by Sphere 1, whatthe Kamau called "to realize Ausar" and to live and insperience the onenessof all Creation. That was the Kamitic conception of resurrection.The deity corresponding to Sphere 9 was known by the Kamau as Auset, orIsis. In the Yoruba pantheon, she is known as Yemoja. In the Akan system,she is known as Nana Esi. In other West African systems she is known asMami Wata, or the mother of the waters, since she governs large bodies ofwater, that is, the oceans. In the Christian faith she would correspond mostclosely to Mary, or the Madonna. She governs not only total soul recall, towhich access may be gained through trance, but also the nurturing qualitiesof the mother. She is devotion, and humility. She is the receptive quality, the archetypal female energy. Body, Flesh and Blood and Animal Senses, Motion and Emotion. Sphere 10 of the Tree of Life represents the part of Spirit that is flesh and blood, the physical body, along with the electro-magnetic "body" or energy-field which immediately surrounds it, and which is the animating spirit (energy-field) that "drives" the physical bodily "vehicle." The "deity" corresponding to Sphere 10 was called Geb by the Kamau, and is known as Ile by the Yoruba. The 10
  • 11. planetary correspondence of this deity is the earth itself. It is at the aspect ofcreation represented by Sphere 10 that the individuation process, begun withthe first Godly word of vibration, emerges finally as that part of reality whichis tangible and visible. Sphere 10 represents the physical body, flesh andblood. To the Kamau, Geb was the Erpau Neter, meaning literally theinheritor of God, and meaning more properly that the physical body inheritsthe qualities and attributes of all the deities: "as above, so below." That is,the physical body "inherits" or reflects the patterns of energy organizationalready present in the aspects of spirit represented by Spheres 9 to 1. Everymajor organ or organ system in the body is tied to or governed by an aspectof spirit or deity represented by Spheres 9 to 1 of the Tree. The patterns ofenergy organization from Spheres 9 to 1 are imperceivable to the physicalsenses of the bodily vehicle represented by Sphere 10. That the aspects ofspirit represented by Spheres 9 to 1 are imperceivable to the physicalsenses does not however make them less real. It is these aspects of spirit,seen (or rather, not seen) from the vantage point of the bodily vehicle, thatWestern psychologists have come to call the "unconscious". it is a conceptthat was known to and elaborated by the ancient Kamau thousands of yearsago, moreover within a holistic cosmology that tied everything back,straightforwardly and unselfconsciously, to God, spirit, and the very purposeof creation.Body, Mind and Spirit? As previously mentioned, the bodily vehicle isclassed as an extreme polarity of the energy/matter continuum. Spirit, quaenergy -- or pattern of energy organization -- also belongs to the sameenergy/matter continuum, but is of opposite polarity to body, or matter. Mind,the quality for which Consciousness and Will are opposite polarities, is,strictly speaking, distinct from Spirit, qua energy/matter; but as mind requiresspirit as the medium through which effect is given to its Will, and eventhrough which Consciousness merely be, it has become common practice inloose usage to connote mind also when we use the word "spirit". And in anirony of common usage, even though the body properly belongs with spiriton the Matter side of the grand Mind/Matter dichotomy, common use of theterm spirit excludes the body while including mind. The problem exists in theEnglish language because of cultural ignorance about cosmological matters;I am told that in other languages, notably Sanskrit and possibly the Bantulanguage family, clarity on these matters is "hard-wired" into the language ina way exactly opposite to that in which confusion is "hard-wired" into theEnglish language on these matters.To summarize, the Tree of Life is a diagram of the process through whichGod creates the world, Man, and Mans sojourn in the world (Amen, 1996:33). God created the world to have experience, that is, to go from a pre-creation state of undifferentiated existence -- "I was alone; not born werethey" -- to a state of differentiation. All things are aspects of Gods substanceand consciousness -- there is unity in the diversity of Gods creation: 11
  • 12. I brought into my mouth my own name, that is to say, a word of power, and I,even I, came into being in the form of things which came into being, and Icame in the forms of the creator."The Tree of Life classifies the world starting at the transcending state of theunmanifest, hidden God (Amen, Atum, Aten, Nu, Nut) represented bySphere 0 above the Tree, the manifested aspect of God represented bySphere 1, and the forms in which the creator came into the world distributedthrough Spheres 2 to 10. God creates a vehicle -- Man -- through which Itcan come into the world as one of its own creations that It may experienceItself as the Creator. To experience itself as the Creator, God grants to Manfree will. (Any other being which possesses free will, likewise would be thefunctional equivalent of Man on this conception.) It is precisely because Manhas free will that she is free to break Divine Law and/or frustrate Divine Will...that is, do evil, by definition. God remains submerged in the "unconscious,"directing unconscious activities (physiological and mental) awaiting thepersons awakening and developing of the higher divisions of Spirit, and thealignment of the persons will with Divine will. Mans earthly experience isthus not for her own sake, but for the sake of the Divine Plan. Earthlyexistence serves the purpose of providing difficulties that force out the divinepowers within, or in other words, stimulate the process by which theindividuated soul seeks to re-establish its Consciousness at higher levels ofthe Tree of Life.The Seven Divisions of Spirit and the ChakrasThe ten spheres of the Tree of Life have commonly been organized intoseven Divisions of the Spirit (Fig. 1.2). 12
  • 13. Fig. 1.2: THE DIVISIONS OF THE SPIRITThese seven Divisions of the Spirit correspond to the seven main chakras(Table 1.1). [Note: Chakras (Johari, 1987) are energy vortexes which are part of theelectro-magnetic energy field surrounding each bodily vehicle, and through which individualsare connected to the energy flux of the Universal Spirit.] Just as there is ultimately apotential infinity of chakras, there is ultimately a potential infinitude of thepatterns of energy organization of Spirit. However, there is organizing utilityas well as tutorial value in this particular breakdown of Spirit, and it is anorganization that is now hallowed by tradition. To the Hindus and Buddhistswe owe the very word "chakra," and the seven-fold division of the Spirit thatgoes with it. There is however reason to suspect that the spiritual scienceupon which it is based may be traced to the Kamau, who expounded upon aseven-fold division of the Spirit, moreover one that aligns perfectly with the 13
  • 14. underlying significance of the chakra system.The Corresponding ChakrasAt any rate, the seven Divisions of the Spirit and their corresponding chakrasare as follows: 1. the Root Chakra corresponds to The Khab, corresponding to the physical body and the lower half of Sphere 10, Geb; 2. the Navel Chakra corresponds to The Khaibit, corresponding to upper half of Sphere 10, and the animal, sensual part of being; 3. the Solar Plexus Chakra corresponds to The Sahu, corresponding to Spheres 9, 8 and 7 of the Tree, which coordinate and guide the two lower divisions; 4. the Heart Chakra corresponds to The Ab, corresponding to Spheres 6, 5, and 4, which mediates between the divine divisions of the spirit above, and the mundane divisions below. It is interesting that we associate the heart with the qualities of Maat (Sphere 4), namely love, truth, generosity, sharing, etc., also of Herukhuti (Sphere 5), namely the "heart" of the warrior and athlete, namely bravery and the willingness to make the ultimate sacrifice, and of Heru (Sphere 6), namely the courage and indomitable will of the leader, who by example can "give heart" to his followers; 5. the Throat Chakra corresponds to The Shekhem, corresponding to Sphere 3, through which creative words of power are uttered. One who has no power is one who has no voice, so the correspondence between the chakra and the Shekhem division of the Spirit is again apt; 6. the Brow Chakra corresponds to the Khu, corresponding to Sphere 2, which is the oracular faculty of Spirit. The brow chakra is also known as the "third-eye" chakra, governing the faculty of clairvoyance, and there is again a fit between the two systems; 7. the Crown Chakra corresponds to the Ba, corresponding to Sphere 1, which is Ausar, or the faculty of omnipresence. It is through the crown chakra that we insperience the ultimate oneness of all of creation, and reconnect to the Source, the Itongo, or to the Atum, which unlike Democritus improper conception of the "atom," is the final and ultimate irreducible reality.Bowens Seven-Fold Division of the SpiritBowens Bonaabakulu Abasekhemu also taught him a seven-fold division ofthe Spirit, but from within the Zulu tradition. By tradition, it is explicitly tracedback to ancient Kamit. The division parallels, though not perfectly, theKamitic Division of the Spirit as revealed to us by Ra Un Nefer Amen andshown in Table 1.1. Bowen relates the following division: 14
  • 15. 1. The Physical Body (Umzimba). 2. The Etheric Body (Isltunzi): This is merely the etheric counterpart of the physical body... 3. Lower Mind (Amandhla): That portion of the Mind which shows as Life-Force and other forms of what we call Energy. 4. The Animal Mind (Utiwesilo): The planes of mind which manifest as passions, emotions, and instincts. 5. Human Mind (Utiwomuntu): The planes of Mind which manifest as human consciousness, Intellect, higher emotions, etc. 6. Spiritual Mind (Utiwetongo): The higher planes manifesting Spiritual Consciousness. 7. Itongo: The Ray, or spark of Universal Spirit which informs all lower manifestations.Table 1.1: SEVEN DIVISIONS OF THE SPIRITDivision Constituent Deities Main FunctionsNo Name Chakra Kamitic Yoruba Part of Mans spirit where God dwells. Place from which man1 BA Crown 1. Ausar Obatala may insperience omnipresence; oneness with all; unity Part of Mans spirit Third which is all-knowing.2 KHU 2. Tehuti Orunmila Eye Omniscience; Wisdom; Gods will; the Oracle Part of Mans spirit with divine power. Omnipotence.3 SHEKHEM Throat 3. Sekert Obaluaye Invocation through mantra, hekau Mediates between the Divine and the 4. Maat Aje mundane; 5. Chagullia Part of spirit that intuits4 AB Heart Herukhuti Ogun to consciousness 6. Heru Shango the Law of God, and exercises Mans free will 7. Het- Oshun Coordinates and guides Solar5 SAHU Heru Esu the forces of the Plexus 8. Sebek Yemoja animating spirit to 15
  • 16. 9. Auset realize mundane goals of existence Governs animal spirit -- emotions, sense6 KHAIBIT Navel 10a. Geb perceptions, sensuality, sensory and motor nervous power Governs physical body -- spirits window to the physical world --7 KHAB Root 10b. Geb Ile Contributes to the illusion of being separate from all other things.Source: Adapted from Amen (1996).Christian CorrespondencesIt is interesting to remark, not only upon the similarity between the spiritualscience of the Kamau and that of the Hindus and Buddhists, but also oncorrespondences with Christianity. ben-Jochannan (1970) has taught usabout the African origins of the "Western religions," in particular Judaism andChristianity. Higgins (1836), Massey (1907), and Budge (1926) long agoremarked on the close correspondence between the Kamitic tale of theresurrection of Ausar, and the Christian story of the resurrection of JesusChrist. And Finch (1991) has recently given a masterful summary of theKamitic antecedents of Christian myth and symbolism. The Tree of Lifeprovides a framework within which to see again the correspondence: Wehave God-the-Father, who is Ausar, God-the-Son who is Heru, and God-the-Mother who is Mary, [Note: Metamorphosed by the Christian fathers into God-the-Holy-Spirit, with Mary retained as the Mother-of-God, instead of God-the-Mother!] and Auset(Isis). The Ausarian story of the death and resurrection of Ausar, isfundamentally a story intended to teach the lesson of spiritual sciencediagrammed into the Tree of Life, namely that the route back from Sphere 10of existence is through first of all Auset. Her love for, and devotion to Ausar,and her determination to find Ausar and to "resurrect" him and put him backon the throne, contains the spiritual lesson that the way to reclaiming theDivine Spark within us (Ausar) is through devotion. It is the Auset faculty thatalso contains the capacity for total soul-recall, accessible through trance.And it is from within a state of trance that it is possible to reprogram thespirit, through affirmations (Sebek) and visualizations (Het-Heru) in order toopen the way to the realization of Mans Will in a manner consistent withDivine Will. It is God-the-Son, Heru at Sphere 6, who represents Mans Will 16
  • 17. in this framework, and whose task it is to re-establish God-the-Father (Ausarat Sphere 1) on the throne, ie. to reyoke Mans Will to Gods Will. This is theessential story of Jesus Christ. He is an archetypal God-the-Son whosepurpose is to restore the kingdom of God to the throne -- the throne beingthe Consciousness of each individuated soul. It may take countlessincarnations to do so, but therein lies the Kamitic concept of "salvation." TheAtum lies within, and likewise, too, salvation ultimately lies within.In this conception, the Yoruba deity Shango corresponds to Christ, andconversely, Christ, in terms of the Tree of Life, corresponds to Shango! Andto Heru. This is not to suggest that the historical Christ is the historicalShango. They are different; they represent two separate historical andindividual souls. But in terms of the Tree of Life, they have a functional orarchetypal correspondence.There is an interesting story in this context told to me by the Yorubapriestess and Reiki Master who in what she called a Multi-dimensional LifeRecall session I had with her, brought me face to face, in trance, with thewho-I-was before I was born, and also with my long-deceased father. I havesince come to know Osunnike Anke quite well, and she told me the story of aBaptist minister, without of course revealing who he was, who came to herfor a similar sort of session. He did not volunteer for the session, but he didembrace the idea, perhaps out of curiosity, after his wife told him aboutOsunnikes work. As Osunnike does at the outset of these sessions, she saida prayer asking for guidance, invoking the Ascended Masters, the Orishas,Angelic Forces, Spirit Guides, etc.. Then, for some reason which she did notquite know, except perhaps that her client was a Baptist minister, she added"... and Jesus Christ." Well, lo and behold! As the session got underway andthe Minister went into trance, she felt this powerful presence enter into theMinister, and she knew [Note: How she knew is another question. Suffice it to say, as Ifound out when I had my session with her, when I came face to face with the who-I-wasbefore I was born, that in these matters, one just knows. The who-I-was before I was bornlooked very different from me, so the fact of recognition had some basis other than theoutward appearance of the image that came to me. As a friend of mine once said, we seemto be blessed with an organ unknown to Western science, which may be dubbed a"knower."] that Jesus had come. So she asked the Minister who was it. Afterhemming and hawing for what seemed like several minutes, he finallyallowed himself to say it. "Its Jesus!" Well, as it transpired during thesession, it seems that Jesus and the Minister had been contemporariesduring Jesus lifetime, and had walked the path together as friends andcolleagues. Paradoxically, as a result of that session, it strengthened theMinisters "personal relationship" with Jesus, at the same time that it mustundoubtedly have undermined his belief in certain dogma of the Church. Inthe present framework being put forward, and for which we owe and creditthe Kamau, Christ would be seen as an ancestor, and an especially honoredone -- probably an Ascended Master, meaning one who, in terms of thepresent framework, has "realized Ausar." He is in distinguished ancestral 17
  • 18. company, but he is one among many. Belief in him is neither a necessarynor sufficient condition of "Salvation," although there are aspects of spiritualscience in his teachings and in the example of his life, that if followed, wouldcertainly lead one closer to the resurrection of the Ausar -- the "Divine Spark"within -- with which we are all endowed.It is interesting also to note that Heru was not only the Son-God, but theSun-God. Each of the deities -- excepting Ausar -- is aligned with one of theseven major planets, as shown in Table 1.2. Tehuti and Maat share theplanet Jupiter. According to this chart, the planetary correspondence forHeru, also Shango, is the Sun. The Christian festival of Christmas may beseen as corresponding to the "(re)birth" of the Sun, since it marks roughlythe point (in the northern hemisphere) at which the Suns apparently loweringtrajectory through the sky, with the shortening days of winter, is reversed,and the days start lengthening again, and correspondingly, the Suns dailyarc across the sky ceases to go lower, and starts rising again. Likewise, the(Easter) Resurrection of Christ, on a church calendar that ties Easter to thespring equinox has an astronomical interpretation:The intersection of the ecliptic and equator at the equinox represents a"cross" in the heavens and as the sun appears to remain stationary for threedays, the sun can be said to be suspended on the cross or "crucified" forthree days." (Finch, 1991: 191)Herus connection with the Sun infuses the language as well. Heru wasknown to the Greeks as Horus, suggesting a compelling etymology for theword "horizon." Just as Heru is situated at the geometric center of the Treeof Life, midway between the Divine Spheres up above and the more earthlyones below, Horus (the Sun) on the horizon is a compelling image of MansWill hovering between the Divine heaven, and the mundane earth. In thisconnection, it is interesting also that Horus is linked phonetically also tohelios -- through the interchangeable letters "l" and "r." -- the Greek word for"sun." 18
  • 19. Other Correspondences Table 1.2: PLANETARY CORRESPONDENCES OF THE DEITIES Deities Day of Planet Metal Kamitic Yoruba Week Moon Auset Yemoja Silver Monday Mercury Sebek Esu Mercury Wednesday Venus Het-Heru Oshun Copper Friday Sun Heru Shango Gold Sunday Mars Herukhuti Ogun Iron Tuesday Orunmila, Maat, Jupiter Aje Tin Thursday Tehuti Chagullia Saturn Sekert Obaluaye Lead SaturdayTable 1.2 also shows the planetary correspondences to others of the Kamiticdeities, and the Yoruba correspondences. The further correspondences tothe days of the week are also shown, and to some common metals. Thesecorrespondences are worth remarking, as it may seem somewhat of astretch and a priori incredible that the Yoruba deities or the deities of theKamitic Tree of Life should have correspondences to things as disparate asmetals, planets, and days of the week. Furthermore, the number seven hasacquired a mystic significance and crops up in a number of contexts. I makesense of it in the following way.The Ubiquity of Vibration, hence of Harmonic Scales, Musical andotherwiseImplicit is the notion that what we perceive is an interaction of Matter andMind. Bowen (1969) tells us, recounting what he learnt from theBonaabakulu Abasekhemu:But really there are but two manifestations, Mind and Matter. What we callForce is not a separate manifestation. It is simply certain of the lowest, orgrosser grades of Mind. Force is simply that portion of Mind which endowsMatter with Form. It is that portion of mind which transmits the idea of Formto the higher grades where Consciousness dwells. Let the pupil think and hemust see that this is so. Colour, size, shape, what are they? Simply light 19
  • 20. vibrations which when passed on to the Consciousness give the idea ofForm. And what is vibration? It is Force. Heat, cold, hardness, softness,varieties of taste and smell are all vibrations, and therefore also Force. If youmake Force a separate manifestation, then also you must make thoseplanes of Mind which transfer the ideas of passion or emotion, separatemanifestations.Accordingly, if vibrational energies lie at the heart of all perception, it shouldnot be surprising that such energies may be classified the same way inwhich musical notes are classified: there is a scale, and within the scalethere are distinct notes, which repeat from octave to octave, but withincreasing pitch as one goes up the scale. There are seven notes in themusical scale that has come down to us (here too the Kamau may becredited (Finch 1998: 70-72). When semi-tones (sharps/flats) are included,there are twelve notes within the musical scale, as we see on any piano if wecount the five black notes as well as the seven white ones within any octave.The Periodic Table of the Elements that Mendelev developed exhibits asimilar, periodic, property. This property is grounded in the wave-likebehavior of subatomic particles, describable by mathematics that is "formallyanalogous to those found for elastic waves like those in a vibrating violinstring" (Andrews and Kokes, 1963: 98). It is on the basis of this kind of wave-theoretic mathematics that the periodic properties in the chemical behaviorof the elements may be explained by modern science. In yet anothercontext, within the light spectrum, there are seven distinct colors -- red,orange, yellow, green, blue, indigo, violet. In some ways, given the infinitepossibilities of gradation within any one octave of musical notes, or of distinctcolors in the spectrum, it is a matter of perception why in both cases oursensory apparatus appears to be comfortable with a seven-foldclassification. Or perhaps it is not perception, so much as the underlyingreality that our sensory apparatus is wired that way. At any rate, the ancientsfound some way of knowing these things, with or without the benefit of waveequations, and were able to classify all objects according to the dominantvibrational "note" they possess. In this way, it begins to make sense howplanets (which have clear periodicities of revolution, rotation, and wobble)and metals, and days of the week, and other seemingly disparate things,could all have a correspondence with the deities of the Tree of Life.I hasten to add that, as we see with the Periodic Table of the Elements, theperiodicities are sometimes more complex than that of the simple musicalscale. As we know from the harmonics of a vibrating string, a single noteactually is made up of a suite of vibrations, corresponding to divisions of thelength of the string, ie., the frequency of vibration of the whole string, half thestring, one third, etc. In terms of these divisions, we have the dominantvibration (1/1), as well as higher-frequency vibrations forming the series 1/1,1/2, 1/3, 1/4, 1/5, 1/6, 1/12. In terms of music theory, the divisions 1/7 to 1/11are left out, as are the divisions above 1/12, for the simple reason that the 20
  • 21. character of the tone is defined by the dominant (1/1), the third (1/3), the fifth(1/5) and the octaves. Thus if the string generates note middle C, the 1/1division would be the fundamental, the 1/2 division would be C in the secondoctave, 1/3 would be G in the second octave, 1/4 would take us to C at thethird octave, 1/5 would be E in the third octave, 1/6 would give us another Galso in the third octave, and 1/12 the G in the fourth octave. The 1/7 divisionwould give us B in the fourth octave, the effect of which may be ignored as itis swamped by the core notes C, G and E making up the suite. Likewise, the1/11 division would give us F in the fourth octave, and that too is swamped.Thus we again have an effective seven-fold division of the string into theseries 1/1, 1/2, 1/3, 1/4, 1/5, 1/6, 1/12 in terms of the composition of the suiteof tones and overtones comprising the vibration of the string.Even in the simple musical scale, as already noted, we may add semi-tonesto the whole tones, to come up with 12 notes altogether within the scale,rather than seven.When the semi-tones are added, to give us twelve "notes" (semi-tones) inthe scale, it begins also to make sense why the number 12 is as ubiquitousas the number seven in matters having to do with the esoteric and spiritualsciences. I think specifically of the twelve signs of the zodiac in theastrological system developed also by the ancient Kamau, the twelvemonths of the year, etc. These matters are complicated, and I do not intendto ascribe greater significance to the numbers seven and 12 than that whichNature accords them. The suggestion is merely that vibrations andvibrational frequencies follow the mathematical laws pertaining to harmonicsand harmonic series. Therefore, it should not be surprising that vibrationalenergies, whether tied to color, smell, sound, the elements of the periodictable, etc., should also be classifiable in a manner analogous to the notes ofa musical scale. The universe is a cosmic symphony! Still, I do not suggestthat everything in the universe is tonal -- the universe allows space also forsheer noise. Still less do I suggest the necessity of a tonal classificationbased on recurring octaves varying only in pitch (for I am dimly aware ofmusical systems in which the classical octave is replaced by a scale whichallows for quarter tones as well as half-tones, yielding many more notes perscale than the octave); I do however suggest a reason for its ubiquity.ConclusionWe saw in the previous article, The Ancient Wisdom in Africa, that thereexists all over Africa a learned society which the Zulu call the BonaabakuluAbasekhemu, and which claims to derive from a Kamitic priest of Auset wholived during the time of Pharaoh Khufu. What I have tried to do in the presentarticle is to summarize very briefly the main elements of the Kamiticcosmology, and to show several points of correspondence between it andthe teachings of the Bonaabakulu Abasekhemu as reported by Bowen. I 21
  • 22. have tried also to show the correspondence between the ancient Kamiticteachings about the deities of the Tree of Life, and similar teachings aboutthe orisha, the deities of the Yoruba. Further, I touched briefly on theconnection between the Christian resurrection story, and a remarkablysimilar story that derives from the ancient Kamitic cosmology, namely thestory of the resurrection of Ausar. In the process, the Christian resurrectionstory acquires new meaning, derived from the Tree of Life and the Africancosmology for which the latter stands as holistic metaphor. Finally, I tried toexplain the ubiquity of the numbers seven and 12 in the spiritual sciences,using the metaphor of musical harmonics to do so.The metaphor of the Tree of Life is a powerful one that enables us to take afresh look at a number of subjects, among others the nature of intelligence,and by extension the race/IQ debate, and the true nature of the relationbetween science and religion. In future articles, I will take a look at these,among others.The Ancient Wisdom in AfricaZulu Society Traced to Reign of Pharaoh Khufu (Cheops) THE conception of God and the universe that is common within traditional Africa, notwithstanding the diversity of its peoples, is one of the matters addressed in a paper by Bowen (1969). The author of the paper, which is entitled "The Ancient Wisdom in Africa," is white South African, and his prejudices are apparent. He describes a Zulu wise man thusly: "Mankanyezi was a pure Zulu, of the royal blood... he was a thin, tall man, light chocolate in complexion, of a distinctly Jewish cast of countenance, without a trace of the Negroid, with the exception of his snow-white hair which was frizzled" (Bowen: 114). Except for his frizzled hair, Mankanyezi is not Negro! We see later why he discounts the Negro in Mankanyezi, for Bowen is preoccupied in the paper with imputing non-African, or at least non-Negro, origins to the ancient wisdom of which hespeaks. Bowen describes this encounter with Mankanyezi:[I]n company with a famous Boer hunter named du Pont, I met Mankanyezi 22
  • 23. near the Limpopo river. (No precise year is given, but from remarks earliermade in the paper, this would have been early in this century.)"You go on a far journey," he said, after some preliminary remarks."Only as far as the Zambezi," replied [du Pont].Mankanyezi shook his head. "Much further I think. You will ere you again seethis river visit the Great Lake of the North (Lake Nyasa). To the eastward ofthat lake, you will visit the springs of another river, and there you will meetone of my elder brothers.""Indeed," said du Pont, "if it should happen that we go so far, which is notour intention, how are we to know this brother of yours? I suppose he is notyour brother in reality, but merely one in the Spirit, as you say all men are?""He is, as you say, not my brother in the flesh. I call him my elder brotherbecause he is an Elder in the Family (Society) to which I belong, whosemembers are the guardians of the Wisdom-which-comes-from-of-old. Thereare many of us -- one at least in every tribe and nation throughout this greatland. (emphasis mine) We are of many ranks, from the learner to the Master,and to those Higher Ones whose names may not be spoken, I am a commonBrother; he of whom I speak is my elder".We see from the foregoing the first point, namely that Mankanyezi belongs toa Society, whose members are the guardiams of the Wisdom which comesfrom of old, and moreover that the guardians of this wisdom may be found inevery tribe and nation throughout Africa. However, there is more."But," I asked in surprise, "how can you know this man, seeing you haveoften told me you have never travelled beyond the Zambezi?""I know him because I have often seen him, though not in the flesh. Often wehave spoken together. Do you think the mind of Man can travel only in theflesh? Do you think thought is limited by the power of the body? See this,and try to understand."As he spoke, he pointed to a lizard which basked in the sun near by. Fixinghis eyes upon it, he extended his hand, palm upward, towards it, and beganto breathe slowly and regularly. In a few seconds, the beady eyes of the littlereptile turned towards him. It took a little run forward, then stopped, its sidesexpanding and contracting, rhythmically. After a few seconds further pause,it again darted forward, and settled itself upon the old mans palm. He let itrest for a minute, then slid it gently among the leaves, where it quicklyconcealed itself. He looked at us and smiled gently. 23
  • 24. "That is witchcraft (ubutakati) perhaps you will say, and perhaps I sent anevil spirit to call the lizard to me. Or perhaps it is itself an evil spirit whichserves me. If I tell you that my mind went out and entered its brain and ourtwo minds became one, you will not believe. Some day, perhaps, you willunderstand."Over a year later, near the source of the Rovuma River, to the east of LakeNyasa, we put up at a Native Village, and there met an old man (a Masai,not a Zulu) who greeted us as friends of his brother, Mankanyezi. Fromcareful inquiries made by my companion, it became certain that this man andMankanyezi could never have met. The one had certainly never been southof the Zambezi, and equally certainly the other had never been north of theriver. Yet there was no question of their intimate knowledge of each other, aknowledge which could not have been gained second hand, for a thousandmiles separated their dwelling places, and the tribes had no point of contactwhatever.From this we see a second point, namely that the guardians of this Wisdom-from-of-old claim mastery over powers of mind, in particular of telepathy,such that members of the Society, though never having met in the flesh,could have intimate knowledge of each other, as we see with Mankanyezithe Zulu, and his brother in the Society, a Masai. Crediting the truthfulness ofthis account, at least as to the facts rendered, the conclusion is clear thatthere are senses accessible to Man, beyond the five acknowledged byWestern science, which allow, among other things, for thought to betransmitted, and received.Later in the paper, Bowen makes reference to his having become a pupil ofyet another wise old man, one Mandhlalanga, who attempted to teach himsome of this science, but "circumstances arose which led to [Bowen]abandoning [his] studies." Still, Bowen went on torecount from his "copious notes" some of what hemanaged to learn:[T]he Brotherhood to which Mankanyezi and theothers belong is called "Bonaabakulu abasekhemu."(emphasis mine) ... The name may be tendered inEnglish as "The Brotherhood of the Higher Ones ofEgypt." (emphasis mine)." The Brotherhood wasfounded in Egypt in the reign of the Pharaoh Cheops;its founder being a priest of Isis. It has as its objectsthe spreading of the Wisdom which comes from ofOld among all races and tribes in Africa (myemphasis), and the study and practice by itsmembers of what we call Ukwazikwesithabango,which means that science which depends on the power of thought. It is the 24
  • 25. only true science there is." (Editors note: see image of Auset -- Isis to theGreeks -- at right, from a statue dating back to ca. 4000 BCE)Of course the root word khemu, emphasized above, refers to km.t of thehieroglyphs, variously phoneticized as Khamit, Kamit, Kemet, etc., referringto what the ancient Greeks called Egypt. The implication is clear that thetraditional religions (better, spiritual sciences) of Africa derive from ancientKamit, and that this is a tradition that informs the spiritual traditions of theZulu, as we see here. But as is also now well known, the spiritual sciences ofKamit also inform the religious systems notably of the Dogon, the Yoruba,the Wolof, the Akan, among many other African nations from the West andCentral parts of Africa as well as the South. Diop (1981: 218) and Williams(1987) inform us of the waves of migration through which the Kamitictraditions were spread. Evidently there is a substantial gene-flow, not onlythe flow of ideas to which Bowen avers. The peoples already mentionedclaim not only a cultural inheritance, but also genetic descent from theKamau (The people of Kamit). Those of the Bonaabakulu Abasekhemu, are,as reported by Bowen, to be found in every tribe and nation throughout thegreat African continent, and indeed beyond. If the BonaabakuluAbasekhemu brotherhood traces its origin to the reign of Cheops, it wouldpredate the traceable lineage of every other religious tradition still extant,because it would go back to approximately 3900 BCE. The next closesttradition in terms of age would be Vedic tradition of India, which based onthe Rig Veda, could be traced back to about 1500 BCE, and even the Vedictradition would appear also to owe some of its spiritual science to Kamit. Theearliest written parts of the Bible would have been written ca. 1000 BCE,based on a tradition dating back to Abraham, who would have lived onethousand years earlier, in about 2000 BCE. Moses lived about 1300 BCE.Chinese Taoist philosophy dates back only to about 500 BCE, as doesConfucianism.Indeed, Kamit is the fountainhead, not only of the extant traditional religionsand spiritual systems of Africa, but also (i) of the major religions of the East,namely Buddhism, Hinduism, and Taoism (the root word here, "Tao," betraysits origins in its phonetic correspondence to "Tehuti" (Kamitic) and "Thoth"(Greek version)) and (ii) Judaism, Christianity and Islam. As to the latter"Western" religions, ben-Jochannan (1970) has amply demonstrated theKamitic/African antecedents. As to the "Eastern" religions, I would draw thereaders attention to the obvious points of correspondence between thetradition just sketched by Bowen, and what is popularly known of the Easternreligions: "Ukwazikwesithabango is "that science which depends on thepower of thought" ... and "the only true science there is" (see earlier) -- asarticulated by Mandhlalanga and reported by Bowen. Those who have readChopra (1993) or heard him speak of "focused intention" would appreciatethe fact that here is shared a core precept in common between the teachingsof the Bonaabakulu Abasekhemu and those of Eastern religion. But in 25
  • 26. addition, Bowen reports the following other key point of correspondence --the doctrine of reincarnation:Man is on a journey, the goal of which is union with the source of his being--the Itongo. To reach that goal he must first pass through all experiences theCosmos affords, and must shake off all accretions accumulated on hisdescent from individualised Spiritual Mind into grossest Matter. To do this,he is born and born again (emphasis mine), for his physical body dies, as dohis lower mental principles; only his higher mental principles which are akinwith the Itongo survive individuality bestowed upon them at its opening.While Kamit would thus appear to be the antecedent if not the source of allthe major world religions, Christianity and Islam appear to depart from coreKamitic precepts. For certain, where mere belief in one or other doctrine isoffered as the sine qua non of "salvation," it departs from the Kamiticprecepts, which emphasized the divine attributes with which God endowedMan, and the need for those attributes to be awakened through spiritualcultivation. [Note: To be divine, is not the same thing as to be God. Theanalogy that is often given in African spiritual science to explain this point isthat of the relation between a drop of water in the ocean, and the oceanitself: the drop of water may contain all of the essential qualities of theocean, but is of vastly lesser scale.] The "savior" lies within; it is not anexternal Christ-figure, mere belief in whom (emulation would be a differentmatter) is the necessary and sufficient condition of salvation. Likewise, theKamitic concept of the devil is not essentially of an external entity withapparently God-like powers in eternal struggle with the Almighty, but ratherthat part of Mans being that is in opposition to her Divine Nature, becausenot yet identified with the Higher, Divine, Self. This failure to identify with theHigher Self leads Man, in the exercise of God-given free will, to makechoices that are not in accordance with Divine Law and Gods Will -- thuscausing pain and suffering for the violator and those she affects, as Divineforces ultimately act to bring the violator back into alignment with Divine Law.Prophets and holy men and women from time immemorial have attempted toteach us how to transcend the lower, animal, part of the self, and attain tothe divinity that is our essential nature, and the state to which we are on ajourney of return. It is also what those of the Bonaabakulu Abasekhemuteach. I would not at all be surprised if the one born Yeshua ben Yosef (laterto be known as Jesus Christ), a member of the Essenes, were not also amember of the aforementioned Bonaabakulu Abasekhemu brotherhood!That however is speculation. What is not speculation is that adepts exist onthe African continent, and elsewhere, who, like Christ, perform what to theuninitiated could only be described as "miracles." It is my proposition that inreclaiming our African spiritual heritage, we may also find a way to comecloser to that which Yeshua promised. Did he not say "... you too can do as Ido."? 26
  • 27. Grisso References: Ra Un Nefer Amen (1990). Metu Neter, vol. 1: The Great Oracle of Tehuti, and the EgyptianSystem of Spiritual Cultivation. Ra Un Nefer Amen (1996). Tree of Life Meditation System (T.O.L.M)Charles S. Finch III (1998). The Star of Deep Beginnings: The Genesis ofAfrican Science and TechnologyHarish Johari (1987). Chakras: Energy Centers of Transformation©1998 TheAfrican.ComCompanion PDF Reader:COSMOLOGICAL, ONTOLOGICAL, EPISTEMOLOGICAL, ASSUMPTIONS ANDMETHODOLOGICAL PERSPECTIVES 27

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