African Cosmology
By Grisso

As it was in the beginning,

So shall it be in the end.



.

Introduction
In a previous article, The Ancient Wisdom in Africa, we saw that there exists a learned society which the Zulus call the Bonaabakulu Abasekhemu, whose members come from among all the many peoples of Africa, and whose origins 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 try to address in a brief space the core concepts of the Kamitic cosmology, and show correspondences to the teachings of the Bonaabakulu Abasekhemu, and moreover to the Yoruba religion.
The Kamitic Tree of Life
Ra Un Nefer Amen has reclaimed for us some of the core Kamitic spiritual teachings and precepts. The key teachings have been diagrammed in what has 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 the world, Man, and Man's sojourn in the world. The Tree consists of eleven spheres, numbered from zero to 10. Sphere 0 is at the top, and is depicted as being "above" the tree. It depicts and corresponds to the state of God and of existence before the creation of the thingly, phenomenal world. In the Kamitic tradition, this aspect of God was known variously as Amen, Atum, Aten, Nu, and Nut. As it has come down to the Zulu through the Bonaabakulu Abasekhemu, it corresponds to what they call the Itongo as Bowen has told us.
Amen, or The Source, or The Itongo
The essential state of God or of existence before creation is of an undifferentiated Potential -- the primordial mist. There are two dual principles which characterize the Amen: One is the principle of Mind, the other is the principle of Matter. The principle of Mind is itself dualized into Consciousness and Will. Consciousness represents the passive polarity, and Will the active polarity, of the same essential quality. The principle of Matter may be seen as a continuum, which may more properly be called Energy/Matter, because "matter" in the strict sense is but one extreme of that continuum, being "energy-slowed-down." Implicit in that notion is the fact known to Western science at least since Einstein, namely that energy and matter are mutually transmutable. As reflected at Sphere 0 above the Tree, the essential quality of Mind is a state of bliss, peace, hetep, the Kamitic word 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 there is as yet no motion, [Note: The Hindu word nirvana also characterizes the state of Amen, and means, literally, "no motion" (nir = "no" + vana = "motion").] no vibration, no "things", therefore no space, and no time. There is also no light, since light is a vibration, and there is no motion.

Mind/Matter Duality. Parenthetically, and somewhat paradoxically, the energy/matter continuum (i.e. the Matter principle) properly includes Spirit. In the grand dichotomy between Mind and Matter, Spirit falls under the category of Matter rather than of Mind. Spirit is fundamentally energy, and the medium through which Mind expresses itself. Since individuated spirits also are associated with individuated Mind (Consciousness/Will), loose usage of the term "spirit" sometimes, indeed usually, refers also to Mind. Strictly speaking, however, spirit is energy, and thus distinct from Consciousness/Will (hence Mind) which may in various senses manipulate spirit. It follows from this schema, that the grand dichotomy here called that between Mind and Matter, could also properly have been rendered as the dichotomy 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 violence to the common understanding of these matters, and the usage that goes with it. 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 to individuated "souls" that have given up the body, but which retain as an essential attribute the attribute of Consciousness/Will, or Mind. Given the potential for ambiguity, I stick with Mind/Matter as being the fundamental dichotomy, but with the clear understanding that Spirit, qua energy, falls under the category Matter. The concept of soul, in relation to that of spirit, is a tricky one, and will be addressed later on, in the context where it is most easily explained.
The peace of hetep is an "inner" peace, because it is a state that is considered still to lie somewhere within Man. It is not to be found in the material (energy/matter) principle of the universe, rather in the mind principle. Therefore it lies within. It is an aspect of existence that is inherently indivisible: when you get to "it," there is nowhere further to "go." I believe Amen has speculated somewhere in his writings that Democritus imperfectly understood this Kamitic concept of "Atum," and sought to apply it to matter. It is from this misconception that Western science found its way to the notion of the atom, as being the smallest indivisible particle of a substance. No sooner was the atom discovered, however, it turned out that it contained yet smaller constituent particles of stuff. There is apparently no end to the proliferation of yet smaller sub-atomic particles. Kamitic spiritual science confidently predicts that the fundamental building block -- in a delicious irony of metaphor -- of matter, is not matter at all, but the energy polarity of the energy/matter principle. The wave/particle duality of photons, and of sub-atomic particles, is a manifestation of the energy/matter principle, namely that energy and matter are mutually transmutable. Be that as it may, the state of hetep, in terms of the mind aspect of Being, is the ultimate state of pure inner peace. In terms of the matter aspect of Being, it is the ultimate state of pure, quiescent, energy-as-potential. Both, together -- quiescent mind, and quiescent matter (energy, really) -- constitute the Kamitic concept of the Creator before creation. This is Amen, and the Source from which all comes. It is also, in the Kamitic spiritual science, the true nature of the hidden God within, which is essentially unconditioned, and which cannot be upset by externals. It is represented at Sphere 0 above the Tree of Life. In the Yoruba tradition, that aspect of God represented by Sphere 0 is called Olodumare. It is also what, as we have seen, the Zulu call the Itongo.


Fig. 1.1: THE KAMITIC TREE OF LIFE






The purpose of creation
If the true nature of God, the Source, is Amen, and is essentially unconditioned and undifferentiated, the question arises why did God create the thingly world of differentiation in which Man dwells, and further, why did he create Man. The Kamitic scripture says of God in the state of Amen: "I was alone; not born were they." Amen (1996) quotes this scripture to explain that God created the world in order to have experience. And It created Man in order to have a vehicle within the world with the same essential qualities as Itself. Man is in this sense created "in the image of God." Further, as Bowen informs us, the Bonaabakulu Abasekhemu teach that Man is on a journey of return to the Source, to the Itongo, to the state of Amen. Man, in his gross, physical aspect, and the thingly world in general, is represented by Sphere 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 stages of creation, as well as the various aspects of the spiritual being which is also part of Man's nature. Not only does the Tree of Life represent the unfolding of Creation, it represents also the way back, sphere by sphere (or branch by branch), for Man's spiritual return journey.
The functional stages of creation, and the aspects of spirit
Spheres 1 to 9, or the Ennead, in addition to representing the functional stages of creation, also represent archetypal deities which exhibit the qualities most pertinent to the functional stage of creation with which respectively they are identified. At the level of Man, these same archetypal energies find expression as archetypal personality types, of which each of us is in some sense a blend. The Tree of Life is to be understood as but a model of many interpenetrating realities: of deities, of aspects of the psyche, of functional aspects of creation, among others not yet addressed. Each of the spheres of the Tree is described briefly in turn.
Omnipresence/Central Theme. Sphere 1 on the Tree corresponds to God manifest in the world, and is the mirror image of sphere 0 above the tree. That is to say, where Sphere 0 represents God un-manifest, or the "hidden" God, Sphere 1 on the Tree represents God in the world. Sphere 1 represents that highest aspect of Man's spirit which is as yet unawakened in all of us, with the exception of certain adepts 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 to raise and establish our individuated Consciousness in the part of Spirit corresponding to Sphere 1. According to the African cosmology, this is a process that takes countless incarnations, but whether knowingly or unknowingly, it is a journey on which we all are embarked. The aspect of Creation and of Spirit corresponding to Sphere 1 on the Tree is called Ausar in the Kamitic tradition. In the Yoruba tradition, it is called Obatala. The defining attribute of God manifest in the world is omnipresence. By extension, the principle of omnipresence is also the principle of the central theme, as that which infuses every aspect of a thing, or reality, hence Ausar and 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. The deity of Sphere 2 may speak to Man through any variety of vehicles, for example, 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, and the drawing of cards from a deck. Ra Un Nefer Amen has reclaimed for us the Great Oracle of Tehuti, who speaks, so to say, through cards similar to the Tarot. In the Yoruba pantheon, Orunmila is the deity responsible for all divination (Ifa is related, and is the name given to the system of divination used by the babalawos of the Yoruba, as well as the traditional religion practiced by the Yoruba.) It is through Sphere 2 that the will of God may be made known. In addition to divination systems, the omniscience faculty of the Creator may be made manifest through living sages and adepts who have been able through spiritual cultivation or through Divine assistance, to establish their Consciousness at the part of Spirit represented by Sphere 2 on the Tree.
It also happens in African religious systems that a deity may "possess" an initiate. Under such possession, the initiate's Consciousness is displaced, and the Consciousness of the deity "takes over" the initiate's bodily vehicle. In that state, the deity is able to speak to those who seek or require counsel.
Omnipotence/The power of creation. Sphere 3 of the Tree represents the omnipotence aspect of the Creator. If it is out of Sphere 2 that Ausar expresses the faculty of all-knowing, it is out of Sphere 3 that Ausar brings into being that which is Willed out of Sphere 2. The deity represented by Sphere 3 of the Tree was called Sekert by the Kamau, and is called Obaluaye in the Yoruba tradition. The Kamitic spiritual science holds that creation is brought about by Word, invocation, or vibration. Thus Sphere 3 also represents words of power, or mantra. These were called hekau (singular: heka) by the Kamau. The original Godly vibration which created the (our) world was said to be aung. That initial Godly word of vibration was emitted from that aspect of the Creator represented by Sphere 3. The Kamitic scripture has God saying: "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 I came in the forms of the Creator." Since creation of the thingly universe brings into being structure, also limitation by inference, Sekert and Obaluaye are identified with the foundations of things. One calls on Sekert or Obaluaye to help establish firm and enduring foundations. At the same time, since nothing lasts forever in the thingly world, Sekert and Obaluaye are also identified with cycles, and since no new cycle begins unless an old one has died, Sekert and Obaluaye are also identified as much with death as with creation. But this is not as morbid as it may seem to the Western mind, for within the African cosmology, death is not seen as final, rather as transition. At any rate, Sekert and Obaluaye preside over funerals and cemeteries, and the 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 both aspects 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 as the laws of physics and of all energy/matter phenomena, which latter includes the laws governing spiritual phenomena. It is the feather of Maat that is used to weigh the heart at Judgement day.
Divine Law Enforcement. Sphere 5 of the Tree represents that aspect of Spirit from which Divine Law is "enforced." In the Kamitic tradition, the deity represented by this Sphere is known as Herukhuti. In the Yoruba, he is known as Ogun. The wrath of God (punishment) is exercised 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 of enforcement, therefore Herukhuti is needed to complement Maat.
Man's Will. Sphere 6 of the Tree represents that aspect of Spirit from which Man's 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 Man's Will is distinct from God's Will, which finds expression out of Sphere 2. For Man to bring her Will into alignment with God's 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 to the Greeks. Horus in turn is cognate to "horizon" for the image of Heru is of the sun on the horizon, poised between heaven and the earth. Likewise, in the Tree of Life, Sphere 6 is at its geometric center, poised between the divine faculties already discussed, up above, and the more mundane faculties now to follow, down below. Heru is key to the Ausarian resurrection metaphor, wherein he is seen as the son, the hero figure, who reclaims his father's throne which has been usurped by Ausar's evil brother Set. Heru re-establishes the kingdom of God both within and without, by aligning his will, Man's free will, with God's will. In the Yoruba pantheon, Shango is the deity which exemplifies the energies represented by Sphere 6 of the Tree.
Joy, Imagination, the Libido, Beauty. Sphere 7 of the Tree represents the part of Spirit that governs joy and the imagination. She is known as Het-Heru (House of Heru) in the Kamitic tradition, and Oshun in the Yoruba. It is a congregative faculty, meaning that, among other things, it is concerned with putting things together for beautiful or pleasing artistic effect. The Greeks knew this aspect of Spirit by the name Aphrodite. The Romans called her Venus, and the Babylonians called her Ishtar. The Kamau recognized that that which manifests is that which has been cultivated by the imagination. It is in this sense that Heru (the Will and its realization) is related to Het-Heru (the "house" of Heru or the place where the will is gestated -- the imagination). The Het-Heru faculty is intimately connected with that which the Kamau called Ra or life-force, and what is known as Chi to the Chinese, Kundalini to the Hindus, and ngolo (Fu-Kiau, 1991) to the Kongo people of Central Africa.
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. Where Het-Heru puts things together in beautiful, harmonious arrangements, Sebek takes things apart and puts them in logical order or relationship. He takes thoughts and orders them into words, one syllable at a time. He governs syllogistic logic, and all manner of information. He is, like the dog which is his totem, clever, but not wise. He represents an important faculty of spirit, which is to ease the way through being clever, but cleverness needs to be guided by wisdom, in almost exactly the same way in which syllogistic logic is 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 syllogistic argument proceeds. Where Het-Heru governs the imagination, Sebek governs belief. That which we nurture in the imagination, good and bad, tends ultimately to manifest. And that which we believe is what we are most inclined to entertain in our imagination. Moreover, we tend to live that which we 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 right belief (Sphere 8) that opens the way to right knowledge (Sphere 2) and to the alignment of Man's will with divine will, and therefore "good fortune." Wrong belief, on the other hand, will take us down the wrong road at every cross-road, to "ill fortune", "bad luck," frustration and continual obstacles.
Soul, Memory, Learning, Receptivity, Devotion, Nurturing. Sphere 9 on the Tree of Life represents the part of Spirit with which we most identify, as giving us our respective and distinct identities as individuated spiritual entities. The "soul"-memory of the individual resides at the part of spirit represented by Sphere 9. The "soul" itself, in this conception, is nothing but the individuated duality of consciousness and spirit (mind and matter) of which each of us is composed. While the soul is conceptually distinct from the soul-memory, they are inextricably linked, for it is the content of the soul memory, over the many lifetimes through which the soul passes, inhabiting many bodily forms as it does so, that allows us to distinguish one soul from another. The soul memory may be conceived of as residing at Sphere 9, in the sense that it is an aspect of spirit -- in the grand 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 an abstraction, and may be seen as referencing an individual's entirety, namely her 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 I really mean transcends space/time and other dimensions, and so embraces what we call "future" as well. The soul was called Ka by the Kamau, and it is this root word from which the "Ka" in Kabala derives. It has been linked etymologically also to the nkra (= soul) in the Twi language of the Akan people of Ghana. Everything that happens to an individual, in the present or past lifetimes, is registered indiscriminately in the soul memory -- the portion of spirit -- represented by Sphere 9. Much of it goes into the "unconscious" or the "subconscious" (which terms, by the way, are pseudo-scientific ways of making reference to spirit, as we are here describing it, without simply coming out and saying so). There it takes shape as a pattern of energy organization of the spirit that manifests over and over again in various aspects of our lives. The "pattern of energy organization" stored at Sphere 9 of the Spirit is in a sense programmed by Sebek (belief), Het-Heru (imagination), and Heru (will), the faculties of the Spheres immediately above it in the Tree. And it is through Sphere 9 that the programmed "personality" of the individual -- her "soul" -- finds ultimate expression. It is also from Sphere 9, and and the re-programming of that part of Spirit which it represents, that the soul begins its metaphorical upward journey back up the Tree to re-identify with its true Higher Self at Sphere 1 -- to establish the soul's consciousness at the part of its spirit represented by Sphere 1, what the Kamau called "to realize Ausar" and to live and insperience the oneness of all Creation. That was the Kamitic conception of resurrection.
The deity corresponding to Sphere 9 was known by the Kamau as Auset, or Isis. 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 as Mami Wata, or the mother of the waters, since she governs large bodies of water, that is, the oceans. In the Christian faith she would correspond most closely to Mary, or the Madonna. She governs not only total soul recall, to which access may be gained through trance, but also the nurturing qualities of 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 planetary correspondence of this deity is the earth itself. It is at the aspect of creation represented by Sphere 10 that the individuation process, begun with the first Godly word of vibration, emerges finally as that part of reality which is tangible and visible. Sphere 10 represents the physical body, flesh and blood. To the Kamau, Geb was the Erpau Neter, meaning literally the inheritor of God, and meaning more properly that the physical body inherits the qualities and attributes of all the deities: "as above, so below." That is, the physical body "inherits" or reflects the patterns of energy organization already present in the aspects of spirit represented by Spheres 9 to 1. Every major organ or organ system in the body is tied to or governed by an aspect of spirit or deity represented by Spheres 9 to 1 of the Tree. The patterns of energy organization from Spheres 9 to 1 are imperceivable to the physical senses of the bodily vehicle represented by Sphere 10. That the aspects of spirit represented by Spheres 9 to 1 are imperceivable to the physical senses 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, that Western psychologists have come to call the "unconscious". it is a concept that was known to and elaborated by the ancient Kamau thousands of years ago, moreover within a holistic cosmology that tied everything back, straightforwardly and unselfconsciously, to God, spirit, and the very purpose of creation.
Body, Mind and Spirit? As previously mentioned, the bodily vehicle is classed as an extreme polarity of the energy/matter continuum. Spirit, qua energy -- or pattern of energy organization -- also belongs to the same energy/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 requires spirit as the medium through which effect is given to its Will, and even through which Consciousness merely be, it has become common practice in loose usage to connote mind also when we use the word "spirit". And in an irony of common usage, even though the body properly belongs with spirit on the Matter side of the grand Mind/Matter dichotomy, common use of the term spirit excludes the body while including mind. The problem exists in the English language because of cultural ignorance about cosmological matters; I am told that in other languages, notably Sanskrit and possibly the Bantu language family, clarity on these matters is "hard-wired" into the language in a way exactly opposite to that in which confusion is "hard-wired" into the English language on these matters.
To summarize, the Tree of Life is a diagram of the process through which God creates the world, Man, and Man's 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 were they" -- to a state of differentiation. All things are aspects of God's substance and consciousness -- there is unity in the diversity of God's creation:
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 I came in the forms of the creator."
The Tree of Life classifies the world starting at the transcending state of the unmanifest, hidden God (Amen, Atum, Aten, Nu, Nut) represented by Sphere 0 above the Tree, the manifested aspect of God represented by Sphere 1, and the forms in which the creator came into the world distributed through Spheres 2 to 10. God creates a vehicle -- Man -- through which It can come into the world as one of its own creations that It may experience Itself as the Creator. To experience itself as the Creator, God grants to Man free will. (Any other being which possesses free will, likewise would be the functional equivalent of Man on this conception.) It is precisely because Man has 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 the person's awakening and developing of the higher divisions of Spirit, and the alignment of the person's will with Divine will. Man's earthly experience is thus not for her own sake, but for the sake of the Divine Plan. Earthly existence serves the purpose of providing difficulties that force out the divine powers within, or in other words, stimulate the process by which the individuated soul seeks to re-establish its Consciousness at higher levels of the Tree of Life.
The Seven Divisions of Spirit and the Chakras
The ten spheres of the Tree of Life have commonly been organized into seven Divisions of the Spirit (Fig. 1.2).
Fig. 1.2: THE DIVISIONS OF THE SPIRIT





These 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 the electro-magnetic energy field surrounding each bodily vehicle, and through which individuals are connected to the energy flux of the Universal Spirit.] Just as there is ultimately a potential infinity of chakras, there is ultimately a potential infinitude of the patterns of energy organization of Spirit. However, there is organizing utility as well as tutorial value in this particular breakdown of Spirit, and it is an organization that is now hallowed by tradition. To the Hindus and Buddhists we owe the very word "chakra," and the seven-fold division of the Spirit that goes with it. There is however reason to suspect that the spiritual science upon which it is based may be traced to the Kamau, who expounded upon a seven-fold division of the Spirit, moreover one that aligns perfectly with the underlying significance of the chakra system.
The Corresponding Chakras



At any rate, the seven Divisions of the Spirit and their corresponding chakras are as follows:
  1. the Root Chakra corresponds to The Khab, corresponding to the physical body and the lower half of Sphere 10, Geb;
  2. theNavel 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.
Bowen's Seven-Fold Division of the Spirit



Bowen's Bonaabakulu Abasekhemu also taught him a seven-fold division of the Spirit, but from within the Zulu tradition. By tradition, it is explicitly traced back to ancient Kamit. The division parallels, though not perfectly, the Kamitic Division of the Spirit as revealed to us by Ra Un Nefer Amen and shown in Table 1.1. Bowen relates the following division:
  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 SPIRIT


Division


Constituent Deities


Main Functions
NoNameChakraKamiticYoruba
1




BACrown1. AusarObatala

Part of Man's spirit where God dwells.Place from which man may insperienceomnipresence; oneness with all; unity


2



KHUThird Eye2. TehutiOrunmila

Part of Man's spirit which is all-knowing.Omniscience; Wisdom; God's will; the Oracle


3



SHEKHEMThroat3. SekertObaluaye

Part of Man's spirit with divine power.Omnipotence. Invocation through mantra,hekau


4



ABHeart4. Maat
5. Herukhuti
6. Heru

Aje Chagullia
Ogun
Shango



Mediates between the Divine and the mundane;Part of spirit that intuits to consciousnessthe Law of God, and exercises Man's free will


5



SAHUSolar Plexus7. Het-Heru
8. Sebek
9. Auset

Oshun
Esu
Yemoja



Coordinates and guides the forces of the animating spirit to realize mundane goalsof existence


6



KHAIBITNavel10a. Geb

Governs animal spirit -- emotions, senseperceptions, sensuality, sensory and motornervous power


7



KHABRoot10b. GebIle

Governsphysical body -- spirit's window to the physical world --Contributes to the illusionof being separate from all otherthings.


Source: Adapted from Amen (1996).

Christian Correspondences
It is interesting to remark, not only upon the similarity between the spiritual science of the Kamau and that of the Hindus and Buddhists, but also on correspondences with Christianity. ben-Jochannan (1970) has taught us about the African origins of the "Western religions," in particular Judaism and Christianity. Higgins (1836), Massey (1907), and Budge (1926) long ago remarked on the close correspondence between the Kamitic tale of the resurrection of Ausar, and the Christian story of the resurrection of Jesus Christ. And Finch (1991) has recently given a masterful summary of the Kamitic antecedents of Christian myth and symbolism. The Tree of Life provides a framework within which to see again the correspondence: We have 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, is fundamentally a story intended to teach the lesson of spiritual science diagrammed into the Tree of Life, namely that the route back from Sphere 10 of 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 back on the throne, contains the spiritual lesson that the way to reclaiming the Divine Spark within us (Ausar) is through devotion. It is the Auset faculty that also 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 the spirit, through affirmations (Sebek) and visualizations (Het-Heru) in order to open the way to the realization of Man's Will in a manner consistent with Divine Will. It is God-the-Son, Heru at Sphere 6, who represents Man's Will in this framework, and whose task it is to re-establish God-the-Father (Ausar at Sphere 1) on the throne, ie. to reyoke Man's Will to God's Will. This is the essential story of Jesus Christ. He is an archetypal God-the-Son whose purpose is to restore the kingdom of God to the throne -- the throne being the Consciousness of each individuated soul. It may take countless incarnations to do so, but therein lies the Kamitic concept of "salvation." The Atum lies within, and likewise, too, salvation ultimately lies within.
In this conception, the Yoruba deity Shango corresponds to Christ, and conversely, Christ, in terms of the Tree of Life, corresponds to Shango! And to Heru. This is not to suggest that the historical Christ is the historical Shango. They are different; they represent two separate historical and individual souls. But in terms of the Tree of Life, they have a functional or archetypal correspondence.
There is an interesting story in this context told to me by the Yoruba priestess and Reiki Master who in what she called a Multi-dimensional Life Recall session I had with her, brought me face to face, in trance, with the who-I-was before I was born, and also with my long-deceased father. I have since come to know Osunnike Anke quite well, and she told me the story of a Baptist minister, without of course revealing who he was, who came to her for a similar sort of session. He did not volunteer for the session, but he did embrace the idea, perhaps out of curiosity, after his wife told him about Osunnike's work. As Osunnike does at the outset of these sessions, she said a prayer asking for guidance, invoking the Ascended Masters, the Orishas, Angelic Forces, Spirit Guides, etc.. Then, for some reason which she did not quite know, except perhaps that her client was a Baptist minister, she added "... and Jesus Christ." Well, lo and behold! As the session got underway and the Minister went into trance, she felt this powerful presence enter into the Minister, and she knew[Note: How she knew is another question. Suffice it to say, as I found out when I had my session with her, when I came face to face with the who-I-was before I was born, that in these matters, one just knows. The who-I-was before I was born looked very different from me, so the fact of recognition had some basis other than the outward appearance of the image that came to me. As a friend of mine once said, we seem to 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. After hemming and hawing for what seemed like several minutes, he finally allowed himself to say it. "It's Jesus!" Well, as it transpired during the session, it seems that Jesus and the Minister had been contemporaries during Jesus' lifetime, and had walked the path together as friends and colleagues. Paradoxically, as a result of that session, it strengthened the Minister's "personal relationship" with Jesus, at the same time that it must undoubtedly have undermined his belief in certain dogma of the Church. In the present framework being put forward, and for which we owe and credit the Kamau, Christ would be seen as an ancestor, and an especially honored one -- probably an Ascended Master, meaning one who, in terms of the present framework, has "realized Ausar." He is in distinguished ancestral company, but he is one among many. Belief in him is neither a necessary nor sufficient condition of "Salvation," although there are aspects of spiritual science in his teachings and in the example of his life, that if followed, would certainly 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 the Sun-God. Each of the deities -- excepting Ausar -- is aligned with one of the seven major planets, as shown in Table 1.2. Tehuti and Maat share the planet Jupiter. According to this chart, the planetary correspondence for Heru, also Shango, is the Sun. The Christian festival of Christmas may be seen as corresponding to the "(re)birth" of the Sun, since it marks roughly the point (in the northern hemisphere) at which the Sun's apparently lowering trajectory through the sky, with the shortening days of winter, is reversed, and the days start lengthening again, and correspondingly, the Sun's daily arc 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 the spring 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 three days, the sun can be said to be suspended on the cross or "crucified" for three days." (Finch, 1991: 191)
Heru's connection with the Sun infuses the language as well. Heru was known to the Greeks as Horus, suggesting a compelling etymology for the word "horizon." Just as Heru is situated at the geometric center of the Tree of Life, midway between the Divine Spheres up above and the more earthly ones below, Horus (the Sun) on the horizon is a compelling image of Man's Will hovering between the Divine heaven, and the mundane earth. In this connection, it is interesting also that Horus is linked phonetically also to helios -- through the interchangeable letters "l" and "r." -- the Greek word for "sun."
Other Correspondences


Table 1.2: PLANETARY CORRESPONDENCES OF THE DEITIES


Planet


Deities


Metal


Day of Week


Kamitic


Yoruba


MoonAusetYemojaSilverMonday
MercurySebekEsuMercuryWednesday
VenusHet-HeruOshunCopperFriday
SunHeruShangoGoldSunday
MarsHerukhutiOgunIronTuesday
JupiterMaat, TehutiOrunmila, Aje ChagulliaTinThursday
SaturnSekertObaluayeLeadSaturday






Table 1.2 also shows the planetary correspondences to others of the Kamitic deities, and the Yoruba correspondences. The further correspondences to the days of the week are also shown, and to some common metals. These correspondences are worth remarking, as it may seem somewhat of a stretch and a priori incredible that the Yoruba deities or the deities of the Kamitic Tree of Life should have correspondences to things as disparate as metals, planets, and days of the week. Furthermore, the number seven has acquired a mystic significance and crops up in a number of contexts. I make sense of it in the following way.
The Ubiquity of Vibration, hence of Harmonic Scales, Musical and otherwise

Implicit is the notion that what we perceive is an interaction of Matter and Mind. Bowen (1969) tells us, recounting what he learnt from the Bonaabakulu Abasekhemu:
But really there are but two manifestations, Mind and Matter. What we call Force is not a separate manifestation. It is simply certain of the lowest, or grosser grades of Mind. Force is simply that portion of Mind which endows Matter with Form. It is that portion of mind which transmits the idea of Form to the higher grades where Consciousness dwells. Let the pupil think and he must see that this is so. Colour, size, shape, what are they? Simply light vibrations which when passed on to the Consciousness give the idea of Form. And what is vibration? It is Force. Heat, cold, hardness, softness, varieties of taste and smell are all vibrations, and therefore also Force. If you make Force a separate manifestation, then also you must make those planes of Mind which transfer the ideas of passion or emotion, separate manifestations.
Accordingly, if vibrational energies lie at the heart of all perception, it should not be surprising that such energies may be classified the same way in which musical notes are classified: there is a scale, and within the scale there are distinct notes, which repeat from octave to octave, but with increasing pitch as one goes up the scale. There are seven notes in the musical scale that has come down to us (here too the Kamau may be credited (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 we count the five black notes as well as the seven white ones within any octave. The Periodic Table of the Elements that Mendelev developed exhibits a similar, periodic, property. This property is grounded in the wave-like behavior of subatomic particles, describable by mathematics that is "formally analogous to those found for elastic waves like those in a vibrating violin string" (Andrews and Kokes, 1963: 98). It is on the basis of this kind of wave-theoretic mathematics that the periodic properties in the chemical behavior of the elements may be explained by modern science. In yet another context, within the light spectrum, there are seven distinct colors -- red, orange, yellow, green, blue, indigo, violet. In some ways, given the infinite possibilities of gradation within any one octave of musical notes, or of distinct colors in the spectrum, it is a matter of perception why in both cases our sensory apparatus appears to be comfortable with a seven-fold classification. Or perhaps it is not perception, so much as the underlying reality that our sensory apparatus is wired that way. At any rate, the ancients found some way of knowing these things, with or without the benefit of wave equations, and were able to classify all objects according to the dominant vibrational "note" they possess. In this way, it begins to make sense how planets (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, the periodicities are sometimes more complex than that of the simple musical scale. As we know from the harmonics of a vibrating string, a single note actually is made up of a suite of vibrations, corresponding to divisions of the length of the string, ie., the frequency of vibration of the whole string, half the string, one third, etc. In terms of these divisions, we have the dominant vibration (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 1/11 are left out, as are the divisions above 1/12, for the simple reason that the 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 1/1 division would be the fundamental, the 1/2 division would be C in the second octave, 1/3 would be G in the second octave, 1/4 would take us to C at the third octave, 1/5 would be E in the third octave, 1/6 would give us another G also in the third octave, and 1/12 the G in the fourth octave. The 1/7 division would give us B in the fourth octave, the effect of which may be ignored as it is swamped by the core notes C, G and E making up the suite. Likewise, the 1/11 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 the series 1/1, 1/2, 1/3, 1/4, 1/5, 1/6, 1/12 in terms of the composition of the suite of tones and overtones comprising the vibration of the string.
Even in the simple musical scale, as already noted, we may add semi-tones to 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) in the scale, it begins also to make sense why the number 12 is as ubiquitous as the number seven in matters having to do with the esoteric and spiritual sciences. I think specifically of the twelve signs of the zodiac in the astrological system developed also by the ancient Kamau, the twelve months of the year, etc. These matters are complicated, and I do not intend to ascribe greater significance to the numbers seven and 12 than that which Nature accords them. The suggestion is merely that vibrations and vibrational frequencies follow the mathematical laws pertaining to harmonics and harmonic series. Therefore, it should not be surprising that vibrational energies, whether tied to color, smell, sound, the elements of the periodic table, etc., should also be classifiable in a manner analogous to the notes of a musical scale. The universe is a cosmic symphony! Still, I do not suggest that everything in the universe is tonal -- the universe allows space also for sheer noise. Still less do I suggest the necessity of a tonal classification based on recurring octaves varying only in pitch (for I am dimly aware of musical systems in which the classical octave is replaced by a scale which allows for quarter tones as well as half-tones, yielding many more notes per scale than the octave); I do however suggest a reason for its ubiquity.
Conclusion
We saw in the previous article, The Ancient Wisdom in Africa, that there exists all over Africa a learned society which the Zulu call the Bonaabakulu Abasekhemu, and which claims to derive from a Kamitic priest of Auset who lived during the time of Pharaoh Khufu. What I have tried to do in the present article is to summarize very briefly the main elements of the Kamitic cosmology, and to show several points of correspondence between it and the teachings of the Bonaabakulu Abasekhemu as reported by Bowen. I have tried also to show the correspondence between the ancient Kamitic teachings about the deities of the Tree of Life, and similar teachings about the orisha, the deities of the Yoruba. Further, I touched briefly on the connection between the Christian resurrection story, and a remarkably similar story that derives from the ancient Kamitic cosmology, namely the story of the resurrection of Ausar. In the process, the Christian resurrection story acquires new meaning, derived from the Tree of Life and the African cosmology for which the latter stands as holistic metaphor. Finally, I tried to explain 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 a fresh 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 relation between science and religion. In future articles, I will take a look at these, among others.
Grisso







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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 of African Science and Technology


Harish Johari (1987). Chakras: Energy Centers of Transformation

The Ancient Wisdom in Africa

Zulu 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 he speaks. Bowen describes this encounter with Mankanyezi:
n company with a famous Boer hunter named du Pont, I met Mankanyezi near the Limpopo river. (No precise year is given, but from remarks earlier made 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 see this river visit the Great Lake of the North (Lake Nyasa). To the eastward of that lake, you will visit the springs of another river, and there you will meet one of my elder brothers."
"Indeed," said du Pont, "if it should happen that we go so far, which is not our intention, how are we to know this brother of yours? I suppose he is not your 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 brother because he is an Elder in the Family (Society) to which I belong, whose members are the guardians of the Wisdom-which-comes-from-of-old. There are many of us -- one at least in every tribe and nation throughout this great land. (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 common Brother; he of whom I speak is my elder".
We see from the foregoing the first point, namely that Mankanyezi belongs to a Society, whose members are the guardiams of the Wisdom which comes from of old, and moreover that the guardians of this wisdom may be found in every tribe and nation throughout Africa. However, there is more.
"But," I asked in surprise, "how can you know this man, seeing you have often told me you have never travelled beyond the Zambezi?"

"I know him because I have often seen him, though not in the flesh. Often we have spoken together. Do you think the mind of Man can travel only in the flesh? 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. Fixing his eyes upon it, he extended his hand, palm upward, towards it, and began to breathe slowly and regularly. In a few seconds, the beady eyes of the little reptile turned towards him. It took a little run forward, then stopped, its sides expanding and contracting, rhythmically. After a few seconds further pause, it again darted forward, and settled itself upon the old man's palm. He let it rest for a minute, then slid it gently among the leaves, where it quickly concealed itself. He looked at us and smiled gently.
"That is witchcraft (ubutakati) perhaps you will say, and perhaps I sent an evil spirit to call the lizard to me. Or perhaps it is itself an evil spirit which serves me. If I tell you that my mind went out and entered its brain and our two minds became one, you will not believe. Some day, perhaps, you will understand."
Over a year later, near the source of the Rovuma River, to the east of Lake Nyasa, 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. From careful inquiries made by my companion, it became certain that this man and Mankanyezi could never have met. The one had certainly never been south of the Zambezi, and equally certainly the other had never been north of the river. Yet there was no question of their intimate knowledge of each other, a knowledge which could not have been gained second hand, for a thousand miles separated their dwelling places, and the tribes had no point of contact whatever.
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 Mankanyezi the Zulu, and his brother in the Society, a Masai. Crediting the truthfulness of this account, at least as to the facts rendered, the conclusion is clear that there are senses accessible to Man, beyond the five acknowledged by Western science, which allow, among other things, for thought to be transmitted, and received.
Later in the paper, Bowen makes reference to his having become a pupil of yet another wise old man, one Mandhlalanga, who attempted to teach him some of this science, but "circumstances arose which led to [Bowen] abandoning [his] studies." Still, Bowen went on to recount from his "copious notes" some of what he managed to learn:
[T]he Brotherhood to which Mankanyezi and the others belong is called "Bonaabakulu abasekhemu." (emphasis mine) ... The name may be tendered in English as "The Brotherhood of the Higher Ones of Egypt." (emphasis mine)." The Brotherhood was founded in Egypt in the reign of the Pharaoh Cheops; its founder being a priest of Isis. It has as its objects the spreading of the Wisdom which comes from of Oldamong all races and tribes in Africa (my emphasis), and the study and practice by its members of what we call Ukwazikwesithabango, which means that science which depends on the power of thought. It is the only true science there is." (Editor's note: see image of Auset -- Isis to the Greeks -- at right, from a statue dating back to ca. 4000 BCE)

Of course the root word khemu, emphasized above, refers to km.t of the hieroglyphs, variously phoneticized as Khamit, Kamit, Kemet, etc., referring to what the ancient Greeks called Egypt. The implication is clear that the traditional religions (better, spiritual sciences) of Africa derive from ancient Kamit, and that this is a tradition that informs the spiritual traditions of the Zulu, as we see here. But as is also now well known, the spiritual sciences of Kamit also inform the religious systems notably of the Dogon, the Yoruba, the Wolof, the Akan, among many other African nations from the West and Central parts of Africa as well as the South. Diop (1981: 218) and Williams (1987) inform us of the waves of migration through which the Kamitic traditions were spread. Evidently there is a substantial gene-flow, not only the flow of ideas to which Bowen avers. The peoples already mentioned claim not only a cultural inheritance, but also genetic descent from the Kamau (The people of Kamit). Those of the Bonaabakulu Abasekhemu, are, as reported by Bowen, to be found in every tribe and nation throughout the great African continent, and indeed beyond. If the Bonaabakulu Abasekhemu brotherhood traces its origin to the reign of Cheops, it would predate the traceable lineage of every other religious tradition still extant, because it would go back to approximately 3900 BCE. The next closest tradition in terms of age would be Vedic tradition of India, which based on the Rig Veda, could be traced back to about 1500 BCE, and even the Vedic tradition would appear also to owe some of its spiritual science to Kamit. The earliest written parts of the Bible would have been written ca. 1000 BCE, based on a tradition dating back to Abraham, who would have lived one thousand years earlier, in about 2000 BCE. Moses lived about 1300 BCE. Chinese Taoist philosophy dates back only to about 500 BCE, as does Confucianism.
Indeed, Kamit is the fountainhead, not only of the extant traditional religions and spiritual systems of Africa, but also (i) of the major religions of the East, namely Buddhism, Hinduism, and Taoism (the root word here, "Tao," betrays its 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 the Kamitic/African antecedents. As to the "Eastern" religions, I would draw the reader's attention to the obvious points of correspondence between the tradition just sketched by Bowen, and what is popularly known of the Eastern religions: "Ukwazikwesithabango is "that science which depends on the power of thought" ... and "the only true science there is" (see earlier) -- as articulated by Mandhlalanga and reported by Bowen. Those who have read Chopra (1993) or heard him speak of "focused intention" would appreciate the fact that here is shared a core precept in common between the teachings of the Bonaabakulu Abasekhemu and those of Eastern religion. But in 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 the Cosmos affords, and must shake off all accretions accumulated on his descent from individualised Spiritual Mind into grossest Matter. To do this, he is born and born again (emphasis mine), for his physical body dies, as do his lower mental principles; only his higher mental principles which are akin with the Itongo survive individuality bestowed upon them at its opening.

While Kamit would thus appear to be the antecedent if not the source of all the major world religions, Christianity and Islam appear to depart from core Kamitic precepts. For certain, where mere belief in one or other doctrine is offered as the sine qua non of "salvation," it departs from the Kamitic precepts, which emphasized the divine attributes with which God endowed Man, and the need for those attributes to be awakened through spiritual cultivation. [Note: To be divine, is not the same thing as to be God. The analogy that is often given in African spiritual science to explain this point is that of the relation between a drop of water in the ocean, and the ocean itself: the drop of water may contain all of the essential qualities of the ocean, but is of vastly lesser scale.] The "savior" lies within; it is not an external Christ-figure, mere belief in whom (emulation would be a different matter) is the necessary and sufficient condition of salvation. Likewise, the Kamitic concept of the devil is not essentially of an external entity with apparently God-like powers in eternal struggle with the Almighty, but rather that part of Man's being that is in opposition to her Divine Nature, because not yet identified with the Higher, Divine, Self. This failure to identify with the Higher Self leads Man, in the exercise of God-given free will, to make choices that are not in accordance with Divine Law and God's Will -- thus causing pain and suffering for the violator and those she affects, as Divine forces ultimately act to bring the violator back into alignment with Divine Law.
[I]Prophets and holy men and women from time immemorial have attempted to teach us how to transcend the lower, animal, part of the self, and attain to the divinity that is our essential nature, and the state to which we are on a journey of return. It is also what those of the Bonaabakulu Abasekhemu teach. I would not at all be surprised if the one born Yeshua ben Yosef (later to be known as Jesus Christ), a member of the Essenes, were not also a member of the aforementioned Bonaabakulu Abasekhemu brotherhood! That however is speculation. What is not speculation is that adepts exist on the African continent, and elsewhere, who, like Christ, perform what to the uninitiated could only be described as "miracles." It is my proposition that in reclaiming our African spiritual heritage, we may also find a way to come closer to that which Yeshua promised. Did he not say "... you too can do as I do."?
Grisso


1998, TheAfrican.Com
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1998 TheAfrican.Com

Peace be upon you