In the Egyptian Mysteries the Neophyte was required to manifest the following soul attributes:
(1) Control of thought and
(2) Control of action, the combination of which, Plato called Justice (i.e. the unswerving righteousness of thought and action – [Siphiwe note: the object of which, according to Neely Fuller Jr, is that no one is mistreated and those that need the most help get the most help]).
(3) Steadfastness of purpose, which was equivalent to Fortitude.
(4) Identity with spiritual life or the higher ideals, which was equivalent to Temperance, an attribute attained when the individual had gained conquest over the passional nature.
(5) Evidence of having a mission in life and
(6) Evidence of a call to spiritual Orders or the Priesthood in the Mysteries: the combination of which was equivalent to Prudence or a deep insight and graveness that befitted the faculty of Seership.
(7) Freedom from resentment, when under the experience of persecution and wrong. This was known as courage.
(8) Confidence in the power of the master (as Teacher), and
(9) Confidence in one’s own ability to learn; both attributes being known as Fidelity.
(10) Readiness or preparedness for initiation. There has always been this principle of the Ancient Mysteries of Egypt: ‘When the student is ready, then the master will appear.”
Manifestation of the above attributes was accomplished by completely submitting to the
11 LAWS OF MAAT
Ma’at: The 11 Laws of God
0. Law of Amen (Amen Ra)
I am created in the likeness of a peace which cannot be disturbed. Regain my original state of peace to attain my reason for coming into existence - the enjoyment of life
1. Law of Ausar (Osiris)
My nature is an unconquerable peace. Therefore, nothing and no one in the world can be against me. All experiences come to me to promote my reclamation of peace, that I may in turn acquire wisdom and power.
2. Law of Tehuti (Toth)
When my thoughts, feelings and actions reflect the Word of God then the power of God’s spirit and a peace that nothing can challenge flows through my being.
3. Law of Sekher (Sokar)
When my emotions manifest in response to the Word of God they have the power to influence any and all events in the world.
4. Law of Ma’at (Ma’at)
God needs me in order to come into the world. Fulfilling God’s need is the highest act of love and only through my love for God can I fulfill my love for others. I Become God’s love in the world for the protection of the world.
5. Law of Herukhutt (Horus the Elder)
I Know that God neither punishes nor rewards nor protects. I will have the comfort of controlling these for myself.
6. Law of Heru (Horus)
I have the power but not the right to ignore God’s law. I Choose to follow God’s law with the love and joy that comes from understanding and the wisdom and power of God’s spirit flows through my being.
7. Law of Het-Heru (Hathor)
It is not what I imagine but who is imagining. Am I a human or a divine being?
8. Law of Sebek (Anubis)
It’s not what I think or affirm. It’s who is thinking or affirming. Am I a human or a divine being?
9. Law of Auset (isis)
Prepare to sacrifice everything to become the vessel of God on earth and I will, in turn, receive everything.
10. Law of Geb (Geb) I Know that from heaven I came and to heaven I will return; I seek not enduring works on earth.
HOW DID THE INITIATE TRAIN HIM OR HERSELF TO SUBMIT TO THE 11 LAWS OF MAAT?
BY NIGHTLY CONFESSING THE 42 APPLICATIONS OF THE PRINCIPLES OF MAAT IN PREPARATION FOR THE UTCHAU METU (WEIGHING OF THE HEART JUDGMENT CEREMONY) THAT TAKES PLACE EACH WINTER SOLSTICE AND AT DEATH.
42 Divine Principles of Maat
I have not committed sin (violated the 11 laws of Maat).
I have not committed robbery with violence.
I have not stolen.
I have not killed men or women.
I have not stolen food.
I have not swindled offerings.
I have not stolen from God/Goddess.
I have not been excessively angry.
I have not cursed God/Goddess.
I have not behaved with violence.
I have not caused disruption of peace.
I have not acted hastily or without thought.
I have not exaggerated my words when speaking.
I have not stolen what belongs to God/Goddess.
I have not overstepped my boundaries of concern.
I have not cursed anyone in thought, word or deeds.
I have not stolen from or disrespected the deceased.
I have not destroyed property belonging to God/Goddess.
I have not taken food from a child. - (I have not taken advantage of people or placed myself before the needy.
I have not been angry without reason.
I have not seduced anyone’s wife.
I have not closed my ears to truth.
I have not terrorized anyone.
I have not disobeyed the Law.
I have not told lies.
I have not carried away food (that which other people need)
I have not cursed.
I have not polluted myself.
I have not committed adultery.
I have not made anyone cry.
I have not felt sorrow without reason.
I have not assaulted anyone.
I have not worked evil.
I have not used evil thoughts, words or deeds.
I have not polluted the water (I have not made dirty that which is clean and useful).
I have not spoken angrily or arrogantly.
I have not falsely accused anyone.
I have not placed myself on a pedestal.
I have not acted with insolence (rude and disrespectful behavior).
I have not been an eavesdropper.
I have not been deceitful.
I have not stolen anyone’s land.
EXPLAINING THE PROCESS OF HOW MAN BECOMES ONE WITH GOD
Moses
"And Moses was learned in all the wisdom of the Egyptians and was mighty in words and in deeds." Acts, chapter 7:22
SO, BEFORE MOSES "WROTE" THE FIRST FIVE BOOKS OF THE BIBLE, HE HAD FIRST LEARNED ALL THE WISDOM OF THE EGYPTIANS. WHAT DID THE EGYPTIANS TEACH?
The best authority on this subject is George G.M. James and his book, Stolen Legacy. According to James,
“The ancient Egyptians had developed a very complex religious system, called the Mysteries, which was also the first system of salvation.
As such, it regarded the human body as a prison house of the soul, which could be liberated from its bodily impediments, through the disciplines of the Arts and Sciences, and advanced from the level of a mortal to that of a God. This was the notion of the summum bonum, or greatest good, to which all men must aspire, and it also became the basis of all ethical concepts. The Egyptian Mystery System was also a Secret Order, and membership was gained by initiation and a pledge to secrecy. The teaching was graded and delivered orally to the Neophyte; and under these circumstances of secrecy, the Egyptians developed secret systems of writing and teaching and forbade their Initiates from writing what they had learnt.
‘The earliest theory of salvation is the Egyptian theory. The Egyptian Mystery System had as its most important object, the deification of man, and taught that the soul of man if liberated from its bodily fetters, could enable him to become godlike and see the Gods in this life and attain the beatific vision and hold communion with the Immortals.’ (Ancient Mysteries, C.H. Vail, P. 25).
Plotinus defines this experience as the liberation of the mind from its finite consciousness, when it becomes one and is identified with the Infinite. . . . It involved a process of disciplines or purification both for the body and the soul. Since the Mystery System offered the salvation of the soul it also placed great emphasis upon its immortality. The Egyptian Mystery System, like the modern University, was the center of organized culture, and candidates entered it as the leading source of ancient culture. According to Pietschmann, the Egyptian Mysteries had three grades of students
(1) The Mortals i.e., probationary students who were being instructed, but who had not yet experienced the inner vision.
(2) The Intelligences, i.e., those who had attained the inner vision, and had received mind or nous and
(3) The Creators or Sons of Light, who had become identified with or united with the Light (i.e., true spiritual consciousness) . . . . For years they underwent disciplinary intellectual exercises, and bodily asceticism with intervals of tests and ordeals to determine their fitness to proceed to the more serious, solemn and awful process of actual Initiation.
Their education consisted not only in the cultivation of the ten virtues, which were made a condition to eternal happiness, but also of the seven Liberal Arts which were intended to liberate the soul. There was also admission to the Greater Mysteries, where an esoteric philosophy was taught to those who had demonstrated their proficiency. (Ancient Mysteries C. H. Vail P. 24-25). Grammar, Rhetoric and Logic were disciplines of moral nature by means of which the irrational tendencies of a human being were purged away, and he was trained to become a living witness of the Divine Logos. Geometry and Arithmetic were sciences of transcendental space and numeration the comprehension of which provided the key not only to the problems one’s being; but also, to those physical ones, which are so baffling today; owing to our use of the inductive methods. Astronomy dealt with the knowledge and distribution of latent forces in man, and the destiny of individuals, races and nations. Music (or Harmony) meant the living practice of philosophy i.e., the adjustment of human life into harmony with God, until the personal soul became identified with God, when it would hear and participate in the music of the spheres. It was therapeutic and was used by the Egyptian Priests in the cure of diseases. Such was the Egyptian theory of salvation, through which the individual was trained to become godlike while on earth, and at the same time qualified for everlasting happiness. This was accomplished through the efforts of the individual, through the cultivation of the Arts and Sciences on the one hand, and a life of virtue on the other.
There was no mediator between man and his salvation, as we find in the Christian theory.
The virtues were not mere abstractions or ethical sentiments but were positive valours and virility of the soul. Temperance meant complete control of the passionate nature. Fortitude meant such courage as would not allow adversity to turn us away from our goal. Prudence meant the deep insight that befits the faculty of Seership, Justice meant the unswerving righteousness of thought and action. . . .
The Egyptian Mystery School at On (Heliopolis) where Moses was reputed to have been educated taught the 42 Laws of the Goddess Maat, which initiates had to recite every year in the Utchau Metu ceremony during the Winter Solstice. By saying the words, “I have not ….”, it activated the law/principle of MAAT which is truth and justice. If the statement “I have not ....”, was not, in fact, true, it would activate a vibration/frequency that was not in harmony with Truth. Thus, the “sin” or violation of the laws of MAAT would thus be exposed, registered and recorded both in the “book of life” and in the consciousness of the initiate. In addition, the weight of this “sin” would be added to the scales of justice. Ra Un Nefer Amen explains,
“Utchau means ‘to judge, and to weigh’. Metu means ‘word,’ (in the sense of thoughts, ideas and mind). The Utchau Metu is a ritual complex that involves the Judgement, or Weighing, or Inspection of the Will and the Mind. Unable to understand the metaphoric symbology of Kamit, Egyptologists translated the system as Weighing of the Heart and Word. This is easily understood when we understand that what we call the mind is the faculty that processes words and images. As for the ‘heart’ we just need to understand that the heart alluded to is the Ab part of the spirit. It is the division of the spirit that is the vehicle of the day consciousness of the incarnated person. You must recall that the self, that which answers for ‘I’ in your being and as yourself, is composed of consciousness and will (and it excludes the spirit, the other half of your being). The Judgement of the will is therefore the Judgment of the person. Why the mind, the Sahu part of the spirit, is also judged will become clear shortly.
The following words are the most important that you will hear in your life.
1. The immediate and direct controller of your physical well-being, and social life is the life force or animal or animating divisions of the spirit.
2. The Life Force is under the direct control and direction of a certain type of thoughts in your mind. These are the thoughts that make up your conviction of what kind of being you are, and what type you are within this typology (human or divine).
3. The life force or animal spirit is pure energy and as such it is regulated by laws like all energy systems in nature and the universe.
4. Therefore, the thoughts that control and direct the life force must be in agreement with the laws that regulate the life force. These laws are the laws that are associated with each of the 11 faculties – Neteru- of the spirit.
a. If the thoughts in your mind are in agreement with the 11 laws that regulate your life force, then the components of your life force will perform their functions in harmony with each other resulting in good physical health, mental performance, positive emotions, and a successful and harmonious social life.
b. If the thoughts in your mind were based on the animal spirit itself (emotionalisms, sensuality, opinions and beliefs) then the components of your life force will perform their functions in a chaotic manner, resulting thus in ill health, mental errors, negative emotions or their domination, and a life of mixed success and social well-being but mostly failure. Even your successes will be seeds of future troubles or failures, because they will lack holism – that is, your successes here will create many more problems there.
Utchau Metu: The Spiritual Cultivation of the Mind, Centerpiece of Spirituality and Religion . . . .
‘. . . .From the foregoing we can now understand that the practice of the Utchau Metu (Weighing of the will/man and the mind) is not an arbitrary or just another spiritual practice. Since man’s life is directly controlled by the life force, which is directly controlled by the mind, we must inspect the mind to see what types of ideas exist in it. Are they ideas that are in agreement with the laws that regulate the life force, or are they ideas that are in violation with them?
If the ideas that are in the mind are not the laws that regulate the life force, then the self (you, will) cannot exercise its control and direction of the force that determines the events in your life. A supreme goal of spiritual training, therefore, is the cultivation of a mind that has no thoughts about the self that are not in agreement with the laws that regulate the life force. If gasoline is what directly determines the performance of your car, what good is watered down gasoline?
Yet, the will must also be weighed in itself. There is a saying that is illegitimate because it is redundant. This is ‘free will.’ The will is free by its inherent definition and function. To will is to choose and there is no choosing where behavior is determined by emotion and sensuality – force or energy. An act of will is therefore an act taken in the freedom from emotional or sensual impulse or compulsion. The other supreme goal of spiritual training is the cultivation of the incarnated self – the will – which resides in the Ab spirit, to live by the truths/laws that have been placed in the mind – Sahu spirit. These are the two and only tasks that you came to perform on earth. If you do not accomplish them, you have wasted your incarnation . . .
While some religions teach that man will be judged at some time in the future (no one knows when), even after hundreds and thousands of years after death, the Kamitic religion teaches that all adults are all judged every winter solstice (December 21-24) and right after death as the last judgment. Since it is known what the judgment entails – the inspection of the mind and will for the evidence of living by truth – it makes sense to prepare for the annual and final judgments by carrying out the daily judgments to ensure that there is nothing but the law in the spirit. Daily evaluation is not unknown to many masons and spiritual traditions. They differ from the Kamitic system in that they are not acquainted with the 11 Laws of the spirit. Their inspections, therefore, fail to cover all of the possible violations. The inspection of the will and mind is thus a process of checking the content of the mind and performance of the will against the 11 Laws of the Spirit. This was symbolized by the placement of the hieroglyph for the will/Ab in one of the pans of a scale to be weighed against the feather of Maat (symbol of divine law) in the other pan. To get the full import of the symbol you must consider that the heart of man must weigh more than an ostrich feather. Thus, for such a heart to be equal in weight to a feather is indicative of a ‘light heart’ – one that is not weighed down by the guilt of sin, or a will not pushed by the force of emotion or sensuality – that is, freedom from the animal. . . .
When you go through the daily (efforts to live truth) and nightly (declarations) Utchau Metu work, you will discover that there is an objective witness to your efforts. You know what happens when you tell a lie. Something called conscience – a little voice – repudiates you. Calls you a liar. This voice that judges us when we do wrong had been called ‘conscience’. . . . Once you make a sincere effort to live according to the 11 Laws and perform your nightly declarations you will discover that the ‘voice’ will not merely condemn you, it will instruct you. You will find yourself intuiting knowledge concerning the laws and their implementation. This ‘voice’ is the Voice of God that has taken up residence in the highest division of your spirit . . . . There is a point that you can and must reach where you will be able to declare that you have mastered (Kheru) all of the divine laws of (maa). You can and must reach that point where only laws exist in your minds for you to point where your spirit is able to take the lead in bringing forth effects in your life. You can and must arrive at that point where you have met all of the requirements to share in God’s wisdom/omniscience and spiritual power/omnipotence. . . . You will know that point has been reached because your observance of all the laws is automatic and night after night, week after week, month and year after year, you have declared without failing a night ‘I have not . . .’ and you have not been repulsed or rebuked by the Voice of God.”
WHAT DOES ALL OF THIS HAS TO DO WITH ME?????
Nhidi ka wrasse. “I am Balanta.”
My ancient ancestors originated in the Nile Valley. They had Sudanic and Bantu origins and their spirituality was based on vital life force energy. I have traced the POLITICAL AND LEGAL STATUS OF 1,108 GENERATIONS OF MY FAMILY . In 1939, in his book, The Making of Egypt, Flinders Petrie identified my ancient Balanta ancestors as the “Anu”:
“The Anu people. Besides these types, belonging to the north and east, there is the aboriginal race of the Anu, or Aunu, people (written with three pillars), who became a part of the historic inhabitants. The subject ramifies too doubtfully if we include all single-pillar names, but looking for the Aunu, written with three-pillars, we find that they occupied Southern Egypt and Nubia. . . . As to the Southern Egyptians, we have the most essential document, a portrait of a chief, Tera-neter, roughly modeled in relief in green glazed falence, found in the early temple at Abydos. [see 1 on map below] Preceding his name, his address is given on this earliest of visiting cards, ‘Palace of the Aunu in Hermen city., Tera-neter.’ Hemen was the name of the god of Tuphium (Lanz., Dict. 544), 13 miles south of Luqsor [also known as Thebes; see 2 on map below]. Erment, opposite to it, was the place of Aunu of the south [see 3 on map below], Aunu Menti. The next place in the south is Aunti, [Gebeleyn; see 4 on map below], and beyond that Aunyt-seni [Esneh; see 5 on map below]. The chief peculiarity of the figure is the drooop of the chin; this is caused by a slanting jaw with short ramus. The same type of jaw is seen in the ivory king from Abydos, and moreover, the Scorpion king who preceded Nar-mer.”
The great scholar Cheik Anta Diop writes in The African Origin of Civilization: Myth or Reality (originally published Nations Negres et Culture) 1955 (Published in English in 1974):
"This civilization called Egyptian in our period developed for a long time in its early cradle . . . This cycle of civilization, the longest in history, presumably lasted 10,000 years. This is a reasonable compromise between the long chronology (based on data provided by Manetho -the last student of the Ancient Egyptian Mystery School of Anu at Alexandria before it was invaded by Alexander the Great in 330 BCE) which places the beginning at 17,000 BCE and the short chronology [3100 BCE] of the moderns - for the latter are obliged to admit that by 4245 BCE the Egyptians had already invented the calendar (which necessarily requires the passages of thousands of years)."
French Egyptologist Abbe Emile Amelineau (1850-1916 CE) adds:
"These Anu [Ethiopians] were agricultural people, raising cattle on a large scale along the Nile, shutting themselves up in walled cities for defensive purposes. To this people we can attribute without fear of error, the most ancient Egyptian books, The Book of The Dead and the Text of the Pyramids, consequently all the myths of religious teachings. I would add almost all the philosophical systems then known and still called Egyptian. They evidently knew the crafts necessary for any civilization and were familiar with the tools those trades required. They knew how to use metals . . . They made the earliest attempts at writing, for the whole Egyptian tradition attributes this art to Thoth, the great Hermes, an Anu like Osiris, who is called Onian in chapter fifteen of The Book of the Dead and in the Texts of the Pyramids. Certainly the people already knew the principal arts; it left proof of this in the architecture of the tombs at Abydos, especially the tomb of Osiris, and in those sepulchers objects have been found bearing the unmistakable stamp of their origin - such as carved ivory . . . . All those cities [Ant, Annu Menti, Aunti, Aunyt-Seni today called Esneh, Erment, Quoch, and Heliopolis] have the characteristic symbol which serves to denote the name Anu" [Siphiwe note; In 2020 I received from Balanta elders the name, Brassa Mada which means “he who knows how to do, he who can do it”]
Diop continues in Origin of The Ancient Egyptians, 1981:
"The common ancestor of the Annu settled along the Nile was Ani or An, a name determined by the word (khet) and which, dating from the earliest versions of the `Book of the Dead' (4100 BCE) onwards, is given to the god Osiris. . . . The identity of the god An with Osiris has been demonstrated by Pleyte; we should indeed, recall that Osiris is also surnamed by the Anu: `Osiris Ani'.”
Diop continues in “Political and Social Evolution of Ancient Egypt”:
“The political unification of the Nile Valley was effected for the first time from the south, from the kingdom of Nekhen in Upper Egypt. Narmer’s Tablet, discovered by Quibell in Hierakonpolis, retraced its various episodes. The capital of the united kingdom was transferred to Tjenu (Thinis) near Abydos. This was the period of the first two Tjenu (Thinite) dynasties (3000-2778). By the Third Dynasty (2778-2723), centralization of the monarchy was complete. All the technological and cultural elements of Egyptian civilization were already in place and had only to be perpetuated. . . . Petrie affirmed that this dynasty, the first to give Egyptian civilization its almost definitive form and expression, was of Sudanese Nubian origin. [Siphiwe note: the people Petrie identified as “ANU”.] It was easier to recognize the Negro origin of the Egyptians when the initial display of their civilization coincided with an unquestionably Negro dynasty. The equally Negro features of the protodynastic face of Tera Neter [Siphiwe note: Tera-neter means “devoted one to God” and both “Nathaniel”, my given name at birth, and “Siphiwe”, my legal name given me by a council of elders in Azania in 2006 both mean “gift from God”] and those of the first king to unify the valley, also prove that this is the only valid hypothesis….
Diop continues:
‘With administrative centralization in the Third Dynasty,’ writes Jacques Piernne, ‘there was no longer any noble or privileged class.’ However, the clergy, guardian of the faith that established the king’s authority, was a corps apart, well organized and relatively independent. Until then it had exercised its spiritual guardianship at the coronation of the king in the temple at Heliopolis. But, to make his power absolute, the king clashed with the clergy. From then on he renounced the Heliopolis coronation and had himself crowned in his own palace at Memphis. He proclaimed the principle of his omnipotence by divine right, added ‘Great God’ to his titles, and was free from any human control. The advent of the Fourth Dynasty, with the Giza pyramids, showed that the monarchy had reached its zenith.
Thereafter, the regime again evolved toward feudalism. The courtiers constituted a special corps of dignitaries which would make itself hereditary by usage, and soon by right. [Siphiwe note: here is the orgin of monarchal rule, or rule by hereditary kings]. The cycle just described was twice more repeated almost identically and the history of ancient Egypt was to end without ever developing into a republic nor creating true secular thought. The feudal system that had just triumphed with the Fifth Dynasty reached its peak with the Sixth. It then engendered general stagnation in the economy and the administration of the State in urban as well as rural areas. And the Sixth Dynasty was to end with the first popular uprising in Egyptian history.
Obviously, division of labor on the basis of craftmanship already existed. The cities doubtless were active centers of trade with the eastern Mediterranean. Their idle poverty-stricken masses would take an active pat in the revolt. The mores of the nobility created a special class of men: servants contracted for varying tenure. The text describing these events shows that the country had plunged into anarchy; insecurity reigned, especially in the Delta with the raids by “Asiatics”. The latter monopolized the jobs intended for Egyptians in the various workshops and urban building yards.
The wretched of Memphis, capital and sanctuary of royalty, pillaged the city, robbing the rich and driving them into the streets. The movement soon spread to other cities. Sais was temporarily governed by a group of ten notables. The situation throughout the city was poignantly described in that text:
‘Thieves become proprietors and the former rich are robbed. Those dressed in fine garments are beaten. Ladies who had never set foot outside now go out. The children of nobles are dashed against the walls. Towns are abandoned. Doors, walls, columns are set aflame. The offspring of the great are thrown into the street. Nobles are hungry and in distress. Servants now are served. Noble ladies flee hungry and in distress. Servants now are served. Noble ladies flee… [their children] cringe in fear of death. The country is full of malcontents. Peasants wear shields into the fields. Man slays his own brother. The roads are traps. People lie in ambush until [the farmer] returns in the evening; then they steal whatever he is carrying. Beaten with cudgels, he is shamefully killed. Cattle roam at will; no one attends to them . . .
Each man leads away any animals he has branded. . . . Everywhere crops are rotting; clothing, spices, oil are lacking. Filth covers the earth. The government stores are looted, and their guards struck down. People eat grass and drink water. So great is their hunger that they eat the food intended for swine. The dead are thrown into the river; the Nile is a sepulcher. Public records are no longer secret.’
Apparently, the poor, at least for a time, retained the position thus acquired, for economic life and trade regained their normal course; wealth reappeared, though no longer in the same hands:
‘Luxury is widespread, but it is the poor who now are affluent. He who had nothing, possesses treasures, and the great flatter him . . .’
So, the first cycle of Egyptian history ended with the collapse of the Old Kingdom. It had begun with the feudalism that preceded the first political unification.; it closed in anarchy and feudalism. Monarchy sank into feudalism without being directly attacked. In fact, the principle of monarchy could not have been gravely threatened. Perhaps there were a few timid attempts at self-government in the Delta cities, as at Sais. But this was probably a temporary solution dictated by the suddenness of the crisis and the lack of public authority that followed the invasion of the Delta by the Asiatics. Cities on the invasion route were abruptly compelled to assure their own safety as the faced the common enemy. Confronted by this situation, the former provincial governors in Upper and Middle Egypt set themselves up as independent feudal lords, freed henceforth from any royal overlordship, though they did not ever question the principle of monarchy itself. On the contrary, each in his own way was trying to be king; they called themselves kings of their own regions. Apparently the bureaucratic apparatus, which weighed so heavily on the poor, along with royal absolutism, was the main target. . . .
After that revolution, all Egyptians had a right to the ‘Osirian death,’ the privilege of survival in the hereafter, previously reserved for the Pharaoh as the only one with a Ka, a soul, in the sky.”
Finally, Wayne Chandler, in Of Gods and Men: Egypt's Old Kingdom (1989) adds:
“Once again we must turn to Amelineau for it was he that discovered the tomb of Osiris at Abydos . . . [and] the head of Osiris found in a jar in the necropolis of Abydos. Because of this discovery Osiris could no longer be considered a mythical hero. The magnitude of this discovery cannot be stressed enough. . . "
So now I understand that my ancient ancestors knew that there was no mediator between man and one’s salvation, as we find in the Christian theory. They developed a system of spiritual training that allows me to become one with God. And this is the basis of a society like the Balanta’s that does not need chiefs or kings. Such a society is composed of a population of leaders. As explained on July 17, 1959 by His Imperial Majesty, Ethiopian Emperor Haile Selassie,
“In any normal society everyone has some opportunity to show himself as a leader, Even the mechanic or clerk who has an assistant assigned to him, not to speak of the doctor with all his helpers the officer who commands his troops, is a leader. Within his own sphere each has the same opportunity for showing ability and the same potential satisfactions as has the leader of a Government. The leader is marked out by his individual craftsmanship, his sensibility and insight, his initiative and energy. . . .
Leaders are people who raise the standards by which they judge themselves, and by which they are willing to be judged. The goal chosen, the objective selected, the requirements imposed are not merely for their followers alone. They develop with consummate energy and devotion their own skill and knowledge in order to reach the standards they themselves have set. This wholehearted acceptance of the demands imposed by ever-higher standards is the basis of all human progress. A love of high quality we must remember is essential in a leader. . . .
Dependability is another requirement in a leader. To be dependable is to be willing to accept the responsibility and to carry it out faithfully. A leader will always be willing to take counsel from his people. But will have to often act on what his own mind tells him is right. This demands that the leader has trained himself out of any inordinate fear of making mistakes. . . .
To embark successfully in a career involving leadership demands a courageous and determined spirit. Once a person has decided upon his life’s work and is assured that in doing the work for which he is best endowed and equipped he is filling a vital need, what he then needs is faith and integrity, coupled with a courageous spirit so that no longer preferring himself to the fulfillment of his task he may address himself to the problems he must solve in order to be effective. . . .
One mark of the great leader is that he feels sufficiently secure to devote his thought and attention to the well being of his subordinates and the perfection of his task, rather than being constantly worried about the approval of disapproval of others. . . .
He who would be a leader must pay the price in self-discipline and moral restraint. This entails the correction and improvement of personal character, the checking of passions and desires, and an exemplary control of one’s bodily needs and drives.
Leaders have to submit themselves to a stricter self-discipline, and develop a more exemplary moral character than is expected of others. To be first in place one must be first in merit as well. . . .
The true leader is one who realizes by faith that he is an instrument in the hands of God and educates himself to be a guide and inspirer of the nobler sentiments and aspirations to the people. He will kindle interest, teach, aid, correct and inspire. Those whom he leads will co-operate with him in maintaining discipline for the good of the group. He will instruct his followers in the goals towards which to strive, and create in them a sense of mutual effort for attaining the goal.”
And on July 2, 1963, HIM Haile Selassie I said,
“A qualified man with vision, unmoved by daily selfish interests, will be led to the right decisions by his conscience.”
I now understand that unless society graduates initates of the Anu Mystery School that produces professional men and women of integrity,
NO GOVERNMENT CAN SUCCEED IN BRINGING PEACE AND PROSPERITY TO THE PLANET.
And this mixture of Bantu Great Belief and Anu spirituality explains my work in life and involvement in international diplomacy..
The spirit of my great, great, great, great, great grandfather, Brassa Nchabra, entered me when I was four years old according to the Great Belief Principle 19. The evidence of this is beyond a reasonable doubt. Brassa Nchabra came from the village Untche, which is located alongside a river and is known for having the best swimmers in the territory. Brassa Nchabra was trafficked from Untche to Charlestown, South Carolina. During a visit to the ocean at Charlestown when I was 4, my father took me to the water’s edge and when my foot touched the water, I had an inexplicable tantrum. It was that expeience that convinced my father to enroll me in swimming lessons. By the age of 10, I was the Illinois state champion swimmer.
Swimming and an out-of-body experience caused me to go to Yale University. This was the first instance of (5) having a mission in life. What happened after that is described in the article A Swimmer’s Race. The January 26th, 2015 issue of Sports Illustrated told the rest of my collegiate swimming story. That article also told another part of my story. At Yale, where I started to study African American history, I learned that most slaves took the names of their slave masters. All of a sudden, my birth name, Anthony “Tony” Blake, started to really bother me. Why did I, a black person, have a Spanish or Italian first name and an English surname when I am neither Spanish, Italian or English? Why, now that I am “free”, did I continue to use the foreign names of slave-owners? This was part of my identity crisis that started back in 1977 when I watched the movie Roots.
Describing that experience, I told Jon Wertheim, author of the Sports Illustrated article, “I didn’t feel like I knew who I was. I didn’t know my history. Like a lot of African-Americans, we don’t know our past. All of a sudden, connecting with my ancestral heritage became very important.”
An identity crisis - Who am I? Why did I have European names? -caused me to leave Yale in 1993 two months before graduation. I was tired of reading about Jesus and the Buddha, I wanted to live like them. In From Yale to Rastafari: Letters to My Mom, 1995-1998, I wrote,
“After the 1990-1991 season I was awarded the MacLeish Memorial Swimming trophy, established in 1936 by Halsted R. Vanderpoel ’35, in memory of Kenneth MacLeish, 1918, who was killed in World War I. The trophy is awarded to “that member of the Yale swimming team, who through his efforts and high ideals in sportsmanship and loyalty, best exemplifies the spirit of Kenneth MacLeish.. Because of this honor, and because Yale university had a chance to win the Ivy League title for the first time in 20 years, I felt obliged to do my part to claim such a victory. This last effort – to win an Ivy-League Championship for the team and for Frank – is the sole reason why I stayed in school as long as I did my senior year. . . . Four days after winning the Ivy-League Championship- and just three months shy of graduation, I left school, sold my possessions, [and] vowed not to cut my hair in order to consecrate and symbolize my new-found freedom . . . “
Here was the evidence of (4) Identity with spiritual life or the higher ideals and (6) Evidence of a call to spiritual Orders or the Priesthood in the Mysteries and (10) Readiness or preparedness for initiation. During the next 14 years I began Learning From The Leaders The Personal Cost of African Liberation: Responsibility, Racial Re-Education, Spiritual Re-Conversion, and Class Suicide for a Holy Order of Commitment. Leaving 2 months before graduation without the degree and the likely lucrative job opportunites afforded by a Yale degree demonstrated 10. Law of Geb (Geb) - I Know that from heaven I came and to heaven I will return; I seek not enduring works on earth. and 9. Law of Auset (isis) -Prepare to sacrifice everything to become the vessel of God on earth and I will, in turn, receive everything.”
Armed with W.E.B Dubious’ sense of responsibility of the Talented Tenth, the vision of “Africa for the Africans at home and abroad” promoted by Marcus Garvey, the understanding that I must meet the demands through the personal sacrifices demanded of a royal priesthood of Pan Africanism, with role models such as Walter Rodney, Ken Saro Wiwa, and John Africa, and with the direct, clear instructions of God, I went out into the world renouncing all personal interest, to do the work assigned to me and to fulfill my destiny. As a symbol of this Holy Order of Commitment to African Liberation, I vowed not to cut my hair. My mission led me to cities like Chicago, Atlanta, Houston and countries like Ethiopia, Ghana, Togo, Benin, South Africa, Jamaica, Barbados, Trinidad and Honduras. All of this re-education and work is chronicled in my five volumes of COME OUT OF HER, MY PEOPLE! 21ST CENTURY BLACK PROPHETIC FAITH AND PAN AFRICAN DIPLOMACY.
On March 3, 1996, I wrote a letter to my mother stating,
“Mom, Jah lives! And the Most High lives in me truly. It is up to me to seek God within, the Christos of the mystics who were able to bridge the gap between God and man. According to Rasta elder Dennis Forsythe, this is a long and painful process. He recounted to me his journey, how friends and family reacted to his islolation and alienation, his weird behavior and his bizarre smoking of herbs. Many thought he was ‘mad’. Yet, his was a conscious effort and the sufferation -the ‘madness’ - as integral to reaching what Rasta calls the ‘heights’. His advice to me:
‘Abandon the search for God and the creation and other matters of a similar sort. Look for him by taking myself as the starting point. Learn who it is within me that makes everything my own and says, ‘My god, my mind, my thought, my soul, my body.’ Learn the source of sorrow, joy, love, hate…. If I carefully investigate these matters, I will find Jah in myself. Whoever finds himself, of him the world is not worthy. . . whoesoever knows the All, but fails to know himself, lacks everything. Mystics like myself search after direct union with God, to wrench from Him the secret to immortality, and many claimed to have achieved this spiritual power, with its associated ‘gifts of prophecy’ and power to heal and create miracles.’
Well Mom, I have tasted of these powers. I have even been named ‘Propecy’ by a middle-aged Jamaican woman. You have no idea what has been happening to me here. I see it as trial after trial, never willing to admit negativity. Yet it is exhausting. In the wee hours of the morning I literally struggle to a resting spot, drifitng as I walk into semi-consciousness. I’m so exhausted. I am asleep before I lay my head down. There have been assaults on my well-being - my usual tactics being to just throw them off, ignore them. Yet, this is dangerous. It takes its toll subtly, invisibly. Such is the result of trying to navigate a maze of a thousand pins. . . . “
Those attacks intensified on January 27, 1997 and August 6, 1999. By 2003, I fled to the ancient, mystical land of Ethiopia and there received a comission which serves (5) Evidence of having a mission in life. I demonstrated 9. Law of Auset (isis) -Prepare to sacrifice everything to become the vessel of God again when I stopped paying taxes to the IRS and left the country, my business, my beloved wife, my sons, everything, for my ancestral homeland. And indeed, I did lose everything as a result of the sabotage that stopped me from competing in the Tokyo Olympics. Since then, I continue to exhibit (3) Steadfastness of purpose, which is equivalent to Fortitude, in my work in life and involvement in international diplomacy. Twenty one years later, I am still leading the effort to elect the twenty representatives to the African Union Economic, Social and Cultural Council (ECOSOCC) while taking the AfroDescendants case to the International Court of Justice.
All of this in order to understand that I have always lived and practiced the original ancient spirituality and religion of my ancient ancestors. I continue (4) Identity with spiritual life or the higher ideals and journey that puts me at odds with the world. Elder Gabriel used to always say to me, “When you become a friend of God, you become an enemy of the people!” However, if I can serve as a master for the ready students, help them break the mental slavery of Christianity, help them understand ANU SPIRITUALITY: SALVATION AND RESSURECTION THROUGH UTCHAU METU while showing them THE ANSWER TO THE QUESTION: WHO CREATED CHRISTIANITY, WHO WROTE THE GOSPELS FEATURING JESUS CHRIST, AND HOW DID CHRISTIANITY START IN AFRICA?, then I will have done my part to prepare New Afrikan Diplomats and Civil Society Workers sufficiently trained and with the necessary integrity to run the government of the United African States in order to produce the African Renaissance. This is why I start 2025 as the President of the Communications Commission of the International Preparatory Committee of the Pan African Federalist Movement.
For the Africa we want, for the African Renaissance, we need a government with workers that have (2) Control of action, the combination of which, Plato called Justice (i.e. the unswerving righteousness of thought and action. We must have a United African States’ government with civil society workers that (4) Identity with spiritual life or the higher ideals, which is equivalent to Temperance, an attribute attained when the individual has gained conquest over the passional nature.