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THE MDW NTR STUDY GROUP OF DET. INC.

Power is the ability to define reality and then have others respond to those definitions as if

they were their own!

Dr. Wade Nobles

Using Definitions of Reality from African Deep Thinkers to Examine Reality!

Akinjide Bonotchi Montgomery

1/3/2012



Using Definitions of Reality from African Deep Thinkers to Examine Ideas!

Power is the ability to define reality and then have others respond to those definitions as if they were their

own! Dr. Wade Nobles

The above statement is one of the most definitive statements I have ever read that presents

in a practical and straightforward way an understanding of how the individual exists withinreality. There is nothing metaphysical, esoteric, or religious about this statement. There is no

god to please; no system to submit to, and no hidden ancient secrets to uncover. This

statement, in its simplicity, sums up what should be the goal of all belief systems, and that is

helping the individual to understand how he interacts with reality. In Brother Nobles’

statement are deep axioms that are based on ancient African cultural paradigms that denote

the power of words.1

The basis of Dr. Nobles’ definition of power is in understanding what is meant by, defining

reality. This concept is meant to be understood on a personal basis. How does the individual

define reality to one’s self? Human behaviors are based on ideas and feelings that guide and

then support those behaviors. If for no other reason but to continue living, it is necessary that

humans feel good about what we do.

This need for us to feel morally correct about ourselves produces the rationale2

for our

behavior, in the form of thoughts. This is true for the individual and for groups. All behaviors

are based on rationale that we feel are logical and correct. Unfortunately, the irrational aspect

of a person’s or group’s internal dialogue is almost impossible to see for those who uses that

rationale as definitions of reality. In this paper, thoughts will often be referred to as internal

dialogue. Understanding internal dialogue as thoughts is also key to understanding how humanbeings define reality on a personal basis.

1Definition of Paradigm.

1. example, pattern; especially: an outstandingly clear or typical example or archetype

2. a philosophical and theoretical framework of a scientific school or discipline within which theories,

laws, and generalizations and the experiments performed in support of them are formulated; broadly: a

philosophical or theoretical framework of any kind. http://www. Merriam

webster.com/dictionary/paradigm

The word paradigm, depending on the discipline used to define the word can have a wide range of

usages. Our use of this word will be to represent a set of rules and regulations. The phrase, African

cultural paradigms is used to represent a set of ontological rules and regulations that represent an

African world view.

2 Definition of RATIONALE

1: an explanation of controlling principles of opinion, belief, practice, or phenomena

2: an underlying reason: basis. http://www.merriam-webster.com/dictionary/rationale

In this paper rationale will be used to represent the underlying reasons and basis that guides and

support behavior.

http://www.merriam-webster.com/dictionary/example


http://www.merriam-webster.com/dictionary/pattern



http://www.merriam-webster.com/dictionary/archetype



http://www.merriam-webster.com/dictionary/basis









Internal Dialogue:

Thoughts, Our personal definitions of Reality!

Our thoughts operate as a continuous internal dialogue that provides the rationale for the

things we choose to believe and do. The rationale produced by this ongoing conversation

represents a set of descriptions about reality. These definitions of reality, as thoughts function

as a general bank of ideas that we use to form, understand, and explain reality.

Some of these descriptions take on a higher priority than others. Out of this bank of cultural

ideas the ones assigned this higher priority status become accepted truths of reality.3

It is

these accepted truths that become the foundation of our rationale. A careful examination of

our rationale would reveal a group of primary ontological beliefs; that represent our basic

assumptions about ourselves and the world.

We repeat this rationale to ourselves and each other to affirm and support what we do and

believe. These accepted truths do not have to be physical facts for them to have very real

physical effects. Those effects are caused by the people who use them as definitions of reality

to engage and form the world. It also means that the rationale used to explain one’s belief in

those accepted truths, do not have to be rational. The three major religions of the Western

World, Judaism, Christianity, and Islam would have few followers if the requirement for

acceptance, as definitions of reality, were based on the physical veracity of most of their tenets

and not based on faith.4

3 Definition of TRUTH.

2a:(1) : the state of being the case : fact

(2) : the body of real things, events, and facts : actuality

(3) often capitalized : a transcendent fundamental or spiritual reality

2b : a judgment, proposition, or idea that is true or accepted as true <truths of thermodynamics>

2c : the body of true statements and propositions.

3a : the property (as of a statement) of being in accord with fact or reality b chiefly British : true

3 c : fidelity to an original or to a standard

4 capitalized Christian Science : god

— in truth : in accordance with fact : actually. http://www.merriam-webster.com/dictionary/truth

Definition of Ontology

1. A systematic account of Existence.

3. The hierarchical structuring of knowledge about things by subcategorising them according to their

essential (or at least relevant and/or cognitive) qualities. "ontology." Online Etymology Dictionary .

Douglas Harper, Historian. 19 Jan. 2012. <Dictionary.com

http://dictionary.reference.com/browse/ontology>.

4Faith, noun

1. confidence or trust in a person or thing: faith in another's ability.

http://www.merriam-webster.com/dictionary/fact



http://www.merriam-webster.com/dictionary/actuality



http://www.merriam-webster.com/dictionary/true



http://www.merriam-webster.com/dictionary/god



http://www.merriam-webster.com/dictionary/actually



http://www.merriam-webster.com/dictionary/truth



http://dictionary.reference.com/browse/ontology











These accepted truths generate emotional feelings; these feelings cause one to become

emotionally attached to one’s beliefs. These accepted truths, also generate energy that

becomes physical. One of the ways that these descriptions are transformed into physical things

and events is when people use them to engage the world. In fact, human beings can be viewed

as the conduits, or converters of ideas into physical energy. People are the instruments bywhich ideas are transformed into physical things and events. In summary, all thoughts, mainly

the ones you have accepted as truths of reality, become the rationale in the form of internal

dialogue, that define reality for you, and those who think like you. Our thoughts being

understood as the rationale for our actions is seldom acknowledged.

Word Power: How we know and explain Reality!

Based on Dr. Nobles’ definition of power, reality is not something that is outside of one’s

self. His definition of power is based on an African philosophical paradigm that states; the

universe is alive, interconnected, interactive, and responsive to our feelings and ideas about it.5

His statement is also based on an ancient African philosophical understanding of the power of

words.

We merge with reality by way of words and thoughts; they are the tools human beings use

to know and express our ideas. For something to exist it has to have a description that defines

it. One’s experiences are interpreted and expressed by words. These functions of words

highlight the importance of words as a primary tool used for forming and understanding the

world. The understanding of the function of words as a creative force is common in African

philosophical thought, both ancient and modern.

2. belief that is not based on proof: He had faith that the hypothesis would be substantiated by fact.

3. belief in God or in the doctrines or teachings of religion: the firm faith of the Pilgrims.

4. belief in anything, as a code of ethics, standards of merit, etc.: to be of the same faith with someone

concerning honesty.

5. a system of religious belief: the Christian faith; the Jewish faith.

5Because the Kalunga was the complete life, everything in touch with the earth shared that life, and became life

after itself. That life appeared on the earth under all kinds of sizes and forms: plants, insects, animals, rocks,

human beings, ect. (see in Kindoli, 1970) ( Fu-Kiau,199? p. 21)

this same understanding of an alive interconnected universe is also expressed by the Dogan of Mali. Griaule and

Dierterlen provide insight into the philosophy of the Dogan.

“ …Certainly the universe is treated as a whole, but also as a living body, articulated, ordered-to the extent that

even disorder has its place-function, with interlocking parts dependent upon each other…” (Griaule, Dierterlen,

p.70. 1986)

http://dictionary.reference.com/browse/religion



http://dictionary.reference.com/browse/ethics







Professor Amadou Hampate Ba, of Mali, is an initiated member of various African

educational systems (secret societies) and he has this to say concerning the understanding of

the creative power of ” Kuma,” the word in his culture.

The Bambara tradition of the “karma” teaches that the word, “Kuma” is a

fundamental force emanating from the Supreme Being himself- Maa Ngala,

Creator of all things… Traditions then confers on “karma,” the word, not only

creative power but a double function of saving and destroying. (P. 171 Ki-Zerbo,

1992 )

Professor Theophile Obenga of the Congo, an Egyptologist, linguist and philosopher provides

information that supports Dr. Hampate Ba’s words.

… We hardly need to point out that in the profoundest traditions of black

African society, the creative Word is considered all powerful…. Ever since the

time of Pharaonic Egypt, speech has been endowed with sovereign power inblack Africa, here, from time immemorial, there have been civilizations …. of the

word as creative energy…. Ancient Egypt in particular, was a high civilization of

the word powerful and “magical” force, complete with its hieroglyphic writing.

(P. 89-90, Obenga, 2004)

In African philosophy words function as a creative and destructive force of nature. Words are

not neutral, unbiased entities. From an African worldview words are not to be taken lightly.

Your Thoughts are You!

Two things that make Dr. Noble’s statement so powerful are: 1) It is free of dogmatic,dictatorial orders from some higher authority, like a god, prophet, or priest, 2) Most

importantly, it places the point of power at home plate, in your in head, with you being in the

batter’s box. Continuing our baseball metaphor, the pitcher on the mound is represented by

the cultural institutions of a society; (religion, education, and entertainment) and these

institutions are pitching fast balls and curves in the forms of ideas and concepts.

These institutions are pitching many bad ideas that should be avoided. Your job as the

batter is to only engage those pitches that are strikes. Pitches thrown that are balls, meaning

pitches that are outside of the strike zone, must be avoided. Those pitches are not to be

engaged, they represent bad ideas. These bad ideas are balls that the batter should let pass,

take note of them, but do not engage.

The pitches you engage become a part of you in this game of baseball, like the definitions of

reality you choose to accept as truths, define who you are in the real world. These definitions of

reality provide an intimate and personal descriptions of how you believe, the world works and



you within it. These descriptions of reality operate within us, as our internal dialogue, thoughts,

and as thoughts, they generate feelings and emotions as kinetic energy.6

This kinetic energy, has electromagnetic7

attributes, it response to the laws of attraction and

repulsion. The electromagnetic properties of our thoughts cause attractions with others who

feel and think like you. Understanding the electromagnetic aspect of thoughts may shed some

light on why having a positive outlook on life is so advantageous, and why the saying, "birds of a

feather flock together” is so true. These expressions help us to understand in a real way, the

functional aspect of the electromagnetic attributes of our thoughts and emotions. It also

suggests ways in which our thoughts as energy affect the physical structure of nature.

One does not have to been a neuroscientist to see some of the other implications of the

electromagnetic aspect of the brain and central nervous system. Our words and thoughts

generate electromagnetic energy as waves and particles that have some very real effects on our

internal (body) and external environments. This minute energy is not restricted by the laws of physics; they operate outside of time and space. Understanding the electromagnetic aspects of

words enables one to better comprehend why in African philosophy words are held in such

reverence. Words and thoughts are “alive” and like all life they exhibit electromagnetic

attributes.

6ki·net·ic [ki-net-ik]

1. pertaining to motion.

2. caused by motion.

3. characterized by movement: Running and dancing are kinetic activities.

Kinetic energy is energy in motion.

7electromagnetism [ih-lek-troh-mag-ni-tiz-uh m] noun

1. the phenomena associated with electric and magnetic fields and their interactions with each other and

with electric charges and currents.

2. Also, electromagnetics. the science that deals with these phenomena.

http://dictionary.reference.com/browse/electromagnetism

Science Dictionary

electromagnetism (ĭ -lěk'trō-māg'nĭ -tĭz'əm) Pronunciation Key

Any of the wide range of phenomena associated with the behavior and interaction of electric charges and

electric and magnetic fields, such as electricity, magnetism, chemical bonds, and all forms of

electromagnetic radiation, including light.

The American Heritage® Science Dictionary Copyright © 2002. Published by Houghton Mifflin. All rights

reserved.

These definitions demonstrate that this electromagnetic interaction happens on all levels of reality, macro to

micro. On a subatomic level of reality, this electromagnetic energy does not appear to be effected by

consciousness thought. But this subtle level of reality may be affected by the kinetic energy generated by our

intent, desires, emotions, and sub conscious thoughts.

http://dictionary.reference.com/browse/movement



http://dictionary.reference.com/browse/electromagnetics





http://sp.dictionary.com/dictstatic/help/ahsd/pronkey.html









The Power of Choice!

In Dr. Nobles’ definition, the point of power rests in one’s choices. His definition causes one

to examine the ideas that You Choose to put in your head, in general. But, to be most

discerning about the ones you chose to accept as truths of reality. All personal beliefs are the

result of choice. That choice can be based on anything, facts, feelings, intuitions, experience,

faith, persuasions or coercion.

Based on that choice an idea or concept becomes an “accepted truth” about reality, the

emotional attachment is just a part of the process. I think we would be less emotionally

attached to many unhealthy and harmful ideas if we understood that, the emotional

attachment we feel is solely based on choice.

We are convinced that our beliefs, the definitions of reality we use to engage the world, are

truths and physical facts of reality, be it the word of God, science or whatever. The interesting

this is this, ones beliefs may indeed be based on physical facts of reality, but anything you

choose to believe you will rationalize as a fact of reality. All of what has been presented should

highlight a little known attribute of the mind: the mind provides the rationale for everything

you choose to believe and do; that rationale does not and indeed may not be rational, factual,

or logical in any way, to anyone else.

Words and Culture

The definitions of reality Dr. Nobles refers to are given to us, primarily in the form of words

and images. These words are products of the institutions of the society. The religious

institutions provide the spiritual (the abstract and unseen) ideas for a people. The educational

institutions provide the historical and scientific (supposedly factual) ideas, and the media

provide and express the fantasy of a people. These institutions control the behaviors of people

by producing the ideas, in the forms of words, and images that people use to engage and form

the world.

Words are one of the primary tools humans use to know ourselves, each other and the world.

This is another reason why African cultures have such a high regard for the “Word.” Words can

have a positive or negative effect in the African worldview. Dr. John H. Clarke expresses this

understanding with his very insightful observation about how words in Western culture areused against African people and the caution we must exercise with their use. “We must stop

misinterpreting words. We have misinterpreted words and have been the victim of the tyranny

of words for all too long.” Dr. Clarke understood that Africans in America need a better

comprehension and appreciation of the anti African cultural bias and the poisonous nature of

the words of Western society.



To appreciate Dr. Clarkes warning one must understand the relationship between words and

culture. Words have their precise meanings only in the culture of their origin. Often, words do

not retain their extract meaning when translated from one culture to another. Words are like

containers, container used to hold concepts. Culture can be looked at as the thing that provides

the shape or framework of the container; this framework shapes the meaning of each andevery word of a language to a particular cultural shape.

Sometimes translating is like trying to fit a square peg into a round hole. Some cutting must

be performed on the square peg, to make it fit by trimming it to become round. Often this is

the case when translating a word into another culture; some concepts used to represent the

meaning have to be trimmed off when translating from one culture to another. This process

changes the shape and therefore the meaning of the word. This is what is meant by the

statement, “lost in translation”; you may get the idea, but not the full meaning. All words have

a cultural foundation that makes them uniquely shaped by the culture of their origin. What is

the culture shape of the words of western culture?

“The New Orthodoxy”

An examination of the cultural nature of the words and ideas of western culture is provided

by Dr. Jacob Carruthers, in his book, Intellectual Warfare. In this book he introduces the

concept of “The New Orthodoxy.” He uses this term to explain the origin of modern

historiography as a fabricated, revisionist story.8

Dr. Carruthers defines the New Orthodoxy as

8Definition of HISTORIOGRAPHY.

1a : the writing of history; especially : the writing of history based on the critical examination of sources,

the selection of particulars from the authentic materials, and the synthesis of particulars into a narrative

that will stand the test of critical methods

b : the principles, theory, and history of historical writing <a course in historiography >

2: the product of historical writing: a body of historical literature. http://www.merriam-

webster.com/dictionary/historiography

In order for Europeans to feel morally correct about their behavior of global rape, genocide and slavery they

invented and hid behind concepts, like the White Man’s Burden, Manifest Dynasty and Cape to Cairo.

"The White Man's Burden" is a poem by the English poet Rudyard Kipling. It was originally published in the popular

magazine McClure's in 1899, with the subtitle The United States and the Philippine Islands.[1] Although Kipling's

poem mixed exhortation to empire with somber warnings of the costs involved, imperialists within the United

States understood the phrase "white man's burden" as a characterisation for imperialism that justified the policy

as a noble enterprise. .wikipedia.org/wiki/The_White_Man's_Burden

Manifest Destiny was the 19th century American belief that the United States was destined to expand across the

continent. It was used by Democrat-Republicans in the 1840s to justify the war with Mexico; the concept was

denounced by Whigs, and fell into disuse after the mid-19th century.

Advocates of Manifest Destiny believed that expansion was not only wise but that it was readily apparent

(manifest) and inexorable (destiny). .wikipedia.org/wiki/Manifest_Destiny

http://www.merriam-webster.com/dictionary/history



http://www.merriam-webster.com/dictionary/historical



http://www.merriam-webster.com/dictionary/historiography




http://en.wikipedia.org/wiki/Poem



http://en.wikipedia.org/wiki/Rudyard_Kipling



http://en.wikipedia.org/wiki/Magazine

http://en.wikipedia.org/wiki/McClure%27s



http://en.wikipedia.org/wiki/Philippine-American_War


http://en.wikipedia.org/wiki/The_White_Man%27s_Burden#cite_note-source-0



http://en.wikipedia.org/wiki/Imperialism



http://en.wikipedia.org/wiki/United_States



http://en.wikipedia.org/wiki/History_of_the_Democratic_Party_%28United_States%29



http://en.wikipedia.org/wiki/Mexican%E2%80%93American_War



http://en.wikipedia.org/wiki/Whig_Party_%28United_States%29











http://en.wikipedia.org/wiki/Magazine









an interpretation of history that Europeans began to fabricate in the 16th

century in order to

justify their enslavement and cultural genocide of peoples on a global scale. Dr. Caruthers’

research, documents how this fabricated view of history became the intellectual and historical

foundation of Western society. His research adds to, and enforces, Dr. Clarke’s perspective of

making us aware of the anti-African conceptual framework of the words of Western society.The New Orthodoxy is a definition of reality that deserves engagement.

As an introduction to the explanation of the New Orthodoxy, let me comment on the

origin and nature of the intellectual tyranny… (Carruthers, 1999, p. 5)

… The doctrine of white supremacy which I call the New Orthodoxy, however, begins

with the explicit declaration of the biological inferiority of Negroes in relationship to

whites. As I read history, this occurs in the middle of the eighteen century and can best

be seen in the thoughts of David Hume and Charles Montesquieu….(P. 6)

…The chattel slave system and the rationalization for the system, based on racialcharacteristics by great philosophers like Montesquieu, had significantly lowered the

prestige of the African race (the spirit of the laws 1949). ( P. 65)

… But is was a nineteenth-century German philosopher who best articulated the

complete New Orthodoxy and thus offered the solution to the problem. George

Wilhelm Friedrich Hegel in his Philosophy of History (1956) asserted that the Negro in

Africa:

Exhibits the natural man in his completely wild and untamed state…

there is nothing harmonious ..with humanity to be found in this type

of character.(Pa. 93)

He further concluded that the condition of Africans “ is capable of no development or

culture” and that enslavement to more advanced Europeans is necessary to the “increase

of human feeling among the Negroes” and is an advance towards becoming participants in

a higher morality… a phrase of education” (p. 98)

At this point we leave Africa not to mention it again [He does, however,

manage to mention it again.] For it is not a historical part of the world;

The Cape to Cairo Railway is an uncompleted project to cross Africa from south to north by rail. This plan was

initiated at the end of the 19th century, during the time of colonial rule, largely under the vision of Cecil Rhodes, in

the attempt to connect adjacent African possessions of the British Empire through a continuous line from Cape

Town, South Africa to Cairo, Egypt. While most sections of the Cape to Cairo railway are in operation, a major part

is missing between northern Sudan and Uganda. wikipedia.org/wiki/Cape_to_Cairo_Railway

http://en.wikipedia.org/wiki/Africa



http://en.wikipedia.org/wiki/Rail_transport



http://en.wikipedia.org/wiki/Cecil_Rhodes



http://en.wikipedia.org/wiki/British_Empire



http://en.wikipedia.org/wiki/Cape_Town




http://en.wikipedia.org/wiki/South_Africa



http://en.wikipedia.org/wiki/Cairo



http://en.wikipedia.org/wiki/Egypt



http://en.wikipedia.org/wiki/Sudan



http://en.wikipedia.org/wiki/Uganda
















it has no movements or development to exhibit. Historical movement

in it-that is in its northern part-belong to the Asiatic or European world.

Carthage displayed there an important transitional phrase of

civilization; but as a Phoenician colony, it belongs to Asia. Egypt will be

considered in reference to its Western phase, but it does not belong to

the African Spirit. What is properly understood by Africa is theunhistorical, undeveloped spirit, still involved in the conditions of mere

nature, and which had to be presented here only as on the threshold of

the world’s history.(Hegel, p. 9) *Authors’s insertion+

The anti-African framework called the “New Orthodoxy” by Dr. Carruthers, serves as the

foundation out of which the ideas and concepts of American society emerges . An

understanding of this racist foundation of American society is not given as a definition of reality

by the mass media, educational, or religious institutions and therefore it is not a part of the

internal dialogue of the average Black person.

The words of brothers Clarke and Carruthers along with Brother Nobles’ definition of power,

highlight the need for Black people to be more critical of the words we use to engage the world.

The words of western culture and the concepts contained within these words come shaped

within an anti-African conceptual framework. This anti-African framework hinders their

effectiveness when used by African people as definitions of reality to engage the world.

The Problems with Euro-Paradigms.

The terms I mentioned at the beginning of this paper, metaphysical, esoteric, and

religious, are Western cultural descriptions of reality. These words provide descriptions of

reality that present a divided, fragmented and at times, a machine like view. These western

cultural descriptions of reality are full of problematic European cultural conceptual paradigms.

Even when used within their own cultural context, the fragmented reality represented by these

terms should be understood as European conventions and cultural definitions, only.

These terms when used in discussions, too often represent mere falsifications of reality.

That is, descriptions of reality that allow participants to have conversations using words to

describe a physically impossible reality or idea, words that have no physical realness. Example:

Next time someone is invited to speak about a metaphysical subject ask the speaker to accept a

metaphysical or spiritual check as payment.

The point will be made to the speaker, if to no one else, that you are trying to have a

conversation about a concept that is false; there is no such thing as a metaphysical check. It

does not exist as a physical fact. The words “metaphysical check” as a concept has no physical

realness. The speaker would know, in reality, that they are not getting paid; their payment only

exists metaphysically.



My point is this, at times using metaphysics and spirituality as foundations for discussions

about reality is totally inappropriate. Too often, the reality of such conversations only exists

in the words and the minds of the participants. You can talk about and write volumes about the

“metaphysical check” but you can never hold one in your hand or cash it. Such conversations

have no existence and therefore no effect on nature; they are exercises in verbal masturbation.At times, these terms by their very definitions make them problematic, when used to discuss

certain concepts that demand less fragmented paradigms of reality in order to understand

them.

This is especially true when those words (metaphysical, esoteric and spiritually) are used to

express or explain African cultural concepts. African cultural ideas are shaped to a different

cultural framework. African philosophical ideas are expressed based on principles of nature,

and therefore they are cyclical, easy to grasp, and multilayered with meanings. The focus is

usually to improve the human condition in a practical way. In relationship to African

philosophical concepts, European cultural philosophical ideas in general are conceptualized in

ways that stress a linear, fragmented, oppositional view of reality.9

African philosopher, Dr. Theophile Obenga, speaks on the habitual practice of European

science of splitting reality, “The present habit of splitting ‘science’ from ‘technology’ is not a

9. met·a·phys·i·cal [met-uh-fiz-i-kuhl] adjective

2. Philosophy .

a. concerned with abstract thought or subjects, as existence, causality, or truth.

b. concerned with first principles and ultimate grounds, as being, time, or substance.

3. highly abstract, subtle, or abstruse.4. designating or pertaining to the poetry of an early group of 17th-century English poets, notably John

Donne, whose characteristic style is highly intellectual and philosophical and features intensive use of

ingenious conceits and turns of wit.

5. Archaic . imaginary or fanciful.

spiritual, adjective

1. of, pertaining to, or consisting of spirit; incorporeal.

2. of or pertaining to the spirit or soul, as distinguished from the physical nature: a spiritual approach to

life.

4. of or pertaining to spirits or to spiritualists; supernatural or spiritualistic.

5. characterized by or suggesting predominance of the spirit; ethereal or delicately refined: She is more of

a spiritual type than her rowdy brother. http://dictionary.reference.com/browse/spiritual

es·o·ter·ic [es-uh-ter-ik] adjective

1. understood by or meant for only the select few who have special knowledge or interest; recondite:

poetry full of esoteric allusions.

2. belonging to the select few.

3. private; secret; confidential.

4. (of a philosophical doctrine or the like) intended to be revealed only to the initiates of a group: the

esoteric doctrines of Pythagoras. http://dictionary.reference.com/browse/esoteric

http://dictionary.reference.com/browse/subtle



http://dictionary.reference.com/browse/wit



http://dictionary.reference.com/browse/spirit






http://dictionary.reference.com/browse/nature






http://dictionary.reference.com/browse/spiritualist



http://dictionary.reference.com/browse/spiritualism






http://dictionary.reference.com/browse/ethereal



http://dictionary.reference.com/browse/spiritual
















matter of real logic. It has more to do with an obsessive determination to split realities that are

in practice inseparable… (Obenga 2004, p. 454-5.)”10

At times these terms are use to fragment

a reality as Dr. Obenga says “..in practice is inseparable. That is the problem, we tend to use

these terms as universal truths, and once again they are cultural conventions.

This means that there will be distortions when trying to understand African cultural ideas

using European words (conceptual frameworks) to understand and express them. African

philosophies tend to be cyclical, humanistic, nature oriented descriptions of reality. They are

practical so as to make them applicable to everyone. They use nature because the symbols of

nature have universal meaning. The sun is a good example of nature’s universal appeal. The

sun is experienced the same by all people, as the major heat and light source in the world.

Because of this shared experience when used symbolically, the sun and symbols of nature in

general like, water and trees have universal meaning.

The Tree of Life!

Understanding Dr. Nobels’ and Dr. Clarke’s statements demand that we call into question

the conceptual content of the words we accept as truths and then are used as definitions to

explain reality. The following concept is a popular graphic image (see fig. 1) that is used by

many African-american metaphysical and spiritual researchers. It is referred to as the Tree of

Life. (see fig.8) The image has its origin in the book of Jewish, speculative philosophy, the

Qabbalah. (See fig. 2) Based on the bible myth of Jews being in Egypt, many African-centered

thinkers feel that this image and the philosophy used to explain it, has an African origin. The

rationale being, the Jews learned of this information and incorporated it into their philosophy

during their stay in Egypt. Mind you, no mention of such a historic event as Jews being in Egypt

is recorded in Egyptian historical records, which are extensive.

The major attempt to literally attach this symbol to an African philosophical foundation is by

a Rosicrucian trained priest, named Ra Un Nefer, in his work, Medu Neter . His books, although

very popular, they are philosophically speculative works in six volumes (so-far), long on

speculation and short on sound reasoning.

Brother Nefer replaces the original Hebrew text on the chart by overlaying them with his

meanings of the Netcher symbols of Kemet. His usage and understanding of the medew

netcher symbols appears to be based primarily on European scholars. He offers no translations

10The following is a quote from Dr. Marimba Ani who quotes from the book the Mind of Africa, by Willie

Abraham, “…Willie Abraham talks about the European ‘tendency’ to rip things apart.” There are some

things, he says, that cannot be “divided” without destroying their integrity….The analytical mode splits

things up. …(p.76)



of the Medew Netcher text of his own. He does provide extensive commentary, primarily on

Budge’s translations and works. He is well read and shows a good understanding of the state of

Egyptology and the influence of Africans and African-american scholars on that discipline.

The author pulls together a ton of information from other cultures into what he feels to be

their Kemetic origin. He then presents what he calls the “Egyptian System of Spiritual

Cultivation.” None of this vast information is based on his own understanding of the languages

of any of the cultures from which he gathers information. His examination of the ideas of each

culture is based on at best, second hand sources. This renders him unable to verify the veracity

of the conclusions or translations of his sources; this represents a major problem with his

works.

He furthers assumes that ideas mean the same across culture. He reduces this vast amount

of eastern and western cultural ideas and concepts into English/European conceptual

frameworks, ignoring the resulting cultural distortions. He uses the word “God “as if thisEuropean word is conceptually equal to the Kemetic concept of “Netcher.” The word “God”

understood from the standpoint of how its make-up under the “New Orthodoxy” makes it

problematic when used to express African philosophical concepts.

The Tree of Life diagram depicts, what Dr. Nobles’ statement says in words, and that is, the

manner in which the individual merges with reality. Unlike Dr. Nobles’ concise twenty word

statement, this graph has been reproduced into volumes of speculative pronouncements as

others have speculated on Ra Un Nefer’s speculative works. They all present a very fragmented,

oppositional view of reality.

The authors stress the dual nature of reality to extremes! In their works, the various aspects

of the Human being are juxtaposed in oppositional, conflicting relationships. In African

philosophical traditions the dual nature of man and reality are expressed functionally, as

complements. In Ra Un Nefer’s work, the human being’s spiritual and sexual aspect’s are

depicted as energies in opposition. The higher value being placed in the spiritual aspect (in print

anyway) of human beings and the sexual/animal nature of humans is to be controlled. The sex

act should be undertaken not for pleasure but for spiritual (other than physical) enlightenment.

Can you imagine the effect on a people’s consciousness and spirituality if every time

they engaged in sex, their attentions was directed to the achievement of a spiritual

goal? What if they thought of themselves as engaging, not in a mere carnal act, but as

divine beings using the energies of the lower part of their spirit to bring forth the

higher? Pa. 150

In cultures where all of reality is understood as being a balance between the seen and unseen

(spiritual and physical) aspects of reality, brother Nefer’s statement would have no meaning.



That statement can only have meaning in a culture whose collective internal dialogue allows

them to construct a split reality with words, when in fact, no such spilt exist physically. In a

society where life is seen as a balance between the unseen and seen aspect of reality, sex as

pleasure would be a spiritual act. In fact a physical, spiritual, and spirited, passion play. The

author’s views are based on the use of European cultural descriptions of reality, used asuniversal fact of reality.

In Ra Un Nefer’s work, man is often juxtaposed to animals with the animals representing the

lower, base, primitive aspects of man’s nature. The author presents this animal aspect of man

as something to be confronted and to be defeated. His views of animals and their relationship

with humans are not African. In Kemet and other parts of Africa this debasement of animals is

not a part of the conceptual framework used to express philosophical concepts. He goes on

with this man-animal dichotomy.

… To follow one’s feelings, and desires, to do it because you like it, and so on, is toidentify with the animal part of being. And as anyone would expect, to allow oneself to

be led by an animal can lead only to disastrous results.pa.98-99.

Desires are not bad, my parents installed in me the desire to do “good,” to have self control,

to use my time wisely. I had a ton of hobbies as a kid to occupy my time with creative activities.

I do what I like because I have been taught to enjoy, doing positive activities. I follow my desires

because they are a means to access the deeper levels of my internal dialogue, their source.

The author now depicts what he has defined as the animal aspects of human nature in

conflict with our intellect.

Set sends his agents to look for and kill the boy-king: This symbolizes the antagonistic

reaction of our animal spirit, and lower intellect toward our efforts to alter our behavior

pattern to reflect the values of our higher divine nature. pa129

The third stage of initiation marks the completion of the preparation of the initiate for

higher initiation. We must note that thus far the initiate has not been directed to

confront his lower nature. In fact, the method around it was one of “persuasion.”…P.

150

This antagonistic, oppositional relationship between various aspects of human beings is carriedto extremes in numerous statements. The following is another example that depicts his

misunderstanding of the animal nature of man. This statement is concerning sphere 10 on his

tree of life, and it the author says contains, the animal part of the spirit.

Sphere 10, Geb, the Khaibit (animal part of the spirit): This part of the spirit sets

the foundation of the problem to be overcome. We are born with this part of



our spirit already programmed for the preservation of our survival. Its basic

program can be reduced to an attraction (likes, cravings, desire) for what gives

us pleasure and repulsion (displeasure, dislike) for what causes aversions or

pain. …but if not transcended, it becomes the greatest impediment to our

spiritual developments [emphasis added]..pa133.

This demonization of animals is not just against the animal nature of man, it is against

animals themselves. Animals are depicted as being unworthy has a food source, based on

reasoning that borders on the absurd.

… It is best to avoid animal products (includes fish, eggs, chicken, and dairy, which are

not vegetables in case you have not noticed). Besides from having an adverse effect on

your health-animal protein and fat are the greatest dietary sources of cancer, heart

disease, and rheumatoid illnesses-you will not be able to fulfill the requirement of the

Maat stage of initiation. Meat eating by humans betrays a lack of understanding of the

interdependence between the makeup of human digestive system and the foodintended for it. Were we meat eater, we could eat it raw without worrying about

infections. We would relish the sight, taste, and smell of raw blood. At the sight of a

bleeding animal, we would salivate, and succumb to hunger pangs. The fact that we

have to tenderize meat through cooking and other means shows that our teeth were

not made for meat. Pa. 193. Vol. 2.

The problem is, to many people these are logical statements. If these statements are logical to

the reader, maybe it is because you have chosen to accept overly fragmented European cultural

conventions as universal truths.

Some people may indeed salivate at the sight of blood and raw meat when thinking about

the cooked outcome! Cooking and tenderizing meat is not a sign that our teeth were not meant

to eat it. Food is not the primary cause of ill health. Western science does not have the means

to define health or the idea of what being healthy is.

European science ignores too many ingredients of the composition of the human being so

that, any answer derived from research concerning health would have been far from accurate.

The major focus of health for the individual in western society is food consumption. This

mechanized view of the individual, ignores one’s thoughts, feeling, emotions, and the magnetic

influences of stress upon the individual and their health. Ignoring all of these major aspects of aperson’s being would make any theory of the person’s emotional, intellectual, or physical

health far from accurate.

The authors overly dichotomized, oppositional views of reality are justified based on the

Split-Brain research of Neuroscience, which has become outdated. The old research stressed

the dichotomy of the left and right hemispheres of the brain in more oppositional and divisive



ways. This research was popular in neuroscience about twenty years ago. There was a call to

develop educational paradigms based on right or left brain dominance, when this research was

popular. Researchers realized that stressing the differences between the two hemispheres did

not accurately describe how the two operated.11

The works of Ra Un Nefer contain far too many conclusions based on outdated split- brain

research of Neuroscience. This statement by the author is an example of one the many

conclusions based on that outdated research. Here he sums up and labels ancient and modern

cultures on what, according to him, are the attributes of the dominate brain hemisphere of

each culture.

The greatest problem arises from the fact that the greatest validators of our actions,

i.e. religion, and science, which are intrinsic products of “right-sided” cultures, are now

used by predominantly “left-sided” cultures in the characteristic fashion of the left

hemisphere. Although the left side is totally incapable of truly religious, and scientific

thinking, …pa.12

The two hemispheres, neither thinks nor understands anything absent of the other

hemisphere. They do not comprehend as independent entities. What the author and many of

his followers fail to see is that the fragmented European conceptual frameworks upon which his

work rests, are only European cultural descriptions of reality.

Dr. Fu-Kiau

The Makuku Matatu, The Dingo Dingo of Muntu!

A perfect example of the nature oriented, universal expression of African philosophical

symbolic use is illustrated in the work of Dr. Fu-Kiau. These images (fig 3, 4.) are from Dr. Fu-

Kiau’s book, Tying the Spiritual Knot: African Cosmology of the Bantu Kongo. Dr Fu-Kiau is an

initiate of several secret societies of the Bantu-Kongo of Central Africa. He writes from a

perspective of personal experience.

11 …however, in the 1960s experimentations on the brain, it was discovered that both hemispheres of the brain,

the “right” and the “left” were involved in “higher” cognitive functions and that these two halves were not in

opposition or antagonistic to one another as European worldview would predispose one to think, but that their

functions were complementary. Each hemisphere, according to “split-brain” theory, is fashioned to different

“modes” here is very important. It is the Kuntu of African philosophy: the manner in which a thing is perceived,

apprehended, made intelligible, and expressed. It is modality and as such it effects the contours of what we

receive, perceive, and experience. (Ani, 1994, p.77)



His charts express all the classic characteristics of African philosophical thought; they are

cyclical, nature and human oriented. Dr. Fu-Kiau provides a detailed use and understanding of

these images in his book. This is not meant to be a detailed discussion of his work, but only to

illustrate its overall focus. In the following statement he shows how the images relate to nature

and man.

Man is a second sun rising and setting around the earth. He has to rise as the sun does

in order to Kala, to be, to become, to light fire. The Kala and Kalazuma concept itself is

associated with blackness and is used as a symbol of emergence of life, the physical

world [ku nseke]. nugunza, the spiritual man , is associated with the forces behind this

concept and process. Kala is the strongest will of muntu’s existence as we meet it in his

daily expressions. (Fu-Kaiu, p. 25-6)

Sun movement: the rising and setting of the sun.

Cycle of human life: birth, growth, and death.

Fire place [zikwa], with its three firestones.

Divinitory calabalsh in upper world with its three differently colored ingredients,

dingu.(Fu-Kiau, p.32)

Dr. Fu-Kiau statements shows how his image, fig 3, called the Makuku Matatu, ties together

aspects of Bantu society, based on understanding the symbolic relationship between the

behaviors of the cosmos; the life cycle of the sun, being used to symbolically represent the life

cycle of human beings.

Figures 4 link all of the symbols together to depict man’s journey through life and the

different roles he must assume in order to be a ‘TuKula’ a vital and productive member of

Kongo society. These symbols just like Dr. Nobles’s and Ra Un Nefer’s works are definitions of

how human beings relate to reality.

Figure 3,4.



Both symbols(fig.3,4) relate to the process that Dr. Fu-Kiau calls, Kala, to be, to light fire. Dr.

Fu-Kiau uses the charts to define this process of Kala, to be, to light fire. The result of the Kala

was to become Tukula a mature leader in his community who stands in the “V” zone of his life.

..The Kala, by the process of growth and maturation becomes tukula, the redness, which

is the symbol of mature leadership within the community; it is also the step of the man

of deeds [n’kwa-navanga]. The collective maturation, its leadership, through the process

of collective growth, allows for social and community development…..

The Tukula position occupies the center of the cone of power and leadership [sudi kia

lendo], which I may also call the “V” of life. To grow mature *Kula+ is to be ready to enter

into this powerful zone of the V of life. It is very important to understand also that the V

of life zone is to stand vertically [telama lwimna- naganga] inside the v of life [V kia

Zinzgu]. To stand vertically, like a master, [naganga] between the earth and sky [va kati

kwa n’ toto ye zulu] and between the upper world and the lower world [va kati dia ku

nseke ye ku mpembe].

The Egyptian ankh symbol itself is nothing else but a “V” of his community life, as a

priest and a teacher. The fate of societies, institutions, and society systems all depend

on how people of a given society enter this zone. (P. 25-27)

Dr. Fu-Kiau uses some of the same words as Brother Ra Un Nefer’s like “spirituality.” He also

depicts man’s behavior as animalistic, and he defines this animalistic behavior as being un-

desirable (fig.5). He therefore, does present a dichotomy of upper and lower aspects of reality

and of man, similar to Ra Un Nefer, however, Dr. Fu-Kiau’s use is not oppositional.12

Advancing the spiritual nature of humans or so called “spiritually “in general was not the

focus of the educational processes of Kongo society. The spiritual nature of a thing was not the

question; one’s spiritual nature was not something to be attained as must as something to be

maintained by proper behavior. The educational process was to make one a valuable tool for

the community by being a doer, able to add to physical betterment of the community.

Spirituality for the sake of spirituality is abstraction and fantasy.

12In the African world view the European dichotomy of opposition between the “individual” and

the group collapses, and, instead, the person and the community are defined in terms of each

other. There are interdependent, merging beings who together form the meaningful reality. The

person is nothing (spiritually dead) outside of the context of the community because of the

emotional, spiritual, and physical necessity for interaction with other human beings: This is

necessary for the realization of humanness. The community is created by the spiritual joining of

persons. (Ani, 1994, p.352)



The Makuku Matatu symbol can also be explained using concepts found in the philosophical

expressions of Kemet. The arch of the sun is similar to the image of the sun moving through the

body of the Neteret, Nut, from one horizon to the other. (Fig. 4) Like Kemet, the opposites in

Dr. Fu-Kiau’s diagram are expressed as complementary components. In Kemet there are images

of Set and Heru sharing the same body, this image reinforces the idea of complementaryopposites. (Fig. 6)

Dr. Fu-Kiau’s diagram (fig. 3.) depiction of the relationship between the living and the dead

are the same as in Kemet. In both societies the two worlds are depicted as inverse of each

other. The three circles at the top represent the physical world or those who live upon the

earth and the three at the bottom the land of the living dead, those who live within the earth.

In Kemet images of Wsir are depicted of him looking as if he is standing on his head, upside

down, with his feet forming a circle to meet his head. Within the circle is the Duwat (fig. 7). The

Duwat is the home of the Dead, those who live under the earth, depicted in this image of the

reverse Wsir surrounding the Duwat.

The similarities between the two cultures is noted by Fu-Kiau with his use of the image of a man

standing vertical in the “V” zone of life symbol and the Kemetic Ankh symbol. (Fig. 5)

The use of Dr. Fu-Kaiu’s symbols was just to provide an example of the nature and human

oriented expressions of African philosophical concepts. The author provides a detailed

description of these symbols in his book, Tying the Spiritual Knot: African Cosmology of the

Bantu-Kongo. Let me be clear, I am not saying that there are not abstract designs,

multilayered, difficult to discern patterns in African philosophical thought.13

Not in the least,

however, in general, they kept it simple for easier accessibility for the masses.

It was never the goal in African societies to have an initiated elite class of people. If the

system of education is too complicated it would only fit a few who had the time and luxury to

13Sister Marimba Ani quotes Brother, Abraham on the philosophical ‘Kuntu’ (expression) of African art.

Willie Abraham says of the Akan art form:

…they expressed their philosophico-religious ideas through art, through the

timeless, immemorial silent and elemental power so characteristic of African

traditional art. Indeed this is the main reason why it was not lifelike in a

representational sense. Forms had to be distorted. In art there was a moral-philosophical preoccupation which led it to portray forces of the world, and to

portray an assimilated, and consequently like something overcome, as the

rendering of it in life-like figures would have been.

In the African view of the human, the emotional-spiritual and the rational-

material are inextricably bound together, and if anything, it is a human being’s

spirituality that defines her as human…(p. 203)



engage such a system. Knowledge was intended for everyone in most African societies. This

point was made clear by Dr. Fu-Kiau when he stated that, the collective leadership was based

on the collective maturation of the community. Therefore, what we would call education was a

vital aspect of Kongo society.

Notice here, that in traditional Kongo society, to become a specialist, was something

required of all its members, and was an expression of professional requirement in social

life. “Everyone is a free individual and a doer/specialist,” Muna Kongo mfumu na

mfumu, nganga na nganga. A Mukongo was accepted as such, as an Nganga in his

community if he only could be a doer of something for the well-being of the community;

Kala ye Salu, to have a: métier”. This Nsa ku nseke upper world is based in the real life.

(Pa. 32)

A curious thing about Dr. Fu-Kiau’s works is that, in them he uses indigenous phonetic values

for words used to express ideas in his language. By providing this information along with the

English, he lets the reader know that the full concept is not expressed in English. Also these

inclusions enables the reader to access a more precise and fuller understanding of the ideas he

introduces.

Conclusion

Power is the ability to define reality and then have others use those definitions as if they were their own!

His statement of power was written by Dr Nobles for Black people. It was meant to show

how the definition of reality produced by the Institutions of western society exercise power and

control over us. It reduces the problem down to a very primary level. The words you choose asdefinitions of reality and then use to engage the world. All people use words as definitions of

reality to engage and form their world. Based on information presented in this paper, African

people would be better severed using definitions of reality based in African cultural

frameworks.

Dr. Nobles’s definition of power is the answer to understanding the powerless, sad

conditions of Black people and our communities in today’s America. Dr. Nobles’s definitions of

power used in conjunction with the thoughts of other Deep African Thinkers, stresses the need

for us to question the conceptual base and the ineffectiveness of the words we use as

definitions of reality.

We are powerless because we accept and use definitions of reality that are weak, powerless,

and ineffective. These definitions are given to us by our educational institutions, the corporate

controlled mass media, and religious institutions. In these institutions, Black people are defined

as; minority, other, urban, inner- city, ghetto, the underprivileged, the poor and even niggers.



These religious, educational, and media definitions hide an inherent consistent, pernicious

attitude toward Black people that is a fundamental aspect of Western society. This pernicious

racist nature of western society would be better exposed if we use words like, victims of white

supremacy, captives of war and racism as terms to define us and our condition.

Statements that more accurately defined Black people’s condition are: A Kidnapped African

People and Prisoners of War. However, the cultural ignorance caused by our collective mis-

education has rendered those statements into meaningless verbiage for most African-

Americans. No matter are accurately those statements express our collective reality they make

no emotional connection. They do not penetrate the lies built into our internal dialogue by our

use of western ideas to engage the world.

In this paper I have introduced many ideas by African authors and deep thinkers who offer

definitions of reality that we must incorporate into our internal and external dialogues. The

statement by Wade Nobles, was the primary focus. The concepts and words of the followingscholars used in this paper are vital definitions of reality for Black people. The words of John H.

Clarke, Theophile Obenga, K.K.B. Fu-Kiau, Jacob Carruthers, Marimba Ani, Amadou Hampate Ba,

all provide definitions of reality that enable us to analyze and replace some of the ineffective

definitions we have internalized. The concept of the “New Orthodoxy” and the understanding

of words as primary tools that human beings use to know and explain reality, makes it

mandatory that we call into question the words of western society that we use to engage the

world. More importantly it highlight the need for African people to use definitions of reality

developed by the minds of deep African thinkers to engage the world and form reality.

Dr. Nobles’ definition of power fits the criterion of African philosophies of keeping ideas

simple and easy to understand. This enables his definition to be added to the long list of African

proverbs; short, precise, and pointed, instructional definitions of reality.14

Dr. Nobles’

statement is personal, practical and easy to understand. His statement puts the study and

means of knowing reality and being effective in it, in one’s own lap or head. One of the major

points of his statement is that, it highlights the power of individual choice. Your truths of reality

are based on what You choose to accept as definitions of reality. You then use those

definitions to understand and express reality. This is as intimate and personal as one can get in

terms of understanding how you merge with the world that appears to be outside of you. Just

14Proverbs, in African context, are laws, reflections, theories, customs, social norms and values,

principles, and unwritten constitutions. They are use to justify what should be said or what has

been said…

African proverbs are numerous diverse. They deal with people, God, ancestors, forests, good,

money, ideas, wars, moon, time, social problems, education food, ku, mpenba (ancestor world)

traditions (kinkulu), history (kikulu) , plants, insects, etc.(Fu-Kiau, p.94-5, 2001)



you and your thoughts, without any gods, metaphysical ideas or beliefs as the point or source

of your power.

Akinjide Bonotchi Montgomery



Images

Examples of how the concept of the Tree of Life is depicted by Ra Un Nefer and the Jewish Kabala.

Figure 1. Ra Un Nefer’s Tree of Life. The Tree of Life as a concept is not found depicted like the above on any mounement or papyri in Kemet.



Examples of how the concept of the Tree of Life is depicted by Ra Un Nefer and the Jewish Kabala.

Figure 2. The source of Ra Un Nefer’s Tree of Life. The Tree of Life is not Kemet but the Jewish Qabbalah. This diagram has n ot been found in Kemet.



Figure 3. This symbol was first introduced the Africa-american consciousness by Doc. Ben as the diagram of the law of opposites. This ancient African

symbol may be the most sound, complete, fundamental philosophical diagram and formula ever invented by human beings. The concepts contained in

this design are the foundation principles of modern science and all philosophical thought. The source of this depiction of the concepts is from the Bantu

Kongo. The three circle at the stop are named, Makuku Matatu and is representative of the physical world. The three circles at the bottom are

representative of the spiritual world, Ku, Mpemba.(p.32)



Figure 4. The Tukula position occupies the center of the cone of power and leadership [sudi kia lendo+, which I may also call the “V” of life. To grow

mature [Kula] is to be ready to enter into this powerful zone of the V of life. It is very important to understand also that the V of life zone is to

stand vertically [telama lwimna- naganga] inside the v of life [V kia Zinzgu]. To stand vertically, like a master, [naganga] between the earth and sky

*va kati kwa n’ toto ye zulu+ and between the upper world and the lower world *va kati dia ku nseke ye ku mpembe+.

The Egyptian ankh symbol itself is nothing else but a “V” of his community life, as a priest and a teacher. The fate of societies, institutions, and

society systems all depend on how people of a given society enter this zone.(p.25-27)



Figure 5. The [Muntu+ is fundamentally a “vertical being”. He thinks and he is spiritual….The beast, on the other contrary, is a “horizontal being,” a

prostrated being that acts instinctively. Muntu, by his behavior, can fall to level of animals; but the animal cannot rise to the level of the vertically

thinking being, the muntu.p.149 In description by Dr. Fu-Kiau of the relationship between man and animals, man based on his behavior can become

animal like. As such you have a spiritual being acting like an animal, but it is behavior, physical action that is the focus and not ones nature.



Figure 6. Images of Nut. These images illustrate not just in design but in meaning this symbol and Dr. Fu-Kiau ‘s expresses the same concepts. This is too

close to be chance.



Figure 7. Here is creation depicted as coming forth from the the Nun, the watery state of non-existence. At the top is the image of the

inverted Wsir encircling the Duwat. The words inside of the circle are “It is Wsir, He who encircles the Duwat.” The physical world is

represented by the Ra being upheld by Khper and Wsir in his inverted position represents the Duwat as the inverse of the phys ical

world. Once again this similarity cannot be by chance.



African symbolic expressions of the Tree of life found in Kemet. The concept of the tree

providing nourishment is obvious.

Examples of how the concept of the Tree of Life is depicted in Kemet.

using definitions of reality from african deep thinkers to examine idea 2 small

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