Metu Neter Vol 1

The author and publishers acknowledge with thanks, fIrst of all, the
great devotion shown by Raar Mesh User (Jay Barker). We cannot

thank him enough for the long hours, and love that he poured into
the rendition of the art work for the deck of cards, the cover design,
and the illustrations. A big thanks also goes out to Hrimgalah Amen
and Greg Thomas for their editing assistance, to Merisa Amen for
her typing assistance, to the priests and priestesses of the Ausar
Ausel Society who, in testing the Metu Neter oracle, trusted it with
their lives.
\
METUNETER
Vol. I
The Great Oracle of Tehuti
And The Egyptian System
of Spiritual Cultivation
RA UN NEFER AJ."\IEN I
1990 Ra Un Nefer Amen
All rights reserved. No part of this book may be copied, stored or
reproduced in any fann without express written pennission from
the publisher.
Published by Khamit Media Trans Visions, Inc.
1100 Albemarle Road, Brooklyn, NY 11218
Website address: tauienterprises.com
ISBN 978-1-877662-03-4
Contents
AUTHOR'S PREFACE 1
The Divine Plan 1
CRAFTER 1 5
Introduction 5
The Hemispheres of the Brain 9
Religion, Trance, and Ancestors
CHAPTER 2 W
The Black Founders of Civilization W
A Brief DefInition of Religion 13
14
The Three Fundamental Races of Mankind and the Principle
of Geographic Contiguity 22
CHAPTER 3 38
The Source of the Light of the East 38
CHAPTER 4 46
Cosmology and Cosmogony 46
CHAPTER 5 49
The Two Great Realms ofBeing 49
The Subjective Realm 50
The Objective Realm 52
The Cosmogenesis of the Objective Realm 54
The Noumenal Plane 54
The Divisions of the Noumenal Plane 55
The Great Divine Trinity
The Phenomenal Plane 58
The Step by Step Manifestation of Subjective Being 59
The Paut Neteru (Tree of Life) 64
CHAPTER 6 69
Analysis of the Cosmogonical System 69
The Six Acts of Creation 70
The Creation of the Celestial Government 70
The Creation of the Celestial Workers 71
An Analysis Of The Process Of Creation 73
The Duality Principle In Cosmogony 77
The Complementary Dualities On The Tree Of Life 78
CHAPTER 7 82
The Cosmological View Of Man 82
I
The Spiritual Anatomy OfMan 82
A Comparative Analysis Of Man's Complementary Faculties
Man's Knowledge Of Reality
The Tree Of Life As A Guide To Man's Spirit Or "Mind" 84
95
The Five Principles Governing Man's Life 96
Man's Self-identity 99
The Will 101
Man's Power 102
103
CHAPTER 8 105
The Three Types Of Men 105
Stage I of Man's Evolution 107
Stage II of Man's Evolution 110
Stage III of Man's Evolution 112
Religion 118
Economics 122
Government 123
Education 124
CHAPTER 9 125
The Spiritual Cultivation of Man 125
The Ausarian Metaphorein 128
The Metaphorein of Ausar in the Spiritual Evolution of
Society 130
CHAPTER 10 133
The Tree Of Life Initiation System 133
The Two Principles Underlying the Problems to be
Overcome through Initiation 135
The Four Principles Underlying Initiation 136
CHAPTER 11 138
The Ten Stages OfInitiation 138
Preliminary Requirements to Initiation 138
Sphere 10, Geb, The Khaibit 138
The Care of the Life Force 138
Level 1 - Stage 1 of Initiation 139
Sahu division of the Spirit, Sphere 8, Sebek 142
Sahu Division of the Spirit, Sphere 1, HetHeru 145
II
Level 2 - Stage Four of Initiation
152
Level 2 - Stage 5 of Initiation
Thinking vs. Thought Drift
156
CHAPTER 12 161
Meditation And Ritual 161
The Means of Realizing Spiritual Growth 161
The Principles of Meditation 161
The Fundamental Components of Man's Being 161
Stages in the Process of Meditation 162
The Process of Meditation 163
The Components of a Meditation 166
The Importance of Trance 168
CHAPTER 13 171
Levell, First Three Stages of the Meditation Process 171
Care of the Life-force 171
The Four Principles Underlying the Process of Meditation 171
Levell of the Meditation Process, Stage 1, Sphere 9 174
CHAPTER 14 187
Level 2, Second Three Stages of the Meditation Process 187
Level 2 of the Meditation Process, Stage 4, Sphere 6 187
Men Ab em Aungk em Maat 189
Pert Em Heru 194
CHAPTER 15 199
Levels 3 and 4 ofthe Meditation Process 199
The Two Fundamental Actions of the Mind 202
202
Level 4 of the Meditation Process, Stage 10, "0" 205
III
205
Initiation and Society
209
CHAPTER 16 209
The Oracles 212
CHAPTER 17 212
The Deities Of The Metu Neter 212
Amen 212
Ausar 214
Tehuti 216
The Utchau Metut . . .
216
S atial - Hierarchical DuneBSlOn .
dassificatiOn, and Evaluation (Utchau) of Life
219
Problems
221
Seker 224
Maat 226
Herukhuti 227
Heru 229
Het-heru 230
Sebek 233
Auset 235
236
Seb, Or Geb, The God Of The Earth
Sheps & Dark Deceased
237
Ra 239
244
Nekhebet And U atchet
CHAPTER 18 244
The Philosophical an syc 0 Ocr
The Metutu . d Phi mcal Foundation of the Metu
244
Neter Oracle System
248
Shaping Factors of Success.
255
261
The Shaping Factors ~ Failure
266
A Place and Time For All Things
cHAPTER 19 266
The Metutu 266
Amen 267
Ausar 269
Tehuti 271
Seker 276
Maat 280
Herukhuti
283
Heru 2i37
Het-Heru
IV
Sebek 290
Auset 293
Geb 296
Sheps & Dark Deceased 297
Nekhebet 298
Uatchet 299
CHAPTER 20 300
The Meanings ofthe Combined Metutu 300
CHAPTER 21 356
Consulting The Oracle 356
The State of Mind, and Motives For Readings 357
Suggested Questions 358
How to Consult 359
CHAPTER 22 361
Interpreting The Oracle 361
The Utchau Metut and Interpretation
Modes and Levels of Interpretation
The Suits 364
367
367
Why Should Oracles be Used? 369
Significators 371
Rituals and the Readings 379
Rituals and the Significators 379
Initiation and the Readings 381
CHAPTER 23 382
Meditations and Rituals 382
Tension Diaphragmatic Breathing
Breathing And The Internalization Of Consciousness
State of Trance 383
Waking Trance States 383
Mediumistic Trance 384
Breathing The Key To Meditation 384
386
The Physiological Basis of Kumbhaka 387
387
The Harmonics Of Breathing 388
Breathing And Wakefulness 393
Rituals 394
CHAPTER 24 397
V
How To Meditate And Per/onn A Ritual
posture In Meditation
The Procedure . .
Functioning In The MeditatIon Stage . Meditation
Managing the Sphere of Awareness Durmg
400
Meditating on your Readings
Hekau Of The Deities .
rdinating the Breathing with the Chantmg
C
00 bin
The Rate of Breat g
APPENDIX A
Sesh Metut Neter
SELECf BIBLIOGRAPHY
INDEX
397
Author's Preface
397
398 The Divine Plan
399
We live in a world that was created, and is maintained by
the unified working of a multiplicity of agencies.
401 We live in a world that is composed of a multiplici!y of
401 entities that are unified through a web of interdependence.
401
401 In the infancy of his spiritual evolutionary career, Man is
404 unable to perceive the hidden forces and abstract principles that
404 unify, the working of the shaping forces of the world, and the entities
411 that make up the world. He creates, therefore, a way of life-systems
413 of religion, science, economics, government, education, family,
philosophy, etc. - that is incapable of establishing, and maintaining
unity-law, order, peace, harmony-in the world. Thus the world has
been plunged, and is sinking deeper, day by day, into the jaws of
death.
It is true that he has amassed a great number of facts
concerning the workings of nature, and a great collection of ideas
concerning religion, and so on, but the possession of a mass of facts,
however reliable the facts are, does not constitute the possession of a
science, nor does the possession of a collection of ideas about
religion, constitute the possession of a religion, for the knowledge
contained in these facts regarding nature, and these ideas concerning
religion, does not embody the principles that are necessary to unify
the facts, and ideas. It is only when the facts concerning nature, or
the ideas about religion are linked to each other, and to the whole,
that a science, or a religion is formed.
Man's perception of the world, however, cannot change the
reality that the world is shaped, and maintained by a unified
multiplicity of agencies, and that the world is made up of an
infmitude of interdependent entities. This reality has been known to
Black and Oriental cultures, and ignored by Westerners as far back
as history can take us. The Black nations of antiquity, through the
cultivation of the science of inducing the state of waking trance,
which enables Man to perceive the working of abstract principles,
and the hidden shaping forces of the world, were able to create a
way of life-systems of religion, science, philosophy, government,
1
VI
economics, etc. - that was capable of establishing and maintaining
unity, and thus led to the creation of civilization.
Unity, harmony, and order in society cannot be achieved
through the making of laws by Man, and the policing of people's
behavior. As Man's life on earth is a product of the Supreme
Being's creative process, every aspect of Man's life, is therefore,
controlled by the divine creative agencies. Unity, and thus,
prosperity in society can only be achieve by Man's efforts to intuit
the knowledge of how the divine agencies are shaping his life, i.e., to
intuit the knowledge of the Divine Plan
1
It follows, logically, that
the Divine Plan would contain the knowledge of the unifying
principles, of the multiplicity of shaping forces of the world, and of
the entities making up tbe world. Through it, all things, and events
in the world were unified. Religion with science with government
with philosophy with medicine, and so on. Man with nature with
God, etc. It achieved this monumental accomplishment by assigning
to each event, force, entity, and idea a place in space (hierarchy,
rank), and time. It is the purpose of this book to give the reader a
working knowledge of this system. The I1ivine Plan is presented in
this book, not as the museum pieces that are tbe delight and folly of
historians, but as a system to be lived. The jab at historians was
thrown, both in jest, and in seriousness. The fun side is dictated by
the fact that they have, cumulatively, amassed a great deal of facts on
our past, for which we must be grateful. The otber side is dictated
by the fact that, although most historians of religious subjects know
of their lack of fust hand experience of .the religious phenomena
they report on, it does not stop them from arrogating to themselves
the aura of authoritativeness in reporting, "explaining," and passing
judgments.
Although, the material in this book has the full support of
historical documentation, I am writing foremost as a priest of over
20 years of practice. 1 am here presenting a practical syncretism of
the best that the Kamitic (Ancient Egyptian), the Dravidian (Black
India), and the Canaanite (true authors of Kabala) religions have to
offer. They were among the six nations that laid the foundation of
civilization. But it would be folly on our part to merely document
this fact, and to compile and explain a list of who, when, why and
what. Would it not be a sign of intelligence, to be more interested in
1. Maat.
2
the methods employed by them fo .
may learn and apply them to . t r the crc:ahon of civilization, that
philosophical sy.stems of an' I s 1 If the religion.: and
, Clent clVilizaf "'-)
aren t We practicing them 1 Ions were so great, why
Yes! In this volume one of
broad to be fully explained in many as .the topics are too
means through which eve 0 I have glV:D the world, the
aspects of life, the mea:: -: the links between all
continuum-that the Supreme Bem co;erlD
g
Plan-the structural
events in the world, to Unfold in g as put ID place to enable the
Become the Plan and 1 t P an orderly, and harmOnious way
R aliza . , e eace p. .
e bon reign in the world. Hetep!' rospenty, and Spiritual
Ra Un Nefer Amen I Sheke
Society. Ashem Ur Ashemu f Ur of the Ausar Auset
New York, U.S.A., April 24, e Shrmes of Taui
3
Chapter 1
INTRODUCTION
The world is on a collision course with disaster. Not only
from, or because of the threat of nuclear war, but from the massive
collapse of its institutions (political, social, economical, religious,
spiritual, educational, etc.). It is the combined failure of these
institutions, and traditions that is at the root of the widespread decay
and stagnation that we are witnessing in just about every nation in the
world.
"This state of affairs," a Kamitian (Ancient Egyptian)
priest(ess) would say, "is due to 'Lack of Self Knowledge'." This
injunction has been quoted often by scholars yet none have given
much insight into its true meaning.
In explaining what is 'Knowledge of Self, I ought to begin, it
seems most natural, at the beginning. But that would take us into
such an abstruse discussion that it makes better sense to start, instead,
at a very familiar midpoint.
Let's start with what you are doing this very moment. As
your eyes race across these lines I want you to make the effort of
becoming aware of the fact that you are involved in two sets of
functions. On one hand, you are making the efl'ort to keep your
attention on the sequence of words as you read on. On the other
hand, witbout your conscious efl'on, and awareness, the meaning of
what you are reading is taking shape. These two sets of functions are
more apparent in more complex activities. While you need to think: of
getting up and going somewhere, you need not think of the details of
the muscular activities involved in getting up itself. They are taken
care of for you. When you type, dance, play an instrument, perform in
a sport, drive, write, etc., you can become aware of the fact that some
part of your activities is performed without conscious effort.
Now, this dualization of your being into two fundamental sets
of functions is the central theme of 'Self Knowledge'. One part of
your being is concerned with activities that you have to direct, while
the other deals with activities that occur without your attention to
them. You may have noticed that I have gone to a little trouble to
avoid the popular designations, "voluntary vs. involuntary, or conscious
5
vs. subconscious" behavior. We will later see why. Let us for noW
label them "willed," and "automatic" respectively.
It might not surprise you, because you already know, that
great performers make poor teachers. Yet, you might be surprised to
know that you could not give an accurate description of how you walk,
or articulate the words that you speak, etc. You fail for the same
reasons that most great performers do as teachers. The performance
of the tasks in question is carried out without your attention, and
awareness of the intricate details involved. You direct your attention
to the desired result and the other part of your being unattended takes
care of the execution. In fact as you sit here, this other part is, without
your attention, or consent, determining what 'you
extracting from what you are reading, and at the same tune, It IS taking
care of your breathing, exchanging oxygen for carbon dioxide in your
blood, circulating the latter through every cell in your body, probably
digesting some food, and getting ready to shut down the part of you
that directs activities, that it (the automatic part of being) may have
more freedom and energy to do some major repairs on your vehicle
while you sleep ... among many, many other, very complicated
thin 1,
. cliff
It should be obvious by now that there eXISts a vast erence
in the knowledge and capabilities between the two parts of our being.
While the willed part of our being has to be instructed and is no better
in its performance than the quality of the material taught it, the
automatic part of being is directed by an omniscient factor, -let's
realize that it directed the formation of the physical part of our being
the very moment that our progenitor sperm and egg came together,
What if the willed part of our being, instead of learning from
the nescient will of others, learned from the omniscient being that
directs the automaton within us? I.e., instead of the "limited in
knowledge" learning from the "limited in knowledge," learn from the
omniscient.
The answers to these questions will provide full insight into
the nature of our being, the cultures we have the shaping
forces of our history, and explain the causes of the problems besetting
mankind, and will also show, definitively, the way to their solutions. It
is sufficient to say for now that according to the African spiritual
1. This so-called subconscious mind is the Deity Ra of the Kamitic tradition.
6
tradition, the automaton within us is in touch with all functions in the
world and is capable of manipulating them.
With the proper directions, we will come to see that there are
three kin.ds of people in. the world. One type inclines toward relying
on the willed part of bemg for survival and flourishment, the second
on the omniscient intelligence and the automaton and the third on
equilibrium of both parts of being. In fact, all cuitures fall into'one of
these categories.
. These categories do not represent distinct types, but
stages m the SpiritUal development of individuals and nations. The
stage to the polarization in the willed ( outer) part of
bemg, the second, m the polarization in the inner and the third to
their equilibration. We can better comprehend this it we paraphrase it
as the of 1) on the part of being with limited knowledge
and capability, 2) reltance on the part of being with infinite knowledge
and capability, and 3) the equilibrium between the two. Another
para.phrase will explain further. 1) Polarization in learning from
outslde of ourselves (from someone else), 2) in learning from within
3) equilibrium of both approaches. Further still, 1)
polanza.tIon In reliance on externals (tools, machinery, medicines,
etc.), 2) polarization in reliance on internals (the power of the spirit)
and 3) an equilibrium of both methods. '
. We can begin to see which cultures shape up to which
categorIes. The 1st type, polarized in the cultivation of the external
part of being corresponds fundamentally to Western Man and some
Orientals, while the opposite, in the cultivation of the
internal, corresponds to the Black race, and some Orientals, Success
in cultivatio? of both parts has only been truly achieved by the
KarmtIans (Anclent Egyptians), who, for the record, belong to the
Black race.
Now can understand why, for example, all the
fundamental skills and institutions of civilization began with Black
nations \K:a,mit [Ancient Egypt1, Sumer, Babylon, Elam, the Harappa
Valley cIVlhzation, Kush [Ethiopia], Indus Kush [Black India}, and
Canaan). Because of their people's ability to learn from the internal
part of being, with its storehouse of knowledge concerning every
secret of the world, they were able to intuit, 6000 + years ago, the
that forms the basis of our civilization (religion,
mathematIcs, geometry, medicine, astronomy writing literature
, 1 ' , ,
agncu ture, metallurgy, government, architecture, painting,
7
sculpturing, algebra, science, etc.). Because Western man is polarized
in the cultivation of the external part of his being, he had to learn
these skills from others (Blacks and Orientals) who were able to learn
these things intuitively.
This brings us to the critical part of our introductory
discourse. Underlying all the functions of the automaton within us is a
'program of order'. The maintenance of our bodily processes in a
state of order according to this program, is what we call health. We
will come to see that this very same 'program of order,2 is in charge of
regulating the social behavior of people .. Where it fmds expression
in the social arena there is morality, wealth, spmtuality, and
prosperity. True we will come to see, deals with the
techniques of communicating with the director of the automaton
within us, in order to gain access to the power, storehouse of
information, and the host of shaping factors of our lives.
The world is in the sorry mess that it now frods itself because
the dominant culture in the world is that of the external part of being.
It is not enough to say that the external part of our being d.OC:
s

know much about creating and maintaining order. For, even if It did,
it lacks the ability to generate order in the life of people. Hearing
sermons, and reading books (external means) on moral behavior will
make you as moral as reading books on healing will heal
illnesses. The most that a book on health, for example, can do IS to
direct you to some means of directly influencing the .. -:et
such information must have originated from some person's mtUltlon.
The same holds true for religious, moral, and spiritual behavior. All
teachings on the subjects originated from the inner part of people's
being. Ifyou observe very carefully you will see that in the religions of
the dominant cultures today, people are directed outside themselves
(to scriptures, sermons from priests, etc.) for moral,
guidance. In contrast, African, and some direct thea
members within themselves (trance) for mtUlhve guidance for the
same ends. The differences are vast. We must recall the fact that the
external part of being, however lucid on a subject, lacks the power to
direct the processes that shape our behavior, and bodily functions. I
Now we can fully understand the lack of wisdom in denouncing
Westerners as hypocrites for preaching doctrines of such high moral
values, while their destructive acts in the world are unparalleled. The
2. This 'program of order' corresponds to Maat.
8
'inner culture' for 'program of order' that is the shaping
fo:c.e of a harmomous SOCIal life, an essential prerequisite for man's
splntual and the flourishing of all social institutions has been
displaced . the 'outer culture', which is far from equal the task
although It IS long on words on the subject of spirituality. A detailed
account of. the history of this phenomenon is necessary for the
understanding and use of the teachings in this book. But frrst we must
get a better grasp of the structure of the subject.
THE HEMISPHERES OF THE BRAIN
During the last forty years or so, the western scientific
community realize that the human brain is composed of
two parts With dlametncally opposed, yet complementary functions.
They are known as the left, and the right hemispheres of the brain. To
this subject, we must realize that underlying all mental
are. two .sets of functions, one in charge of relating us, and the
. varIety of things m our environment to each other, and to the whole
other fu?ction is in charge of separating us and the variety of
things m our envtronment from each other. The latter function, which
corresponds to the left hemisphere of the brain enables us for
example,. to. distinguish the sounds made in speaking' and
verbal that we Wlll.be able to speak, and think verbally. The
language functI?n the rIght hemisphere enables us to unify the
words perceive, mto phrases, these into sentences, and so on into
larger uOlts, that we will be able to comprehend what has been spoken
or thought.. The of speaking and verbal thinking are processes
that In a senes one at a time. The understanding of
what IS thought, said IS a process that occurs in one step. Since
the acts of speakmg, and verbal thinking are processes that occur at
points. in they are therefore carried out by the left
which IS In charge of all processes of segregation, and
Conversely, the act of extracting the significance from
.of related units, which is carried out in one step, is under the
of the hemisphere, which is in charge of all functions
of unification, and mtegration.
. In summary, lees note that the left hemisphere of the brain is
charge of noting differences between things, separating wholes
mto parts, and enabhng us to deal with all sequential phenomena
9
(wholes presented pieces at a time).. This of is
popularly known as analytical,. C:rrtes1an, senal, . linear,
segregative, etc. The right side IS 10 charge of nottng the slDlilanl1es
between things, and their relation to each other and the whole thus
unifying them. This mode of thinking is generally known as
synthetical, holistic, congregative, etc. We must also note that the left
side of the brain is extroverted and is therefore the means for the
'outer culture' noted above. The right side, is introverted and is the
means for the 'inner culture'.
Although both functions are complementary, that is, their
equal inputs are needed for every mental activity to be complete, most
people have a predominance of one over the other. We all know too
well of people who can generate a profusion of words, yet make little
sense, or go off on tangents, etc. (too much left, and too little
On the other hand, we know of people who are not very expressive
verbally, - in fact are poor communicators- yet are profound. Critical
to this book is the fact that these hemispheric differences are not
randomly distributed through society. Men in general
sided than women, and so are members of the White race, 10
cOmparison to non-Whites (a well known. fact to Western
psychologists). We will come to learn that hemispheric differences are
one of the main shaping forces of cultural differences, and the
historical events that such differences have engendered. In fact,
without this concept there can be no science of history, or psychology,
or anthropology, or understanding of religion.
The differences in thought patterns between the
White and Black races are well known. To prove the point, I will
quote from well established scholars. Writing about the Bant.us
South Africa, Placid Temples, at the turn of the century states 10 his
Bantu Philosophy, that:
This (European) concept of separate beings, of
(to use the scholastic term again) which fwd Side
by side, entirely independent one of another, IS foreign to
Bantu thought. Bantu hold that created beings preserve a
bond one with another , an intimate ontological relationship,
comparable with the causal tie which binds creature and
Creator . . . Just as Bantu ontology is opposed to the
European concept of individuated things, existing in
10
themselves, isolated from others, so Bantu psychology
cannot conceive of man as an individual, as force existing
by itself and apart from its ontological relationships with
other living beings and from its connection with animals, or
intimate forces around it.
Writing about the same people, Janheinz Jahn, states m
Muntu:
When we say that the traditional African view of
the world is one of extraordinary harmony, then except for
the word 'African' every single word in the sentence is both
right and wrong. For in the rlTst place the traditional world
view is still alive today; secondly it is a question not of a
world view in the European sense, since things that are
contemplated, experienced and lived are not separable in it;
thirdly it can be called extraordinary only in the European
sense, while for the African it is entirely commonplace; and
fourth, the expression 'harmony' is entirely inadequate,
since it does not indicate what parts are being harmonized
in what whole. And if we say 'everything' is harmonized,
that tells us less than ever.
J ahn then quotes Adebayo Adesanya, a Y oruba writer:
This is not simply a coherence of fact and faith, nor
of reason and traditional beliefs, nor of reason and
contingent facts, but a coherence or compatibility among all
disciplines. A medical theory, e.g., which contradicted a
theological conclusion was rejeded as absurd and vice
versa. This demand of mutual compatibility among all
disciplines considered as a system was the main weapon of
Yoruba thinking. God might be banished from Greek
thought without any harm being done to the logical
architecture of it, but this cannot be done in the case of
Yoruba. In medieval thought, science could be dismissed at
pleasure, but this is impossible in the case of Yoruba
thought, since faith and reason are mutually dependent. In
modern times, God even has no place in scientific thinking.
This was impossible to the Yoruba.
11
These observations extend to all contemporary Africans as
well as ancient. A. A. Barb, writing in the The Legacy of Egypt states
the following:
Certainly scholars have since provided dictionaries
and grammars of the ancient Egyptian language, but that is
not enough to grasp the Egyptian way of thinking, so utterly
different from our Western logical mind. There is fust of
all what has been called the multiplicity of approaches:
statements (and answers to problems) which to us would
seem absolutely contradictory appear side by side and did
not in the least disturb the Egyptian, on the contrary, our
own logical abstractions would probably have appeared to
the Egyptian mind as an impoverishment and falsification of
the fullness of significant truth ... All this would lead--as a
modern scholar has put ita-to the impossibility of translating
Egyptian thoughts into modern language, for the
distinctions we cannot avoid making did not exist for the
Egyptians.
In speaking of the Greeks and Romans, regarding their ability
to comprehend Egyptian beliefs, Wallis Budge, in The Gods of the
Egyptians, vol. 1, states:
The evidence on the subject now available indicates
that he [the Greeks] was racially incapable of appreciating
the importance of such beliefs to those who held them, and
that although, as in the case of the Ptolomies, he was ready
to tolerate, and even, for state purposes, to adopt them, it
was impossible for him to absorb them into his life.
It is important to note that these observations on the
differences in thinking between Whites and Blacks were all made
before the appearance of literature concerning the cerebral
hemispheres. I could have piled up enough evidence on the subject to
fill this book, but the foregoing should prove the point.
The concensus on the differences between these two modes
of thinking, is that they each represent, by and of themselves,
legitimate approaches, -"schools of thought"- to knowing. On one
hand, this belief must be rejected on the ground that as the two are
complementary to each other, they are incomplete by themselves. On
. the other hand, we will see, as history records, that the evils arising
from the unbalanced expressions of the left hemisphere far exceed in
destructiveness those of the right hemisphere. While the former is
responsible primarily for man's inhumanity to man and all social
disharmony, the latter is responsible for stagnation in physical
technology.
. The greatest problem arises from the fact that the greatest
validators of our actions, i.e., religion, and science, which are intrinsic
products of cultures are now used by predominantly "Ieft
sided" cultures in the characteristic fashion of the left hemisphere.
Although the left side is totally incapable of truly religious, and
scientific thinking, the grafting of its processes onto these subjects has
gone unnoticed due, on one hand to ignorance, and on the other to
the military supremacy acquired by Europeans in the last 2000
The results have been that "scientific" and "religious" validation has
been given to false doctrines, practices, and institutions that now
control the cultures of the nations dominating the world, and set the
cultural trends for the others. It is important to see how this has come
about.
A BRIEF DEFINITION OF RELIGION
. An of the word "religion" shows that it is to the right
Side of the bram what a glove is to the hand. The word is composed of
the Latin prefIX "re," meaning, "again, back" + "ligare" meaning "tie
bind, fasten," as well as the Indo-European root meaning
collect," from whence the Greek "legein," and the Latin "legere,"
meaning "logic," and "legal." From this we can conclude that the
c?iners of word religion applied it to those beliefs and practices
auned at ltemg people back to something with which they had
originally been one, and belong with by natural connectivity. The
original oneness is implied by the prefIX "re" (back, again), and the
connectivity is explicit in the root meaning "law, and logic."
RIght at the outset we can see that in the meaning of the word itself,
according to its components, religion was not thought to be opposed
to reason and logics, which are the foundations of science and
philosophy. More on this later. '
We have seen that the predominant function of the right side
of the brain is a unifying, or collecting, or synthesizing one. Religion is
13
12
therefore nothing more than one of its organized expressions. Its
concern with realities existing beyond the visible is a further proof of
its intrinsic relationship to the right hemisphere. We can thus
conclude that all efforts by left -sided cultures that are aimed at
creating religious doctrines and practices, must produce results off the
expected mark. Western religions are good examples. We will see
that the Hebraic, and Christian religions are hybrids resulting from
the juxtaposition of a left hemispheric thought process upon religious
doctrines created by right or balanced hemispheric cultures. The
same can be said for Hinduism, and Islam, although they have
maintained a greater faithfulness to the fundamental culture upon
which they are based.
During the flIst 2000 years of history (4000 - 2000 B.C.), the
only nations that attained to a high degree of civilization were Kamit
(Ancient Egypt), Sumer, Babylon, Canaan, Harappa Valley, and Kush
(Ethiopia). Although it is well known to all that.all
these nations were Black, to this day much effort 18 bemg made to hide
the fact from the general population. With some it is due to racism.
With others it is due to feelings of shame over the fact that throughout
the first 4000 years of history (6000 - 1+ B.C.) it is well known that
Western people had attained to very little cultural development, as
well as the fact that they are indebted to the above Black nations for
the foundation of their scientific, religious, and philosophical
accomplishments. They repaid these nations by
their civilizations, and enslaving their descendants. And WIth others, It
is because they took the traditions of these Black nations, added a few
touches here and there to make it more in keeping with some of
social values, and then claimed that the fmal product was a revelation
from God to them. "
RELIGION, TRANCE, AND ANCESTORS
As religion concerns itself with the inner realm of being,
main vehicle is the phenomenon of trance. Proficiency in this state,
which we will later defme, gives one full acquaintance with the
metaphysical realm. On one hand, communication with the two
classes of entities dwelling therein, - the dead ( ancestors), and the
spirits administrating natural phenomena (angels, deities)- becomes
possible. On the other hand, frrst hand knowledge of man's
metaphysical (higher) vehicles, and the "insperience" of man's true
relation with God, and all other creatures are attained. The central
theme of this discourse becomes clear when we take note of the fact
that while Westerners believe in the survival of the spirit after death,
they have no tradition of "ancestor worship," (i.e., communication with
the deceased). Now the reason is clear. It is for lack of a culture of
trance working, which is the only means to that end. The same holds
true for angels. While Western religions claim belief in their
existence, these metaphysical dwellers have been banished, of late, to
the pages of the scriptures.
The ability, through trance, to communicate with deceased
beings has led Blacks to the greatest understanding of the nature of
Man. It has provided us with an inner empirical evidence of the
immortality of Man. Immortality is not merely the survival of the
spirit, but of one's identity across incarnations. On one hand, because
of the priceless ness of the revelation that Man is and on the
other hand, because of the unparalleled guidance that ancestors
provide, rituals for communion with the ancestors (so called ancestor
worship) play a prominent role in the religion of Black nations. It is
instructive to note that the greatest architectural marvels of the
ancient civilizations (Kamit, Mohenjo Daro, etc.) were burial shrines.
Entire cities were fined with these structures (pyramids, etc.) that
in opulence the dwellings of even the kings. In place of this
InSight Western scholars could only see what they believed to be the
work of megalomaniacal builders.
Only from the ancestors, the "living proof of life after death,"
could have been learned the observances and practices that lead to
(the survival of an individual's identity across
mcarnabons). Such practices and observances became the
fundamental doctrines for the spiritUal development of men and
nations.
Participation in a series of African, and Oriental rituals will
reveal to all that women in general can attain to the trance state with
greater ease, and power than men. Societies that have a deep
appreciation for synthetical thinking and introversion, due to their
nght-sidedness, or equilibration, cannot fail then to hold in great
esteem their women. Just the opposite is found in left-sided societies.
It is. no wonder then to find that in all Black nations (not led astray by
women, and Goddesses occupy positions, and play roles
equallmg those of the males. Women in Kamit, and other Black
nations of antiquity occupied positions not yet achieved by Western
15
14
women to date. As Queen Motbers tbey determined the transference
of tbe kingship, and legitimized the king; inheritance was through
them. That is they held the wealth of the nation. They were
priestesses in their own right, and it is a matter of record that tbe
Goddesses whose shrines they were responsible for, commanded
greater importance than those of the Gods, in many cases. In contrast
we fmd Western women just beginning to make headway in their
struggle for equality, 6000 years behind their Black counterparts.
Where is the female Rabbi, Iman, Bisbop, etc.?
To summarize, I would like to point to tbe fact that what I
have done is to simply carry to the logical conclusion well known facts
regarding the division of the brain's functions. It was not until the
early part of the 1950's tbat western scientists began to understand
fully that the higher functions of the buman brain were divided
between hemispheres.
Teams of surgeons, psychologists, neurologists and biologists
discovered that the two hemispheres process information regarding
the same things in diametrically opposed, yet complementary ways.
Unfortunately, western scientists went on to characterize the separate
functions of each hemisphere by wild generalizations. "The left side
governs language, scientific thinking, etc.," for example. Even wilder
generalizations were given. 1;'he left, and the right hemispheres,
respectively, were said to differ from each other in that the first is
"intellectual, the other intuitive," "intellectual vs. sensuous," "secondary
vs. primary" (Freud), "deductive vs. imaginative," "realistic vs.
impulsive," "analytic vs. relational," "sequential vs. multiple," "rational
vs. intuitive," "discursive vs. iedetic," etc. There is a bit of truth in
some of these statements, but they cannot be accepted without due
caution, and corrections. We will deal with them in later chapters. It
has also been recognized that in some people the functions of the left
bemisphere predominate, while in others, those of the right side do.
Central to our discourse is the fact that the characteristics of western
culture are predominantly the productions of tbe left hemisphere of
the brain while the characteristics of Black and most other
Nonwestern cultures are that of the right.
Let's return to the earlier quotation from Placid Temples'
book. "This European concept of separate beings, or substance which
find themselves side by side, entirely independent one of another is
16
foreign to Bantu (an African group) thought." This observation, which is
one of thousands, implicitly, but unequivocally states that something in
the European makes them "see," and postulate differences, while
something in the Bantu (as with all other Africans, which includes the
Ancient Egyptians) makes them see and postulate unity, when viewing
the same reality. Again, in the Legacy of Egypt, Barb states that
although Westerners are now in possession of dictionaries, and
grammars of the Egyptian language they are not in a position to
understand it because " . . . the Egyptian way of thinking, so utterly
different from our Western Ilogical' mind." Again, one has to be obtuse
not to see that what Barb refers to as the European 'logical mind' is
the predominance of the left side of the brain. Of course tbe
statement must be corrected to syllogistic logic, for the right side has a
logical function of its own. Barb concludes by referring to the
"impossibility of translating Egyptian thoughts into modem language,
for the distinctions we cannot avoid making did not exist for the
Egyptians." It begs several questions. Why can't European thinking
avoid making distinctions that do not exist for the Egyptians? Or
equally valid, why cannot the Egyptians avoid unifying, and
synthesizing where Westerners cannot avoid segregating and
analyzing? Before we answer these questions let's dispose of the racist
statement "modern." It is a tool of the theory of evolutionism that
holds that the Black races and their cultural expressions exemplify the
primitive phase of mankind, while the White race, represent the more
evolved (modern).
The observation made by many scholars concerning the
difference in thinking between African people and Westerners can
only be intelligently explained by reference to the hemispheres of the
brain. If the cultural expressions of the individual nations of an entire
race sbare the same trait,- analytical, for example, it can only be
because their thinking is dominated by the left hemisphere.
Fortunately we don't have to speculate on the issue for tbe simple fact
that it is well known by professionals in the area. Western scientists
have long arrived at the conclusion that western culture is
predominantly left -sided, and is now attempting very strongly to
introduce into the school system methods that would make more use
of the right hemisphere. This has been especially encouraged by the
discovery that such educational methods that appeal to the right side
of the brain excel greatly over those of the left. "Super learning,"
"accelerated learning," etc. are the superlatives that are being thrown
17
around as they are fmding that such methods shorten the learning
period (2 to 20 times faster), and produce a greater yield in
understanding, and retention (500% in the same time span) over the
left side. Is this the reason why Black nations were the first to achieve
a high level of civilization? We will see that it is. The techniques
used in the current "Super learning" systems, are nothing more than a
minor fraction of the techniques used in traditional Africa from time
immemorial. By pretending that the whole thing is a recent western
discovery, and invention, Westerners are dooming themselves to
stagnation, again! They need to humbly ask the African people to
show them the way.
A study of the literature on brain hemispheres will show that
analytical, and segregative thinking are carried out by the left
hemisphere, while synthetical thinking is done by the right side. Let's
put it another way; the left side is responsible for the differences we
make between things. It is the author, for example, of the western
attitude of seeing themselves as being separate from nature, and
therefore ruining the ecological balance (killing off whole species of
animals, polluting the air, soil, etc.); of denying diet a significant role
in healing - poisons play a higher role; of racial, and sexual
discrimination, and so forth. On the other hand, the ecological
mindfulness of most other Nonwestern people, for example, must be
attributed to the dominance of the right hemisphere in their thinking;
the respect and high regards for their women, is the result of the same
function. A most important expression of the right side of the brain,
concerns the Nonwestern belief in the indivisibility between all things
in the world. Far from being a mere intellectual notion, it is the basis
of their entire way of life. Affect one and all others are. The
Western Man's response to this is to call it primitive "animism"
(fortunately it is just a word,- without objective reality!). But is this
not the foundation of religion? To "tie (legion)" "back (re)" the things
that have been separated? "Unity" states the Kabala is the foundation
of good, while ttdisunity" is the foundation of evil. Egotism, a failure to
experience the interdependence between humans, is a function of the
left side, and a major problem that religion sees as a chief obstacle to
the spiritual life. We will see that the cure for egotism is the activation
of the right side of the brain. We also will see that the religions of
Black nations were well acquainted with the dualization (the
knowledge of good and evil) of the spirit, and made its unification the
foundation of their spiritual tradition. What today the Western man
18
calls the functions of the hemispheres of the brain, the Kamitian
referred to as the Two Truths (Maati), Ta-ui; the Taoist, as the
doctrine of Yin and Yang; the Dogons, as the twin Nummo serpents
that govern the various aspects of the world.
Finally, we must note that racial differences go beyond the
color of the skin, type of hair, skeletal structure, and other
physiognomical items. In future chapters we will accumulate all the
evidence to show that there is a cultural unity among all "White nations,
all Black nations, and all Oriental nations. And that the common
factors in each are traceable to the hemisphere of the brain that
dominates their thinking, their language, and cultural expressions. And
that .since the behavior of nations is a product of this part of
therr biolOgical make-up they could hardly help the manner in which
they created their cultural expressions, and reacted to others,
thus the events that make up world history. This and only
this, I dare say, can establish history, and anthropology as sciences, as
well as to put the study of religion on a scientific basis.
19
CHAPTER 2
THE BLACK FOUNDERS OF CIVILIZATION
In the preceding chapter we saw that one of the main
factors that is responsible for the differences in cultural expressions,
is the division of the brain into two hemispheres, each with its own
peculiar way of thinking. We were able to go beyond the mere
listing of the cultural traits of nations, and to catalog them into two
fundamental sets, based on the the traits of each of the hemispheres
of the brain. I.e., if it is not shown why, it is of no use to say that the
fundamental traits of Black cultures are the burial of the dead
(especially accompanied by grave offerings), and communication
with ancestors; high recognition of women (matrilocal marriages,
matriarchal inheritance system, etc.), and "female divine powers";
high degree of social stratification; high degree of stratification of
the "celestial hierarchy of powers controlling events on earth"; and
the involvement of religion in every area of life. We saw how these
are all the results of a people's mental output dominated by the side
of the brain whose strong point is trance. White culture, which is
extroverted (left hemispheric) produced and sustains a culture that
(before contact with Blacks) cremated its dead, or exposed them to
be eaten by animals, and has a negative attitude toward, and horror
of spirits of the dead to this day; holds its women, and "female
divine powers" in low esteem (the Christian divine pantheon is made
of a Father, a Son, and a ghost, for example); low degree of social
stratification and the love of freedom from authority that goes with
it (laissez faire); separation of religion from all other social
institutions (government, education, etc.), and the restriction of the
divine to special places, and times (church, Sunday, holidays, etc.);
the separation of the divine from healing, and so on. If you can't
help thinking this way, it's because the left side of the brain is
dominating your thinking.
Keeping these ideas firmly in awareness, let's attempt to
establish the racial characteristics of certain nations of antiquity.
The importance of knowing the racial identity of the nations
that were the founders of civilization lies in the fact that:
1) Religious doctrines, and systems cannot be understood in
a vacuum. They cannot be separated from the social environment
that produced them. The various components of the religious
system of each nation are, for example, ritual vehicles to condition
the population to support, or reject particulars of interest or
20
detriment to the nation. The ritual system of Ansar (Osiris) will
always remain a mystery to people who have no understanding of the
African Kingship, and the history of the peculiar difficulties that the
Kamitians experienced with their kingship. In the same way, people
who know little regarding the African Queen mothership, and high
priestesship (e.g., the rituals performed with the skeletal remains of
deceased kings) will understand little regarding the ritual system of
Anset (Isis).
2) The White nations who became the heirs of these
civilizations understood only the external aspects (what appealed to
the.left side of the brain), and distorted the spiritUal (internal, right
bramed). What passes for the world's major religions are attempts
of the left side of the brain to practice what can only be done by the
right side. Can you imagine where cnemistry would be today if it
were in the hands of poets (right-sided function)? Each element
would no longer be a complex of exact weight, and electrical
behavior, but, "grey clouds," or "wolves," according to the poet's
mood. This is what the sons of Eurasia have done to the science of
religion. The result is that, with the destruction of the ancient Black
founders of civilization some 4000 - 2000 years ago, the world has
been plunged into a spiritual dark age, and is sinking ever into that
jaw whose fiery tongue flickers with death.
3) The solution to our problem is the restitution of the science
of life that actually gave bilth to civilization. The only way that this
can be done is by correlating the spiritUal doctrines, and religious
practices of the founding civilizations with those of the Black
civilizations of today. This is of extreme importance for the simple
fact that most students of spiritual culture and esotericism have
received their education from western organizations (Rosicrucians,
Aryan Hindus, Semitic and European Kabalists, etc.) who have
falsely claimed that they are the custodians of the wisdom of the
ancients. After going through this book, the reader can decide if this
is true. Last, but not least we will come to understand that religion
cannot save mankind unless it is allowed to govern all social
All such teachings regarding the lone sage, and
mdlVldual salvation will be seen to be, on one hand, natural
conceptions of the left side of the brain with its isolationist thinking,
and on the other, to be impotent as far as being vehicles for the
spiritual upliftment of the world. In our study we will see that when
the White nations adopted the religious institutions of the Blacks
21
they allowed only those doctrines that did not interfere, for the most
part, with their most cherished social beliefs, whether these were
right or wrong. In fact many of the religious myths, and doctrines
have their origin in the political competition that arose out of their
contacts with Blacks. The extreme manner in which women were
humiliated (made the source of all of mankind's suffering, the
heavily lopsided adultery laws against them, etc.) in Semitic Asia
4000 years ago, for example, was chiefly due to the fact that the
occupation of very high positions of the Black women of Canaan,
Sumer, Phoenicia, etc., was a serious challenge to the patriarchal
system of the Whites, as it filled the heads of their women with
another view of social possibilities. In those days, the White people
of Mesopotamia were under the cultural, if not political, domination
of Blacks.
Establishing the racial identity of the founders of civilization
is a simple matter. Yet, the issue needs to be heavily detailed so
that there is no room for doubt. Western writers have tried so hard
to hide the fact of the blackness of these civilizations, that their
culture is so distorted, and misunderstood, and their descendants,
modern day Blacks, have been totally culturally disenfranchised.
THE THREE FUNDAMENTAL RACES OF MANKIND AND THE
PRINCIPLE OF GEOGRAPHIC CONTIGUItY
If we put the variations and admixtures aside, then we fmd
that the races of mankind are the White, the Black, and the
Yellow/Red (Oriental, which includes the American Indian). When
we trace these people back to late prehistoric and early historic
times we fmd that each of these people reside in separate
geographic locations; the Oriental in the Northeasternmost part of
Asia (and later, America), the Eurasian (White) in the
Northwesternmost part of Asia and Northern Europe, and the
Blacks, occupying from the Southern parts of Europe, Western and
Central Asia; and aU of Africa. Within each of these three great
geographical divisions of the world we fmd, in late prehistoric and
early historic times (before the great migrations of people), nations
speaking related languages, with similar racial characteristics, and
cultural patterns. We could say that the Supreme Being made men
with certain differences and put them in different parts of the globe.
Western historians have used these concepts to discover the kinship
and origin of their people after thousand of years of separation.
22
When it comes to the great Black civilizations, it is a different story.
Western historians are always postulating an unproven (and
unprovable) geographic origin for them in areas where they have no
kin. I.e., they seek the origins of the Sumerians in eastern Asia,
when the people who most closely share their racial, and cultural
characteristics reside in Africa. They do the same for the Ancient
Egyptians. The exact locations of the origin of many of the great
White nations of antiquity are unknown, yet no historian has
proposed an origin for them in America, or Africa. It is such a
natural reflex to search for their origins in the geographic location
where all Whites have been known to inhabit since prehistoric
times. We must take note of the fact that plants and animals of
related characteristics have been thus distributed around the earth.
Trick number two has been to postulate that the
"precocious" development of Kamitian (Ancient Egyptian) culture
was either the product of an invading "master White 'Semitic' race
(the Shemsu Heru)," or the result of the blending of the White and
the Black races. First of all, it is important to realize that at work is
the racist offshoot ideas of Darwinism. To wit: clearly, Blacks (a
primitive race) could not solely, or primarily be responsible for such
a culture. Period! Rather than pass in deserved silence the
allegation that a White race was responsible for Kamitian
civilization, wholly or in part, let's look at some fads. 1) No facts
have ever been given to support the allegation, showing that the
concept is born solely from the unwillingness to accept the fact that
Blacks could have created such a civilization, 2) This alleged master
"White race" bas no other achievement. Previous or otherwise.
They left no traces of civilization anywhere eLse. At the time when
this alleged "dynastic race" is supposed to have come to Kamit (and
placed themselves under the military leadership of the Kamitian
leader Narmer?!!), Eurasia was still in the paleolithic stage (hunter,
gatherer,- around 3500 B.C.), while all of North Africa was in the
Neolithic, and early agricultural stage, and Kamit had passed into
the historical stage. The proposal that they came from Arabia is
even worse. At that time Arabia was mostly inhabited by Blacks who
were less developed regarding civilization. Thus we are to believe
that a people, who achieved nothing at home, came and established
civilization in an entirely more advanced area ... and then
vanished, leaving no remains of themselves. No bones, cultural
items, likeness of themselves in paintings, sculptures, etc. In reality,
the Shemsu Hero, the people who historians have tried to equate
23
with their hypothetical race, are the very Blacks that are called
Nubians.
What can you say of historians who ignore the fact that all
the nations in the Northeastern section of Africa at that time were
far ahead of Eurasia in the technologies that were chiefly
responsible for the development of Kamit, and who prefer to invent
a Eurasian cause for the development of Kamitian civilization?
An important part of this argument rests on the false theory
that racial contact is a chief cause for the advancement of
civilization. Let's look at the facts:
a) The Hyksos occupation of Kamit for 150 years
contributed nothing to the progress of Kamitian culture. In fact all
historians are in agreement that it retarded it. So did the occupation
of Kamit, by the Persians, Greeks, and Romans. In fact, the contact
of Whites with the Kamitian culture ended in the destruction of the
latter,- culturally, and physically. I cannot imagine one single
historian who would not agree that the civilizations of Ancient
Egypt, SUlDer, Indus Valley, and Kush would far surpass anything in
the present world bad they not been destroyed by Whites. It is a
very interesting subject to speculate upon.
b) The same retardation, arrest of progress, and eventual
destruction occurred with the mingling of White culture with that of
Sumer, Canaan, Phoenicia, Indus Valley.
c) The theory has only held true in the reverse direction, as
Western man greatly benefitted from his contact with the ancient
Black civilizations.
The point of this detailed look at the issue is not merely to
prove historians wrong, but to emphasize the real source of
civilization. Today's leading psychologists will tell you that when
you have to come up with the solution of a problem for which there
are no precedents, it's to the right side of tbe brain that you have to
make your appeal. It is in charge of invention, and creativity. The
progress of western science is more one of technological
advancement and variation, than of invention without precedents.
To this day, no one has explained how the Chinese were able to
come so far in science since the end of World War II. They have
done in less than 40 years, what normally takes over 150 years for
Europeans. We will see that the Chinese is an eminently "right
sided" culture. The ability of the great Black nations to invent
civilization, and make such rapid progress must be seen as the result
of their advanced techniques for using the right side of the brain. In
24
fact, Kamit out-distanced Sumer, Canaan, the Indus Valley, and
Phoenicia because it adhered closely to a right side methodology of
thinking, in which its hieroglyphic system played a pivotal role.
The third ruse used by historians is an insult to their
intelligence. It concerns their play with the word Ham. In the Old
Testament the races of mankind are classified as descendants of
Ham, Shem, and Japheth (the sons of Noah). While it is accepted
by all that Japheth corresponds to the European and Northern
Asiatics, and Shem to the Semites, there is a great deal of, well, you
would have to call it, idiotic talk regarding Ham. Since there are no
Oriental people depicted in the paintings and sculptures of Kamit,
Greece, and Mesopotamian nations, it is not far fetched to conclude
that the compilers of the Old Testament were not familiar with this
race. Especially given the fact that they were located so far away.
This explains why the Orientals were not included among the races
of mankind. Now we know, that the biblical compilers were very
well acquainted with Black people,- after all their ancestors were
heavily intermarried with them, to say the least. Now if the Semites
correspond to Shem, the European to Japheth, then where do we
assign the Blacks? Still don't know? Let's modify the question. If
Ham does not correspond to the Semites, or the Europeans, or the
Orientals, to whom does it correspond? The Old Testament
compilers assigned Ham to Ancient Egypt, Canaan, Kush
(Ethiopia), and Put (Punt, a nation that was located at the horn of
Africa,- modern day Somaliland. The Ancient Egyptians claimed
that it was the location of their origin, hence made regular
pilgrimages to it. They called it Ta Neter ,. Land of God.
Incidentally, the people of this area dressed in the same fashion as
that of the Egyptians, and their men styled their beard in the same
manner as the false beard worn by the Kamitian "Pharaoh." These
similarities clearly support the Kamitian claim that they descended
not only from this area, but from these people. And through Kush
(Ethiopia), Ham relates to the indigenous original inhabitants of
Arabia, and Sumer, which last was referred to as Nimrod (ruler of
Babel, Erech, and Akkad in the land of Shinear (Sumer), according
to the biblical Table of Nations.
Hebrew scholars claim that the etymology and meaning of
the word "Ham" is uncertain (we will see that this is the case with
many of the most important words in the Hebrew language, and
why). Now the word is actually pronounced "Karo" as it is spelled
with the guttural "H," Cheth (Keth). The popular pronunciation
with the aspirated H is the product of sloppy scholasticism. It is a
25
loan word from the Ancient Egyptian language, where it means
black. And the Ancient Egyptians called their country Kamit (land
of the Blacks), and themselves Kamau (Black people). This can
explain why of all races, the Black has been referred to since ancient
times by the color of their skin,. "Negroes," from the Latin., "negro"
meaning black. If it were natural to do so, we would find that other
people would be referred to in a similar manner. Instead all other
people of antiquity are referred to by the name of their nation.
White people call Blacks black, because the Kamitian people started
the whole thing by thus calling themselves. Their paintings and
sculptures of themselves testify to the fact that they are of the Black
(Negro) race, and so are the words of foreign eyewitnesses.
Herodotus, the eminent Greek historian who visited Egypt around
450 B.C. describes the Kamitian people as having "black skins and
woolly hair."
In Eternal Egypt, Pierre Montet describes the Kamitians
( ancient Egyptians) as follow; "They hod clearly defined features,
prominent eyes, usually large, almost fla4 noses, thickish lips, and
somewhat low foreheads. Such were without exception the kings of
Egypt at the time of the Old Kingdom. Many individuals presented the
same features-for instance Ranefer, who lived during the fifth
Dynasty, of whom there are two statues in the Cairo Museum." It is
interesting to note that Montet fails to sum up these characteristics
as Black,- especially when he has seen the statue of the priest
Ranefer, which is indisputably that of a so called "negro."
So desperate have historians become, that in their attempts
to identify Ham with another race (perhaps Martian will qualify)
they have classified most Nilotic Blacks, like the Massai, and the
Somali, as non-Negroes. Yet, they are Hamitic! Interestingly, the
same historians label the same Blacks as Negroes, when they are
referring to them during the Egyptian historical period. So how
come today they are of the so-called non-black Hamitic, or Nilotic
race (note: a race unknown by scientists)? The answer is to be seen
in the fact that more and more evidence is pouring in showing that
the Ancient Egyptians and the contemporary Negroes of the Sudan
(the Galla, Bari, Dinka, Nuer, etc.), and northeastern Africa are
linguistically related.
To show that Kamit is ethnically and culturally related to
Africa, Frankfort wrote of several of the earlier African prehistoric
cultures of the Sudan south of Egypt:
26
Together they represent the African substratum of
Pharadnic civilization, the material counterpart of the
affmities between ancient Egyptian and modem Hamitic
languages; of the physical resemblances between the ancient
Egyptians and the modern Hamites; and the remarkable
similarities in mentality between these two groups which
makes it possible to understand ancient Egyptian customs
and beliefs by reference to modern Hamitic analogies.
(The First Great Civilizations, p. 46, Jacketta Hawkes).
In the Symposium on the Peopling ofAncient Egypt and the
Deciphering of Meroitic Script, 28 January, 1974, (Published in 1978
by the UNESCO), Theophile Obenga introduced the irrefutable
evidence that the Ancient Egyptian language, and its descendant, the
Coptic language used by the Coptic Church, are related to the
African languages. He proved the point by giving a substantial list of
words that are common in 'meaning as well as grammatical
functions' to the Kamitian, Coptic, and modern Negro-African
languages. I.e., he used the same principles that proved the unity of
the languages that are classified as Indo-European-Iranian.
A very important aspect of the Kamitian language that I am
sure Egyptologists must have noted but have kept silent is the
widespread occurrence of words that are written in the same
manner but differ totally in meaning. They have kept silent about
this because it irrefutably ties Kamit to the rest of Africa. For
example, the Kamitian word "a-au-au" has the following meanings:
grave, tomb; to come; sleep, slumber; to punish, to do harm; to
bespatter, to make a charge against; foreign interpreter. In every
case, the word is written with the same letters. While the reader
distinguishes the meaning from the added hieroglyphic symbolic
determinant, the only way that speakers - listeners could do the
same would be through variations of intonation and accents. For
example, in the Twi language of the Akans of West Africa, "Me ba,"
means "my son," when the "baH is accented, and "I (am) going," when
the "me" is accented. In the Chinese language (which exhibits the
same principle), the word "Shi" means "damp," "stone," "to cause,"
and "to be" when pronounced in an even pitch, rising pitch, dropping
then rising pitch, and dropping pitch, respectively. The only way
that Kamitian speakers could use the word "a-au-au" to mean so
many things would be by such intonation differences. If we let " "" "
represent the accent, " < ," a drop in pitch, and '! > ," a rise, we
27
would get the following: a-au-au; a-au-au>; a"'-au-au; a""-au-au>;
a"".au-au<; a-au>-au>; a-au<- au<; a-au<-au>j a;au>-au<, and
so on. It must be noted that this phenomenon is widespread in all
African languages and is the main problem in the creation of
alphabetical systems for recording these languages. This is one of
the reasons why the Kamitians never abandoned their hieroglyphic
system, - a fact that historians to this day cannot understand (Their
chief explanation relies on the racist Darwinist theory of linguistic
evolution, which explains hieroglyphic writing as the primitive
expression of man's efforts to write.). Incidentally, this linguistic
phenomenon is what gives the Oriental, and African dictions their
characteristic sing-song pattern. Studies on the hemispheres of the
brain have shown that this "melodic" superimposition on speech in
rebltion to meaning is due to the right side of the brain. This ties in
with my premise relating the Black and Oriental races to the right
side of the brain. This pattern is virtually foreign to the diction of
Western man, and poses a great barrier to their learning these
languages.
Perhaps the real source of the Hamitic problem is to be
sought in Canaan. Thus far it seems that historians are getting away
with making it a White, and Semitic nation. The basic argument is
that the Old Testament (OT) compilers believed that it was Hamitic
because it had extensive economic and cultural dealings with Kamit.
Jewish scholars know better. In their later religious texts
commentating on the OT we find the following:
"Others say that Ham himself unmanned (castrated)
Noah who, awakening from his drunken sleep and
understanding what had been done to him, cried: 'Now I
cannot beget the fourth son whose children I would have
ordered to serve you and your brothers! Therefore it must
be Canaan, your ftrst born, who they enslave. And since
you have disabled me from doing ugly things in the
blackness of night, Canaan's children shall be born ugly and
"black! Moreover, because you twisted your head around to
see my nakedness, your grandchildren's hair shall be
twisted into kinks, and their eyes red; again, because your
lips jested at my misfortune, theirs shall swell; and because
you neglected my nakedness, they shall go naked, and their
male members shall be shamefully elongated.' Men of this
race are called Negroes; their forefather Canaan
28
commanded them to love theft and fornication, to be
banded together in hatred of their masters and never to tell
the truth." This quotation was taken from Hebrew Myths by
Graves and Patai. It cites the following Jewish religious
texts as the original sources: B. Sanhedrin 72a-b, 108bj B.
Pesahim 113b; Tanhuma Buber Gen. 49-50; Tanhuma
Noah 13, 15; Gen. Rab.341.
The above is one of many Rabbinical texts created for the
purpose of "dearing up" difficult biblical passages. In order to
"justify" taking the land of Palestine from its original inhabitants, the
Canaanites, Genesis states that Canaan shall bear the curse of
perpetual slavery to the Semites, and Europeans for the "sin"
committed by his father, Ham. Accordingly, Ham committed an
injustice against his father Noah by walking into the latter!Js tent
unknowing of the fact that the latter was drunk (not sinful?), and
naked. Later rabbis were uncomfortable with the passage, on one
hand, because they could not justify the rationale for charging Ham
with a crime, and the punishment, -sentencing his descendant to
eternal enslavement, cannot stand up to a common sense of justice.
On the other hand, they knew that the story was an adaptation of
the well known Middle Eastern mythical theme of the father's
castration by his son(s). It occurs with the Greeks in the story of
Kronos' castration of his father Uranous in order to usurp his
power. The Hebrew version is most likely derived from the Hittite
myth (derived from the Hurrians) in which the Supreme God Anu
curses his son and cup- bearer Kumarbi, because the latter bit off his
genitals (who afterwards rejoiced and laughed as Ham was supposed
to have done). I trace their version of the story to the Hittites
because the Hebrew people originated ethnically from a mixture of
Hittites, Amorites, and Blacks. Their language and religion is an
adaptation of the Canaanite tradition,- which is Black. That the
Jews got their language, and religion from the Canaanites, and
Sumerians (through Babylon) is well documented by historians.
If the preceding is not convincing enough, let's quote from
the Babylonian Talmud translated, or edited by Rabbi Dr. I. Epstein
(Sanhedrin, Vol. II, pp.608-609):
"For when the Africans came to plead against the Jews
before Alexander of Macedonia, they said Canaan belongs
to us, as it is written, the land of Canaan with the coast
29
thereof; and Canaan was the ancestors of these people
( ourselves)."
Here we fmd a Jewish Rabbi dealing with historical records
of Babylonian historians who were eyewitnesses to the historical life
of Canaan, calling its inhabitants "Africans," as the latter called
themselves. The event described above occurred around 332 B.C.
when Alexander took Palestine away from the Jews, who had
initially taken it away from the Canaanites. Incidentally the taking of
Palestine from the Canaanites by the Jews is the pivotal theme of the
Old Testament,- the Hebrew's quest for a land of their own.
Because of the Jewish involvement in the history of Canaan, I cite
their references as the most authoritative regarding the racial
identity of the people of Canaan. This fact must be extended to
embrace Phoenicia which was merely one of the cities of Canaan.
It is very important to take note of the fact that racially
speaking the Semitic people originate from the same stock as the
European. They were the first of the Eurasians to migrate from the
north (around 3000 B.C.) into Western Asia. There they became
politically, and culturally subjected to the Blacks (Sumerians,
Canaanites/Phoenicians, etc.) who were far ahead of them in
civilization. Having adopted the culture, and language of the latter,
they practically lost the knowledge of their original tongue, and
most of their culture, as has happened to Blacks in America. The
main stock of these people must be traced to the Amorites (Martu,
Aamu, and Amurru), and Hittites. The Amorites as known from
Kamitian paintings (as the Aamu), and other sources are tall, fair,
blue-eyed, some are blondes, and others, brown haired. The Hittites
appear in history as an essentially White people slightly mixed with
Black, and Oriental. As they are depicted in their own sculptures,
and Kamitian paintings they cannot be told apart from modern day
Persians, and Armenians. The language of the Hittites was related
to the Latin, and Celtic, which may account for the guttural element
in Semitic speech. Once these people were assimilated culturally by
the Blacks of Western Asia, they lost their language, but not their
speech articulation pattern, as has happened to Blacks in the West
Indies, and America. For certain, we know that the Hebrews were a
mixture of Hittites, and Amorites, and Canaanites. In Ezekiel 16:3
we read of the Jews saying about themselves, "And say, thus saith
the Lord God unto Jerusalem; Thy birth and thy nativity is of the
land of Canaan; thy father was an Amorite, and thy mother a
30
Hittite." Why cannot we conclude that the guttural element of
Hebraic speech came from the Indo-European language of the
Hittites? Additionally, the terms "Hebrew" and "Arab" were derived
from their common ancestor Eber, who was the grandson of
Arphaxad ('arpksad), who was a direct descendant from Shem. But
Arphaxad is a good Indo-Iranian name. I relate it to the Medeans.
My argument is finally strengthened by the fact that it
should strike anyone as a great oddity, that studies of the "Semitic"
languages which were written down long before that of the Indo
Europeans, and thus stabilized, have yielded no common parent
"before they were separated" as has been done for Indo-European.
Before commenting on this, let's take note of the fact that while the
languages of the Indo-Europeans, Africans, and Orientals number
over a hundred each, with hundreds of dialects, there are, with
generous concessions, only three Semitic languages with no more
than four dialects. They are 1) Akkadian and its dialects
(Babylonian, and Assyrian), 2) Aramaic, and its dialect (Hebrew),
and 3) Arabic. The reason for this is that the "Semitic" languages,
are really variants of essentially Black languages (of
Canaan/Phoenicia). Therefore, any attempt to fmd the original
Semitic language must lead back to Canaan/Phoenicia. In fact this
study has been done, but it is suppressed by mere silence on one
hand, and on the other, by passing Canaan, and Phoenicia as
Semites (Whites). We will see that in their mode of thinking, and
therefore in their cultural expression they share everything in
common with the rest of Africa.
The conclusion is inescapable. There is no such reality as a
Semitic language! What we call Semitic languages, are really
dialectical variants of African (Hamitic) languages. Let's quote a
highly regarded Jewish author, and professor of Sociology at the
University of Toronto. Ancient judaism by Irving M. Zeitlin (Polity
Press). On page 19, we read concerning Israel's debt to Canaan:
Canaanite influence on ancient Israel
What the Ras Shamra evidence shows beyond
doubt is that the Canaanites did in fact have an
influence upon the culture of Israel. The only
question is not whether such an influence existed,
but rather its nature, and how and when it
occurred. Beginning with the biblical literature, it
is evident that they are perfected and polished
31
writings, attesting to the existence of literary
traditions going back many centuries. These
traditions are neither Mesopotamian nor Egyptian,
but Canaanite. Just as the Hebrew language
developed from Canaanite, so Hebrew literature
built on the Canaanite literary traditions which had
crystallized long before the Israelites had become a
people. Israel took over norms and techniques of
literary expressions that were established in the
most ancient Canaanite dialects. We fmd, fust of
all, many words common to both the U garitic and
the biblical literatures. Rosh (head), Shamayim
(heaven), Aretz (earth or land) are just a few
examples.
And on page 23 we read:
Many contemporary biblical scholars continue to
take for granted that the Israelites borrowed from
the Canaanites almost everything essential.
language. elements of religion and knowledge of
agriculture. This occurred, scholars believe, as a
result of the well-known phenomenon of cultural
assimilation. Denying the historicity of the Book of
Joshua, where it related that a large number of
Canaanite city-states were destroyed together with
their. inhabitants, these scholars argued that the
Joshua narratives are largely fictional. The
Israelites did not conquer Canaan in a series of
wars, they rather settled gradually in the sparsely
populated hill-country, far from the Canaanite
centers of power. (Emphasis is mine).
The above material was quoted to show how Western
historians have played down, and have to conceal the
Canaanite origin of Jewish culture. The reason? It is obvious. The
Canaanites were Black.
The book of Joshua is very important because it contains
the fulfillment of Yahweh's promise to give to the descendants of
Abraham the land of the Canaanites. Yet, excavations conducted at
Tell-es-Sultan, 1951-1957 by the British School of Archeology totally
disproves the historicity of a Jewish conquest of Canaan. The
32
supposed destruction of the walled city of Jericho, leading to the
downfall of Canaan was no more than a creation of priests writing
the exile. (about 700 years after the alleged event). The only
fmding of the dig was a group of walled towns dating way before the
Israelite period. Some even dated back to 6800 B.C'!
Let's examine one of the most desperate attempts to whiten
the Hamites. The Coptic language is classified by White historians
as Semitic. Now, what is the Coptic language? The word "Copt" is
the Arabic corruption COuft") of the Greek word If or
"Aiguptos" from which is derived "Egypt." The Coptic language is
the very same language of the Ancient Egyptians with dialectical
that survives today in the liturgies of the Coptic
(EthiopIan, Kushite, Abyssinian) Christian Church. In fact it was
spoken in Ethiopia for over a thousand years after the fall of the
Kamitian. kingdom, until the Islamic invasion drove it out of popular
use, and mto the sanctuary of the Church. So, if Coptic is Semitic,
then the ancient Egyptians are Semitic (no one would try this), and
so are the Ethiopians. In fact, all biblical scholars make extensive
use of the Coptic language to clarify the meaning of "obscure" and
"archaic" so called Semitic words, as well as to understand the
writings of the Egyptians. When we study the people of
and . we fmd that in their fashion of dressing, and
plcturmg delttes they followed the Kamitian pattern so closely
that often you could not tell one from the other. If historians
the Coptic language as Semitic in full knowledge that it is the
lies.
survtval . of the Ancient Kamitian language, does this not show
at work? But they had to do it on compulsion of the
prmClple that makes a bad lie be followed with the most idiotic of
I.e., after having made the Canaanites and Phoenicians white
they to make th.e Ancient Egyptian language in its Coptic
Semlttc. In alI of thIS we must not Jose sight of the biblical table of
nations, that tells us Canaan is descended from Kush (Nubia).
There IS much more eVldence that can be given on this point, but
that would take us beyond our theme.
According to the biblical table of nations, another
.of Kush is Sumer (biblical Shinear). We must
mterpret thiS as meanmg that these people originated in the Sudan
from where they migrated to Mesopotamia. My theory is that these
were the authors of the Oadan culture, which appeared between
Northern Sudan and Southern Egypt from 13,000 and 9000 B.C.
33
The remains of these Paleolithic Africans include grinding stones,
and sickle blades showing that they were already involved in
agricultural operations (the earliest on record). This conclusion is
supported by the fmdings of wheatlike and barley pollen in the area.
I also contend that these same people, having moved out of Nubia,
due to the desiccation of the southern Sahara were also the authors
of the Merimden culture (3500 B.C.) in the Egyptian Delta. There
they exhibit many of the technologies common to the Qadan, and
early Sumerian cultures. It is of interest to see how historians treat
the subject of the racial identity of the Sumerians, whom they agree
are not of the White, nor Mongolian, nor of the Far Eastern races
(What is left for them to be?). In The First Great Civilizations, p.37,
the eminent historian Jacquetta Hawkes describes the Sumerians as
follows:
Their sculpture suggests that they were round-headed, with
large noses slightly convex in proftle, and with well-shaped
lips of medium breadth.
The description of a nose as "slightly conveX' is interesting.
Of course she means "not straight," but rounded,- i.e., broad, wide,
Negroid! I will let the "well speak for themselves.
Keeping with the fact that the Sumerians were ethnically
and culturally similar to the Dravidians ("original" Black inhabitants
of India), I will quote R. S. Tripathi, who in History Of Ancient
India, p. 15, says about the Dravidians that ''Western Asia is,
however, generally supposed to have been their original abode, and the
similarity of the Dravidian and Sumerian ethnic types undoubtedly
lends some colour to this view." And on page 30, speaking of the
destruction of the Black civilization of India by the invading Whites
(Aryans) he states, "the Aryans were engaged in struggles with the
"Dasyus" or "Dasas." They were carried on with unceasing
relentlessness for the two people had strong differences, both racial
and cultural. The Aryans were tall and fair, and the Dasyus were
dark-skinned and of shott stature. Their features were uncouth, being
flat-nosed . .. The characteristics indicate that the Dasyus probably
belonged to the Dravidian stock." It is a shame that we have to do so
much detective work to get at the truth of such issues.
The motive for hiding the racial identity of the Sumerians
must be found in the fact that they were the source of Semitic culture.
They were the fITst to teach the Semites (Akkadians, later
Babylonians, and Assyrians ) how to write in their cuneiform script;
34
mathematics, science, religion, literature, agriculture, and all the
other critical elements of civilization. Their religious and secular
literature, proverbs, and "Myths" became the main source of
Semitic, including Jewish religious scriptures (modified to suit their
individual needs.) It seems that Western historians have problems
admitting to the world that they received the fundamentals of
civilization from Negroes. It is just now that a handful of historians
are giving credit to Kamit, and Sumer, what has been dishonestly
credited to the Greeks and Hebrews.
The importance of dealing with the subject of the racial
identity of the great Black nations who founded civilization in this
manner will become more and more evident later in this book. For
now let's realize the following:
1. The contemporary major world cultures, religions, and esoteric
teachings are adaptations of the cultures of the Black founders of
civilization.
2. These adaptations have veiled the true original values and
purpose of the original cultures.
3. As a result of the veiling of the true elements of civilization, the
world, suffering from the cultural domination of the Western
nations, has fallen into a state of decadence, and is verging on the
brink of destruction, from nuclear war, and social decay (AIDS,
drugs, etc.).
4. The majority of the material floating around as esoteric
teachings suffers from the same perversion. We will see, for
example, that the vast literature of Kabalistical science as known to
date is such a distortion of the original traditions that students of
the subject can only but fail to achieve the lofty goals promised by
it. Similarly, a great part of the material passing as the spiritual
wisdom of India, is in reality the work of the White conquerors of
India speculating on the Black tradition which is the true foundation
of Hindu culture. As the esoteric tradition in Europe (Rosicrucian,
Cabalism, etc.) is based on the above mentioned traditions, it too is
in a similar position.
Very few people are aware of the fact that the
Kabalistical tradition is in reality a "polytheistic" (syntheistic
1
)
1. I will explain this term in a future chapter.
35
system. The so-called archangels of each sphere of the Tree of Life
are exact correlates to the deities in other traditions. In fact, most of
them were taken directly from Canaanite sources. Long before the
formation of "EI" (AI) was the generic name for the deity in
Canaan. We thus fmd the term combined with others to denote the
various aspects of God; ArchangEl, MichaEl, RaphaEl,
HanaEt, Elohim, Y sraEl, etc. In order to have a wisdom (esoteric,
"mystical") tradition without seeming to be polytheistic, the Hebrews
changed the Canaanite/Phoenician deities into so-called "angEls,"
virtues, heroes (Euhemerism), and "names of God." Shaddai, which
was a Canaanite deity, appears as the name of God (incorrectly
rendered "almighty") at the 9th sphere of the Tree of Life; RaphaEl
(EI heals, not the true meaning) appears, incorrectly, as the angel
associated to the 6th sphere and so on.
A careful study of the literature of the Kabala, the Old, and
New Testament will reveal that the angels depicted perform most of
the functions of the "deities" of other so-called polytheistic cultures.
Like Elegba of the Yorubas, for example, the "airy" angel is
a mediator between God and the prophets (mediums). John L.
McKenzie, SJ2. states in his Dictionary of the Bible that, "the
conception of the angels in the Gospels does not advance beyond the
OTconception, and in some ways is less imaginative. The angel is still
primarily a messenger or a member of the heavenly retinue, and there
is not always a sharp distinction between the angel as a personal being
and as a personification of the divine word or the divine action." I
highlighted the latter because it forms the most important part of the
statement. It is of great importance to fmd a professor of Judeo
Christian divinity referring to the angels as "personifications of the
divine word." The "divine word" is of course a reference to the
hekau, mantras, and words of power that are used in other traditions
to invoke the angels (deities). This fact underscores one of the
greatest shortcomings of Hebrew Kabala. While the Hebrew Kabala
conceals, and down plays the fact that angels are to be invoked to
possess the spirit of the meditator, in the African tradition, the
angels ( deities) are openly invoked. They possess the spirit and
borrow the bodies of the meditators to heal, counsel, admonish,
teach the community, and carry out many other functions. Hebrew
Kabalists, obviously limited by the need to avoid the image of
practicing "polytheism," which they are indeed practicing, have thus
2. McKenzie joined the faculty of the Divinity SchooJ at the University of Chicago
1965, and is presently a professor at DePaul University, Chicago.
36
limited, and distorted their understanding of Kabala. In place of
guiding the student of Kabala to the mystical experience of the deity
(angel) itself in order to comprehend the spheres and the principles
of the Tree of Life, they engage the student in a host of intellectual
speCUlations regarding the realities of the metaphysical world.
5. In order to understand the true message of the Black founders of
civilization, we have to identify the original tradition and separate it
from the contemporary hybrid cultures. This can only be done by
making correspondences to the cultures of the nations that are the
present day survivors of Kamit, Canaan, Sumer, etc. These are the
contemporary African, and Black Indian nations.
37
Chapter 3
THE SOURCE OF THE LIGHT OF THE EAST
While in the past decade, a great deal of progress has been
made, at least amongst Black scholars, to document the fact that the
Kamitians (the people of ancient Egypt),. authors of the great
pharaonic civilization, were Blacks, a great deal remains to be done
to show that the authors of the great civilizations of India, Sumer,
and Canaan/Phoenicia were also Black. Although the facts have
been clearly known by white scholars from time immemorial, there
has been a conspiracy to bide it from the world. It is the mere
product of the inability of Europeans to cope with the fact that the
greatest contributions to the establishment of civilization (religion,
science, geometry, algebra, astronomy, mathematics, writing, etc.)
were made by the same race that they enslaved and dispersed
throughout the Americas.
One of the greatest losses that mankind has suffered from
this distortion of history, is the inability to truly understand the great
spiritual wisdom of antiquity. Scholars have resorted to all sorts of
intellectual speculation about spiritual matters that can only be
known through direct experience, and practice. "How else, but
through speculation can one discover the true meaning of teachings,
and beliefs for which there are either no written records, or that has
come down to us shrouded in the veil of allegories, and myths?" One
may ask, with apparent justification. But, there is an alternative.
Once it its realized that the "wisdom of antiquity" was that of the
same Blacks who are today still dwelling in India, Sub-saharan
Africa, etc., then the alternative will be made clear. Through one to
one correspondences, for example, if I note similarities between the
West African Yoruba deity Obatala (Oba Tala), and the Dravidian
Goddess Tara, whose mantra is Aum, and the Kamitian Deity
Ausar, whose name conceals the mantra Aum, I can test my
hypothesis with the existing rituals of Obatala, the Goddess Tara,
and the surviving material about Ausar. This work has been done
extensively for the past sixteen years by the priests and priestesses of
the Ausar Auset Society with the results that a syncretism between
all Black civilizations, past and present has been achieved.
38
Very few people realize that the yoga teachings that are
being disseminated throughout the world are fundamentally a
creation of Africans. Hinduism as we know it today is a blend of
prehistoric Western European religion, with many systems extracted
from the original African cultural base.
The earliest evidences of yogic practices date back around
3000 B.C. Figurines of men seated in the Lotus pose, and symbols of
Shiva and Shakti, the main symbols of ancient Black Dravidian
spiritual culture were found in the excavated ruins of the two oldest
centers of civilization in the Indus Valley; Harappa, and Mohenjo
Daro. These cities were neatly laid out with rectangular city blocks,
streets crossing each other at right angles, brick houses, public baths
with steam heating, underground sewer system, etc. as early as
3000 B.C.! And they were senselessly destroyed by Whites (the
Vedantic Aryans) who invaded them, and conquered the area
between 1500 - 800 B.C.
In The History of Ancient India (Pub. Motilal Banarsidass,
1967), Rama Shankar Tripathi gives the following descriptions of the
Dravidians who have been identified as the originators of the
esoteric wisdom of India.
The Dravidians, so called from the Sanskrit term
Dravida, were one of the earliest cultured races of
India ... Western Asia is, however, generally
supposed to have been their original abode, and the
similarity of the Dravidian and Sumerian Ethnic
types undoubtedly lends some colour to this view ..
. The Dravidians were conoversant with the use of
metals, and their pottery was of improved type.
They knew agriculture, and were perhaps the
earliest people to build dams across rivers for
irrigation purposes. They constructed houses and
fortifications ... As obselVed by Dr. L. D. Barnett,
Dravidian society was "to some extent matriarchal"
... They worshiped the Mother Goddess
1
and a
host of spirits ... Presumably, the Dravidians were
.. The Mother Goddess is the syntheSis of 10 major Goddesses of India-the Dasha
Their words of power were later syncretized to the Yogic system. Aum, for
was the word of pov..er of the Goddess Tara long before it was assimilated
the Yogic system as we know it today.
39
identical with the "Dasas" or "Dasyus" of the
Rigveda.
Of great importance in the above. is the
to the ethnic similarity between the DraVidians, the Sumenans,. and
the Dasas or Dasyus. Since it is well known from the wntten
Vedantic records that the Dasyus were Black people, and that the
Dravidians are black skinned (krishna-tvach)2, as we know from the
fact that they are still in existence, we must conclude that the
Sumerians were black. Tripathi informs us that:
the Dasyus were darked skinned and of short
stature. Their features were uncouth, being flat
nosed (anasah) ... These characteristics indicate
that the Dasyus probably belonged to the Dravidian
stock, then occupying the parts over which the
Aryans were seeking to establish their domination.
. . . Many of the Dasas became slaves of the
conquerors, having been admitted into the society
as sudras, but others retired into the jungles and
mountain fastness, where we still fmd their
descendants living in primitive conditions.
It is. of great interest to learn that the creators of one of the
greatest civilizations are today living "in primitive conditions" due to
the barbaric act of conquest of others.
Regarding tbe origin of the system of Yoga,
Worthington states tbe following in A History of Yoga:
We shall see how yoga appeared in the Indus Valley at
later
Harappa and Mohenjo Daro ... carried on as
through the Aryan, Brahmimcal and Vedic penods.
Although fiercely contested and often persecuted by the
Brahmins, its main writings, the Upanishads, were
adopted by the Brahminical establishment and tagged on at
the end of the Vedas thus changing the whole complexion of
Hinduism into its modern form known as Vedanta.
2. Krishna means black.
40
. . Regarding the nature of the religion practiced by the
inhabItants of pre-Aryan India-the Dravidians-, Worthington states
the following:
Although tantra received its philosophica1 basis from the
Vajrayana school of Mahayana Buddhism
3
, its history is
much older and takes us back to the early Sramanic stream
of Indian thought. In its active aspect it can be looked on as
a modern development of very ancient magical and fertility
rites. .. In the excavations at Mohenjo Daro and Harappa
can be found traces of the worship of the male principle in
the form of the lingam (phallus) and of the female principle
in the form of the yoni (vulva). From these early practices
developed the SivaShakti cult which is so prominent a
feature of tantrism. These early tantric practices were
suppressed by the Aryans.
Of the whites who came later and destroyed the civilization
of the Dravidians, Tripathi (see above) states:
The Aryans were tall and fair . . . The general
opinion is that the IndoAryans, as also the Avestan
Iranians, were a branch of the ancient "Indo
Germanic" (Indo-European) peoples or the Wiros,
and before their eastward migration . . . they
occupied for long a common habitat, which has
been variously located in Central Asia (Max:
Mueller); ... This belief rests on grounds of the
close similarity between the speech as presented in
the Rigveda and the Avestan and the Indo
Germanic tongues.
The Whites imposed a rigid caste (apartheid) system in
which the priests (Brahmins) held absolute power, followed by the
secular.leaders,- kings, military men, etc. (Kshatriyas), followed by
.4he Vatsnas who made up the merchant class, and last the Blacks
sudras), who could only engage in manual labor (cow-herding,
';,af,lJriculltulre etc.). Needless to say that the whites were the only ones
could belong to the two higher caste, and Orientals and
not true that Tantra received its philosophy from Buddhism, as its philosophy
in the Upanishads, which preceded Buddhism.
41
Mulattos belonged to the third. Intercaste marriage was prohibited.
Nevertheless, theyoccured, M. M, Kunte, in his book Vicissitudes of !
Aryan Civilization in India, relates:
Intermarriages-between the Aryas and the Shudras, Kolls,
and other aborigenes-were frequent. The class of what the
Americans contemptuously style Mulattoes, quadroons, and
octoroons multiplied.
The new masters also outlawed the religion of the Blacks,
as they made their religion the official one of the land. This caused
the religion of the Blacks which involved Cosmology, meditation,
Deity invocation (predominantly Goddesses), batha yoga,
pranayama, mantra yoga, kundalini yoga, yantras, spiritual
initiations, talismanic magic, tantric rituals, etc. to break up into
separate practices. Lacking the benefit of carrying on their training,
and practice in the organized manner that freedom would have
allowed, the priests led individual existences in the safety of the
forests. They were the Rishis who had to hide and teach in the
forests as they were bitterly persecuted by the Brahmins (Aryan
priests). As time went on, several "traditions" emerged as these
individual priests varying in degrees of knowledge, and ability,
colored the material with their individual insight, temperament,
opinions, ignorance, etc.
InA History of Yoga, Vivian Worthington informs us that:
The Aryan religion was' brutal and materialistic. The caste
system was rigid and oppressive, and the Brahmins wielded
great power.
The Sramanas, as the yogis and other independent thinkers
and teachers were known, were tolerated when the priests
were not strong enough to eliminate them, but were hunted
.
down and killed, and driven out of the area where the
priests had full control.
It is interesting to note how Vivian Worthington s.'del;tellS,
the reason for the Brahminical persecution of the Sramanas.
of stating that they were persecuted because they were Black, as
historian of ancient India must know, she makes it seems as if
persecution was due to their "independent thinking." She knows
well, as shown in her book, that the Sramanas were practitioners
Yoga, Tantra, so-called Mother Goddess worship, etc. I have
42
to show the depth of racism and deception that
masts m the western reporting of history.
Dravidians (Sramanas, rishis, yogis) succeeded,
however, m one thing. By around 872 B.C., they wrote down their
cosmological knowledge in the first of the Upanishads which dealt a
death blow to the religion of the Whites,- the Vedas. It must be
noted that the Vedic Aryan tradition has been: totally abandoned in
India since then, to this day.
These doctrines, which were interpretations of the
prehistoric Dravidian religion gave rise to Samkbya philosophy,
Gautama's Bhuddism, and Jainism.
Gautama's Buddhism, which was called the Hinayana
(Little was not able to transform people's being, because it
w.as m th: techniques to achieve its lofty philosophy. So after
his death, It m of dissolution as it was kept alive in great
by hiS chansma. To ensure its survival, his disciples, against
hiS rules, blended his teachings with the tantric traditions of the
Blacks. This aspect of Buddhism, which is called Mahayana (the
great vehicle) was able to transform people's being as it is based on
the causal psycho-physical principles that control Man's behavior
and growth4. Gautama's Buddhism is based in part on
and on the to a code of conduct which is
re.ality the effect, and not the cause of spirituality. In other words,
It failed because 1) Intellectual activity cannot transform behavior
It is a confusion of category, and ignorance of psychology and
spmtuallaws to try to make people good by telling them to behave
good,. You have to engage them in some activity which, without their
effort results in the desired behavior. This latter is the
foundatIon of Tantrism (the Religion of the Blacks and Mahayana
Buddhism, which is based on the Tantras). '
Incidentally, it must be noted that as the original Bhuddism
was against the practices of Deity invocation
(mantnc chantmg), and was also anti-woman, in conformity with its
parentage, its followers, upon merging it with Goddess based
Tantrlsm, took the mantras that corresponded to the Goddesses and
syncretized it with their male Dhyani-Buddhas. For example the
mantra Aum which is the word of power used by Blacks' from
These are the mantras,- words of power.
43
prehistory in their invocation of the Goddess Tara, the embodiment
of Man's divine perfection on earth, became some 2500 years later,
the mantra of the Dhyani-Buddha Vairocana. Similarly, the mantra
Hum, of the wisdom Goddess Chinnamasta, became the mantra of
the Dhyani-Buddha Aksobhya, and so on. In this manner, Buddhism
was able to survive as these mantras gave to their adherents the
power to achieve the spiritual virtues that these "Dhyani-Buddhas"
represented. Before this, their followers would study the philosophy,
aspire to realize the virtues, but fail in their aspirations for the lack
of the power to achieve. It is not enough to understand. You must
have the power of realization. In addition, this synchretism enabled
them to convert many of the Blacks who could now worship their
deities in the guise of the Dhyani-Buddhas. This is similar to what
Blacks did thousands of years later in Brazil, Cuba, Haiti, etc. They
syncretized the African deities with the Christian Saints (which were
originally Black Deities. Things come back in strange guises!).
Buddhism, once synchretized with the Black religion as its
power base was spread throughout India, and Sri Lanka by the
Emperor Ashoka (264-227 B.C.). It then spread to China, 65 AD.
Today
nor
.
In 552 AD the Hindu sage Boddhidharma founded the Chan (Zen)
aspect of Buddhism in China; in 747 AD the Hindu Sage Padma
Sambhava introduced tantric Buddhism to Tibet; in 1191 AD Eisai
founded the Rinzai sect in Japan, and in 1300 AD Dogen founded
the Soto Zen sect; around 1500 AD, the tantric Black religion was
merged with Islam to give rise to Sufism. From China, India, Tibet,
and Japan, this tradition spread to the rest of the Orient.
those who do not know the history of the yogic tradition,
understand its inner constitution speak of the "Light of the East"
when in reality it is a modification of the Light taken by the Blacks
from Nubia into the Tigris, and Indus Valley in prehistoric times.
Anyone who takes the time to become acquainted with the pre
Aryan religion of India (e.g., See theAgni Puranam, published by the'
Chowkhamba Sanskrit Series, Varanasi, India) will see that it is
parent of all the fragmentary systems in vogue throughout
Orient. And that is the unfortunate truth. In place of the Dr
integral system of living, and spiritual development, we are
offered its fragments colored by Aryan speculation into the nature
the spiritual dimension. This latter form of Hinduism-the
reaction against the Tantric Yogic system of the Blacks of
known as Vedanta. It is the form that has been introduced into
West.
44
'!I.e must also note that another factor that has hidden the
Black ongms of the Tantric Yogic system, has been the fact that it
has presented to the world through translations into the
language. And to make matters worse, due credit has never
been gIven to the Black people who created the system. What else is
new?
45
Chapter 4 Through it is revealed the spiritual value of each and every event in a
person's life.
COSMOLOGY AND COSMOGONY With a partial view of Man's identity, and worse no. knowledge of his
origin and destiny, people go on to create innumerable institutions, life
Imagine the following scenario: You have come up on a man;' goals and undertakings. What if someone offered proof to the world
busily engaged in constructing something with wood, bricks, cement,i that all things making up the world are integral and inseparable,
etc. He is mixing cement in a kitchen blender, digging holes with at functional and structural components of one Being? The unity of all
spoon, nailing boards with a rock,- he has already shattered 20, and sol things in the world can be understood by the study of biological
on. "Hum," might be your first reaction, "What are you doing?" l entities, as they are based on the same cosmogonical structure
"Building a house. Isn't it obvious?" the familiar salt. ! (blueprint).
"Right" you nod, "what kind of house?" [
"Don't know" as he picks up some cement with a fork and pours it The human body, for example, is made up of thousands of
the blender. [ different types of cells numbering in the billions. Yet, they are all
"Shouldn't you be using the right kind of equipment?" you attempt parts of one entity. They represent one life, and not billions of
bring some sanity into the conversation. l separate existences. Although each cell has its own individual need,
"Wbadya mean. Can't you see that these are "fme1" The nourishment that one cell receives doesn't take care of the others. f....
"And how!" you quip. "Well let me see your blueprmt f Yet, we all know too well what happens when even one cell begins to
"A what?! What is that?" he drops everything and transfixes you with! go its own way,- Cancer! In spite of having individual needs, like all
an honest quizzical look. l other creatures of this Earth, their activities interrelate to maintain the
!, one being which they collectively compose.
As you are by now begging for this scenario to end, I will end!} But how do we know that all the cells in the body are integral
it. But it is not really the end, as it is a good replica of how mosi" parts of a whole? The answer is simple. Their interdependence, the
people conduct their lives. Don't be too quick to exempt yourself. harmony and order governing their interaction, and the fact that their
chapter 10 you will be thinking very differently. Due to the lack individual activities can be shown to add up to the life of the whole
knowledge of Self, and the purpose of Life, most people in the they compose. Running ttirough all the disciplines studying living
are going about the daily business of living with wrong ideas of what things,. Biology, Physiology, Biochemistry, etc.,,, as well as all other
life, what should be their true goals, how to correctly achieve their; sciences are the factors of order, interdependence, relationship, and
goals. There is not the slightest awareness that there ought to be, 0 the integration of seemingly separate things into a whole. It is most
"that there actually exists a blue-print to guide our steps in life to the' interesting to note, that the Western world does not have a fully
true fulftllment of our mission on Earth. Such a blueprint is called
Cosmogony.
Cosmology, the study of Cosmogony has two fundament
goals. First, it provides an ordered and unified (synthetical) view 0
who and what is God, Man, and the forces that administrate
sustain the world. No understanding of a subject can take pta
without an ordered and unified presentation of its whole and par
Second, cosmology (like all blueprints and maps) provides
framework that guides thinking and action through the vast array
seemingly unrelated life situations to the successful identification
attainment of the goal of living. It achieves this by showing how all t
events in a person's life are integrally related to his/her dest'
46
organized science of the shaping factors of order, harmony, etc. that
; permeates all sciences. Such a science, known in various degrees' of
sophistication to most Nonwestern nations is known as Cosmology.
The term "cosmology" means the study (logy) of order (cosmos, from
the Greek Kos, meaning order). It occurs in such words as Cosmetas,
an epithet of the Greek god Zeus, meaning "the orderer;" we also fmd
it in and mathematics.. from the Greek It
is easy to see the relationship of the meaning of the term with the
subject treated in mathematics. The term's antonym is "Chaos."
Webster's New World Dictionary, Second College edition, defines it
thus: the disorder of formless matter and infinite space, supposed to
have existed before the ordered universe. .. .. SYN. see confusion.
(underlines mine). Although this fairly common defmition clearly
47
establishes its relation to "cosmos," it has a major flaw. How can there,
be disorder and confusion in a formless medium? The text is clear!
that there are two states,- one in which matter is formless (incorrectly:
equated with disorder), and the other, of a later existence, in which
there is order (implied is that here matter is formed, ordered). We:
must go further and note that the term chaos is of very clever coinage.:
It is composed of "A," the article of indefmiteness, sandwiched into the!
term Kos (!Aos). To appreciate this fully, we must realize
indefiniteness denotes the absence of form. All forms are ordered, or:
defmed states of substance,- hence "kaos" = formless (undefmed}1
matter. In other words, the indefinite article "A" denies the existence:'
of order (definition)in the term chaos.
Yet, in all truth, we will see that cosmology, the study oU
order, must start with the study of Kaos, for the ordered realm is af
mirror reflection, according to its own laws, of the nonordered realm. f
Keeping the above flfmly in mind, it will be easy to see that r
present day Westerners have perverted the meaning of the words
are kin to "Kos." "Cosmos," is generally defmed as the world, andr
universe; "Cosmogony" .as the theory of the genesis and' development I:...
of the world, and UDlverse; "Macrocosm" as the great world, or i
universe; and "microcosm," anything that is regarded as a world inf
miniature; etc. is at work here is thef
Western polanzatIon lD "thmgtsh" thinking about a term thaII:;
represents an abstract reality. Such thinking has kept
from seeing that the so-called "creation" myths of Blacks are'
"Mythoscientific" expositions of how to bring order into an area wheret
there is none. The grand theme of the Cosmological mythoscientific 'f
literature of the Black spiritual tradition is the absence of order in .
early part of the Man's life. Illnesses, social decay, and wars lUll
rampant as a result. As long as this state exists, prayers, words of
rituals, science . .. all measures are ofno avail. This is the state that all
western nations find themselves in, to date. The bringing of order into
the situation is the frrst prerequisite for the correction of the ills.
The value of these mythoscientific expositions resides in their
appeal to the right side of the brain, which uses them as means of
creating order in all other situations in our life. This is due to its
synthetical ability.
48
Chapter 5
THE 1WO GREAT REALMS OF BEING
All potters know that the clay they work with has two
fundamental states; its original unformed or unordered state, and
the other, which is formed, or ordered into things (pots, frogs, jars,
and what have you). The same is true of Reality. All that is real
falls into one of two fundamental divisions. By fundamental is
meant that there is no possibility of further division. One division
corresponds to a mode of reality that is lacking in form, objectivity,
definition, etc. We will call this division of "kaos," the Subjective
Realm. The other division corresponds to the mode of reality in
which energy/matter has been ordered into forms, objects. This
division is called the Objective Realm, due to the fact that it is in it
that objects (thoughts, emotions, physical things) are found.
The Being that is the synthesis of Life in both realms, is
called Neter in the Kamitic tradition. Its conceptualization goes
beyond the of the Supreme God-head that is used by most
spiritual traditions to represent the Supreme Being. All
of itself, through which it creates, and maintains the
world, including the God-head (Neb er Tcher,- Lord of the World),
are called the Neteru. It is easy to see that this term is the origin of
the Latin terms "natura," "neutral," "eternitas (eternity)," etc.
Unfortunately, more space cannot be devoted to the subject, but
discerning readers will see in the Kamitic notion about the Supreme
Being, a deeper understanding than is to be found in other
traditions, who limit It to the Subjective Realm.
For our purpose, a useful synonym for the world is "the
Objective Realm." In this book the term "Objective" when referring
to the World, manifested reality, etc. will always appear capitalized
to distinguish our usage from one of its popular denotation,
"impartial, impersonal, unconditioned view, etc." The term, kin to
"object," from the prefIX "ob," refers to all that has form, and
therefore denotes all that is perceptible (mentally, or physically). In
the same manner we will qualify the term "Subjective." Excluded is
the denotation of "partiality, conditioned view, personal, etc." The
term, kin to such terms as "submerged, substance, etc.,"
from the prefIX "sub," refers to all that is under, therefore, incapable
of being perceived.
49
So, we have two fundamental divisions in the Realm of
Being. One which is "submerged," i.e., imperceptible, and the other,
perceptible. The imperceptibility of the Subjective Realm is based
on the fact that in it, there are no objects. The derivation of the
name Objective Realm from the fact that it is the place of objects is
obvious. The importance of these concepts will be realized from the
consideration of the fact that most people limit their
acknowledgement of reality to what is perceptible. Yet, not only is
reality not limited to the perceptible (Objective) region, it originates
beyond it (in the Subjective Realm).
THE SUBJECTIVE REALM
If there are no things in the Subjective Realm, what then is
there? It must be comprehended, fIrst of all, that all the objects
making up the world are modifications of an eternally "subsisting"
energy/matter. As the term "exists" refers to objectifIed reality, the
term "subsists" must be used to refer to Subjective elements in a
homogeneous and unmodifIed state in the Subjective Realm. It
must be understood that where there is absolutely no differentiation,
there cannot be perception.
Contrary to the characteristics of Western "scientific"
thinking, the modification of this universal underlying substance
(Subjective energy/matter) into the set of related things we call the
world, does not occur by chance. It is the result of conscious
intelligent action. Although imperceptible, lacking the
Consciousness and Will of Being (Neter) also reSIde m the
Subjective Realm. With full consciousness of itself as InfInite
Potential of expression, Neter wills its energy/matter to modify itseH
as the infmitude of forms manifesting in/as the world (the UtlIU'
Realm). Let's note, therefore, that the Creative elements of Being
are imperceptible.
Soph and Aur are the Canaanite names given
"unmanifested undifferentiated energy /matter
lt
in the
Realm. While Soph corresPonds to the undifferentiated
polarity we designate as matter, Aur (root of aura = light), is
undifferentiated masculine polarity we designate as energy.
are the substance and energy underlying all forms and activities
the world. In the Kamitian tradition the matter side of
Subjective Realm is referred to as "No, "and the energy polarity,
(pronounced Rau, hence aur, aura, radiation, etc.). In the .n..QLLlU......
50
Book of Knowing the Manifestations ofRa, written around 2500 B.C.
(although the doctrine is much older), we have:
The words of Nebertcher (Lord of the World)
which he spoke after coming into being; I am he
who came into being in the form of the "infmite
power of manifestation (Kbepera)." I became the
creator of what came into being. After my coming
into being, many were the things which came into
being, coming forth from my mouth [words of
power]. Not existed heaven (the noumenal division
of the Objective Realm), not existed earth (the
phenomenal division of the Objective Realm), not
had been created the things of the earth, and
creeping things in that pJace. I raised them out of
Nu, from the state of inactivity (of energy). Not
found I a place to stand wherein. I radiated words
of power with my will, I laid a foundation in the law
(Maau), and I made all attributes. I was alone, for
not had I spit out the form of Shu (the thermal,
yang principle of the world), not had I emitted
Tefnut (the moisture, hydrogenoid, yin principle of
the world), not existed another who worked with
me. I made a foundation by means of my will, and
there came into being the m uHitude of things. " I
became from God one, Gods three, that is from out
of myself ...
The text continues with the creation of men, and other
things in the world through the interaction of Shu (yang) and Tefnut
(yin). Besides corroborating what has been said thus far in this
chapter, it introduces a very important point that cannot be passed
up. Here we have a written confirmation that monotbeism existed
iJfancientEgypt much earlier tban the birth or Abrabam, and over
1000 years berore Akhenaten, and Moses.
Flrthe Bantu (the South African nations) tradition, Subjective
matter is "Nto," in the Yoruba, it is Oladumare, in the Akan of West
. it is Nyame, etc.
Lefs paraphrase the above by noting that all that was, is,
"can ever be, are all modifIcations of the undifferentiated
51
energy/matter, and unconditioned consciousness/will of Subjective
Being. Therefore all that we have been, now are, and can ever be,
are modifications of this original Subjective Being.
We can therefore make the following conclusions about our
selves:
1. As the energy/matter, like unmolded clay is undifferentiated (i.e.,
not restricted to a particular form) it can assume any shape. It's
power of attainment is omnipotent. If the energy/matter making
our being is rooted in this energy/matter, we also partake of tts
omnipotence,- of course, in kind, but not magnitude.
2. As the consciousness/will of Subjective Being is not conditioned
by any limitations of energy/matter, as there are no forms to
do so, its potential to will is unlimited. It is therefore omDlS?-ent.
As our consciousness/will is rooted in the consciousness/will of
Subjective Being we also partake in its quality. . .
3. As there are no limitations of time and space in the SubJecttVe
Realm, Being is therefore eternal, and inftnite. I.e., omnipresent.
We also partake in this quality.
This may seem. to fly in the face of experience. But
objections are soon dealt with by noting the fact that .there are
people with spiritual abilities that are out of the ordmary. And this
is one of the chief roles of a cosmogony. It enables you to know
what is ahead in the field of human growth. Like a map it guides
you to where you haven't been. It keeps you from defining
(delimiting, crystallizing) yourself around the present level of
mankind's evolutionary attainment, or your growth to date.
defIning of Man in terms of the common faculties that mankind has
thus far evolved is the chief impediment to further growth.
THE OBJECTIVE REALM
It is not enough to know that the world (Objective
is a modification of Subjective Being (Unconditioned
and undifferentiated energy/matter). We cannot understand
Being, the purpose of Life, and how we should live, unless we
clear understanding of how and why the Subjective Being creates
world (Objective reality).
Let's begin by recalling the notion that energy/matter
the Subjective Realm is not differentiated into forms (the
52
And that if there are no things to be perceived, then consciousness
can only be conscious of being conscious. This state of
consciousness can be achieved, and has been achieved by humans,
and is called in the Kamitian meditation system, the "Deity" "Tem,"
or "Temu" (negative being), and in the Indus Valley system,
Asamprajnata Sarvikalpa Nirvana (Pure consciousness without
objects of consciousness). An indepth look at the subject will show
that in the Subjective Realm there can only be one Being. For there
to be others, there must be differentiations of the energy/matter into
bodies which serve as the means of separating each being from the
other. Inftnite and eternal (unwalled by a body) this Being is all
alone. It is one without a second. As a thought is a differentiation
of the energy maUer, it even It has not even the
thought "I am conscious." No-things. No needs, no identity. In the
Kamitian tradition, Being, on this is called the Deity "Amen."
Meditate on your being conscious and you will get a glimpse of the
fact that what in you is conscious, is itself imperceptible, and
"concealed." The Subjective Realm, therefore, is the hidden plane of
reality where Being dwells. All manifestations are the
differentiations of the energy/matter of this level,- the objectification
of the substantive basis of all forms.
The reason, therefore, for the creation of the world,- the
differentiation of the original energy/matter into things- is to give
Being experience. The Subjective Realm is Life, the Objective is
Living. Being vs. Doing. The slightest thought, the faintest feeling
is already an objectification of energy/matter, a world in itself.
All alone, without thoughts, without experience,- no me,
and you and it ... Subjective Being creates,- differentiates its
energy/matter into-- the world that it may have experience. I like to
use the following metaphor although it is crude, and somewhat
inaccurate. Imagine yourself all alone suspended somewhere
(nowhere?) in a dark bottomless, and surfaceless expanse of water.
Bored to death aren't you? One day you realize that your body is
cOmposed of billions of cells. So you transfer your consciousness
into several millions of your cells, and suddenly you are no longer
and the adventure begins. And suppose you forgot that you
not really the cells. And the drama begins, and goes on until
have been knocked around pretty good by some bacteria, and
And the spiritualization begins.
Yes. All alone without thoughts, feelings, or a second with
to interact, Subjective Being differentiates a portion of its
53
I
infmite energy/matter into an enclosed circle. Within it, it
differentiates its energy/matter (Nu/Ra, Soph/Aur) into billions of
galaxies, with their trillions of stars, and how many Earths? In
many of the latter it fills with people, and transfers it's
consciousness into them and ... the adventure begins. Temporarily,
perhaps for a short period of billions of years, the embodied
(incarnated) consciousness forgets that it is not really these things
within which it dwells on these Earths. Then it. tires of the knocks,
and the journey back begins. Not until, of course, every single ray
of incarnated consciousness has been liberated from its Earthly
tomb. Men who have found the way back, and stopped at "the
edge," in the Kamitian tradition are called Ausar, in the Indus
Valley tradition Boddhisattvas, -they are the only ones who truly
deserve the title, Sage.
The mapping of the way down and back is the function of a
cosmogony.
The transition from absolute undifferentiation in the
Subjective Realm to earthly existence does not proceed in one step.
It is a graduated progression designed to maintain a connection- at
each and every step- between the qualities of Subjective Being, and
the purpose of creating the world. That is to say, that each stepl
toward the manifestation of earthly existence is qualified to
maintain an equilibrium between Being, and Doing, Life and Living,
the N()-thingness of Subjective Being, and the infmite numbers of
things of the earthly plane, the infiniteness and eternalness of the
Subjective Realm, and the finiteness in time and space of the
Objective Realm.
THE COSMOGENESIS OF THE OBJECTIVE REALM
The dual nature of the Subjective
(Consciousness/Will and Energy/matter) is the main on[aniZiIla;
principle of the Objective Realm, which is,)divided into two
planes; the Noumenal, and the Phenomenal.
The Noumenal Plane
In this plane is found all metaphysical Objective
The spirits of things, thoughts, images, and those
beings called angels, spirits, etc.
The Phenomenal Plane
This is the well known plane of physical energy/matter.
From gluons to galaxies.
Each of these planes are in turn subdivided.
The Divisions of the Noumenal Plane
,__ When the undifferentiated energy/matter of the I
'{Conb'li "d'" .... ... ..... .. . /)
.....__ _ __ ..... R..y t e .1Vlne ... ltsfrrst .. ......
an objectification of a' pOrtion of its substance which
.. '#s state' of ..' Objecti;e'
energy/matter is called Atziluth in the Canaanite KabalisticaJ
tradition. In the Kamitic tradition, this plane is under the dominion
of the Goddess Nut. Incidentally, Nut is not the "sky Goddess or
Heaven" as held by Egyptologists. "Sky and Heaven"' are used as
metaphors to convey the fact that what is referred to is not
differentiated in space or time. Where does the sky begin? Where
does it end? The sky is the emblem of the infmite, the boundless,
the This true for all the so called "sky Gods." The
fact IS that the reabtles here described, Nu and Nut, can only be
by going into the "recesses of the mind." Close your eyes
now. Didn't you frod yourself looking into what resembles the night
sky? and endless. Think about going deeper into it! We will
be talkmg a great deal more about this in the chapters on
meditation.
." _As .. ..... !!!!.s.., .. (Atziluth) is
'. undlllerenbate .. only ."buildmg element'" it can '
................_..,___ ..... _. ..... ,.. .. This entity is the one"vehiCle within'
all things in the world. It is the World Soul the "Ba" of
Kamitians, the Yechidah of the Canaanites;.. .. --"
Akan,. the frrst aspect of the Utiwetongo of the Bantu, and the
Anandamaya Kosha of Hinduism.
. deity that resides in this division of the spirit is the frrst
mamfestatlon of the Supreme Being. Ausar of the Kamitians,
.:Ut)atala of the Y orubas, Nyakonpon of the Akan, Tara, and Shiva of
Kush etc. of the Tree of Life is Kether. It is
DlO()rtalnt to" 'c;c,
Q.... .. . .. ....[
i- ' .' .. that '
Bei
l1
g at this We will later see that'!
1. Each of these steps is carried out by a Deity.
55
54
it is to this plane, and in
.."."whep..
trance in ..
that "the":Wuty between ,all . is
I.e., one expenences that all things .
events ill the world are one, as one experiences that all of our bodily
members are parts of our body.
2. BRIAR is the Canaanite t1ame given to . ,.
....!.he.re"
" eleme.P!s: ..wbic)l..aUO\v' f9rJhe.,.. of umversal
Spirit, Ba, in the level to.,gi"e t9 JY'Jl
within itself .. __
This part of the Spirit IS called
, the Khu'-by' the-- Kamitians, anl Chiah by the Canaanites.
dwells Chokmah, the second sphere of the and the Wisdom
Deities, Tehuti of the Kamitians, !fa of the Yoruba, Odomankoma
of the Akan, Chinnamasta of Indus Kush, etc.
is the organ
resides the "s.ee<is" of the individual forces that are responsible fQI",
the ac.tualizati.9P of tht:. types of are
.. This part of the spirit.is called
Shekem by the Kamitians, and Shekinah by the
Jhe sphere of the Tree of and the Deities
-VSeker(tj of Kamitians, Kali of Indus Kush, Babalu Aye of the
Y orubas, Kalunga of the Bantus, etc.
These two ,the second and third divisions of the", """ """'.-,..,,
the Wo;id, Man), the 'wHi, and the-Power part of the spirit
interact with each other in the manner of "creative

the world.
.
'four
"Families"
.
,
into . and to affect all
worid. with" the 'first diVision of the spiiii, theBa,
Trinity, which in the Kablllistica1
". 'Canaan is called the .._
-h'"",_ ._." _._. - _.- ,.,
The Great Divine Trinity.
1 The Ba (yechidah): The World Soul in which all things
?
(
as integral parts of the One Divine Being.
2 The Khu (Chiah): The Universal Divine Will which'
the manifestation of each thing, and event. It appoints to each
its place in time and space.
\-...-/
56
3 The Shekhem (Shekioab): The Universal Power which 11
carries to physical
Will the Beni Alohlln, the 'SO
Gates of Bioah, as they are called in the Canaanite Kabalistical
tradition; and the 50 Oarsmen of the boat of Ausar in the Sirius
star, as they are called in the Kamitian system; or the 50 Garlands,
or skulls of the necklace of KaIi as they are called in Indus Kush; or
the 50 matrikas (wombs, little mothers) of the body of the Great
Mother Kundalini, or Kundala.
is the ,third levelin. the graduated
"Each
stra.t\l1D,
-__ thelllselyes enCible ",
four great spiTitu(l1 "Although they 'are '
all referred by one common name, they are the spirits of the four
great kingdoms on earth,- the Mineral, Vegetal, Animal, and
Human. __ __ the unifying body
.1'?!__ When a person is able to bring his/her
consciousness to this level, the experience of oneness with all other
humans is achieved, for the fact that we are all integral parts of the
Whole represented by the spirit of the Human Kingdom in the
plane of Yetzirah. The division of the spirit at this level is called the
Ab by the Kamitians, Upper Ruach by the Canaanites, Okra or
Nkra by the Akans, Utiwemuntu by the Bantu, etc. .In addition, this
__ the "thinking priIJ.ciples" in
orgaJli.zing principles in the world, serving thus as an "
intuitive means of discoveriIlg the four-fold organizations in nature.
.___.... ..,.,,,., - ., ,"',',".- -" ., -.- ..
Herein reside the fourth, fifth, and sixth spheres of the
Tree with their respective Deities. Because of their presence, this
part of the spirit provides order in the manifestation of events in
THE LOWER YETZIRAH is the Canaanite name for the fourth
stratum of energy/matter differentiation of the Objective plane.
Herein dwells the 7th sphere of the Tree, in relation to which the
building "elements" of the preceding plane are divided into
eight building elements, and spiritual vehicles which serve as the
classification set of species. These, in relation to the
creating sphere, - Hod, are further divided into 16, 32, 64,
57
and 256 sets of spiritual vehicles
2
These latter.

Also found here IS the mnth m
-relationJ9 which is ,9[-
event as an.individuated This individuated spint
is c8lJ.e(fa in the Kamitian tradition. The division of the spirit
that contains all of these spheres (7th, 8th, and 9th) with their
respective Deities is called the Sahu by the Kamitians, the Lower
Ruach by the Canaanites, the Amandhla by the Bantu, and the lye
by the Yoruba.
The Phenomenal Plane
5. ASHIAH is the name given to the fIfth and lower stratum of the
-org.an.i.ZaHon of the Objective plane . ___
the physical .. a.ndon the
'ancrsubstanees, to're'''CIassed yet
. .. This subtle aspect
-"'''of Ashiah is called in the occult tradltlon of Europe the Astral
Light. In the Astral division of Ashiah dwells the sixth division of
the spirit which was called the Khaibit by the Kamitians, the
Nephesh by the Canaanites, the Ojiji by the Yorubas, the Sumsum,
by the Akans, the Pranayama Kosha, or Linga Sarira by.the Hindus,
the Isitunsi by the Bantu, and the Astral body, or ethenc double of
European occultism. .'flUs .. part of the sJ)irit the "I!fe_
It 'is '"thitfwhich'maKes a person on .
It is the seat of all physical forces, sensations, desrres, emotlOns,.
and motivations of the person. I.e., all psychical and ph"sical
movement. It is that which breathes and lives on oxygen within
physical existences. Without this part of the physical .,
are nothing but lifeless shells. The Astral diVISion of the Sp1l'lt
under the jurisdiction of the Deities Ra, and Geb of the KaJmitian/
tradition and the Kundalini force of Indus Kush.
. ,
In the lower half of Ashiah., where we fmd the atomic,
molecular organization of physical matter. The part of the
dwelling on this plane is the well known physical body, ,,:hich
called the Khab by the Kamitians, and Guph by the Canaamtes.
must be noted that in traditional African metaphysics there is
distinction made between the physical, and Man's higher
2. These organizing factors are the basis of the units composing oracles.
58
the physical body is considered an integral part of the spirit,
Its densest component.
The failure to realize that Man has seven, and not one body,
and all things have a spirit, is one of the major causes of people's
stagnatIon, and errors - both in thought and action. An integral
summary of the above will further elucidate the purpose of each
division of the spirit, and their relation to each other and the whole.
1st division of the spirit: The seat of Consciousness and Identity.
true ego of Being. \
2nd and 3rd divisions: The creative organs of Being. The Will, and 1
the Spiritual realization power, respectively. Note that while the (
Will is the faculty of potential action, the Spiritual Power is the
vehicle for the actualization of the actions.
4th division: The administrative organs of .Being. Once the
manifestations are set in motion by the three preceding faculties,
the fourth division of the spirit programs them with the "laws" that
will enable them to achieve their respective goals without violating
each other's sphere of interest, as all manifestations occur for the
. sake of the One Being of which they are parts, and not for, and of
themselves. '
5th division: The specializing organs of Being. It is here that
manifestations acquire the spiritUal qualities that will distinguish
them into families, and separate existences.
6th division: The motive power of Being. It is here that each
. thing receives its breath of life (if "living"), or
motive force (if "non-living") to enable it to act
Ph'fSlCaJ plane.
1mJ!riWQm: It is here that each manifestation is finally segregated
an individual existence. This is achieved by receiving a physical
which separates each thing in time and space. ---/ ..
THE STEP BY STEP MANIFESTATION OF SUBJECTIVE
BEING
The First Manirestation
The very first differentiation of energy/matter which in the
Realm subsists as a homogeneous and undifferentiated
ng(K)'-is carried out by Neter's projection of the sound
into it. It creates the first manifestation, in which
59
consciousness looks back into the Subjective Realm and becomes
aware of its original and true essential qualities; that it is eternal
and infmite, i.e., temporally and spatially unlimited. In popular
literature, this quality of Subjective Being is called "Omnipresence."
It must be noted that the "Om" in the word is derived from the heka
(mantra, word of power) "Au;g-';--'t11at

"'This sound iDddentally, is hieroglYPhically represented by
"the's; called Aunk cross. This sound, in the Indus Valley tradition is
called "N ada," which is kin to the Spanish term "nada" which holds
the same "nothing." I write it "ng(k)" to signal that it could
be rendered either as "ng," or "ok" because "k," and "g" are variant
sounds of the same diction principle. Where "k" is used in one
language, "g" takes it place in cognate terms. E.g., the English
"know," the Greek "Gnosis," and the Sanskrit "Gnana" (variant of
Jnana, Ajna).
The Second Manifestation
Neter projects the sound "Hu" into the undifferentiated
"ng(K)" and gives rise to the second manifestation. It too looks back
to the Subjective Realm, and becomes aware of another of its
essential qualities. Here Subjective Being, dwelling in the Objective
Realm becomes aware of the fact that as its energy/matter is
essentially unconditioned, and undifferentiated it (Being) can will it
to assume any conceivable form. This aspect of the knowledge of
SeH is the basis of Omniscience (infinite knowledge,- Omni, infinite,
science, to know).
The Third Manifestation
Neter projects the sound "Kri" into the undifferentiated
"ng(k)" and gives rise to the third manifestation. It too looks back
into the Subjective Realm and becomes aware of another of its
essential qualities. aware that as its .....
essentially....... .. and . undifferentiated, it
for it to
--realizes that it is unlimited power of
,', creatiVity. . .,'. .".
Thus the rust three objectifications of Subjective Being is
the awareness of its true nature. These three objectifications of the
essential attributes of Subjective Being forms the rust three spheres
of a cosmogonical diagram known as the Tree of Life.
(3L
1
\2)
____ .. , , __,thf!.. ..
manifestations - the infmite Will, and the Unlimited creative IVlwer
"'-'--" ."'. --.,-, -' __'_"'__C'"""-'-' ___ ___ ..,.,.-_,". __._ ___.". ________ ___... ;".-..,_.
We must note
that up to this point, all that has been brought forth is the
knowledge of Self, and the creative vehicles of Neter.
The fourth Manirestation
Neter projects the sound 'Shri' into the Nada ("ng(k") to
give rise to the fourth manifestation. For the ftrst time, Neter turns
its attention to the things that are to be made. In respect to the
making of things, its first act is to look, again into the Subjective
Realm, the source of its Being, from .. it all tl:tings
will be .-theone and

existence. This fact is later elaborated into the principles of Law,
Order, and Love (Maat),- the guarantors of Oneness in the lower
world.
The Fifth Manifestation
Neter projects the sound 'Hiri' into the Nada to give rise to
the ftfth manifestation. __ .. IIJi J
to .tll.e. ""grId .. to corne"
.. Where there is
Oneness, there is aloneness, and no experience. No living. Thus, in
order to live, the one Being must be "broken" into myriads of
beings. to the
:'Nk,""must aii of the' sound
60 61
spectrum. So, Neter becomes aware of the fact that the existence of
the world depends on their being differences and opposition. It here
guarantees them.
The Sixth ManiFestation
Neter projects the sound 'Hri' into the Nada to give rise to
the sixth manifestation. Neter looks, fust back into the Subjective
Realm, and next, outward, and becomes aware that a balance must
exist between, the principle of oneness of the fourth manifestation,
and that of opposition of the fUth. It realizes that to live safely and
effectively it must be in.the world., but not of it. Or, Be of the
Subjective, but not in it. This is the foundation of the Law of
Equilibrium.
What has now been brought forth are the Laws that will
govern the earthly manifestations of Neter. Three more spheres
have now been added to the Tree of Life.
Acting through its creative vehicles, the second and third
spheres, according to the laws' carried out through the fourth to sixth
manifestations, Neter creates the next set of three manifestations.
The Seventh ManiFestation
Neter projects the sound 'Kli' into the infinite ocean of
undifferentiated energy/matter to give rise to the seventh
manifestation. Looking backward at the Subjective Realm, through
the fourth, and previous manifestations it realizes that beyond the
external differences between things there must be an emphasis of
their interdependence, and relation,- i.e., a recognition of their
oneness in the midst of their differences. This fact is later
elaborated into the grouping of things by families. It gives rise to
metaphor and harmony.
62
The Eighth Manifestation
Neter projects the sound 'Ai' into the infmite no-thingness
to give rise to the eighth manifestation. Like the fifth, it looks
forward into the world emphasizing the differences between things
by focusing on their external differences. The groupings of the
preceding sphere are broken into pieces. Here are created the
species of things.
'The Ninth Manifestation
Neter projects the sound 'Va' into the inftnite (surfaceless,
bottomless) Waters of Life,- "Ng(k)," Nada, undifferentiated
energy/matter to give rise to the ninth manifestation. -4

it, It thus integrates all of the
, manifestations that they may each play their respective
role in the generation of individual physical existences. The ninth
manifestation as the "Mother of ail Living It
gathers the,
__ __
Although physical plaJle isconsiciereci,the, tentJt

wiiliethe of,,_,
the causative, mechanism ..... The Tree of Life, in the Kamitian
"- under various headings. One of them is the
Paut Neteru.
Thus does the Subjective Being proceed from No-thingness
to phys1CiI thingness. Nine emanations integrate its sphereoI
Being, "0," with its sphere of Living, "10."
63
THE PAUT NETERU (TREE OF LIFE)
(0)

(9) ,
(10)
1/
The greatest error that can be made at this point is to
interpret the above diagram as an arbitrarily created conceptual, or
theoretical explanation of the ordering system underlying physical
reality.. It, the nine emanations that are the
!E.ey .
.. .. ...

-"the ... from the most primitive instinct of a
'. si.inie molci" to the most divine manifestation in the spirit of Man.
They are what the Kamitians called the Neteru; Yorubas call, the
Orishas, and Westerners have translated as deities, Archangels,
angels, etc.
64
It is very important to understand, that contrary to popular
opinion, cosmology does not attempt to explain how physical things,
on . the atomic and molecular levels, come into being. It
concentrates on the coming into being of the metaphysical factors
that will function as the vehicles through which the physical things
will come into existence, as well as the means of regulating their
structural and functional components, hence external behavior. In
other words, a cosmogony deals with the "generation" (from
"gonus") of a "system." Properly understood, the terms "System" and
"Cosmos" are synonymous; an assemblage, or combination of things,
or parts working in unity, as a whole, cooperating to carry out the
same function, to achieve the same goal, etc.
It was said that the emanations, one to nine, are the parts
of a "system" through which Subjective Being,- represented by zero
(the absence of things, but not of Being) creates, and administrates
physica1 reality, "10." These nine "DEITIES" - The PAUT
NETERU- compose the "organs systems" making up the spiritUal
bodies of all physical things. They link them with their source of
being and subsistence, and direct their functions. African religion,
better comprehended as a Way of Life, is based on the
understanding of the functioning of these nine metaphysical vessels
of creation, and administration. As they are shaping and governing
functions, their activities carry the force of law. For example, you
wouldn't attempt to feed on hay because the functions that govern
your digestive. mechanism can't digest it. It is in this manner that
the attributes of the Deities (Neteru, Orishas, etc.) represent the
laws governing our lives on Earth. Observance of these. laws, allows
them to fully bring forth their powers through our being. According
to our chronological, age, state of health, and level of spiritual
development, the manifestation of these "powers" will range from
our basest urges, to the commonly evolved "mental abilities," to the
psychical abilities held by a few, to the attainment of divine
perfection, Le., Man-Godhood on Earth.
Now we can fully take up the question of Monotheism
versus Polytheism. for the longest time Westerners have held 1)
that Monotheism -the belief that there is only one God- is superior
to Polytheism -the belief in more than one God. 2) that
Monotheism first appeared in the world with the Hebrews, and that
3) Monotheism represents a higher evolutionary understanding of
divine reality than Polytheism. The latter was explicitly, or implicitly
65
cited as evidence for the supposed low level of evolutionary
attainment of Blacks. If you read between the lines, you will see that
all that in historical, anthropological, and other literature is referred
to as "modern, progressive, evolved, etc.," correspond to Western
cultural expressions. And what is referred to as "primitive,
unevolved, etc.," correspond to Nonwestern cultural expressions.
First of all, the above shows clearly that the religion of
Blacks cannot be classified as polytheistic, nor as monotheistic, as
these terms are commonly understood. From the earliest
appearance of Western man on the historical scene (2500 B.C.),
until the end of the nineteenth century A.D., his thinking and
perception of reality for the most part can be described as "linear."
That is to say that all manifestations are the result of "single things
acting upon single things." As western science took a tum for the
better toward the end of the nineteenth century A.D., it began to
become more and more apparent that all manifestations in the world
were the expression of mUltiple things coordinating their functions.
This "new" insight received the names of Gestalt theory, Field
theory, Systems theory, and dethroned the belief,;and expectation of
fmding any thing that was not composed of a mUltiplicity of co-acting
com ponents. It ushered in the host of "fantastic" scientific
technologies that make up today's world,- computers, rockets,
bioengineering, etc. A study of all of these "new" Systems theories
will show that they are all pale versions of the "Systems theories"
(Cosmogonies) developed by Nonwesterners in antiquity, and
contemporary Africa.
The question is begging. Why did it take Westerners so
long -at least 6000 years behind Blacks- to arrive at this realization?
In previous chapters we detailed the facts concerning Western
man's polarization in the left hemisphere of the brain. Now this
part of the brain is only capable of linking sequentially following
units. I.e., it is incapable of "Systems thinking." That is a task that
belongs to the right side of the brain with its unlimited integrative
capability. Western people would look, for example, at seven
integrated sets of one to one relationships and see seven separate
sets of one to one relationships. On the other hand, Blacks, and
Orientals will see one set of seven integrated subsets of one to one
relationships. Polarized in the segregative part of the brain,
Westerners could not integrate the host of deities of the Black
pantheon. They just couldn't see how the many were . integral parts
of the One. This stuff about co-acting multiple factors shaping and
determining each and every physical entity was way beyond them.
66
So they described our religious practice as "polytheistic." We must
reject it for obvious reasons. And since the term Monotheism fails
to convey the reality that the One God functions (lives) through a
plurality of integral parts, it too must be rejected. In this book, I will
use my coinages, "Systheism," and "Syntheism." Both "syn," and "sys"
are variants of the same prefIX carrying the basic meaning of a
"whole compounded of several parts." Sys is the root of System, and
syn, that of Synthesis, - both analogous terms.
It was said that the nine emanations direct the behavior of
physical things. In the case of humans, this depends on our living in
harmony with the laws governing the functioning of the deities.
This is due to man's freedom of will to determine the quality of his
destiny. Other creatures, not possessing this faculty of free will are
obligated to follow. In future chapters we will see how
Nonwesterners, in following the laws of these emanations operating
within their being, achieve personal and social harmony by living a
unitary, or systematic life, while Westerners, in spite of the claim.
that they believe in one God, live polytheistically, that is, a way of life
in which the various personal and social interests are not
integrated. Universal in lip-service, pluriversal in living.
It must be understood that the greatest evil in life, as
understood by Blacks, was the lack of integration in thinking; lack of
integration between beliefs, feelings, and actions; between the
various social interests, etc. Integration in these areas was achieved
through their cosmogony and its application to daily living, and
spiritUal practices. Our religion had to be integrable with science,
government, economics, medicine, education, and every human
institution. It had to integrate all areas of our lives. This idea of
Unitarianism, extremely important and highly elevated in our
culture, was reinterpreted by Westerners (Europeans, and Semites)
when they adopted our culture, according to their "thingish" way of
thinking. By thingish thinking is meant the reduction of abstract
realities to sense perceptions. While "one" denotes "singularity" (one
apple, one book, etc.), "Unity" denotes the abstract tie between a
plurality of things. Thus the belief in, and living as the "Unitarian"
God was reduced to the belief in the one God, and the
disintegrative way of living. Once more we must see that this
"thingish," or materialistic way of thinking belongs to the left side of
the brain. Relational thinking, which is needed to understand the
Black understanding of God and religion, is the property of the right
side of the brain.
67
Once the true nature, purpose, and functions of a
cosmogony is fully understood it will be realized that it is to religion
and all life "sciences," what mathematics is to science, and the
periodical table of elements is to chemistry,- and more. The great
strides in progress made by Western scientists with the appearance
of their "Systems theories," which made their prior progress look
seemingly slow by comparison, must be equated with the great
strides in progress made by Blacks when they were founding
civilization, while Westerners at the time were still in the paleolithic
situation.
68
Chapter 6
AN ANALYSIS OF THE COSMOGONICAL
SYSTEM
THE FIRST ACT OF MANIFESTATION
THE SUPREME BEING BRINGS ITSELF OUT OF THE
SUBJECTIVE STATE
Before creation can begin, the Supreme Being must first
make objective its qualities of Being ("Sphere" 0). Note that in the
Subjective state there cannot even be so much as a single thought.
The very first manifestation of a thought is already a process of
objectification. The only consciousness that there is, is that of
"consciousness being aware that it is conscious." Creation, then is
preceded by a process whereby the Supreme Being brings itself into
manifestation.
The first act of manifestation, which corresponds to the fIrst
sphere of the Tree of Life, Kether, is the Supreme Being's
identification with the unlimited potential, and unlimited presence in
space (infiniteness), and time (eternalness) of the Subjective Realm.
I.e., The Supreme Being brings forth the awareness that its identity
is the capability of being whatever it chooses to be, and that it is
immortal, and eternal.
THE SECOND ACT OF MANIFESTATION
THE SUPREME BEING BRINGS FORTH ITS CREATIVE
FACULTIES
The second act of manifestation is the Supreme Being's
bringing forth of its creative faculties. These are the Will, and its
Spiritual Power.
q
what will take
Ai'ihis there"is the awareness that as the
energy/matter from which all things are made is an eternal and
69
infmite continuum, no part of it can have a separate existence in
time or space. Therefore, all things are parts of the whole and are
related to, and interdependent upon each other. From another
perspective, this states that no thing has a quality in itself. That
qualities are the result of a thing's relationship to the whole, and to
other things. As we shall see later in this book, that the intuitive and
automatic operation of this principle in Man's thinking is the
foundation of wisdom. The creative faculty of the Supreme Being at
the second sphere is therefore the Divine Wisdom. It is omruscient.
It is also realized that the will is infmite in its potential to initiate
activities, as the energy/matter which will carry them out is
essentially un1imited.
The Spiritual Power, the third Sphere, like the second
sphere, looks back to the Subjective Realm, and the essential state of
Being and ,!ealizesthat, as ,energy/JIlCltter,that ,is the
,', there" are no limitations t() it;
'",ha(ls"W;illed sphere.. It Is"the--
'DiVine oniriipotence.Note that the Will is,
\,
,/
the or J>rOducer' of the
(
..
THE SIX ACTS OF CREATION
Now that the Supreme Being has brought itself and its
creative faculties out of the Subjective Realm, the process of
creation can begin. But before the physical creatures can be created,
there is a need for the creation of a metaphysical system of
government or directors, and metaphysical entities that will carry out
the work of administering the physical world.
THE CREATION OF THE CELESTIAL
GOVERNMENT
THE FIRST ACT OF CREATION
The first act of creation, which corresponds to the 4th
sphere of the Tree of Life, is the framing of the laws reflecting the
workings of the forces of the third sphere. These forces are
deployed through a structure that allocates to all things its place in
time, and space for the purpose of maintaining order in the world.
The Tree of Life, the canons of Divine Laws, the Cosmogonies,
70
Mandalas etc. are all representations of this grand structure. It
corresponds to the fourth sphere of the Tree.
It is important to realize that "order" is not merely "a fIXed
plan," or "a regular series," or "a law of arrangement," etc. Where
there is no more than one entity there can be no order. And where
a number of things are not related or interdependent, there is,
implicitly no order, or the possibility thereof. "Order" is essentially
dependent on the existence of the interdependence (oneness) between
things. It is the means of safeguarding their mutual dependence. .'
The full, iJ!1port .. (
.. the fact
'(the' one energy/matter) into
...."'''''''''',>
THE SECOND ACT OF CREATION
Next is created the means of enforcing Order (the 5th
sphere). No thing can encroach upon another. Yet, although things
the chief interest is the preservation of the whole.
THE THIRD ACT OF CREATION
Next is created the faculty through which the metaphysical
workers will be coordinated in their activities to bring forth and
administrate the physical creatures. This is the work of the 6th
sphere. The work of coordination is based upon the Canon of the
4th sphere. Its application to specific situations is communicated to
the 6th sphere by the second sphere.
THE CREATION OF THE CELESTIAL WORKERS
Now that the means of establishing and maintaining order
are in place the Supreme Being proceeds to create the
faculties/Deities that are directly in charge of the work of creating
. the physical entities.
THE FOURTH ACT OF CREATION
Next is created the faculty through which the designs of the v1
various species of beings will take place. is .....iJ
at this point, the 7tb sphere, is,
be tiger. The emphasis of our
71
understanding must be placed on the "ordering" function of images.
When we imagine something, although we may not realize it, we are
'-'ifie-.. sIiapmg--forces'"of--tlnngs, '()r"eventslo" a
________ g ...__ .'..... .............._.._.....",.....".......... ,.."".".. , ,"."..........."._...u ............. , ._.... _
the set of forces governing a
particular set- of events' 'or and organJzes' 'it" UilOa'concrete

Goddess of beauty, harmony, etc.
' '" '","m" ""...... ._.'_ __.. .. ' ....." ... , ..,
THE FIFTH ACT OF CREATION
In the preceding stage, we arrived at the design of the
species of things. But as we know, species are broken down into
individual existences. This faculty, the 8th sphere, has the task of
making the distinctions that will distinguish each member of a
species from another, by creating variations amongst the parts of
things, and events.
THE SIXTH ACT OF CREATION
The next faculty created, the 9th sphere, uses all of the
precedi.Ilg. .... ..io-=
..:- .2r
.. 9C .. In the
Kamitic tradition it is called the "Ka," and in the Hindu tradition, the
IIJivan Atma." . this inlta.r.ge....
energyImatter into . the creatut:e, .it "
!eferred to ()f all and
"' etc').' .... .
The preceding exposition of the creative process is one of
the best examples of the claim by kabalists that the mythologies and
religious scriptures of nations cannot be fully understood without the
knowledge of Kabala. The above six acts, or stages of creation
correspond to the original and true understanding that was
misrepresented by the biblical version, as the "six days of creation."
We must also note that in mythological symbolism, the. will. (2nd
.. jlS... the.spirituaI-puwer"
This is to be understood by the fact that we are
free to express our will to do something at anytime in the same
manner that a male is always ready to impregnate a female. O'-!!"_
spiritualyowe.!,.. .. .... t.9_be!J!g...
in a cycle. E.g., wome.D:,.. .. be_
72
at the Thus we can
-- paraphrase the second' act' of" . Being's
bringing forth of its creative faculties- as the Supreme Being's
bringing forth of its 'generative organs'. And because Man is made
in the creative likeness of God, (Genesis 1:26), i.e., with the same
creative faculties, Genesis 1:27 informs us that "God created man in
his own image, in the image of God he created him; male andfemale
he created them" (emphasis mine). There are many fadors that
prove that the "male and female" correspond to the Divine Will (2nd
sphere), and the Divine spiritual power (sphere 3).
In the original Hebraic version of the bible, the word
translated as God is "ALHM" ("Elohim"). This word is composed of
"EI," the Canaanite name for God, and "Him," a SuffIX indicating
plurality. This is why the God speaking at Genesis 1:26 says "let us
make Man in OUT image, in OUT likeness." The author of this text has
simply personified the two creative faculties of God.
AN ANALYSIS OF THE PROCESS OF CREATION
The Creative Activity of the fourth sphere
According to the Tree of Life cosmogonical system, the act
of creation is carried out by the rust sphere, using its two creative
faculties (spheres 2 and 3). The frrst act of creation, which occurs at
the fourth sphere, is the framing of the law embodying the activities
of the set of metaphysical forces of the third sphere, which ad as the
structural framework upon which is built the physical world and each
thing in the world. It would be appropriate, according to the
demands of the order for presenting the details of cosmology, to
embark at this point upon an explanation of the blueprint of the
entire physical realm. Such a task requires certain supportive
information that cannot be given at this time in the discourse. I will
therefore explain the blueprint of creation through one of its minor
applications. Let's consider the creation of the animal kingdom.
Animals, like all other members of the world-spirits, deities,
humans, vegetables, and minerals- are modifications of the universal
energy/matter and pure consciousness of the Subjective Realm.
This oneness of origin, we said earlier, is the basis of order.
According to the cosmogonical forces operating in the third sphere,
and framed into law at the fourth sphere, all animals are parts of a
circle of manifestation that encompasses all modes of forces making
up living beings. When the universal Subjective energy/matter
73
differentiates itself to bring forth living things, it dualizes itself into
two modes of energy. For the sake of simplicity I will for now
simplify the explanation by skipping certain steps and details, and
state that one of the forces is the source of the thermal (heat) factor
(Shu) that determines the level of biochemical activities. The other
force is the source of the hydration (water) factor (Tefnut) which
represents the universal medium in which all living things dwell
1
.
The upper and lower boundaries of the thermal factor for specific
living forms are relatively denoted as "hot," and "cold." The upper
and lower boundaries of the hydration of bodies are denoted as
"moist," and "dry." Meditation on the subject will show that all
biological activities can be reduced and explained by these two
modalities
2
. The interaction of these two factors produces the four
modalities underlying all manifestations in the world. They have
been symbolized as the four elements of Alchemy.
water
cold moist
air ----------1f--------- earth
hot dry
fire
1. Water is cold and moist; Water accumulates in bodies as they cool
down.
2. As bodies begin to beat up, and have not yet lost their humidity,
they are metaphorized as "air" (hot & moist).
3. When the temperature rises to the upper range, and bodies lose
their humidity, they are metaphorized as "rue" (hot & dry).
4. When they begin to cool down, but have not yet regained their
moisture, they are metaphorized as "earth" (cold & dry).
All bodies go through these changes daily with the rise and
fall of temperature that follows the sun. The same happens during
the course of the year. Besides being applicable to the cyclical
changes that life forms go through, these four "elements" are also
used as classification sets for the four fundamental types 'of all
1. The life dwelling in each cell making up all living things actually lives in water.
2. This is the basis of Chinese medical theory.
74
manifestations. Thus there are four fundamental types or
"temperaments (temperature types)" of animals, vegetables,
minerals, and humans. Applied to the types of animals we get the
following:
Ferocious
Predators: Fiery (hot/dry); tigers, lions, etc. Carnivores.
Non-predators: Airy (hot/moist); rhinoceros, elephants, etc.
Vegetarians.
Non-ferocious
Passive: Watery (cold/moist); sheep, doves, etc. vegetarians.
Non-passive: Earthy (cold/dry); hyenas., jackals, buzzards.
Scavengers, Omnivores.
To summarize, in the creation of animals, what is achieved
at the fourth sphere is the creation of the four "temperaments" of the
animal kingdom. As each of these symbols of temperaments (the
elements) ties a vast number of types of beings together, across lines
of genre and kingdoms, the activity of the 4th sphere is of a
synthetical and analogical nature.
The Creative Activities of the Fifth Sphere
The next step in the creative process, which occurs in the
fifth sphere, is the separation of the beings of each temperamental
set. As they are held together through the "analogs" of the 4th
sphere, their separation (lysis) is called "analysis." We will later have
a full discussion on the incorrect views that are popularly held about
this mental process, as well as its opposite- synthesis. Here at the
5th sphere, fiery animals are analyzed into the various genre of
predators (feline - the general class for all types of cats; canine, etc.).
The same is done for the other temperaments.
The Creative Activity of the Seventh Sphere
We must pay particular attention to the fact that the
creative acts of the 4th and 5th spheres are on the abstract plane.
Images cannot be formed of "fierY' or "earthy" animals, or plants,
etc. Neither can they be formed of "felines" or "bovines." It is at the
7th sphere that we arrive at the images of the members of the
75
general sets of creatures. In place of felines, for example, now we
have tigers, angoras, leopards, etc.
The Creative Activity of the Eighth Sphere
In the 8th sphere, dogs, horses, tigers, etc. are distinguished
into specific dogs, etc. Here we get the distinctions that set Lassie
apart from the collie matrix created'in the 7th sphere.
We can summarize the process of creation in a most far
reaching manner which will greatly reward the reader's efforts to
memorize and understand:
Sphere Cosmogonical Correspondence
o
1
2
3
4
5
6
7
8
9
10
And
o
1
2,3
4,5,6
7,8,9
10
And
o
1
2,3
According to my unlimited potential of Being
( unlimited resources)
l, God, (or Man, the likeness of God!)
Will
Make (with my spiritual power)
According to the divine blueprint (Laws)
which will be enforced
assisted by a centrally located coordinator
assisted by a designer (imagery)
assisted by a technician
through my divine womb
a world, worldly events, etc.
The infinite
Manifests its Self, and
its creative faculties, and
Makes a celestial government, to administrate
the celestial workers which will shape
the world.
Nothings, which implies
Unity
makes
76
10 an infmitude of things
which are in unity
4 through a set of reciprocal, and interdependent
factors.
5 Which relations are enforced
6 and maintained through coordination of
7,8,9 the celestial workers.
THE DUALI1Y PRINCIPLE IN COSMOGONY
Let's recall the fact that the entire expanse of reality can be
divided into two all-comprehensive divisions: the Subjective and the
Objective Realms. The Subjective Realm corresponds to the
Supreme Being's essential or unmodified nature, while the Objective
corresponds to its conditioned or modified nature. I.e., the infInite,
eternal source of all things, versus the infInite, time conditioned
plane wherein things dwell. Whatever was, is, and shall be must fall
into one of these two, all-comprehensive categories. Thus, at the
most fundamental level of classification, we fmd an indivisible duality
of Being. By indivisible duality (usually contracted to
"individuality"), it is obviously meant that the two modes of being are
complementary halves.
The Dualization of
Absolute Being
I
I
Subjective Objective
Realm Realm
"0" Spheres 1 - 10
This duality manifests itself in all areas, and on all levels of
being as a major organizing force. In order to understand God,
ourselves, the world, and life, we must be able to identify,
understand, and live in harmony with the dualizing shaping forces of
Life.
In the Subjective Realm the duality manifests itself, on one
hand, as ConsciousnessfWill (two polarities of the same reality), and
on the other, as energy/matter. The former is referred to in the
Kabalistical tradition as Ain, and Amen in the Kamitian. The latter
77
is Soph, and Nu/Nut in the Kabalistical, and the Kamitian traditions
respectively.
The Dualization of
Subjective Being
Consciousness Matter
Will Energy
Ain Soph
Amen Nu/Nut
The Dualization of Objective Being
In the Objective Realm we also have two fundamental
divisions. The noumenal or metaphysical planes wherein dwell the
Deities (spheres 1 - 9), on one hand, and on the other, the
phenomenal or physical realm (sphere 10).
In order to make this information useful in our daily lives
we must first note that both the Subjective and Objective Realms are
indivisible halves of Absolute Being. We saw that without the
Objective Realm, with all of its limitations, the Supreme Being
cannot have experience. This enables us to reject such pseudo
spiritual teachings that deny the validity of objective existence, with
its phenomenal manifestations. They are there to give the Supreme
Being experience.
What is important, missed by the pseudo sages, is the
maintenance of the equilibrium between the dualities on their
respective levels. The Doctrine of Equilibrium, we will see, is the
major theme of cosmology, The Tree of Life, and of Living. These
two fundamental divisions of our Being, the Subjective and Objective
factors reside in our being as primordial driving forces. The failure
to satisfy either of them, as the Subjective is denied in the West, and
the Objective, by Hinduism (Aryanized yogic philosophy), leads to
serious problems in life.
THE COMPLEMENTARY DUALITIES ON THE TREE OF LIFE
In order to use the Tree of Life as a means of ordering our
thinking and our living, it is necessary to understand the
complementary relations between certain sets of spheres.
78
The 0 - 10 Complementary Relation
o and sphere 10 obviously represent the two extreme
polarities of the expanse of reality. They stand in relation to each
other as
SOURCE
infinite potential infmite beings
explicit oneness implicit oneness
freedom limitation
NU Geb
The 1- 9 Complementary Relation
While sphere 1 looks back to the Subjective Realm and
identifies with the infmite potential of being of the unstructured
energy/matter, sphere 9, as the soul of the individual physical
creations identifies with each physical being. We shall later see that
this duality is the basis of individuation of human consciousness into
Self and Person, or Higher and lower Selves, or Alter Ego and Ego,
Selflessness and selfishness that has not escaped the attention of
many spiritualists, and psychologists. In the Kamitic tradition, it is
the well known complement of Ausar and Auset (Osiris and Isis).
The 2 . 8 Complementary Relation
While sphere 2 (the wisdom faculty) is concerned with the
interdependence and relationships (unity) between things, and their
place in time and space, sphere 8 (the linear logical faculty) is
concerned with creating differentiations (disunity) between members
of the same species, by varying their parts. The former is integrative
while the latter is segregative. In addition, the thOUght processes of
sphere 2 are purely abstract, while that of sphere 8 is concrete.
79
The subtle particles (atoms, electrons, etc.) making up all

"'lli;.'-',i\Ild s{mnd ,.
We can Paraphrase the foregoing by stCitirtg that sound
structure of all things 'thiS has been
known oy' African spiritual sCientists since pr;;hiStoric times, who
have taught that the third sphere is the vehicle from where is
generated ..the sound waves that underlie (create, maintain, and->
and events in the world. These-.,
sounds are the words of power (mantras, hekau, of spiritual

(the 7th sphere)..
,011 lllaIltras knows, chanting the filling of
sCto(
." "inother'worCls, 'special 'sound, ",aves can
effect ..,.. the

'ThlS'relationShip"betWeen"alc' 3rci"and 7th spheres:'haS
into the esoteric to
by .. ..
.J'QR
halftrlJth
, the, reason .. QLthY" time.,. The truth
magic, failure is

words ,Where these sound wave
'forms' are in a latent state, then there will be the absence of the
talents, that they govern. ..
__ ..
.. and we will return to it
many tIme's in'the course of this book.
> We have seen that corresponds ", to , the
___ ... ..
The sixth sphere corresponds to the faculty governs the
metaphysical beings (spheres 7, 8, and 9) that are in charge of
creating physical reality, and maintaining order within it, according
to the blueprint of the fourth sphere.
80
The 5th Sphere
. The Tree of Life shows that the creative process of the
worl? IS ?ased on a plan in which the ..
of an.!t __
Although they are dlfferent m their needs, mode of existence, and
they are all parts of One Whole. The equilibrium
between this oneness at the top and difference on the bottom must
be maintained. This is the function of the fIfth sphere. In order to
carry out this mediating role, the 5th sphere must be unrelated to all
others. It is thus posited at the exact center of the entire span of
reality (0,1,2,3,4) 5 (6,7,8,9,10).
81
Chapter 7
THE COSMOLOGICAL VIEW OF MAN
OR
THE SPIRITUAL ANATOMY OF MAN
Everything stated thus far regarding cosmology is of no
value, unless it can be translated into a means of giving Man an
understanding of Self and serve as a guide to correct living. "Self
Knowledge," it will be seen, is the beginning and end of all
knowledge.
Who and what is man can only be understood by reference
to the purpose of the creation of the world. Earlier we learned that
the essential state of the Supreme Being is one in which Its
energy/matter is not differentiated into things. Hence, God lacks
experience in Its essential state. God modifies Its essence into the
World as the means through which to have experience. Although
there is an infinitude of creatUres making up the world, only one of
them was created for the express purpose of serving as the vehicle
through which God can transfer Its consciousness into, and realize the
fullness of its Being. This creature is Man. The knowledge of this
spiritUal fact has been expressed in many of the scriptures of the
world. In the Kamitian (Ancient Egyptian) scripture, The Book of
Knowing the Manifestations of Ra (about 2800 B.C.), we come across
the following statements regarding Ausar, who is the symbol of the
man, or woman who has completed his/her spiritual growth,
enabling God to manifest Itself in the world through him, or her:
I produced myself from primeval matter. My name is
Ausars, (from) the primeval maUer of primeval matter. I
have succeeded in all that I have willed on earth . . . I was
aJone, not born were they. . Not had I spit, in the form of
Shu, not had I emitted Tefnut. I brought through my
mouth, my own name, that is to say a word of power, and I,
even I, came into being in the forms of the infmite power of
being (Khepera) ...
82
The same awareness is expressed in Genesis 1:26, which
states that God makes Man in their own likeness. Or, as was earlier
stated in this book;
The Supreme Being (and Man). 0
through Its creative organs. 1 - 9 (Paut Neteru, Deities)
creates physical realities. 10th sphere.
While the above makes a great deal of sense from a
spiritual philosophical standpoint, it flies in the face of Man's
common experience. If Man is made in the likeness of God, then
why is this fact not evident in our daily experience? The answer is a
simple one. Mankind as a whole has not completed its evolution
(growth). In the same way that a three year old has the faculties of
an adult in a latent state, so do the majority of people today, have
their divine faculties in a dormant state. The various stages, and
goal of our evolution (growth process) are shown by the Tree of
Life.
We are born with spheres 10 (our physical body with its
animating spirit) and 9 (the personality division of our spirit, and
learning faculty) in an awakened state, and we develop from the
bottom up. All of the other faculties, represented by spheres 8 to 1
are in a dormant state. In the same way that the development of our
physical faculties is cued to our chronological age, so is the
development of our spiritUal faculties. The rrrst 28 years of our life
is spent awakening and developing the 8th and 7th spheres. These
are our syllogistic logical and inventive/artistic faculties respectively.
The 8th and 7th spheres, which as we saw in previous chapters,
correspond to the "celestial workers," and are, therefore, the
faculties that we utilize primarily in making a living (Sphere 8 =
technologies, commerce, etc. Sphere 7 scientific, and artistic
invention). If the social order is enlightened, the following 21 years
are devoted to the awakening of our moral and mental abstractive
faculties. It will seem strange to most people to hear that the moral
faculties in Man are not developed until after the 28th year of life.
Yet, this is supported by conventional wisdom. What do you think
will happen if the police and the armed forces in America or most
nations were to be disbanded? The answer can be inferred from
previous riot situations in which many otherwise "law abiding"
persons have been seen, always to their dismay, in the act of stealing
and vandalism. Unfortunately, most societies lack the knowledge of
how to spiritually cultivate their citizens, so that the majority fails to
83
develop the moral part of their spirit (spheres 6, 5, and 4). We will
later see that there are a great number of behavioral expressions of
an immoral nature that the majority of people in the world is
incapable of recognizing as such. Take for instance, the act of
smoking tobacco in public which forces others to inhale gases that
are well known poisons. Before the discovery of DDT, tobacco was
one of the major insecticides. While you would not be permitted to
even slap strangers, you are permitted to poison them in socially
acceptable ways. This is one of innumerable examples of the
inability of the majority of people to think on an abstract level
(spheres 4, 5, & 6). They only recognize as immoral those specific
examples of immorality that have been pointed out to them. On
their, own they cannot see that forcing others, children even, to
inhale tobacco smoke is even more immoral than, let's say, slapping
a stranger. If an individual is able to develop these moral faculties
(spheres 4, 5, and 6), he becomes a candidate to develop the divine
faculties. When an individual develops the faculty of the 3rd sphere
he/she has the ability to influence events in the environment through
the use of words of power. I.e., the person shares in the
omnipotence of the Supreme Being, although not in the same
magnitude. The second sphere faculty enables the person to
intuitively understand all of life's situations. This is wisdom or
omniscience. The development of the frrst sphere enables Man to
experience the fact that his person, and that of all others, are parts of
one Being. For example: Although a person's physical body is made
up of billions of cells (individual creatures), it is experienced as one
creature. This experience of oneness is beyond the intellectual
understanding of oneness that most people hold in common. Before
we can embark on a full explanation of the differences between the
various stages of Man's development, we must have a full
understanding of the faculties making up his spirit.
THE TREE OF LIFE AS A GUIDE TO MAN'S SPIRIT OR
"MIND"
We have seen that mankind (certainly 99% of the people)
has not completed its evolution. We cannot therefore understand
Man by merely studying the behavior of Man through the ages. It is
like arriving at conclusions about adults through the study of
children. In the same way that we know that there are potentials
residing in children waiting to be awakened, at the time appointed by
the biological growth process, by studying adults, we know that there
84
are potentials in mankind, and what they are by the study of people
who have evolved beyond the present level of human evolution
(Sages). We also know of others, although not more evolved, who
have revealed faculties not yet awakened in the majority of people
(mediums, psychics, etc.). To understand Man, we must therefore
begin by analyzing the faculties and behavior of those people -Sages
who have completed their evolution. We will see that alI of Man's
faculties can be catalogued in one of the spheres of the Tree of Life.
SPHERE FACULTY OF MAN'S SPIRIT
o It has already been said that Man's true essential and
original Being is composed of an energy/matter that is
devoid of limitations. Hence, the cipher "0" symbolizes the
absence of conditionings, and limitations characterizing the
essential state of energy/matter, which can neither be
created nor destroyed, as we know well from western
science.
1 The frrst sphere corresponds to Man's Self-identity. As we
are speaking of the perfected (fully evolved) Man, Her
identity is with "0" (with the fact that the root, and essence
of Her Being is unconditioned, and unlimited in its creative
capacity). In other words, there is no identification with any
personality complex that is characterized by specific human
preferences (likes, dislikes, inclinations), abilities or
inabilities, etc. At this level the Self-identity rises beyond
sexual class, race, occupation, nationality, etc. There are no
conditioned reflex patterns in the spirit that can force the
individual to respond in a determined manner. In everyday
life this means that the person will not be controlled by
conditioned responses. He will be totally free of the control
by likes, dislikes, loves, hatreds, fear, anger, and the whole
host of emotions, and desires. As each personality type is a
pattern of conditioned ways of thinking and emotional
responses to given situations, the individual who has
attained to the realization of her essential nature (0, and
sphere 1) is able to change personalities as changing
situations demand. Here, the Self identifies with the
unstructured state of Subjective energy/matter composing
the spirit at the 1st sphere level--the Ba. In the Kamitic
tradition, an individual who has attained to this level of
development is called an Ausar.
85
The ability to manifest any personality is of utmost
importance. An individua1 succeeds when the demands and
challenges of life are to be met by his notal personality traits.
A fiery person will carry the moment if a situation demands
courage, zeal, rashness, etc. But life's challenges will not
always come to the fiery person through a fiery window.
What would such a person do when challenges demand
patience, calmness, following, etc? If the person identifies
not with his natal fiery personality, but with the evolved
higher Ausanan nature, then he will be able to assume the
personality type that can best meet the situation of the
moment. In other words, the individual will go through life
without any limitations imposed on his Self image. This is
the state of The Great Liberation sought by all sojourners on
the spiritual path. It is obvious that what most people in the
world identify as their self is not the fIrst sphere of the Tree
of Life.
2 The second sphere of the Tree of Life corresponds to the
Will of God and of the evolved Man. In Chapter 6 we
learned that all of creation is the differentiation of one and
the same eternal and infmite energy/matter. Even Man's
Being is an individualization of the Being of God. It follows
then, that as all things are integral parts of one Being
encom passing the. world, everything that a person wills to
achieve must be in hannony with the Will ofthe whole (God).
The ability to intuit the Will of God is, according to spiritual
tradition, Wisdom. We will have a great deal more to say
about this. What is important here is to understand that
with the fully evolved individual, what is willed is not based
on personal needs or wants. The person will intuit from
God the what, when, how, and why of events that are to take
place in people's lives. It is the only way in which all human
actions can be in harmony with each other, leading thus to
peace, and prosperity.
unlill'lited of source
'-of'all is.. Il()limit . ttl
'brIng td'ancait 'Oil-e-or
',the'
.. limitations on what we can achieve in the world.
3. The ihiid"sphere'or"t1ie-Treeof" Llfe-corresponds to the
spiritual power of God, and of the evolved Man. This is the
vehicle that carries out all that is willed at the second
86
sphere. We must recall the fact that the will is nothing more
than what the word denotes in everyday speech. When a
person says "I will do so and so," she is expressing a
possibility. Its realization depends on the means, or the
power to carry the potential into actuality. We will later see
bow the common error of taking the will for a faculty of
power is a major cause of people's failures in life. The
actualizer of what is possible is the third spbere of the Tree.
Residing in this sphere are 50 creatiye for,fCs 1
charge of all manifestations in

_, be .evoked. . ..
..... .. . .. ... ..
(matriceM or "little mothers" of the Kundalini Tantric
'-tradItion
boat of Ausar; the 50 gates of life and death of Binah, -the
third sphere of the Tree; the 50 BeDi Aelohim (Sons of
God(s) which reside in the third .sphere; the 50 skulls
making up the necklace of the Great Black Mother, or
Kundala of the Indus Kush; and most revealing, it
corresponds to the 50 single sound units making up the
Kundalini (Life-Force, Ra) body in God and Man. They
are the basis of all mantras or hekau (words of power). We
shall see later tbat they are the divine forces that western
historians and theologians have translated as "the Gods" of
the various religions of Black people. Arthur Avalon in the
Serpent Power states:
Each man is Shiva (a deity,Ausar), and can attain
his power to the degree of his ability to consciously
realize himself as sucb. For various purposes the
Devata (deities) are invoked. Mantra (a word of
power) and Devata are one and the same . . . By
practice (iapa) with the mantra the presence of the
Devata is invoked. Japa or repetition of the mantra
is compared to the action of a man shaking a
sleeper to wake him up.
The biblical claim that "Man is made in the likeness of
God," is substantiated by !he fact that
, which are the sources of and
'"are of course,
87
expresses these powers to a much lesser degree. As I said
earlier, God and Man, like the Ocean and a drop of water,
have the same creative qualities (forces), but differ
quantitatively in the expression of these qualities. It must
be kept in mind, however, that for the majority of people in
the world this faculty with its vast powers is dormant. Its
awakening is the subject of Kundalini Yoga, the 12 Hours of
the Night initiation ritual of the Ra theology of Kamit, etc.
4.
The fourth sphere of the Tree of Life corresponds to the
seat of Man's intuitive sense of law and order. To fully
understand Man's behavior we must abandon the belief thal
law and order in the human wOTld is dependent on the
framing, and enforcement of rules by men. It takes little to
see that there are natural forces regulating all natural events
in the world, as well as in Man's biological makeup. These
forces. have their seat in the fourth sphere (in the 4th
division of the spirit of God and Man--the Ab) of the Tree
of Life. When an individual evolves to this level, its
ordering influence is extended to the mental operations of
the individual. The result is instinctive emotional order
(moral behavior) and intuitive cosmologically ordered
thinking. Cosmo-logical thinking, which is beyond and
superior to syllogistic logic, is based on the ability to
intuitively perceive the abstract general class (whole) to
which the specific issues of life belong. Let's illustrate this
principle. As the majority of people in the world have not
yet evolved this faculty, they are unable to intuit (learn from
within) all of the specific manifestations of the general class
"morality." All of their moral notions are extuited (learned
from the outside- i.e., from others). Such a person, for
example, may believe himself to be moral because he would
not steal, beat up on others, or even pour a non-lethal dose
of arsenic into someone's drink. Yet, he fails to see the
immorality of poisoning the body of those he smokes
around, making others pay for his medical bills (medicaid,
and medicare) for illnesses induced by such purposeless and
irresponsible acts as smoking, or self poisoning by eating
artificially colored, preserved, and flavored foods, etc. Able
to think only on a concrete level, such people can only
identify specific instances of immorality that have been
pointed out to them by their instructors and society. It is
easy to see how the majority of the problems in the world
88
arise. A government claims that the citizens don't have the
right over their bodies, when it comes to taking unproven
medicines for deadly illnesses (laetrile for cancer, etc.), yet
it gives the citizens the right to poison themselves with
tobacco, devastate themselves and each other through
a l c o h o ~ and so forth. There is a very far reaching and subtle
principle at work here. The ability to perceive abstractions
enables an individual to connect and unify events and things
that may differ widely in form and external appearance. It
enables the person, as shown above, to see that the
introduction of non-fatal amounts of tobacco into another's
body is no different from lacing someone's food with non
fatal doses of arsenic. In both cases the deadly cumulative
effect is the same. As this faculty enables us to see through
the differences between people, it is the intuitive intellectual
basis of Love. This faculty in Man's spirit is symbolized in
the Kamitic tradition by the Goddess of Law and Order,
Maat. As the foundation of Love, which is the source of
wealth, it is the Goddess Lakshmi, or Shri Deva of Indus
Kush. Wealth, according to spiritual tradition results from
the pooling of human resources in a harmonious, peaceful
and cooperative manner. That this faculty is not developed
in the majority of people in the world should be clear from
the above examples. If anyone takes exception to the
statement that the majority of the people cannot yet intuit
moral principles, let him ponder on what would happen if
the police in any major western nation were to be abolished.
Would anyone be surprised to fmd that many people
hitherto thought of as moral would be engaged in criminal
activities? Have we not seen this exact type of event take
place every time there was a riot, natural disaster, etc.? The
mental application that ties extemally unrelated species
through an abstraction is called ''synthesis. /I It must be
noted that the popular use of the term syn...thesis is incorrect.
There is a common misunderstanding of the mental
application that the term denotes.
5. The fifth sphere of the Tree of Life is the seat of Man's
analytical faculty. As with "synthesis" the popular
conception of the meaning of the term "analysis" is
mistaken. In an earlier chapter it was observed that the
term was literally composed of "analog" + "lysis." I.e., to
separate (lysis) through analogs, which are abstractions. It
89
is the opposite of synthesis. Analysis separates, through
abstractions, 1) things which on a concrete level may be
members of the same species, or 2) establishes abstract
differences between even more abstract categories. We
must recall the example given in which the 5th sphere
separates the abstract category "ferocious predators" into
the lower abstract categories "feline," "canine," etc. We shall
have occasion to see how the defInitions of synthesis, and
analysis that are given in this book are the only means of
distinguishing such sciences as Chinese or African medicine
from western medicine.
One of the most important principles that the Tree of Life
has provided to Sages is the fact that the ability of an
individual to be just depends on the faculties of analysis and
synthesis as they have been explained in this book. On one
hand, individuals cannot truly be held morally accountable
for their deeds, until they have evolved the 4th (synthetical)
sphere within their spirit, as this is the seat for intuiting
moral behavior. Now the 5th sphere is the faculty through
which Man is able to intuitively understand and apply the
correct application of the principles of Justice. It is
essentially based on the individual's capacity to separate his
Self from his person, thus making it possible to invoke upon
his person the punishments, constraints, and regulations that
he would place on others. It does not take much to see that
allover the world these are applied unequally. This
inequality is the major cause of wars and conflicts in society.
In a future chapter when we deal with the astrological
symbolisms of the Tree, we will see and understand why the
5th sphere corresponds to the planet of violence and war .
Mars. The fact that the greatest threat to the flourishment
and survival of mankind is war, is proof of the fact that this
faculty is not awakened in the majority of people, including
those in leading positions.
6. The sixth sphere of the Tree of Life is the most important of
all the spheres. It is the faculty where the equilibrium of
Man's being is established. All references to the Golden
Mean, to being centered, of being in the world but not of it,
refer to this sphere. When we consider the fact that the
Supreme Being in Its essential state, has no other beings
with which to interact, then we can understand why It must
create the world, which is a diversifIcation of Its Being. Life
90
on Earth, then, is a process in which unity governs the
internal and higher levels of organization, and diversity
governs the external and lower levels of expression. When
our consciousness is established in the 6th sphere, we are
able to maintain the equilibrium between the forces that
unite us internally to the world and each other, and the
forces that separate us externally. It also enables us to
maintain the equilibrium between our higher true Self and
our lower personality that unevolved people mistake as their
self (identity). There are many factors in the world that
demand this ability.
Most people are caught in the quandary of knowing, on one
hand, that all men are integral parts of one whole, yet on
the other hand, do not know how to acknowledge that
oneness in action, because of their need to defend
themselves against others whose attitudes to life are in
violation of the oneness of life. The 6th sphere intuits
(teaches from within) Man how to accomplish this task in
all of its manifestations. As most men have not yet
completed their evolution, there cannot be total expression of
unity amongst them. It is important to realize that people
are not going to manifest behavior without the necessary
intuitive guidance from their spirit. The shaping forces of
unity in Man's spirit (spheres 4 and up) are still dormant.
Their awakening and functioning are in mankind's
evolutionary future.
In the same manner, the way people live must reflect an
equilibrium between their current level of growth, and the
spiritual goal they are seeking (and are being pulled toward!
More on this later). It's a question of genuinely
acknowledging our limitations as a temporary point in our
growth, as opposed to a fInite and essential quality of our
spirit. Accepting our temporary limitations within the
process of growing toward our divine essential nature, will
keep us from such pitiful acts like those made by many who
felt that their innate divine nature would protect them while
picking up rattle snakes, etc. On the other hand, it will keep
us from defIning ourselves around our failures in life.
The failure to understand this principle of eqUilibrium is the
reason for the erroneous beliefs held by many Aryanized
Yogis (Vedantins) to the effect that life on Earth is without
merit. Like the Western crass materialists, who reject all
91
that is not of the physical plane, many Yogis have erred, but
in the opposite direction. Since many problems in the world
can be traced to the absence of this faculty, it is safe to
conclude that most people in the world have not yet evolved
it.
The 7th sphere of the Tree of Life corresponds to the
7.
faculty of imagination. At last we are on familiar ground.
Although it is not fully evolved, as we shall see, most people
in the world have developed it to a high degree. The role
played by the imagination in artistic creativity is well known,
as well as its role in the coordination of details into a whole.
While this latter function might seem to overlap with the
synthetical function of the 4th sphere, we must take note of
the fact that while synthesis deals with abstractions, the 7th
sphere deals with concrete thoughts. It. is
rather than synthetical. Art, as well as sCientific mvention,
over which it has dominion involves the coordination, and
special arrangement of forms based on their external
components. Whereas synthesis uses a "fue" for
example, to bring together all specifics that share in its
expansive, violent, centrifugal, and rising nature, !he
congregative thinking of the artistic faculty seeks to brmg
together fiery things with watery, with earthy, etc. into an
aesthetic and harmonious arrangement. Put more
familiarly, its function is to coordinate different forms,
different tones, and harmonies into musical compositions;
different shapes and colors into paintings, etc. In other
words, while synthesis groups together species that are
different outwardly, but similar inwardly, congregative
thinking assembles a whole by coordinating species that are
outwardly, and perhaps inwardly different. While synthesis
classifies, thus giving order to thinking, Congregative
thinking builds wholes out of parts.
The highest function of the imaginative faculty is to be seen
in its not so well known, control over our physiological and
psychological processes. Western science has extensively
documented the use of the imagination in the cure of
diseases, the cultivation of behavior, and performance.
Many athletes and artists have perfected their performances
through imagery. Its power can be extended beyond our
own persons to influence other people, and to help shape
events as well. But we must recall what was said in an
92
earlier chapter. Such uses of the imagination are limited to
coordinating the activities that have already been initiated in

.. despite
reputatio
ll
,as such, many" so-called experts in es()teric,
, erroneously its use for the
. solution (l,f
.. .. team spheres that ...
.. .. .
8 The 8th sphere of the Tree of Life is the exact opposite of
the 7th. While the latter coordinates parts to build wholes,
the 8th sphere separates wholes into their parts. To
illustrate: The 7th sphere takes the different components of
language (nouns, verbs, adjectives, etc,) and assembles them
into meaningful units (sentences, paragraphs, stories, etc.).
Oppositely, the 8th sphere will focus on each component,
the nouns, the verbs, etc. in isolation from each other, and
the whole, in order to study some aspect of them
(definition, part of speech, etc.). While the 7th sphere deals
with how each component works with the others to create a
workable and meaningful whole, the 8th sphere deals with
the specific identifying characteristic of each member of a
species.
These two faculties make veti important contributions to
the nature of society. The 7th sphere is not onJy responsible
for people's ability to work ,harmoniously, it recognizes the
fact that the creation of complex wholes cannot be achieved
without the element of differences between the parts. You
can't have a painting with one type of shape and one color,
or a musical composition with one type of tone and one type
of rhythm. In the same way, the world requires the vast
diversity of ethnic, and cultural elements in order to achieve
prosperity. On the other hand, the 8th sphere focuses on
the external and superficial differences between people
(racial, ethnic, sex, age, etc.) and things, and segregates
them accordingly. Although there is a legitimate function
for the segregative thinking of the 8th sphere, we will see
that due to the lack of input into peoples' thinking from the
higher faculties (spheres 6 to 0), the 8th sphere is the chief
architect of Man's social ills.
93
9. The ninth sphere is the faculty that governs Man's learning
during the early part of life. As this sphere is part of the
lower divisions of Man's spirit, it corresponds to His
spiritual infancy. A person's learning, therefore, comes
from the outside, i.e., from other people and creatures. All
acts of learning involve imitation and following. And given
the immaturity of this level of being, such imitation is
indiscriminate. This applies to all educational experiences,
from the cradle to post -graduate; from the streets to the
academic halls; secular or spiritual. It is indiscriminote
imitation that makes professional scientists swear by the
"scientific facts" of their days that are later on proven to be
no more than false theories. Peoples' adherence to
traditions and customs, whether these are secular,
"scientific," religious, cultural, etc. comes about in the same
way. The danger inherent in this mode of learning is clear,
yet it cannot be avoided.
This sphere is also the seat of memory, which is essential to
learning. There are two very important facts concerning
memory that must be understood. Dne is the fact that
nothing that has been experienced is ever forgotten, no
matter how out of view, or difficult to recall it may be. The
other is that, many of our stored memories, especially, those
that are difficult to recall, because of psychological
suppression, exert powerful influences in shaping our beliefs
and behavior. Given the fact that these types of memories
(patterns for imitation) are stored in the infancy of our
spiritUality, they are illogical, and irrational in their makeup.
Contributing to this irrationality is the characteristic mode
of functioning of this faculty. Not only does it store
experiences, it associates them on the basis of external
qualities. Unfortunately, external qualities which serve well
for identity tagging purposes (naming, definitions, etc.) do
not contribute much to meaning. However, when we are
trying to understand, memory (the 9th sphere) throws up
associated items linked through their external qualities. As
a result, most people misunderstand more than they
understand. We will later see the full implications of this
concept when we deal with the fact that the majority of
people who, due to the fact that the faculty of Self-identity .
the first sphere- is unevolved (dormant), assemble their self
identity out of the memories of experiences that are stored
94
in the 9th sphere. It amounts to "I am these failures, and
successes as my memory informs me."
10 The tenth sphere corresponds to two sets of principles in
Man. Her sensory and physical bodies.
lOa The sensory body is the seat of our faculties of perception,
and expression (sexual desire, appetite,
seemg, hearing, emotions, etc.). A study of human behavior
based on the principles of spiritUal science will reveal that
there is a qualitative connection between the types of
desires, types of emotions, and modes of perception
dominating an individual's personality. These patterns of
sensory mechanisms are integrated in the conception of
"temperamental classes." The various sets reflect the order
established in the 4th sphere of the Tree of Life. Thus,
humans are classified as "fiery," "watery," "earthy," and "airy."
These are metaphors for the various types of human classes
according to their metabolic differences. "Fiery" people are
"hot and dry" -that is to say- of a high catabolic activity,
which places their body heat in the higher ranges. This
increases the rate of their physical and psychological
activities. They are lively, impatient, easy to anger, zealous,
prone to acute illnesses, etc. "Watery" people are just the
opposite. They are "cold and moist." We will detail this
principle of temperamental ("temperature") classifications
later on.
lOb The lower part of the 10th sphere corresponds to the
physical body, which is the vehicle that allows Man, who as
we have seen, is a metaphysical being, to communicate with,
and act in the physical world. It is also the means through
which the attainment of the illusion of being separate
existences takes place. All things are differentiations and
structuralizations of one inflnite continuum of
energy/matter. While their essential unity is maintained in
the higher metaphysical regions, their sense of separateness
is effected through the physical state of energy/matter.
ACOMPARATIVE ANALYSIS OF MAN'S COMPLEMENTARY
FACULTIES
In order to use the Tree of Life as a means of ordering our
thinking and our living, it is necessary to understand the
complementary relationships between certain sets of spheres. We
95
will recall that in chapter 6, the spheres of the Tree were arranged in
sets of complementary spheres; 0-10, 1-9; 2-8; 3-7; 4-6; and 5 by
itself. A function of this a priori duality principle is that it holds the
key to how people substitute the higher principles for the lower ones
during the early part of their evolution. In place of 0 and 1, they
identify with 10 and 9, etc. The best way to understand these
principles is to view them within the perspective of the five principles
governing Man's life. Correlating to the Tree we get the following:
The Five Principles Governing Man's Life
Prin-
Spberes
Meaning
1.
ciples
Peace 0,10
The ultimate Why behind all
actions. The emotional/pleasure
factor in life.
2.
3.
4.
5.
Self
Will
Power
Laws
1,9
2,8
3,7
4,6,5
What Man thinks He is.
Jilhat Man thinks He can achieve.
How Man achieves Her goals.
Man's relationship to God, other
men and the world.
The Why Behind Man's Actions
"0," Our Essential Nature vs. the 10th Sphere
In whatever way they have defmed it, whether they have
articulated their view of it or not, underlying all human endeavors is
the quest for happiness. But what is it? While philosophers and
psychologists have vexed themselves for ages seeking an answer, the
Tree of Life, with its marvelous thought ordering functions guides us
swiftly and easily to the answer. All things and events originate from
the primordial energy/matter (the Subjective Realm, "Ott) which we
know by now, is a substance devoid of forms, structures, etc. This is
due to the fact that its energy is in a state of perfect stability or
serenity. Movement comes into being at the demand of Time. Time
is the ordered (rhythmic) apportioning of things, their place for
manifesting and expressing themselves, given the fact that no two
things can occupy the same space at the same time. As matter in the
Subjective Realm has not been structured into things, there is no
96
need or justification for time. This state of serenity or peace is the
master and primordial energetic configuration of our spirit. In the
Kamitic tradition it was called Hetep. What we want and need most
is peace. To achieve it we must return the focus of our consciouses
to "0"--the Subjective Realm. This condition is the highest goal of
meditation. It is the state of Hetep of the Kamitic tradition;
Samadhi Sarvikalpa Nirvana, in the Hindu; SatOli, in the Zen
Bhudhist, and so forth. It is not a serenity that depends on outward
conditions, such as the amount of money, weapons, the state of our
love life, etc. Neither is it the "fleeing" from the cares and troubles
of the world. Granted that returning consciousness to the Subjective
Realm, its original level, enables Man to go through life with an
unassailable and independent calmness. But along with this
achievement there is the knowledge that one has also contacted the
root of all divine power. Implicit in people's quest for happiness is
not only the urge for emotional gratification, there is also an urge for
security. And there is nothing that can give one more security than the
acquisition ofdivine power.
But as shown earlier, the return of consciousness to "0" is
the last step in our evolution. We are born with only the 9th and
10th spheres active. That the 10th sphere is complementary to "0"
means that they are the ultimate motivators of our actions. As 0 is
dormant in the infancy of our spiritual evolution, there is no intuitive
or instinctive influence urging the person to attain peace by the
withdrawal of consciousness into the higher part of being. All urges
in people's . lives at this point in evolution originate from the 10th
sphere, which we learned is the seat of desires, passions, emotions,
etc. As this sphere is also our vehicle for communicating with the
physical world, all emotions, and desires are stimulated by
information streaming ,in from the external world. Gratifying
desires, and emotional drives depend then on externals which are
under very limited control of the individual at this point in his
evolution. Happiness to people at this stage of growth, then, is the
gratification of emotions, and desires which are dependent on
achieving, or manipulating externals. Getting a job, having
someone's love or acceptance, having wealth, fulftlling the necessities
of life, indulging the cravings for food, sex, etc. All emotions and
desires are in reality states of tension and disequilibrium of the
energies of the spirit. All responses to our emotions and desires are
attempts to resolve the tensions that they represent. Unevolved Man
strives to return these energies to their original state of balance and
serenity by gratifying the external stimuli that activated them. One
97
day we will like Sages have done, realize that the spirit's energies
can only attain their equilibrium and serenity by being elevated to
their original primordial level of being. in the Subjective Realm.
While the gratification of emotions and desires can bring only
temporary joy, elevating our consciousness to the highest part of
being gives eternal peace. This is true happiness: The this
reality can be appreciated when we recall to mmd the mdiViduals
who, in spite of having acquired great wealth and ended by
destroying their lives, either through an overt sWCldaJ act, or
indirectly through living a very self destructive life. The reason
this is that the 10th sphere is the animal division of Man's spirit. It IS
called the Khaibit in the Kamitic spiritUal tradition; Nephesh and
Nachash in the Canaanite Kabalistical; Umzimba, in the Zulu;
in the Yoruba; Pranayama Kosha and Linga in the
Hindu. It is the blind principle that tempted the woman Aisha, who
in turn tempted the man Aish
1
and caused, according to the
tradition, the "FaIl of Man." It is unfortunate that so many bIble
scholars have debated for centuries whether serpents at one time or
another were able to speak to people. The fact is that in the Kamitic
spiritual system, which is the source of most of the Hebraic tradition,
the hieroglyphic symbol for this part of the spirit is a serpent (Apep,
Nak, from whence Nachash,- the "serpent" that spoke to the woman
in the Garden of Eden). This part of the spirit is composed of subtle
electromagnetic energies that have the function of animating Man's
life, especially the physical body. Hence, the or
"anima and animus," as it was called in the Latm spmtual traditIon.
Our modern use of the term "animal" to denote the creatures that
are thus identified is an example of muddled thinking. All things in
this world are infused with this animating spirit. This agrees with the
law of physics which states that all things are in a state of motion.
The creatures that we call animals are simply those that allow the
greatest expression to this universal principle. But it is of utmost
importance to know that all things, minerals, vegetals, and humans
are ensouled by this animal, or animating spirit. To follow one's
feelings, and desires ... to do it because you like it, and so on, is to
identify 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
1. Few readers of the bible know that according to the original Hebraic version of
the bible, the characters that took part in the Fall of Man scene were not Eve, and
Adam, but Aisha, and Aish. A study of Kabala reveals that the so-called woman,
and man were in reality symbols of parts (the intellectual) of Man's spirit.
98
results. One's emotions, cravings, and desires can never be guides to
living, and to what is correct. This explains the violence and
irrationality that so controls the life of the majority of people in the
woi'Jd. The goal of spiritual culture is to lead Man to the realization
that the happiness -resolution of spiritual tensions- that He seeks
through worldly achievements, or direct sensual indulgence can only be
satisfied by returning consciousness to the level of being that is the only
and legitimate place of equipoise of the energies ofHis being. Life on
earth is by necessity an unending ebb and flow of tension and
relaxation. It is an expression of movement, rhythm, and music. But
we cannot let the blind tensions be our guides. We can never abolish
them, but we need not allow our consciousness, the essence of our
Self, to dwell in their place of manifestation. It is to eat very low off
the Tree.
Man's Self-Identity
The First Sphere vs the Ninth Sphere
Our Self vs Our Person
We have already seen that Man's identity belongs at the fIrst
sphere. When an individual says "I am so and so," this "so and so"
must equate with "the likeness of God, II which according to the Old
Testament, Man has been made. As this sphere identifies with the
unstructured primordial energy/matter which can thus become
anything, so is Man's potential of becoming unlimited.
. Yet we must remember that the purpose of manifested Life
is to bring about a reality of unity in the midst of diversity. One
essence appearing to be an infinitude of separate beings. Thus Man,
like God, and all of creation is an individual. The term is made up
of "indivisible + dual," therefore denoting a reality which contains
elements that are separate yet cannot be separated. Thus, properly
understood, the term "individual" cannot be confmed to denoting
Man, but must be applied to God, and all things in/as the world.
These dual elements making up Man's being are the results of the
unifying action of 0 and the 1st sphere, and the separating action of
the 10th and 9th spheres. In this book we will establish the
convention of equating the higher part of our being, our true identity
with the term "Self," and the lower part of our being, where we
establish a temporary identity reference point, with the term
"person."
99
We are born with only the 9th and 10th spberes in an
awakened state. It will be a long time before we evolve to the point
where the faculty of our 1st sphere will inform us intuitively of our
true Self. Thus we begin life equating the information acquired
through our 9th sphere with our self. The 9th sphere, which is the
seat of learning of the lower part of the spirit, learns from the 10th
sphere only of our separateness from other beings. This is in direct
opposition to what the 1st sphere intuits us. It also identifies with
the specific pattern of emotional (energy) inclinations (fiery or
earthy temperament, etc.) that the animal spirit of each person
accentuates. Thus the person believes that he or she is a shy or
brave person, and so on. It also stores the memories of our
experiences, and through its associative (but arational) function,
assembles a "belief system" of our capabilities and limitations. These
three fundamental factors- our sense of separateness, identification
with a limited expression of our emotional capability (i.e., with our
temperament), and with the history of our accomplishments and
failures- are the major building elements of what most people falsely
call their Self. As this lower part of being is a legitimate point in our
evolutionary process, it must have an appropriate label. This is the
term "person." It is derived from two Latin words. "Per" which
means "through," and "sona," which means "sound." It literally
denotes something "through which a sound is made." The
understanding of this point is.to be found in the science of mantras.
Anyone who has worked extensively with mantras may have verified
the fact that what we call personalities are effects of sound
complexes. For example, the sound (mantra) "Kling," taken into
trance often and long enough will generate an artistic, peaceful, and
amative personality in an individual of a different personality. The
sound "Hring" will transform a shy, yielding, follower into a
courageous and fearless leader. In future chapters we will also see
that these words of power are also the forces of nature that
Westerners have translated as "deities." Correlating this with the
previous observation leads to the understanding of why in many
African traditions, many peop1e claim to be the incarnation of a
Deity. We will later see that each of the spheres of the Tree of Life
represents one of nine personalities ("Deities") Man must
to invoke at any given moment to meet the changmg demands of life.
In addition, they are each the "steps" of our evolutionary ladder. .
It is important to realize that Man's placement of HIS
identity in the 9th sphere, thus equating Himself with a lower part of
his being, is the second master cause of all of mankind's problems
100
(the master cause is his being controlled by his animal spirit).
The unity that must exist between people in order for there to be
peace and prosperity for all, can only come about by the leadership
of the world resting in the hands of people who have evolved the fIrst
sphere, which is the natural facu1ty of unity.
The Will
The Second Sphere vs the Eighth Sphere
!he will is faculty through which we express our future
and What we will to achieve is ultimately
determmed by our self-Identity. We saw that our true self-identity
belongs at the 1st sphere, and shares the same qualities of the
. In reality, Man's true self is one with God,
qualltatIvely. Smularly, Man's will belongs to God. It shares thus in
the of the . win of God. The principal underlying
of success IS not "having a fIrm wiJJ" or "thi.nking
poslhvely," as "mind experts" will have us believe. It comes from
Man's ability to intuit God's will. The ability to do so resides in the
2nd sphere of the Tree of Life. An individual who has evolved to
this level of being is able to unite her personal will with that of God.
In other t.he seeks to be guided by God's will in all
undertakmgs bfe. Smce all of the person's actions is guided by
God, success IS always the outcome
2
In addition, all actions are
always in harmony with all other events in the world, given the fact
that G:od's will is a reflection of its Self-identity, which is the sphere
of umty (sphere one). This is the opposite to the common
experi
7
nce in which people's actions and attempts to solve problems,
result In new and even Worse problems (the Hydra serpent of Greek
mythology that sprouted two heads for each one that was severed3).
But of the second sphere belongs to the higher division of
Man s SPU:
1t
and, therefore, to the evolutionary future of the majority
of people tn the world. It has only been manifested by a few Sages.
people express their will to achieve a particular
goal, Iackmg the mput from the 2nd sphere, they take their cue from
2. From the spiritual standpoint, success is not in reality the accomplishment of one's
goal, but the spiritual upliftment,- increase in knowledge. and power- derived from
the undertaking.
3. This is a symbol of Sebek, the 8th sphere.
101
the 9th and the 8th spheres. The 9th sphere, the seat of their
personality, informs them, basically, that they are limited in their
potential of being and separate from all other The
superficial and segregative thinking of the 8th sphere hides the
connection between the things that people think about. This results
in a limited view of what can be achieved, and causes most
undertakings to end in contlict with other events in the world.
Meditation on the subject will reveal that most of what people
achieve in the world is at the expense of something else in their life
or that of others. This is the master source of all the personal and
group conflicts in the world. In the same manner that the lower
principle that unevolved Man identifies with as his self (the
sphere) is not his true self, neither is the 8th sphere Man's true will.
What most people call their will are really their desires, hopes, and
wishes masquerading as such.
Man's Power
The Third Sphere vs. the Seventh Spbere
We learned earlier that when an individual develops the faculty of
the to" in jhe

-'snar'esQiiiTlie"omnipotence of Dot in the
... and
that while

the, mate,rials toePJ.\ble . .tbe.
m
are
'the only coordinate the shaping
forces that already exist, and are not in opposition to it.
Unfortunately, the "gurus" of the "achieve your goals through
creative 'imaging'" school do not know this fact. "All tbat you have
to do is to imagine your goals. See yourself the way you want to be.
Doing the things you want to achieve, etc., and you will achieve your
goat" This process works only by reorganizing and coordinating the
wayward shaping forces of a particular event.
102
Man's Knowledge Of Reality
The 4th Sphere vs. the 8th Sphere
The next major determinant of the quality of Man's life
depends on what He believes is real. Whether they have articulated it
or not, everyone operates from certain ideas regarding what is real
and what isn't. The exposition of Cosmology in this book has shown
us that reality encompasses a range of states of energy/matter from
the unformed, hence imperceptible, to the finite and restrictive
physical matter that we are well acquainted with. And all things are
none other than divisions within this infinite and eternal substance
hence, e.ssentially being. And that all ''beings'' are in reality
of one ongmal consciousness through each separate form
In the world. Imagine sunlight flowing through glasses of different
colors. The same colorless light will come out yellow, through one,
red through the other, and so on. In each case it will have different
qualities and limitations, yet they are all separate expressions of the
same entity. In addition, it is important to realize that there is no
cannot be any between the whole (holy!) light
enterIng the and the light fragment (of a particular color, wave
etc.) leaVing the glass on the other side. This is the message,
stnpped of poetry, of the Tree of Life. The message originates in
the second sphere, and is codified in the fourth. People who have
to the. 4th sphere are able to intuit the cosmoiogical
prmclples that give order to existence. They are thus able to create
to integrate the lives of people with each other, the
God (i.e., religion, morality, etc.); systems or ways
?f life Integrate the various affectors of health, etc. This
mtegrallve (synthetical) ability, we must remember, depends on the
4th sphere faculty's capacity to think abstractly. Unfortunately this
faculty is also in the evolutionary future of most people. '
. people are therefore forced to process their
informallon about life through the surface thinking, and external
of the 8th sphere. They cannot, therefore, avoid
s:gregatmg thmgs that belong together. This faculty is the author of
blas:s. and segregation by race, religion, sex, age, etc. It separates
medlcme from nutritional science, religion from science government
from religion, etc. '
In addition, whereas the 4th sphere is informed from within
and above (i.e., the divine omniscience), the 8th sphere is informed
from the physical plane. It is limited then to l/lOth of the Objective
103
Man." They correspond to the "superior men" of Chinese
Taoism.
3. People who are able to intuit the knowledge needed to
avoid and solve all the problems that can face Man. They
also possess the ability to achieve such goals (influence
physical events) by manipulating their spiritual power
through the use of hekau and visualization. As this type of
Man has completed his/her evolution we shall refer to him
as "an Ausar."
Each of these three types of people represents a stage in
Man's evolution. Let's take a more detailed look at the subject.
The most important factor that determines a person's
behavior is his level of consciousness. It will determine her level of
perception, which in turn will determine what she knows or believes,
and her attitude toward her emotions and sensual appetites.
When our consciousness is focused in the Sahu part of the
spirit and below (the animal spirit--Khaibit) our mental is
limited to the external side of things. We are able to recogruze
concrete specifics but not the abstract principles from which they are
generated. For example, the abstract perceptive ability of an Ausar
Man (fully evolved person) reveals that there is no such as "a
medicine" or "a poison." All substances can be used medlcmallyor
toxically according to their dosage. There is a level above which
arsenic will poison, and below which, it will heal. Although we all
know this from our experiences with vaccines, very few people are
able to arrive at the above conclusion regarding "medicines" and
"poisons." The point to be emphasized here. is that there are ?o
concrete realities called "medicines" or "pOisons." There eXIst
"medicinal relations" and "toxic relations." But, Sahu people are not
able to properly understand such abstract entities, so they
them to their level of perception. They cannot help but think m
terms of "this medicine" and "that poison," etc. The result is that
they fail to avail themselves of the healing potential of the in
their environment that are intoxicating them
1
! I.e., the very pestICide
that added to the crops gives us cancer, is the best remedy against
the very cancer it causes. Hundreds of examples of this belief in the
existence of non-existing realities can be given. It is one of the major
causes of problems in the world.
1. Every environmental poison can be antidoted by homoepathically preparing them
into a medicine.
106
A very important question is raised by the foregoing. If
Sahu Man believes that there are such things as medicines and
poisons, when they don't in fact exist, it cannot be said that he has
know/edge. What he does have is the belief that the information that
he has received is factual. When we fully examine this issue and see
that this is the rule with Sahu Man, we will arrive at the conclusion
that he is incapable of "knowing." There is a general confusion of
"knowing" with "believing," and acquiring "knowledge" vs. acquiring
"information." Beliefs are what the Sahu Man has. Because the
faculties of inner (abstract) perception is dormant in the Sahu man
he is unable to intuit (learn from within his spirit) the nature of
things, and must therefore learn from outside of his being. All of his
beliefs are shaped by what he has been taught by others or what his
senses report to him. He has no way of knowing whether what he
has been informed about is true or false, as truth or falsehood can
be determined by the knowledge of the relation between parts
With each other and the whole. As a result, he falls into a host of
contradictions.
When our consciousness is raised to the Ab level of the
spirit, we are able to understand and significantly function with such
relations as explained above. All of the contradictions and our
vulnerability to falsehoods are thus avoided. At this level, however,
we are still not able to intuit for ourselves these abstract relations
although we are able to fully understand them and live accordingly. '
The ability to intuit. the abstract relations between things,
and the whole to which they belong, is a function of the second
division of the spirit -the Khu. This mental function is the true
constituent of wisdom and knowledge.
. These three levels of Man's being are stages in his
evoluttonary growth. We must therefore look at it from this I
perspective.
Stage I or Man's Evolution
Sahu Man
Although the Sahu is the 5th division of the spirit, we are
here coining the label "Sahu Man" to refer to people who's behavior
is dominated by the 6th division of the spirit (the Khaibit, sphere 10)
and the 5th division (Sahu--spheres 7, 8, & 9).
When we are born, our consciousness is focused in the 6th
division of the spirit, and the 9th sphere of the 5th division of the
107
spirit. The 6th division (10th sphere of the Tree) is the part
of the spirit, which is the sowce of the sensuous .that
dominates the early part of Man's life (first 28 years) and Its entIrety
unless it is brought under control through spiritual practices (rites of
passage, Bar Mitzvah, etc.). The ninth sphere is the faculty that
makes it possible for US to learn. As we kn?W ear:ly pu:t of
Man's learning career is characterized by mdiscnmmate lnlltatton.
This influence comes from the 9th sphere. Rather than "knowmg,"
Man at this level "believes" what is perceived through the senses and
the ideas communicated from others. His thinking is limited to the
concrete and external side of reality, as the faculties for perceiving
the abstractions underlying physical realities are dormant at this
stage. Examples of indiscriminate imitation are numerous, Any?ne
who exercises discrimination in adopting other people's practices
would not wear high heel shoes, eat the host of rermed foods (white
sugar, white flour products, white rice, etc,), or abuse smoke
tobacco, do drugs, etc.
From the 7th year of life on, the faculties of the 7th and 8th
spheres achieve their full state of awakening, although it will take
another 21 years to develop them fully. If the person
out of the left hemisphere of the brain, the 8th sphere will dommate
the mental character of the person. An inclination to the right
hemisphere of the brain will result in the predominance of the 7th
sphere.
The 8th sphere corresponds to Man's ability to give
"concrete verbal" form to his feelings, beliefs and knowledge
2
It is
our faculty for separating things from each other, and parts fro,? !he
whole to which they belong, through the act of defining, descTlbmg
and naming. We saw earlier how this faculty, due to its inability to
perceive the abstract relations between and" their
whole creates such false "concrete" categones as medlcmes and
"pois;ns." If studies were to be conducted on this premise,
show that western education is predominantly a process of proVldmg
definitions, descriptions and names. The problem is aggravated by
the fact that besides the creation of false distinctions, it thus deludes
the person into believing in the existence of things that don't exist.
E.g., once we understand the above we will that
and medicines do not exist. We are forced to think relatlonally.
2. Therefore, the enJightment achieved at the second sphere-eight stage of
meditiation-may be distorted by the person's 8th sphere deficiencies (impoverished
conceptual banle, poor vocabulary. inadequate belief system, etc.).
108
This is the reason, for example, why western societies which
function ,predominantI! through the 8th sphere--the lower of
the Side of the bram--cannot conceive of a female Pope, a female
and are obsessed with segregation in all things. Not only are
differences made between the sexes, races and nationalities but in
the as well. U the 1950's psychiatrists knew virtually
nothmg about the phYSiology and biochemistry of the brain'
physicians to this day know virtually nothing about nutrition and
on. They cannot help confusing the exclusiveness of the definitions
of "healing" and "nurturing" with the actual healing and nurturing
processes themselves which are never nor cannot ever be separated
from each other.
The 7th sphere corresponds to Man's ability to coordinate
things based on their external forms. Colors, shapes, rhythms,
people, etc. are arranged into aesthetic or functional wholes. This is
for artistic and scientific invention. Although this faculty
brmgs things together based on their differences and makes them
work harmoniously together, like the 8th sphere, it is still limited to
the perception of externals. As a result, the criterion for the value of
its is based on their impact on the animal spirit
(gratification of the senses). There is no real concern with the
healing and consciousness altering functions of music and art3 for
example. '
As the animal spirit--the Khaibit--is the fIrst and oldest part
of the spirit t? be awakened, it dominates the Sahu. In learning (9th
sphere the person inclines toward imitating
those behaVIOrs that cater to his sensuous and emotional being. The
prowess of the 8th or 7th spheres is mostly used to rationalize or
gratify the influences from the animal spirit, respectively.
The behavior of Man during the 1st stage of his
development can summed up as one in which he is dominated by
1) urge to gratIfy the sensuous (emotions, appetites, desires) part
of bemg, 2) the urge to use the mental faculties to rationalize the
gratification of the sensuous expressions, 3) the inability to know.
He can only be "informed." And can only "believe" what he is taught
or what he can perceive through the senses. 4) His mental
are to the an,d external side of things.
As the highest diVISIOn of the SplrIt that this person attains to is the
Sahu, we refer to him in this book as the "Sahu Man."
3. In the branch of science called Kinesiology is clearly shown how images, musical
ronns, etc. affect peoples health.
109
Stage II or Man's Evolution
The Ab Man
If the society in which the person lives knows how to
spiritually develop its citizens, they will begin to develop the
division of their spirit (the Ab) by around the 28th year of life.
Unfortunately, this is not the case with the majority of nations in
world. When our consciousness is raised to the Ab part of the spmt,
a reversal in the relationship between our intellect and emotions
takes place. In opposition to Sahu Man, in :whom. the intellect is
subordinated to serve the sensuoUS part of bemg, With the Ab Man
the Self uses the intellect to subjugate the sensuous division of the
spirit. The faculties of this part of the spirit-spheres 4, 5 and 6- we
will remember, correspond to the "Celestial government." 4th
and 5th spheres possess the ability to perceive the abstract pnnClples
underlying and uniting things and events in the world. Tht!y thus
enable the person to transcend the divisive emotions and me?tal
functions of the lower parts of the spirit (spheres 1 - 10). The sixth
sphere corresponds to Man's personal will. Although a great deal
has been written about the will, we will see that there are a lot of
misunderstandings concerning it. The common beliefs held by Sahu
men that the will is "the power of choosing the course of one's
destiny," that it is the expression of one's wishes ?r desires,
full of flaws. Since most people's "choices" and Wishes are prllDarily
underlaid by their emotions and sensuOUS feelings, it cannot be
argued that their will is at work .in such ,instances: to the
defmition of the will, therefore, IS a chOIce of actIon that IS on one
hand, free of emotional and sensuoUS motivations, and on the other,
based on knowledge or beliefs. The faculty that enables us such an
expression resides in the 6th sphere of the Tree .. it
have the freedom to decide on a destiny course, this 15 not the major
function of the personal wiW. It is the freedom to choose to live for
the gratification of the lower divisions of the spirit, especially the 6th
division or according to the divine laws governing the higher/true
part of one's being. When the person that he she does
not have to obey the emotional nature, and lives according to truth,
4. If Man is made in the likeness of God, He must therefore possess the same
attribute of free win as God. In fact this faculty is what separates Man from all
other creatures on earth. It is his ability to step outside of the instinctive automatic
reflexes that guides his lower nature.
110
then the wilJ is being exercised. The true function of the wiR then, is
to deny the animal division of the spirit (source of our sensual and
emotional expressions) its control over the life of the individual.
Another important fact concerning the will is its
dependence, not on power, but on abstract In a
previous chapter we saw that the sixth sphere corresponds to the
Kamitic Deity Hero, whose actions are judged by the 4th sphere
Ma,at. This translates into the western verbal mode of thinking, b;
saymg that the will (Heru) depends primarily on mental synthesis
(Maat). It is very interesting to note that the word Maat is kin to
Maa (to see, hence, insight), and it (the 4th sphere) is diagonally
opposite the 8th sphere which expresses thoughts in verbal form. In
other words, at the 8th sphere, the Self is informed by verbal
thoughts, while at the 4th sphere it is informed by thoughts that are
seeuS. To know a defmition--8th sphere function--is not to know the
thing or event defmed. It is "hearsay," when on one hand a
dictionary gives us the defmition "poison, n 1. a liquid, solid or
gaseous substance which has an inherent property that tends to
destroy life or impair health," and on the other hand our experience
shows us that such substances as arsenic, the venoms of snakes bees
spiders can be used either to destroy life or to cure
relationship to their dosage. In the future chapters on meditation we
will focus at length on this delusive effect of verbal thoughts. While
we can easily be deluded by definitions and names as their contents
are heard and not seen, it is the opposite with visual thoughts.
Unable to function through the 4th sphere, Western
scholars have always believed that the visual thought--hieroglyphic-
system of Kamit communicated mainly, and only, concrete thoughts.
In an earlier chapter I showed how the ancients used the image of
"fire" as a synthetical symbol to serve as a common category for
diverse things and events that share its centrifugal, rising, expansive
and exciting qualities. It becomes the common set for classifying
and abstractly uniting courageous men, ferocious predators, the
summer season, acute febrile diseases
t
hot and pungent plants
(cayenne pepper, mustard, etc.)6, etc.. Knowledge of the
characteristics of fire or anyone of the analogies will provide insight
S. Images or the Sesh Metut Neter.
6. Unfortunately for the west, Plato and other Greek philosophers could not get
beyond the elemental concrete fire that cooks our food. This use of fire as an
abstract symbol illustrates the foundation of the Chinese, African, and Homeopathic
medical systems.
111
into the others. This is the essential means through which the
Cosmo-logical or Kabalistical system of correspOndences yields to
the Cosmo-Iogician's insight into all things. All things are subsumed
under one of 4 essential universal categories through the 4th
sphere's ability to see analogies. Readers desiring to acquire a
magnificent working knowledge of this sphere should study the
Taoist and Five Elements principles of Chinese medicine. The
synthetical or abstract unifying functions. of is
thoroughly shown in part 3 of this book m the sectlon dealing WIth
the Metu Neter oracle.
Stage III or Man's Evolution
The Ba Man
Once the faculties of the Ab division of the spirit are
perfected, the person is able to move on to raising her c?nsciousn.ess
to the divisions of the spirit wherein dwell Man's God-like faculties.
The third division of the spirit -the Shekem- enables the person to
influence the course of physical events through the use of words of
power (mantras, hekau). These powers be used. as long as
the person is under the control of emotIons and as .the
words of power work through the latter. When consCIOusness rises
to the Khu division of the spirit, the person acquires wisdom and the
power to learn from within his spirit. we. at. a block
upon which most men have stumbled. Therr defl11ltlon of Wisdom as
erudition, sagacity, discernment, insight and so on is either false or
tells us nothing about it. The well read student of spiritUal science
would most likely be acquainted with the common description of
meditation as a process of "emptying the mind of thoughts." The
reason for this is rooted in what was said of the faculties of the Sahu
and the animal division of the spirit. As long as there are thoughts
embodying the definitions (hearsay) that we have been taught,
supposedly telling us what things are and are not--"Man is rational
animal." "He ascended from the apes." "Foods have nothing to do
with healing," etc.--we can never truly arrive at the knowledge of
reality. All that we can ever know are the symbols--the verbal .or
visual thoughts--that interpose themselves between us and the reality
we are trying to know. There is a point of adeptship in meditation
where we are able to elevate the focus of our consciousness above
the sphere of thought manifestations. In the absence of thoughts,
112
consciousness is able then to directly perceive the reality it is trying
to know.
B thought: defmition of C

A: Self--------- > C: the Object.
In the above diagram, AB corresponds to the perception of
the thought-the symbol representing C, ie., its defmition or
description. If we do not suppress the "AB" manifestation, everytime
we want to know "e," the reality itself, what we get is "Btl-a stand in
C. We will always be trapped, as "B" could be false, or if correct,
It can never fully embody the reality of C. At best, defmitions and
descriptions provide no more insight than that received by the three
blind men who felt, each, a part of an elephant and concluded-the
fust, that it was a tree trunk (he felt a leg), the second, that it was a
wall (he felt the stomach), and the third, that it was a snake (he felt
the trunk). The "AC" line corresponds to the direct perception of
the object that enables one to see the reality itself, without symbols
(thOUghts) interposing themselves and distorting the perception of
reality.
then, is achieved by the direct perception of
reality. It is an act of understanding without the use of thoughts.
The reader should take time out from time to time to engage in the
practice of suppressing the process of thOUght formation. It will be
discovered that thinking is a process of giving verbal form to a reality
that is already known but lacks verbal form. Of course you are well
aware of the countless times in which you knew a fact--a person's
name, an answer to a question, a telephone number--but couldn't
rec10the it in verbal form. You know it but are not in-formed at the
time! These are extremely far-reaching points to be pursued in the
chapters on meditation. The ability to suspend thinking, enables the
omniscience that Man shares with God--in truth, God's knowledge-
to manifest itself through the 2nd sphere. When this knowledge
embodies a directive for Man's actions, then it becomes the true will
that must be followed.
The focusing of consciousness in the Ba, the highest division
of the spirit, enables the person to realize that his Self is one and the
same as that dwelling in all things, as well as being one with God.
One becomes, then, an Ausar.
113
We shall now turn our attention to how the three types of
men, according to the faculties shaping their behavior express
themselves in the areas of self knowledge, religion, government,
economics, and education.
Knowledge of Self vs. Beliefs regarding Self
One of the most important teachings to come out of Kamit
is that Man must place the utmost importance in the quest of
knowing his Self. The unsuspecting might believe that the acquiring
of knowledge of Self is a simple act of studying the appropriate
literature. But we have already seen in the earlier part of this
chapter that the Sahu Man is incapable of acquiring knowledge,
which depends on the second division of the spirit, which is
awakened and developed in the Ausar Man. Unless we experience
our "true self," we can only believe what we are taught. We have
already pointed out that although the spiritual traditions of most
nations are in agreement that Man is made in the likeness of God-
i.e., that God and Man share the same essential qualities of being-
there is nothing in the experience of the person who has not evolved
above the 4th sphere to give evidence to this "fact." The evolved
Man directly experiences--knows--his divinity in the same manner
that we all experience our arms, legs, etc. Intellection is neither
required or useful. It is obvious then that we cannot teach Self
knowledge in this, or any other book. We can only provide
information regarding it, and the steps toward its realization. A
classical technique for the direct experience of Self has been
preserved by the tantric Buddhists of Tibet
7
in the Great Tar Lam
Yoga (Path Without Form), or the Mahamudra Yoga (The Yoga of
the Simultaneously-born Great Symbol) as it is known in India
8
.
The yogi assumes a cultivated posture that guarantees full relaxation,
and the unimpeded flow of energy. He then engages in a special
form of deep diaphragmatic breathing--pot shaped breathing--which
withdraws the focal point of consciousness from the senses, and
induces a state of trance characterized by a state in which the mental
wakefulness is as much as 50 times the norm, yet the person is asleep
to the physical world or fully detached from it. In this state the
7. It must always be kept in mind that the wisdom tradition of Tibet was taught to
them by the Blacks of India-the Dravidians.
8. Tibetan Yoga And Secret Doctrines, Edited by W. Y. Evans-Wentz, Oxford
University Press, 1958
114
meditator assumes an attitude of complete indifference to the
thoughts that enter and leave the sphere of awareness. There is no
attempt to engage in thinking--organizing thoughts to a meaningful
end--or following up thoughts, and ideas that present themselves.
This meditation process leads to several experiences.
1. There is the clear experience that:
a. There is an entity that is conscious of the thoughts.
Although this entity can perceive, it cannot be
perceived.
b. The thoughts come and go independent of the entity that
is perceiving them. This fact, which we have all
experienced is magnified by our inability to
suppress thoughts by merely willing it, or by those
situations when we are trying to recall well known
things to memory and c a n ~ t .
c. The realization that the rate at which thoughts manifest,
the manner in which they are organized
(analytically, synthetically, etc.), and the
dependence of their contents (concrete, or abstract
thoughts) on the breathing (the spirit!)9, leads to
the knowledge that thought activity is processed by
the spirit ("mind"), and not by the will.
Now, this entity that sees, hears, smells, tastes and feels, yet,
ca.nilot itself be perceived, is the Self. And the goal of the Yoga of
the Simultaneously-born Great Symbol--the Mahamudra--is to
clearly separate the "Seer" from the objects of perception, and the
formative basis of objects of perception (the spirit, "mind"). The
great problem in life, the great impediment to Self knowledge is the
general misperception that one is one's body, feelings, mind, etc.
Once it is clear that thoughts rise into ones sphere of awareness
independent of oneself, it is then impossible to identify with the host
of thoughts that profess to describe, or derme our being; "I am shy,"
"strong," "sick," etc. And once it is clear, that thoughts arise from our
bodies (various divisions of our spirit), it becomes impossible to
identify our spirit as our Self. We realize that that which is
conscious cannot be perceived itself because it is immaterial--our
Self. These experiences have many implications for our day to day
existence.
9. In reality the thoughts themselves do not change. The manipulation of the breath
(spirit) causes the focal point of consciousness to be transferred from one division of
the spirit to another.
115
When there is Self.knowledge there is the direct experience
that the essence of one's being is unconditioned, therefore, one's
true Self lacks predetermined automatic behavioral response
patterns. There are no automatic thought and emotional reflexes to
impel or compel us to act in predetermined ways, because our
consciousness is focused, then, in the Subjective Realm where the
energy/matter that is the basis of all creation is undifferentiated,
infinite and eternal. This is the foundation of the meaning of the
statement that Man is the likeness of God.
When there is knowledge of Self, there is also the direct
experience that for one to incarnate to experience earthly life for its
own sake, or to enjoy and suffer for the sake of one's person, in the
end makes no sense- especially if life is limited to one life-span. The
evolved Man ostensively experiences that his spirit and physical body
are not personal properties. Not only is Man made in the likeness of
God, but his life belongs to God. Man has been given the same
qualities-same kind of powers-because it is God's intention, and
sole purpose in making Man, to use his spirit and body in order to
enter and live in his creation. This is the true meaning of the .tGlory
being done on Earth, as it is done in Heaven." These divine powers
are not for the purpose of occu1t, psychic display, or for the magical
accomplishment of our earthly desires, but for the furthering of
God's divine plan.
If our true self is the likeness of God, then what must we
call that part or those parts of our being that in the early part of our
evolution we identify with, but are not the likeness of God? The
term "person," coined for this purpose, which literally means
"through" (per), and "sound" (son, sona), implies that a part of our
being serves to convey (per) a sound (sona). This insight, which is
totally alien to Westerners, would make full sense to a present day
Dravidian
lO
, or to an ancient Kamitian, as it is a common practice in
their religion to teach people how to manifest any personality type
through the use of words of power (metaphysical sound technology).
Wby would a word that is compounded of sound + through be used
to indicate people's "self-image"? Skeptics must ponder this
question; see if they can come up with an alternative answer.; St
John's words are even more provocative. He states in the New
Testament of the Christian Bible, that "In the beginning was the
Word, and the word was God, and that the word became flesh and
came to dwell among Men." Putting aside the argument that this
10. The Dravidians are the Blacks who authored the Yogic, and tantric tradition.
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"word" is Jesus, we must ask why is he being equated with "a word
that is God, and enters flesh?" As for the word being Jesus, there is
nothing that he has done that had not been done and taught by Sages
before and after him. In fact others have done more, and have given
the world a better spiritUal system. That is another story that we
must leave alone, for there is no space, nor interest here to go into
the questions surrounding the veracity of his existence; the fact that
many of the teachings--the Sermon on the Mount, for exam pIe-
credited to him are thousands of years older than he, and so forth.
What is of greatest importance is the fact that in the midst of the
attempts to render Jesus a unique individual--the one and only Son
of God--the authors slip and make Jesus state that all Men will do
greater things, in reference to the miracles which were supposed to
be the evidence of his divinity, thus revealing the divinity in all men;
the third sphere of the Tree of Life in this case.
John was not the only one, or the frrst to equate "the word"
with "God," a fact that has gone without comment from biblical
scholars. Faithful to the tantric tradition of the Blacks of India, in
the translation of their sacred scriptures, Arthur Avalon in the
Serpent Power states:
Each man is Shiva (a deity,-Ausar), and can attain his power
to the degree of his ability to consciously realize himself as
such. For various purposes the Devata (deities) are
invoked. Mantra (a word of power) and Devata are one
and the same ... By practice (japa) with the mantra the
presence of the Devata is invoked. Japa or repetition of the
mantra is compared to the action of a man shaking a
sleeper to wake him up.
When a word of power (deity) is awakened and becomes
functional in our "psyche," we manifest the personality expression
that belongs to that particular deity/mantra. Along with its
personality traits, we gain possession of its talents and occult powers.
We shall see in future chapters that each of the so-called human
mental functions and talents are in reality the expression of the
deities. Once this is understood, then it will be clear that the
ancients and Africans do not "anthropomorphize their Gods." It is
the other way around. That the Gods resemble Man is because Man
is made in the likeness of God and the host of metaphysical
intelligences (Gods) that It has created through which to make and
administer the world.
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That we can take on any of the personality types through
the manipulation of mantras (words of power) is the logical
conclusion of the fact that we are made in the likeness of God. Our
true Self is no-things, hence capable of assuming any personality
type, of knowing, and accomplishing all things,--throudl time. It is
of interest to note that while the common western belief that each
Man has a personality, the Kamitic tradition states that each Man
has, in addition to his Self, seven personalities- Kau (the plural of
Ka, the Kamitic word for the person and personality), and must
learn to give full expression to all of them; just not the natal
personality that dominates the early part of our incarnation.
Religion
An analysis of the word "religion't shows that it is composed
of the Latin prefIX "re," meaning, "again, back" + "ligare," meaning
"tie, bind, fasten." From the preceding we have seen that the Sahu
man because he has not evolved above the 7th sphere, is incapable
of m'tuiting the "ties" between things. Thus, he is the Man that is in
need of religious instruction to tie, bind, or fasten him back to
something with which he had originally been one, and belonged to by
natural connectivity. The original oneness is implied by the prefIX
"re" (back, again). It is important to note that the word "Yoga" also
bears a similar meaning--"to yoke," "to unite"-- although it lacks the
meaning component of the prefIX for "again." The things he has lost
his oneness with are the Supreme Being, other men, other creatures,
and all other things in/as the world. It also signifies the inability to
unite the will with the spirit at will. As he identifies with his physical
body (E.g., when it dies he thinks he has died, when it is sick he
thinks he is sick, etc.) he believes that he is a separate existence, and
thus looks out for himself at the expense of the whole. Just the
opposite is true for the Ausar Man. As he has developed the 1st
sphere of the Tree of Life he does not need religious. instruction, as
it is the natural function of this faculty to intuit and establish unity
amongst all things in/as the world. He is already "tied, bound,
fastened" as a natural essence of his being. What is already tied
cannot be, nor need be "re-tied."
The term "religion" is also related to the Indo-European root "leg,"
meaning "to collect," from whence the Greek "Iegein," and the Latin
"legere," meaning "logic," and .tlegal (law)." The men who coined the
word therefore had in mind that it is a system to "collect, or unite
things that belong together by logic, and natural law (hence, it is
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scientific)." Once more, it is clear that it is the Sahu Man who is in
need of instructions regarding the legitimate and logical ties between
things. As the fourth sphere of the Tree is the faculty wherein is
understood the laws that govern and connect things and events, Ab
men, who have developed this faculty are truly able to practice
religion.
Unfortunately, the issue is not confmed to the education of Sahu
Man in religious matters. As religion is a natural product and
function of the higher faculties 0 - 6, it can only be truly practiced by
people who have brought forth these faculties. When it is taught to
Sahu Men, they cannot help but bring it down to their level of
perception. If the first and 4th spheres within one are dormant, the
most that one can achieve is the belief in the teachings regarding the
oneness underlying all events, as opposed to the actual knowledge of
it. The experience, and thus the capacity to live according to the
shaping forces of unity is lacking. This is the reason for the fact that
there are so many bigots, haters, and segregationists in high religious
places. They comprehend the doctrine of oneness, but fmd it
impossible to live it, earning thus the smear of hypocrisy. In reality
they are not. There is nothing inside of them that can respond to the
religious values on their true level. The light shines in the darkness,
which fails to comprehend it.
When we consider the fact that the Sahu Man is dominated
by mental faculties that cannot perceive the unity between things,
then it is easy to see how his attempt to practice religion is full of
fatal contradictions. Despite religion's central theme of unity, we
fmd him invoking God to aid him in vanquishing his "enemies;"
claiming that God has given him the right to enslave the generations
of Ham (Black people); claiming that women cannot hold the
highest religious offices, etc.
The fact that Sahu Man is unable to truly understand
abstract categories shows up in his misunderstanding of the term
"God," To him, the term "God" represents a concrete entity, hence
his use of the term as a proper noun. In the African tradition, the
term is an abstract relational category. Like the terms "governor,"
"president," etc., it denotes all that "presides" or has dominion over a
sphere of activity. The African scholar, therefore, has no problem in
understanding that a Supreme God (presider) can create and
administer the world through a number of agencies to whom have
been delegated dominion or presidency or governorship or godship
over specific spheres of activities. This is no different from the
hierarchical administration of the pbysiological functions of our
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bodies, or of the government of a nation, business, etc. Once we
understand the categorical relational abstractness of the term "God,"
then we are in a position to understand how Man and God are of the
same category of being, and that so-called polytheism is in reality a
Systhei'sm; that is, a whole (Supreme God) compounded of several
integral parts (gods) acting in concert with each other to fulfill the will
of the JJlhole. But the Sahu faculties (spheres 7 - 9) cannot perceive
the connection between things, and fails, thus, to see the unity
between "the gods" with each other, and with the Supreme God. As
they close their minds at the outset to all teachings that expound the
deities, they fail to avail themselves of the assistance that such
knowledge can bring to them. Imagine a person who believes that
all of his problems must be . solved by the Supreme leader--the
president--of the country. When Sahu Man sees Ausar men healing
and affecting nature through the power of their spirit (3rd sphere)
he then talks ignorantly, but fluently of course, about "miracles," "the
supernatural," "spiritual gifts," "only Son of Goo," etc.
If the etymological and semantical structure of the word
"religion" shows that the term denotes a system for tying back,
reuniting elements that lawfully belong together, then what can we
say for Sahu Man's definition of the term. There is nothing in the
seman tical structure of the word that directly supports its being
defined as "an expression of the belief in and reverence for an
eternal being that creates and controls the destiny of the world." It
cannot be argued that this is a description of an important aspect of
religious expression, but it is not the defmition of the word itself.
History has shown quite well that men have found it extremely easy
to profess their faith in the existence and power of God, to feel a
great reverence, and devotion to God, while actively nurturing their
sense of disunity from other men and other departments of nature.
What would the course of history be, had the world religions placed
into the foreground the unifying--yogic, yoking, at-onement-
principle that is essential to the defmition of religion? Let's
remember that this unity cannot be achieved by the intellectual
assimilation of the appropriate literature, but by the spiritual
practices that result in the raising of one's consciousness to the
higher divisions of our spirit. Consequently, we must also change
our outlook regarding the process of worshiping. While Sahu Man's
worship is an act of veneration, love and admiration for the Deity,
the Ab and Ba Men add to this, the cultivation of the moral virtues,
and spiritual practices that culminate in the elevation of
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consciousness to the higher parts of the spirit wherein dwell the
faculties that Man shares in common with God. No one can be
saved by living a sinful life, breaking the laws of nature, then begging
God for forgiveness. Nothing short of living a God-like life will do.
Regarding the scriptures, we are told that they were
acquired through the divine inspiration of particular men. Once we
have acquired true knowledge of Self, we will know that all Men are
capable of intuiting divine wisdom through the agency of the second
division of their spirit (the Khu and 2nd sphere), once they have
awakened and developed this faculty. But Sahu man lives with the
impression that the reception of scriptural information is a
phenomenon that is limited to a very few men of the past. Can
anything be more absurd? Spiritual guidance is to be found outside
of his self, he believes. So he does not strive to contact the source of
wisdom within himself. Imagine what the world would be like, if
most men, during the past 6000 years, were striving to perfect
themselves in order to manifest the wisdom, and spiritual power that
lies within them. It is interesting to note that the religion of African
people, from ancient Egypt to the present sub-Saharan cultures, is
characterized by the practice by priests and priestesses of going into
trance to contact the source of wisdom to guide people, and the
source of spiritual power in order to assure success in the events of
life. We shall have a great deal more to say about this later.
A major theme that we fmd in some religions revolve
around the issue of , , 1 a n ' s salvation from "a power of evil." As such
religions are essentially aimed at, and are the products of Sahu Man,
both, the power of evil that Man must be saved from, and God upon
whom the salvation depends, are conceived as being separate from
Man. In the African traditions, especially those of Kamit, Indus
Kush, and Canaan we find the teaching that Man's failure to control
the lower part of his being is the source of all of his problems. His
salvation does not depend on claiming belief in a divinity, nor
membership in a religious system, nor from the intervention of some
entity outside of himself. It depends on his elevation and
establishment of his consciousness in the higher part of his spirit
which is the likeness of the Supreme Being. Instead of a religion of
an essentially sinful, ignorant, and impotent being who cannot
transcend these character traits, and must thus remain so and seek
the assistance of a divine being, the African tradition encourages the
individual to strive daily toward manifesting his higher nature. In the
Sahu type religion, the Man must succumb to sinful behavior with
the hope that he will be somehow forgiven. His sins are excused as
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the work of something separate from and outside of his being-
Satan. But research into the subject will reveal that the Satan of the
Christian religion is a perversion of the Kamitic symbol' "Set" that
depicts the expression of the combined behavior of Man's rational
and artistic faculties in the service of his sensuous nature. The
segregative way of thinking, the perception limited to externals, and
the domination by the sensuous nature which characterize the
behavior of Sahu Man, are the irreligious factors, verily, that Man
must be saved from. All moral decrees are aimed at them. And all
fire and brimstone dooms day, waiting in ambush of the wayward
soul, as taught by some religions, fmd their rationale, if not
justification, in the fact that Sabu Man only understands the
language of the animal part of the spirit. Emotions (affection,
kindness, fear, pain, etc.) are, ultimately, the coercers and
persuaders of his behavior.
Once we understand the true nature of Man's spirit--that it
is made up of se.ven divisions-wit will be plain to see that a true
religion can only be a system that aims at raising Man's focus of
consciousness to the higher divisions of his spirit to allow him to
function in a God-like manner. Not only are the religions aimed at
Sahu Man lacking in this perspective, they even lack words for the
various parts of the spirit, let alone know that it is a composite entity
that contains both the saving and damning parts of Man's being. But
things have gotten even worse. With each passing day, we fmd more
and more Sahu people assuming the role of leadership in religious
matters and in the world.
Economics
Economics deals with how people can best share the natural
resources of the earth, the human resources (labor, skills) for
mobilizing the earthly resources, and the rewards of their labor. It is
important to note that the Sahu Men, who are today in control of the
economy of the world, classify it as a science, as opposed to a system
of ethics. When Ab and Ba Men are in control of the economy of a
society, the sense of oneness (unity, 'ligion) between men, and
between man and nature are the dominant principles. All efforts are
made to make sure that the wealth is distributed in proportion to
peoples' efforts, skills, and social (spiritual) responsibility. It is not
surprising that the western which is built around Sahu
principles, would invent an economic device that would enable
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wealth to be concentrated in the hands of certain individuals in total
contravention to the ethics of fairness. This device is the prime use
to which money has been put. Basically, it is created out of nothing
(simply printed), made available to an elite circle--many of whom
control its very in turn use it to acquire ownership
over the lion's share of the natural resources, the means of
production and the vehicles of violence, in order to impose their will
on others. That it is an extremely efficient and successful means of
mobilizing human resources cannot be denied. But the absence of
moral restraints, which gives the highest priorities to turning a profit,
results in the fouling of the earth, the waste of precious natural
resources, the waste of the world's genius and lives, in the
extravagant pursuit of trivia. 75% plus of manufactured goods is not
only unnecessary, it is waste of natural resources that will be sorely
missed in decades to come. All those trivial plastic products, for
example, divert materials from which drugs can be manufactured.
All the human efforts expended in the mastery of manufacturing,
marketing, etc. of these trivial things are at the expense of the time
and energy needed for the moral and spiritual development of the
citizens of the world. The result is that police states are becoming
more and more necessary for the maintenance of order, due to the
moral vacuum that has been created.
Government
When consciousness rises to the Ab or higher levels of the
spirit, it understands that the purpose of government is to coordinate
the various self interests amongst the individuals making up a nation,
to promote the equilibrium between the needs of the individual and
of the group. The only means of achieving these ends is religion (as
the semantics of the term shows, its purpose is to re-unite). It is the
working of the segregative mental functions of the faculties of the
Sahu and Khaibit (animal spirit) that are responsible for the
selfishness (segregativeness) that characterizes the governmental
systems of Sahu Men. Their governmental systems are primarily
of securing and protecting the economic advantages, and
pnvileges of the "elite." As this cannot be done in the presence of a
true religion, then the latter must be banished from government.
Law and order must come, then, from the use of force. Incidentally,
this, like all fallacies 11, is a lost cause. There will never be enough
11. All evils have their built in self destructive mechanisms!
123
money, for the hiring of enough law enforcement people, many of
whom are crooked themselves, and for the achievement of a
significant level of social order. It cannot be policed, nor forced into
being. The shaping forces of law and order must
within people's spirit. To separate government from 18 to
betray not only the incapacity to govern, but. the total IgIlorance .of
the meaning of the word and the subject. In the sOCIal
correspondences of the Tree of Life system, the king is
by the sixth sphere. It is located in the very center m
order to carry out its coordinating function. In the Kanuhc tradihon,
it is Heru (Shango, in the Yoruba) who must defeat Set--the creator
of a governmental system in which the lower intellect's (spheres. 7-9)
main function is to rationalize the sensual and emotional
gratification of the animal spirit (sphere 10).
Education
The men who coined the term "education" to denote the
process of training, had in mind a procedure in which something is
being "lead, or drawn out," as the etymology of the word shows; from
"educere" <e- out + ducere, to lead, draw, bring>. It is obvious that
there is nothing in Sahu Men's common understanding of the term
education that relates to the process it symbolizes. Western
education does not "draw out," but seeks to put something into the
minds of people. In contrast, the Kamitic system of
focused on drawing out of the spirit its dormant talents and splntual
powers. Unlike Western education which seeks to teach to
make better things, the African traditional educational system atmS
at making better people. This will explain the low interest, hence
low output of technological wizardry of Africans. That they are fully
capable of rising to the challenge is more than proven by the great
contributions that they have made to civilization, especially in laying
down its foundations.
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Chapter 9
The Spiritual Cultivation of Man
At the very beginning, I must call the reader's attention to
the fact that I am using the concept of "spiritUal cultivation" as an
alternative to the concepts of "religion" and "religious systems." This
is made necessary by the common misconceptions that surround the
two latter terms. Of these, one of the most important
misconceptions is the belief that all groups of people have a religious
consciousness, and the other, is the belief that under the surface of
the differences between religious systems that they are all essentially
the same, or at least aspire to the same goal, or ultimately worship
the same God. The falsehood of these beliefs will be proven as the
material of this chapter and subsequent ones unfold. The key is
provided when we consider the fact that we can evaluate all
religions, or people's claim of having it, by their degree of spiritUal
growth.
What is spiritual culture, its chief methods, and goal are
defined by the essential nature of Man, which we saw is the "likeness
of God." When Man is born, his consciousness is confmed to the
three lower divisions of his spirit--the physical, animal, and concrete
intellectual (Sahu) divisions of the spirit. As these irrational and
divisive faculties are the only guides to his consciousness and wiJI, his
behavior is subject to error. This is the cause of all that is wrong in
the world. Spiritual culture, then, is a system that methodically leads
Man's consciousness to the higher parts of his being, wherein dwell
those faculties that contain the essence of God's attributes. In short,
its goal is to raise his consciousness and spiritUal power. The
acquirement of wisdom--the intuitive knowledge that frees Man
from errors-- and the spiritual power to achieve his will--making
criminal acts unnecessary--is the result of achieving the goal of
spiritUal cultivation. We can already begin to see that not all
religions share this understanding and this goal. For some, Man is
essentially a sinner--i.e., confined to his animal spirit and concrete
intellect --and can therefore only be saved by the intervention of a
saviour outside of himself, or can only be kept from doing wrong by
threats of a doomsday, or eternal damnation that awaits the sinner.
In the traditions of Kamit, Canaan (its Kabalistical teachings), and
Black (Dravidian) India, Man's salvation can only be achieved by the
elevation of his consciousness to the higher part of his being, and the
125
increase of his spiritual power that he may be free of the limitations
of the physical world. Ignorance and impotence are the father and
mother, respectively, of all evils in the world.
The exact manner in which the spiritual cultivation of Man
is to be undertaken--the schedule and the method--is shown, once
more, by the Tree of Life and the metaphorein
myth) of Ausar, which, incidentally, is the oldest recorded tmtlaUon
doctrine known to Mankind. I have adapted the Greek term
"metaphereinlt to Itmetaphorein" to coin a new term to be used in
place of the term "myth." The distinction cannot be.encapsulated by
a mere defmition. As you read through the followmg chapters you
will realize that these stories don't fit neatly into the category of
allegories, neither do they bear much similarity to the myths of
Rome, Greece, the Middle East, etc. When they are related to the
Tree of Life and to its related initiation and meditation systems,
they will be' seen to be poetically. rendere<L
principles. According to the story, m the most ancient of. .a
Kamitic king named Ausar discovered the method of r31Stng his
consciousness to the highest division of his spirit, and increasing his
spiritual power to its highest potential (spheres 0, 1, 2, and 3). As a
result he was able to bring civilization--a spiritually controlled way of
life--to the people, with its accompanying social peace, .and
prosperity. The reader must recall what was m preVIous
chapters regarding the Ba, or Ausar Man. Order m the land ":as
maintained by a system that effectively developed the moral faculties
in people, and by allowing only such men and women who had
developed their moral faculties (spheres 4, 5, and 6) to hold
positions of government.
It wasn't long before his youngest brother, Set--symbol of
the dedication of our intellectual faculties (logical and artistic) to the
service of the sensuous, and emotional nature--became jealous of all
the adulation and homage paid to Ausar. Driven by his lust for
power, and the rebelliousness of the animal spirit against the order
and laws imposed by Ausar, Set, with the assistance of a confederacy
of no-gooders (the Sebau, from Sebek, Deity of the 8th sphere),
killed Ausar. They then hacked hiS body into fourteen pieces, and
scattered them all over the land. It is said that a shrine to a Deity
emerged at each place where a part of his body fell. Those with
understanding will grasp what is implied regarding
With Ausar out of the way, Set usurped the Kingship, and proceeded
to terrorize the world. He created the first of a foreign
power over replaced the system of maintaining social
126
order .through moral cultivation with a policing system; as
symbolized by the fragmenting of the body of Ausar into pieces he
separated religion from the state, education, separated God f;om
nature, from Man, separated spirit from physical matter, the divine
from the mundane--in short, he instituted an insidious system of
dividing and segregating all things and people from each other and
whole. In short, he alienated Man from God, the worl<L and
himself. Set's rule, of course, is that of all Sahu men, on the social
level, and the rule of the faculties of the animal spirit and Sahu
(spheres 7, 8, and 9) parts of the spirit in all men.
Everyone, Deities included, feared him. He was invincible
war and violence, which were his chief means of settling
as well as the objects of his worship. No one opposed
him. Many even basked in the material pleasures with which he
bought them off--all except Ausar's two youngest sisters--Auset and
Nebt-Het (9th and 7th spheres, respectively). They searched for,
and found the dismembered parts of Ausar's body, reunited them,
wrapped the body in white linen (as a mummy), and buried his body
at the bottom of the river. They set for his protection, the great
serpent Kematef (Kundalini).
. Some say that with the words of power given to her by
others say that with Ausar's choicest part, she immaculately
conceIVed a son--Heru--to Ausar, who as a legitimate heir to the
throne could challenge Set, who had usurped it. And as in the
Christian myth, which was copied from the Ausarian metaphorein
thousands of years later, Set, hearing about the birth of a king who
would challenge his reign and save the kingdom, sent his agents out
to find and kill the child. But Auset was able to elude them and
raise Heru to manhood.
Grown into full manhood, he engaged Set in a series of
battles that lasted for hundreds of years. Victory slipped in and out
of the hands of each combatant. But this stalemate was a victory to
Set, for as long as morality and spirituality did not rule the world, he
was achieving his goal.
Eventually Heru learned of the existence of a Deity that Set
could not bother, who remained aloof of the events going on in the
world. This Deity, Tehuti, it was written, was the only one that could
guide Heru to a sure victory over Set. Heru sought his guidance,
and ,was thus able to defeat Set. It was not accomplished militarily,
but m the court of law, where Set was tricked into accepting the very
laws that he had deviced to enslave others--"maintaining law and
order," he called it. As one of Set's strong points was
127
communication (Sebek--the 8th sphere was his main component),
his penalty was to serve as the wind that propels the boat of Ausar-
i.e., to disseminate the wisdom of Ausar throughout the worlds.
The kingdom of Neter (God) was now reestablished with
Heru as the king, but guided by Ausar, whom he "reawakened," or
"resuscitated, " from time to time. This can only be understood by
taking note of the fact that it describes the foundation of the African
system of divine kingship. At prescribed times, rituals are
performed by the African kings (Heru) and their royal priesthood to
communicate with the spirits of the deceased kings (the Ausars) in
order to receive their advice. This type of ritual is incorrectly called
by Western scholars "ancestor worship." It must be ca11ed Ancestor
communication rituals.
The meaning of the Ausarian metaphorein has different
levels of application.
The Ansarian Metapborein
In the Spiritual Evolution of the Individual
1. Ausar established order, harmony, and prosperity: It is the
Ausar--sphere one--within us that unites and harmonizes all of the
separate functions in our body, enabling them to work as one. It is
this metaphysical nucleus--God manifested within us--that
coordinates the development of the human being from the very
moment following conception. At the center of all acts of creation,
whether they are of a galaxy or of an atom, is the Supreme Being-
who/what else? All questions regarding abortion must consider this
fact, and can only be resolved by a master of cosmogonicallaw.
2. Ausar is killed by Set who usurps the Kingdom: Although our
divine Sell (Ausar) is present at all times of our life, it cannot make
its presence felt because we are born with our consciousness focused
in the lower part of our being (Spheres 7 - 10). The domination of
our lives by our emotions (sphere 10--Khaibit, the animal part of the
spirit), and the Sebek faculty (8th sphere) is symbolized by "Set's"
usurpation of the Kingdom of Ausar. We dedicate our lives to the
gratification of our emotions and desires. What we do, want, how
we do it, etc. is dictated by our likes and dislikes. And since our
passions and sensual desires are not guides to what is correct, or
beneficial, we create a great deaJ of trouble for ourselves, and
others.
3. Ausar's body is cut into fourteen pieces, and spread over the land
giving rise to shrines: This corresponds to the loss of the sense of
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unity (religion) that accompanies the suppression of our Ausar
faculty by the lower parts of the spirit. In past chapters we saw how
the domination of our consciousness by the 8th sphere (Sebek)
results in our segregation of the whole into unrelated pieces.
Doctors separate healing from nutrition, scientists separate God
from nature, psychologists separate the spirit from the body, and so
on. Later in this chapter we will take a look at the integral system
for the spiritUal cultivation of Man which has been separated by
many cultures (some Africans included) into stand-alone spiritual
systems (shrines). The Sebek faculty also creates concepts that lack
reality; X is "a medicine," Y is "a poison," there is "a devil"
fightmg for the soul of people, etc.
4. Auset and Nebt-Het collect the pieces of his body and bury it at
the bottom of a river, and protect it with the serpent Kematef: This
section deals with the beginning of the process of reintegrating
Man's consciousness through the functions of mediumistic trance
(Auset), and creative visualization (Nebt-Het, Het-Heru) one
pointedly (devotion) directed at reestablishing Ausar as the
dominant faculty in our lives. That Ausar is buried at the bottom of
a symbolizes that he is accessible only through trance. His
bemg guarded by the great serpent Kematef (Kundalini) means that
the type of trance that will awaken him has to be of the ecstatic
modality.
5.. Through the use of words or power, Auset immaculately conceives
and gives birth to Heru who is heir to the throne or Ausar:
Heru,. we learned, is the will of Man. It is awakened by taking into
ecsta!IC trance our devotion to reestablishing our divine Sell, through
of the appropriate words of power (Hri, Hru, Hrau, etc.). It
IS an Immaculate conception because it is a manifestation of our
spirit that does not result in ourselves creating or reinforcing
conditionings within our spirit. Normally, every goal in our life
depends on our creation or reinforcement of a habit (conditioned
state of the spirit). This is important from the standpoint that our
ultimate goal is to liberate our spirit from the compUlsion of all
conditionings superimposed upon it.
6. Set sends his agents to look for and kill the boy-king: This
the antagonistic reaction of our animal spirit, and lower
mtellect toward our efforts to alter our behavior pattern to reflect
the values of our higher divine nature. Most people are comfortable
culture" as long as it does not entail giving up their
an? dlsh.kes, a teacher, living in harmony with cycles,
mteractmg WIth thIngs In a purposeful manner, etc. This stage
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cannot be understood unless we adhere to the deflnition previously
given regarding the true purpose of Man's will. Freedom of
the exercise of the not the freedom to chart the course of our
destiny, but our ability to embrace truth, or the lower part of our
being (opinions, emotions)--to undertake actions that are in or out
of harmony with the whole. So at this stage, when the will of Man
begins to make its presence felt, either as a result of spiritual
instruction or the trance work of the previous stage, he often rebels
against the higher values. There is a dichotomy between what he
believes or understands, and what he feels.
7. Grown into fun manhood Heru engages Set into battle but cannot
achieve anymore than a stalemate, which ultimately is failure: This
corresponds to the use of the will to fight the lower part of being. Its
inability to defeat it--it wins some battles and loses others--is caused
by the fact that the will is being guided by the very faculties it is
trying to bring under its control. For example, you resist an emotion
or desire because you are afraid of getting caught. There is a failure
to understand that as long as you are motivated by an emotion (fear
of getting caught, of being embarrassed, of dying, of going to jail,
etc.), you cannot successfully oppose "undesirable" emotions and
desires, because in each case you are being controlled by the
emotional part of the spirit.
8. Heru is able to defeat Set with Tehuti's assistance: At this stage,
the will is guided by the wisdom of Tehuti--through meditation,
counsel from Sages, and oracles--which, as we learned, is the Will of
God.
9. Set's penalty: As the core of Set's being is the 8th sphere--Sebek-
which is our faculty of communication, Set's penalty is to
disseminate the wisdom of Ausar throughout the world.
10. The reestablished kingdom of God: Here the individual realizes
his divinity and becomes a Sage. His words and teachings serve to
guide others to the life of peace, love and prosperity.
The Metaphorein of Ansar in tbe Spiritual Evolution of Society
1. Ausar establisbed order, barmony, and prosperity: This is
symbolical of the fact th.at the nations that established civilization
were governed by religion and a higher moral code than exist in
contemporary--so-called modern-societies. It is interesting to note
that imperialism--the subjection of a foreign nation by another--did
not occur until the coming of the Semites to Mesopotamia. It
started with Sargon I of Akkad. Until then, the great powers Kamit,
130
Surner, Kush, Harappa, Mohenjo Daro, and Elam lived in relative
peace with one another. Skirmishes and quarrels over routes, etc.
existed for sure. But never did they set out to plunder, destroy, or
subjugate each other. Neither did they go up to the north to enslave
or exploit the militarily weak Caucasian.
2. Ausar is killed by Set who usurps the Kingdom: This corresponds
to the period the coming of the Eurasian to Western Asia
(Mesopotamia), India, Africa, the Mediterranean, and later to the
rest of the southern and western hemispheres. The conquerors
reinterpret the religious teachings and cultural elements of the
ancient civilizations in light of their level of understanding, biases,
interests, etc. Motivation of human behavior is no longer through
moral cultivation, but through fear and violence. SpiritUal values are
replaced by crass materialism, etc. We know the story well.
3. Ausar's body is cut into fourteen pieces, and is spread over the
land giving rise to shrines: This speaks of the dispossession of the
people from their land by the conquerors and their dispersion
throughout the world. In a more significant manner, it refers to the
breaking up of the integral spiritUal initiation system into its
components, and their being spread over the world as separate
"religious systems." We win see later that the great initiation systems
of Kamit, and Canaan were composed of 10 major stages and 23
minor (the so-called 33 degrees of Masonry) ones. Once these
nations came under attack, signalling the beginning of the end, as
their prophets had foretold, they began to send priests \\-ith their
shrines into different parts of the world in order to preserve the
teachings.
4. Anset and Nebt-Het collect tbe pieces of his body and bury it at
the bottom of a river, and protect it with the serpent Kemater: This
corresponds to the masses' (Auset) adherence to their religious
faith, however unsophisticated, and their undying hope for a world of
peace, happiness, and plenty.
5. Auset immaculately conceives and gives birth to Heru who is heir
to the usurped tbrone of Ausar: The preceding stage eventually
leads to the birth of revolutionaries.
6. Set sends bis agents to look ror and kill tbe boy-king: This
symbolizes the typical reaction of conquerors and oppressors to
those who revolt against their immoral rule.
7. Grown into fuJi manbood Heru engages Set into battle but
cannot acbieve anymore tban a stalemate, which ultimately is
failure: This is the stage of revolutions in the world. But it does not
lead to success, as one dies by the sword if one lives by it. Might,
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however justified or unavoidable, does not make for right. We are
presently at this stage in our social development. .
8. Hero is able to defeat Set with Tehuti's assistance: At this stage,
moral and legal values are wedded to serve as a basis for
adjudicating the international and social in the :-"orld.
blatancy of the hypocrisy of the conquerors will be a major factor
the resolution of these conflicts as they will be shown to be m
constant violation of the very laws that they propose for others. For
this to take place there must be a philosophical and moral
restructuring of the United Nations. The oracles (Ifa, Metu Neter, I
Ching, and Dilogun) will play a role, in
restructuring of the philosophical prmclples that will dommate m
scholarly, religious, and governmental circles. ., .'
9. Set's penalty: The entire network of commurucatlOns media will
be used to establish and maintain a world order based on the
principles embodied in the Tree of Life.
10. The reestablished Kingdom of God: This is a way of life where
all things are in unity with each other. Peace, harmo.ny, and
prosperity will prevail. But... since we could prophes! mlo our
future it's because we are reading the past. So, the summit of Ausar
will last forever. Nothing OD earth does. All is transitory and
ephemeral here. Before long, Set will be back. Do not be
oppressed. Keep your spirit like the Sun at midday, forever. "En
Aungk Heh, em Hetep."
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Chapter 10
THE TREE OF LIFE INITIATION SYSTEM
AN OUTLINE
While metaphoric stories like the Ausarian system
explained in the preceding chapter enables us to get an integral
understanding of a complex process, they do not lend themselves to
giving the details and precision that are necessary for carrying out
the process. For this we must go to the Tree of Life.
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 a
repUlsion ( displeasure, dislike) for what causes aversion or pain. It
is a very rudimentary mechanism that can assist us somewhat
efficiently against physical dangers, but if not transcended, it
becomes the greatest impediment to our spiritual development.
Since we can become in love with things that are not good for us,
and hate that which is most beneficial, then this part of the spirit
cannot be the guide for what is right or wrong. All that threatens to
interfere with our pleasures, or cause pain leads to a response of
anger or fear--responses that are not capable of solving problems or
conflicts. For this understanding is essential.
9, Auset, the foundation of the Sahu part of the spirit: Due to
Its extreme receptivity, this part of the spirit is greatly affected by the
(animal spirit) ... We are more inclined to imitate (learn)
those Ideas that cater to the domination of the emotions, and imitate
the behaviors that portray receptivity and impotence in the face of
emotions and sensuous nature. Crying because of pain,
anger, etc. Manifesting anger because of contradiction,
differences, etc. If the adults in the society into which we are born
have transcended the expression of this part of the spirit, then we
would have just the opposite as examples to imitate!
Sphere 8, Sebek: It is through this faculty that we become informed.
We receive names for things and events, defmitions, descriptions,
and explanations. An unwise society will fail to teach its citizens the
difference between "knowing" (experience of a reality), and
"believing acquired information." If people, for example, "knew"
133
what is love, when they said to another "I love you," they could not,
for example, manifest anger to another person, for love--an
expression of the 4th sphere--is a perpetual expression of joy and
optimism that is totally independent of external circumstances. It is
giving, not seeking in return. At the 8th sphere, we "know the
words," but lack the experience behind the words, so our &.ctions
contradict our claims and beliefs. In addition, because the 8th
sphere is also receptive to the 10th, and is rooted in the 9th (we
imitate the definitions given to us, etc.), we are inclined to accept
and incorporate into our belief bag of tricks those ideas that allow us
to rationalize ("justify") the dominance of our animal spirit. We go
as far as creating a set of complex myths to give power to the animal
in us. It is at this point that evil comes into play, AU Nonwestern
traditions are in agreement that cleverness, deception, and cunning
are the fundamental expressions of evil. By evil (deception, etc.) we
mean, the invention of names, slogans, concepts, etc. that allow us to
gratify and cater to the animal spirit, regardless of the price to our
well being, and that of others, and worse, when they, the slogans, etc.
are used to exploit and oppress others by manipulating them through
the lower part of their being. It is very easy to do in a society that is
ignorant of the difference between knowing and believing; that is
ignorant of the fact that the possession of information (names,
definitions, explanations, and description) is not the possession of
knowledge of the reality symbolized by the information. For
example, at this level, people receive information (are taught a
scripture) regarding God (definition, description, etc.). Because
they now confuse the knowledge ( experience) of the scripture
derming and describing God with the actual knowledge of God they
have no qualms about murdering others whom they accuse of
paganism, heathenism, etc., because the latter professes a different
belief (or experience!) of God. In this book the reader will see all of
the challenges that a person must meet before he can qualify himself
to have actual knowledge of God, then he can judge for himself. He
can take a hint from the fact that this realization takes place at "0"
above the Tree of Life!
In short, the disintegrating effect of this part of the human
spirit is what enables the person to separate his beliefs from his
actions; he worries about his health, yet smokes, and eats junk food
(his animal spirit controls him); claims that he is concerned about
the health of the public, and its economic well being, yet he spends
billions of dollars subsidizing tobacco growers, hospitalization for
the cardiac and cancer victims of tobacco, and cancer research, etc.
134
Deceptions like these, which number in the thousands on all levels
are caused .by the of the individual and the society to
transcend this expression of the 8th sphere. This is the one and true
We must remember that the bible dermes him as "a deceiver."
It IS, not an arch-enemy of God that is lusting after our souls. It is
the lDlmature intellect in man in the service of the emotional and
sensuous-the animal--part of the spirit. Earlier we saw that it is
called Set in the Kamitic tradition. This is the origin of the Christian
Sat-an, even to its color--red.
7, Het-Heru: Without. knowing it, we integrate the "building
of all that we accomplish through the use of our imagination.
IS whr spend a great deal of time visualizing the things we
asprre ,to .m Unfortunately, what the spirituaDy uncultivated
wants m life, 15 once more again, dictated by what causes pleasure.
Sebek (the. 8th sphere) by now has found artful ways--clever words
of smoothmg the way; He substitutes "pleasure" for "happiness"
"pleasurabl:". for "spiritually uplifting," "rebellion against
and SplfltUai teachers" for "the pursuit of liberty," etc. But the
of Het-Heru's metal which is copper must not be confused
With gold.
. . These four influences, spheres 10 - 7, seal the way to the
development of the individual, They insure that his
conSC10usness imprisoned in the lower part of being (the
Sahu and Khalblt diVISions of the spirit). But now that we have a
understanding of the problem, we can proceed to solve it.
U,nderlymg the to be overcome are two principles, which
pnnclples underlying the initiation process itself, yield
SIX prmclples that must be kept in mind in order to properly
understand initiation,
The Two Principles Underlying the Problems to be Overcome
through Initiation
1. The identification of the individual with the person or the four
lower faculties (spheres instead of the Self (O-sphere 3). This
summarized by the following statement, "1 am the person."
This IS the source of all of Man's problems. The use of summarizing
such as this one, and others to follow will be fully
appreCiated when applied to meditation.
2.. A struggle to overcome the lower part of being that ends in
faIlure. As the individual is identifying with the person, then the
135
person is fighting with the person
l
. This corresponds to the
ineffectual struggle of Heru against Set. It can be summarized as, "I
deny my person to assert my person."
The Four Principles Uoderlying InitiatioD
1. Level 1 of initiation, which is carried out in three stages (spheres 9
to 7), corresponds to the return of the individual's identity, away
from the person, to the Self (Ausar, spheres 1 & 0) and its faculties
(spheres 3 & 2). In the Ausar story it corresponds to Auset's
devotion to fmding, and reuniting (re-membering) the parts of
Ansar's body. It can be summarized as, "I am Ansar."
2. Level 2 of initiation, which is carried out in three stages (spheres
6-4) corresponds to the successful struggle of the individual in
opposing the lower part of being--the person. In the course of the
meditation work given in this book, it will be shown that the efficacy
of the will is not based on power, although the latter plays an
auxiliary role, but on the spiritual liberation of the individual, which
is ultimately dependent on his identification with the Self (sphere 1,
Ausar). This level can be summarized as, "I deny my person to
assert my Self." It corresponds to the success of Heru over Set
through following Ausar communicating through Tehuti.
3. Level 3 of initiation, which is carried out in three stages (spheres
3-1), corresponds to the actualization of the ability to live as the Self
in the world, once the individual has gained total freedom from the
lower part of being,- the person. It can be summarized as, "I live as
Ausar.n This corresponds to Heru's assimilation of the qualities of
Ausar after defeating Set.
4. Level 4 of initiation, which is carried out in one stage (0, the
Subjective realm), corresponds to the direct insperience of the
essential formlessness of one's Being. Until then, all that we had to
go on was the intellectual argument to the effect that "in order for us
to transcend a particular habit or conditioning, our spirits must be
essentially unformed." Here we come face to face with the reality.
The importance of the above outline cannot be
overemphasized. I so often come across individuals claiming to be
1. This is the true explanation for the so-called inner conflicts that lay people, and
psychologists speak so much about. They are prevented, and resolved by the
identification of the individual, when trying to transcend the (lower) person, with the
(higher) Self.
136
undergoing yet they are totalJy unaware of the fact that th
source of therr problems is their identification Wl'th th . e
(
th h b' al' elf persons
e a Itu complex of Ideation and emotl'onal
e d lie . . responses to
very ay Ie This is so deeply ingrained that the
vehemently resist all altern pts to pry them away from this 1 y
levels of initiation, then is a process
the mdiVldual for the struggle against the lower part of
bemg (Level 1) the itself (level 2) (3) the coming forth
of the, Self, and Its facuItles (level 3) and (4) the Realization of the
essentIal nature of the Self as the unconditioned "-&:orm d t aI,
and inti "t' " . ' WUI e, e ern
e capacity of actualizatIon (level 4). Let us now proceed
to detaihng the 10 stages composing the 4 levels of initiation.
137
Chapter 11
THE TEN STAGES OF INITIATION
Preliminary Requirements to Initiation
Sphere 10, Geb, The Khaibit
Essentially, spiritual development is a process of raising
consciousness from the lower divisions of the spirit (the Khaibit-
sphere 10--and Sahu--spheres 1, 8, 9) through the higher ones
(spheres 6-1) to its original place, "0" in the Subjective Realm. Once
the individual has insperienced the essential unconditionedness of
his being, then he can live in the world in total freedom from all
objective conditioned reality (not just simply the lower part of
being). In addition, the spiritual power that is required to effect the
raising of consciousness can also be directed by the will of the
individual to affect his physical body, the life of others, and the
external environment.
How the ascent of consciousness is achieved can be made
dear by a common analogy. Imagine a room with a furnace and a
thermometer. By increasing the heat output of the furnace, the
mercury is made to rise in the thermometer. Let us now equate 1)
the mercury with consciousness, 2) the heat with a specific
expression of our life-force (Ra, spiritual power), and the
measurements on the thermometer with the spheres of the Tree of
Life, and divisions of the spirit. Besides affecting the mercury, the
heat will affect other things in the room. The kindling of the heat
corresponds to the metaphysical effects of sex, and its increase, to
the effects of the austerities imposed on the initiate from the fourth
to the 9th stage of initiation.
The Care of the Life Force
The heart of the work to be done at the tenth sphere
concerns itself with the replenishment, conservation, free flow, and
equilibrium of the modalities of the life-force. This life force is
known as Chi in the Chinese tradition, Xi, in the Japanese,
Kundalini, in Dravidian India, Ra, in the Kamitic, etc.
Its replenishment is optimized by observing proper dietary
principles; by following a very nutritious and wholesome diet.
138
conserved by. exercising moderation in eating, drinking,
sexual actIVity, work, emotmg, sensual gratification of all kinds, etc.
. . Its flow throughout the body is secured by judicious and
the practice of cleansing breathing techniques
(Nadhi Shuddi Pranayama, etc.), and a lifestyle that is free of
emotional suppression.
This life force has four modes of expressions that can be
. the metaphors of the four elements that we
discuss:d 10 chapters. It is subject to a cyclical alternation of
phases m which It heats and dries the body at one extreme and cools
and moisturizes the body on the other. In between these phases
of cold. and dry (following the hot and dry), and hot and moist
the cold and moist). These four phases are,
rICe, water, earth, and air, respectively. Over or
und:r generatton .of any of these modalities result, not only in illness,
.10 problems m generation of the special expression of our
SPlfltUal power that IS needed to raise our consciousness and to
manifest our psychic powers. '
. The equilibrium of these four modalities of our life-force is
achieved by a well balanced diet, not according to the western
concept of food components, but according to their effect on, or
to four modalities of the life force. I.e., foods are also
classified as fiery" (hot peppers, garlic, etc.), "watery" (watermelons
wheat,. etc.). The Dravidians of India have left extensiv;
treatises ?n thiS aspect of food classification and utilization in their
work Ayurvedas, which the Aryan (Vedantic) Hindus
are now claim109 to be their work. As everything that we do
depends on, and affects one of these modalities of the life-force, we
must observe moderation in our activities, as well as the time
for :vhICh. certain activities are in harmony with the cyclical
manifestatIon of these forces. We will take a look at these later on.
are considered outer teachings, and their imparting
are not conSidered part of the initiation itself. In fact, the teacher
takes advantage of this stage to determine the level of receptivity
and discipline the stude.nt.' for most people, unfortunately, do
make good candidates for Imtiation.
Levell Stage 1 of Initiation
Sahu division of the Spirit, Sphere 9, Auset
It is ,here that the most important step in our spiritual
development IS taken. Can you imagine setting out on a journey
139
without a destination in mind? Writing a novel without a theme to
give unity to the multiplicity of scenarios actions?
educational system without a curriculum? Yet, this IS the manner m
which all men live without a true system of initiation. It is the effect
of taking the person as one's identity. This step is
with Ausar, sphere 1, as our Self. We will see how this. Identification
becomes the basis of the work that is to be done m each stage
(sphere) of initiation. This identification of our Selves with
which has been equated with the "projection" of the Supre?Ie
as the core of our being, does not take place as an act of f31th. Let s
begin with the fact that the immense yet, and unity
of the functions of Man's body and SpIrIt can only be attnbuted to a
guiding intelligence. While most Western scientists are mute on lh:.e
point, others, of a more progressive. allege that this
intelligence is the so-called sub-COnsCIOUS mmd. A study of the
history of psychology will reveal that no one has ever.proven the
existence of such a "mind." It was merely a concept mvented by
Western scientists in their atheistic attempt to speak of spiritual
processes without seeming to do so. When true. nature of the
spirit is understood, from the studr literature, and
verifications through rituals and medItatIon It will be .seen that. th.e
spirit is not the integrator or director of its own junctions. This IS
evidenced by the fact that the functions of the spirit (hence, the
body) can be altered at will through In .capacity of
directing and integrating the operatIons of the
emotional and psychical functions) and the body, thiS mtelligence
dwelling within our being shows that it has, the .same
capabilities as the Supreme Being. Although smaller m magnItude,
the making and running of Man's spiritual body encompass the same
degree of intelligence. In fact, this is
share or apportionment of the Supreme Bemg .dwelling
as Her Self. That is why it knows how to dIrect the SpIrIt m Its
functions of transforming a fertilized egg into the billions of cells of
many different types that we call the human .being. T?at why it
knows how to direct the body in its functions of digestIng and
assimilating food, in its functions of healing the body, etc. It
stretches intel1igence to the breaking point to believe Westerners'
claim to scholarship or science regarding their .belief that
infinitely complex physiological functions are gUIded kept 10
harmony by the blind mechanical functions of atoms, "blo-feedback
mechanisms," etc. This indwelling intelligence is none other than
our Self--Ausar, the first sphere of the Tree of Life, the
140
apportionment of the Supreme Being within our being. It is the
concrete validation of Man having been made in the likeness of God.
It is the "word" that came to dwell in flesh. It is the concrete
validation for the claim that the Kingdom of God is within.
It is with this indwelling divine intelligence that we must
identify as our Self. Unlike with Christianity, this is not an act of
faith. It is a concrete reality. that is amenable to being experienced.
And not only must it be experienced, we shall see that in the same
way that it plays an active role in directing and unifying our mental
and bodily functions, it will play a similar role in our initiation, and
all aspects of oUI lives. Imagine having this indwelling intelligence
that knows how to run the machinery of your body, running your
career, your education, your marriage, your nation, and so on. At
this moment it is limited to running the "involuntary" and
subconscious functions of your being. Through initiation ritual and
meditation you will learn to expand its functions to the part
your being, as well as to gain voluntary control over the
processes. The fact that it dwells within you and can be
expenenced through "mediumistic" (slumbering) trance is
symbolized in the Ausar story by its being buried within an acacia
tree (physical body), or at the bottom of a river (innermost recesses
of ,the spirit). Going into mediumistic trance, which is symbolized as
bemg submerged under waterl, is the first spiritual skill that the
initiate must acquire. Besides enabling the initiate to experience
that his Self is this indwelling intelligence; this form of trance serves
a number of other functions at this stage of initiation. It is the key to
memory, and unification of experiences. People who have the so
ca.lIed photographic memory are able to go spontaneously into a
mild trance while reading, etc. This is the key to the "mindfulness"
that plays a major role in the initiate's quest. Anyone who has made
resolutions to change some aspect of his life, has discovered that the
main reason for failure is primarily due to forgetting. It is at the
fifteenth ounce of that pound of chocolate cake that you remember
your dietary resolution. Since the identification with Ausar must
underlie the initiate's thoughts and actions throughout his life--i.e.,
?erve as the theme of the initiation and life--it must be firmly
unpressed through mediumistic trance upon the spirit. The
perseverance in maintaining one's identification with Ausar is
symbolized in the Ausarian story as Auser's devotion to him. We
1. Many religions have mistaken the symbol for the actuality and subject their new
converts to various sorts of dunking. We of course know this as "baptism."
141
also learn in the metaphoreisis of Ausar that she (along with
Het) re-collects all the parts of his body which Set. had broken
fourteen pieces, and reconstructed It. The breaking
up of Ausar's body is symbolical of the segregative nature o.f
sphere (Sebek) dominated mentality of before
(Sahu Man). This process of re-member-mg symbolizes
dynamizing effect that trance has upon our thinking. It helps to link
up and bring to our awareness the host of ideas that have
stood separated in our memory bank. This process
contradictions within our being, and creates new revelatl?DS.
Incidentally this slumbering (mediumistic, hypnotic) trance IS a
major Significance of the lunar correspondence to this sphere, and to
Auset, as it is most pronounced at the full moon, and analogous
times (winter, midnight, etc.).
As we saw in an earlier chapter, the word of power that
corresponds to Ausar is "Aung(k)," and to Auset, Vang."
It is by working with these mantras that the Jruuate IS able
accelerate and guarantee success in the work of this stage. There IS
another very important event that is initiated as a the
that is undertaken in this stage of initiation, but we will discuss It m
stage four.
Levell. Stage 2 of Initiation
Sahu division of the Spirit, Sphere 8, Sebek
At this stage the teacher the initiate wi!h new set
of definitions, descriptions, and explanattons for what IS
are emotions etc. In short, the teacher redefmes the basiC Ideas
operating in the life of the student. Before this, all of the individual's
beliefs are based on the identification with the person.
already seen that up to tbis point the individual has t:e
en

by the host of iUusions, segregative thinking and of
emotions due to the operation of the lower faculttes making up the
person. Now his beliefs must be redefined using the Ausarian Self-
identity as their basis. . .,
The reshaping of one's belief system. m light of the
identification with the indwelling intelligence that IS at the center of
all our mental and bodily processes, is called the Opening of the Way.
It is important to understand that in reality we don't learn how to
grow spiritually. We learn how to remove the impediments to the
142
to the foreground of our submerged divine Self. I.e., wrong
Ideas close the door to the full operation of the Self in the life of the
individual. One cannot overstate the fact that the indwelling
intelligence was not intended to be limited to operating your
background mental process, and involuntary bodily functions. And
as it is omniscient, it cannot be taught. The reformed Sebekian
faculty reflecting rationalizations based on one's true self (Ausar) is
called Ap-Uat (the Opener of the Way). The "way" is a symbol for
our beliefs and ideas as conduits of the course of our lives. As we
believe, so we act. As we act, so goes our destiny. According to our
unreformed Sebekian faculty--Set--we are in the habit of
rationalizing our actions according to our identification with our
person. We would, for example, fumly believe that we could not
help doing so, and so because of the way we felt (emotional
influence), or didn't feel, etc. Can you imagine the indwelling Self
running the body according to whims and feelings? Surely, its
functions must be based on divine law and order (Maat, the 4th
Sphere).
This process of redefining the belief system of the student is
made very difficult by the use of our everyday language. Most
African societies of initiates
2
possess "secret" languages for such
purposes. One of the reasons for this is that such languages create
order in the thinking of the person through their seman tical
structures. We get glimpses of this in some of the South African
languages in which the categorical word for God-"Muntu"-is the
same for Man. As a result of using such languages for our thinking,
we able, without conscious effort (a very important principle), to
keep 1D our awareness the facts of our true nature. If your language
constantly reminds you that your self shares the same qualities as
God, by using the same term for both, if it reminds you of the
between being and. knowing, by using clearly
dlstmct terms for each, It facilitates the process of spiritual
development. If we use our everyday language we have to rely on
personal definitions of the terms that we use. I have found it
necessary in this book to establish such special usages of terms like
"person" for the lower part of being (spheres 7 - 10) and Self for the
higher part of being (spheres 0 - 3), and so on. Another benefit of
2. For example, Ihe Bundu, Ampora, and Poro of Sierra Leone; the Ogboni, Egbo,
Eluku, and Orisha of Nigeria; the Homowo, and Oyeni or the Gold Coast, and
several hundred other "masonic" initiation societies that can be found throughout
Africa.
143
such languages is to be found in their close relationship to. the
"language" of words of power. These. use many deVlce.s,
some of which are known as gematna, notancon, temura, etc. m
order to hide the words of power in the body of other words, and to
serve as a pnemonic device to the initiate. Take for example the
name of the deity of wisdom, Tehuti. It conceals the mantra. "Hu."
The Kamitic cosmology states that the God of the senses 15 Hu.
Now it is well known that the highest goals of meditation cannot be
achieved unless thinking is stilled. So this hekau (word of power) is
used to quiet the senses as their .
activity. This fact will constantly remmd the whate that IS
achieved by stilling the thinking process to enable our ommsclence
to come to the foreground. Similarly, the Kamitic phrase for "I am"
is "anuk," which is a transposition of the hekau "aunk" ..Each
and every time that the Kamitic initiate says "I am" he IS remlD?ed
that this I am is the same, qualitatively, as the Supreme Bemg.
Although the classical Latin and Greek that are used for saying mass
lack the same degree of cogency, and have no relation to :words of
power, it is on the basis of these principles that the Catholic church
has reserved them for their masses and litanies.
In the same manner that mediumistic or hypnotic trance
was used in the preceding st.age to reestablish the Self
identity, so must it be used to new defiruhons. as
operatives in the spirit (mind) of the tndlVldual.
them is not enough. This is why people find themselves domg thmgs
that they are convinced they should not do. It is why the mere
reading of scriptures, and hearing of sermons is not enough to do
much to alter people's behavior. The inculcation of this new set of
values into the spirit serves additional functions. Ideas and beliefs
only have power to influence when been charged
with emotional force. Expertise m medltahon will reveal. that
emotions are primarily states of mediumistic trance. In this state,
independent thinking and the will are to a large degree
and consciousness is withdrawn from the external plane. The Idea or
image in the sphere of awareness becomes the reality of the
moment. That is why people who, in reality, know better cannot at
the moment of a powerful emotion rescue themselves. Wby do
some people loose control at the sight of. a picture of a
spider, etc? Why do most people loose comm.on sense durmg
emotional moments? How about the profUSion of Wise thoughts that
visit you only when you are dealing with other people's
The mediumistic trance, of which emotions represent a variety, IS
144
akin t.o the state of dreaming and death. And the guide of our
behaVIor at such times is the idea or belief associated with the
.. For example, what we call "anger" is a negative
mediumistIc .trance lD which the guiding factor is the image of our
person carrymg out some anti-social act, perhaps the idea that we
are etc. These negative thought/energy complexes are
as Set, and Aupep in the Kamitian tradition. The
(rationalizations of our actions based on our
With Ausar) are by the deity Anpu (Anubis), the
Guuie Of the Dead. I.e., It corresponds to the positive thoughts that
m.ust gUIde us when we are in the grips of an emotion. Since the
will, independent thinking will be by degrees paralyzed,
accordmg to the strength of the emotion, our only guide at such
moments are the thoughts reprogrammed into our behavioral
patterns. Once the work of this stage of initiation is completed
take.s place at the 8th stage, sphere 2, Tehuti), the initiate will
be to the visitation of any emotion, craving or
temptatIOn. This is why it is said that Anpu (Anubis) is the
embalmer I.e., renders him incorruptible. During the
4th stage of ImtIatlOn we Will see how this process truly unfolds.
Level 1 - Stage 3 or Initiation
Sahu Division of the Spirit, Sphere 7, Het-Heru
the belief system has been brought into
Wlth he IS then ready for the intensification of the
or spIrItual power in order to raise the consciousness to the
hIgher parts of the This power which is called Kundalini by
the of India, Ra, by the Kamitians, Shekinah by the
Canaamtes, Eros, by the Gree.ks (though misunderstood), libido, by
psychoanalysts (though mIsunderstood) is none other than our
The of Ra--our life-force--to the point of
psychiC phenomena (prophecy, clairvoyance, psychic
etc.), and raising consciousness to the higher parts of the
Splrtt take .place when we are experiencing intense pleasure;
JOY, sexual excitement, orgasm, ecstatic trance,
etc. It IS of great tnl,Portance to note that of all the intense pleasures
that Man can expenence, only two--orgasm and ecstatic trance--can
be deliberately induced. This explains the fundamental nature of
Black religious practices (as well as shamanism) which are centered
around ecstatic trance. It also explains the sex-based ritual systems
145
(tantra
3
, etc.) that are widely disseminated throughout the sO-calle.d
pagan religions of the world". It also explains the heavy use of mus!c
and festivities--all Het-Heru (venusian) correspondences--m
religious ceremonies and meditation. The reader must recall that
this stage of initiation belongs to Het-Hero,. the deity-
Goddess of art, festivities, joy, etc.--of Kamlt. While m
stage of initiation the initiate's trance dedicate? to
devotion to realizing Ausar as the embodllDent of. his.Self, and
second stage his trance is dedicated to impregnatmg mto the spmt ,a
belief system that is in harmony with truth, in this stage, the trance IS
dedicated to manifesting an intense joy for those earthly goals that are
in hannony with the new belief system implanted during the second
stage.
A clue to the function of emotions is provided by its
etymological structure (e = out, the power to
move, etc.). It is the energy, or mOVing prmclple, or
factor that has the power to overcome the
(external) matter. A law of nature is .all actiVIties requite
energy. There is no achievement of the no
extraordinary achievement of the will Without an mtenslficatlon of
3. Most books on tantra deal with it starting from the time that it gained social
acceptance in Hindu society (circa 400 A.D.), in order to make Vedantism, the
religion of the Aryans much older. The fact is that the tantric practices date back :0
the earliest time of India as a chief element of the religions of the Blacks of India
(Dravidians, Austric, etc.). This is, of course, pre-historic to the Nordic Aryans who
had not yet appeared on the historical scene. We must also note, that tantrism as
known to the world, is already a mixture of elements of the Black religions that
originated it, and the Aryan which modified it to harmonize it with their
principles. We thus find it reflecting a male chauvinistic and patriarchal bias by Its
primary concern with the initiation of males, while women are used primarily as their
support. .
4. What can be more pagan than the host of Western irreligious sexual practices;
homosexuality, oral sex, prostitution, pornography, etc?
5. It is a very curious fact that the Je'WS prohibit all kind of work, and pleasurable
"nonreligious" acts on the Sabbath. Yet, sex is not only allowed, but encouraged.
When we note that the sexual engagement is to take place on friday night, ruled by
venus, which is the beginning of the Sabbath, it all fans into place. Of course, Je'WS
will never admit this openly. But as they have adopted many of the esoteric beliefs
and practices of the Blacks of Canaan, we find them reiterating that the Shekinab,
the spiritual power-hovers over the nuptial chamber on the Sabbath.
146
the power of the nervous system
6
, or without intense emotional
pleasure. There is a very important story in one of the chief
scriptures--the RUdrayamala--based on the religion of the Blacks of
India. It tells of how the great yogi Vashista, who was very skilled in
the orthodox teachings of Yoga, who after 6000 - 10,000 years (about
70 - 125 incarnations) of yogic exercises, fasting, and asceticism had
been unable to bring forth his spiritUal power--kundalini--into full
manifestation. He was about to give up and curse the Goddess
declaring that it was all a hoax, when Tara (the Goddess of the
mantra Aum) appeared to him and told him that he could not
manifest the Mother in her full glory because he Was practicing in
the wrong manner. He should go to Mahacina and learn the correct
method. When he got there he found the God Vishnu intoxicated,
and in with a beautiful maiden. Forgetting that it
was the Deity Itself that he was speaking to, Vashista criticized
Vishnu for engaging in practices that went against the "sacred
teachings." Vishnu challenged Vashista to prove how, and why sex
w?S not sacr.ed. was not able to prove his point,
explamed to hIm that during the sexuaJ act, he and his yogini
were IDvolved in intense visualization aimed at preserving the world
from extinction, while the "sexual energy" provided the motive force
to achieve the goal of the visualization. He then initiated Vashista
the great Kula Yoga Ritual of the Blacks of India, thus enabling
him to achieve his goal in bringing forth the Goddess, fully effulgent
as 10,000 suns. This is the basis of the Tantric Yoga System of the
Blacks who gave India, and the world the yogic teachings.
In his book Reflections On the Tantras, Sudhakar
Chattopadhyaya, p. 13, states "Then the sadakha (initiate) should
worshil! the in her (the female partner) private parts
accordmg to the prescnbed manner. The worshipper should then resort
to pranayama (breathing practices) and remain ever calm in mind
thinking that the Mother Goddess is there." Although all teachers of
yoga in the west have remained silent on the subject, all such
procedures as pressing the heels against the pubic area and the
perineum during pranayama (breathing practices), and the Bandbas
are, primarily, measures to help suppress ejaculation. All
pranayamas that have as their objective the raising of the kundalini
must be practiced during the sexual ritual. Most of what appears as
separate practices of yoga (mudras, bhandas, pranayamas, asanas)
6, For this purpose, such hypnagogic/aphrodisiac herbs as Yohimbe, Damiana,
Ginseng, etc. are expertly used.
147
are in reality segregated parts of an integral system. The Aryan
ignorance and contempt for certain aspects of Yoga--a Black:
creation--was the cause of their acts of selection and rejection of
parts from the system that were in harmony with their thinking.
Imagine having functional parts of a television set, but the parts are
not booked up together. This is the state of the world practice of
yoga.
While engaging in sexual intercourse, the couple
concentrates on visualizing a goal, success in the career of the
husband, or the wife, or both, for example. Before and during the
ceremony, judicious use will be made of certain foods and drinks
with aphrodisiac properties in order to realize the greatest ecstasy
possible. The association of the image of the objective with the
sexual ecstasy serves to keep the image constantly in one's
awareness, and endow it with great power to attract to the individual
in an occult manner, the resources to achieve the goal. Do not
pleasurable experiences keep reflecting themselves in our awareness,
motivating us to renew the experience? This is the great secret for
maintaining oneself motivated, which is a major key to success in any
undertaking. It is this principle that advertising experts are using
when they advertise a car with a beautiful half clad woman, or
pictures of political candidates with the word "sex" embedded in such
a manner that it is not visible to normal vision (subliminal
seduction), etc. We "pagans" would rather meditate on transcending
our lower nature and manifest our divinity during sex, than dwell on
the physical sensation of the act, let alone use it to sell candidates,
crackers and cars. Is not the latter truly prostitution . . . of the
spirit? An experience that is so alien to Westerners is the breaking
out of a person having sex (most often the woman) into trance
possession by a deity or an ancestor. Instead of the usual "I love
you," "how sweet you are," etc. the person, now possessed with the
deity engages in psychic healing, prophecy, moral admonitions,
counselling, warnings, giving guidance relating to the meditation
goal, or some heavy theological abstractions. If they only knew who,
in reality, is the pagan.
Once this part of the spirit has been developed through
repetitions of this Kula Yoga Ritual, the initiate finds himself
spontaneously, and readily manifesting ecstasy regarding revelations
that occur to him throughout the normal course of living. This
development accentuates the importance of the two preceding
initiation stages. Had his belief system not changed in the preceding
stage, he would find himself becoming ecstatic about wrong ideas.
148
And if he had not placed himself humbly under his teacher's
guidance in the first stage of initiation he would not have been
receptive to the reformulation of his belief system in stage two. The
result would be, that once he learned how to empower his
imagination through ritual sex and other means of arousing the life
force, he would fmd himself giving power to alI kinds of false beliefs.
The outcome is predictable.
Our spiritual power is defUled in the Kamitic and Black
Indian traditions as an expression of the solar force (Ra and
Kundalini, respectively). And like the solar force it nurtures all that
is within us. It does not discriminate between harmful and beneficial
beliefs. This i:s the chief danger that Kundalini Yogis warn students
in relationship to the arousal of Kundalini. One is going nowhere
spiritually without arousing Ra, and one is courting all kinds of
problems--persistent obsession with false ideas (insanity)--if one
attempts to arouse it without a teacher.
We must take note of the fact that the ritualistic use of sex
is not the only means of arousing one's spiritual power (manifesting
ecstatic trance). It can be done with the mere repetition of words of
power, through the use of drugs (Anamita, Peyote, Marijuana-
called Bhang in India where it is used extensively for this purpose-
etc.), and through the employment of hatha yogic sexual self
stimulation; this is asvini Mudra in which the perineum is contracted
and relaxed throughout the visualization, coordinated with breathing.
This is the muscle that we contract when we want to stop our urine
in mid-stream. It also undergoes automatic contractions during
sexual excitement and orgasm. Achievement of the goal by
meditating with words of power by themselves requires so much
time, and so many meditations that it is not practical for the majority
of people. Yet, when such methods are combined with Kula Yoga,
success is attained in a short time. As for the use of drugs to aid in
the achievement of ecstatic trance, the price of damage to one's
health and social status makes this a poor option. Not only does the
sexual ritual approach leads to a speedier success, it also helps to
emancipate the practitioners from the physical side of sex, as their
attention never dwells on the sexual act itself. For example, the
Kamakhhyatantra instructs" that the practitioner must not allow
himself to lose his semen. Throughout the ritual which usually lasts
for 72 hours, in which the participants must remain in sexual
embrace, they must concentrate on chanting the words of power and
149
perform the dhyana (visualization of the meditation objective)7.
Furthermore, the woman must be seen as the embodiment of the
female aspect of God and the man as the masculine.
Students of Hinduism--the Aryan biased mixture of Indo
European religion with that of the Blacks of India--might protest,
claiming that the extinction of desires and emotions ( asceticism) is
the true means of achieving spiritual liberation. But this is pure
spiritual philosophical and scientific ignorance. Our emotions are
none other than the expression of the activity of our spiritual energy.
Not only is it impossible to extinguish it, but its suppression results in
a diminution of our libido and overall ability to meet the demands of
the world. Physicians are very well aware of the detrimental effects
that suppression of pleasure has upon the endocrine organs,
especially the gonads. In fact, the gonads are the organs represented
by Het-Heru. Her name literally means, House (Het) of Heru (the
libido, erotic force, sexual vitality that supports the will). The proper
care of the gonads (prostate in the man, ovaries in the woman) and
the judicious cultivation of pleasure builds up our libido (the power
behind our will, ambition, psychic power, etc.). Unlike the Aryan
religions, which in typical Sebekian fashion, segregate pleasure, f!om
the divine, Black religions have always understood that SP1rItUal
liberation depends on assigning the proper place to each thing in the
world. The quest for pleasure must not lead us. Pleasurable acts
are to be allowed only after they have been investigated and found to
be in conformity with truth, and always in due measure. Can you
imagine the effect on a people's consciousness and spirituality if
every time .they engaged in sex, their attention 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?
Do you know now why there are so many neuroses and sexual
perversions in western societies? We are not dealing here with
"schools of thought." Our "sexual energy" which is the driving force
for all of our accomplishments--spiritual and mundane--is an
expression of the universal creative power of nature/Gc?
Misunderstand it, misuse it, suppress it if you want. But you will
have no say when it avenges itself on you.
Another important skill that is developed in this stage is the
creative use of the imagination. We have already described its
7. Reflections On the Tantras, Sudhakar Chattopadhyaya, p. 15. Published by
Motilal Bansarsidass, Delhi.
150
function as the coordinator of the shaping forces of the events in our
lives. When we take a belief into a state of trance and elaborate
upon in. our imagination, unknown to us, we are manipulating and
the forces that are responsible for shaping the event.
This takes place regardless of whether the goal is harmful,
undesirable or beneficial to us. The imagination will organize the
powers of the spirit to make the goal a reality. This is one of the
reasons for the work during the preceding stage. If the initiate
increases the creative power of his imaginative faculty without flTst
his belief system with truth (based on the Self as Ausar),
his wayward beliefs will direct his imagination to all sorts of harmful
ends. Take for instance, the persons who believe that the "falling in
love" process is beyond their control (this is one of those myths
created by Set), These people, who are the ones who are vulnerable
!o in?delity. while married, are not aware that it is their self-image
IdentIfied With the person that is the cause of their "falling in love."
If a thlng like this (and there are so many other manifestations) can
happen with the "normal" amount of spiritUal power, imagine what
would happen to individuals with a great deal of spiritUal power but
wrong beliefs. '
, in this stage gives the initiate the ability to
achIeve all mmor undertakmgs, many of which are not so minor
primarily through the use of his ecstatic trance empowered
This is why venus, the planetary correspondence to
Het-Heru IS called the "Cortuna minore." The worst that the
can do is to stop at point in his work. He will eventually
that as he arouses hiS Ra force to greater activity, that it will
begm to reawaken the erroneous beliefs and harmful desires that
were set aside in the Sebek initiation. Unless he moves on to the
next level he will discover that Het-Heru's external beauty concea1s a
most foul internal corruption.
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." The
initiate entered into mediumistic trance, which has the significant
property of silencing thoughts and energies of resistance to change,
and was then presented with a new belief system, calculated to
the false and wayward beliefs in his spirit. But
thiS replacement IS only temporary, for no spiritual growth has yet
taken place. The key to understanding why the lower nature has not
151
been challenged resides in the fact that the three
(spheres 9,8 and 7) are feminine-i.e., receptive to the .arumal spmt.
Their planetary symbols are the moon (Col.d/mOlst), mercury
(Cold/dry) and venus (Cold/moist). The that
share symbolizes that the heat (sexual passion) of the life-force IS
not yet strong enough. The next ?f that correspond to
the spheres wherein the next set of mltlatIons will place are all
hot Heru, 6th sphere, the sun (Hot/dry); Herukhutl, 5th
(Hot/dry); Maat, 4th jupiter .. heat
makes them masculine--unreceptIve to the arumal spmt. For
consciousness to function through them, the libido must be raised.
The key to understanding why spiritual growth has not
taken place, even if there has been a replacement of
negative behavior, is due to the fact that the lD1hate" has not "yet
become "awakened." We must again take note of the coldness of
the three faculties involved, It is no mere metaphor, for as we know,
the body (animal spirit) cools down to allow us to sleep, and heats
up to allow us to awaken. Changes in our behavior can only be
credited toward spiritual growth if we do the work So far
it was done for us by the initiator, while we were m a state of
mediumistic (receptive, hypnotic) trance.
Level 2 Stage Four of Initiation
Ab division of the Spirit, Sphere 6, Hero
The initiation at this stage aims at teaching the initiate to
establish his will as the master of his behavior. It is amazing that so
m ucb ink has flowed in regards to the will, yet so little is known
about it. "Willing" is "an action" of the and of. the
When we will, we are involved in the actIOn of settmg mto mO!Jon
functions of the spirit or the body, from the level of the Self. ActIons
that are set into motion from the level of the person are acts of
desiring, wishing, hoping, etc. Th: fu.ndamental is that
the will originates from the Self which IS unswayed. by emotIons and
sensuousness, while desiring is influenced and dictated by
This is cleverly embedded in the Ausarian story, Auset Wl!h
the deceased Ausar, and conceives Heru. Het-Hem carnes him m
8. As the Self is submerged within, we must go into trance to establish our will. Thus
we can make the needed changes in our behavior patterns. I.e., hypnotherapy, etc.
152
her womb, and gives birth to him
9
It is a grand metaphor for the
union through trance of one's identity with the indwelling Self
(Auset mates with Ausar), and the empowerment of this identity
through the spiritual power intensification rituals in stage 3 (Het
Heru), which gives birth to the personal will (Heru). It is important
to keep in mind that a goal of initiation is to attain to the point
:where one is able to set the socalied subconscious (the spirit) or
mvoluntary functions into motion at will. Not only does the
indwelling intelligence contr01 the "involuntary" functions of the
body? it also controls all phases of our behavior, and is the major
force of everything that happens in our lives. I.e., it
influences the course of our career, marriage, safety, and so on to
destiny. As the chief director of the spirit (subconscious), Ausar,
IS free of emotional influences, so must be the will, which it gives rise
to. This is to say, that the will is the child of the Self, as desire is
born of the person.
. The initiate also learns that the freedom of his personal will
IS not for the purpose of choosing and determining the various
in his life; careers, marriage, etc. Such a concept must
be alarmmg to Westerners (Whites and Blacks!). But Africans have
a long standing tradition of consulting oracles in such matters to
discover if the want is in harmony with the divine will, and if it is
which part of the spirit (as symbolized by a "deity") is in control of
the undertaking. This subject raises the question regarding
predestination in people's lives. As this is a false concept we need
not entertain it. The practice of consulting an oracle to see if the
proposed undertaking is in harmony with the divine will is based on
the fact that, like all intelligent undertakings, all lives are planned.
Do. you plan y,ou undertake something important? Do you
belIeve that your lIfe IS a haphazard, hence, accidental sequence of
events? Where there is no planning, there is no intelligence. The
plan of each person's life is revealed by the second division of their
spirit. This plan and parts of it can be made known through such
oracles as Ifa, Afa, Dilogun, I Ching, the Metu Neter (the oracle
revealed in this book), by initiates who have awakened their 2nd
sphere/Tehuti faculty, and in some cases, by mediums. What then is
the function of the personal Will?
9. II is interesting to note that this is the story upon which EgyptOlOgists base their
allegation Ihat Kamitic people advocated marriages between brothers, and sisters. It
is supposedly proven because Auset and Ausar are sister, and brother.
153
The function of Man's will is to allow him the freedom to
choose between good and evil. What is good, and what is evil? We
go to the Tree of Life for our fust and
manifestation of divinity (sphere 1) IS the umty of all oppoSItes,
which is the good. The lowest manifestation, the is th.e
source of our emotional behavior, which makes our life irrational if
we allowed it control over our lives. This is the evil. Heru's job--the
will--is to keep the lower part of being--emotions and the Sahu-
from directing our lives, in deference to the higher.
Beyond the importance of insuring that all of our
undertakings are in harmony with each the, use of. oracles
involves a set of one of the most important rItuals m our lives. In
many cases we will find that the direction of, the is at odds
with our desires and conditionings. Complymg WIth the oracular
pronouncement in most such cases inv?lves individual in ,a
pitched battle against the lower part of bemg. This IS the manner. m
which the Deities--metaphysical intelligences--reveal to us which
conditionings are to be overcome in to. a specific
undertaking. I.e., we are informed of the SPICltUal significance of a
specific worldly undertaking. A be told by the oracle
that in order to succeed in the marriage, rituals must be done to
Sebek. It means that this person's marriage is a vehicle for. the
development of this spiritual faculty. A set of key oracular readmgs
serves to map out a fully personalized spiritual curriculum for. the
individual while the success in carrying out the directions prOVIdes
an objecdve way of measuring the degree of spiritUal
Anyone who has tried to measure .and accurately his/her
spiritual progress will be able to appreaate thiS fully.
. The ecstatic trance rituals performed in the preceding stage,
and certain breathing practices introduced in this stage, result in the
"awakening" of the initiate. A chief distinction ?etween the of
sleep, and wakefulness, is that in sleep our Will does not funchon,
while it does when we are awake. And since most people are for the
most. part unable to successfully use their a:e
concluding that they are not fully awake durmg waking state:
A "waking trance" induction method is at .this
stage. It is based on a special way of breathing that IS charactenzed
by the decrease of the rate of breathing and of the
volume of air breathed in. This method of breathing, whIch IS called
Dhumo or Gtummo (Fire breathing) leads to a state of wakefulness
that is many times more intense than "normal." The waking trance
154
(opposite to mediumistic/hypnotic) is the subject of one of the
greatest books ever to come out of Kamit. Known as the "Egyptian
Book of the Dead, a name given it by Arab grave robbers because
they found copies of the book buried with the corpses, it is really the,
Pert em Hero (book of Becoming Awake; "Pert em" means
"Becoming,II and "Heru," which means "day," "sun," and by extension,
"the day consciousness (wakefulness)." In this state of trance, the
senses are fully asleep. There is little, to no awareness of the
externaJ world or the body, while the person is in a state of full
mental wakefulness.
The wakefulness enables the meditator to see the
falsehoods and contradictions in the beliefs that were cultivated in
the early part of life.
Related to the initiation at this stage is the beginning of a
spiritual responsibility that serves as the determinant of the
effectuation of spiritUal growth. In other words, when do we know
that the living of truth has led to spiritual growth? Can you say that
growth takes place when the observance of a virtue does not involve
a .While exercising at a heart rate of 140 beats per
mmute Signals Improvement for someone whose peak: exercising rate
was lower, it does not for someone already there or beyond.
Similarly, spiritual growth only takes place when we are challenged
to embrace a truth or directive of the oracle (the wisdom part of our
spirit) and it runs into opposition from our conditioning. Your mind
is set on doing something, and the oracle or spiritual law reveals to
you that you will achieve your goal at the expense of someone else.
Doing the right thing will--from the narrow view--cause you losses.
These types of scenarios which are called "crossroad" situations have
. . ,
given flse to the belief that the best place to make offerings and do
rituals are at crossroads .
Success in the living of truth at such crucial moments is
made possible by the Heru/sexual power that is generated in the
(house/Het of sex/Heru) and a great meditation system
entItled Men Ab em Aungkh em Maat. We will detail it in future
chapters.
In conclusion it must be noted that the opposition to the
living of truth by our conditionings demands that we summon extra
spiritUal power. Spiritual power, kundalini, Ra can only be aroused
to its greatest heights by the genuine challenges in life. Thus, it
takes power to get power. It is hoped that the reader will begin to
understand that discipline cannot be achieved by meditating on the
155
abstraction "discipline." All sermons to such effects or hypnotic
autosuggestions like "I am disciplined," etc. must fail.
Levell - Stage 5 of Initiation
The Ab division or the Spirit, the 5th Spbere, Herukbuti
Herukhuti is the dispenser of divine justice. It is the faculty
that protects us from our enemies. It is the spiritual mechanism
behind our physical and spiritual immunityl0, and our ability to
overcome the resistances of the physical environment.
In the same manner that our physical immunity cannot
protect us if we violate the laws of our body (eat incorrectly, indulge
in excesses, etc.), this part of our spirit cannot protect us from the
injustices of others and from psychic invasion if we violate its law.
In conformity with the law that you reap what you sow, the
initiate at this stage meditates on being just with others, and makes a
commitment to confess to his peers and kin (not enemies) any
injustice that has been done to another. The spiritUal strength that
-lllUSt-be---raised to carry this out awakens this faculty to its role of
providing psychical protection. If only the major political and
religious leaders of nations were to know the reality behind the
"justice." Can you see how much the knowledge of the deflDJtlOD,
but not the reality itself is costing us? Can you imagine what would
happen to an oppressor if all the individuals in a nation of oppressed
people got together and made a commitment to give justic: to
everyone, as well as a commitment to confess all transgressIons
against each other? Did the thought heat you up? If it did,
congratulations. You have just verified for yourself the basis of the
Ra ritual system of Kamit and the Kundalini Yoga of the
Dravidiansl1.
But where would one find the strength to live up to the
demands of this sphere? We must once more draw upon the fad
that our Se1fthe indwelling inte1ligence at the center of our being-is
not swayed by emotions. The ability to carry out the demands of this
sphere is merely a natural outgrowth of identifying with Ausar.
What about the fear (the Pachad that Jewish kabalism attaches to
this sphere) that one must surely suffer in this situation? Once more
again we must realize that identification with Ausar (Kelber)
10. As tbe faculty of spiritual immunity. Herukhuti protects us against psycbic attack
(witcbcraft, dark deceased beings. etc.)
11. Psychic heat tbus raised is called Tapas in the yogic system.
156
the realization that the spirit is essentially unconditioned.
to that we are free to revert to the original state of our
spud m which there are no predetermined inclinations or response
patterns.
Level 2 Stage 6 of Initiation
The Ab division of the Spirit, Sphere 4, Maat
In an earlier chapter we saw that as the functional needs of
the are the cycles of food, water, oxygen, etc,-
the eXIstence of different types of beings is required. If anyone of
them were to "evolve" from their station and function the world
would t? function. What would make food if were to
ev?lve mto How would plants make protein if the nitrogen
bactena were to evolve into some higher form of life? It is
time to the of the "inter-species evolutionary theory,"
whose mam functIon IS to serve racist policies. In the same manner
that the various cells in our body have been made with different
degrees structur.a1 and functional complexity in order to carry out
the functIons specific to them, so are the various creatures in the
world. As much as some people may want to trace their ancestry to
cockroaches or apes, the fact is that creatures do not evolve
(progress) above their appointed function in the cycles that sustain
earthly life--unlike obsequious civil servants--to become other types
of creatures. When of evolution, we are referring
to the graduated commg mto bemg of the hierarchy of faculties of
the individual or the species.
Similarly, the human kingdom is made up of different raciaJ
temperaments. Each one is to make its contribution to the
unfoldment of the divine drama. The lesson that the initiate has to
learn here is that while his personality or that of his group might be
"watery," he must share with, and let the "fiery" type live. This is not
to say that one must acquiesce in evil or sleep in bed with the
"enemy." Fire cannot mix with water, but they must both recognize
that the whole, and therefore theirselves cannot exist without each
other.
. For many people, the oppressed especially, this is more
difficult to carry out than the initiation demands of the preceding
stage.. Some people would sooner kill themselves than, recognize a
place m the sC,heme of things fOf their enemies and oppressors.
Once more agam, we see how the genuine living situation demands
157
that the initiate summon a great deal of power in order to carry out
the laws of the initiation. In each of the three last initiations we can
see that there is a progressive moving away from an identification
with our natal personality and earlier behavior
We must also appreciate the fact, that unlike all other spmtual
traditions and scriptures, this Tree of Life based initiation system
lays down a careful, graduated set of challenges. It is at the fourth
sphere (stage 6 of initiation) that the is to the
other cheek." Christianity and many splntual traditiOns do VIOlence
to people by making spiritual demands that have not been properly
prepared for. Once you analyze the you will the
various virtues require different levels of mtellectual abilil1es and
spiritual power. .
The planetary correspondence of the sphere, IS
Jupiter, which astrologers tell us is the major
success). It comes not simply from the act of shanng (gIVlDg,
therefore receiving), but from the spiritual power by the
ability to forgive and to w,ith on:'s "enemies." . s:gn
--this-power is fu1ly developed IS given eVIdence by the __
to maintain a sense Qf joy and optimism in the face of oppOSitIOn-
even when facing death. Woe unto him who fails to realize that this
is the greatest "occult secret" for generating the spiritUal power to
achieve earthly objectives.
Level 3 Stage 7 of Initiation
The Sbekem Division of the Spirit, Sphere 3, Seker
This is the first of three initiation stages that involve a total
break with worldly interests. We must never lose sis?t of the
that such an attitude to life, with proper understandmg, and life
force generation rituals serve to increase the spiritual power to its
highest levels of manifestation. This individual has gone
through initiations that have. revealed .
increases in direct relationship to the mdiVldual s livmg of truth m
genuine life situations (at the crossroads), and not from the mer.e
performance of spiritUal exercises (meditation, rituals, etc.) .. As
sphere is the center of the 50 sound units of power that are the basIS
of all physical manifestations, we must realIZe that they be
utilized for purposes that are predominantly personal.
4th stage of initiation (sphere 6) it was said that the objectIves m
Man's life are indicated by the oracular (2nd sphere) faculty. One of
the results of the practice of consulting oracles is the unification our
158
with the Divine historical plan. When we get a reading
mdicatmg, for example, that the success of our marriage depends on
the development of our spiritual faculty represented by the Deity
Sebek12, success in the undertaking goes beyond the marriage itself.
In the same way that the "normal" Sebek talents (communications
skills, etc.) are now available for other areas of life so are the
powers of the deity developed in the course the ritual.
The difference is that we must use these powers for the benefit of
the world.
The ecstasy that must be cultivated at this sphere is not for
the mundane objective, but for manifesting the personalities of the
and their powers in our life for the benefit of the world. For
this to be, we must "die" to the personal mundane goals. The world
to wonders and pleasures for us. Our pleasure is in
manifestmg the likeness of God in whose image we have been made.
it is said that Seker is the God of the dead, a double sense is
mtended. The "dead" are both the deceased and the initiates who
have died to the interests and pleasures of the world
13
This is easy
to understand when we keep in mind that the initiate is here trading
offearthly pleasures for divine power.
Level 3 Stage 8 of Initiation, The Khu Division of the Spirit,
Spbere 2, Tehuti
Earlier it was said that Man's will must be directed by God.
Up to this point this was achieved through the use of oracles, which
are means of communicating with the spiritual facu1ty of the second
sphere--Tehuti. In this stage of the initiation, the person learns how
to the. thinking. in order to allow this faculty to
manifest. Its OmnISCience. One of the most important
this initiation is the ability to intuit
what diVine mtelbgences--Dethesare responsible for the various
in the world. This is the kernel of the true meaning of
Wisdom. In other words, the initiate becomes a Sage, i.e., a living
12. This might be phrased in another tradition as success will come from making
sacrifices to Deity X.
13. We must distinguish "the dead" when referring to Seker, as opposed to when
referring to Anpu (a fonn of Sebek)-so called Anubis-as "guide to the dead. In
this sense, "the dead" refers to trance mediums. We will explain this in the chapters
on meditation.
159
oracle. These are the individuals that authored the great oracles that
are now in the world.
Level 3 Stage 9 of Initiation, Tbe Ba Division of tbe Spirit, Sphere
1, Ausar
Here the initiate experiences that her Self is the On: ,and
only Self dwelling in all in/as the T?us all
are transcended and unity WIth all creatures IS achieved. The lDltlate
becomes an Ausar. The greatest challenge for the initiate here is to
refrain from taking sides in the seeming conflicts of !He: . All
adversities exist for the sake of making demands upon the mdiVidual
, to reach into the depths of his spirit to awaken the spiritual power to
overcome them. One cannot push--exert force--if there is no
opposition. There can be no manifestation of spiritual power
without adversity. All is peace--Hetep.
Level 4 Stage 10 or Initiation, Body and Spirit Transcended, 0,
-Amea.-N-
u
---------
Here it is finally realized that all that has been transcended
was made possible by the fact that the energy/matter that up
our spirit is essentially unconditioned and unformed, otherwtse the
transcendence could not have taken place. This is the realization of
"Sunyatta (the Void)" of Buddhism. It
aspect of God-in the Kamitic tradition. RltUaliSlically, lDll1ate
becomes established in the ability to still all thought actiVity, and
raise consciousness beyond the spirit even (remember that the Ba-
the spiritual vehicle of the 1st sphere--is the of
Man's spirit). Now that Man's consciousness IS m the Subjective
Realm, and there are no things to occupy consciousness, the can
only be conscious of being aware It an
immaterial reality. In the Kamltlc tradition thIS IS symbobzed as the
God Amen." The Jewish kabala calls it Ain, the "negative existence,"
160
ChapteT 12
MEDITATION AND RlnJAL
The Means or Realizing Spiritual Growth
The Principles of Meditation
In chapters 9 and 10, we learned that the goal of initiation is
the liberation of the Self by raising consciousness from below the
faculty of the 6th sphere (Ab division of the spirit) to the highest
part of being, the development and right use of the "personal will,"
and the raising of the spiritual force to the level of being able to
affect physical phenomena. Meditation is a catch word for the set of
practices to the realization of these ends.
The Fundamental Components of Man's Being
In the past two chapters, we saw that spiritUal development
aims at allowing the indwelling intelligence that directs our
involuntary mental and physiological functions to extend its sphere
of operation to the social events in our lives (career, marriage,
education, performances, etc.). The benefits to our lives can be
appreciated when we consider the omniscience that the indwelling
intelligence shows that it possesses in its handling of the infmite
complexity of our physiological processes, What then can we expect
from its handling of the affairs of our lives, which are simpler?
The comprehension of the processes of meditation and
ritual as means of extending the operation of the indwelling
intelligence to the external part of our lives depends on a clear
understanding of the fundamental components of Man's being.
1. We are all aware of the fact that the major part of our
physiological and mental processes occur independently of
our will. This automaton or spirit or life-force, which has
been mislabelled "the subconscious mind"! provides the
matrices or molds or "programs" that guide the physical
functions of our bodies and events in the world. It is
important to realize that this principle is not conscious, nor
1. If the mind is the conscious faculty (an incorrect definition, by the way), hO'lV can
there be a consciousness below consciousness?
161
does it initiate or program its activities. Its direction and
programming are the property of they indwelling
intelligence. Health, success and happiness are the results
of the direction of the life-force by the true Self, which
bases its functions on divine ( cosmogonical) law.
Unfortunately, the spirit is also receptive to man's will,
which is, as we know, nowhere as wise or capable as the
indwelling intelligence. It is also receptive to the ideas we
assimilate and to the impressions streaming in from our
blood stream and the external environment (colors, odors,
shapes, electromagnetic currents, etc.). As the influence
that these agents exert upon the spirit are not ordered by
laws, as it is with the indwelling intelligence, their
influences, if unchecked, create illness, unhappiness and
failure.
2. The second major component of our being is the inner intelligence
and source of consciousness. It is Ausar, the fKst sphere,
our Self, which from here on, will at times be. referred to as
___m our "true self' - although _____
3. The third major component of our being is the outer intelligence
andfocal point of externalized consciousness. It is Heru, the
sixth sphere, our will, that is in charge of our voluntary
mental and physical actions. It is the external point where
consciousness grasps (perceives) and manipulates objective
reality.
4. The fourth major component of our being is the faculty that
houses the spiritual matrices that govern the conception of
the events of the physical body and environment. This is
Auset, the ninth sphere. This is one of the reasons why she
is called the Mother of all living things.
Stages in the Process of Meditation
We have seen that if the Self-the indwelling intelligence-is
unobstructed it will maintain the physical organism in good health
and extend its functions to running the social aspects of our lives as
well. The first source of interference to it comes from the failure to
regulate the emotional and sensual activities of the animal part of
the spirit. The second source of interference originates from our
will when it is directed by our earth1y education as opposed to our
inner intelligence. These interferences, which cause physical and
social disharmony are symbolized in the Ausarian metaphorein as
162
the usurpation of the kingdom by Set, and the stalemate (failure) of
Heru's battle with Set, respectively. The essence of meditation and
ritual then, lies in the harmonization of the will with the inner
intelligence. This is symbolized as Ausar and Auset giving birth to
Hero, and the latter directed to victory by the mouthpiece of
Ausar. The function of the will, therefore, is to check the influences
of the parts of the spirit, to enable the Self to direct the spirit
according to the cosmogonical ( divine) law and order
(TehutijMaat).
The Process or Meditation
Thus far we have been speaking of an indwelling
intelligence that is in charge of directing all of the involuntary mental
and physiological functions. We have been saying that it is our true
self. And you may have been wondering, quite correctly, why then
you have not been able to "sense," to "feel" or to be conscious in
some form of the existence of this intelligence. The answer is a
simple one. Consciousness resembles a stream of light, in that it has
a source of origin (inner), a path of propagation and a point where it
makes contact (outer) with, and grasps tbe objects of perception. In
our habitual mode of consciousness, whether we are dreaming or are
awake, our consciousness is mostly "focused" at the point of contact
with the objects of perception. You wiJj recall, however, that there
are times when as a result of being so absorbed in your thoughts, you
find that your awareness of yourself, your surroundings and your
thoughts are just returning to you from a moment in which you are
at.a lost for what you were thinking about. Some people call this
bemg "spaced out," "absent minded," etc. What has really taken
place? At such moments the focal point of consciousness has been
from the external point where it grasps objects (thoughts,
feehngs, the external environment), and it has been returned to its
source within our being. Because of the immateriality of the Self
and the manner in which the consciousness was withdrawn to it
during such spontaneous occurrences, it is not possible to
insperience the indwelling intelligence. Tbe result is that we are only
?f .forms that consciousness perceives (our thoughts,
feelmgs whIch we sum up as our persons, the environment, etc.), and
not of the source of consciousness-that wbich is consciousness itself.
The ultimate and highest aim of meditation is therefore the
. , ,
WIthdrawal of the focus of consciousness from the objects of
perception-the goal of consciousness-and its return to its source.
163
When this is realized, we have no consciousness of objects (our
thoughts, feelings, body and the environment). Freed from objects of
consciousness, we aTe conscious only of being conscious. It is then
that we are able to "sense," "feel" or insperience our inner true self.
We will have much to say about this. We must fIrst examine all of
the possible manners in which consciousness can be altered.
The "normal" waking state is characterized by the tendency
of the will to impose itself over the mental functions and its
command over the voluntary physical functions. In this state the will
is primarily engaged in determining what ideas should be associated
according to the sense of logic and reference to the person's belief
system, and what actions are to be allowed in the person's life.
The "normal" dreaming state is characterized by the
dormancy of the will, which gives the spirit full control over the body
and thought associations. The spirit's activities are of course
determined by its programs, the condition of the blood,
environmental influences, etc.
In both states, the "normal" waking and dreaming, the focus
person takes on the full characteristics of the elements of the
in question. Because the spirit, and not the will, is
directmg voluntary physical vehicle during this state,
possessed mdiVIduals experience either a diminution or
enhancement of their physical capabilities. Its full concentration on
an idea, e.g., a virtue, which in turn directs its activities, is called an
"obsession." This form of at-onement of our focus of consciousness
with objects of perception is called in the Yogic system Samprajnala
Samadhi (Samadhi = full concentration; Samprajnata = object of
consciousness). Although it is very powerful and useful, it does not
confer wisdom and Self knowledge, and when not directed by a wise
teacher, it can lead to deep spiritUal bondage. In fact, it is the
mechanism that binds us (as the One Self) to one of the seven
personality types. Although we are all the same one SeH. we are
each born in Samprajnata Samadhi (possessed) by one of the seven
personality types modified by individuated physical circumstances.
The waking trance is a state of inner hyperwakefulness, and
it exhibits two modalities. The first of these is similar to the
of consciousness is located in the external, lower part of being"'-c., ... ___--IIIi'___"normal" waking state, with the differences that its degree of
characteristic, that they both
distractibility or the shortness of the concentration span. The
inability to keep the attention on one object or train of thOUght for
very long, during "normal" waking and dreaming is very well known.
Mediumistic or hypnotic (dream) trance, a state of
meditation, is very much like the "normal" dream state with the
fundamental difference that consciousness is fully undistracted. It
becomes totally focused on an object or stream of thoughts. This
hyperconcentrated state of the focus of consciousness is the key to
impressing upon the spirit the programs that will determine its
activities. For example, a thought to heal ourselves, expressed in the
"normal" waking or dream states will fail simply because it was not
held long enough in the sphere of awareness. In the mediumistic
trance it can be held long enough to be strongly impressed upon the
spirit. There are, of course, other variables to this procedure which
will be considered in the later chapters on meditation. As the will is
dormant, the contents of the awareness and the behavior of the
person are directed by the spirit's program or by whatever else is
influencing its activities (environmental forces, the will of the
initiator, the hypnotist, contents of the blood, etc.). The full
concentration of the focus of consciousness on a personality
archetype (a deity) or a fragment of a personality (a "spirit,"
"demon," etc.) is known as "possession," as the behavior of the
164
wakefulness is greater, it is confined to the mental sphere (the
body is partially or fully asleep), and the focus
of consciousness IS fully concentrated on its objective. In the second
of these modalities, the focus of consciousness is withdrawn from the
objects of consciousness and returned to the source of
consciousness-the indwelling intelligence. Here, the Self, which is
immaterial, beholds itself; consciousness grasps consciousness. The
yogic tradition calls it AsampTajnata Samadhi; At-onement of the
focus of consciousness (Samadhi) without objects in the sphere of
awareness. In his Yoga Sutras, Patanjali defmes yoga as follows:
''Yoga (union) is attained from the inhibition of the mental
energy/matteT (cilla). Then the Seer;$ clothed in his essential nature."
things that are united (yoked, yoga), a question that has plagued
YOgIs for the longest, are the focus of consciousness and the source of
. . The of the mental energy/matter (citta
IS aUamed by the deactivation of the will (ignoring of
thoughts, lettmg them come and go without expressing interest in
them or directing them). When this happens during the
hyperwakeful state of waking trance, there comes a point where the
of awareness becomes free of thoughts, allowing the
conscIOusness to "sense" "That" which is conscious. When this
happens during the "normal" waking or dream states, it leads to the
non-REM (non-rapid eye movement) state. This is why we do not
165
achieve consciousness of Self when we "space out" or enter into non
REM during sleep. It must be clear to the reader that our
dreamming, and non-REM experience are not confmed to
In fact, the thought drift activity that we experience dunng. t?e
waking state is in reality a different degree of the dream actiVIty
during sleep. The key, therefore, to attaining to the point of
insperiencing, II feeling" our Self as the indwelling. intelligence, as
"that which is conscious" depends on the full awakenmg of ourselves,
and the inhibition of the will's function of grasping and directing
thoughts. This is the theme, incidentally, of the oldest religious text
in the world. The Pert Em He," (Coming Forth By Day
(Awakened, which is known, incorrectly, as the Egyptian Book of
the Dead. This latter name originated from the Arab grave robbers
who flIst discovered copies of it buried with the deceased.
The Components or a Meditation
Since the essential objectives of meditation--the raising of
consciousness and the supporting of the will--depend on the raising
of spiritual power there are certain health that be
observed before undertaking a course of meditation. These aun at
the life-force (Ra, Kundalini): purifying its channels, equilibrating its
modalities, nourishing it and optimiZing the body's ability to
Tension impedes meditation by blocking the flow of the Ra (Life)
force. These involve special dietary observances, yogic exercises,
breathing practices, living in harmony with the cycles of body,
etc. The principle involved is no different from the preparation for
an athletic contest.
The first set of meditations (9th sphere) involves going into
a mediumistic trance with the objective of identifying with Aus8r, for
it is only through this action that we can lay the foundation for
transcending our conditionings. We have already seen the
importance of this procedure.
The second set of meditations (8th sphere) involves going
into mediumistic trance with the beliefs that are to replace those
incorrect beliefs that may block the way to achieving our goal. It is
here that we 1I0pen the Way" to allow the indwelling intelligence to
extend its functions beyond the internal mental and physiological
functions to the social aspects of our lives.
166
The third set of meditations (7th sphere) involves going into
mediumistic trance with the image of our person as the deity
governing the situation achieving and enjoying the goal that we are
seeking.
. fourth .set of meditations (6th sphere) aims at going
mto waking trance m order to oppose the conditionings that are
opposed to the goal that we are seeking to achieve. We may fmd it
necessary to repeat the first set of meditations once more again.
The reason for this will be given later.
. The futh set of meditations (5th sphere) aims at going into
waking trance to protect one's goal from outside obstructions. This
is achieved by making a commitment to achieving one's goal without
transgressions against others, or by being willing to face the
consequences amongst our peers if this has been done.
The sixth set of meditations (4th sphere) aims at going into
waking trance with the commitments to share the fruits of our
accomplishments with others, regardless of our differences from
them, and to maintain optimism in the face of "setbacks" and
difficulties. It is here that the mundane goal is achieved. As it is
said, "It was done in 6 days, and on the 7th, He rested."
But in reality, it is not time to rest. During the fust set of
meditations, we invoked the spiritual powers for the sake of our
mundane objectives. It is now time to realize that the demands of
earthly life exist for the sake of forcing Man to develop his spiritUal
powers.
The seventh set of meditations (sphere 3) aims at
developing our spiritual power to the highest level that we are
capable.
T.he set of meditations (2nd sphere) aims at intuiting
the true slgmficance of the mundane objective that we achieved at
the 6th stage.
The ninth set of meditations (1st sphere) aims at fusing the
realizations of the past meditations into the realization of our Self as
Ausar.
.. The tenth set of meditations (0 above the Tree) aims at
reahzmg that the success of the meditations--fundamentally involving
manipulations of our spirit-is due to the fact that our spirit is
essentially unconditioned ("no things").
These ten components of a meditation are the substance of
the traditional Kabalistical statement to the effect that all ten
spheres or Deities must contribute to all of our undertakings in
order for them to be of spiritual significance to us.
167
The Importance or Trance
We have seen that trance is an essential component of
spiritual transcendence. The possession of the ability to go into
trance at will, and to function in the state is a skill that all people
must possess. Many people are now experimenting with so-called
techniques of accelerated learning, which when understood are all
based on the induction of a mild state of trance. They have
discovered that by studying in a mild state of trance, learning can be
sped up 2 to 50 times. The political, economic and military
significance of this has not been lost to many nations that are
secretly funding the development of these educational techniques.
Imagine turning out a 20 year old Ph.D. in the most advanced
concepts of nuclear physics, who at 30 would have the education and
experience of a 60 year old. Incidentally, it was through the use of
such "super" or "accelerated" learning techniques, and more, that
enabled the ancient Black nations to forge in civilization, way ahead
of the Western, and Eastern nations
2

The studious reader would have noticed that the segregative
functions of the left side of the brain correspond to spheres 2, 5 and
8, while the integrative functions of the right side of the brain
correspond to spheres 3, 4 and 7. Sphere 9 unifies 7 and 8; 6 unifies
4 and 5, and 1 unifies 2 and 3
3
, The 6th sphere also unifies all
spheres of the Tree. Of greatest importance to us at this point is
the fact that while the left hemisphere of the brain is more
concerned with the extroversion of consciousness, the right
hemisphere is the introverter. Meditation, which is a process of
introversion, relies heavily, then, on things that stimulate the right
hemisphere to greater activity and deactivate the left hemisphere.
This is achieved by concentrating on images and sensations, which
are processed by the right side of the brain, while engaging the left
side with the chanting of words of power. Since the left side of the
brain deals with verbal thinking, it can be deactivated by engaging it
with words of power, because the latter lack meaning (they are
power holders, and not message holders). Repeating the word,
prevents the process of verbal thinking which depends on the
2. Contemporary Black nations have faIJen behind because they have been subjected
to unrelenting warfare from the North for the past 4000 years, as well as the Western
invention of that most Sebekian of tools,-money.
3. In reality, spheres one to three work out of a unified brain state.
168
. stringing together of different words. In addition to this, the word of
power contributes to the realization of the meditation objective.
The failure to understand this principle has been the cause
for one of the greatest stigmas placed upon Black people for
thousands of years. The use of images in thinking and meditating, in
order to exalt the functions of the right side of the brain and thus
introvert consciousness to bring aboUt" trance, is the basis of the
religious use of "idols" and hieroglyphs. It is the reason Kamit
(ancient Egypt) never abandoned the use of hieroglyphs for its
religious and literary writings, while all of its civil records
(inventories, bills, contracts, etc.) were written in phonetic script
(hieratic and demotic). The well known concept that a picture is
worth a thousand words is an allusion to the synthetical power of
pictorial symbols. It is because of this that the kamitic initiates
called the hieroglyphic script the "Sesh Metut Netett (Sacred
Writing). Its sacredness is due to its use in meditation and ritual. H
for example, I want to heal myself through meditation, instead of
going into trance with a thOUght such as "I am Ausar, the power to
h ~ ~ a J myself," I can chant the heka of Ausar "Aung, tI while visualizing
my person holding a Vas staff (see Appendix A), which symbolizes
well being and happiness. The string of meaningful words in the flrst
example stimulates the left side of the brain, which by its very nature
fights the internalization of consciousness. In the latter example, the
right side of the brain is stimulated, therefore taking consciousness
into the deeper recesses of consciousness, wherein reside the
shaping forces of our behavior and physiological functions. This
special use of the hieroglyphs has escaped all Egyptologists who have
treated hieroglyphs in the only way that their limited understanding
has allowed them. Westerners, who cannot help interpreting the
Kamitic hieroglyphic script on the basis of their use of language, can
do no better than to make the racist daim that it represents a
primitive form of writingt. The hieroglyphic script is made up of 1)
a set of alphabetical symbols representing vowels and consonants. 2)
a set of non-alphabetical symbols that have been all lumped
indiscriminately into a dass Egyptologists call "determinatives"
(some indicate that the word represents a deity, others, a person,
etc.). While some of these symbols dearly function in this capacity,
many of them are parts of what can be called the Kamide right side
4. This is not a strong charge since Western scholars know very wen that the
Kamitians invented the script in use by the West. Do they call themselves primitive
for not having even invented a script of their own?
169
of the brain symbol set. With the use of these symbols, which I have
compiled and explained in Appendix A, all ideas that can be put
into words for meditation purposes can instead be expressed
pictorially, i.e., acted out in the spirit. Not only does this facilitate
meditation, it eventually helps to unify the thinking of the initiate by
providing him with a wealth of synthetical symbols for the use of his
fourth sphere faculty. This esoteric or symbolic function of
hieroglyphs is under the dominion of the Goddess of wisdom Seshat
(also Seshait), also known as Sefkhit Aubut(related to the seven
"liberal arts"), a female aspect of Tehuti. Tyros in Kamitic
esotericism will be able to see the connection to "magic."
170
Chapter 13
Levell, First Three Stages of the Meditation Process
Care of the Life-force
As the raising of our consciousness to the higher parts of
the spirit and the achievement of our will cannot take place without
a care of the life-force is the most important
prelimmary requrrement to success in life and meditation. It is this
force that is the energetic and substantive basis from which our
physical bodies and higher parts of our spirit are made. It is also the
basis of our metaphysical faculties that we call "deities." These are
the spiritual complexes that are in charge of the operation of the
of physiological and mental functions. Het-Heru, for example,
18 10 charge of the gonadal, gestational, artistic, imaginative
functions, and so on; Sebek is in charge of the cerebro-spinal,
verbalizing, sequential logical functions, and so on. It is for this
reason that the life-force was called by the Kamitians Ra, the "father
of the--Uods and of all things." It is not "the sun god," it is the
solar force, which is the substantive and energetic basis of all things
on earth1. While the Kamitians knew this fact over 6000 years ago,
Western scientists have just recognized it in the past 100 years.
The observances that must be upheld to keep our life-force
strong involve proper diet, conservation, moderation in our activities
and physical work, sex, eating, etc.), and living in harmony
WIth the cycles and modalities of this life-force. .
The Four Principles Underlying the Process of Meditation
The Fundamental Principles of Meditation
1. Levell of meditation, which is carried out in three stages (spheres
9 - 1), aims. at a) positioning the Self (the inner guiding intelligence
of our bemg) as the performer of the meditation and the
undertaking, in place of our person. It is important to realize that
our person is a limited, conditioned and deftned entity-Le., it is
1. Ultimately, food is transfonned sunlight. Plants absorb it through their
chlorophyll, and transfonn it into all of the substantive, and energetic material of the
animal kingdom.
171
composed of a portfolio of capabilities, incapabilities, sensual and
emotional orientations. As such, it is not capable of functioning
outside of its portfolio. A martial personality cannot achieve a goal
that requires m e r c u r i ~ or venusian talents, but our Self-the
indwelling intelligence guiding all of our spiritual (subconscious) and
physiological activities can.
It must be realized that we are not merely positioning our
Self as the executor of the meditation. Ultimately all meditations
have as their purpose the realization of our true Self-Ausar, the
inner guiding intelligence-as our identity. It is this that is meant by
the archaic phrases., "achieving spiritual liberation," "attaining to
nirvana," "Yoga is the union of the self (they mean person) with
God," and so on. These nominal defInitions, however, do not work
for the student. What are needed are procedural defmitions. To
wit: Meditation has as its purpose, the uniting (yoga) of the will of
the individual (Heru) with the indwelling intelligence (Ausar/Self) ,
which is responsible for directing and unifying all physiological and
spiritual functions. This union enables the individual's conscious
needs-what is willed (for health, wealth, security, marital success,
wisdom, etc.)- to be accepted and carried out by the indwelling
intelligence
2
This inner intelligence is always ready to do so, but the
union between it and the personal will is interfered with, in most
cases, by the set of disunited, conflicting, and contradictory ideas
(the person/Set) that make up the belief systems guiding the actions
of people.
2. Level 2 of Meditation, which is carried out in three stages
(spheres 6-4), corresponds to the exertion of our will to establish the
domination of the law of God-Cosmology, Maat Tehuti-over our
thinking, feelings and actions. It is the living of this law that gives
substance to our identifIcation with Ausar as our Self. What are the
"laws," or shaping forces, that govern your personality? Are they not
a set of "I can do so and so," "I can't do so and so," "I like or don't
like so and so, hence I do it or don't," and so on? What would
happen if the indwelling intelligence running your body functioned in
such a manner? "Well today I don't feel like directing the
manufacturing of blood sugar, and I will not detoxify the body. I
don't like doing that kind of work. It is so repugnant, etc." Shall we
not thank God that it functions according to divine law? Yet, what it
2. In the metaphorein of Ausar, this corresponds to the making of Heru king of the
world of the living, and Ausar, king of tbe underworld, as well as the resuscitation of
the lalter by the fonner.
172
does for your body and "subconscious mental activities" it can do for
your marriage, career, etc. But it is not a simple process of
imagining what you want with a strong desire. You must identify
yourself as the indwelling intelligence, which is to think, feel and live
according to divine law (Maat and Tehuti).
3. Level 3 of meditation, which is carried out in three stages (spheres
3 - 1), corresponds to the ability to utilize the divine powers, and
omniscience of the spirit as a result of having established the law of
God as the guide for living. It is important to distinguish these
powers from those obtained through the "occult" ( subtle physics) use
of herbs, gems, blood, and so on. While the latter functions through
the lower part of the spirit, requiring no spiritual transformation in
the practitioner, the powers of the higher parts of the spirit (spheres
1-3) work primarily through divine law and words of power.
4. Level 4 of meditation corresponds to the realization that as our
Self is inseparable from God, and shares in the same qualities of
God, it is God that is ultimately responsible for all of the good things
in our lives.
The 10 Stages of the Meditation Process
We will illustrate the meditation process with two scenarios.
In the first, we have a woman who is having difficulties with her
reproductive organs, and as a result, cannot become pregnant. All
medications (allopathit; homeopathit; acupuncture, etc.) have failed.
She consulted the oracle in the latter part of this book and was told
that Het-Heru, the venusian deity will help her. The reason for this
reading is that she has been too "hot" in her daily activities. The
"fire" generated by the intensity with which she carries out her job
(she is a boss lady), and the sharpness with which she deals with her
subordinates are taking a toll on a reproductive system that was
already congenitally weak, and harmed by earlier abortions. In the
second scenario, we have a man who was told by the oracles that his
career will be advanced by Maar. He carne to the diviner because he
could not understand how and why his acquaintances with
significantly less talent, were steadily making progress, while he was
stagnating, in spite of well planned and calculated career moves.
Maat's prosperity generating force was choked off in his life because
he failed to share with others. He was always too busy trying to
make a buck, and would not make time to give some of his skills to
his community. Although he was a devout church goer, his constant
worrying over his fInancial situation betrayed that he had no
173
understanding of, or faith in the laws of God. Let's call our woman
Nefert-ra, and our man Sehu. They will achieve their goals through
the series of meditations. Although the methods (chanting of hekau,
breathing, etc.) that they will employ are efficacious, their success
will depend on their ability to carry out the instructions.
Levell of the Meditation Process, Stage 1, Spbere 9
The fIrst meditation aims at positioninS Ausar as the
executor of the meditation. Nefert-ra and Sehu will go into
mediumistic trance chanting the heka "Aung Ausar Hung" (see
Chapter 24), while visualizing themselves wearing the White Crown
of Ausar (see Appendix A). Before performing this meditation they
would have thoroughly studied the metaphorein of Ausar, and the
meaning of Ausar as the indwelling intelligence that is guiding all of
their spiritual (subconscious), and physiological functions. All of this
information is to be equated with the White Crown of Ausar. As a
result, the act of visualizing ourselves wearing this crown symbolizes
our identifIcation of ourselves as the embodiment of the ideas
associated with Ausar. But more importantly, it enables us to
express this act of identifIcation without verbal thinking (left side of
the brain activity, which resists the internalization of consciousness).
That is to say, it enables us to think with the right hemisphere of the
brain, which is in charge of the internalization of consciousness.
This is the meaning of the Kamitic teaching to the effect that ''what
the house of Neter (the Supreme Being) dislikes is much talking. Pray
thou with a loving healt, the utterances of which are all in secret." The
"talking" during prayer (meditation) is the verbalization of our
thoughts. The praying, which is uttered "in secret," is conducted
through the graphic representation of our thoughts. This can be
proven by comparing the attempts to meditate with verbalized
thoughts, in comparison to using imagery. The fact that mental
chattering is inimical to meditation, and that visualization aids it, is
well known to seasoned practitioners of meditation.
Another important reason for bypassing the left side of the
brain resides in the fact that it is the seat of our segregative, or
disintegrative thinking and behavior. It is dominated by Set, the evil
principle within us. It is the origin of the thoughts that delude us.
It is important to realize that the scope of this meditation is
limited to initiating the process of identifIcation of the individual
with the Self. The realization of this identity, and the struggles to
establish it, make up the theme of level 2 of the meditation process.
174
It is. important not to equate the process of this stage of
meditatIon With western hypnosis. The individual is not being
hypnotized into accepting the idea that his true self is Ausar. We
must always keep in mind that Ausar is not an idea, but an actual
entity1. It is the inner intelligence within our being, to which we are
returning our identity. The closest that this meditation comes to
hypnosis will be seen in those cases in which a person's ability to
perform a particular task at a certain level is restored through
hypnotherapy. The person is led to identify with his original
capabilities, in place of the faulty performance that has replaced the
former. It is not uncommon for athletes and artists to restore their
confidence, or bring out their full potential through hypnotherapy.
The major differences between the method employed here versus
hypnotherapy reside in the fact that here the individual is identifying
with the indwelling intelligence as his Self, whereas, -in western
he r:naintains the person (the lower part of being) as
his Identity. While our method avails itself of the omniscience
and omnipresence of the inner intelligence of on:.
bemg, western hypnotherapy confmes the individual to the
limitations of the personality. We must remember that our persons
are defined entities. Some are martial, others lunar others
mercurial and so on. Each represents a set of and
limitations.
The second meditation that must be done in this stage
involves chanting the heka "Aung Ausae Hung," while visualizing
your person wearing the White Crown of Ausar, as you plant a grain
of cereal (corn, or barley, etc.). See it grow into a tree full of ears of
grain. This is a right side of the brain way of expressing 1) your
understanding that your Self-indwelling intelligence- is the source of
all prosperity and sustenance in your life. 2) It also states that "from
One comes many." This is to remind you that Ausar, your Seif,is the
one and only Self dweHing in all things. It is also symbolical of the
fa.ct
l
that. all of people's problems stem from their failure to identify
WIth theIr true self. They thus invent millions of false causes for
man's problems, and, of course, millions of like solutions. While
Sehu has been blaming his lack of advancement on the inabilities of
others to appreciate his true worth, Nefert-ra has been oppressing
herself with the belief that life is just Dot fair. "Why me?" She asks
herself over and over again. The truth is that all problems stem
from the lack of knowledge of Self, or that the true self is the
3. This is why I coined the term "metaphorein," in place of myth, and allegory.
175
indwelling intelligence. Once this is known and taken as a base from
which to build our thinking, feeling and action patterns, then we will
avoid and solve all problems. That is, from one measure comes the
solution to all problems. This unitary outlook on life is the true basis
of monotheism.
The next set of meditations of the frrst stage aims at
breaking the indiscriminate imitation flaw of the 9th sphere.
The third meditation at this stage involves chanting the heka
"Aung Vang Duhung" (see Chapter 24). Once you are in trance,
seek to recall one of the earliest times in which you manifested a
particular emotional or sensual behavior. You will always discover
that their earliest manifestations occurred when you were a child.
Make the attempt to relive-just not remember-the situation, and you
will notice that you expressed such behavior because you had no
other option. You lacked the experience and the intellectual
maturity to react rationally and philosophically to the situation, SO
you had no choice but to follow the emotions that reflected
themselves in awareness. You must therefore to
meditate on the fact that now that you are an adult, you now have
the
. ideas, in place of emotions, through which to express yourself, 2) if
you are going to continue this child-like behavior you must make a
commitment to go and seek counsel for your life's problems from a
child. You must also take note of the fact that the emotional
expressions of anger, sensual craving, fear, shyness, greed, jealousy,
etc. are not only common to both man and animals, but are
primary mode of expression of the latter, while man has a superior
intelligence through which to alter his behavior. We must ask
ourselves then (during the trance state), "How can we claim to be
superior to animals, if we allow our emotions and sensualism to
direct our thoughts and actions?" We must also identify each of
these emotions, which originate in our animal spirit (the Khaibit,
sphere 10), with one of the symbols of the Sesh Metut Neter (see
Appendix A). Western biologists have just recently discovered that
the human brain is in reality a number of brains, some of which are
the centers for the traits that we share with animals. This fact was
known to Kam itic priests thousands of years ago. They
communicated this information through their hieroglyphic
constructions of human-headed animals, and animal-headed
humans. E.g., Anpu (Anubis), the jackal headed man symbolizing
the cunning and cleverness that man shares with the canine species
176
(also with the baboons
4
, and other apes); the hawk, a trainable bird
of prey, was used to symbolize the higher combative and destructive
aspects of Man's spirit. These are the Deities Hern, Herukhuti,
S ~ k e r , etc .. An uncontrolled sensualism, for example, was equated
WIth the plga correspondence of the "deity" Set which symbolizes
the selfdestructive nature of an unbridled strong sensual drive. It is
founded on the fact that the pig is known for its greed, which does
not stop at even eating its own piglets. One must meditate with the
following aims: 1) to realize that, to follow our emotions is to
imitate the animal part of the spiritS,. and 2) to detach our identity
from our emotions. A major source of delusion and spiritual
bondage comes from the belief that our emotions are expressions of
our Self. People are in the habit of saying, "This is the way I feel ...
this is what ! desire ...! like so and so, etc. II The Tree of Life
offers us a means of seeing the difference between our Self, which
resides at sphere one, with its roots in "0," and our emotions and
sensual passions, which reside at sphere 10. We can begin to break
these false identifications, by seeing our emotions and cravings for
what. they are; expressions of. the animal part of our spirit (.the
hIlaIOI[-s.pnjere 10). The ultimate goal of our meditations, is the
return of our focus of consciousness to the unprogrammed and
unconditioned part of our spirit. Again, I must remind the reader
that these meditations are not to be conducted through verbal
thinking. The information associated which each symbol of the Sesh
Metut Neter (Appendix A) must be thoroughly studied, understood
and accurately amplified. While you are in trance, you must see
your person with the head or body of the animal symbolizing your
emotion or desire, indulging in an emotional situation. Jealous or
hateful people might see themselves as serpents, filled with venom
(ill will), waiting to ambush others. All negative emotions can be
symbolized as worms eating away at one's vital force (Ra). Sehu,
whose emotional problem is one of selfishness (8th sphere), will see
himself as a canine (a jackal, or a dog). Have you noticed how dogs
4. Hence the baboon that is '"sacred- to Tehuti. It is in reality a symbol of the 8th
sphere that has close association to the 2nd. Yoruba initiates will understand this by
analogies to the relationships of Elegba, the trickster, cunning Orisha to Ifa, the God
of wisdom.
S. Emotions, and sensual pleasures, it must be underst<Xld, are to be allowed
expression. only when they are in harmony with the truth. The Wtruth.- though. is to
be arrived at either through oracular inquiries. meditations taken sometimes to the
6th stage (sphere 4/Maat), and at other times to the 8th stage (sphere 2(fehuti).
177
for the most part do not like to share their food? will see
herself on her job as the Goddess Sekmet--the
destructive aspect of the sun's desert and barrenness making power.
Please note that the third meditation is subdivided into four
components. .
The fourth meditation at this stage involves chantmg the
heka "Aung Yang Duhung." Once you are in trance, seek to recall
one of the earliest instances in which you imitated your present
emotional expression from someone else. Y will in
most cases this took place when you were a child. Meditate Wlth
aim of realizing that the emotion that you are h.arbormg
has its roots in the indiscriminate imitation of others. This IS a form
of "age regression meditation"
Level 1 or tbe Meditation Process, Stage 2, Sphere 8
The first set of meditations aims at positioning Ausar as the
foundation of the reasons that we give ourselves for our beliefs, ways
of feeling, and acting. People are in. ?f
rationalizations for their actions on therr IdentificatIon With therr
persons. In contrast to indwelling which is
unconditioned, each person IS the embodiment of a set of
conditioned behavioral patterns. Fear, anger, sensitivities,
failures likes dislikes and other shaping factors of personalities
serve limit' an individual's ability to achieve his goals, not just
simply from the fact that emotions can make him act irrationally, or
paralyze his capacity for action, but more t?e fact
that they can interfere with the activity of the mdwelling mtelligence.
This is symbolized as the killing of by We
realize that it is not a simple matter of "thmkmg positIVely, which
must in the long run fail as long as the individual .to
identify himself With his person, which is in limite? m ItS
capabilities. A positive thought cannot succeed if It IS
an innate limitation of the personality. We must therefore Identify with
the free part of ourselves-the indwelling intelligence-in order for our
positive thoughts to be successful.
The chief meditation of this stage is suggested by the
function of one of the Deities of this sphere, Anpu (Anubis). He is
the embalmer of Ausar, and assists in his mummification. In the
Sesh Metut Neter, embalming and mummification symbolize the
178
incorruptibility of the higher parts of the spirit. The initiate who has
elevated his consciousness to this level is beyond the decadent
influences of earthly things, which are symbolized by worms (see
Appendix A). These earthly things-worms-that corrupt us are the
earthborn ideas (the Sebau) that we hold about ourselves and life.
As we saw, they originate in the left side of the brain (sphere 8) of
Sahu Man. They are the emotion based rationalizations that we give
ourselves, to "j ustify" indulging and following our emotions and
sensualism. "I am only human so, naturally, I had to ... or couldn't,
etc." "I didn't live truth, but I am doing my spiritual work." To
overcome this way of thinking we must thoroughly study and
understand the fact that our true self-Ausar-is beyond the influence
of emotions. No matter how often, and how strongly they reflect
themselves in our awareness, we can resist and ignore them. What
would happen if you didn't respond as an emotion suggested? Make
an honest, and determined effort to ignore them the next ten times
that they visit you, and you will see that they really don't have power
over you. It is for this reason that emotions (Sebau) are called "the
children of impotent revolt" in the PeTt Em Hero (Egyptian Book of
the Dead). Most people are controlled by their emotions mainly
because they believe that they must follow them. Or, because they
believe that emotions are the validators and justifiers of their
actions. As if emotions were signifiers of truth, most people believe
that they cannot do what they don't feel, and must do what they feel.
All of the ideas of the Selrs-indwelling intelligence's-imperviousness
to emotions and sensualism must be equated to the depiction of
Ausaras a mummy. Chant the heka "Aung Aing" (see Chapter 24)
until you are deep in trance. Once in trance, recall a rationalization
that you give yourself for indulging an emotion, while seeing yourself
unmoved by it. Visualize yourself as the mummy Ausar'i. The
objective is for you to get in the habit of reasoning that if you
identify with your true self, as opposed to your person, you can never
use your emotions as justification of your actions. When we get to
stage 4 of the meditation process we \\i11 see how the rationa1i7ing
faculty (8th sphere, Sebek) helps us to become impervious to
temptations--i.e., how it embalms us (prevents moral decay).
Nefert-ra must reject the belief that she cannot help getting upset by
other people's lack of capability. As this fieriness is an intrinsic
6. It is important to appreciate the fact that here the problem is verbalized (stated by
the left side of the brain), and the solution is pictured (expressed by the right side of
the brain!).
179
quality of her personality (martial), she cannot become a calm
person by simply nourishing positive thoughts to the effect. She
must identify with her Self, Ausar, which is able to manifest any
behavior, and personality that is required. We will have more to say
on this in the third stage. Sehu's belief that his goal of achieving
fmancial security can only be reached by devoting all of his time to
his personal pursuits, will be transcended by his realization that as
his true self is the same Self in others, what he does for others, he
does for himself. His true self is not bound by time and energy
limitations in the accomplishment of its goals. The indwelling
intelligence directs thousands of physiological functions at the same
time. By identifying with it as our true self we are able to transcend
the limitations of our persons. This identification is the "Opening of
the Way." Our rationalizations of what we can and can't do, which
are the intrinsic limitations of our personalities, close the way to the
working of our indwelling intelligence in the totality of our being. It
limits the Self to the task of directing the "subconscious" mental and
bodily processes. To sum up, the objective of the meditation at this
stage is the realization that as our true self is infinite in its potential
to know and do, we must never accept any limiting thought
regarding the things that we need to accomplish in life. We must
always be ready to say "I can ...," with the understanding that this
tr is not the complex of capabilities, limitations, and inclinations that
we call our personality, but the unconditioned, hence, infmitely
capable indwelling intelligence of our being-.Ausar.
Levell, of the Meditation Process, Stage 3, Sphere 7
Now that we have positioned the infinite potential part of
our being-the indwelling intelligence-as executor of the meditation
(stage 1), and have brought our rationalizations of what we want, in
harmony with the Self (stage 2), we are now ready to meditate on
achieving the goal. A fundamental principle at work in this stage is
based on the fact that our life-force does not make distinctions
between the actions that we visualize during trance, and the same
actions when they are carried out physically. Western scientists have
objectively verified that the visualization of ourselves doing exercises,
while in a mild state of trance, effects the same physiological
responses as actual exercising. Many athletes and artists are
currently improving their performances in this manner with the help
of hypnotherapists. The spirit ("sub-conscious") does not distinguish
180
between a successful performance (singing, playing tennis, typing,
lecturing, having sex, etc.) that is carried out in one's imagination
during trance, from one that is carried out physically. To wait for
success in the physical performance of an act, before you can feel
confident of your ability to succeed, is backward and dangerous. In
the mediumistic or sleep (hypnotic) mode of trance, the animal spirit
with all of its conditioned resistances to change is lulled to sleep7.
This enables us to carry out perfect performances in our imagination
while in trance. On the other hand we might hit or miss our
objectives when we physically carry out our actions without such
preparations. If an individual were to conduct 100 perfect lectures,
or golf swings in the entranced imagination, as far as the spirit is
concerned, the individual has, "in actuality," perfectly performed
these acts, even though they have never been done physically. When
time comes for these actions to be done physically, the spirit will
gwde the body to the flawless execution of the acts. This is due to
the fact that the spirit (the "sub-conscious") is the executor of all
actions.
We are just not simply speaking of some esoteric way of
All behaviors, and physical functions are controlled by
matrices composed of sub-atomic energy/matter. This
energy/matter is the substantial basis of our thoughts. We must
realize that the sounds, and images that are perceived as thoughts,
must be formed from some type of energy/matter. It is this
energy/matter that we manipulate into images to direct and
not only our physiological and emotional behavior, but events in the
social dimension of our lives, as well as the environment, as you will
verify from your success in meditation.
Assistance From the Deities
"Seek assistance from deity A," "Deity B will protect you,"
etc. are expressions that can only be placed in proper perspective
through the Tree of Life. While our Self is located at Sphere 1, and
is unconditioned and unqualified, personalities are located at sphere
9, and are conditioned by the set of qualities of the 10th sphere.
Where the 10th sphere (animal spirit, Khaibit) emphasizes the fiery
mode (Aries, Scorpio, Leo, etc.) of the Life-force, the individual's Ka
(personality), barring illness, etc., excels at fiery tasks and
7. This is the main reason for employing this type of trance during the first three
stages of the meditation process.
181
challenges. The vperson is zealous, enterprising, quick in deciding
and acting, short tempered, a leader through force of character, etc.
But this heal, which makes this type of person successful when
challenged to respond in a fiery (hot/dry) manner, will be the cause
of failure when challenged to meet a situation that requires the calm
reflection, and flexibility of the watery (cold/moist) type of
personality, or the persuasive and clever rhetorical skill of the earthy
(cold/dry) personality, or when challenged to a long protracted fIght
that requires the b1end of law and power of the airy8 (hot/moist)
personality type. Thus we can understand the "indivisible duality"
between the two companents of our being (hence man is called "an
individual"); the Self, which is the constitutional component, and the
person which is the functional. This is to say that the constitution, or
law of our being, which is the SeWs infinite capacity of expression, is
united at our birth to a finite functional complex--the personality. A
fiery person, for example, will not fmd in his personality portfolio the
means of genuinely, convincingly, consistently, and most importantly,
satisfying to his nature, being calm and yielding in confrontations.
Similarly, the watery person will be afflicted when called upon to be
zealous, enterprising, and domineering. In the archaic mode of
speaking, each person must seek assistance from the "personality
complex"-the deity-that governs the set of behavioral attributes that
are outside of our natal personality. Since we are each born in
intimate association with only one of these seven personality types,
the practice of invoking, or evoking (calling the non-natal
personalities, seems to the spiritually immature as if beings external
to ourselves, were being called upon. We must clarify this point.
Although all personalities are latent in our Self, the other six: that a
person is not born with are outside of her person. Unfortunately,
this subtle arrangement--inside the Self, but outside the per.s-on--has
given rise to the widespread belief that the deities are outside of our
being.
8. It is important to separate the Kamitic -airy" metaphor which is the hot and moist
principle, from the Chinese (Taoist) "air" which corresponds to the Kamitic "earth."
Similarly, the latter is not the same as the Chinese "earth" which corresponds to the
Kamitic -ether: also known as "akasha," to use the Hindu term.
9. Note that the terms associated with bringing forth the deities, "evocation and
invocation" are based on the root, "voc,- to call. It hints at the method of bringing
out the inner powers. They are caned, or chanted out through the use of hekau
(words of power, mantras).
182
To invoke a deity, then, is to call a personality complex out
of its latent state within the Self, and actualize it as a temporary
substitute to oUf natal per.s-onaiity. The fact that the non-natal
per.s-onality complex that is needed to solve the problem must be
called out of its latent state within the Self, underscores the premise
of the first stage of meditation. We cannot benefit from the infmite
potential of the indwelling intelligence if we do not identify with it as
our true self, which transcends all personality qualities. We cannot
call out behavior from our personalities that are not intrinsic to
them. Calmness cannot come out of rue, zealousness cannot come
out of earth, or water, etc. Thus, to the degree that we can identify
with Ausar, we can manifest personality qualities that are not natal
to us. We find many "Chapter.s- of transfonnations (Kheperu)" in the
Pert em Hru (Egyptian Book of the DeaQ), in which the initiate
(ltdeceased") who has realized himself as Ausar is thus able to
transform himself into a hawk of gold (Heru), Ptab, a phoenix, a
lotus, Temu, Sobek, etc. We read in plate XXVII, "Said Ausar, the
scribe Ani, justified in peace. I came into being from the unformed
matter, I came into existence as Khepere (the principle of
I unfolded into plants, I am hidden in the tortoise. J
am the Ie (atoms, essence) of every deity. I am yesterdQy as the four,
and the uraeus of the seven which came into existence in the East."
Note that the initiate, the scribe Ani
tO
is addressed as Ausar showing
that he has achieved this level of being. Unlike western "scholars"
who claim that Man evolved from apes, the Kamitic sages taught
that Man came from the "unformed matter" (the paut). Note that
his Self, Ausar, is the "te," the essence, or "atom" of all the deities.
The "four of yesterday," correspond to the four fundamental
transformations of the lifeforce (the four elements) underlying the
seven personalities, of which the initiate says that he is their "uraeus."
Another important concept to be comprehended, deals with
the manner in which changes in our behavior, and life is achieved.
An effect of anti-po1ytheism has been the substitution of abstract
ideals for the deities, which we have seen are personality complexes.
As result, people will pray or meditate on getting "courage," or
"pattence," etc., which are abstractions, instead of meditating on
manifesting the entire personality complexes that govern these
to. Although the papyrus was prepared for the deceased scribe Ani, the very nature
of the material, and the spiritual tradition of Egypt, leave us to conclude that the
lofty spiritual teaChings in the "Pert Heru" reflected the teachings of the initiates
into the mysteries. .
183
attributes. This takes us back to the Sesh Metut Neter. The spirit
CIUI only react to wholes, concrete thoughts, images, and sensations.
While it cannot react to the abstract word "evil," it can react to the
image of something considered so, unless the former gives rise to the
latter in the person's mind. In the same way, it cannot react to the
fractional abstraction "courage," but it can react to the description (a
concrete indication) of a personality (a whole) having courage as one
of its qualities. Good creative writers know this well. To move their
readers (affect their spirits) they know that they must "show," more
than they "tell." This is why the Christian tradition promotes the
concrete image of the life and suffering of Jesus, above the concepts
regarding the Father in heaven. The truth is to be found in the fact
that the Father in heaven is just too abstract to serve as a model for
affecting the spirit of its followers. The process is better known in
Africa, where it is well known, that there are seven distinct
personality types ( archetypes) which cannot be united into one
synthetic archetype, as the Christians have tried to do with the
Christ11. Each deity is the archetype, or perfect exemplar for a
specific personality type. Heru in Kamit, and Shango (Jakuta) with
the Yorubas is the archetype of mature manhood, fatherhood, male
leadership and kingship. Auset in Kamit, Yemaya with the Y orubas
is the archetype of mature womanhood, motherhood, female
leadership, and queen-mothership. Herukhuti in Kamit, Ogun with
the Yorubas is the archetype of the enterprising, pioneering,
defensive, and aggressive personality type, and so on. So rather than
meditate on the fractional abstraction "courage," for example, we
bring out of latency the full personality complex (a whole) of either
Heru, or Herukhuti. The process is exactly as that encountered in
the practice of Homeopathic, or Chinese medicine. We don't
prescribe medicines for fractions such as "suppressed menses," or
"fever." We consider the entire complex of symptoms, and if needed,
all of the personality traits of the patient, and search for a remedy
which addresses the entire complex. For example, what will truly
cure (just not palliate) the suppressed menses of a fiery woman, will
not only fail to help a similar disorder in mild woman, but may even
aggravate the condition.
Nefert-ra will therefore meditate on manifesting Het-Heru,
as opposed to the fr actional abstraction of Itbecoming a calm
11. I say the Christ, and not Jesus, because the Nazarene from Galilee has been
turning in his grave for the past two thousand years over what Paul has done with his
Jewish Messianic movement.
184
person," or on visualizations of her womb healing, etc. She will
chant a heka of Het-Heru, "Aung Tang sutcha-a Het-Hert" (See
Chapter 24). Once she is in trance, she will see herself wearing the
crown of Het-Heru
I2
, dressed in yellow and green to enhance the
required mood. Visualizing herself thus, she will recall those
recurring situations in which she tends to function in a fiery manner,
but seeing herself functioning in a sweet, yielding, and mild manner.
She will support this meditation by indulging in lively music, keeping
herself entertained, sW'rounding herself with beautiful things, and
other correspondences to the deity Het-Heru. As she works more
and more with the heka (word of power, mantra), .and its energies
flow into energize the imagery of the meditation, Nefert-ra will fmd
a growing motivation to function as ritualized. Once she begins to
manifest the desired behavior, which will be established at the end of
the 4th stage of the meditation process, the avoidance of fiery
behavior, and the expression of sweetness in the face of
confrontation will result in a lowered metabolic rate which is
conducive to the healing of the ovaries, increase in body fat, etc.
Since Sehu was told that Maat will help him achieve his
goal, he will enter ibto trance with the Heka of Maat, "Aung Shring."
Crowned with Maat's feather he will see himself giving some of his
time and skills to his community. The bringing of balance into his
life will be symbolized by the visualization of himself holding a scale
with his heart in one pan, and Maat's feather in the other (See the
Maat card). It symbolizes the balance between all complementary
elements; in this case, the needs of the person, and those of the
group.
In the chapter on initiation it was said that this stage also
corresponds to the intensification of the life-force. Let's recall the
observation that our emotions are the psychical driving force of the
spirit. Nothing that is willed can be realized if there is no e-motive
force behind it. A mistake that most people make is to think of joy
as an effect, or reward for success, when it is the psychic motive
force that is needed to succeed. This motive force ca.n be cultivated
by a practice known in the yogic tradition as asvini mudra. It
consists in the rhythmic contraction and relaxation of the perineal
muscle. This is the small annular muscle that is contracted in order
to stop the urine in mid stream. It is also the muscle that goes into
spasms at the moment of sexual arousal and orgasm. The practice
of asvini mudra (as well as mula bandha) throughout the meditation
12. Symbolizing that she has succeeded in acquiring the qualities of the deity.
185
at this stage generates a feeling of sexual arousal, which the spirit,
u.nlike tbe rational part of our being, does not distinguish as "sexual
excitement." To the spirit, this pleasure is associated with the
contents of the mind during trance. As far as the spirit is concerned
Sehu is experiencing pleasure from sharing, and Nefert-ra is
enjoying being sweet in the face of confrontation. And as we have
shown earlier, the sharing, and the sweet behavior carried out in the
entranced imagination are as real to the spirit, as the physical
undertaking of the actions.
It is important to realize that the method given here for
conducting this stage of the meditation process is a mere adaptation
of the actual practice which consists of a full blown ritual involving
trance induction through chanting, drumming, dancing and the use
of m any other techniques.
Summary
Nomenclature
It is important to pay particular attention to the special
manner in which the words "person," "individual," and "selft are being
used in this book. While they are generally used synonymously, their
etymology shows that they are fundamentally different in meaning.
Person: is compounded of "per" = through + "son" = sound. We
have seen that the various personalities are expressions of the deities
(words of power, sounds) working through the lower part of the
spirit. At times, for the sake of communication, I will sometimes use
"lower seW for person. It corresponds to our being at the 9th and
10th sphere levels. .
Self: is a term allied to the concept of identity. It is thus reserved m
this book for the higher part of being. This will be understood by
the capitalization of the term, as Self, or by the construction "true, or
higher self." It corresponds to our being at the 1st sphere level, and
O.
Individual: is compounded of "indivisible + dual." It is obvious that
this word, like . "person," is not the kind of word that accidentally
comes into being at the fish market, or the barber shop. It is created
by men working on a subject with the precision and discipline that is
demanded by chemistry, and mathematics. "Individual," thus
denotes the indivisible duality between the higher and lower parts of
our being. The Self and the person. It corresponds to being at the
6th sphere; the point of supreme equilibrium on the tree.
186
Chapter 14
Level 2, Second Three Stages
of the Meditation Process
The procedure of separating the meditation process into
stages, is a strategy that is dictated by the behavior of our life-force
(Ra, kundalini). While, on one hand, its arousal is essential to the
realization of the meditation objective, on the other hand, its arousal
also the conditionings, and beliefs that are opposed to the
goal. For example, when a person meditates to give up
smoking, the arousal of the life-force to realize this objective will
also vitalize the habit of smoking. It is clear, then, that something
must be done as a safeguard before arousing the life-force. This is
the objective of the rrrst two stages of the meditation process. A
nonarousal of the life-force mode of meditation (mediumistic
trance) is used during the rrrst two stages to impress upon the spirit
the goal of the meditation. Once this has been established, a life
of meditation is used in the third stage to
the If an antagonistic conditioning to the
obJective, or the Virtues that must be cultivated to achieve it exists in
the spirit, it will also be vitalized. This will result in a crisis or
several of them, in which we must choose between the new
or the new virtues, on one hand, and on the other, the old habits:
These crises are called, in the spiritual tradition, "crossroad"
situations. This is the theme governing the second level of the
meditation process.
Level 2 of the Meditation Process, Stage 4, Sphere 6
This stage corresponds to a set of meditations revolving
around man's will. It was said earlier that for an indication of an
expected accomplishment to be considered an act of the will, it must
be free of emotional or sensuous influence. Otherwise it is a desire
. ' .
SlDce all personalities are indissolubly tied in with emotions, onJy
those expectations arising from an identification with the indwelling
intelligence can be considered willed events. There can be no such
as a. free will where the individual's choices are dictated by
emotional or sensuous compulsion. It is important to note that the
187
failure to distinguish between willing and desiring is a major cause of
the failure to grow spiritually, for we fail to transcend our
emotionality when we avoid an emotional act, because of another
emotion. This is the reason for Heru's initial failure to defeat Set.
We must also recall that the true purpose of our will is Dot
for choosing the path of our destiny, which is determined in the
spiritual realm before incarnation. This is why competent
astrologers can read a person's destiny from their charts. In most
traditional African societies, it is a common practice for the
character, and destiny of an individual to be revealed by diviners
shortly after birth. The Goddess of destiny, for example,
accompanies Tehuti when he makes his appearance at the
individual's birth. This can be viewed from another perspective.
Every person's destiny is under the control, and direction of the
indwelling intelligence. The true purpose of the will is to ensure that
the thoughts, feelings and actions that we undertake are in harmony
with the plan of our indwelling intelligence. All truly successful
people, who have not been guided by diviners, manage to intuitively,
or instinctively discover their career, or destiny objective as
determined by their true self. Unfortunately, they are in the
minority. Most people must discover their earthly mission from
their indwelling intelligence through the use of oracles, or in-depth
meditation.
In most cases, the effort to live according to the dictates of
the Self, which are based on divine law, brings us into opposition
with the emotionally dominated personality. These crises, which are
intensified by life-force arousal procedures, are symbolized in the
Ausarian metaphorein by the battle between Heru and Set, and in
other traditions, they are the "crossroads," which are the chief places
for conducting rituals, and making offerings to God. These spiritual
crises are the most important events in our spiritual development.
They are the only events that mark our spiritual growth. It is of
utmost importance to understand that spiritual growth does not take
place from the studying of scriptures, spiritual literarure, doing
rituals, meditating, deity or ancestor possession, etc. These are
merely means of preparing you to live truth at tbe crossroad.
Unfortunately, about 97% of students of spirituality do not know this
truth. They pick and choose when and where they will observe a
spiritual teaching, oblivious to the the fact that spirituality is the
living of truth, each and every time that one fmds oneself in a
situation of having to choose between the laws of the higher parts of
being, against our feelings, and opinions regarding the situation.
188
"Crossroad" situations have very marked characteristics. On
the side of the lower part of being, we experience strong emotions,
:rod to the effect that we will suffer irreparable harm
if we give m to the truth, or ignore the emotions. A person who is
endeavoring to transcend selfIshness will fmd himself in a critical
not of his choosing, in which he is called upon by the
ClI'cumstances to share with his worse enemy, or to be nice with a
most obnoxious person who has humiliated him, and so on. It is
then that Sebek, his faculty of rationalization, will provide him with
very clever, yet transparent, excuses for not living truth. A careful
and objective examination of these rationalizations will reveal that
they are made up of all sorts of half-truths, and out and out double
(forked tongue). Good examples can be found in the arguments
by American government for subsidizing tobacco growers,
while banmng tobacco ads from the air waves.
It is only when we transcend the dominance that our
emotional and sensual vehicle exerts upon us, that spiritual growth
takes place. This is easier said than done, as we all very well know
from the trouble that most people encounter in dealing with their
bad ?abits and emotions. Yet, with the proper meditation
tecbmque, and spiritual education, it is much easier than is generally
believed.
Men Ab em Aungk em Maat
The meditation technique for transcending the emotions
was called Men Ab em Aungk Ern Maat (Keeping the Heart stable
to live Truth) in tbe Kamitian tradition, and Satipatthana (Right or
sta.bl.e mindfulness) in esoteric Buddhism. Contrary to popular
OplDlOn, the way to successfully deal with emotions is not by
"controlling" them, but by ignoring them. This is the not
only for establishing the dominion of the will, but as we will later
see, for the experiencing of our Self as the indwelling intelligence.
What would happen if you did not obey an emotion, or
sensual craving? Nothing! This thought seems not to have occurred
to most who believe that they must follow their feelings, and
tbat thell" feelings are the validators of their will, and their actions.
I.e., that unless they have a feeling for doing something, they cannot
do it, or that the action is not genuine, and so forth. Most people
sua:umb to !his delusion, even though they have already overcome a
habIt (smokmg, alcohol, meat eating, etc.) that should have taught
them once and for all the truth. The day you made up your mind to
189
give up a habit, the craving did not stop. You succeeded by ignoring
the craving, and following your knowledge of the facts, even though
the latter lacked power to generate feelings of pleasure. In fact, the
pleasure was with the habit you were seeking to transcend.
Essentially, the Men Ab meditation process is a practice of
ignoring the thoughts, sensations and emotions that motivate you to
think, give attention to feelings, and act in opposition to what the
truth of the situation demands. A person, for example, experiences
emotions that pressure him to withdraw, and to dwell on feelings
and thoughts of insecurity and inferiority, whenever his wife declines
to become intimate, whether she is justified or not. The MenAb
meditation will consist of 1) ignoring such thoughts, and making
every effort to act in a contrary manner, and 2) as you will most
likely be visited by a) thoughts of guilt and recrimination for
harboring the negative thoughts, and feelings, you must also ignore
this set of thoughts and emotions as well. You may also experience
a sense of anguish manifesting as an intolerance of the sensations of
oppression associated with the emotion of guilt. Rather than
alowing yourself to get caught up in hoping to be free of these
sensations, and doing things to expedite the deliverance from them,
you must learn to accept their presence. In time, the emotions will
cease to visit you, as long as you persevere in the above meditation
procedure. Incidentally, it must be noted that this meditation
technique is practiced, not sitting in a quiet place, but in the thick of
our everyday life experiences. It aims at giving us expertise in the
management of our thoughts, emotions, and states of consciousness.
The governing principle of Men Ab is that there is never a treason' for
an emotional reaction. In other words, the tie between an emotion
and what prompts it is not a rational one. It is based on the law of
association, which was well explained by the Russian psychologist
Pavlov. He would ring a bell each time he fed his dogs. Eventually,
the ringing of the bell would by itself elicit the salivation, and flow of
digestive juices, as if the food had also been presented to the dogs.
The spirit could not tell the difference between the bell and the food
1
!.
All of our emotional and sensual responses are based on this non
rational associative mechanism. As Man's spirit is originally, and
essentially free of emotional conditioned reflexes, all emotions are
superimpositions on Her true nature. Must you become angry in
1. This is the master key of ritual. Once you are experiencing your objective during
trance, associate it to a perfume, a beka, etc. The latter will serve as a trigger of the
fonner, and a quick way of empowering the hekau.
190
order to d ~ f e n d yourself? Have not thousands of years of oriental
martial arts practice proven that the calmer the warrior, the better is
his performance? Are animal faces, screaming, tensing of the body
and shouting obscenities necessary for expressing one's
dissatisfaction? Don't they reduce the clarity of our communication
of displeasure? "What about suppression?" some people may ask.
They may argue that the Men Ab technique involves suppression of
the emotions and sensual "needs," and may therefore be harmful. "It
is best to let it out," some will argue, ignoring the catastrophic results
in many cases; murders, broken marriages, high blood pressure, etc.
We must return once more to the truth concerning the original and
essential nature of Man's spirit. It is free of all emotional and
sensuous conditioning. This is what enables us to remove the pain
conditioned reflex, through suggestions given in trance, to allow
surgical procedures to be done without anesthetics. The pain
mechanism is a protective condition (hence, a conditioned reOex)
imposed upon the organism, due to the slowness and corruptibility
of the voluntary thought mechanism. If the removal of a part of our
physical organism from a harmful source depended on our thinking,
we would be in a great deal of trouble (most people freeze up in
threatening situations, etc.), thus, the indwelling intelligence has
programmed (conditioned) the spirit to react automatically to
threatening situations. When, however, we know that we must
subject the organism to pain, as with surgery, parturition (labor),
etc., we can remove the superimposed pain reflexes. This "fight or
flight" mechanism is very primitive. It has its centers in the portion
of our brain, which is dominant in the life of animals
2
, and influences
us to animalistic behavior. Failing to distinguish between real,
imagined and interpreted threats, it automatically prepares us to
fight, or flee whenever we believe that we are threatened. If we keep
our minds on the fact that the successes experienced by people in
overcoming their habits (smoking, alcoholism, etc.) was due to the
fact that the cravings and emotional drives to indulge, eventually
disappeared, as a result of their being consistently ignored, then
there was no suppression at work. In fact, the avoidance of the
possibility of suppression is the aim of the second practice of the
Men Ab meditation system.
Let's return to our gentleman above, who is visited by
emotions pressuring him to withdraw and indulge thoughts of
insecurity whenever his wife says to 'him, "no honey, not tonight. I
2. The R..c::omplex (brain stem). and the mid-brain.
191
don't feel like it." He has read up to the last paragraph, and tells the
author, "Ok. I am with you. I realize that my spirit is originally, and
essentially unconditioned, therefore, these emotions are not who I
am. I have been ignoring the pressure to withdraw and to dwell on
thoughts of self-worthlessness, etc. But the fact is that, even though
I make the effort to interact in a normal way with my wife at such
moments, I nevertheless feel terrible. The feelings and the thoughts
are still there in the background. I really want them to go away."
We can all identify with our gentleman friend. Again, the answer is
the same. Ignore this second set of thoughts and emotions, for the
simple fact that our spirit is essentially and originally free of
emotional conditionings, and the aim of spiritual development is the
removal of the emotional superimpositions on the spirit. In other
words, armed with the knowledge that our true nature is lacking in
intrinsic emotional programs we make the effort to ignore the
conditioned reflexes pressuring us to accept the thought that we
cannot stand the sensations accompanying our emotions. Ignoring
these thoughts is not merely our inattention to them. We must not
seek ways to rid ourselves of the feeling, nor indulge thoughts to the
effect of wishing that the feeling would soon go away ("I will be glad
when I stop feeling this way, etc."), nor indulge the thoughts that we
are unvirtuous, immature or unspiritual for having such emotions.
We must remember that all emotions and sensual cravings are
expressions of the lower part of our being-the person-and not our
Self-the indwelling intelligence. Identification with our Self-Ausar
involves non-identification with our emotions.
It is interesting to note, that while Western man identifies
his emotions as the expressions of his Self, in the Kamitic tradition
they are identified with the animal part of our being. The latter is
kept uppermost in the understanding of the people through the
widespread symbolization of human
3
nature as animal-headed
people or human-headed animals (E.g., the Deities Heru, Set, Anpu,
etc.). This allows us to keep our emotions in their proper place,
instead of elevating them, and thus giving them power over our lives,
as Westerners have done.
What are emotions anyhow? In all the behaviors so
labelled, we will discover that they involve a response in which we
become tense, especially in our breathing which gets restrained and
focused in the upper chest region at the point beneath the sternum.
3. We must not confuse the "human," with the "man." The term human reflects the
understanding that there is an earthly side to man. Human = humus (earth) + man.
192
Because of this our breathing is shallow (less than 500 ml) and
irregular. Stuck in this tense. shallow and irreiYlar breathina state,
we are thrown into a negative trance with the ~ that 1) some
external situation or agent is the cause of our sensation (we give it a
meaningless label: anger or shyness or fear, etc.), and that 2) we
must follow the behavior suggested by the thought component of our
emotion. As emotions occur at the junction of the 9th and 10th
spheres, the trance that is experienced is of the mediumistic
modality, which means that the will becomes inactive. A
characteristic of the mediumistic trance, is that the contents of the
sphere of awareness are accepted as reality. This is how emotions
exert their power over people's lives. This insight into emotions, that
they DI'e mediumistic trances, accompanied with tense abnonnal
breathing (painful as well as pleasurable!), gives us the clue for
disarming their power to compel us. 1) Do not dwell on the
thoughts that accompany them 2) focus your attention on each spot
where you feel tense, and will your body to relax itself 3) regulate
and harmonize your breathing, by naking it deep, slow and rhythmic,
and 4) if applicable, do just the opposite of what the thought
accompanying the feeling was suggesting. Make a strong effort to
carry out the last instruction. When a powerful emotion threatens to
overwhelm us, at step number 3, we can zap it by forcibly pulling the
lower abdomen in and up. Lift the upper chest, and hold it as you
breathe out. Make sure that the lower abdomen is the only place in
the body where tension is felt. This cannot be overstated. Follow
this outbreath by expanding the lower abdomen as you breathe in.
At the end of the inbreath tense the lower abdomen and hold the
breath. Repeat the cycle starting with the forcible contraction as
shown above. Do this for as long as is needed to defuse the
emotion
4
It should not require many repetitions. Its effectiveness is
due to the fact that the forcible contraction of the lower abdomen
applies pressure on the pneumogastric nerve, which stabilizes the
activity of the heart, and sends a reflex stimulus to the waking center
of the brain (the R complex) and the cerebral cortex. This
manipulation of the nervous system serves to awaken the person
from the mediumistic trance of emotion, as it is the basis for
inducing waking trance.
4. This is the great Mahabhanda that male hatha yogins use to forestall an orgasm,
in order to arouse the kundalini during tantric rituals. Authors of Hatha Yoga
manuals have removed it from its proper context, and teach it as a mere
"pranayama
W
technique.
193
Another important goal of the Men Ab meditation system is
the sharpening of mindfulness. How many times haven't you said to
yourself that you will not indulge a particular habit, only to find
yourself knee deep in the act before you remembered your pledge.
A simple, yet very effective technique, consists in taking away
something that you like very much from yourself for each infraction.
Another extremely useful exercise that is a must, consists in going
for several days without laughing or smiling. Because these
emotions are so powerful, the ability to ignore them gives the
individual a great deal of skill in handling the negative ones.
Beyond the issue of emotional transcendence, the practice
of ignoring our emotions strengthens our awareness of the duality of
our nature. Through the Men Ab meditation, we have repeated
experiences of the fact that on one hand there is a part of our being
saying, "I will not allow my body to follow the impulses to laugh, cry
.. ," while there is another part that is generating these impulses
independent of our will and consciousness. This is the objective
reality behind the term "individual" (indivisible duality).
Pert Em Hero
It was noted at the beginning of this chapter that the rust
three stages of meditation employ the mediumistic trance technique.
It is based on putting the will and the left hemisphere of the brain
our syllogistic and analytical information processor-to sleepS.
Although this enables the implantation into the spirit of suggestions
for changes in behavior, because there can be no opposition from
the slumbering segregative and analytical thinking dominated will,
the absence of these faculties makes it impossible for us to
consolidate our knowledge. We have seen that the latter cannot be
attained in the "normal" waking state, as full wakefulness, and
concentration is not achieved in this state.
To attain full wakefulness, upon which insight and the
efficient use of the will depends, we must triple our oxygen intake,
and reduce the flow of the life-force to the voluntary organs (senses,
legs, arms, etc.) of the body. The increased supply of oxygen gives us
a degree of internal wakefulness far exceeding that of the "normal"
waking state. This is why the waking trance was called "Pert em
5. It is this that allows for the spirit to be directed by another's will (hypnotist,
initiator, ancestor), or for its own faculties, slimulale4 by meditation or ritual, to "act
on its own"-as in spirit, or deity possession.
194
Heru" (Becoming Awake, or Coming by day) by the Kamitians.
Besides giving us the insight and clarity of perception to transcend
the host of false beliefs clouding our understanding, this mode of
trance also provides the force and vitality needed for the successful
carrying out of our need. This is especially needed at the "crossroad"
situations spoken of earlier. It is then that our eighth and tenth
spheres overwhelm us with the fear of losses and harms that we will
incur if we live according to divine truth. The successful practice of
the Men Ab meditation process, and the waking trance are the
foundations of the following meditation stages.
The meditation at this stage involves going into trance with
the heka "Aung Hring," as we go into trance visualizing ourselves as
Heru (see the Heru card) resisting or destroying the animals that
symbolize our emotions (see Appendix A).
Level 2 of the Meditation Process, Stage S, Sphere 5
In this stage we use all of the techniques developed in the
preceding stage (Men Ab meditation and waking trance) to establish
our sense of justice. The ability to give justice depends on our skill
in ignoring fear and anger. I.e., it depends on a skillful and vitalized
will. An analysis of all acts of injustice will reveal an underlying fear
or anger at work. Thus, we see once more how important is the
return of our identity to our true self, which is essentially free of
emotional and sensual conditionings.
. . It must also be noted that to the degree that we can give
Justice to others, to that degree will we receive spiritUal protection
from the injustices of others.
The meditation at this stage involves going into waking
trance with the heka "Aung HIring" while visualizing ourselves as the
Deity Herukhuti in the act of destroying the animals symbolizing our
fear or anger. The objective is to rise above the temptations to
achieve our goals through transgressions against others, or having
observed this law, to succeed against the injustices of others.
While the preceding stage corresponds to our ability to
detach ourselves from our person by sacrificing our personal interest
for the sake of being just to others, this stage demands an even
greater act of detachment. We are here called upon to rise above
195
our egotism by sharing with others. It is not uncommon at this stage
to fmd ourselves, as a result of rituals and meditations at a crossroad
in which the circumstances make a clear and inarguable argument
for us to share with our enemies. In fact, this is the highest test of
our ability to truly love. I.e., to give not seeking anything in return,
but to fulfill a genuine need.
To be able to share, especially in such challenging
situations, is not only a revelation of our transcendence of our
persons and the understanding of our oneness, it also liberates a
great deal of energy which is in turn used by the spirit toward the
realization of the meditation objective.
It is important to realize that beginning witb the 4tb stage
(6th sphere) of the meditation process, the detachment of the
identification from the person begins to be established. The person,
with its characteristic set of emotional and sensual patterns of
behavior, is denied in order to assert the unconditioned Self. At
stage 5 (sphere 5), the wedge is driven even further by our
commitment to be fair with others, even if it means incurring great
material losses. At tbis stage, the call to share with strangers and
enemies, alike, drives our identity so far ()ut of our person that we
can almost begin to "feel" our true "inner" self. This budding
experiencing of the indwelling intelligence takes on the form of a
sense of joy and optim ism that is independent of externals and
success. In fact, as stated earlier, joy is the force that heals and
brings success. Unfortunately, the majority of people reverses this
relationship, and make joy the result of being healthy and successful.
The meditation at this stage, therefore, consists in going
into trance with the heka "Aung while visualizing yourself
holding a scale in which your heart is in one pan, equally balanced by
a feather in the other. See the Maat card in tbe section of tbe
oracle. The scale symbolizes the balance that must exist between all
dualities in our lives. For example, between our personal, and our
Self interests; between our empirical information, and our spiritual
intuitions (a priori knowledge); between our left -brained sequential
verbal thinking, and our graphic, spatial and wholistic thinking, and
so on. A light heart, i.e., a heart that weighs no more than a feather
is a sophisticated symbol of the evidence of living truth (Maat =
truth). But what is Truth? It is something to be attained through
reading the scriptures, or through dialectical argumentation
6. The heka 'Shring" is concealed in the name of the deity Se!bat, which is an aspect
of Maat.
196
according to Westerners. According to the African tradition, it can
only be known through living. Man discovers Truth by living
according to the laws of his true nature. It is of interest to note that
according to the bible, Man and God share the same qualities of
being. This is a theme that is dropped as soon as it is stated. We
read in Genesis 1:26, "And God said, let us make man in our own
likeness." It does not take much to realize that the likeness of God
in which Man is made cannot refer to man's physical image, or to
the set of personality qualities (habitual fears, likes, dislikes, etc.).
Man, "the likeness of must then be a formless, incorporeal
immaterial, spiritually unconditioned being. That is why it is said,
"Make not graven images of God, thy Lord." The absence of
emotional pressure from the immaterial, incorporeal, and
unconditioned Self, is symbolized by the weight of the heart (the
will) equalling that of a feather. I.e., if there is force motivating our
actions, then we are not exerting our will, but our desire. We can
illustrate this readily. Your doctor has placed you on a diet. On one
hand you have a strong emotional and sensual pressure to indulge in
a prohibited article of diet, and on the other, the cold, non
emotional truth embodied in your prescription. If you follow your
desire and eat the prohibited food, it can be metaphorized that your
(will) has been overpowered by a forceful (heavy) cause. If,
mstead, you follow the truth, which does not elicit any pleasure,
which in fact is strongly opposed by your weakness for the banned
it can be metaphorized that your heart (will) has been
influenced by a forceless cause, symbolized by the feather of Maat.
The importance of this concept cannot be overstated, as the majority
of people believes that unless an idea has emotional or sensual force
behind it, it should not, or cannot be carried out. But the crux of
living truth is just the opposite. It matters not how unemotional or
unpleased you are about the truth. If it is true, you can and must live
it. The absence of emotional and sensual support for an idea simply
means that our spirit has not yet been conditioned (programmed) to
generate such energies for it. Living an idea, with an appreciation
for the good it can do, will in time lead to the generation of
enjoyment for it.
Last, but not least, the symbolism contained in the heart's
weight equalling that of a feather, refers to the will being under the
influence of the immaterial, hence weightless and unconditioned
Self, as opposed to the very material, hence heavy and conditioned
person. It symbolizes, then, that the individual has succeeded in
establishing his identity with the indwelling entity (he is Maa kheru).
197
As this entity is the individual's share in Go<f!s essence, his
established identification with it, qualifies him to pass on to the
highest three spheres of the Tree of Life representing the divine
faculties of omnipotence, omniscience and omnipresence which Man
shares qualitatively (Le., not in magnitude) with the Supreme Being.
Had his heart weighed more than a feather, we would then have
evidence that his actions were motivated by the emotional (animal)
part of the spirit. In the Kamitic metaphorein of the "Weighing of
the Heart," this failure is followed by tbe devouring of tbe heart by
the beast Aummaum, which is part crocodile, hippopotamus and
lion. It is a symbol of the destructiveness of our emotions.
198
Chapter 15
Levels 3 and 4
of the Meditation Process
The Last Four Stages
The successful return of the identity from the person to the
indwelling intelligence, symbolized in the passing of the "Weighing of
the Heart" test, enables consciousness to rise to the divine parts of
the spirit. From another perspective it can be said that the ability to
ignore (Men Ab) tbe behavioral suggestions and compulsions from
the lower part of being--the person--has enabled the individual to
achieve tbe ability to fully concentrate on a thought at the exclusion
of all otbers, or to fully ignore all thoughts and sensory stimuli. The
ability to concentrate on one thought for as long as required is the
essential requirement for the work to be done in tbe 7th and 8th
stages (spheres 3 and 2), and the ability to ignore all thoughts is the
essence of the work of the last two stages of meditation.
The third sphere is the seat of the creative units of spiritual
power that are responsible for all of the manifestations in the mental
and physical realms. These are the 50 gates of Binah through which
all life forms come into and leave the world. They are the 50
matrikas (matrices) of the great Goddess Kundalini that function as
the seeds (bija) or units composing the host of hekau (words of
power). The ability to successfully use these hekau to affect the
course of events depends, as stated above, on the ability to
exclusively focus our attention on the chanting and associated
graphic symbol. This ability can only be developed by the practice of
Men Ab in which we must ignore the pressures of our emotions and
conditioned beliefs (opinions). It is important to realize that we
cannot concentrate for as long as we want, at a sit-down meditation,
if we haven't broken the habit of following up the thoughts and
emotions that reflex themselves into our awareness in response to
the day to day challenges. The bottom line is habit. We must
establish the habit of ignoring our mental activities at will. We must
further realize, as you will eventually discover, that the realization of
this objective is not simply based on the "will to ignore our mental
199
and emotional activities." It must be underlaid by a genuine
detachment from the interests of the lower part of being-the person.
In other words, we must die to, transcend the pressures and
pleasures that earthly things have upon the person part of our being.
This is nol to say that joy or enjoyment in life will cease. We must
remember, and realize that joy is no longer to be considered the
engine that propels us in life. The way of life that we are to embark
on at this stage, is one in which we do something because it is the
truth, and let the joy for it follow from the appreciation of the good
that it does. This is what was meant, but distorted, when Jesus told
Satan (Set, the emotional body) to "get behind him (follow)." It is
interesting to note that the Deity governing this stage, Seker, Kali,
etc., rules over the dead and death.
Turning our backs on the emotionally and sensually
energized way of life requires for us to discipline ourselves. But this
discipline is not merely for the sake of discipline, but for the sake of
coordinating our activities with the laws governing the forces (the
hekau) in charge of carrying out events in our lives. As each force,
for the sake of order, is assigned a place in time and space the
individual must at this stage, live in harmony with the cycles
governing the functions of his spirit. It is well known that the ancient
Black civilizations knew about and paid strict attention to the
intrinsic time for performing all activities. For example, the
stomach's natural schedule to secrete digestive acids peaks at around
midday, and hits rock bottom at midnight. Along with it runs the
cycle for secreting the mucous that coats the stomach to protect it
against this acid. When you eat a major meal past midday, especially
at night, it causes the stomach to secrete acid in excess of the
required amount of mucous to protect the lining of the stomach.
Along with other factors, this can create or aggravate an ulcer, and
definitely contribute to a host of digestive problems and
malassimilation. Beyond the indigestion, all sorts of disorders will
reflex themselvfs to distant but related parts of the body, you may
suffer headaches, insomnia, emotional upsets, etc. Similarly, while
the time-unconditioned voluntary (yang) part of your body will
respond to your will to exercise beavily at anytime of the day, the
time-conditioned involuntary portion (yin), which provides the vital
support (supplies blood, clears waste, etc.), is only predisposed to
handle such activities between sunrise and midday. During this
period of the day, the sympathetic division of the nervous system,
which is in charge of sending blood to the external organs of the
body (arms, legs, etc.), is on the rise, and the body's supply of
200
glycogen (sugar stored in the muscle and liver) is still available.
Exercising during the evening, while convenient because of the
economic-industrial mold controlling our lives, harms the body, not
only because of the lack of internal vital support, but because it also
infringes upon other functions that are naturally scheduled to take
place then. It will cut into and interfere with the time allotted to the
evening functions of the parasympathetic (assimilation, repair,
regeneration, etc.). Then you wonder why in spite of all of your
exercising, good wholesome natural diet and wondrous herbal
supplements your health still breaks down, and you are still beset
with spiritUal and emotional problems.
A list of hundreds of facts supporting the rhythmic, and
time conditioned flow of bodily functions can be given. It is enough
to note a few. Independent of our activities, our temperature, pulse
and breathing rates do not remain even throughout the day. They
rise with the sunrise, peak at midday, drop below their mean at
sunset, and bottom out at midnight. It is well known to Western
scientists that all of our activities (physical labor, mental labor, left
brained thinking, right-brained thinking, eating, sleeping, etc.) have
their best and worst times of the day, which times are inherently
related to the forces governing the rise and fall in temperature,
pulse, and the diurnal or circadian "course of the sun." Incidentally,
because the people of the ancient Black civilizations synchronized
the events in their lives with these cycles, ignorant Westerners
accused them of worshipping the sun, the moon and the stars, which
are, in reality, means of keeping track of a variety of cycles
l
. They
were meditated upon, not worshipped, with the aim of
understanding how to harmonize the day to day activities of our lives
with the cycles they represent. Living in accordance to these cycles
place limitations and disciplinary measures upon us. It is interesting
to note that cycles, limitations and discipline are all gaturnial
keywords, and Saturn is the planetary correspondence to the third
sphere.
. The objective of the first meditation at this stage is to go
mto trance with the heka Aung Kring
2
, while visualizing yourself as
hawk-headed, and holding the Uas scepter, a flail and a crook (See
the Seker card). The U as scepter symbolizes the happiness and well
1. Of course, it is also well known that they are sources of radiations that affect
organic, and inorganic processes in the world. But this is another issue.
2. The heka Kring is concealed in the land that is sacred to the deity of the third
sphere, Seker. It is called Ta-Sekri.
201
being resulting from due attention to the flail and the crook. On one
level, the flail symbolize the expansive, externalizing hot (yang)
portion of the cycle of manifestation, while the crook, the
internalizing cool (yin) side. Keeping them in balance leads to well
being and success. In addition, the flail symbolizes the harshness
with which we must deal with ourselves for violating our pledges of
discipline, while the crook corresponds to the gentle meditative and
ritualistic methods to the same end. Success with them qualifies us
for the roles of governing and ruling others.
The second set of meditations involves the heka and
symbols of the deity governing the meditation objective,. as indicat.ed
by the oracle. While Nefert-Ra invoked Het-Heru durmg the third
stage, emphasizing her enjoyment of the objective sought (she saw
herself enjoying the baby she wants to have), here she will go into
trance with the Het-Heru heka with the aim of becoming the deity
for the sake of spiritual development. I.e., the interest here is not a
personal one, as one has died to personal needs. Once one h.as
succeeded in manifesting the deity at this level, one can generate Its
forces to assist others in need, or to serve as an earthly vehicle
(avatar) for the will of God. I.e., the Supreme Being will use your
spirit for promoting its plan in the world. With differences regarding
levels of spiritUal development, the procedure here is similar to the
"ritual system of the afflicted" commonly practiced throughout
Africa and initiations into becoming a (living) shrine of a deity. In
the r i t ~ a l of the affiicted, once a person has succeeded in healing
herself through the power of a particular deity, she must train to
become a shrine of that deity so that she can serve as a healer to
others. Hence, the invocation at this stage is to become a "power"
(shekem) of the deity for the service of others, while the invocation
at the 3rd stage was for the sake of one's personal needs.
level 3 of the Meditation Process, Stage 8, Sphere 2
The Two Fundamental Actions or the Mind
Thinking vs. Thought Drift
In our "normal" waking state, on one hand, thoughts are
constantly streaming into our sphere of awareness telling us what is
and what is not, or suggesting what to do and what not to do. We
call this "thought drift" (or unwilled thought activity). On the other
hand, we are always employing our will to select and arrange these
202
thoughts into meaningful units, or to veto or sanction the
suggestions, or impulses to act according to our innate sense of logic,
conditioning and acquired store of information. We call this
"thinking" or willed thought activity. Although it does not concern US
at this point, it is important to note that most people fail to
distinguish between the uncritical acceptance of thought drifts, and
the discriminating activity of willed thought activity. Only the latter
is thinking proper. Both modes have their problems. It is the
uncritical acceptance of thought drifts in the "normal" waking state
that we label irrational and illogical behavior. Willed thought
activity, on the other hand, is no better than the information that it
takes as its premises. You know the old story, logical, but not
necessarily true.
Ultimately, it doesn't matter how logical the reasoning is, or
how pragmatic the information. All items of information are no
more than labels, dermitions and descriptions-that is, symbols of
objective realities, and not the realities themselves. While they are
100% trustworthy for thinking about closed systems with non
variable components (making or foong machines, electronic
appliances, houses, etc.), they have a delusory effect on thinking in
situations in which the values of the components are subject to
change as the relationship between them changes. As a result, the
verbal and graphic symbols which are the foundation of our thought
activities, because of their inherent fInite nature, cannot cover all
aspects of relational eventualities. These relational events are none
other than the issues of living itself; economics, spirituality,
theoretical sciences, philosophy, psychology, sociology, etc. For
example, what or who is man? Is he a "rational animal?" Did he
ascend from the apes, or descend from God?
If our thoughts fail to communicate to us the knowledge of
reality in the higher realms of life, how then can we arrive at such
knowledge? A very important clue can be found in the science of
meditation which has been touted as the means to acquiring wisdom.
Meditation is a process of "making the mind blank," we are told.
And this is the goal that we have been seeking through the preceding
7 stages. to "make the mind blank" is to still the thought process.
Thoughts that drift in must be ignored, and the habitual impUlse to
exert the will in directing thought activity must also be ignored. This
leaves. us in a state in which we are disinterested spectators to the
parade of thoughts, feelings and physical percepts streaming into the
sphere of awareness. Kept up long enough, we arrive at a point
where the thought drift process comes to a halt. If we had been
203
ignoring all thoughts save one, we transcend it gain
into the objective reality that it represents, and if we were tgIlonng
all thoughts, then we would arrive at a point in which all that
consciousness could be conscious of, is of being conscious. The
former is wisdom, and the latter is experience of Self-the indwelling
source of consciousness and intelligence.
The meditation at this stage involves going into trance with
tbe heka of Tehuti, "Aung Hung Shring," while visualizing yourself as
the deity (See the Tehuti card) holding a pen to a blank sheet of
paper, but not writing. Keeping the eyes open and directed toward
tbe center of the forehead at the level of the eye brow will help to
keep the attention focused on the meditation objective (this is
"tratakam"). Before meditating you will decide that your meditation
objective is to come out of the state of thought free waking trance
with insight into a particular subject. ]n the same manner that
people go to sleep with a problem, and awaken with a solution
without having gone through the logical sequential thought process
of the "normal" waking state, we go into waking trance to still the
thought processes and come out of trance with the answer. This is
the process of "enlightenment," or "kensho" as it is called in Zen, or
}(hut as it is called in the Kamitic tradition. Sages and prophets use
it to arrive at their knowledge of reality. It transcends studying,
researching, thinking, reasoning and all possible forms of using the
mind. It is a tapping into the omniscience of the indwelling
intelligence, our true self, which is our individuated share in the life
of the Supreme Being. Incidentally, all messages from such oracles
as the I Ching, ]fa and the Metu Neter oracle given in this book
proceed from this part of our spirit. They are the means of tapping
into our indwelling omniscience, in lieu of our inability to meet the
demands of this stage of meditation, which needless to say, will take
a great deal of time, patience and work. Proficiency in this stage of
meditation makes the person a living oracle, otherwise known as a
sage or a prophet.
]n the preceding stage, all thoughts save one (the image of
Tehuti, or the object to be known) were ignored during the
meditation process. When one comes out of the trance it induces,
the expectation of having a revelation is often fulfilled. The
meditation at this stage involves going into trance with the heka of
Ausar "Aung Ausar Hung." There are no visualizations or
204
expectations. The attention is focused at the area about an inch
beneath the navel to follow the breathing. Tratakam is also
empl?yed. Eventually, all thoughts, and awareness of the body,
emotIons, and environment fall away, leaving our consciousness
conscious of being conscious. This is the direct experience
(insperience) o.f our true (inner) Seli,- Ausar.
The more we repeat the experience, the more we fmd
ourselves effortlessly detached from the lower part of our being in
our day to day experiences. In other words we become the mummy
Ausar; decayless, immovable by emotions, etc.
Level 4 of the Meditation Process, Stage 10, "0"
This is a subtle continuation of the preceding stage. When
we attain to the realization of Self, at stage 9, our consciousness of
being conscious is characterized by a sense of being focused in the
center of the consciousness experience. In this stage the
consciousness of being conscious is decentralized, ever expansive,
boundless and diffused. Thus we realize Patanjali's defmition of
Yoga, which "is attained from the inhibition of the mental
energyI matter (citta). Then the Seer is clothed in his essential
nature." We have pushed our quest of Self to its most hidden inner
recess, which in the Kamitic tradition is called Amen
3
and Nu. We
have thus become Neb er Tcher.
SUMMARY
THE STAGES OF INITIATION AND MEDITATION
AND SOCIAL ORGANIZATION
At this point it should already be clear, if it were not yet
known, that the principles discussed from chapter 7 to the present
embody the fundamental requirements that individuals must meet in
order to participate harmoniously in society.
With varying degrees of spiritual understanding, the 50
called puberty rites of African nations, are based on the principles of
Men Ab. "Becoming of age" is not enough. To qualify for
citizenship in a traditional African society, with its rights to marry,
bear arms, to claim ownership of etc., the individual must
achieve a certain degree of proficiency in the ability to ignore
emotional pain, sensual temptation, physical deprivation, etc.. He
3. Do you know understand why Christians end all prayers with Amen?
205
must learn to place the needs of the many above of the one.
He must appreciate the value of accumulated expertence through a
show of respect for elders and wise men.
Regarding people's participation in the government of the
traditional African nation, it is important to fully understand the
peculiar governmental system developed in ancient : the
Divine Kingship. Central to the system is the concept It IS not
the king who leads the people, but the Supreme 8emg. Eve.n
Western spiritualists who acknowledge that the true man IS
the Supreme Being have not been able to this pornt. The
man (and all others- living and deceased!) who lead the people
must be initiated into the ability to serve as a vehicle through which
the Supreme Being and its agencies (the Deities) will govern the
people. All leaders must, therefore, b: masters of div:m
e
. law,
priests of the shrines of the Deities. I will quote from Life In Anc.ent
Egypt, by Adolf Erman, Dover Press, which will prove very
enlightening.
On the 14th of Paophi in the 46th year of Ramses II, we find
the members of the court consisted of:
"Bechenchons, the first prophet of Amon.
Ueser-mont, the prophet of Amon.
Ram, the prophet of Amon.
The prophet Uennofre of the Temple of Mut.
The prophet Amen-em-'en of the Temple of Chons.
The (holy father?) Amen-em-opet of the Temple of
Amon.
Amenhotep, the priest and reader of Amon.
Any, the priest and reader of Amon.
The priest Huy of the Temple of Amon.
The accountant Huy of the court of justice of the town."
In this case therefore we find nine priests and but one
layman, i.e., the permanent scribe of the court, who
reported the lawsuit.
The author'S phrase "In this case" compares this
composition of the court to that of a time (Rams
es
IX, 20th
Dynasty) in which the court was predommantly made up of laymen.
When we compare both periods we find that the latter corresponds
to the beginning of the end of the Kamitic A great deal
of the administration of the kingdom had fallen mto the hands of
foreign soldiers who had been brought in as mercenaries to staff the
206
standing army of the country. Yet, up to the beginning of the 19th
Dynasty, we fmd that the courts and the government of the nation
are in the hands of priests-prophets. The reason for this will can be
deducted from the following quotation from the same book:
"The laws which guided the king and courts in their
decisions are unfortunately unknown to us. Some of them
w:re. said to be of divine origin; a deed informs us that the
cnmmal be condemned to the "great punishment of
death, of which the gods say 'do it to him,'" and it expressly
states further that this decree of the gods is written in the
"writings of the divine words."" Diodorus probably says truly
that he was informed that the ,sacred books of law had been
composed by Thoth the god of wisdom.
. Here we have it. A book of the "writings of divine words,"
I.e:, the Metu Neter, which was written by Tehuti, for the use of
pnests-prophets, and the king in their work of administering justice.
Erman also states that during the old Empire, which is the period
that best represents Kamitic culture;
the judges belonged to one of the "six great houses," that
IS, to one of the great law courts, in which "the secret words"
wer: ',,' . At the head of this court of justice stood
the Chief Judge ... he would be one of the "high priests of
the great gods," . .. the second after the king in the court of
the palace." . . . At all ages of Egyptian history this was the
most popular position in the kingdom. .. The popular idea
was that earthly governors and chief judges ought to vie in
with their heavenly prototype . . He, the chief of the
Judges, through the words of his mouth, caused brothers to
return home in peace; the writings of Thoth we1'e on his
tongue; and he surpassed in righteousness the little of the
balance. He knew the secrets of every one ... (Note: italics
were inserted by me).
So what is this book of the writings of Tehuti (Thoth) which
the chief judge to "know the secrets of every one If that
the "secret words" tbat the judges convened to disc:.ss? I
venly say to you, that it is the Metu Neter oracle that I have brought
back to the world. Let those in high positions use it to govern and
the world will be restored to the state o[peace and prosperity known
207
only in the days of Ausar. ~ t those in low positions use it, and they
will inherit the staff of the lion.
208
Chapter 16
THE ORACLES
On the most general level, oracles are means of
communicating with spiritual agencies. On the highest level, such
communications take place with the wisdom faculty (sphere 2,
Tehuti) of the spirit, through waking trance. This is the skill
possessed by prophets and sages. On the second highest l e v e ~
communications take place with the same part of the spirit through
the casting of lots. These "lots" are symbolic representations of the
basic categories into which the entire span of reality can be divided.
Other oracles are means of communicating with the other Deities,
and lower spiritual agencies through mediumistic trance or the
casting of lots.
In past chapters, we looked at the process through which
the world comes into being, through which order is established and
maintained, the stages of initiation and meditation; and so on. Not
only did we trace the sequence of unfoldment of events, but we also
assigned to each shaping factor a place in time and in the hierarchy
(space) of being. Thousands of years ago, Africans discovered that
this system of classification and order could be represented through
numerical (ordinal or binary) symbols, graphic archetypes, etc..
They further discovered that these representations, when
conventionalized and arranged into a synthetical whole, could be
used by the indwelling intelligence to communicate with the
personality by projecting these symbols in dreams, or by drawing the
attention to their physical counterparts at critical moments (omens).
They further discovered that if these symbols were casted in such a
manner as to allow them to fall freely, or to be gathered in a non
manipulative manner, the indwelling intelligence, acting through the
life-force, would manipulate the symbols into a pattern that would
comm unicate its message.
It should not be surprising to find that the abstract symbols
used in such oracles as the Ifa of the Yorubas (Afa of the Ewes), and
the Tao Te Ching, and with some modifications, the I Ching, are all
based on binary mathematical principles, which are the basis of the
machine language used by computers (used extensively in
forecasting!). The Metu Neter oracle is composed of the combined
influences of the five primary binary figures, and 14 archetypes (70
209

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