Using Definitions of Reality From African Deep Thinkers to Examine Ideas

8/2/2019 Using Definitions of Reality From African Deep Thinkers to Examine Ideas

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THE MDW NTR STUDY GROUP OF DET. INC.

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

they were their own!

Dr. Wade Nobles

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

Akinjide Bonotchi Montgomery

4/25/2012

People of color have not understood where white people were coming from, from day

one. Right now Black people keep assuming that what they feel about other people,

white people also feel. Non white people all over the world are baffled by how easily

white people move into hypocrisy and deceit. We just have not been able to fathom it. If

you are operating on one logic system and you encounter somebody who is coming

from a completelydifferent logic system, you may not be able to figure it out, especially

if they are really fine in their methodology of deceit. Francis Welsing.


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

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

they were their own! Dr. Wade NoblesIntroduction

This modern house Negro loves his master. He wants to live

near him. Hell pay three times as the house is worth just to

live near this master, And if someone comes to you right

now and says, lets separate, you say the same thing that

the house Negro said on the plantation What you mean,

separate? From America, this good white man? I mean,

this is what you say. I aint left nothing in Africa, thats what

you say. Why, you left your mind in Africa. Malcolm X

Message to the Glass Roots (1963,)

In Dr. Nobles quote there is nothing metaphysical, esoteric, or religious about his statement.

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

His statement, in its simplicity, sums up what should be the goal of all belief systems, helping

the individual to understand how he interacts with reality. Brother Nobles statement is based

on deep axioms that have their foundations in ancient African cultural paradigms that denote

the power of words.1

This quote by Dr. Wade Nobles represents a definitive statement of how the individual

operate within reality. Although it may not be apparent, Dr. Nobles definition, in a practical

and simple way pinpoints the importance of words. Words are the primary tool human beings

use to explain reality. We use words to explain our experiences (reality) to ourselves and to

exchange information about reality with others. Any definition or description of reality will

therefore have its foundation in words. Understanding words and their use is vital for

understanding and utilizing Dr. Nobles definition of Power. Dr. Nobles quote demands that we

take a closer look at words and how they operate in forming and interpreting reality.

Power is the ability to define reality, what does Dr. Nobles mean, defining reality, how does

one define reality and how does that relate to power? A main point ofDr. Nobles definition of

power is in understanding what is meant by, defining reality, and how does the individual

1Definition ofParadigm.

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

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

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

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

webster.com/dictionary/paradigm

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

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

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

African world view.
http://www.merriam-webster.com/dictionary/examplehttp://www.merriam-webster.com/dictionary/examplehttp://www.merriam-webster.com/dictionary/patternhttp://www.merriam-webster.com/dictionary/patternhttp://www.merriam-webster.com/dictionary/patternhttp://www.merriam-webster.com/dictionary/archetypehttp://www.merriam-webster.com/dictionary/archetypehttp://www.merriam-webster.com/dictionary/archetypehttp://www.merriam-webster.com/dictionary/archetypehttp://www.merriam-webster.com/dictionary/patternhttp://www.merriam-webster.com/dictionary/example


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define reality? The individual defines reality by means of a process that involves the use of

words, feelings and thoughts. The process of the way in which these three components

influence reality can be best be understood by looking at human behavior.

What is the basis of human behavior? Human behaviors are based on ideas and feelings that

guide and then support those behaviors. All behaviors have a thought process based upon

certain ideas or concepts that lies as the foundation for those behaviors.

Example: In the name of spreading the ideas of democracy, preventing a madman, Saddam

Hussein, from using weapons of mass destruction, Iraq was invaded and thousands of people

was killed. This high stake human drama was a result of ideas and concepts, it manners little

that most, if not all of the ideas used to validate the war against the people of Iraq were not

true.

Governments are old hands with the use of the emotional impact of words to motivate and

control people. They use words to get people to feel good about killing. This is accomplished by

using the emotional impact of words to Label (define) people, other than who they are. Using

monikers,pseudonyms, and nicknames to decrease the value of the people targeted for killing

or conquest. Example: Japs for Japanese, Gooks for the Vietnamese, and Niggers for Africans,

savages for non-Christian. This type of labeling provides a means for the offender not to feel so

bad about the people they have to mistreat or kill.

It is a necessity that humans feel good about what we do. Our behavior is to promote, and

is based on good feelings. One has to feel good and righteous about their actions, if for no

other reason but to continue living. A person possessed with negative feelings and thoughtsabout themselves will have a hard time continuing to live. In western society this type of person

is said to suffer from a disease called depression. People who suffer from this sickness have a

very high suicide rate.

This need for us to feel morally correct about ourselves and our behavior causes human

beings to produce rationale2

for our behavior, in the form of thoughts. This is true for the

individual and for groups. All behaviors are based on rationale that we use to make us feel

logical, good, and correct, about those behaviors. Unfortunately, the irrational aspect of a

2Definition ofRATIONALE1: an explanation of controlling principles of opinion, belief, practice, or phenomena

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

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

support behavior.
http://www.merriam-webster.com/dictionary/basishttp://www.merriam-webster.com/dictionary/basishttp://www.merriam-webster.com/dictionary/basishttp://www.merriam-webster.com/dictionary/basis


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persons or groups rationale is almost impossible to see for those who use that rationale as the

foundation for their behavior. The desire to love ones behavior produces positive rationale. A

person will produce rationalize in a positive manner to justify-at least in their own head- all

behavior, even murder and suicide.

In summary: An important step in understanding Dr. Nobles definition of power is to

understand: Words, in the forms of thoughts serve as the rationale and foundation of behavior.

In this paper, thoughts will often be referred to as internal dialogue. Understanding internal

dialogue is the next step to understanding how human beings define reality on a personal basis.

Internal Dialogue:

Thoughts: The Rationale for Behavior!

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

things we choose to believe and do. The rationale produced by this ongoing internal, personal

conversation represents a set of descriptions about reality. These definitions represent a bank

of culturally based ideas that we draw from to use to form, understand, and explain reality. The

primary source of these descriptions is ones culture of birth. As will be shown in later chapters,

these descriptions are culturally biased.

All of the definitions in this cultural bank do not hold equal status. Some take on a higher

priority than others. The ones assigned this higher priority status become acceptedtruths of

reality.3

These accepted truths are the ones thatbecome the foundation of our rationale;

these accepted truths are the ideas that make specific, general ideas and concepts.

3Definition ofTRUTH.

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

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

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

2b : a judgment, proposition, or idea that is true or accepted as true

2c: the body of true statements and propositions.

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

3 c: fidelity to an original or to a standard

4 capitalizedChristian Science:god

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

Definition of Ontology

1. A systematic account of Existence.3. The hierarchical structuring of knowledge about things by subcategorising them according to their

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

Douglas Harper, Historian. 19 Jan. 2012. .
http://www.merriam-webster.com/dictionary/facthttp://www.merriam-webster.com/dictionary/facthttp://www.merriam-webster.com/dictionary/facthttp://www.merriam-webster.com/dictionary/actualityhttp://www.merriam-webster.com/dictionary/actualityhttp://www.merriam-webster.com/dictionary/actualityhttp://www.merriam-webster.com/dictionary/truehttp://www.merriam-webster.com/dictionary/truehttp://www.merriam-webster.com/dictionary/truehttp://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/actuallyhttp://www.merriam-webster.com/dictionary/actuallyhttp://www.merriam-webster.com/dictionary/actuallyhttp://www.merriam-webster.com/dictionary/truthhttp://www.merriam-webster.com/dictionary/truthhttp://www.merriam-webster.com/dictionary/truthhttp://dictionary.reference.com/browse/ontologyhttp://dictionary.reference.com/browse/ontologyhttp://dictionary.reference.com/browse/ontologyhttp://www.merriam-webster.com/dictionary/truthhttp://www.merriam-webster.com/dictionary/actuallyhttp://www.merriam-webster.com/dictionary/godhttp://www.merriam-webster.com/dictionary/truehttp://www.merriam-webster.com/dictionary/actualityhttp://www.merriam-webster.com/dictionary/fact


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Example: The belief in one god is a concept that is shared by the three major religions of

western culture. That overall idea of one god with specifics becomes three distinct and

separate religions, Islam, Judaism and Christianity. Each religion provides for their believers a

different set ofaccepted assumptions astruths. Each religion states that their groups

accepted assumptions are the words of the One God. Each religion designates different namesfor the one god. The names are the following; Judaism-Yahweh, Christianity-God/Jesus, and

Islam-Allah. Each religion comes with a different set ofassumptions, used astruthsof reality

that serves as the rationale (that is in many cases, ill-rationale) to justify the behavior of the

believers of that religion.

These accepted truths do not have to be physical facts (or rational) for them to have very

real physical effects. People using these accepted truths to engage and form the world is how

all ideas and concepts have physical effect. The rationale used to explain ones belief in those

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

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

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

and not based on faith.4

These accepted truths generate emotional feelings; one affect of these feelings is that they

generate emotional attachment, causing one to become emotionally attached to ones beliefs.

These accepted truths, also generate energy that becomes physical in more direct ways. One of

which is when they are used as the motivation for the human behaviors. Ideas and concepts in

the form of words are made real when people use them to engage the world. In fact, human

beings can be viewed as conduits, or converters of ideas into physical energy. People are theinstruments by which ideas are transformed into physical things and events.

Emotional attachment is not the only emotional component of words. Words generate

various emotional effects in both the speaker and the audience. Advertisers and other

institutions designed to control and influence massive amounts of people church and

government - understand and use the emotional power of words. These institutions understand

that: Words, ideas, and concepts move people. Be like Mike, Democracy, and Christianity are

ideas that have moved large amount of peoples in todays world. Institutions pay huge amounts

4 Faith, noun

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

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

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

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

concerning honesty.

5. a system of religious belief: the Christian faith; the Jewish faith.
http://dictionary.reference.com/browse/religionhttp://dictionary.reference.com/browse/religionhttp://dictionary.reference.com/browse/religionhttp://dictionary.reference.com/browse/ethicshttp://dictionary.reference.com/browse/ethicshttp://dictionary.reference.com/browse/ethicshttp://dictionary.reference.com/browse/ethicshttp://dictionary.reference.com/browse/religion


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of money for 60 seconds of media time because know that the ideas expressed by the words in

commercials produce measurable real, physical, (sales increase) results.

The goal of these systems (government, religious, media,) is to convince the individual to add

that systems words and ideas to their internal dialogue. These institutions need your mind to

use the ideas and concepts they produce as the rationale for your behavior. It is the only wayfor ideas to become physical objects and events. Power is the ability to define reality and have

others response to those definitions as if they were your own! These institutions exercise

power over people by convincing people to use the ideas and concepts of the institution as

definitions of reality.

In summary: All thoughts, but mainly those that have reach the status of an accepted truth

of reality, become the rationale in the form ofinternal dialogue (thoughts), that define reality

for you, and those who think like you. Behavior is based on this internal dialogue, the rationale

that justifies, and supports, our actions. Our thoughts being understood as the rationale for

our actions are seldom acknowledged

Your Thoughts-Internal Dialogues- be You!

Two things that make Dr. Nobles statement so powerful are: 1) It is free of dogmatic,

dictatorial orders from some higher authority, like a god, prophet, or priest, 2) Most

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

batters box. Continuing our baseball metaphor; the pitcher on the mound is represented by

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

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

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

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

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

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

take note of them, but do not engage.

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

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

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

works and you within it. These descriptions of reality operate within us, as our internal

dialogue, thoughts, and as thoughts, they generate feelings and emotions as kinetic energy.5

5kinetic [ki-net-ik]

1. pertaining to motion.

2. caused by motion.


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This kinetic energy, has electromagnetic6

attributes, it response to the laws of attraction and

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

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

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

feather flock together is so true. These expressions help us to understand in a small but realway, how the electromagnetic attributes of our thoughts and emotions influence the physical

structure of reality. Western science and European thought for that manner does not have

ideas and concepts that detail the electromagnetic aspect of reality. Science uses one of the

physical manifestations of this energy; it is the basis for electricity. Without reality having this

electromagnetic aspect as a component of itself, electricity would be impossible.

One of the aspects of the bodys composition is also an electromagnetic component. That

fact is the foundation of Neuroscience. However, these electromagnetic aspects of reality do

not find practical, everyday expression in western thought. Sayings like, "birds of a feather flock

together may be the best we get as a practical expression of how this energy is used by the

common person. This saying is a way of stating that people who think alike are producing

certain minute electromagnetic and chemical energies that attracts others who think like them

and therefore produce familiar energies.

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

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

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

3. characterized bymovement: Running and dancing are kinetic activities.

Kinetic energy is energy in motion.

6electromagnetism [ih-lek-troh-mag-ni-tiz-uhm] noun

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

with electric charges and currents.

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

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

Science Dictionary

electromagnetism (-lk'tr-mg'n-tz'm)Pronunciation Key

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

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

electromagnetic radiation, including light.

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

reserved.

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

micro. On a subatomic level of reality, this electromagnetic energy does not appear to be effected byconsciousness thought. But this subtle level of reality may be affected by the kinetic energy generted by our

intent, desires, emotions, and sub conscious thoughts.
http://dictionary.reference.com/browse/movementhttp://dictionary.reference.com/browse/movementhttp://dictionary.reference.com/browse/movementhttp://dictionary.reference.com/browse/electromagneticshttp://dictionary.reference.com/browse/electromagneticshttp://dictionary.reference.com/browse/electromagneticshttp://dictionary.reference.com/browse/electromagnetismhttp://dictionary.reference.com/browse/electromagnetismhttp://sp.dictionary.com/dictstatic/help/ahsd/pronkey.htmlhttp://sp.dictionary.com/dictstatic/help/ahsd/pronkey.htmlhttp://sp.dictionary.com/dictstatic/help/ahsd/pronkey.htmlhttp://sp.dictionary.com/dictstatic/help/ahsd/pronkey.htmlhttp://dictionary.reference.com/browse/electromagnetismhttp://dictionary.reference.com/browse/electromagneticshttp://dictionary.reference.com/browse/movement


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internal (body) and external environments. This minute energy operate on subatomic level, this

energy is not restricted by the macro level laws of physics; they operate outside and within

time and space. They operate and have their foundations at subatomic, quantum, levels of

reality where things can be at two places at once.

Understanding the electromagnetic aspects of words enables one to better comprehend

why in African philosophy words are held in such reverence. Words and thoughts are alive

and like all life they exhibit electromagnetic attributes. The understanding of the invisible

electromagnetic energy and forces that sever as the foundation for reality are expressed in the

words of this quote by Dr. Fu-Kiau Bunseki:

Life is fundamentally a process of perpetual and mutual communication; and to

communicate is to emit and to receive waves and radiations (minika ye minienie).For

the Bantu, a person lives and moves within an ocean of waves/radiations. One is

sensitive or immune to them. To be sensitive to waves/forces is to be able to react

negatively or positively to those waves/forces. But to be immune to surrounding

waves/forces, is to be less reactive to them or not at all. These differences account for

varying degrees in the process of knowing/learning among individuals (Fu-Kiau,2001)

In summary: the individual defines reality by way of words. Words operate as descriptions

of reality. The Institutions-church, media, educational- of a society produces ideas and concepts

that the peoples of that society use as the rationale (internal dialogue, accepted truths) for the

behavior patterns of that society. Words are alive; they have electromagnetic proprieties that

enable them to have positive and negative effects on reality on macro and micro levels.

The Power of Choice!

In Dr. Nobles definition of power, the point of power in his statement rests in ones choices.

As powerful as words are as definitions of reality the individual chooses the ideas and concepts

they use to engage the world. Dr. Nobles words should cause one to examine the ideas that

You Choose to put in your head, in general. But, to be most discerning about the ones you

chose to accept as truths of reality. All personal beliefs are the result of choice. That choice can

be based on anything, facts, feelings, intuitions, experience, faith, persuasions or coercion.

As a Youth, you are introduced to the ideas of a particular society through family and

community interaction. As we grow and mature we are introduced into a world of ideas. Almost

from the start a child learns to make decisions based thinking and feelings. Accepting some

ideas and rejecting others the child begins shaping, based on those decisions, a unique

personality. A person represents a unique electromagnetic, physical imprint on reality as result

of their choices.


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At some age you become responsible for what you choose to believe. At every instant we

are making choices to consume one ideas or other. One result of these choices is that

particular electromagnetic information is communicated to our bodies and the environment on

micro and macro levels. On macro levels the results of the effectiveness of your internal

dialogue will be more directly perceivable; the state of your physical condition andenvironment are a direct reflection. Therefore the ideas and concepts one chooses to accept

and use as definitions of reality is of vital importance.

Consuming words serves the same function for the mind as consuming food does for the

body. Consuming food, provide nourishment for the body. Consuming words provide

nourishment for the mind. Food and words function the same way. The act of eating;

consuming food, provides a method (eating) and device, (food) to deliver nourishments to the

body. (The nutrients contained in the food). Reading words; the method is the act of reading,

the device, are the words, which like food, contain the nourishment but is not the nourishment

itself. Just like the nourishments contained in food, feed the body; the ideas contained in the

words we consume, feed the mind.

This is why the batter in our baseball metaphor has such an important job, to only engage

good, healthy ideas. The ideas you consume should be considered as food. Your decision to add

any idea to your internal dialogue should not be done lightly. As we shall see many ideas of

western culture should be considered as fast food, consuming them should come with a

warning. High fat and carcinogenic content, consuming can be harmful to ones health. Once

one surrenders his choice and accept any idea as truth, it than becomes a definition of reality

used to engage the world. It becomes a truth, be it the word of a God of a particular religion, afact of science, an impossibility of nature, or whatever. The thing is this, anything you choose to

believe you will rationalize as a fact of reality.

All of what has been presented in this chapter should highlight a little known attribute of

the mind: the mind provides the rationale for everything you choose to believe and do; that

rationale does not and indeed may not be rational, factual, or logical in any way, to anyone

else. Any idea or concept elevated to the status of an accepted truth of reality; the emotional

attachment is just a part of the process. People would be less emotionally attached to many

unhealthy and harmful ideas if we understood that, the emotional attachment we feel is solely

based on choice.

Word Power: From an African Worldview!

Based on Dr. Nobles definition of power, and information examine so far, reality is not

something that is outside of ones self. This information suggest that we are connected to the

world by the ideas we use to engage it. Dr. Nobles definition of power is based on an African

philosophical paradigm that states; the universe is alive, interconnected, interactive, and


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responsive to our feelings and ideas about it.7

This understanding give words an importance in

African thought that is missed in western thought.

The importance of words is highlighted by you reading the definitions of reality expressed by

the words on this paper. Some other functions of words are: We merge with reality by way of

words and thought. Thoughts are in essence mental words. For the existence of something to

be known, it has to have a description-words- that define it. Ones experiences are interpreted

and expressed by words. Words are the foundation and the primary medium of

communication used by human beings. Words are a force of nature, in African cultural

philosophies words are given their proper respect.

The understanding of the function of words as a force of nature is common in African

philosophical thought, both ancient and modern. Professor Amadou Hampate Ba, of Mali, is an

initiated member of various African educational systems (secret societies) and he has this to

say concerning the understanding of the creative power of Kuma, the word in his culture.

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

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

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

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

1992 )

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

information that supports Dr. Hampate Bas words.

We hardly need to point out that in the profoundest traditions of blackAfrican society, the creative Word is considered all powerful. Ever since the

time of Pharaonic Egypt, speech has been endowed with sovereign power in

black Africa, here, from time immemorial, there have been civilizations . of the

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

7Because the Kalunga was the complete life, everything in touch with the earth shared that life, and became life

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

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

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

Dierterlen provide insight into the philosophy of the Dogan.

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

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

p.70. 1986)


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

(P. 89-90, Obenga, 2004)

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

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

Perhaps African Americans have taken the definitions of reality represent by the words we useto engage the world far too lightly. Have we missed something?

Words and Culture

The definitions of reality Dr. Nobles refers to are given to us within a cultural content in the

form of words and images. These words and images are products of the institutions of the

society. The religious institutions provide the spiritual (the abstract and unseen) ideas for a

people. The educational institutions provide the historical and scientific (supposedly factual)

ideas, the media provide and express the fantasy, ideal, and dreams of a people. These

institutions control the behaviors of people by producing ideas, in the forms of words, and

images that people use to engage and form the world.

As pointed out throughout this paper, words are one of the primary tools humans use to

know ourselves, each other and the world. Also, African cultures state that words can have a

positive or negative effect. Dr. John H. Clarke expresses this understanding with his very

insightful observation about how words in Western culture are used against African people and

the caution we must exercise with their use. We must stop misinterpreting words. We have

misinterpreted words and have been the victim of the tyranny of words for all too long. Dr.

Clarke understood that Africans in America need a better comprehension and appreciation ofthe anti African cultural bias of these words. The poisonous nature of the words of Western

society when used by African as definitions of reality is not acknowledged enough.

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

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

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

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

provides the shape or framework of the container; this framework shapes the meaning of each

and every word of a language to a particular cultural shape.

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

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

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

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

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

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


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

the culture shape of the words of western culture?

In summary: Power is the ability to define reality and then have other use those

definitions: African people in America use the descriptions of reality given to us by western

society without taking into account the cultural nature of those words. The critique of the

conceptual frameworks that provide the backbone for and birth place of the words of western

society is demanded by the insightful words of Dr. Clarke. His warning must become a part of

our internal dialogue. We must stop misinterpreting words. We have misinterpreted words

and have been the victim of the tyranny of words for all too long. We ignore the powerless,

impotent reality the use of the words and concepts of western society as definitions of reality

has created for us, Black people.

The powerless and rundown condition of Black communities is never looked at being the

results of the concepts and ideas contained in the words used to solve the problems of thesecommunities. We see other people - in many cases new arrivals- used these same ideas of

western culture as definitions of reality to build their communities. Is there something we have

missed about the concepts contained in the definitionswords- of reality we use to engage the

western world?

The New Orthodoxy

An examination of the cultural contextual mind-set, that produces the words and ideas of

western culture and the effects those ideas have on African Americans is provided by scholar

Dr. Jacob Carruthers (True of Voice), in his book, Intellectual Warfare. Dr. Carruthers bookprovides an examination of the intellectual aspects of racism and white supremacy as concepts

use against African people. He demonstrates how these and other ideas and concepts of

western society have been historically used as intellectual weapons against African people.

Most importantly, in his book he offers solutions, one of which is the concept of the New

Orthodoxy.

In the book he introduces the concept of The New Orthodoxy. He uses this term to define

the origin of modern historiography as a fabricated, racist, revisionist story.8

Dr. Carruthers

8Definition of HISTORIOGRAPHY.

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

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

that will stand the test of critical methods

b: the principles, theory, and history ofhistoricalwriting

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

webster.com/dictionary/historiography
http://www.merriam-webster.com/dictionary/historyhttp://www.merriam-webster.com/dictionary/historyhttp://www.merriam-webster.com/dictionary/historyhttp://www.merriam-webster.com/dictionary/historicalhttp://www.merriam-webster.com/dictionary/historicalhttp://www.merriam-webster.com/dictionary/historicalhttp://www.merriam-webster.com/dictionary/historiographyhttp://www.merriam-webster.com/dictionary/historiographyhttp://www.merriam-webster.com/dictionary/historiographyhttp://www.merriam-webster.com/dictionary/historiographyhttp://www.merriam-webster.com/dictionary/historiographyhttp://www.merriam-webster.com/dictionary/historiographyhttp://www.merriam-webster.com/dictionary/historicalhttp://www.merriam-webster.com/dictionary/history


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defines the New Orthodoxy as an interpretation of history that Europeans began to fabricate in

the 16th

century in order to justify their enslavement and cultural genocide of peoples on a

global scale. Dr. Caruthers research, documents how this fabricated view of history became the

intellectual and historical foundation of Western society. His research adds to, and enforces, Dr.

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

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

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

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

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

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

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

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

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

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

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

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

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

"The White Man's Burden" is apoemby the English poetRudyard Kipling. It was originally published in the popular

magazineMcClure'sin 1899, with the subtitleThe United States and the Philippine Islands.[1]Although Kipling's

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

States understood the phrase "white man's burden" as a characterisation forimperialismthat justified the policy

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

Manifest Destiny was the 19th century American belief that theUnited Stateswas destined to expand across the

continent. It was used byDemocrat-Republicansin the 1840s to justify thewar with Mexico; the concept was

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

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

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

The Cape to Cairo Railway is an uncompleted project to crossAfricafrom south to north byrail. This plan was

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

the attempt to connect adjacent African possessions of theBritish Empirethrough a continuous line fromCape

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

is missing between northernSudanandUganda.wikipedia.org/wiki/Cape_to_Cairo_Railway
http://en.wikipedia.org/wiki/Poemhttp://en.wikipedia.org/wiki/Poemhttp://en.wikipedia.org/wiki/Poemhttp://en.wikipedia.org/wiki/Rudyard_Kiplinghttp://en.wikipedia.org/wiki/Rudyard_Kiplinghttp://en.wikipedia.org/wiki/Rudyard_Kiplinghttp://en.wikipedia.org/wiki/Magazinehttp://en.wikipedia.org/wiki/McClure%27shttp://en.wikipedia.org/wiki/McClure%27shttp://en.wikipedia.org/wiki/McClure%27shttp://en.wikipedia.org/wiki/Philippine-American_Warhttp://en.wikipedia.org/wiki/Philippine-American_Warhttp://en.wikipedia.org/wiki/The_White_Man%27s_Burden#cite_note-source-0http://en.wikipedia.org/wiki/The_White_Man%27s_Burden#cite_note-source-0http://en.wikipedia.org/wiki/The_White_Man%27s_Burden#cite_note-source-0http://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/United_Stateshttp://en.wikipedia.org/wiki/United_Stateshttp://en.wikipedia.org/wiki/United_Stateshttp://en.wikipedia.org/wiki/History_of_the_Democratic_Party_%28United_States%29http://en.wikipedia.org/wiki/History_of_the_Democratic_Party_%28United_States%29http://en.wikipedia.org/wiki/History_of_the_Democratic_Party_%28United_States%29http://en.wikipedia.org/wiki/Mexican%E2%80%93American_Warhttp://en.wikipedia.org/wiki/Mexican%E2%80%93American_Warhttp://en.wikipedia.org/wiki/Mexican%E2%80%93American_Warhttp://en.wikipedia.org/wiki/Whig_Party_%28United_States%29http://en.wikipedia.org/wiki/Whig_Party_%28United_States%29http://en.wikipedia.org/wiki/Whig_Party_%28United_States%29http://en.wikipedia.org/wiki/Africahttp://en.wikipedia.org/wiki/Africahttp://en.wikipedia.org/wiki/Africahttp://en.wikipedia.org/wiki/Rail_transporthttp://en.wikipedia.org/wiki/Rail_transporthttp://en.wikipedia.org/wiki/Rail_transporthttp://en.wikipedia.org/wiki/Cecil_Rhodeshttp://en.wikipedia.org/wiki/Cecil_Rhodeshttp://en.wikipedia.org/wiki/Cecil_Rhodeshttp://en.wikipedia.org/wiki/British_Empirehttp://en.wikipedia.org/wiki/British_Empirehttp://en.wikipedia.org/wiki/British_Empirehttp://en.wikipedia.org/wiki/Cape_Townhttp://en.wikipedia.org/wiki/Cape_Townhttp://en.wikipedia.org/wiki/Cape_Townhttp://en.wikipedia.org/wiki/Cape_Townhttp://en.wikipedia.org/wiki/South_Africahttp://en.wikipedia.org/wiki/South_Africahttp://en.wikipedia.org/wiki/South_Africahttp://en.wikipedia.org/wiki/Cairohttp://en.wikipedia.org/wiki/Cairohttp://en.wikipedia.org/wiki/Cairohttp://en.wikipedia.org/wiki/Egypthttp://en.wikipedia.org/wiki/Egypthttp://en.wikipedia.org/wiki/Egypthttp://en.wikipedia.org/wiki/Sudanhttp://en.wikipedia.org/wiki/Sudanhttp://en.wikipedia.org/wiki/Sudanhttp://en.wikipedia.org/wiki/Ugandahttp://en.wikipedia.org/wiki/Ugandahttp://en.wikipedia.org/wiki/Ugandahttp://en.wikipedia.org/wiki/Ugandahttp://en.wikipedia.org/wiki/Sudanhttp://en.wikipedia.org/wiki/Egypthttp://en.wikipedia.org/wiki/Cairohttp://en.wikipedia.org/wiki/South_Africahttp://en.wikipedia.org/wiki/Cape_Townhttp://en.wikipedia.org/wiki/Cape_Townhttp://en.wikipedia.org/wiki/British_Empirehttp://en.wikipedia.org/wiki/Cecil_Rhodeshttp://en.wikipedia.org/wiki/Rail_transporthttp://en.wikipedia.org/wiki/Africahttp://en.wikipedia.org/wiki/Whig_Party_%28United_States%29http://en.wikipedia.org/wiki/Mexican%E2%80%93American_Warhttp://en.wikipedia.org/wiki/History_of_the_Democratic_Party_%28United_States%29http://en.wikipedia.org/wiki/United_Stateshttp://en.wikipedia.org/wiki/Imperialismhttp://en.wikipedia.org/wiki/The_White_Man%27s_Burden#cite_note-source-0http://en.wikipedia.org/wiki/Philippine-American_Warhttp://en.wikipedia.org/wiki/McClure%27shttp://en.wikipedia.org/wiki/Magazinehttp://en.wikipedia.org/wiki/Rudyard_Kiplinghttp://en.wikipedia.org/wiki/Poem


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

Africa:

Exhibits the natural man in his completely wild and untamed state

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

of character.(Pa. 93)

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

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

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

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

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

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

it has no movements or development to exhibit. Historical movement

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

Carthage displayed there an important transitional phrase of

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

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

the African Spirit. What is properly understood by Africa is the

unhistorical, undeveloped spirit, still involved in the conditions of mere

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

the worlds history.(Hegel, p. 9) *Authorss insertion+

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

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

of the racist foundation of western society is not given as a definition of reality by the mass

media, educational, or religious institutions and therefore it is not a part of the internaldialogue of the average Black person.

The answer to the question asked at the end of the last chapter: have we missed something

about the conceptual base of the words of western society is: Hell Yea. Many African

intellectuals understand and have written extensively on what Seba ( Master teacher) Dr.

Carruthers call the New Orthodoxy. However, there are few institutions that produce and

distribute this type of Black intellectual thought anymore. The years of mis-education caused by

being educated for so long under such an anti-African framework has produced too many

intellectuals who miss the point (Gates, Dyson, and West).

Dr. Carruthers book devotes a section that examines the ideological short comings of those

intellectuals,(the gang of three) who fail to appreciate, the anti-African framework of the

philosophies that sever as the foundations of the institutions under which they were educated.

In summary: The words of brothers Clarke and Carruthers along with Brother Nobles

definition of power highlight the need for Black people to become more critical of the words we


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use to engage the world. The words of western culture and the concepts contained within

them come shaped within an anti-African conceptual framework. This anti-African framework

hinders their effectiveness when used by African people as definitions of reality to engage the

world. This quotes by African-american scholar, Adisa A. Ajamu clearly state an understanding

of the problems caused when African scholars use European definitions of reality uncritically tounderstand and interpret African ideas and concepts.

This then suggests that when black scholars uncritically adopt a

European-centered methodological frame-work, the scholar also

inherits European-centered epistemological parapher-nalia.

Furthermore, when black scholars attempt to apprehend African reality

(ontology) utilizing a European epistemological paradigm, the black

scholar becomes incarcerated by the European utamawazo (world

view). The result is that the black scholar often ends up mimicking

European thought and un-wittingly producing European truths about

African realities, while giving the appearance of producing African

gnosis and/or interpreting African deep though. ( Ajamu,1997,p.179)

The Problems with some of the Euro-Paradigms we love.

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

religious, represent Western cultural descriptions of reality. Many African scholars have

adopted the ideas and concepts represented in these words as definitions of reality and as

paradigms of research. These words provide descriptions of reality that present a divided,

fragmented and at times, machine like. These western cultural descriptions of reality are full of

problematic European cultural conceptual paradigms. Even when used within their own cultural

context, the fragmented reality represented by these terms should be understood as European

conventions and cultural definitions, only.

These terms when used, too often represent mere falsifications of reality. That is,

descriptions of reality that allow participants to have conversations using words to describe a

physically impossible reality or idea, words that have no physical realness.

Example: Next time someone is invited to speak about a metaphysical subject, ask the

speaker to accept a metaphysical or spiritual check as payment. The point will be made to the

speaker, if to no one else, that you are trying to have a conversation around a concept that is

false; there is no physical use of a metaphysical check. It does not exist as a physical fact for

use. The words metaphysical check as a concept has no physical realness. The speaker would

know, in reality, that they are not getting paid; their payment only exists metaphysically,

beyond the physical.


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

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

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

about the metaphysical check but you can never use it in a practical way, like cashing it. Such

conversations have no foundation in and therefore no effect on reality; they are exercises inverbal masturbation. At times, these terms by their very definitions make them problematic,

when used to discuss certain concepts that demand less fragmented paradigms of reality in

order to understand them.

In classical philosophy the word metaphysic has the meaning of, the search for origins, first

principles, and first causes. Too often the word metaphysic is used by too many writers to mean

beyond the physical. The result of writings based on the use of metaphysics meaning beyond

the physical, is that too often, those writings are also beyond believable. In African philosophy

nature and human advancement are the foundations and standards of research.

The problematic aspects of the words (metaphysical, esoteric and spiritually) becomes

apparent when used to express, examine, or explain African cultural concepts. African cultural

ideas are shaped to a different cultural framework. African philosophical ideas are expressed

based on principles of nature, and therefore they are cyclical.

The differences between the two worldviews are express by African American scholar

Marima Ani, in her excellent (but little read) book Yurugu: An African-Centered Critique of

European Cultural Thought and Behavior.

The Universe to which they [African and Asian] relate is sacred in origin, is organic,and it a true cosmos. Human beings are part of the cosmos, and, as such, relate

intimately with other cosmic beings. Knowledge of the universe comes through

relationship with it and through perception of spirit in matter. The universe is one;

spheres are joined because of a single unifying force that pervades all being. Meaningful

but rationalistic: complex yet lived. They tend to be expressed through logic of

metaphor and complex symbolism.

Rob the universe of its richness, deny the significance of the symbolic, simplify

phenomena until it becomes mere objects and you have a knowable quantity. Here

begins and ends the European epistomotological mode. (Ani 1994, pa.30)

In relationship to African philosophical concepts, European cultural philosophical ideas in

general are conceptualized in ways that stress a linear, split, fragmented, oppositional, at war

with (everything) view of reality.9

9.metaphysical [met-uh-fiz-i-kuh l] adjective


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

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

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

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

African American scholar Marima Ani provides an account of this aspect of the European

worldview. She enforces the views of Dr. Obenga in regard to Europeans habitual nature to

perceive and express reality as a spilt, dichotomy of opposition.

The split that we have mentioned are worked out in such a way that they begin to

deny and prevent interrelationship. They do this on a cognitive level, a semantic level,

and through the logic on which they are based. The splits then move to the level of

culture, world-view and belief. They began to effect experience, because although they

may not be accurate, they limit peoples ability to experience the universe as an

integrated whole. (Ani 1994, p.40)

2. Philosophy .

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

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

3. highly abstract,subtle, or abstruse.

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

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

ingenious conceits and turns ofwit.

5. Archaic . imaginary or fanciful.

spiritual,adjective

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

2. of or pertaining to thespirit or soul, as distinguished from the physicalnature: a spiritual approach to

life.

4. of or pertaining tospirits or tospiritualists; supernatural orspiritualistic.

5. characterized by or suggesting predominance of thespirit;etherealor delicately refined: She is more of

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

esoteric [es-uh-ter-ik] adjective

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

poetry full of esoteric allusions.

2. belonging to the select few.

3. private; secret; confidential.4. (of a philosophical doctrine or the like) intended to be revealed only to the initiates of a group: the

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

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

Abraham, Willie Abraham talks about the European tendency to rip things apart. There are some

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

things up. (p.76)
http://dictionary.reference.com/browse/subtlehttp://dictionary.reference.com/browse/subtlehttp://dictionary.reference.com/browse/subtlehttp://dictionary.reference.com/browse/withttp://dictionary.reference.com/browse/withttp://dictionary.reference.com/browse/withttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/naturehttp://dictionary.reference.com/browse/naturehttp://dictionary.reference.com/browse/naturehttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spiritualisthttp://dictionary.reference.com/browse/spiritualisthttp://dictionary.reference.com/browse/spiritualisthttp://dictionary.reference.com/browse/spiritualismhttp://dictionary.reference.com/browse/spiritualismhttp://dictionary.reference.com/browse/spiritualismhttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/etherealhttp://dictionary.reference.com/browse/etherealhttp://dictionary.reference.com/browse/etherealhttp://dictionary.reference.com/browse/spiritualhttp://dictionary.reference.com/browse/spiritualhttp://dictionary.reference.com/browse/spiritualhttp://dictionary.reference.com/browse/spiritualhttp://dictionary.reference.com/browse/etherealhttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spiritualismhttp://dictionary.reference.com/browse/spiritualisthttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/naturehttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/spirithttp://dictionary.reference.com/browse/withttp://dictionary.reference.com/browse/subtle


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Not taking into account the differences between some basic ontological conceptual

paradigms between the two cultures is problematic. There will be distortions when European

words and concepts are used to understand and express African cultural ideas. African

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

practical so as to make them applicable to everyone. They are designed to teach and improvethe human condition. They use nature because symbols of nature have universal cognitive and

emotive meaning.

Example: The sun is a good example of natures universal appeal. The sun is experienced

the same by all people, as the major heat, light, and food source in the world. Because of this

shared experience when used symbolically, the sun and symbols of nature in general like, water

and trees express and invoke universal meanings and feelings. Human begins long association

with nature enable these nature images to evoke feelings along with the obvious picture,

making them multilayered with meanings.

In summary, understanding the function of words is primary to understanding how the

individual defines realty. Our internal dialogues represent descriptions of reality all of which are

based on word. All words have a cultural context. Africans and Europeans have different

cultural ontological views of how words affect reality. Based on the views of many African

scholars, African peoples must become more critical of the European, word, ideas, and

concepts we use to engage reality. European descriptions of reality are not empowering for

African people, they are less effective when used by African people as solutions for some

problems presented by western culture. The poisonous nature of European word for Africans is

the result of the New Orthodoxy framework that produced them. As such they must not beconsumed uncritically by Africans.

The Tree of Life!

Understanding Dr. Nobles, Dr. Clarkes, Dr. Ani and the statements of many others demand

that we call into question the conceptual content of the words and concepts that we accept as

truths and then used as definitions to explain reality. In this section two concepts will be

examined, The Tree of Life and The Makuku Matatu. Two symbols and diagrams that provide

definitions of reality that describe how the individual exist within reality. They provide theperfect examples that express in detail the differences between the ontological views of

European and African cultures. The philosophy use to describe both symbols is provided from

the books of two African scholars, one born in the Congo and the other in the United States.

We will begin with the Tree of Life as described by RA Un Nefer, the U.S. born scholar.


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The following concept is a popular graphic image (see fig. 1) that is used by many African-

american metaphysical and spiritual researchers. It is referred to as the Tree of Life. (see fig.8)

The image has its origin in the book of Jewish, speculative philosophy, the Qabbalah. (See fig. 2)

Based on the bible myth of Jews being in Egypt, many African-centered thinkers feel that this

image and the philosophy used to explain it, has an African origin. One of the rationales usedbeing, the Jews learned of this information and incorporated it into their philosophy during

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

recorded in Egyptian historical records, which are extensive.

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

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

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

speculation and short on sound reasoning.

Brother Nefer replaces the original Hebrew text on the chart by overlaying them with hismeanings of the Netcher symbols of Kemet. His usage and understanding of the medew

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

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

Budges translations and works. He is well read and shows a good understanding of the state of

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

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

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

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

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

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

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

works.

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

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

frameworks, ignoring the resulting cultural distortions. He uses the word God as if this word is

conceptually equal to the Kemetic concept ofNetcher. The word God understood from the

standpoint of how it is used under the New Orthodoxy, makes it problematic when used toexpress African philosophical concepts.

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

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

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


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others have speculated on Ra Un Nefers speculative works. In their works they present very

fragmented, oppositional views of reality.

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

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

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

complements. In Ra Un Nefers work, the human beings spiritual and sexual aspects are

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

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

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

enlightenment.

Can you imagine the effect on a peoples consciousness and spirituality if every time

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

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

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

higher? Pa. 150

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

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

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

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

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

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

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

In Ra Un Nefers work, man is often juxtaposed to animals with the animals representing the

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

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

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

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

with this man-animal dichotomy.

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

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

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

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

I do what I like because I have been taught to enjoy engaging in positive activities. I follow my


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

source.

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

in conflict with our intellect.

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

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

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

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

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

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

150

This antagonistic, oppositional relationship between various aspects of human beings is carried

to extremes in numerous statements. The following is another example that depicts his

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

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

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

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

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

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

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

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

spiritual developments [emphasis added]..pa133.

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

animals themselves. In his view animals are depicted as being unworthy has a food source,

based on reasoning that borders on the absurd.

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

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

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

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

Maat stage of initiation. Meat eating by humans betrays a lack of understanding of theinterdependence between the makeup of human digestive system and the food

intended for it. Were we meat eater, we could eat it raw without worrying about

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

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

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

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


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The problem is, to many people Bro. Nefers statements are logical assumptions. If his

statements are logical to the reader, maybe it is because you have chosen to accept overly

fragmented European cultural conventions as universal truths. They have become a part of your

internal dialogue, your emotional attachment is in part a response to you choosing to accept

the concepts (assumptions) contain in his words as definitions of truths of realty, uncritically.

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

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

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

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

European science ignores too many ingredients (like, emotions and consciousness) of the

composition of the human being so that, any answer derived from their research concerning

health would have to be flawed. The major focus of health for the individual in western society

is food consumption. This mechanized view of the individual, ignores ones thoughts, feeling,emotions, and the magnetic influences of stress (thoughts) upon the individual and their health.

Ignoring all of these major aspects of a persons being would make any theory of the persons

emotional, intellectual, and physical health far from accurate.

The authors overly dichotomized, oppositional views of reality are justified, by him, based

on the Split-Brain research of Neuroscience. This view of the brain in the field of neuroscience

has become outdated. The old research stressed the dichotomy of the left and right

hemispheres of the brain in more oppositional and divisive ways. This research was popular in

neuroscience about twenty years ago. There was a call to develop educational paradigms

based on right or left brain dominance, when this research was popular. Researchers realized

that stressing the differences between the two hemispheres in such a oppositional fashion did

not accurately describe how the two operated.11

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

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

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

11however, in the 1960s experimentations on the brain, it was discovered that both hemispheres of the brain,the right and the left were involved in higher cognitive functions and that these two halves were not in

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

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

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

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

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


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

each culture.

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

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

used by predominantly left-sided cultures in the characteristic fashion of the lefthemisphere. Although the left side is totally incapable of truly religious, and scientific

thinking, pa.12

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

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

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

work rests, are only European cultural descriptions of reality.

This section is best summarized by this quote from Dr. Ani.

Plato had layed an elaborate trap. Once the person was artificially split into conflicting

faculties or tendencies, it made sense to think in terms of one faculty winning or

controlling the other(s). And here begins a pattern that runs with frighteningly

predictable consistency throughout European thought, continually gathering

momentum for ages to come. The mind is trained from birth to think in terms of

dichotomies or splits. The splits become irreconcilable, antagonistic, opposites. Holistic

conceptions become almost impossible given this mindset. First the dichotomy is

presented, then the process of valuation occurs in which one term valued and the other

devalued. One is considered good, positive, superior; the other is considered bad

negative, inferior, (Ani 1994,p.33)

Dr. Fu-Kiau

The Makuku Matatu, The Dingo Dingo of Muntu!

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

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

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

initiate of several secret societies of the Bantu-Kongo of Central Africa. He writes from aperspective of personal experience.

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

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

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


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illustrate this diagram as an example of African philosophical thought. In the following

statement he shows how the images relate to nature and man.

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

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

associated with blackness and is used as a symbol of emergence of life, the physicalworld [ku nseke]. nugunza, the spiritual man , is associated with the forces behind this

concept and process. Kala is the strongest will ofmuntus existence as we meet it in his

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

Sun movement: the rising and setting of the sun.

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

Fire place [zikwa], with its three firestones.

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

dingu.(Fu-Kiau, p.32)

Dr. Fu-Kiau statements shows how his image, fig 3, called the

Makuku Matatu, ties togetheraspects of Bantu society, based on understanding the symbolic relationship between the

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

cycle of human beings.

Figures 4 link all of the symbols together to depict mans journey through life and the

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

Kongo society. These symbols just like Dr. Nobless and Ra Un Nefers works are definitions of

how human beings relate to reality.

Figure 3,4.

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

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

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


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

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

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

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

The Tukula position occupies the center of the cone of power and leadership [sudi kialendo], which I may also call the V of life. To grow mature *Kula+ is to be ready to enter

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

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

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

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

nseke ye ku mpembe].

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

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

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

Dr. Fu-Kiau uses some of the same words as Brother Ra Un Nefers like spirituality. He also

depicts mans behavior as animalistic, and he defines this animalistic behavior as being un-

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

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

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

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

question; ones spiritual nature was not something to be attained as must as something to be

maintained by proper behavior. The educational process was to make one a valuable tool forthe community by being a doer, able to add to physical betterment of the community.

Spirituality for the sake of spirituality is abstraction and fantasy.

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

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

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

Dr. Fu-Kiaus diagram are expressed as complementary components. In Kemet there are images

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

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

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

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

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

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

persons. (Ani, 1994, p.352)


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of Set and Heru sharing the same body, this image reinforces the idea of complementary

opposites. (Fig. 6)

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

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

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

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

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

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

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

reverse Wsir surrounding the Duwat.

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

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

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

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

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

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

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

Not in the least,

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

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

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

engage such a system. Knowledge was intended for everyone in most African societies. Thispoint was made clear by Dr. Fu-Kiau when he stated that, the collective leadership was based

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

vital part of each individual for the benefit of the group.

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

Willie Abraham says of the Akan art form:

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

timeless, immemorial silent and elemental power so characteristic of African

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

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

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

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

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

material are inextricably bound together, and if anything, it is a human beings

spirituality that defines her as human(p. 203)


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

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

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

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

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

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

(Pa. 32)

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

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

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

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

introduces.

Conclusion

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

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

how the definitions of reality produced by the Institutions of western society exercise power

and control over us. Also, if understood and utilized correctly Dr. Nobles definition of power

can enable one to recognize the ideas, beliefs and concepts that are using to engage the world.

His statement reduces all problems down to a very primary level. The words you choose to put

in your mind as definitions of reality. All people use words as definitions of reality to engage

Using Definitions of Reality From African Deep Thinkers to Examine Ideas

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