Life, Death; There Is A Lot More To It Than Europeans Have Taught African Americans

Talk Of Creation

For over 6000 thousand years the Kemite (Egyptian) beliefs about creation, life, and the afterlife have been redacted, plagiarized, embellished, or retold in the form of narrative history by the great religions of the modern world, which include Judaism, Christianity, Islam.

The Kemite concepts of creation, life, and the afterlife were documented by an elaborate system of mythic symbols known as hieroglyphics. With the discovery of the Rosetta Stone, researchers have presumptively deciphered the meaning of the ancient records.

And, even with the translations, there is an esoteric element within the hieroglyphics that still awaits our understanding. With that being said, the records we understand reveal that the Kemetic records are riddled with wormholes that usher us into dimensions of life that exist beyond our physical being.

The word God did not exist among the Kemites. The word equivalent of God in Kemet was the word Neter. Neter and it’s cognates were assigned to God, god, and spirits of various kinds which possessed divine power. 

Among the records of the Kemites we find the following epithets, which contain ideas, phrases, and attributes concerning Neter that were almost identical to those of the God of Judaism, Christianity, and Islam: 

• God is One and alone, and none other existeth with Him. 
• God is the One, the One Who hath made all things.
• God is a spirit, a hidden spirit, the spirit of the spirits, the divine spirit.  
• God is from the beginning, and He hath been from the beginning; He hath existed from of old and was when nothing else existed.
• God is truth, and He liveth by truth, and He feedeth thereon. He is the King of truth, He resteth upon truth, He fashioneth truth, and He excuteth truth throughout all the world.”
• “God is father and mother, the father of fathers, and mother of mothers. He begetteth, but was never begotten; He produceth, but was never produced, He begat Himself and produced Himself. He createth, but was never created.
• God is life, and through Him only man liveth. He giveth life to man, and He breatheth the breath of life into his nostrils.”
• God is father and mother, the father of fathers, and mother of mothers. He begat Himself and produced Himself. He createth, but was never created.
• He is the primeval Potter who turned men and gods into beings out of his hands.
• God is merciful unto those who reverence Him, and He hearth him that calleth upon Him.
• God knoweth him that acknowledgeth Him, He rewardeth him that serveth Him, and He protecteth him the followeth Him

This list of epithets is a sample of ancient Kemite concepts of God. These epithets were written thousands of years before the Pentateuch, New Testament, and Quran; yet, most modern readers of these books can almost quote these ancient epithets from memory, not knowing the source of these religious concepts were derived from ancient Kemite records.

The Kemetic records are the oldest religious text, that are intact, that exist in the world. The preservation of these ancient records is a testament to the vast knowledge, skill, cognitive ability, cerebral consciousness, psychological intuitiveness, and spiritual connectedness of the Black people who populated Kemet.

Their records are inscribed on walls of the chambers and passages in the pyramids of kings, inscribed upon tombs, sarcophagi, coffins, stelae, and papyri; and they are so well preserved that we can study their sacred beliefs, as written by their own han

Talk of Eternal Life 

Wallis Budge; in The Book Egyptian of The Dead says, “The Egyptian religion is pure monotheism, which manifested itself externally by a symbolic polytheism.” The nature of this article reflects draws on the translations of the hieroglyphics document in the Book of The Dead. 

And, while Budge titled his book The Egyptian Book of The Dead, I personally think it should be called the Book Kemite Book of Life.

Take a moment and think about a group of jazz musicians; they go on stage and the drummer begins playing, the guitar listens for a certain cord or note that signals it’s time for him to begin playing. The other musicians listen for their signal to begin playing in the same fashion.

The musicians can read and feed off one another. Similarly, the Kemite hieroglyphics were written by Kemite priests who sought to share spiritual observations with posterity. Their observations contain spiritual messages; the point being, spirit can only be recognized by spirit.

In the limited amount of space I have to reflect on the Kemetic records transcribed in The Egyptian Book of the Dead, the reader is invited to take a look beyond cerebral intelligence and view the information through the lenses of spirit.

The Kemetic records tell us that God created everything that exists; i.e., the earth, sky, heavens, and that He gave life to human beings, and that He breathed the breath of life into his nostrils.

They not only believed that God was the creator, but that God created human beings in His image and likeness, so that, they were created immortal beings. At the center of their religion, rituals, thoughts, and ideas is the belief in everlasting life.

In the pyramid text, which was discovered in the pyramid complex built for pharaoh Pepi I between 2400-2300 B.C., Pepi I is said to be “the Giver of life, stability, power, health and all joy of heart, like the Sun, living forever.”

And in the papyrus of Ani, the deceased is represented as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he has a conversation with Tmu. In answer to his question, “How long have I to live?” the great god of Annu answers:

• “Thou shalt exist for millions of millions of years, a period of millions of years.”

In the 84th chapter of the same papyrus, we are told that the soul exists in the past and future; that the duration of its existence is infinite, as well as divine. Ani proclaims:

• I am Shu [the god] of unformed matter. My soul is God, my soul is eternity.

Attestations affirming belief in immorality are present in the Kemetic records. The Kemites left us a road map describing their beliefs about the human journey from start to finish. The excerpts below show that the idea prevailed that the body lie in the earth while the soul of spirit lived in heaven:

• Soul to heaven, body to earth. (Vth dynasty) 
• Thy essence is in heaven, thy body to earth. (VI dynasty) 
• Heaven hath thy soul, earth hath thy body. (Ptolemaic period)

Those men who wrote the bible, whom a number of scholars believe were skilled redactors, plagiarized a lot of what they wrote using documents and historical accounts that were known to originate among the people of ancient Kemet, Mesopotamia, Samaria, or Babylon. 

• Ecclesiastes 12:7 says, “Then the dust will return to the earth as it was, and the spirit will return to God who gave it.”
• Job 34:14-15 says, “If He should set His heart on it, if He should gather to Himself His Spirit and HIs breath, all flesh would perish together, and man would return to the dust.”

When reading the bible one would think that the spirit returns to God, and the body returns to the earth in anticipation of being resurrected at the second coming of Jesus. However, the Kemites left us with a more detailed account of the state of life upon death. 

The physical body of man was called the khat; as was the mummified body in the tomb, evident in the words “My body (khat) is buried.” But as the body lay in the tomb, it was not inoperative. 

Through the prayers and ceremonies on the day of burial, it is endowed with the power of changing into a sahu, or spiritual body. Thus, we have phrases such as:

• “I germinate like plants,” “My flesh germinateth,” “I exist, I exist, I live, I live, I sgerminate, I “germinate,” Thy soul liveth, thy body germinateth by the command of Ra “himself without diminution, and without defect, like unto Ra for ever and ever.”

Once the body becomes the sahu, it has the power of associating with the soul and holding a conversation with it. In this form it can ascend into heaven and dwell with the gods, and with the sahu of the gods. Below are a couple of excerpts from the pyramid texts:

• “Rise up thou Teta this. Stand up thou mighty one being strong. Sit thou with the gods, do thou that which did Osiris in the great house in Annu, Thou hast received thy sahu, not shall be fettered thy foot in heaven, not shalt thou be turned back upon earth.”
• “Hail to thee, Teta, on this thy day [when] thou art standing before Ra [as] the cometh from the east, [when] thou art endued with this thy sahu among the souls [His] duration of life is eternity, his limit of life is everlastingness in his sahu. I am a sahu with his soul.”

The Kemites believed that man had a natural and spiritual body, and that he also had an abstract individuality or personality endowed with all his characteristic attributes. 

The abstract personality had an independent existence and could move freely from place to place, separating itself from, or uniting itself to the body at will, and also able to enjoy life with the gods in heaven. 

This was the ka, and in the text of Unas the deceased is said to be happy with his ka in the next world, and his ka is joined unto his body in “the great dwelling” his body having been buried in the lowest chamber, “his ka cometh forth to him. Of Pepi I it is said:

• “Washed is thy ka, sitteth thy ka [and]it eateth bread with thee unceasingly for ever.”
• Thou are pure, thy ka is pure, thy soul is pure, the form is pure.” 

Closely associated with the ka, was the ba. For the Kemites the word ba meant something like sublime, noble; and it was always translated as “soul.” It could revisit the body in the tomb and re-animate it, and have a conversation with it; it could take upon itself any shape it pleased, and it had the power of passing into heaven and dwelling with the perfected souls there; it was eternal.

In the pyramid text the permanent dwelling place of the ba or soul is heaven with the gods, whose life it shares:

• Behold Unas cometh forth on this day this in the form exact of a soul living. 
• Their soul is in Unas. 
• Standeth they soul among the gods.
• Hail, Pepi this! cometh to thee the eye of Horus, it speaketh with thee. Cometh to thee thy soul which is among the gods.
• Pure is thy soul among the gods
• As liveth Osiris and as liveth the soul in Netat, so liveth Pepi this.
• It placate thy soul Pepi this among the greater and lesser cycles of the gods in the form of the urael [which] are on thy brow.
• Behold Pepi this, thy soul is the soul of Annu; behold thy soul is the soul of Nekhen; behold thy soul is the soul of Pe; behold thy soul is a star living, behold, among its brethern.

Then there is the khaibit or shadow of the man, which the Kemites regarded as part of the human economy. It had an independent existence and was able to separate itself from the body; it was free to move wherever it pleased, and, like the ka and ba, it partook of the funeral offerings in the tomb, which it visited at will.

In the Book of The Dead, it is said:

• “Let not be shut in my soul, let not be fettered my shadow, let be opened the way for my soul and for my shadow, may it see the great god: May I look upon my soul and my shadow.”

Another part of man was the khu, which may be defined as a “shinning or translucent, intangible casing or covering of the body. And for want of a better word, it has been translated shinning one, glorious, intelligence; and in some cases, it can have the meaning of spirit.

The pyramid text tells us that the khu lives in heaven: Thus it is said, “Unas standeth with the khu’s, and one of the gods is asked to give him his scepter among the khu’s; when the souls of the gods enter into Unas, their khu’s are with and round about him. To king Teta it is said:

• He hath plucked his eye from himself, he hath given it unto thee to strengthen thee therewith, that thou mayest prevail with it among the khu’s.

And, yet another part of man existed in heaven, to which the Egyptians gave the name sekhem. The word has been translated as “power,” “form”, but there has been difficulty finding an expression that represents the Kemites conception of sekhem. It is mentioned in the pyramid text in connection with the soul and khu: 

• Cometh to thee thy sekhem among the khu’s. 
• Pure is the sekhem among the khu’s.
• Thou art pure, pure is thy ka, pure is thy soul, pure is thy sekhem.

A name for Ra was, sekhem ur, the “Great Sekhem,” and Unas is identified with him and called:

• Great sekhem, sekhem among the sekhemu.

In summary of the beginning of this conversation I have studied The Egyptian Book of The Dead, numerous other books on Egyptian religion and sat in on many lectures specific to Kemet. 

The Kemite people tell us that as human beings we were created by Neter/God, and that we consist of a natural body, a spiritual body and heart, a double, a soul, a shadow, an intangible ethereal case, or spirit, a form, and a name. 

We are God’s creation, created in his image; and in the words of R.A. Schwaller de Lubicz, “Definitive death does not exist; there are only changes of nonpermanent states.

We come to life as composite beings, and to use an old clique, we are more than meets the eye. Our bodies are an outward symbol of who we are, and because our spirit resides within our bodies, we must seek to understand death and its relationship to life. 

Life has taught me, that learning is a lifelong journey, and to use another clique, one is never too old to learn. The Europeans wrote in their bible:

• Galatians 1:8, “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.”

The Jews to whom the ascribed writer of these words are attributed, don’t believe his words to be inspired by God, and do not allow his writing into their Torah. As for me, statements like this remind me of the time in America when Europeans enacted laws that made it illegal for black people to learn/read.