~ HYMN TO THE GOD AMON-RA ~
from the Boulaq Papyrus (XVIII Dynasty, 1552-1295 BCE)
“Praise to Amon-Ra
The Bull of On-Heliopolis, Prince of all the Gods,
The Good and Perfect God, the Beloved One, Read More
During the months of July and August, 2018 Mother Earth is responding to an amazing shift in the Harmonics of the Spheres. The Sun’s gravitational pull has aligned to one side of itself all of the planets in the solar system, each with their own unique frequencies. Read More
“If you don’t own your masters, your masters own you.” On his B’Earth’Day [June 7th] in 1993, Prince changed his name to the unpronounceable ‘Love Symbol’ of his recently released 14th studio album following disagreements with Warner Brothers [WB], the label which originally signed him in 1977. It was a public act of rebellion against WB’s restrictions over him and his prolific creativity. Likening their contractual relationship to one of indentured servitude or slavery, Prince explained: Read More
Mazisi Kunene – freedom fighter, literary icon, Africa’s poet laureate, and South Africa’s first poet laureate – was born in Durban, in the modern-day province of KwaZulu-Natal on May 12th, 1930. Kunene championed African oral traditions, conveying their inherent value in his writings which were originally in Zulu before being translated into other languages. Read More
“When the moon is in the 7th House… And Jupiter aligns with Mars… Then peace will guide the planets… And love will steer the stars… This is the dawning of the Age of Aquarius…” [Lyrics from “Age of Aquarius” by the 5th Dimension, 1969].
Humanity is said to be currently moving to its new astrological Age – an event which happens roughly every 2,000-plus years. We’re living through a transitional period Read More
From ancient times to the present day, Africa’s collective imagination has to one degree or another been influenced by the leopard as a symbol of its cultural and spiritual potency. The black panther is the melanistic color variant of leopards in Africa, so perhaps the phenomenal success of the movie of the same name can be used as a current barometer of that potency. North, south, east, west, and diaspora – the leopard is a powerful symbol of African warriors, sages, magicians, priests, gods, goddesses, queens, and kings. In West Africa, sculptures from Ife and Benin portray the leopard as a symbol of wisdom. This statue from ancient North Africa depicting King Tutankhamun riding through the underworld on the back Read More
Born in 1803 and orphaned at age 5, Maria W. Stewart was an American domestic servant who became a teacher, journalist, abolitionist, lecturer and women’s rights activist. She urged “daughters of Africa” to reject the negative images of Black womanhood that were/are so pervasive, but to instead possess the power of self-definition – in effect to seek, find, and anchor their Divinity as Goddess Auset. In an 1833 speech, Stewart said: “Like King Solomon, who put neither nail nor hammer to the temple, yet received the praise; so also have the white Americans gained themselves a name, like the names of the great men that are in the earth, whilst in reality we have been their principle foundation and support. We have pursued the shadow, they have obtained the substance; we have performed the labor, they have received the profits; we have planted the vines, they have eaten the fruits of them.”
The power of images [for good or ill] has been well-known since ancient times in Africa, as evident in the following proverb from the Luxor Temple of Amun-Mut-Montu/Khonsu: “People need images. Lacking them they invent idols. Better then to found the images on realities that lead the true seeker to the source.” The Gods of Khemet created a number of art-for-life’s-sake images that would, when properly looked upon, indeed lead the divine seeker to the source. Knowing the little strength of the angel of the church in Philadelphia, the God of Revelation encodes one of these key images in His instructions: “I know thy works: behold, I have set before thee an open door, and no man can shut it… hold that fast which thou hast, that no man take thy crown…” [Rev 3: 7-12 KJV]
The Divine Seeker or ‘true seeker’ – from a ‘daughters of Africa’ perspective – is represented in the archetype of Auset, Queen and wife of Khemet’s beloved King Ausar. According to their mythology, the respect Ausar was able to command on earth and in the nether-world as the bringer of civilization made his ‘younger brother’ – a god with pedophilic issues named Seth [Gr.] – so jealous that, in his bloody coup for the throne, Set[h] murdered and cut the king into 14 pieces which he scattered throughout the wilderness to prevent Ausar’s resurrection. In modern terms, Set [god of the wilderness, chaos, violence, foreign oppressors…] is understood to be the adversary who enslaved Africans and stole land and other treasures via colonialism. Thus the ‘wilderness’ is the diaspora where his predatory neo-colonial rule and campaign of chaos and extermination expanded. Auset must search this wilderness for the pieces of her beloved while holding fast to her crown of life which, imaged as the royal throne, represents her shero’s journey and consciousness of who she is.
Auset ~ Divine Seeker – shows up as the Shulamite in the Song of Songs, the biblical book attributed to King Solomon who, though featured in the song, is not the true ‘Majesty’ Auset seeks. Famed for wisdom, wealth, and possessing 700 wives and 300 concubines, Solomon represents the unease of one who is trapped in an excess of creature comforts, including his gross objectification of the divine feminine. It’s very clear that the Shulamite [Auset] is critical of the modalities of capitalist exploitation, including occupation and sharecropping which have created Solomon’s trappings of power and, in turn, required military guardians. She says: “Behold his bed, which is Solomon’s; threescore valiant men are about it… They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.” [SoS 3:7-8 KJV] “Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver. My vineyard, which is mine, is before me: thou O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.” [SoS 8:11-12 KJV]
The Song of Songs represents Auset’s mourning as she communicates with and searches for the pieces of her Twin Flame in a ‘wilderness’ [diaspora] caused by the misdeeds of Set, including murder, mutilation, scattering, plunder and rape. Auset’s crown of life, denoting her consciousness, purpose and allegiance, is significantly different from those which are worn in the capitals of Europe – their opulent design and materials conspicuously symbolizing conquest of peoples and control of resources. Without this Africa-centered understanding which would acknowledge Auset’s presiding role in Ausar’s resurrection and return, biblical scholars and translators promote other interpretations even while struggling to explain her divinity and/or justify her existence in ‘their’ holy book. Introducing herself to an audience of the “daughters of Jerusalem,” the Shulamite [Auset] makes clear: “I am black… My beloved is mine, and I am his: he feedeth among the lilies.” [SoS 2:16 KJV] Local to Upper Khemet – southern source of the Nile River – the lily is also the symbol of resurrection in Khemetic imagery. “I am my beloved’s, and his desire is toward me.” [SoS 7:10 KJV]
Euro-patriarchal translations and commentaries surrounding the Shulamite’s introduction of herself have varied from “I am black and beautiful…” [New Revised Standard Version Catholic Ed] to more sinister/racist ethnic notions – specifically, as Maria W. Stewart pointed out, against Black womanhood:
Certainly, if such white male interpretations of the black female principal in the Song of Songs prevail, then they should at the very least co-exist with culturally-centered interpretations of the African Queen. One version of the Song of Songs’ backstory – which has received extensive Jewish, Islamic, and Ethiopian elaborations – describes King Solomon being tested with hard questions during his visit from the “Queen of the South” AKA the Queen of Sheba. The Kebra Nagast [“Glory of the Kings”] tells the national saga of Ethiopian Emperors being descendants of King David as a direct outcome of their Queen’s visit with his son Solomon. Followers of the Rastafari movement believe Emperor Haile Selassie I – the last descendant of the Solomonic line to rule Ethiopia [from 1930 to 1974] – to be the Messiah and Lion of the Tribe of Judah. The African Queen’s storied visit is acknowledged in the bible thus: “The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.” [Matthew 12:42 & Luke 11:31 KJV]
Told in highly symbolic language, the Song of Songs is itself a riddle worthy of the Queen of Sheba who purportedly used riddles to test Solomon’s wisdom, and to apparently expose the limitations of Euro-patriarchal translations and analyses [above]. Who knows what manner of ‘darkness’ lies in the tents of Kedar or curtains of Solomon to which the Shulamite is being compared by such biblical professionals?! She is not “original sin” in need of white male prescriptions for “salvation.” Nor does she seem particularly desirous of the kind of ‘majesty’ Solomon represents – at least not in my reading of the Song of Songs in which the Shulamite’s mission is that of the African Goddess Auset. As divine seeker who wears a distinct crown of life, it’s critical that Auset be able to distinguish between chaos/shadow/idol versus truth/substance/source as the above-mentioned proverb from the Luxor Temple states. Only in this way does she prove herself worthy of the crown and title bestowed on all true African Queens: “She Who Sees Set and Heru.”
Goddess Auset is… ❤
“Great, another broken white boy for us to fix!” One of several funny lines from Black Panther delivered by Shuri in reference to CIA Agent Everett Ross. “What the hail!” My line when I left the theater on President’s Day with mixed feelings about the movie, but mostly about the droplets of ice which had just begun falling from LA’s South Bay skies onto my African head-wrap. Was this a sign? Movie promos had gone hard with Gil Scott Heron’s classic The Revolution Will Not Be Televised, I mused while trying to extract pieces of the odd weather from my son’s fro for inspection. But why not build a strategic alliance between African cousins rather than having T’Challa, in true bourgeois liberal fashion, make a Wakanda charity-case out of Killmonger’s Oakland after the fact? Mom, it’s not your story… Huh?! Read More
Queen Nyabingi is one of several likely inspirational fonts for Marvel’s comic book renderings of Wakanda’s Dora Milaje, an elite group of female bodyguards who will soon be slaying on the silver screen [2/16/18] in Ryan Coogler’s directorial rendition of Black Panther – the movie. Though fictional, Marvel’s African kingdom of Wakanda is geographically situated around the source of humanity’s genesis, which happens to be where the legendary Nyabingi greatly impacted history as well as our pathways to a pan-African consciousness. A real-life fusion of warrior-queen archetypes that arose in the ancestral Nile River mythologies of Khemet, Goddess Nyabingi’s spirit also lives in the diffusion of beats and flows that birthed hip-hop in today’s diaspora.
Best known for fiercely championing her spiritual, cultural, and political spheres of power through liberation struggles against the Euro-patriarchal rape of her region – rubberstamped at the 1884 Berlin Conference and euphemistically referred to in history books as the “scramble for Africa” – Nyabingi fought hard against her colonial adversaries. In Khemet, this collective adversary was known as Seth (god of the wilderness, storms, chaos, violence, famine, illness and foreign oppressors) who was so jealous of Ausar’s richly-endowed kingdom and popular reign that he murdered, mutilated and then scattered pieces of the king’s body [diaspora of enslavement] in order to ascend the throne and sow his dehumanizing brand of chaos in the name of progress…
Against this quintessential enemy of Africa and usurper of her resources, Nyabingi also becomes a force of reparations whose shamanic powers are transmitted through oracular healer-priestesses, traditionally called bagirwa. In this role, she is reminiscent of the Khemetic goddess Hathor whose fervent warrior aspect is identified in the leonine goddess Sekhmet. Nyabingi’s shamanic powers also mysteriously link her to Seshat, a Khemetic goddess whose characteristic dress is made of panther skin. Historically, spiritually-endowed women have stood out as leaders of liberation movements throughout the African continent – in part because, like rape, imposed rule has infringed upon the domains of the divine African feminine. Ideological descendants of parasitic shadow-queens such as Victoria [“grand-mother of Europe” 1837-1876] and/or the neo-colonial sychophants who uphold their standing in Africa’s sacred geographies and imagination, are complicit in the continuing rape of humanity’s Mother[land].
Goddess Nyabingi’s legend begins in Mpororo (Uganda’s southern region) where Queen Kitami’s rule was disrupted with the theft of her sacred drum by a man named Kamurari. Though Kamurari used the sacred drum to found a dynasty, it was the formidable ancestral presence of Queen Kitami upon whom the reverent title of ‘Nyabingi’ was bestowed by successive generations. Nyabingi’s compelling presence was deeply acknowledged as she spoke paranormally with and through her chosen female prophets and priestesses from behind the bark-cloth veils they wore.
By the time of Welsh-American journalist and explorer Henry Morton Stanley’s search for the source of the Nile River in the late 1800s on the heels of British explorer David Livingstone’s efforts, Goddess Nyabingi had earned a reputation in the colonial imagination as a “great sorceress.” Her priestesses exercised considerable political power in the Uganda/Rwanda [‘Wakanda’?] borderlands through such acts as collecting tributes from local chiefs. British and German colonials waged war against African women by making alliances with corruptible men, including these same local chiefs. One such example was the alliance they made with Mwame Musinga which led to his treacherous usurping of the throne that the widowed Rwandan queen-mother’s son – like Heru of Khemet through queen-mother Auset – was heir to.
In 1911, a rebel priestess named Muhumusa formed a spiritually-based military resistance against the wazungu (Europeans) in the name of Nyabingi. So effective was this resistance that the British fought back by passing the 1912 “Witchcraft Act” which threatened to burn the accused at the stake. Muhumusa’s eventual capture in 1913 led to her detention for life which ended with her death in 1945. However, other popular Nyabingi-inspired revolts such as the 1928 Rebellion arose from what a wazungu colonial described as “armed witchcraft dances,” resulting in the killing of colonial-puppet chiefs. “These fanatical women are a curse to the country!” a colonial commissioner was led to declare as the resistance leaders successfully fought and evaded capture.
These warrior-queen-led uprisings were gradually suppressed through a collaborative colonial team effort involving coercive missionaries who would impose Christian baptism onto Africans under threat of punishment as political subversives of the Nyabingi resistance. Eventually, the reparations or healing aspects of the bagirwa’s cultural role regained precedence over the political-warrior dimension of the black freedom struggle.
By the 1930s the Nyabingi resistance had been effectively subdued in East Africa. However, it had caught fire in the Jamaican Rastafari movement which began with Europe’s colonization of Africa – AKA ‘Ethiopia’ and/or ‘Zion’ to believers – though the forced exile of enslaved Africans scattered throughout ‘Babylon’ dated back to centuries prior. The Honorable Marcus Mosiah Garvey Jr.’s 1920s prophecy – “Look to Africa where a black king shall be crowned; he shall be your Redeemer” – set the stage for how Jamaicans would come to regard the 1930 coronation of Haile Selassie as Emperor of Ethiopia (a neighboring East African country which had itself successfully resisted European colonization attempts). A member of the Solomonic Dynasty, Selassie was born Tafari Makonnen Woldemikael – hence the Ras-Tafari designation and belief in him as the prophesied messiah, Jah Rastafari or alternatively Lion of the Tribe of Judah. Though His Imperial Majesty, Emperor Haile Selassie, was welcomed with great enthusiasm during his 1966 visit to Jamaica, he was eventually dethroned [9/12/74] back in Ethiopia for reasons which began with the famine his country suffered in 1973.
The oldest of the Rastafarian subgroups is Nyabingi – a name which the Jamaican group believe to mean ‘Death to all Oppressors’ – connecting their faith with the African warrior-queen’s powerful spirit of liberation from tyranny. The Rastafari chant ‘bingi’ through prayer, music, dance, and biblical reasonings, calling on nature and the universe of her mystical powers to destroy the wicked reign of ‘Babylon’ – as they believe Jah alone has the right to do – and establish their New Jerusalem or Zion in Africa. In Jamaica, Nyabingi’s rhythmic heartbeat is played by men on a trinity of drums: Thunder (a bass drum also referred to as the “Pope Smasher” or “Vatican Basher”); Funde (the middle drum which maintains the dominant heartbeat and has the least improvisational role); and Akete or Repeater (the smallest, highest pitched drum that plays the most improvisational role as carrier of spirit).
Parallels between Nyabingi‘s prototype sacred drum, and its usage in East Africa can thus be interpreted and understood in the purpose and symbolism of Rastafari expression in the Caribbean. The natural and spiritual forces which connect Nyabingi in the pan-African consciousness also pulse and flow through her waterways: the northbound Nile River from its Great Lakes’ cradle to its ancient flowering in Khemet (known as the Gift of the Nile); and the waterways which map the Atlantic slavery routes with each hurricane that forms off of the West African coast, wreaking destruction at what some consider to be Babylon’s doorstep… “Many waters cannot quench love, neither can the floods drown it…” [SoS 8:7 KJV]
Seminal to the music of Rastafarians, Nyabingi drumming is the same powerful heartbeat pulsing in the reggae stylings of such renowned artists as Bob Marley, Peter Tosh, Black Uhuru, Steel Pulse, Burning Spear, and many others who came up through the faith – rocking locs like the warriors in Kenya’s struggle for uhuru (freedom) against Britain’s colonial rule. Indeed, reggae’s popularity in the 1960s and 70s brought Rasta consciousness to the global masses, which worried those who did not want their liberational cultural faith (mis)appropriated and/or corrupted.
Such reckonings came out of lessons learned from Babylon’s predatory and parasitic dealings against its African host(ess), including: spiritual resources from Khemet having been re-scripted and weaponized through the work of missionaries in their colonial rape or ‘scramble’ for Africa’s natural resources; the twin-enterprise of slavery through which Africa’s human resources had been stolen and displaced in the so-called New World; as well as the appropriation of her cultural resources. In the Caribbean-Bronx [NY] alchemy which created hip-hop’s seminal heartbeat [through DJs such as Kool Herc], one feels Nyabingi’s continuing struggle to drive that final, fatal stake through the vampire’s collective… heart [???]. Nyabingi reminds us to not be complicit in the rape against the dominion of the divine African feminine, the spoils upon which ‘Babylon’ has built its arrogant and twisted sense of superiority and entitlement. #UbuNtu… #ReparationsNow
The California sycamore in the meadow of the Topanga canyon hilltop rustled as if it had just spoken. Nya Okatsa’s back remained molded against the wizened tree trunk as the sudden jerk from Malik’s head in the cradle of her crossed legs belied the nonchalant sprawl of the rest of his six-foot frame on their picnic blanket. He squinted upwards, his eyes sorting through the noonday sun and shadow as the overhead canopy settled from the agitated mid-July gust that had just blown. Seeing the coy arch of Nya’s brows within her silhouette, Malik broke into a broad grin – unfazed by her confession that she’d been a tree-whisperer from birth. Read More