Question Papers ASAR IMHOTEP PDF


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2 | Who are the Hebrews? By Asar Imhotep. Who are the Hebrews? In the Bible, EBER is the name of the ancestor of the ben-ey 'Eber' “sons of Eber.” These are. By Asar Imhotep. The MOCHA-Versity Institute of Philosophy and Research luntu/ lumtu/muntu. Notes taken from Passion of the Christ or Passion of. Osiris: The. Asar Imhotep eBook List - Download as PDF File .pdf), Text File .txt) or read online. Asar Imhotep eBook List.

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Abstract for Cheikh Anta Diop Conference - “A linguistic assessment of Ma’at and its usage in modern African communities of memory”more. Cheikh Anta Diop Conference Abstract — Kemet in the Kongo, or Kongo in Kemet? Testing Mboli’s Negro-Egyptian Semantic Map with Ancient. Egypt in its African Context: Note 2 By Asar Imhotep (October 29, ) The MOCHA-Versity Institute of Philosophy and Research luntu/lumtu/muntu Continuing. PDF | The purpose of this paper is to evaluate and find evidence for the semantic mapping of Asar Imhotep at Independent Researcher.

Egyptian H-r is k-l in ciLuba. The k-l root in ciLuba has the following reflexes: 8 See www. They refer to the courage, strength and valor needed in times of war and in the hunt. The inspiration comes from witnessing the wonder and damage done by ancient volcanoes. The one who has the most advanced weapon, and can wield the weapon most efficiently, will have the upper hand in a fight. It is strength, determination and the willingness to never give up persistence, be stubborn that will ensure success in life.

Sumerian Grammar. FORD, Clyde. Bantam Books. New York, NY. Alan H. Friffith Institute Oxford. Michigan State University Press. East Lansing, MI. Africa Tree Press. Houston, TX. Houston, TX unpublished. Esodus: Internal Reflections and Conversations with the Sun.

Ancient Egyptian: A Linguistic Introduction. P and Adams, D. Oxford University Press. American Tract Society. Per Ankh Publishing.

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Karnak House. In Ankh Journal Per Ankh. Paris, France. Karnak House Publishing. Orbis Books. Karnak House Publishers. Longhorn Publishers. Nairobi, Kenya. University of Nairobi Press. A Study of Kalenjiin Linguistics. Keyna Literature Bureau. The first school assumes that the Nile Valley is the cradle of African civilizations and that all, or most of the cultures of Africa can be traced to the Nile Valley. The second school of thought posits that there were even older civilizations in Africa, that due to extreme weather conditions in North Africa, it forced the people of the first civilizations all across to migrate all over Africa causing a population explosion in the Nile Valley in which ancient Egyptian and Nubian civilization is the result.

As a result of my years of research on the subject, I say it is a bit of both theories with more weight on the later. If the cultures that we can prove have affinities with ancient Egyptian civilization are in fact remnants of ancient Egyptians, then why do we not see a replication in full of ancient Egyptian society in modern times in Africa? The Edfu text instructs us that a wave of Heru kings from the south of Ta-Meri conquered what is now Egypt and established the first dynasties.

It is physically and theoretically impossible to conquer a people if there are in fact no people there to conquer. In other words, the Heru kings conquered an already established civilization with human beings residing there that had their own customs, languages and histories. So if this is indeed the case, we are right in asking what is native and what is not? Did the people all of a sudden forget about where they came from and the routes to get back there?

If people travelled from all over the known world to study in Egypt, did ALL of them not return back home to share what they learned?

What if some of those concepts are preserved in certain modern cultures because they are in-fact the originators of the ideas and practices in which the ancient Egyptians incorporated into their society? If some do concede that some Egyptians left Egypt, they do it on the contention that they set off to conquer or teach: never to learn from others.

Those of us who are familiar with how indigenous education works on the continent of Africa knows that this cannot be the case.

This is true today as it was years ago. What historians may not be familiar with is the fact that in Africa, there is a tradition of cross continental education that has existed since before pharaonic times.

This super highway of wisdom still exists today and I posit that this is why you see identical philosophies and motifs across Africa and the world in general. We are to believe that Europeans can survive in mountains and caves in the Caucuses, and brave the ice deserts in the arctic, but Africans do not have the fortitude to traverse the deserts of Africa to see a relative across the continent: the same people who left Africa to populate the earth?

We come to find out that this is not the case and in fact is an insult to our intelligence. I was told about this super highway of wisdom about 10 years ago by an elder master teacher. He informed me at the time that he can go anywhere in Africa and speak to elders who all learned a secret language in which they could speak to each other. This teacher of mine has been initiated into four African sacred societies that I know of.

He is most active in the Yoruba system of Ifa. He informed me of some other things which I will not divulge here. Needless to say, he introduced me to an ancient practice of education that despite extreme colonial pressures, it has not been broken.

I can say today definitively that this highway does in fact exist and it is the reason why Nommo of the Dogon is found among the Zulu. It is how the god Itn became Itongo in South Africa. I speak about this today because we do have initiated scholars who have written about this superhighway of wisdom and it is through their writings that we will get a better understanding of exactly what it is and how African cultures influence each other to this very date.

This will also put a stumbling block to those historians who claim there was no contact between Egyptians and other Black African nations. It will also explain why you find certain teachings in one area of Africa and not in the other.

You cannot simply read a lot of text books and get a handle on indigenous knowledge. This is why one must travel to experience the phenomenon in its natural environment.

There are certain constellations that are not visible in certain parts of the world that you must travel there at least back in the day to witness. Certain herbs only grow in one spot.

This is why the system was set-up. At some point people became familiar with each other and who were great teachers or what not. Obviously they had to keep record of where these people were located.

It is all codification. Do you think they paid attention to the stars because they were trying to tell time? Or were they trying to get back home from a certain area? This is just something to think about. Before we move forward we must define what the super highway of wisdom is. It is Dr. In his book Wisdom Poetry he states: I call [the] —superhighway of wisdom the network that makes it possible to establish a dialogue of mutual enrichment among wisdom traditions.

No single person is the mother of wisdom; it takes the sweat and tears of countless sages working together over thousands of years to build a wisdom tradition. Even when it is well built, a wisdom tradition cannot flourish alone for it needs to engage in dialogue with other wisdom traditions. It was for this end that ancient African wisdom traditions built a super highway of wisdom, which is still open to this day.

In ancient, and present, times, people had a hunger for knowledge and would travel the globe to get it. On pg Kajangu further states that: In the old days, wisdom seekers were constantly on the road looking for sages from whom to learn. Early we discussed possibly why African cultures have the same symbolism and concepts intheir religious teachings. Most historians posit that this is the result of a common ancestral culture in which all of the modern African cultures developed.

These are the ones who posit that the common ancestral culture was that of the Nile Valley. As Dr. Kajangu will inform us, the reason why there are common motifs is because of this superhighway of wisdom in which they have been exchanging ideas for millennia. In his unpublished dissertation titled Beyond the Colonial Gaze , he goes on to state: The various wisdom traditions in Africa have similar sacred arts because they have engaged in dialogues of mutual enrichment for thousands of years.

It is possible to use the sacred arts to build a —super-highway of pre-Western modes of thought and being that can aid post-postcolonial scholars [initiated scholars] in their efforts to develop compelling theories about the field of indigenous African wisdom traditions. He provides for us the ins and outs of this practice and it gives us some insight on how it was carried out in ancient times. His citation is going to be a bit lengthy, but it is necessary so that we get an accurate understanding of the dynamics and purpose of this method of education.

As we will see, Hampate Ba echoes many of the sentiments stated by Kajangu.

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Amadou Hampate Ba discusses the life of a doma, or traditionalist, in the societies of the Fulani and the Bambara. A healer who wants to deepen his knowledge has to travel so as to learn about the different kinds of plants and study with other masters of the subject.

The man who travels discovers and lives other initiations, notes the differences or similarities, broadens the scope of his understanding. Wherever he goes he takes part in meetings, hears historical tales, and lingers where he finds a transmitter of tradition who is skilled in initiation or in genealogy, in this way he comes into contact with the history and traditions of the countries he passes through.

One can see that the man who has become a doma-traditionalis has been a seeker and a questioner all his life and will never cease to be one. The African of the savannah used to travel a great deal. The result was exchange and circulation of knowledge.

That is why the collective historical memory in Africa is seldom limited to one territory. Rather it is linked with family lines or ethnic groups that have migrated across the continent. While a dieli [djele, griot] may rest content with knowing the genealogy of the particular family he is attached to, for a true genealogist — dieli or no — to increase in knowledge he has to travel about the country to learn the main ramifications of an ethnic group and then go trace the history of the branches that have emigrated.

This is very important because those who do concede that some travel took place in Africa, they claim that Africans did not travel outside of their immediate area to do so. Hampate Ba clears that up for us. Due to colonialism, Africans have had to keep quiet about this ancient practice because of fear of death by imperial powers.

Fu-Kiau in his work African Cosmology of the Bantu Kongo tells us about how the once open schools of initiation had to go underground after Europeans came into the Kongo. He states: Because of their closed door policy to the non-initiated [biyinga], colonial powers decreed these institutions as dangerous to the survival of colonization.

Consequently, these institutions were destroyed without taking into consideration their social, cultural, educational, spiritual or moral values. Many of their unyielding leading masters [ngudia-nganga] were executed or jailed for life. The remaining masters took these institutions underground for hundreds of years for fear of reprisal from both the colonial and religious powers. But more so this affirms a practice that has been going on since pharaonic times. For when invaders penetrate into African societies, the priesthood always goes underground in an effort to preserve the teachings and the culture.

In the past, this knowledge was transmitted regularly from generation to generation by rites of initiation and various forms of traditional education. This regular transmission was interrupted because of an external, extra-African action: the impact of colonization. The colonial powers arrived with their technological superiority, their own methods and their own ideal of life, and did everything in their power to substitute their own way of life for that of the Africans.

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Thus from the outset the Western school began to do battle with the traditional African school and to hunt down the keepers of traditional knowledges. This also happened in ancient Egypt and is why some of their teachers spread across the continent: to preserve Egyptian teachings. This is why ancient Egyptian concepts are not openly displayed in Africa. On a continent where Christianity and Islam have forced their way into societies and taken over traditional roles, it is understandable why certain aspects of the ancient traditions are kept secret from the public and uninitiated anthropologists.

Some things are reserved for the priesthoods. The Egyptian priesthoods are not dead: they simply have new names.

One can go to Arusha in Kenya right now and find elder women writing Mdw Ntr in the sand. In certain priesthoods in West Africa, after a certain amount of years in the priesthood, you learn the fundamentals of Mdw Ntr.

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What was once an open system has now been driven underground where only a few have directly and indirectly written about these practices. Credo Mutwa, in Indaba my Children, talks about how the priesthood had to go underground when the Europeans came into South Africa. Not only that, he states they were doing a practice that they have done before — thousands of years ago with the Phoenicians.

But when the Bantu were finally defeated they did what they had done nearly three thousand years before when the Ma-Iti Phoenicians invaded the lands of the tribes: to ensure that the Great Belief would not die, they selected a number of men, and women, from every tribe and binding them by a series of High Oaths, they told them everything there was to know about the Belief. There are so many High Legends to remember and so many stores of holy men, chiefs and witchdoctors that no human mind can hold all these and yet remain sane.

A custodian elect had to know so much that there was the great danger of forgetting many things, leaving what could be remembered in an inaccurate or distorted form. There was only one way to solve this problem. The Great Knowledge was divided into many parts and subdivisions. Men were then chosen from different walks of life — blacksmiths, woodcarvers, medicine men, and others from each tribe.

The blacksmiths were told everything about the history of metal-working in the lands of the Bantu, the characteristics of the various kinds of metal and how to recognize the minerals from which these can be produced. They were told all the legends appertaining to metal and the rites and ceremonies a blacksmith must perform, and what laws he must obey, and why.

The Chosen Blacksmith was under High Oath and sworn to secrecy, commanded to impart all this knowledge to his sons, and they to their sons, without adding or subtracting a single word. The same thing was done to the Medicine-men, the Tribal Narrators, the Woodcarvers and so forth.

Then, in every tribe the High Custodian formed a Hidden Brotherhood of High Custodians Secret Society whose duty it was continually to watch the Chosen Custodians ensuring that they had not forgotten anything, allowed nothing to leak to strangers, and imparted to chiefs and certain elders, and Indunas what they were required to know.

The Hidden Brotherhood was also there for all the Chosen Ones to Report to annually for additional checks, clarification, confirmation, and to receive new knowledge acquired in the meantime. The Hidden Fraternity also met in places where the young Chosen Ones were made to take oaths when they assumed duty.

The most important obligation was to swear never to reveal the identity of any one of the High Hidden Ones, who were given and still are given the reverence and the respect of a Lesser God. This is very critical information. The most important thing is the affirmation that a body of knowledge is dispersed across the continent in fragments and that in secret these priests meet to discuss priest business.

This will be supported by high priest Apetu from Ghana further below. But for now we will review another quote from Mutwa which establishes in ancient times and to this date a grand BANTU culture in which these ideas were shared.

He informs us that: Among our somewhat varied early mythological legends there are versions reporting that the Tree of Life brought forth many different kinds of men.

Some were big with ugly faces like that of a hippopotamus, and who walked on all fours. Others could fly like bats and yet others crawled like snakes. About these legends anon. Now the common stock, the ancestral tribe from which all the Negroid tribes of Africa sprang, was known as the Batu, or the Bantu. This was far back in the bone and stone ages. These incorporate all the tribes of the land of the Bu-Kongo right up to the southern parts of the land of the Ibo and Oyo Nigeria.

These tribes belong to the basic stock of all such tribes who identify themselves with the prefix Ba. This language is actually the language of the Stone Age — the first efforts by man to speak. It consists largely of grunts and guttural animal sounds in which the words we use today are faintly distinguishable.

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Mutwa confirmed one of my elders sayings of their being a priestly language among the elders on the continent. Chiekh Anta Diop also confirms the notion of a secret language among the elders of the Kabompo district of Zaire in Civilization or Barbarism. He states : The Woyo have a hieroglyphic writing system, the study of which has been recently undertaken by a Belgian ethnologist, according to Nguvulu Lubundi.

In Zambia, an Austrian researcher, Dr. Therefore it is not by chance that a statuette of Osiris was found in situ in an archeological layer in Shaba, a province of Zaire. Master Naba of Burkina Faso was an initiated healer who travelled the world teaching African science and philosophy and set up a school in Chicago called The Earth Center. Naba passed away in the summer of Before he died I had a chance to interview him and he brought out some information, again that was taught in sacred circles, that confirmed Mdw Ntr was not a spoken language; just a written language.

This means that the Egyptian language is the language of the Egyptian who spoke in Coptic and who used this language for scriptural purposes only. This Egyptian language was only known to scribes and totally unknown to the public. He states: Contrary to popular belief, the Dogons are not just a small tribe that lives in Mali; Dogons are composed of many different bloodlines that represent the elite of the Pharaonic society.

Today, the Dogons can be found living by the bend in the Niger River. The name —Dogon comes from the word —dogou, which means land. The Dogon culture has remained uninterrupted since the time of the Pharaohs.