African Origin of Biological Psychiatry
African Origin of Biological Psychiatry
African Origin of Biological Psychiatry
African Origin
of
Biological Psychiatry
By
Richard D. King, M.D.
AFRICAN ORIGIN OF BIOLOGICAL PSYCHIATRY
1990
"Black Dot" Part I-II, first appeared in Uraeus: Journal of Unconscious Life
(1980, 1982).
Uraeus, From Mental Slavery to Mastership," Part I-IV, first appeared in
Uraeus: Journal of Unconscious Life (1977, 1978). "Symbolism of the Crown
first appeared in the Journal of African Civilizations, Nile Valley (1985).
Front & Back Cover Photos: Lamy, Lucie, Egyptian Mysteries: New Light on
Ancient Spiritual Knowledge, Crossword, N.Y., 1981.
Spine Photo: Brier, Bob, Ancient Egyptian Magic, New York, N.Y., 1980.
ii
Acknowledgements
I have been blessed by virtue of a long association with Dr. Alfred Ligon and
Bernice Ligon, and it is to these two great ones, my spiritual parents, who
raised me up, in their dedication to a briefly forgotten ancient way, that I give
thanks. They are Master Teachers, who along with other Masters of this great
tradition, teach that the soul can be set free by breaking the chains of dense
material body, with a process of intense education. Thank you, our giants, from
all your wild young students. Thank you a thousand-fold for our vessels of
education: Black Gnostic Studies, Aquarian Spiritual Center, Aquarian
Bookstore, in Los Angeles. Thank you for Uraeus, The Journal of
Unconscious Life, where Uraeus Parts I-IV and Black Dot, Parts I and II were
first published. Thank you for showing us that the very idea of the soul is not
only a fantasy but also quite real in giving meaning to the struggles of life.
Thanks for your lifetime of personal struggle and sacrifice in caring for all of
us. Knowing beyond knowing my great wife, Paulette, has stood beside me
through it all and has been the truthful mirror to my soul. Thank you my
precious soulmate. Equally, I know the love of my beautiful children, Kent and
Great husband Cristian Cardona, Khadi, Knef and Jamillah; my great-
grandfather, Louis King and grand- mother Ivory Williams (Big Rich),
grandfather Richard Williams, grandmother Aida, grandfather Nathan King,
aunt Viola, aunt Camille, aunt Beverly, uncle Harold (my blood donor at 6
months old), uncle Richard (baby Rich/book author also known by immediate
family as baby Rich) . Stand tall my mother, Camille, father Louis, sisters
Melanie and Michelle; Brothers Wayne and Ivory. I extend my appreciation to
a large group of immediate family and extended family of friends and
institutions for all that you have done to nurture the birth of this book,
including: The KM-WR Science Consortium, Inc., Dr. Rkhty Amen Jones,
George Grayson and his Great wife Sister Charolette, Downie Grayson and
Great Wife Sister Mamie,Dr. Jon Henrik Clarke and Great Wife Sister Sybil,
Dr. Yosef ben Jochannan and Great Wife Sister Gertrude , Hunter Adams,Dr.
Shawki Haffar and Great Wife Sister Ani, the Great Wise Warrior Priestess
"Sekmet" ,Dr. Patricia Newton, Dr. Leon Epstein,Dr. Dave Miller, Dr. Aimes
Fisher, Dr. Ira Glick, Dr. William Ganong, Ms. GeorgeAnn Donaldson, Dr.
Renaldo Maduro, Dr. Jasmid Baktiar, Dr. Frank Yatsu, Dr. Robert Fishman,
Dr. Mardi Horowitz, , Dr. Long, Dr. William Arroyo, Dr. Roderick Shaner, Dr.
Marvin Southard, Bea Jones Psych. Tech., Robert Norman Psych. Tech.,
Rowene Fabian, R.N., Anna Yee, Master Psych. Soc. Worker, Toni Braggs-
Thomas, R.N., Tammy, Scott, Anthony Bryant, Trevor, Mrs. Rice, Jack, Linda
Padilla, Jack ,the Great wise Diplomat Dr. Michelle Clarke, Dr. Bryant, Dr.
Melvin Sigman, Dr. Stephanie Stewart, Dr. Maurice Weise, Dr. Clarence
Hyshaw, Brother Tony, Brother Jose, Dr. Anitha Mitchell, Dr. Foster, Dr. Tate,
Dr. John Griffth, Dr. Frank Williams, Essie Adams, Yolanda Williams, Sister
La Rue, Ruth Ross, Blanca, Maria,
Sister Hillsman, Sister Campbell, Yolanda Whittington, Elaine Kendricks,
Sister Danuique,
iii
Ana Yee, Clarissa Epps, Brothers Moore, Stewart, Saul, Steve, Obi, Brenda,
Ninna, Marlene, Ramona, Michelle Brown, Stacey Atkins, Chenice Page, Dr.
Melvin Jackson and Great Wife Sister Lois, Dr. Carl Word and Great Wife
Sister Elaine, Dr. Joseph Aqquah, Esowon Bookstore of L.A. with Brothers
James, Tom and Sam, Sister Aliah,Daniel, Sherrie, Alma, Bro. Thompson,
Great Sister Zakiyyah Al Amen and Great Sons brothers Rashon, Naim,Raid
and Grand Daughter "Jumping Jack" Zariah, Great Sister Alfeda Masters,
Sister Yolanda, Sister Audra, Dr. Donna Norris, Dr. Walter Shervington and
Great Wife Dr. Denise, Dr. Charles Harris and Great Wife Sister Dr. Diane
and family, Charles Allen, Germaine Wilson, Dorie, Jean, Malavor,Marvin,
Dadisi, Sandra(S. Pearl), Sohma, Kakwasi, Kamal,Dr. Malachi Andrews, Kim
Warnette, Melody Robinson, The Association for the Study of Classical
African Civilizations, Dr. Carl Word, Ricky Williams, Kefa & Bill Jones and
Rkhty Wimby Jones, The First World Alliance of New York, Dr. Francis
Cress- Welsing, Dr. Lewis King, Fanon Research and Development Center,
Carol Barnes, Dr. Issac Slaughter, Dr. Annette Kyle- Vega, The School of
Ethnic Studies at San Francisco State University, Valerie Woodson, Susan
Knox, Lola Coleman, Dr. William Boyd, Odoch and Khautar Hawkins, Dr.
Phillip McGee, Julian and Raye Richardson and Marcus Bookstores, Dr.
George Locke, Drs. George and Elaine Brothers, Dr. Howard
Mason, "Cat" Thompson, Black Psychiatrists of Northern California, Black
Psychiatrists of California, Black Psychiatrists of America, Dr. Carl Drake,
Dr. Price Cobbs, Dr. Walter Shervington, Dr. Billy Jones, Legrand Clegg, Dr.
Ivan Van Sertima, Ashra Kwesi, Jordan High School of Watts California,
Whitter College,University of California at San Francisco Medical Center.
University of Southern California-Los Angeles Medical Center.
Thank you all, especially thank you my many blessed patients who have
shared with me the visions of their life experiences so many times of their
journey along the eternal bumpy roads through life so full of ups and downs so
many passages through the cross roads of life being blessed by the eternal
God/Goddess of the crossroads with both gifts and tricks (chalanges). Thank
you all for supporting our struggle and struggling just because you love us. By
making Do and doing way more than making do you made us.
Do we say to ourselves what is the meaning, what are the meanings, of this
experience?
This event, this feeling, this thing, as a student of life, a brother physician, a
member of the
order of specialists named psychiatrist, an Afrikan centric Nile Valley scholar,
African-American New Orleans Creole via Watts/Nickerson Projects,
Crenshaw brother, Black Daddy, Baby Rich, as a whatever can I see and bear
witness to the divine majesty of these moments of the now as the eternal waters
of space of the 96% of the university of life as Black Matter/ Black Energy
names gives so many associated name meanings to my ascending feelings (Ben
Ben bird/Bennu Bird) in the moments of the 4% of dense material matter in
light passing in harmonic resonance through my trans physical
melanin/neuromelanin (Ben-Ben Stone) threshold doorways comprising my
body/physical temple as neurogenesis neurons pass through the midline basal
ganglia and ascend to my upper cortex?
Richard D. King, M.D.
iv
African Origin of Biological Psychiatry. Copyright 1990 by Richard D.
King M.D. All rights reserved. No part of this work may be reproduced or
transmitted in any form or by any means, electronic or mechanical, including
photocopying and recording, or by any information storage or retrieval system,
except as may be expressly permitted by the 1976 Copyright Act or in writing
from the publisher.
"Black Dot" Part I-II, first appeared in Uraeus: Journal of Unconscious Life
(1980, 1982). "Uraeus, From Mental Slavery to Mastership," Part I-IV, first
appeared in Uraeus: Journal of Unconscious Life (1977, 1978). "Symbolism
of the Crown" first appeared in the Journal of African Civilization (1985).
First Printing- 1990
Second Printing- 1994,
Third Printing-2001
Fourth Printing-
2010(Revised/Expanded)
Library of Congress Catalogue-in-Publication Data
King, Richard M.D., 1946
African Origin of Biological Psychiatry 1.
Title
v
CONTENTS
Title and copyrights iI
& iv
Acknowledgements ii -iii
Table of Contents
5
Preface 6
PART ONE: Archetype for Humanity
Preface
African Origin of Biological Psychiatry produces data pertaining to
the diagnosis of genetic predispositions of historical Blackness. World
experts in science have always clashed in debating the origin of man
however, a Geneticist from the University of California in Berkeley, using
gene analysis, recently asserted that, "all modern races derived from an
African Woman." As far as biochemist is concerned, the genetic evidence for
evolution of modern people is so conclusive that the counter arguments have
no validity.
There is significant meaning and purpose when Dr. King says, "The
deeper you go into your collective mind the Blacker it gets." The higher you
go into the study of the Ancient pyramids the Blacker you'll focus.
Get ready for this book. 1 believes this work will become a classic in
Biological Blackness and force you to look in the mirror to make cognitive
changes. African Centric education must become a ritual, life force and
fundamental process of liberation. Dr. Richard King's dedication to African
research, history, healing and transformation brings new hope for collective,
high performing African Centric life.
African Origin of Biological Psychiatry does not consist of static facts, but
parallels the Dogon worldview in that it provides us with a workable
understanding of something alive, viewed from a biological standpoint. "The
Black mind establishes a network of equivalencies between all things by
means of a system of symbols that involve practical and theoretical
metaphysics which, on one hand explains the universe, thus responding to the
innate need to understand, and on the other hand, forms the spiritual framework
of men's lives (The Pale Fox)."
For most Americans and African Americans, the study of origins has been
approached from a Eurocentric worldview. The effect of this worldview on
African Americans has been the development of mental slavery. Kings
research brings provisions that may challenge the very existence of biological
racism that European science established to control behavior. His research is
in rhythm with Neely Fuller Jr's views on African American priorities:
Each and every victim of racism should minimize the time and effort
spent doing anything other than, thinking, speaking, and acting
in a manner that helps to eliminate racism, and establish justice. Fear.
frustration, malice and confusion that is caused by racism retards
constructive research activity and intellectual exchange between the people
of the known universe.
This work gives Black Americans and Black-White Americans a
working plan to study and learn who we are. We are confused about who we
are and what to do to access our inner self, our community self. Knowing who
you are will help you to formulate a concept of 'you' that can be used to
activate quantum ideas, internal holistic forces and your infinite spirit. Dr.
King shows us the Brilliance of Blackness and how Black charges your
electromagnetic inner mind providing access to the translation of, and entry
into the "collective unconscious memory bank."
Students and Scholars, you will need to find a community Black book
store where the books referred to in King's references should be available. As
the great historian, Dr. Cheikh Anta Diop, recommended when urging young
American scholars to form university teams: "In the effort to confirm various
ideas that I have advanced, instead of limiting yourself to a negative, sterile
skepticism, you should be dazzled, if not blinded by the bright light of future
discoveries." From The African Origin of Civilization to Stolen Legacy to the
next millennium, the African Man and Woman have always had a privileged
place in the Universe. Knowledge lies in knowing man and woman, all things,
the source of all dimensions of life. Since belief is nothing but a self-confining
theory, read this work with an open "third eye". You will transform onto a
higher plane of consciousness and propel, Beyond Science, to a higher
creative Kemetic form-AMEN-RA.
Malachi Andrews, E., D.Ed
Professor, Department of Kinesiology California, State
University Hayward, California
Chapter 1
BLACK DOT ..... BLACK SEED Archetype
of Humanity I
Black Dot is an ancient symbol for blackness; it is the black seed of all
humanity, archetype of humanity, the hidden doorway to the collective
unconsciousness-darkness, the shadow, primeval ocean, chaos, the womb,
doorway of life. This ancient symbol for blackness was the subject of intense
scientific investigation over a period of 300 thousand years by profound
ancient scientists who were themselves black in consciousness. A long line of
highly intelligent scientists studied their own essence, and discovered a
hidden doorway to their souls and spirits; a doorway to advanced laws and
rhythms that span the universe. They discovered universal laws rooted in the
black seed, feeding every dimension of time and space. These original titans
found that all life came from a black seed, all life was rooted in blackness,
and all things possessed a memory of their collective ancestors. Blackness,
the universal solvent of all, was seen as the one reality from which life's loom
spun. All colors, all vibratory energies were but a shade of black. Black was
the color of the night sky, primeval ocean, outer space, birthplace and womb
of the planets, stars and galaxies of the universe; black holes were found at the
center of our own galaxy and countless other galaxies. Black was the color of
carbon, the key atom found in all living matter. Carbon atoms linked together
to form black melanin, the first chemical that could capture light and
reproduce itself. The chemical key to life and the brain itself was found to be
centered around black neuromelanin. Inner vision, intuition, creative genius,
and spiritual illumination were all found to be dependent upon pineal gland
blood; born chemical messengers that controlled skin color and opened the
hidden door to the darkness of the collective unconscious mind, allowing the
ancient priest-scientist to visualize knowledge from the mind's timeless
collective unconscious memory banks. Indeed, Black Dot was found to be the
hidden doorway to universal knowledge of the past, present and future.
Presently, black people are awakening from the spell of mental slavery,
ignorance of self, and an inability to spiritually focus the mind. Black people
have learned that a major key to shattering the chains of mental slavery is
to know one's own history. When one knows the true fullness of the ancestor's
achievements then that person will believe that they can do the same today.
When one knows what the ancestors did to develop themselves, in order to
make such great advances, then they will know how to do the same today. For
the ancestor and today's black person is literally the same person: king, queen,
architect, physician, teacher, artist, competitor, merchant, jurist, and military
giant. In knowing one's history one can expand the mind through the illusion of
time and space, unite with ancient black priest- scientist ancestors, and utilize
the same timeless and universal ideas to produce the same greatness.
Today's reborn black, mental masters can focus the mind by embracing
their historical blackness, developing a deep knowledge of one's black
ancestry and thereby becoming fluent in the translation of ancient images that
appear in today's world. As a result, dreams and visions of the great but
seemingly impossible, will be brought into reality rather than ignored, just
talked about, or partially developed. No longer will one submit to an "I can't
do attitude" but one of "I will do," "I will make this life perfectly beautiful and
I won't stop until it is that way." "I will be my true Self."
Also, as men and women of today again stand on the threshold of the
blackness of outer space they are forced to an awareness of the blackness of
inner space. The advanced laws of nature required for understanding outer
space, and the experience of space travel will bring up many collective
unconscious memories, if poorly understood, will create illusions of grandeur,
illusions of persecution, false barriers between brothers/sisters, and deadly
relationships between nature and humanity. Certainly a racist or sexist person
who is by definition both egocentric and ethnocentric, crazily attempting to
conquer nature, at war with the universe will be overwhelmed by the infinite
blackness of outer space and inner space. These people would rather destroy
the world than find the Black Dot, hidden doorway that allows one to become
one with nature, in rhythm with the universe, by using the accumulated wisdom
a being of harmony with one's ancestors contained within the
body/mind/soul/spirit. Thus, reborn black people carry upon their shoulders
the salvation of humanity, the revitalization of a human family that
is lost, unable to find the hidden doorway to a spiritual harmonic unity with
nature. The Black Dot is the hidden doorway of life which again is the
doorway through which a reborn now dead/asleep people must pass.
THE BLACK DOT. DEFINED
The human family is a Black family, a Black race millions of years old
that originated in Africa. According to African Historian, Dr. Ben Jochannan,
the ancient Egyptians clearly defined their African origin in the papyrus of
Hunefer, "We came from the beginning of the Nile where God-Hapi dwells, at
the foothills of the mountain of the Moon." Dr. Ben Jochannan's interpretation
of this ancient record, "The Mountain of the moon," identifies Kenda's
Kilimanjaro (a Kenya-base Ki Swahili word created by the
indigenous Africans) and or Uganda's "Rwenzori Mountain." The
Egyptians originated from Africa, south of the Sahara. Recent diggings and
artifacts throughout Meroe, Ta-Nehisi, Itiopi, all of these south of Egypt, have
further supported the southern origin of the Egyptians, black, white, red, brown
or Technicolor. The ancient Silt pyramids built around the Sebellian I,ll and III
period, or CA 250,000 to 6000 years BC in southern Ta-Merry and Ta-Nehisi
also support the southern origin of the Egyptians. This is one of the reasons
why Pharoahs went back south for their own "Sacred" or Holy "Burial Place"
in the Valley of the Kings at Luxor (Jochannan, 1980). Also, Albert
Churchward and Wallace Budge have shown that the oldest Egyptian god was
Bes, an African Pygmy or Twa (Annu) person. "Bes here has the same type of
face as the Pygmy," the first god anthromorphically depicted; it is the primitive
human form of Horus I, Bes-Horus being the earliest type of the Pygmy Ptah.
The human type was not given to any before Ptah; so that (Bes) shows that the
ancient Egyptian left an indelible proof in their mythology of their decent from
the first human, which was the Pygmy. These little people have some of the
principle features of the earliest mythology of old Egypt. Bes, who was at a
later date made to represent a type of Horus I, was at first their "Chief of the
Nomes," and it was from these Pygmies that the first mythology of Egypt
sprung. All have been brought on, added to, and made use of in the various
types; from the earliest mythos-astronomical, stellar, lunar, and solar
mythologies to the Eschatology. Thus we find out that they come from the south
of the land of Punt (today's Somali Republic, parts of Republic of Kenya, and
Republic of Tanzania-Northeast Africa).
In regards to the homeland of the ancient Pygmy (Annu) of Twa people,
Maspero said that "all that lay beyond Punt was a void or intermediate
boundary land between the world of men and that of the gods-the island where
the living came into contact with the souls of the departed ... "Khui Land."
The Holy Land of the ancient Egyptians was named Holy because it was
the birthplace of man. The Khui Land, great lakes region of Africa at the head
of the Nile, is the birthplace of the ancestors of the Egyptians; the Annu the so
called Pygmy or Twa People, parent of all humanity. This is the same site
where current science has found the oldest human skeletal remains in
the world. The source of the Nile-Equatorial provinces was the great lakes.
The lakes and papyrus swamps were the Ta-Nutter, or Holy Land-i.e., "the
Land of the Spirits or Gods". The sky as the Great Celestial water was divided
into two great lakes, one to the north (Lake of Kharu), and one to the south
(Lake of Ru); Book of the Dead CVII- CVL.
All of today's human forms: African, Asian, European, Latino, and
Oceanic, are very recent children of their black African parents, the Annu, Twa
people. All humanity started in Africa and then migrated to the different
corners of the globe, changing in superficial aspects as a result of different
climatic-sunlight exposure conditions. All humanity has a vast black origin,
Black Dot, in Black North East Africa. Clearly European-Africans must not
forget Europe's first historian, Herodotus, who said that "the Egyptians,
Colchians, Nubians, and Ethiopians have thick lips, broad nose, and wooly
hair and are burnt of skin" (Jochannan, 1971).
Concerning the relationship of changes in skin color to changes in the
sunlight as the result of migrations to Europe and cold glacial cycles, Bernard
Cambell sites in his book, Humankind Emerging, "It seems likely that
Austrolpitheus and early tropical Homo eretus as well, had been quite dark
skinned." In equatorial Africa dark color is an advantage. Overexposure to the
ultra violet rays of the tropical sun is harmful to skin, and many experts feel
that as the hominid skin became less hairy and more exposed, the melanocytes
(cells that produce the skin darkening pigment melanin) compensated by
producing extra pigment to block the ultra violet rays. The presence of a screen
of pigment inhibits the photosynthesis of vitamin D in the skin. When people
settled permanently in regions with less sunlight they did not get enough
vitamin D; in this case' pigment was no longer a protection but a drawback.
The problem was exacerbated by the onset of cold. The well fitted hides worn
against the cold decreased the amount of sunlight that could fall upon the skin.
A degree of pigmentation that could further the contribution of vitamin D to the
body's chemistry was better for survival, so lighter skin evolved. In this way
we can account for the evolution of the blond northerner (white-European-
African). Today, we know that man is unable to obtain the vitamin from
any terrestrial foods, either vegetable or animal, but that fish oils contain
vitamin D and fish can be eaten as a substitute for exposure to sunlight.
Furthermore, we have learned that a deficiency of the vitamin causes the bone
bending disease named rickets. We find many skeletons of Neanderthals
(human forms that evolved from Homoerectus), Twa people, and especially
children having rickets, showing direct evidence of a deficiency of vitamin D.
It is equally surprising that among the Cro-Magnon people, who succeeded
Neanderthals in these icy regions, and whom we know to have had fishing
tackle, the incidence of rickets is greatly reduced. The importance of sunlight
to the survival of early Homo sapiens in northern lands, and the limitations that
it placed on his expansion cannot be exaggerated. Thus, numerous European
Neanderthals skeletal findings of rickets are critical physical evidence that the
first people in Europe were black skinned. These Africans developed bone
deformations in the minimum sunlight ice age, because their dark skin reduced
the amount of vitamin D produced in skin thereby reducing calcium levels for
bone growth.
As African people migrated to different parts of the world they used the
stars of the sky to guide them to their travels. Over a period of many thousands
of years and multiple exoduses from Africa, careful scientific observations of
the North Pole star were repeatedly used as a very important direction finder.
Also, changes in the north pole star were noticed to coincide with
gravitationally induced changes in the earth's geological cycles (floods,
earthquakes) and in weather cycles (glacier cold spells and tropical warm
spells). During periods of glacial conditions, the northern continents were
literally frozen and African people who survived in such climates over
thousands of years changed in skin color from black skin to white skin due to
the relationship of reduced sunlight, skin melanin, vitamin D and dietary
calcium. Thus, the eye on the mount, or the Black Dot, or point within the
center of the circle was the earliest law in heaven, the judge, all Seeing Eye
that governed major changes in humanity, geological change, African exoduses
(worldwide human migrations), weather cycles and human physical-
physiological changes. Black Dot, the eye of the mount representing the North
Pole star direction finder was known as Anup or Horus in Egypt, Sydik in
Phoenicia, Anu in Babylonia, Tai- Yih in China, Avather or Zivo in
Mesopotamia, Ame-No-Foko-Tachi-Kami in Japan and various other names in
different parts of the world.
Just as there are written and geological records of humanities' past there
are biological and mental records of humanities' origin. The collective is that
part of the human mind which contains the mental records of one's ancestors
and is that body of knowledge developed by our ancestors and accumulated
over millions of years. The libraries of our mind are infinite, and contain the
wisdom of all man's past, present, and even the future unity of universal
knowledge, universal life. The hallmark of humanity was the mind. The mind
stored the ability to think, to observe, measure, theorize and thereby
communicate with nature. The mind was indeed the reservoir of millions of
years of African experience in science, medicine, art, religion, architecture,
military psychology, culture, and magic, all forming the collective unconscious
core upon which all humanity was patterned. Thus there is only one race of
humanity on this planet earth, the Black Race, with many shades of Black,
From Black-Black to Black White. All members of the human family may have
various shades of skin color but they are all rooted in Blackness. The critical
question, then, is how to relate to one's blackness. Needless to say, there are a
variety of examples of how people relate to their historical blackness. Some
examples include racism, mental slavery, outright denial of blackness,
avoidance of black ancestry, and a general fear of being overwhelmed by
blackness. Most people today are lost because they continue to avoid their
historical black selves. All people must answer the complex question of
blackness for themselves, but certainly Black people today, the victims of
centuries of racism must uplift themselves to fully understand that racist
people, those who reject their own blackness, will not find the hidden
doorway, or Black Dot. Therefore they will remain lost and extremely
dangerous.
Chapter 2
BLACK DOT ..... BLACK SEED Archetype
of Humanity
George James (1976) reported that, the education of the Egyptian Priest
consisted of specialization in secret systems of language and mathematical
symbolism called hieroglyphics. This system was used by the Priest, in order
to conceal secret and mystical meaning of their doctrines. The mystery system
of Egypt employed modes of spoken language which could be understood only
by the initiated. These consisted of myths, parables, and a secret language
called Senzar. Egyptians attached numerical values to word letters and to
geometrical figures, to perform the same mystical function as hieroglyphics.
Each temple was to be a microcosm and symbol of the universal temple, as
well as a reproduction of the world. According to Herodotus, the Egyptian
Priests possessed supernatural powers, for they had been trained in the
esoteric Philosophy of the Greater Mysteries, and were experts in magic.
Egyptian Priests were the first genuine Priests of history who exercised
control over the laws of nature. Magic was used as applied religion and
primitive scientific method. The amulet of the Eye-of-Horus is an excellent
example of
Ancient Egyptian's reference to the Black Dot, its deeper meaning and truth,
concealed with myth, geometrical and mathematical symbolism. One of the
most important myths of ancient Egypt concerned Horus. Regarding this myth,
Bob Brier (1980) writes, According to myth, Horus fought his evil uncle Seth
to avenge the death of his father Osiris. In battle, Horus' eye was torn to
pieces, but with magic, Thoth, god of magic, science, writing, assembled the
pieces. Each element of the Eye-of-Horus represented a different fraction; the
hieroglyph for 1/2 was 1/4 and so on. The total of the fractions is 63/64, the
missing 1/64 is supposedly supplied magically by Thoth. The amulet was
called Udjat or 'Sound Eye' because of its association with the regeneration of
Horus' eye", the third eye, the eye of Inner Vision.
The eye of Horus is thus the third eye, a regenerated or transformed eye,
the eye of magic. Close examination of an eye of Horus, reveals that
the Black Dot is the pupil or 1/4 and it is the point through which light enters
the eye. Through the process of initiation, psychological integration, expansion
of consciousness, and translation of the unconsciousness, the ancient African
Mystery School student, through a process of initiation, passed from a state of
the lower self-awareness, small case eye (i), into the Higher Self (I). Capital I
also refer to the column or backbone in the human body, temple, which
contains a string of glands along the column, with each higher gland yielding
progressively greater hormone output. This progresses with the pineal gland,
or third eye, at the top of the spinal column and culminates with the
development of an expanded state of consciousness. Again, George James
reported that, The earliest theory of salvation was the Egyptian theory .The
Egyptian Mystery System had as its most important object, the deification of
man and taught that the soul (mind) of man, if liberated from its bodily fetters,
could enable him to become godlike, attain inner vision and hold communion
with the immortals, (sons of Light).
BLACK DOT PYRAMIDION, DOORWAY TO THE TEMPLE
There are a number of examples that illustrate that the ancient Egyptians
concealed their inner knowledge in the construction of architectural
monuments. Before the entrance to the Egyptian temple there usually stood two
obelisks, with the most important part being the pyramidial point or
Pyramidion. The Pyramidion has been found by modem science to often be an
all-black capstone at the top of most pyramids and obelisks. The entrance to
the temple-obelisk's highest point was black, thus it was the first point of the
pyramid-temple site or obelisk-temple site to receive sunlight as the sun arose
from darkness on each new day. The black Pyramidion and the Eye-of-Horus
referred to a doorway of darkness, (Pyramidion, pupil) where light first
penetrates when entering the temple or human body. However, it is not until
one examines modem scientific literature that one can fully appreciate this
ancient African reference to black, sunlight and the night eye.
The entrance into the African temple (which was symbolic of birth or
creation into the human mind-body) was through a doorway bordered by two
columns, two obelisks both topped by black pyramidions (Jochannan. 1980;
Schwaller; Muller. 1964; Thompkins. 1971; James, 1976). These two
obelisks at the entrance of the African temple symbolized the basic two
opposites of nature - Y and B; male and female; active. Passive or positive,
negative. Pathak (1972) reports, "Melanin pigmentation which follows
exposure of skin to solar radiation (sun- light) is known to involve two
distinct photo biological processes.
The first is immediate pigment-darkening, tanning. Or direct pigmentation. The
second is described as new pigment formation, melanogenesis." In fact melanin
is black because of their unique physical property that allows it to be an
excellent electrical conductor or semiconductor. Melanin is black because it
absorbs light, colors or energy (Blois. 1969; Filators, 1976). In fact melanin
responds to a critical applied electrical field by changing its conductivity. The
response falls into two categories, threshold and memory switching. Threshold
switching occurs when sample cycles from an off (low conductivity) moves to
an on (high conductivity) state at a critical electrical field. And returns to the
off state when the electrical field is removed. Memory switching. On the other
hand refers to a sample which remains in the on state when the field is
removed but can be restored to the off state by larger electrical fields or
currents. Both threshold and pseudo memory switching have been reported in
melanin. The memory state is reversible. Destroyed by heating above 110 Co.
suggesting the existence of a true memory state (Filators. 1976). Black Dot. Is
the doorway to the collective unconscious, the doorway through which chaos,
hierarchy of energies, God. Macrocosm. Passes through to become the
individual human mind. (Ptah macrocosm). Another example of melanin's role
in memory pool operation can be seen in the report that D.N.A. itself. A key
biological blueprint for life has been found to be directly linked to melanin
granules (Schneider. 1975).
Again, there is a growing body of biological research that shows how
the collective unconscious is recorded in our minds. A portion of our minds is
clearly linked to our brains. The human brain has systematically evolved from
animal ancestors: primate, mammal, reptilian. Amphibian. Fish. One-celled
organisms. Indeed. MacLean (1970) notes that the human brain cortex is the
newest brain layer super-imposed on earlier mammalian and reptilian brain
structures.
Importantly. At the moment of conception and for the first several days
afterwards, all animal embryos look amazingly alike, with the human fetus
passing through the earlier biological ancestral forms of fish through mammals.
And it is in the oldest layer of the brain, the brain stem. that the black nerve
tracts are found. Forrest (1972, 1975) shows that defects in the black
neuromelanin tract can sometimes bring out behavior that was once used by
humanities' ancestors. Thus, when we consider the biological features of
melanin, its memory storage and capacity, its presence in old brain centers,
increased brain pigmentation in more advanced biological species, and
innumerable reports of persons with detailed memory images of ancient
historical concepts; the evidence is indeed overwhelming.
Rapid Eye Movement (REM) sleep, is that phase of sleep in which
neophytes dream, and more specifically they dream historical memory images
that come from the collective unconscious memory banks in the brain stem,
black neuromelanin (Amenta) nerve tract, and passes through the locus
coeruleus doorway.
The Black Dot, all black neuromelanin (Amenta) brain nerve tract,
headed by the locus coerulells, with multiple upper brain connection is a
critical path followed by unconscious memory images as they move upward to
become conscious. Hobson and McCarley have recently defined the brain as a
dream state generator and have outlined the great upward and downward flow
of memory images of the brain system. In fact, infants at six months who were
found to possess extreme rapid eye movements (R.E.M. storms) during sleep
were found to have possible delay of neurodevelopment. Moreover, the more
one investigates the dream collective unconscious system, the more one is
impressed by the systems multiple relationship to melanin. The pineal
hormone, melatonin, a brain hormone released at night that induces skin
color formations, acts upon the dream system to increase the
movement of sensory images from the brain stem to the cortex, unconscious to
consciousness, memory readout. Serotonin, is a pineal hormone released
during daylight, that increases the flow of memory images from the centers of
the brain (consciousness) to unconscious, memory storage (Becker, 1981). The
eleventh pigmented nucleus, just below the locus coeruleus is called the
substantia nigra (Black substance) and is so named because of its large pool of
melanin (Oneda, 1969; Moses, 1966; Hiroswa, 1968). When there is
depigmentation or loss of melanin, people who are afflicted, develop
Parkinson's disease, a disease of impaired motor movement and thought. This
illness is treated by giving patients L-dopa, a chemical that produces melanin
and replaces the lost melanin in the substantia nigra. However, when increased
melanin is given, patients frequently expressed an increased range of vivid
dreams, range of vivid dreams, hallucinations, illusions, confusional psychosis
(Moskovitz), reflecting flooding of conscious by a flow of upward memory
images.
In fact the primary medications used to treat psychosis, an illness
whereby people poorly translate unconscious memory images, are
phenothiazines; medications that are believed to work by dopamine blockage
(Maclean, 1970).
Basically, stimulants and allucinogens, such as amphetamines, LSD,
DMT, mescaline, all increase melatonin, dopamine and melanin. Whereas,
tranquilizers such as phenobarbital, decrease melatonin, dopamine and
melanin formation.
Furthermore, melatonin (the pineal hormone that increases melanin
when given to normal people) has been shown to increase feelings of
tranquility and dream states in persons able to translate unconscious memory
images. However, a person who was stable but with a prior history of
psychosis or depression, when given melatonin, expressed within 24 hours a
return of hallucinations of depression (Carman, 1976). Then too, the locus
coerleus has been shown to contain and have very strong links to the system of
naturally occurring opiates and opioid peptides. These are naturally occurring
hormones that can induce strong feeling states that can guide and direct
consciousness (Pepper, 1972).
in the virgin forest there are swarms of monkeys. Then a panorama of white
glaciers opens up. lung interpreted this dream, "The uterus is the center, the
life giving vessel (vas). The serpentine line leading to the vessel is
analogous to the healing serpent of Aesculapius (Medicina). It is also
analogous to the Tantric symbol of Shiva Hindu, the creative latent god
without expression in space who, in the form of a point or lingam, is
encircled three and a half times by the kundalini (Uraeus) serpent with the
virgin forest we meet the ape motif again. The present dream ends with the
panorama of white 'glaciers', reminding the dreamer of earlier dreams of
which he beheld the Milky Way and was having a conversation about
immortality. "
First, the dream and interpretation yield great supportive evidence to
the universal symbol Black Dot, and its vast history even in European
literature. Regarding Black Dot, the vessel, uterus or vas, Jung reported;
'The center of the mandala is sometimes referred to in alchemical
literature as the vas. It corresponds to the salyx of the Indian lotus, seat and
birthplace of the gods. This is called the padma, a term that denotes
femininity and corresponds to the yoni. In alchemy the vas is often taken as
the uterus where the 'child' is gestated. In the Litany of Loreto, Mary is
spoken of three times as the vas (Vas spirituale, Honorable and insigne
devotions) and in medieval poetry she is called the :flower of the sea',
which shelters the Christ. "
Second, Jung's oldest references for interpreting the dream was the Greek
healing serpent Aesculapius and Indian kundalini serpent. The kundalini
serpent, or Uraeus was shown to be a creative energy that passed through the
Black Dot, uterus, doorway to life. By reference to our earlier discussion we
can summarize that both the Greek and Indian references to the Black Dot,
serpent relationship were taken from even earlier African scientists who
predated
both civilizations. Third, by not being aware of his own ancient African
source, Jung was unable to translate the glacier and swarm of monkeys
depicted in the dreams. He lacked an African consciousness that would have
assisted his patient in accepting her own collective unconscious memory bank.
To this end, she would have known that her European ancestors, who were
Africans, migrated from Africa to European forests and then underwent
various changes in an attempt to adapt to glacial conditions. For the patient to
continue the individuation process, meant that the she would have to retrieve
lost ancient African knowledge. To accept that part of herself, the dreamer had
to accept her historical black self rather than distort and reject swarms of
ancient Black ancestors as swarms of monkeys. Last, the dream took place
because of the dreamer's intact Black born nerve tracts and nerve hormones,
the indelible biological record of humanity's common African roots."The
entrance to the Great Pyramid (Amenta, unconscious mind) was concealed by
a movable flagstone that turned on a pivot, which none but the initiated could
detect. Thus. Horns (inner vision) was the door in darkness, the way portrayed
for the manas in death (transformation). Here is the mystery: How to enter
where there is no door and the way is all unknown? It is explained to the
manas how Divine assistance is to be obtained. When the strains of life on
earth are effaced, strength is given. forging the entrance where there is no door
and in that power the manas penetrate with, or, as the god." It was through
the use of the Ten Virtues, Negative Confessions, and Seven Liberal
Arts (King, 1978; James, 1976) that the heart was developed, the core of the
emotional finger that pulls knowledge from the collective unconscious. A
strong heart will yield a strong character of personality and well-tuned
emotional radar. Consider and start daily use of the Ten Virtues; two of which
are Courage-freedom from resentment; and Efficiency-preparation for
initiation at all times. Black Dot is an ancient African symbol for blackness,
the seed and archetype of all humanity. Black Dot is the hidden doorway to the
collective unconscious, ancestral memory bank for all. Black Dot represents
the African origin of all humanity; for all Europeans, Latinos, and Asians came
from the same African ancestral parents. Humanity may differ with variations
of color (skin melanin) but we are all rooted in neuromelanin, black hormone
blackness.
Today's reborn Black Master's must accept their Blackness, and be
inspired to create genius levels, beauty, and rest upon in resonance harmonic
flow from the pyramids. Uraeus is a symbol of the transforming energy of the
soul. Black Dot defines the hidden doorway through which the transforming
soul energy of Uraeus passes.
.
Chapter 3
BLACK DOT ..... BLACK SEED Archetype
of Humanity III
The pineal gland or Eye of Horns is an excellent example of the ancient
African study of biological blackness and states of consciousness. Pharoah
Tut-ankh-Amun was an African King of the 19th dynasty ofTa Merry Egypt
who died in 1349 B.C. or more that 3,333 years ago. At the time of his death
he was buried in a tomb filled with jewels, shrines, statues and household
goods. It was King Tut's tomb that has been publicly acknowledged as being
the most complete tomb of an Egyptian Pharoah that has ever been discovered.
Of the many structures found in the tomb over fifty years ago there, is one
shrine, which in graphic pictorial form, clearly displays the ancient African
knowledge of the relationship of the Pineal Gland to sunlight, darkness and
states of consciousness. This displayed a fact well known to ancient African
scholars and priests more than 3,333 years before its discovery by European-
African scholars in the late 1950's (Leek, 1972; Jochannan, 1978; Lanly, 1981;
West, 1979; Gilbert, 1976; Romer, 1981; Piankoff,
Pharoah Tut-ankh-Amun's mummy was found inside the innermost coffin
enclosed within two successive coffins. The three coffins were found inside of
a quartzite sarcophagus. These four coffins were enclosed within four
successive large box-like shrines. The surface of each of the four shrines was
covered with elaborate tableaus. On the exterior. right panel of shrine II in the
left upper comer first register is a group of seven figures, and upright cobra,
and six upright mummiform figures. A cobra projects rays of light onto the
forehead ofthe first mummiform figure. The second and third figures receive
light on their foreheads from a star above their heads. The four remaining
figures have stars above their heads which pass a flow of light between the
stars. Alexander Piankoff (1977) partially translated this register of figures and
other representations on the right and left panels as "unique", though certain
figures are similar to those in the tombs of Ramses VI and Ramses IX. Here
they are accompanied by inscriptions in enigmatic script, where every current
sign is replaced by another. The representations on both panels are extracts
from an unknown cosmological composition dealing with the creation and the
refilling of the solar disk with fire during the night. Here, in the region of death
(under-world, Amenta, unconscious, Blackness) the sun passes through, bodies
of gods who reside there. Their bodies remain in the dark (underworld,
Amenta, unconscious, Blackness) while their souls, power, and essence,
follow the sun in his journey. In other words, in the region of death the sun
collects new energy for his rebirth in the morning (King, 1985, 1982; Hobson,
1971 ).
Regarding the seven figures of the right panel and upper left register,
Piankoff has translated, "Above the representation is an enigmatic inscription:
These gods are like this: the rays of Re (sun) enter their bodies. He calls their
souls. It is indeed they who enter after the souls the names of divinities: The
cobra: The Rearer, first figure of the underworld; second figure: The
Fig. 3 ~=Ra
Another, far more widely used name was "Uraeus," the subject of this
discussion. Its relationship to the Egyptian God Ra can be seen in the
Hieroglyphics for the latter. It was the Uraeus or snake deity which was
worshipped in ancient Egypt as a sign of sovereignty and royalty (Black
Gnostic Studies 1967).
E.A. Budge has written a detailed historical review of the early
African use of the Uraeus symbol. This critically important review is readily
available in a paperback version of his book, The Gods of Egyptians.
Volumes I and II. Contained within this account is a description of Uraeus'
ancient usage: in the representation of god's duality (vulture/ serpent); during
coronation ceremonies of the Egyptian priests-kings (pharaohs); in the
embalming of the dead or preparation of mummies and its relationship to the
eye of Horns, heaven and the human head. It is upon this excellent historical
account of Uraeus that we will now base this section .of Uraeus,
Part II.
In ancient times Uraeus was known as the goddess Uatchet, who was
closely associated with the goddess Nekhebet. Both were sometimes depicted
as a serpent or Uraeus. So ancient was their use that Budge (1969) asserts that
they were used in the archaic period. By archaic it is meant that they were
used in Egypt at a predynastic time before the first recorded pharaoh, before
3,200 B.C. Budge states:
Fig. 5
From the Black Gnostic Studies, Esoteric Tarot Chart (1967) we can
find the numerical value for U A TCHET (Fig.5). Correspondence for the
number 2 are the degree path 1, sacred tarot The Magician, signature of letter-
House, Hebrew-Beth, Hebrew sign, English value -B, royal crown.
Moreover, upon the forehead of the royal crown were most often found two
serpents; one being Uatchet or Uraeus and the other, Nekhebet, symbolized not
as a vulture but instead in the Uraeus, serpentine form.
Budge, has offered several interpretations for some of the multiple
meanings of Nekhebet and Uatchet. Basically both of the goddesses were
depicted as serpents. Over the right or south side of the door the serpent
Nekhebet was placed. Over the left or north side was the serpent Uatchet. This
placement symbolized the astronomical correlation drawn between Nekhebet
and the Western or right eye of the Sun (daughter/son) during the latter's
journey through the underworld and that drawn between Uatchet and the
Eastern or left eye. As an earth bound nature symbol, the Uatchet-Nekhebet
powers/goddesses/serpents were seen as fertile nature goddesses, father of
fathers, mother of mothers, who existed from the beginning, the creator of the
world. The Uatchet-Nekhebet powers were also viewed as the mother of the
Sun- God, Ra, and because of this as the mother or the nurse and protector of
the kings of Egypt who were believed to be the sons of the Sun-God Ra. Thus,
the Uraeus symbol is often synonymous to Horns.
The Uatchet-Nekhebet Uraeus symbol was a central feature in coronation
ceremonies of Egyptian kings or Pharoahs. Coronations were not mere
political events but rather religious-scientific affairs; these events celebrated
the King's position as a priest instructed in greater knowledge of the
priesthood, further evidenced by name changing ceremonies (Budge, 1967).
For example, King "Tut" was named Tut-ankh-Aton before his coronation and
Tut-ankh-Amen afterwards. The name change emphasized his priestly
elevation. It is very probable that part of the coronation process took place
within temples that contained sanctuaries of the gods Uatchet and
Nekhebet. Uatchet resided in a chamber on the west or right side of the
sanctuary called "pernesert" or house of fire. Nekhebet resided in the chamber
on the east or left side of the sanctuary which was called "perur" or great
house. Budge asserts,
It is very probable that at the time of coronation of a King,
priestesses dressed themselves in the character of the two goddesses; one
declared the south had been given to him whilst the other asserted the same
concerning the North.
Uatchet-Nekhebet powers were also centrally involved in the process
of embalming the dead or mummification. Concerning this, Budge refers to M.
Maspero's Memories surquelques Papyrus, wherein it is stated that,
... The goddess Uatchet cometh unto thee in the form of the
Underworld, and would change their faces into things of beauty with two
brilliant eyes of light. To make certain this result, the 'bandage of Nekheb'
was laid upon the forehead of every carefully prepared mummy goddess
Uatchet cometh unto thee in the form of living Uraeus to anoint thy head
with their flames. She riseth up on the left side of thy head, and she shineth
from the right side of thy temples without speech,' they rise upon thy head
during each and every hour of the day, even as they do for their father Ra,
and through them the terror which thou inspirest in the holy spirits is
increased, and because Uatchet and Nekhebet rise up on thy head, and
because thy brow becometh the portion of thy head whereon they establish
themselves, even as they do upon the brow of Ra, and because they never
leave thee, awe of thee striketh into the souls which are made perfect. I am
Horus, and I have come forth from the Eye of Horns (i.e. Ra), I am Uatchet
wh
Phallic associations with serpents are all too obvious. The male sex
organ, the penis, is shaped like a snake and just as some snakes spurt out a
white milky fluid that affects life (poison-death), so does the male penis spit
out a white milky fluid that affects life (sperm-life). Women also possess a
snake-like sex organ, the clitoris. The female vaginal tract into which the male
penis enters is a long tract like a snake as is the long tube shaped uterus, the
organ at the end of the vaginal tract, which is the actual womb of life. Thus the
reproductive organs of both males and females are all serpentine in structure;
those of the male projecting outward, and the major portion of the female's
projecting inward.
The astronomical, esoteric-symbolic use of the snake was defined in an
earlier section where it was stated that the sun and moon, being circular,
represented the circular mouth of the serpent and were named serpent. The
different seasons of the year could be predicted by observing the movement of
the sun. Furthermore, longer periods of time in which there were major
cyclical changes in rain fall patterns and glacial periods due to shifts in the
earth's polar axis were measured by the sun. It took almost 26,000 years to
circle the relative central star system, the Pleaides. Again, the months were
measured by lunar cycles, seasons by sun cycles and geological and glacial
periods by star cycles.
Finally, another way of analyzing the word Uraeus is to look at its
numerical value; the idea being that similar ideas have similar vibratory rates
or numerical correspondences. This is an important way for us to further
explore the manner in which many ideas are related to the Uraeus concept. The
first letter of Uraeus is U, the 21st letter of the English alphabet. Twenty-one is
produced by multiplying 3 times 7. Twenty-one can also be expressed as 2 = I
or 3, which again is the triad concept of Uraeus (e.g., total God = Good God =
Bad God).
From the Black Gnostic Study (1967) material we can explore a number
of ideas which pertain to the number 21. The "Macrocosmic Man Chart"
relates the number 21 to the third decanate of Scorpio, the musical note
C, the 2nd lumbar of the spinal vertebra, the 21st Masonic degree and
Masonic name Noahchite Prussian Knight,Arcanum XXI, two headed eagle,
the spiritual aspect of sex, two intelligences, or soul, united and occupying one
soul mate system, the 50th gate, or gate of jubilee, the degree of perfection, the
exercise of the functions of adept ship, unity with light, Genius, Homo Sapiens
Maximus, Christ, Imhotep, high priest, Sons/Daughters of Light, Angelic
Consciousness, and Spiritual consciousness. The Microcosmic Man Chart"
draws an analogy between the number twenty-one and the astrological sign
Scorpio, instinct- pugnacity, urge-aggressive, positive instinct-occult
understanding, and negative instinct-death, misused sex.
Aleister Crowley's (1970) book, 777, provides a list of numerical
correspondences which links many different symbols to their equivalent root
meanings based upon their numerical values. Considering the root idea of
Uraeus to be a serpent, Crowley's book defines its numerical equivalent as
nineteen (19). Nineteen corresponds to the astrological sign Leo (ruled by the
sun, center, King) general attribute of Egyptian Gods (Horus), Queen Scale of
Colour (deep purple or black), Greek-God Demeter (borne by lions), precious
stones (cat's eyes), plants (sun-flower), Roman God of Venus (repressing the
Fire of Vulcan), magical powers (western mysticism), training wild beasts and
magical weapons (The Discipline). We have shown that the worship of the
serpent in Egypt is ancient. Even before the time of the recorded dynasties in
Egypt, the serpent was well established and worshipped as a symbol of God.
In predynastic times ancient Egypt was divided into two Kingdoms, a northern
and southern kingdom or lower and upper Egypt. Upper Egypt worshipped
primarily the vulture which later became the hawk/eagle. Lower Egypt
worshipped the serpent or Uraeus. The great center of Uraeus worship existed
in the Nile Delta of Lower Egypt at the city named "Per-Uatchet or Uatchet."
The vulture, on the other hand, was worshipped at the city called Nekhcbet.
The Uraeus god was called "Uatchet" and the vulture god "Nekhebet" or
Nekhebit." During the early dynastic period the kings proclaimed their
sovereignty over both Upper Egypt and Lower Egypt by naming themselves the
"Lord of the Shrine of the Vulture and Uraeus" (Budge, 1969). Thus in ancient
Egypt, the Uraeus was a symbol of divinity and royalty. Ancient Egyptians
pictured their god Ra wearing two Uraeus serpents on his forehead. Whereas,
the enemy of the god Ra was the evil serpent Apap or Typhon (Massey, 1974).
The early Africans depicted two serpents, the good serpent Uraeus and the bad
serpent Apap. It is a statement of mental slavery that today's Black
African knows only of the bad serpent and is without knowledge of the true
god as symbolized by Uraeus, the good serpent.
By studying ideas for their relevance to individual life, one no longer
takes things to mean what others say they mean. The self can be extricated from
the web of slavery type social conditioning. True freedom has not been
achieved today because many African peoples and their leaders are
excommunicated from their souls. They are not in continual contact with their
inner selves nor with nature. Rather, they only occasionally seek a glimpse of
themselves. Their soul vision contains a film over it and the reality is seen as
unreal. As such reality is not brought into physical manifestation. The dream is
real, the failure to make it manifest is the unreality. There we were and here
we are, struggling to be free yet unable to define the essence of that which we
wish to liberate. It is time that we ask ourselves, "What is the self, soul, or
essence of Black People?" What is the basis of the cultural life style that Black
people are attempting to perpetuate? Truly, we cannot determine any of this
until we first know ourselves as individuals and then collectively as a people.
Chapter 6
URAEUS: From Mental Slavery to Mastership III
The Uraeus-pineal gland is the third eye, good serpent and key to the
unconscious mind. It is the key to a level of conscious awareness, vision and
understanding that becomes increasingly operative during the ascension of an
individual from lower levels of mental slavery (unawareness or ignorance,
undeveloped unconscious) to higher levels of mastership. A study of the
Uraeus-pineal gland relationship clearly reveals highly advanced ancient and
African scientific knowledge of pineal anatomy: It was understood that pineal
anatomy was significantly influenced by sunlight, darkness, the unconscious,
ascension and blackness, melanin or skin color.
In the removal of the chains of mental slavery it is essential that one
knows the history of African scientific achievements. Science is knowledge. A
slave has little knowledge and consequently is less in control of his or her own
life, dominated by others and the immediate environment. Today's mental slave
of African descent is afraid of science, fearful that he or she lacks the mind
power to gain and utilize such knowledge. Today's mental slave of African
descent still believes in the European, who promotes such lies as,
European science is the most advanced the world has ever seen, the European
logical style is best for scientific study while the intuitive style, and spiritual
mind of the African is inferior or incapable of the same. Today's mental slave
of African descent is ignorant of the vastness of the Stolen Legacy, unaware
that the source of 'so-called' western science is African.
Perhaps, some of the fear Africans have in studying science is that
science in European schools is usually super-concentrated on the logical
approach. The African student senses the emphasis on logic at the neglect of
sentiment; a fact that is most troublesome in that the feeling-intuitive approach
is the core of African essence (King, Lewis, Dixon, Nobles, 1976). African
science emphasizes a holistic approach, a combination of feelings and logic,
material and ideal, and the scientific and religious. It, in fact, actually gives
material and proof of religious/spiritual concepts. The African scientist first
feels intuitively and then tempers it with what he/she knows
logically, whereas the European first thinks logically and then ignores his/her
feelings. To break the barrier of mental slavery today those of African descent
must learn the truth of great ancient African scientific achievements and
thereby come to realize that, without question, they have the brain power to
continue in the same vein.
Importantly, the Uraeus-pineal relationship reveals ancient African
science to be as advanced if not beyond today's western science in the areas of
anatomy, chemistry, physiology, psychology, sociology, education,
astrophysics, astronomy, physics and biology. As mentioned Ancient African
science differs from today's Western science, in that the former placed a strong
emphasis on the ideas of religion, spirituality and psychology. For the African,
science and religion were one just as mind and body were one. African
science used not only logical yardsticks to measure scientific observations but
also emotional, intuitive and spiritual ones.
African science defined as "best" those relationships (mental
conditions) between one's soul (self) and one's environment which transformed
both. During such personal transformations the African scientists became more
sensitive and better able to make hidden unconscious ideas conscious. So
transformed, the African scientists experienced heaven on earth through an
ascension to a higher level of consciousness wherein they experienced frequent
"best" emotions (spiritual highs) and "best" ideas (illumination, raised
unconscious ideas). Together, the "best" emotions and "best" ideas enabled the
transformed scientists to be in continuous harmony and rhythm with their
individual souls and environment.
The Ancient African scientists achieved knowledge required for
harmonic union with soul (self) and environment through the opening of the
pineal, which is the key to the transformative unconscious, the infinite cosmic
computer. This biological computer of life was itself the essence of godhood in
humans, infinite, omnipotent, omnipresent; an endless source of knowledge
where all emerged, adhering to universal law and justice.
Anatomically, the pineal is part of the brain. It is a structure found in the
middle of the brain that forms part of the floor of the third ventricle
(Chusid, 1967; Mess, 1975; Wurtman, 1977). From a side view of the
head it is found approximately midway between the forehead and back of
the head. From a front view of the head the pineal appears as a
structure in the middle of the forehead. It is clearly evident that Africans were
fully aware of pineal anatomy for they depicted the pineal as a serpent, Uraeus,
in the middle of the forehead, the anatomical site of the pineal gland. There are
many African references to the Uraeus forehead site. A few examples of this
description were given in Uraeus Part II. Another important reference is found
in the Book of the Coming forth By Day (Budge, 1967):
I am Horus and and I have come forth from the Eye of Horus (Uraeus-
Pineal Gland). I am Uatchet who comes forth from Horns. I am Horus and I
fly up and perch myself upon the forehead of Ra in the bows of his boat
which is in heaven.
This reference suggests that a key to heaven could be found in the forehead,
wherein lies the pineal gland or Uraeus. Fig. 6 The Shrine of Tut-Ankh-Amun, Piankoff,
Alexander
The picture above is from the wall of King Tut's tomb and depicts a
human with a serpent surrounding the head, higher self and a serpent
surrounding the lower body, lower self. The lower self is the ego, personal I,
and has awareness of only the concrete level of the mind, awareness of the five
physical senses. There are at least six other levels of reality that the mental
slave do not recognize: (2) physical body-mineral consciousness, (3) vital
body-etheric body mineral consciousness (4) desire, emotional/ astral body-
vegetable consciousness, (5) link between the lower mind (self) and higher
mind (self), (6) universal will-cosmic consciousness (Black Gnostic Studies,
1967). Another view of the levels of the unconscious, infinite memory is given
by Roberto Assagioli (I965). The lower unconscious contains elementary
psychological activities which coordinates bodily functions, fundamental
drives, primitive urges, com plexes, inferior imagination, uncontrolled
parapsychological processes {uncontrolled ESP), pathological manifestations
such as phobias, obsessions, compulsive urges, paranoid delusions and
repressed/suppressed memories from one's own lifetime. Middle unconscious
is where ideas are easily available and recallable. Higher unconscious
contains higher intuitions, inspirations, altruistic love, genius, illumination,
latent higher psychic functions and spiritual energies. The field of
consciousness contains that part of reality that we are currently
aware of at this moment: conscious self or I is the whole self of which the i or
conscious self is only a part of; collective unconscious is the ancient memories
of past life, the psychic net of the cosmos, primeval waters, Ptah, and the
word. Few Africans today can appreciate the levels of the unconscious within
themselves because they seldom know themselves well enough. Even though
we all sleep one-third of our lives, dream and see parts of our unconscious, we
seldom know. People of years past, strange animals, visions of the future all
fill our individual dreams. We don't even know the language of our minds.
Although we have been in an oppressed condition for 400 years, our African
roots and highly advanced African contributions are alive today in the
collective unconscious level of our mind. For example, we may see snakes in
our dreams, and mistakenly read that as a bad omen, neglecting the original
African meaning because our oppressor mistakenly defines all snakes as evil.
Africans must know their own history for it is needed to correctly read the
language of their own mind, language that is still expressing unconscious ideas
in Ancient African tongue. African History is essential for African Mental
Health and the transformation of African Mental Slaves into African
Masters.
1.
Whole page named South, Shrine II, Right Panel
1.)Submerged One
2.) ?
3.) Ejaculator
Cat
4.) Innundator
5.) Babe in Swaddling Cloth
6.) The Morning Bark of Ra
You will be among the Neters. You will not be distinguished from them. Wisir,
True of Voice Vindicated.
TRANSLATION
(Fig. 42 - Exterior Right Panel - Shrine of TutankhAmen. Second register.)
These Neters are in this condition. Rays of light enter their bodies;
They give praise when they see his Ba.
He calls forth their Bas
They accompany after his Bas
And they spread out into the Decayed Ones.
These Neters are in this condition. Rays of light enter their bodies.
They give praise when they see his Ba. They illumine when the blast of their
fire is under the Mystery of their Bas.
Beginning of the Mystery The Sarcophagus.
Ra ( Light )
He gives to them their Bas.
These Neters are in this condition. Rays' of light (Ra) cover the bodies; So
that they be nourished.
He calles their Bas to them
So that they may pass.
Come!
First Ntr: Concealed Arm
Second Ntr: Revealed Arm
Third Ntr: Raised Arm
Forth Ntr: Rejoined Arm
Fifth Ntr: Hidden Arm
Sixth Ntr: Swathed Arm
/
1.) Submerged One
2. )
Note changes in translation 1
This I conclude from the fact that the same group of signs (same
phrase) occurs in the last group of Ntrs of the second register,
where it reads he gives to.
The only meanings for the word tht I know of are tht-ANNEE Tomb 2
p.416 drunkenness, intoxication and [insert Coptic] 1 Crumm
Dictionary , mixed up
Second Register 1st Group
Sn ht b3w-f ss(w)- sn m ws
They after Bas-his pass-they in decayed ones {emptiness}
[insert mdu ntr] 11 This word is very difficult to translate. I am not certain
what the value of the combination [insert mdu ntr] 12 really is- perhaps it
represents ty or d. I think that Piankoff took it to be d (as indwy). For this
word see: Budg. Dict. 782b to cry out and also ANNEE 2. P.439
invoke, call forth.
Another possibility is tnf?, though improbable
Budge dictionary p.857 to dance, play an instrument, sing to ibid p
863 tdd to spread, scatter tdf- distil, sprinkle
1.
[insert mdu ntr] 13 There are two possible ways of rendering this line; 1. As
Piankoff suggest: The accompany his Bas and (they) enter . However, I
do not understand what is ment by his Bas who is the referent? It could
be read, They accompany after the Bas and they ?, (an unknown verb) In
other words the sign nnnn could be the pronoun f=his or the First Letter of a
verb who value or meaning I cannot now determine
Also found in Tutankhamen Tomb ( Though they are not the same)
[insert mdu ntr] 22 prc ANNEE Tomb 2 p 135 borghouts Anc. Eg. Mag. Text
[insert mdu ntr] 23 fire, heat
Notes
From Copt. 200c crumm dict. P. 710 be fifed, covered up, thread,
cord
hs(i) ANNEE 111 p 201 reappear around make a face at
First Ntr
Imnt/Du3t [insert mdu ntr] 46
Concealed one or praiser Piankoff
Duaty
Second Ntr [insert mdu ntr] 47 perhaps the best renderings for this word is
h3w or h3m
[Once again there is a problem of choosing the correct value for this group
of signs.]
Third Ntr
[insert mdu ntr] 48 h3s/hws
hws WBIII p.249.II a moving, movable
hws(y) WBIIIp. 249.ii to erect; to raise (as in erecting a building??)
[insert mdu ntr] 49 h3s ANNEEIP.270 to grip, snatch
Coptic [insert Coptic] 49.1 strike see Crumm Dict. P.376
[insert mdu ntr] 50 This combination is cited by Renouf ZAS 12 p.67 as hnm
Texte no.4 Manuscripts de Champollion Tombeau de Ramses V p. 24-Verso.
hnm means to reunite,
Fifth Ntr
[insert mdu ntr] 51 imn hidden arm
Sixth Ntr
[insert mdu ntr] 52 s-c
[insert mdu ntr] 67 st I am not absolutely certain about this word, although I
feel that Piankoff has translated it rather freely from st(w) [insert mdu
ntr] 68 praise, extol, exalted etc or perhaps from st [insert mdu ntr] 69
throne
Also note [insert mdu ntr] 75 = dw3t see drioton JEAXXXV Pl Ix IV 2 for
this writing of dw3t meaning Praiser also for this rendering Driston
JEA35 PL. X, VI 1 AND PAGE 114.
TABLE I
Name &
Synonym~ Principle Actions
Source
.-- Thyroid
Anterior Lobe stimulating Stimulates thyroid
TSH hormone. thyrotropin and secretion
Adrenocorticotropic Stimulates adrenacortical
growth and
ACTH hormone. corticotropin
secretion
Accelerates
Crowth Hormone GH. somalropin. 5TH body growth
to follice-
FSH Stimulates ovarian
stimulat ing
follicle
hormone growth in
female
LH Lutrinizing hormone,
Stimulates
interstitial cell-
ovulation
inization of
stimulating hormone. ovarian
follicles
CSH, prolan B. In
secretion in
ovulating hormone
males
Prolactin Luteotropic hormone Stimulates secretion of milk
LTH, luteotropin and
tains corpus
lactogenic hormone. female
luteum in
mammotropin rodents but
M e lanoc
Intermediate Lobe ytestimu I
at i ng
M SH hormones. melanotrpins. Expand melanophores
intermedins
Posterior Lohe Antidiuretic hormone Promotes water retention
Vasopressin
The Pituitary Gland: Review of M edical Physiology, by Gonong, William (1967)
ENERGY METABOLISM
Skin color promotes lipid metabolism rather than carbohydrate
metabolism. In Table I we see that MSH acts through the adenyl cyclase-cyclic
AMP system. As a
result, increased levels of MSH produce increased levels of cyclic 3', 5' -
AMP. Cyclic 3', 5' AMP activates lipase which converts glyceride to fatty
acids (Williams, 1968). With an increase in the amount of fatty acids and a
decrease availability of carbohydrates, there is an increased metabolism of
fatty acids (Randle, 1964). This is very important as fats contain twice the
amount of energy for the same weight as carbohydrates. Then, too, the brain of
new born children rnetabolates fats only. Thus, the question arises whether the
fats, being a more efficient metabolic food for the brain, may be the natural
original food by which the brain operates best. If we consider the fact that fatty
atherosclerotic heart disease is present in blacks eight times more
frequently than in whites, the possibility exists that high carbohydrate diets
may be the wrong diet for people whose skin color-pineal relationship
predisposes fat metabolism. It is by fasting for periods greater that 48 hours
that fat metabolism promoted. Then, too, eating meats may hamper fat
metabolism as meat subcutaneous tissue contains many longchain unsaturated
fatty acids that fat metabolic pathways cannot adequately process.
EXTRASENSORY PERCEPTION
Elevated levels of pineal MSH are strongly implicated in extrasensory
perception and emotionality. The amino acid tyrosine, which is produced in the
process of producing melanin, is also the precursor of coedine, murphine,
mescaline, LSD, thyroxin, and norepinephrine (Riley, 1972). These are
chemicals that range from the psychedelic drugs mescaline, L.S.D., D.M.T.,
through the euphoric addictive drugs morphine and coedine. The psychoactive
drugs used to calm down psychotics who have altered states of consciousness
or delusions (believing things that have no logical basis-"I am Jesus") and
hallucinations (sensations with real things that correspond to sensations-"I see
pink elephants") have a direct effect on the pineal melanin system (Scott,
1972).
BLACK VS. WHITE
It is clear that skin color is important and a result blacks and whites are
distinctly separate and unequal. By lacking a predominance of skin color,
white people have fewer defenses against diseases, less efficient body energy
metabolism, reduced potential for extrasensory -emotional powers, and less
viable organs for sexual reproduction.
This however, raises another question. If blacks have greater defenses
against diseases, then why is there so much disease in the black population
today? A likely answer is that the black man's body is out of balance because
of inappropriate dietary habits. Although black bodies are geared for fat
metabolism, they are currently in carbohydrate metabolism by virtue of
diets that include meat-eating, non-fasting, and high carbohydrate intake.
For blacks, to understand the importance of skin color may mean to
drastically change their diets and define what their potential is for
extrasensory emotional powers. For whites, the color question may mean to
deal realistically with physiological differences rather than ignore them, and
occupying themselves with insecurity induced hatred for the black man.
Ignoring the problem has never solved the problem.
We can say that the pain of confronting old habits is the pain of giving
up the known old for the uncertain new. But we must change if old methods
remain inadequate for future development. Our fear of new methods can best
be overcome by careful analysis of new cultural life style systems and
thorough study along exoteric and esoteric lines.
Chapter 9
SYMBOLISM OF THE CROWN IN ANCIENT EGYPT
The historical origin of the twin pillars of modem EuropeanAfrican psychiatry,
biological psychiatry and psychoanalytic depth psychiatry, can be directly
linked to a common historical parent, The Science of the Mind and Way of the
Heart of ancient Egypt (Ghalioungui, 1973). This premise arose from the
observation of the crown, jewels, and tableaux found in the tomb of the 18th
dynasty pharaoh Tut-ankh-amun (?-1349 B.C.) (Leek, 1972; Jochannan, 1978;
Lamy, 1981; West, 1979). These items of material evidence are excellent
examples of symbolic references to a historical stream of ancient African
philosophical thought that extends from the predynastic Egyptian period,
Memphite cosmology, to dynastic Egypt and later post dynastic heirs of Egypt,
Dogon cosmology. The evidence cited is not new, having been in the hands of
investigators for over fifty years. Rather, it is the order in which the facts are
arranged that is both new and very old, the meaning given to the evidence, an
acknowledgement of a greater whole from which these ideas are abstracted.
For it is an Afrocentric corpus of thought, an Afrocentric world view on the
part of the investigator that appears to be an absolutely critical focus and tool
of analysis in an examination of the crown, jewels, and tableaus of the Pharaoh
Tut-ankh-amun. From such an analysis there may come an appreciation of more
subtle issues relating to the pineal gland, melanin, light and depth psychology
issues of the unconscious, dreams, and levels of consciousness.
The largely intact tomb of the Pharaoh Tut-ankh-Amun was discovered
in 1922 by Howard Carter and excavated over a six year period (Leek, 1972;
Jochannan, 1978; Romer, 1981 ). A diadem crown was found atop the
Pharaoh's head, covered in linen wrappings that extend ed over the entire
mummy. On the mummy was a golden mask that was placed within one coffin
and then enclosed inside two successive shrines. The surface of each of the
four were covered with elaborate tableau
The right side of the second tableau of the second shrine contains a
scene of a serpent passing rays of light into the forehead of the first
of six human figures of Pharaoh Tut-ankh-Amun. The next two human figures
have rays of light entering their foreheads from a star anterior and above the
head. The last three human figures have stars passing rays of light from star to
star , each star in all cases being directly over the head of each human figure.
In front of each of the six human figures are two columns with a human headed
hawk-like bird standing atop two columns. The bird stands in such a manner
that its left foot rests atop the left column, the right foot rests on the right
column and the body and human head of the bird is situated between the two
columns (Piankoff, 1977; King, 1983).
Two of the jewels taken from the tomb of Tut-ankh-amun are symbolic
replicas of the ancient Egyptian concept of the left eye and right eye (Lamy,
1981). The replica of the right eye (front cover), Sun god Ra, is framed by a
serpent wearing the crown of Lower Egypt at the left comer and a vulture
wearing the crown of Upper Egypt at the right comer of the eye. The replica of
the left eye (front cover),the moon, depicts a scarab body of a hawk whose
outstretched wings and front legs uphold a boat. Within the boat is an eye
framed on each side by cobras with sun disks above each serpent's head.
Above the eye there is a crescent shaped moon containing a moon disc with the
figures of the ibis-headed moon god Thoth wearing the moon disc, the king
wearing the moon disc and sun god Ra wearing the sun with a serpent uraeus.
Importantly, the god Thoth is on the left, the king in the center and the god Ra
on the right.
There were at least five crowns found over the head of the Pharaoh Tut-
ank-Amun, in his tomb-diadem, mask, and three wholebody coffins. In all
cases there is the same representation over the forehead of the king, the head of
a serpent on the left and head of a vulture on the right. Both of these objects
were placed in the mid forehead location above the level of the eye brows.
The crown closest to the head, the diadem, actually enclosed inside the
mummy's linen wrappings, not only displays the mid forehead serpent and bird
but also the wave-form body of the serpent across the midline of the crown and
of the skull
Furthermore, the diadem crown had the head and body of two serpents
attached at the back of the head with the head of the serpent positioned at about
the site of the temple on each side. Upon unwrapping the successive line
wrappings of the head of the Pharaoh Tutankh-Amun, and after the
diadem crown was removed there was found a golden serpent and bird
crowning the mid-forehead location (Leek, 1972). The wings of the golden
bird were outstretched and covered the frontal portion of the crown of the
head. The body of the golden bird rest atop the center line of the crown of the
head from frontto back. Yet before the head of the pharaoh was unwrapped, the
symbolic importance of the crown of the head was clearly defined by the
ancient Egyptian priests by their placing an extra pad of linen on the top of the
head. Last, directly on top of the pharaoh's head there was a skull- cap with
golden beads at about the middle of the crown of the skull and two serpents
with heads over the temple regions on each side respectively. It is well known
and reported in EuropeanAfrican archaeological literature that the serpent was
used throughout Lower and Northern Egypt as a symbol of the Goddess
Uatchet. This was the case particularly in the city of Per-Uatchet, the capital of
the seventh nome. This city of Uraeus worship as well as the other sites of its
worship were collectively known as Pe-tep, within which were two distinct
divisions. The first group Tep was ideNtified with Isis and Uatchet. Isis was
the worshipped divinity. The other, Pe was identified with Horus and Uatchet.
Horus was the primary deity. Uatchet was regarded as the goddess of the
elements and months of the Egyptian year, Epiphi, and during later dynastic
times, was given the name Ap-tavi. Thus, in time the serpent and crown with a
projecting coiled serpent-like body became a political symbol for royal
rulership of Lower Egypt.
In a similar fashion the vulture became a symbol for royal rulership of
Southern or Upper Egypt (Budge, 1969). Nekhebet was the vulture Goddess of
the South. She was worshipped by the Egyptians throughout Upper Egypt in the
city of Nekhebet, which was the capital of the third nome. This same city was
called Eilethyiaspolis and "Civitas Lucinae," by the Greeks and Romans
respectively. The shrine of the Goddess Nekhebet, is presently located in the
Arab village of EI-Kab. Nekhebet was also believed to be the daughter of Sun
God Ra.
Following the unification of Upper and Lower Egypt by the Southern
Egyptian Pharaoh Narmer (4000?, 3200 B.C.E.) all rulers of unified Egypt
wore the composite crown of Egypt. The crown contained the bulbous top of
Upper Egypt and the coil of the crown of Lower Egypt. Certainly his was a
great political event and even greater psychological achievement to develop a
real unified sense of shared commonality, purpose and philosophical oneness
between two previously antagonistic groups of Africans. Clearly, there is a
strong suggestion of a similar process having taken place earlier in Upper
Egypt with the collective name of Pe- Tep being derived from the unification
of two distinct divisions of Pe and Tep. Likewise, in Southern or Upper Egypt
in predynastic times there had been a unification of a least three distinct
divisions that worshipped the Gods Nekhebet, Sun God Ra, and the goddess
Hathor. It is of utmost importance that we consider the political and military
significance of such unification events and acknowledge the psychological
basis that must have allowed mutual respect, synthesis, and flourishing of all
parties involved. With this in mind, one may consider the symbolism of the
crown of ancient Egypt. For, in reviewing the crown, shrine tableau, and
jewels it is readily apparent that the serpent of Lower Egypt and the vulture of
Upper Egypt were found to have other symbolic meanings than just political
rulership over the two geo-political units of Southern and Northern Egypt.
From a psychoanalytic perspective a symbol has been defined as an act or
object that represents an unconscious desire which has been repressed or
automatically forgotten without ever having become conscious to the observer
(Guralink, 1968). Symbols are inherently linked to deep spontaneous
unconscious psychological processes. In contrast, signs are linked to largely
conscious processes in which the observer consciously and arbitrarily allows
one thing to stand for another. For example, in the case of a sign, ten different
observers may use ten different signs to represent the same item. In the case of
a symbol, different observers may use the same symbol to represent a wide
variety of classes of objects. The serpent and vulture found in the central mid
forehead position of the crown of Tut-ankh-Amun is a symbol in that it is
linked to deep unconscious psychological processes that tie together seemingly
unrelated items from a conscious perspective such as religion, political
unification, rulership, sun, moon, psychology and brain anatomy. To appreciate
the psychological concept of symbolism it may be helpful to consider the
issues of projection, collective unconscious, in that the word symbol is
partially derived from the word ballein, to throw. The process, to throw,
speaks of a psychological state "projection," the unconscious act of ascribing
to or throwing upon external things one's own ideas or impulses. What one
sees externally as a good symbol to link together several seemingly unrelated
items comes from a pre-existing unconscious memory of an idea. There exists
many different levels of the unconscious, one of which is the collective
unconscious which contains the genetic memory of all that was ever known or
experienced by one's ancestors. The concepts of mind, soul and spirit were so
important that this triune concept was a constant theme throughout many layers
of their philosophical thought and scientific disciplines. There was a division
of many things into three. There were three grades of students (neophyte,
intelligence, sons of light) (James, 1976). Temple architecture comprised an
outer court for public congregations, a middle hall for priests and nobles, and
an inner middle chamber, adytum, Holy of Holies, solely used by the high
priest. There was the Goddess Isis (female), God Osiris (male), and God
Horns (child, union of opposites). An entrance to the temple was formed by a
doorway in which the left pillar represented the masculine energy of creation,
right pillar the feminine energy of creation, and the arch way that joined the
two pillars represented the soul with the words written upon it, "Man Know
Thy Self." Thus, it is likely that Pharaoh Tut-ankh-Amuns tomb with three
successive coffins enclosed within a quartzite sarcophagus are symbolic
replicas of the soul, spirit, mind and body ( the last being the quartzite
sarcophagus). The three shrines which successively enclosed the coffins and
sarcophagus may represent the freedom of the spirit, soul and mind of humans
following the death of the physical body. "The Egyptian Mystery System," as
George James in his book Stolen Legacy points out, "had as its most important
object, the deification of man, and taught that the soul of man, if liberated from
its bodily fetters could enable him to become godlike, see the Gods in this life,
attain inner vision and hold communion with the Immortals." It sought, "the
liberation of the mind from its finite consciousness, when it becomes one and
is identified with the Infinite. This liberation was not only freedom of the soul
from bodily impediments, but also from the wheel of reincarnation or rebirth.
It involved a process of discipline (several liberal arts) or purification (ten
virtues, negative confessions, Book of the Coming Fourth by Day)
both for the body and soul" James further cited nine aspects of the soul as
defined by the ancient Egyptians, of which four are central to the concept of
spirit (Khu), soul (Ba), mind (Ka), and body (Khat). "The Ka is the abstract
personality of the man to whom it belongs. It possesses the form and attributes
of a man with power of locomotion, omnipresence and ability to receive
nourishment like a man. It is equivalent to (Eidolon), i.e., image; the Ba, i.e,
the heart soul, dwells in the Ka and sometimes alongside it, in order to supply
it with air and food. It has the power of metamorphosis and changes its form at
will; and the Khu, i.e., spiritual soul, is immortal. It is also closely associated
with the Ba (heart-soul), and is an Etheral Being." From these considerations it
is possible that symbols not only arise from the deep unconscious of one's own
present historical life, shared experience of one's genetic ancestors (Ba), but
also the past reincarnation of one's Khu (spirit).
Further, it is interesting to observe in the tomb of Tut-ankhAmun the
jewels of the lateral eyes, for the moon rose on the side of the left eye as the
sun descended on the side of the right eye, a position that can only occur if one
is facing south, towards the Great Lakes ancestral homelands of the ancient
Egyptians, Khui Land, and place of origin of those who later unified Egypt
through military might, politics, but most of all knowledge.
One should consider even deeper questions by examining the crown,
jewels and tableau from the tomb of pharaoh Tut-ankh-Amun. Could it be that
these African people gave no thought to the symbolism of their own skin color
in response to the radiation of the sun and the moon? What were the
discoveries of these worshippers of the sun and moon and what was the
relationship of the human form to light? The scene of the tableau clearly poses
such questions where we see the serpent passing ray of light into a mid
forehead site of the human figure, and stars passing rays of light into a mid
forehead site of two successive human figures. This is a crucial item of
physical evidence relative to African knowledge of biological psychiatry and
depth psychiatry thousands of years before the rediscovery of the same
knowledge by Europeans. This scene was probably already ancient and well
known by the Africans when placed inside the Pharaoh Tut- ankh-Amun's
tomb in 1349 B.C.E., three thousand years before European scientists
Axelrod and Lerner rediscovered, in the 1950, that the pineal was not a
nonfunctional vestigial organ but an active brain endocrine gland that released
the hormones melatonin and seratonin (Reiter, 1981; Wurtman, 1977; Smith,
1983; Carman, 1976; Moskovitz, 1978).
When we read of the discoveries of Greek scientists and philosophers
from the time of Pharaoh Amasis onward there exists the very great possibility
that their discoveries were not their own but the teachings of their Egyptian
professors. This would particularly be the case with Herophilos, so called
discoverer of the pineal gland. Importantly, Herophilos is noted for localizing
the soul in the brain's ventricular system. Yet, as we have seen upon viewing
pictures of the unwrapping of Pharaoh Tut-ankh-Amun's head it was the golden
bird that laid across the top of the crown of the head (Leek, 1972). The bird's
outstretched wings covered the front of the head and its body covered the
center line of the head, which may have been a symbolic statement of the
African knowledge of the location of the soul being in the brain's C.S.F.
ventricular system. This is because the shape of the bird closely resembles the
top-view appearance of the ventricular system, lateral ventricles are similar to
the outstretched wings and the body resembles the third and fourth ventricles.
The pineal gland is located anatomically at the posterior end of the third
ventricle and the pituitary gland is present at the anterior end of third ventricle.
Modern science has now discovered that though pineal hormones are released
into the blood they are concentrated primarily in the cerebrospinal fluid
(C.S.F.) that flows through the brain ventricular system (Barr, 1982). The third
ventricle has long been called the vault of initiation. Certainly, it is most
critical to consider that the ancient Egyptians not only knew of the
psychological operation of what they term the spirit, soul, and mind but had
also defined the physical location and perhaps physiological chemical,
biological but certainly the energetic light form operation of this trinity.
Ancient Africans appear to have had knowledge of pineal anatomy, its
psychological effects, and its physiological relationships with other parts of
the brain structure. These Africans knew that the pineal contained chemical
keys that could unlock various levels of consciousness and yield operative
awareness of the person mind, soul and spirit. This triune concept of spirit,
soul and mind appear to has been central concepts found throughout various
layers of their educational system. The stated purpose of their
educational system was to free the soul from the finite consciousness of the
body. Thus, it is reasonable to expect that such a people would have developed
an elaborate system of symbolism.
Chapter 10
PYRAMID TEXTS: Selected References to the Eye of Heru
Chapter 11
COFFIN TEXTS: Selected References to the Eye of Heru
In this section selected references from the Coffin Texts of the Middle
Kingdom (2100-1675 H.C.E.) will be reviewed, that relate to the vision of the
soul, once liberated. We will analyze the question of whether such
extraordinary powers of vision, and spiritual symbols can be reliably
examined, reproduced and used in our current pursuit of transformation.
The Eye of Heru is the Eye of the Soul
316 What is this on the morning when this god comes? The shades shall not
be judged, the plans of the gods shall not be carried out. Look with your
eyes, you elder gods, who aforetime, came into existence with the ancestors,
on this spirit who has come here. He has become a flame, he has come into
the island of fire. I have betaken myself to him through fear of the fiery blast
of his mouth-so say the elders who are about the shrine. Send out your soul,
that it may fee with its eyes; such is Horus when he has reappeared in glory
and has
fashioned his bodily Eye. Behold, it is stronger than any of the gods, it has
taken possession of the Hau-nebut, and it is more than any god. Is the sole
Eye stronger than the gods? So say I to my father Atum. Strength has gone
forth to me from your mouth, and it means that I have become her who is
strongest among the gods, and Seth has fallen because of me, I have made
his confederacy slip because of that account on which he wandered. I have
stood on his bonds, the monthly festival was fashioned for me, the half
monthly festival was celebrated for me, I taste nothing evil, like the Lord of
the monthly festival, the monarch of eternity. I am strong and sharp of flame,
(even) she who closed the house because of the coiled one, and mine is the
coil of my eye. I am Horns who lifted up his Eye, which appeared besouled,
high and mighty, it consumes the river. Food offerings are around me,
through that spirit who burns up any dead, male or female, who shall
opposing me.
The Soul is Loosened from the chains of the lower mind, body and
transformedfrom the lower mind (Seth) to the operative higher mind
(Eye of Heru).
105,II,112 Going out into the day and assuming human shape. 0 Bull, I lift
up your bonds, 0 Bull, I give you your loosened fetters; 0 Bull, I am not
grasped by Shu, I am not seized by the earth-gods, 1 am not driven off by
Re... Osiris has said of me: Give me his bones that he may use limbs and
gather together his body for himself; and my bones have been given to me, I
have used my body and gathered my limbs together like the eating of my
body. My body has been given to me like the Great, Lady, it being fair in his
presence, my eyes have been opened for me by the Eyeless One, my (ears (?)I
have been opened for by Mhnt-wr, I have heard acclamation from the mouth
of the Entourage. My mouth is that of a falcon, my throat is fresh, the
lashings which were on my mouth have been removed, the coils which were
on my entrails have been opened,' I eat with my mouth, I defecate with my
hinder parts, and the foulness, has gone out of my mouth. Raise yourself, 0
nurse of the land, (even) Geb, father of the five. 0 you god who ascend and
descend, they speak against me; do not repeat the word, but remember what
shall come (?).
Eye of Heru raises one up to the Upper Level of a God
845 Take the Eye of Heru and be pleased with it, put the Eye of Heru on your
brow. 0 Heru who is N, take the Eye of Heru, for it belongs to you, it belongs
to your body, put it on yourself, provide yourself with it, for it will provide
you as a god, lift up what is on you which is on the brow of Horus.
Location of the Eye of Heru in the Forehead
97 Going out into the Day. The doors "are opened, the contracts ( ? ) are
sealed on my behalf ( ?), for I am Thoth, the trusty one. 0 Eye of Heru, take
me with you, that 1 may cause the seeing of your insignia on the vertex of Re.
0 Atum, come, give to me the Eye of Horu, that 1 may take it and bring it in.
856 0N, take the Eye o.[Hers; prevent him from consuming it. 0N, take the
Eye of Heru, the garment of which the gods are afraid. 0N, Heru
has attached his Eye to your forehead for you in its name of Great of Magic.
ON, take that of which the gods are afraid just as they are afraid of Heru.
ON, take the Eye of Heru against which Seth acted. 0N, take the Eye of Heru,
the half 0f which he saw in the hand of Seth when he snatched it. 0N, take the
Eye of Heru, some of which he stole. 0N, let him be far from you. 0N, take
the Eye of Heru which hung from the hands of his children. 0N, take the
water which is in the E.ve of Herus, do not let go of it.
The location of the eye of Heru is clearly identified as being in the
forehead. The midline of the forehead above the brow is the location of the
pineal gland, a light sensitive organ that in early fish and lower vertebrate
existed as an actual third and fourth eye on the back of the head in modern
reptiles such as the western fence lizard were the pineal gland exists as a
parietal or third eye at the anterior, on top of the head.
This eye is also given the name "Great of Magic" referring to
the power to organize lower states of matter and bring it into creation. Seth, the
lower mind, acts against the use of the Eye of Heru. He can steal, hide or
confuse the commander of the higher mind. The Eye of Heru was rescued from
Seth by Heru in struggle. This refers to the need to be far removed from lower
states of consciousness that are Seth-like, and to remain on the higher plane of
the Eye of Heru. Children of Seth, the progeny of Seth or associated lower
mind states also conspire to keep hidden the Eye of Heru, by involving the
neophyte in endless repetitive obsessional acts.
Sweet Eye of Horus
11 0 N, take the sweet Eye of Heru .. I put it in your mouth for you. A portion
of (white sht) grain. a portion of ( green sht) grain, a scorching of wheat, a
scorching of barley, a portion of(b33wt) , a portion 0f[ ( zizyphus fruit) , a
portion of ( zizyphus bread) , all kinds of sweet fruits and of fresh
vegetables, all kinds of hnkt, halves of earth-almonds. 1 cause choice joints
to come, I bring forepart meat from the offering-tales for ON has purity.
The Eye of Heru produces joy. Many fragrant sweet perfumes, sft-
oil, hknw-oil, nhnm-oil, quality pine oil, myrrh, are all associated
with the Eye of Horns. These are not only libations, but olfactory stimulants of
inner vision, imagery.
For example the pine tree is symbolically linked to the concept of a
non-dying tree or evergreen, the tree of life. The name, pineal gland is derived
from pine cone, because the pineal gland is shaped like a small pine cone. The
pineal gland, Eye of Heru, unlocks the gate to seeing the primeval waters of
life, Nun, the collective unconscious.
861 Heru has put gold on his Eye. 0 Heru who is ON, take the Eye of Heru on
which he has put gold for it is yours forever .
o Heru who is ON. I cause the two Eyes of Heru to go up for you to your
face, I place for you the pupils which are in the Eyes of Heru in you head, I
place for you their [. . .j on you in their name of the Two Great of Magic.
o Heru who is ON. Heru gives you his Eye, and it will guide you on the
path, your throat will be opened by means oj it, and the water in it is yours
forever .
Gold here, is not referring to an item of great material value.
It is a thing which does not tarnish or corrode with exposure to the elements, it
endures. Gold is a symbolic reference to the level of seeing and the ability to
envision deep timeless water of Nun elements out of which the ever-changing
superficial elements evolve. Additionally, gold or yellow is the color of the
sun and the pineal gland releases one type of hormone
(melatonin) during the absence of local sunlight,moon light, distant stat light.
When we sleep and dream we can see in our dreams the realm of the inner
world, NUN .
Strength of the Eye of Heru
670 Hail to you, Eye oj Heru! The whole q( (? ) the sky is given to you, the
earth is given to you to its thickness and the snakes which are in it ." Re has
given to you those two knots of yours which are in front of the Cow. Thoth
has given to you those two knots of yours which are in front of[. . .] ,Neith
has given you those two knots o.(yours which are in front of the Ibis. Atum
has given to you those two (rays of) light of yours which are in front of
the Vulture, and every god in your reline is completed, spiritualized
and equipped. Turn your face, that your face may be strong, that your horns
may be strong,. that your... may be
complete; it means that ON will be among them.
The reference to strength being drawn from the "two" is a critical one,
in that the "two" on one level may refer to the feminine emotional, intuitive
ideas and the masculine logical ideas, and on another level it may refer to the
endless process of raising young, raw ideas (Sethian- like) into mature adult
ideas, that are growth promoting. For an idea to become mature it must make
common sense or community sense and feel right.
608 O ON! You are clad in the Eye of Heru which belongs to your body. Ho!
I have given it to you, it having appeared and having been seen on your flesh
and having been joined to your flesh in this its name of 'Red Linen '.
Akbar, Naim. (1985) Nile Valley Origins of the Science of the Mind. Nile
Valley Civilizations Proceedings of the Nile Valley Conference Atlanta:
Journal of African Civilizations, 2, 120-132.
Allen, Thomas George. (1974) The Book of the Dead or Going Forth By Day.
Chicago: University Chicago Press.
Ben-Jochannan, Yosef. (1974) The Black Man's Religion and Extracts and
Comments From the Holy Bible New York: Alkebu-lan Books Associates.
Black Gnostic Studies (1970) Occult Philosophy, Lesson 1101. Micro- cosmic
of Luner Key, Los Angeles: Aquarian Spiritual Center.
Black Gnostic Studies (1970) Occult Philosophy, Lesson 1101. The Musical
Key, Pattern is Equilibrium, Los Angeles: Aquarian Spiritual Center.
Brier, Bob. (1980) Ancient Egyptian Magic. New York: William Marrow and
Company
Budge, E. A. Wallis. (1969) The Gods of the Egyptians, Volumes 1- II. New
York: Dover Publications.
Budge, E. A. Wallis. (1967) The Book of the Dead. New York: Dover
Publications.
124
Chiba, M (1948) About the calcification of the pineal gland in the Japanese.
Folia pychiatrica et neurologicajaponica, 2:301-303.
Churchward, Albert. (1921). The Origin and Evolution of the Human Race.
London: George Allen & Unwin Ltd.
Cohen, I ( 1968) Study of pigment donation in vitro exp., Cell Res,. 50,418.
Coppens, Yves, Howell, F. Clark. (1976) Earliest Man & Environments In the
Lake Rudolf Basin. Chicago: University of Chicago Press.
125
Creel, D., O'Donnell, FE. (1978). Visual System Anomalies In Human Ocular
Albinos. Science. 201, 931
Cruickshank, C.N.D. (1972) Pigment donation in vitro I. Invest. Derm, 42, 183.
Csaba; G. (1974) The effect of pinealectomy on the para follicular cells of the
rat throid gland. Acta anat., 88: 137-146.
Diop, Cheikh Anta. (1974) The African Origin of Civilization. New York:
Lawrence Hill & Company.
Diop, Cheikh Anta. (1978) The Cultural Unity of Black Africa. New York:
Lawrence Hill & Company.
Diop, Cheikh Anta (1982) Origin of the Ancient Egyptians. Journal of African
Civilization, 4, 2:9-37.
Ebling, FJ.P (1989) Pineal Melatonin Rhythms and the timing of puberty in
mammals. Experienta, 45:946-965.
Faulkner, R. 0., (1969) The Ancient Egyptian Pyramid Texts. Oak Park, Illinois:
Bolchazy-Carducci.
Faulkner, R. 0., (1978) The Ancient Egyptian Coffin Texts Vol. I-III.
Warminster, Wilts, England: Aris & Phillips Ltd.
Grant, Kenneth (1976) Cults of the Shadow. New York: Samuel Weiser.
Hall, Manly P., (1972) Man, The Grand Symbol of the Mysteries. Los Angeles:
Philosophical Research Society.
Harrison, G.A. (1964) Studies on the inheritance of Human skin color. Ann.
Human. Genet., 28:27-37.
Henderson, Joseph L., Oakes, Maude. (1963) The Wisdom of the Serpent.
New York: George Braziller
Holick, M.F. (1980) Photosynthesis of Pre vitamin D3 in Human Skin and the
Physio-consequences. Science. 210, 10:203-205
Huang, YH. (1975) Invivo Location and Destruction of the Locus Coeruleus in
the Stumptail Macaque (Macaca Arctoides), Brain Research, 100,257-262
King, Richard D., (1977) Pineal Gland Review. Los Angeles: Fanon Research
and Development Center.
King, Richard D., (1977). Selected Annotated References. Los Angeles: Fanon
Center Publication.
Leek, F. Fi1ce, (1972) The Human Remains from the Tomb of Tutankamun, V.
Tutankamun Tomb Series. Oxford: University Press, Griffith Institute.
Lewis, Charlton T., Harpers Latin Dictionary. New York: American Book
Company
Litchtheim, Miriam (1980) Ancient Egyptian Literature, Vol. III, The Late
Period. Berkeley: University California Press
Livingstone, F.B. (1969) Polygenic models for the evolution of human skin
color differences. Human Biology, 481-493.
'"Macrocosmic Curriculum, Esoteric Tarot Chart," (1971). Los Angeles:
Aquarian Spiritual Center-Black Gnostic Studies
Maclean, Paul. Cerebral Evolution and Emotional and Scientific Basis in The
Neurosciences, Second Study Program. New York:
Rocker feller University Press.
Maclean, Paul The Triune Brain, Emotion and Scientific Basis in the
neurosciences, second study program. New York: Rockerfeller Univeristy
Press.
Massey, Gerald. (1974) The Typology of the Mythical Serpent. The Natural
Genesis, Volume I. New York: Samuel Weiser.
Muller, W. Max., The Mythology of All Races, Egypt, Far East, 7. New York:
Cooper Square Publishers, Inc.
Riley, Vernon. (1972) Pigmentation: Its Genesis and Biologic Control New
York: Appelton-Century-Crofts.
Romer, John (1981) Valley of the Kings. London: MichaeL Joseph Ltd.
Schouten, J.,(1967) The Rod and Serpent of Asklepios. New York: Elsevier
Publishing Company
Schwaller de Lubicz, R.A. Symbols and the Symbolic, New York, Inner
Traditions International.
Schwaller de Lubicz, R.A. The Temple in Man, New York, Inner Traditions
International.
Stern, C. (1953) Model estimates of the frequency of white and near white
segregants in the American Negro. 4:281-298. Acta. Genet.
Watson, James D., (1970) Molecular Biology of the Gene. New York: w. A.
Benjamin, Inc.
Welsing, Francis Cress. ( 1970) The Cress Theory of Color Confrontation and
Racism, (White Supremacy). Washington, D.C.: C. R. Publisher.
Woodruffe, John. (1973) The Serpent Power. India: All India Press/ M Ganesh
& Company
Wurtman, Richard J., Moskowitz, Michael. (1977). The Pineal Organ Part II.
The New England Medical Journal. 296:24, 1977.
Zain, C. C., (1969) Divination Chart. Sacred Tarot. Los Angeles: The Church
of Light.
Index
A
Adrenal- 19, 90
Albinism- 29
Amenta- 3, 35, 38, 53, 55, 59, 85 Amun- 22, 106
APUD cells- 27
ARAT- 72
Black- White- 17
Brier, Bob- 22
Calcification- 101,
Churchward, Albert- 93
Celeno- 25
Cerebral- 25
Collective unconscious- 26, 30, 31, 33-36, 55,95,110,122,124, 127, 129
Collins, Rodney- 59
Cones- 28
Cro-magnon- 16
Cytochemical- 27
Dopamine- 27, 32
Ear Nucleus- 29
Ectoderm- 27, 30
Epinephrine- 27
Genesis- 84, 87
Gizeh- 63
Hyperlasia- 52
K
Khui Land- 12, 14
L-Dopa- 32
M Manetho-47
Melatonin- 32, 38, 39,43, 52, 53, 83, 85 Memory- 9, 19, 20, 25, 26, 30-35
o
Ontogenetically- 69
Parkinson's Disease- 32
Pearse A.G.E.-27
Psychosis- 32
Q Quetzacoatl- 88
Retina- 28, 29
Rods- 28
S
St. Augustine- 12
Teleportation- 63
Third Eye- 23, 43, 63, 71, 81, 96, 121, 128
Thoth- 22,43,51,88,107,120,122,125
Tryptamine- 27
Tut-Ankh-Amun- 37, 39, 40,42,44,58,60,83,106-109
Twa Peop1e- 12-16
V
Vitamin D- 15, 16, 52, 58