Our Scholarship is Three-Fold:

• OMNISCIENCE: The Knowing
  • EL-KHEMI (“Khemistry”):
    • “God-transmutation” [scientific]. Study of the coming forth of matter and energy from its source, i.e., the transmutation of noumenon into phenomenon.
• OMNIPOTENCE: The Understanding (of What is Known, via Being In It)
  • MAAT-KHEMATICS (“Maat’hematics”)
    • “Truth / Law” [numerical]. Study of the numerical patterns within the transmutation of noumena and phenomena.
• OMNIPRESENCE: The Knowledge Which Is Crystallized by Being Understood
  • MEDU-NETERU (“Matter Nature” : “Words of God”)
    • “Attributes of nature” [literary]. Study of the personification of the numerical attributes of the ten stages of transmutation in ancient and modern African mythologies.

Description: This New Syllabus is redacted from the Old Syllabus of my Ancestors; it is a scholarly work with a spiritual objective, written in a literary form. Its Objective is (1) The Unification of Science, Number, and Language Systems: (2) To research, develop, and refine a Unified System for understanding the natural world of objective and subjective reality; (3) to administer a right-brain, holistic, meditative pedagogy in the discipline.

This scholarly work is the original expression of the Author, having amassed and synthesized the written Wisdom of Ancient African Civilizations, whose systems gave birth to the West. What results, then, is a “new” systemization of a classical (in the broadest sense) cosmogony. It must be noted that “cosmogony” in the classical African sense denotes a Holistic Science and spiritual blueprint which lies at the root of the Law of every Discipline of Arts and Sciences. Likewise, this work seeks to establish an immutable foundation for an understanding of Universal Law as founded in the oldest and most spiritual nation.

Primary Source Material: This scholastic-literary work is presented as a Recension, or redaction, of the work known as The Egyptian Book of the Dead or The Book of Coming Forth by Day. The text of this work, however, is not based on any papyri of any historic period of Ancient Egypt (KhMT) nor any translation thereof. The text and narrative organization are the innovations of this author. It has been given forth as the continuation of the classical Black-African funerary text because that historical work best elucidates the cosmogony and systemization upon which this present text is based.

A brief note on what is called by Westerners and Egyptologists The Book of the Dead is necessary. It is not the prerogative of this author to prove the following fact with an exposition of research and reputable sources, but rather to prove it by adapting the tenants of the science into a sound and systemic narrative: pre-historic (pre-dynastic) African civilizations, especially in Khamit, possessed an interrelated and interdisciplinary understanding of self-knowledge as related to the noumenal and phenomenal Cosmos to such a degree that the dogma of natural science were conveyed and received as religious veneration, those tenants were intrinsically understood to be the synthesis of the entirety of the “individual’s” life experience, and they remained largely unwritten due to the ubiquity of their truths. Even throughout the dynastic period of Khemet, the only occasions which warranted the writing of the doctrine was on the occasion of burying the dead, whose well-being in the next life rested upon their entombment with the text of the words of power which would ensure the security of their passage. Hence, the only works which bear in any great detail the beliefs of the Ancient Khemenu are their funerary works, but that does not insist the ideological content of the work of or relating to the dead alone.

This author considers The Chapters of Coming Forth by Day to be the foundation of his spiritual belief, and the primary source for every derivative text currently informing western religion. It was historically used to bless the going forth of the dead into the Tuat and to bless their coming forth again in other forms of their desire. However, its chief object of veneration is Ausar [Wsr], Judge and Lord of the Dead, who was killed, dismembered, re-membered, resurrected, and reborn in Heru (his “son,” “sun,” “day”). It will be shown in this work how the attributes of Ausar (6) are in fact divine attributes of the human being, and how veneration of Ausar or any Neter in the Khametic Company of the “Gods” signifies veneration of the correlative principles within the human soul. Thus, within every human being who has not yet cultivated Self-Knowledge there is a dead god, a dead Ausar. The objective of the human’s life is to become aware of this fact, to mourn the death of their inner divinity, and to at last resurrect that principality to its highest most righteous place in their microcosm. For these reasons, the “The Book of the Dead,” the Khametic book by which to be buried, is at the same time a book by which to live: it is a manual for coming forth as a spirit into the human body, awakening inside of that body as the divine spirit conscious, living righteously upon the earth in the name of the Most High, going forth therefrom at death into the Tuat, and, hopefully, coming forth again tomorrow (to live eternally).

Pedagogically, “living a righteous life,” or “living according to the immutable Universal Law (Maat)” or “worshipping Ausar (or any of the Paut Neteru [Company of the Gods])” signifies an understanding of the scientific reality and pattern permeating all existence. The West has signified this objective reality in chemistry, biology, physics, and the rest of the scientific disciplines. Since the African Cosmology is an ubiquitous and lasting system, the scientific doctrine of all these Western disciplines is imbued in the symbolic narrative of Coming Forth by Day and, by extension, this Recension.

Curriculum Christos, or, KRST EL KHEMET

“Christ” is a state of consciousness obtainable by all beings when they use MAAT LAW (Love) as the fuel for self-alchemy, whereby they transform their selfish ego into a selfless self and become as One with the Spirit of God to live eternal. In order to keep our world in orbit, we all must seek to occupy the role of a sun of god, one who is severe in their illumination, yet whose rays are merciful when the earth receives them. This exchange represents a perfect balance, an harmonious equilibrium of exchange which maintains the lifecycle of all bodies.

The Sun is a living Body of Water in the state of hydrogen plasma, which has not suffered the death of oxidation. The Christ-figure is beholden of all the qualities of the sun. But, like a human, the sun was once low on the spectrum, a mere star, and, before that we were smokestreams. Through gravity, a love so deep, we bore stars from gaseous storms. We were all once nebula, collapsed in order to be born. And the belly becomes a whirlpool. And the whirlpool fills with fire and becomes engorged and bloats and rages. And he inhales all his other brothers into him. How did the sun come to occupy the central role in the galaxy; how does one become close to God? These inquiries are parallel because they are solved by the same means. This means is also that by which one “transforms base metal into gold”. The practice is as old as human knowledge, because it was the only means by which humans became able to know; that is, tuning the self according to the proper frequencies allows the human to occupy a state of being on the spectrum closer to God. The most perfect a human can be is called “Christ”-like, or, anointed with the love of God. Hence the allegory of turning metal which is base and corrosive into gold which is pure and never rusts. This is called alchemy, the root of which is “al-Khemi.” “Kh-M-T” means “Charcoal (Black) Mass Land,” the name which KhMT gave to themselves. So “alchemy”–al-Khemi–is the the esoteric way of transforming black mass into gold, or, the Way “of Khemit”.

The general consensus among the faiths as to the method by which the son ascends toward divine Unity with “the Father” is to meet suffering with compassion and meet anger with tranquility: to understand that which one is not and embrace it. By this al-Khemetic method may the human ascend unto the center of the spectrum where they balance all poles and where divine love fills their heart with light, and be resurrected in the whole through reincarnation. And they will come inside the Mother; they will come again and be reborn.

(last modified 27 Aug. 2016)

(office organized 10 Feb. 2019)

An Archive of the Public Records of newsyllabus.org circa 2015-2018,
Edited by Ombudsman General Antarah A. Crawley,
Filed to the electronic mail record July 4, 2018. 

 

CHAPTER 41. COURSE DESCRIPTION

1 A syllabus serves as the foundation of a course. It is the text which will inform the education (the “wizening”) of the students. The course shall be toward AT-ONE-MENT with whatever deities are so designed for the purpose, i.e., the union of human and nonhuman systems under one ubiquitous and lasting system. The outcome will be a text or a symbol which can describe the “narrative” of all systems and illuminate the identical absolute-to-matter manifestation progressions therein, with a secondary outcome of allowing the student to create systems according to the archetype provided by the ubiquitous and lasting system and, via the same manifestation progressions, effect those “subjective” “ideal” causes upon their “objective” “reality”. The final thesis of the course, then, shall describe the pattern of the ubiquitous and lasting system. The syllabus, in turn, shall accurately recognize this final solution in some form.

2 The course shall take place under the precedence of some school. The school shall be in possession of some curriculum by which it has chosen to disseminate the learning-goals unto the student in their search of the one system. The pedagogy, dogma, and canon of the curriculum shall be imbued in the syllabus of the particular course. Both curriculum and syllabus shall employ a unique and refined system of symbolism with which they objectively codify the subjective components of the one system. The way in which the symbolism of the school recognizes the objective reality of its curriculum and how the student uses it to interact with their one-sought system is called a mystery. The mystery school is thus the body beholden of the syllabus for the students’ course, and the temple under which the professor writes it out. The mystery is symbolic, the school is abstract, the curriculum is inherent in the syllabus, which is written, and the course is lived out by the student, who is guided by the professor.

3 New Syllabus is the name of the school founded by Antarah A. Crawley in 2014. Syllabus is the name of the syllabus of the course offered by New Syllabus School. The course offered by new syllabus is singular, and is exemplified in the Syllabus by Walter Kogard, “the professor.”

4 The adjective Syllabic designates an entity beholden of the qualities of this endeavor. New Syllabus is the abstract designation for the geographically organized Union of the Syllabic Order, whose locales collectively govern the study of Syllology. The Union is known, in short, as the O.S., and its graphic seal is an “S” inside of a complete “O”; its typographical seal is “(S)”. The esoteric meaning of the seal is the fiery serpent (the “S”, the backwards “2”) which is the sperm of fire mist emanated from the germ of the point (the “1”) which fecundates the cosmic egg (the “O”) and begets the Universe in which we live out our Course under Cosmos. At times the seal may be accompanied by the text “curriculum occultum,” which the OS/NSS translates as “occult science,” “secret training,” “sacred programme,” “occult system,” etc. 

CHAPTER 42: A CHARTER ESTABLISHING THE NATURE, MISSION, AND FOUNDATION OF THE NEW SYLLABUS, SCHOOL FOR HUMANITY

1 October 2015 

“Every great religion, every noble philosophy, every fundamental scientific insight is born from the Sanctuary of Ancient Mystery, to become a new religion, a new philosophy, a new science, [a new syllabus]: fresh and new for the age and the people, but ancient beyond time because nurtured in the womb of esoteric antiquity.” 

Grace F. Knoche, The Mystery Schools 

A mystery school is a “university of the soul, a school for the study of the mysteries of the inner working of [womb]man and of surrounding nature,” writes Grace F. Knoche, late Director of The Theosophical Society. In common spirit, The New Syllabus [NS] wishes to establish in the twenty-first century an institution descendant from such aforementioned schools and societies. School in this context shall mean a union or brotherhood of spiritually disciplined individuals bound by one common purpose [service to humanity] devoted to the promotion of a specific curriculum of disciplines of study (to say, “living”), the utilization of a unique pedagogy in the dissemination of said curriculum, and guided by a syllabus. Our student, our body, our public is humanity. 

Our goals, like those of the Society and similar societies known to emerge from time to time out of the desire of one or a few bodies for the Advancement of the Body and Home of Humanity, are threefold: (1.) To form a nucleus [i.e., to gather the remnant] of the universal brotherhood of humanity without distinction of race, creed, sex, caste, or colour; (2.) To encourage the study of comparative religion, philosophy, and science; (3.) To investigate the unexplained laws of nature and the powers latent in man. 

The content of our curriculum, while assuming neither the rigor of secrecy nor tradition imbued in the mystery school proper, is theosophical in nature, and aggregates truths which may be said to transcend their phenomenal implications on earth, to be called “divine” (i.e., able to be extrapolated into the noumenal) from all academic disciplines. The Syllabus embodies the mission of the School to draw parallels from, through, and across the human systems of science, arts, and humanities (The Systems of Formation and Expression) in recognition of the true Ubiquitous and Lasting Systems of Origination and Creation; that is, those systems which act as harmonious vehicles for the illustration of the universal pattern of birth, unbirth, and rebirth. 

We evaluate the original phenomenon of the universal emergence of matter from nothing via a system of analogies drawn from the academic disciplines which in their varied subject matter all reference the original pattern, relation, and ratio of the elements. In doing so, we develop the Student’s ability to recognize the divine mechanisms operating in the various locales of their life and reality while also developing within them a deeper understanding of the phenomena themselves. The Student will learn to see through the phenomenal illusion of Maya the hidden and lasting noumenon unifying all planes of being, consciousness, and existence. The Student will be wizen by seeing the systems at the core of all things, and developing through repetition a methodology for excavating divinity from the banal (by emanating from the One). We reinforce the tautological pedagogy and endow the Student with the means for seeing clearly the divine vanishing point down the diminishing plane of obfuscating monoliths and avenues of materiality. From solid matter the Student shall be able to perceive absolute dissolution of the vibrations thereof. 

Furthermore, the actual language, or sign-system, of the Syllabus is metaphoric and allegorical in nature. Its signs signify and refer to the base truths upon which pyramids of all religious belief and philosophical systems are erected; which systems enable the substitution of godnames, placenames, prophetnames, subjectnames and objectnames, acting-names and acted-upon-names, from any and all of the humanistic and scientific disciplines without altering the structure of the narrative, showing that phenomena across disciplines all align within the same original divine patterns. The New Syllabus manifests the sign system in which it currently conveys the divine patterns in the “Syllabus” because the Writing believes this form to be the best conductor of divinity for the twenty-first century consciousness of Humanity. The method of detailing and analyzing the metaphor-enabling phenomena within and across disciplines falls to the Professor. 

The phenomena under analysis must represent a change in matter or energy from one state or composition to another. This movement is the indication of divine presence [or the entropy thereof]. Thus drama and narrative come to play significant roles both in the analysis of divine metaphors and the teaching thereof; the “Syllabus” manifests as filmscript to dramatize the process of divine recognition, for in no case is divinity apprehended by stagnation. The medium of expression by which we apprehend divinity shall be the form we attend to in the course of our study, and the foundation upon which we build up our ladders of holy recognition. With the textual narrative, or the audio-visual moving picture, or the symbol, we distill the world into a potent seedling which we can give to others to grow and multiply throughout the world. 

We must create a world to mirror the phenomena unfolding in the world before us; we must process a paper to lay our pen upon and write out our lives on the world-page, because you cannot write into a void in space, and you cannot rear an empire among the languageless—so you must build an empire, and initiate your students into the world-page, the Kingdom, and forge for them a Foundation, and go down with them into the deep within. Here—Inside—the Soul is the site of our Scholarship, and the collective of souls in common search for the State of At-One-Ment (the Sovereign State of Human Being with Cosmos) and the Day of Be-With-Us (the Cosmos calling to Man to ascend unto them) is the site of our School. 

When Knoche writes that “A Mystery school is not dependent on location; rather it is an association or brotherhood of spiritually disciplined individuals bound by one common purpose, service to humanity,” we agree; but when she goes on to say that “rarely will one find a seat of esoteric training near a large metropolis, for such are ‘swirling whirlpools…in the lower regions of the Astral Light’,” we must amend this design; for our world is quickly getting denser, and people have become hostile to their neighbors now crowding upon them, and Great Misunderstanding will ensue if our Brotherhood is not bandaged with the regenerative knowledge of the Ancients; thus a center of once-esoteric knowledge must find its home in the center of Human Living, and convey its messages in the medium of the times. New Syllabus hereby establishes a Sovereign State for the Advancement of the Condition of Human Being and for the Wizening of the Marked Descendants through Scholarship of Inner Self and Systems in the midst of and for the benefit of Humanity at its densest cultural center.

O, hood of the night, brahma, clothe us in thy veils for while the sun has looked upon us, we grow dark like you, O mother: thy womb, black hole, from which we sprung, encloses and consumes us; O, brotherhood of night, brahma, we band unto thy wisdom; O, knighthood in thy name, brahma, we crusade unto the mission of the wizening of y/our students; O, night, hood of brahma, wrap and rapture us in thy invisible robes. O ! Time thy Pyramids. 

New York City 

1 October 2015 

A. A. Crawley, Director