CAM Memorandum No. 2 (“A Ship of State”)
Rulership & Statecraft
“Sail On Sail On O Ship of State…”
(Ex. 1) A “true pilot must of necessity pay attention to the seasons, the heavens, the stars, the winds, and everything proper to the craft if he is really to rule a ship” (Book IV, The Republic, 6.488d).
(Ex. 2) “The pilot should not humbly beg the sailors to be commanded by him –that is not the order of nature; neither are ‘the wise to go to the doors of the rich’ –the ingenious author of this saying told a lie –but the truth is, that, when a man is ill, whether he be rich or poor, to the physician he must go, and he who wants to be governed, to him who is able to govern. The ruler who is good for anything ought not to beg his subjects to be ruled by him; although the present governors of mankind are of a different stamp; they may be justly compared to the mutinous sailors, and the true helmsmen to those who are called by them good-for-nothings and star-gazers.” (Book IV, The Republic, 6.488d)
(Arg.) The British, French, Arab/Ottoman, Roman, Greek, and Judaeo Institutes of Egypt best exemplify the efforts of world powers to institute a society founded upon the Ancient Mysteries of Khem, Ham, Kemet, “the fertile black land”. The Judaeo Institute, being the most curious and ancient of these models in history, coincided with the New Kingdom of Egypt and the contention of the Pharaoh Akhenaten against the established State of the Old Kingdom. Now, we will unpack the “nature of the state” of Old Kemet (Egypt), but for now, the populist Judaeo-Dialectic approach to Egypt (see: Old Testament) invites us to observe how the learned followers of the Atenist Revolution carried away the knowledge of Egyptian Statecraft into the wilderness, and by the by into Canaan; and while their State of Israel remains a model of the New Kingdom Dialectic, our present purposes direct us to Plato, student of Egypt (as were all “Greek philosophers”), and delegated by the academies of the Enlightenment as the harbinger of Western Civilization.
The dialectic of the ship of state in Plato’s Republic must be analyzed in its historical and material context, being but one example of a body of political and social theory carried out of Egypt and into “the West.” The original theory is that of the Barque of Ra rising from the East to sail across the noonday sky and set down in the West. This is the earliest recorded instance of Statecraft: literally, to craft a ship of State, a state ruled by the Gods—the Greats—which motif comes down to us nearly verbatim through Plato’s treatise on Republic, or, the common-wealth.
Indeed, the Republic is the ship of state, and it is no coincidence that the Kemites of Egypt were the first peoples in recorded history (which record indeed begins with them) to unify “two lands,” two polities, into a “United State.” Indeed it was the Nubian Kushites of the predynastic age who rose up from the south to civilize the north, thereby ushering in “modern civilization.” This was achieved on the basis of Statecraft—not merely a military monarchy as presumed through the Office of the Pharaoh, but a true republic represented by the nomes of Egypt, which were governed by the body-politic of “priests”. Indeed, the system of “lodges” or “temples” of priests can be likened to the 1 and 50 legislatures of the United States. Such bodies do not negate each other in their allegiance (i.e., “worship”) to Nebraska, or Texas, or California, etc.; but these abstract forms, these “deities” of State, are United into one federation governed by one constitutional law; and while one or another state is, so is the United States; as Wasar is Lord of Busiris, so is he “the god” of that city—and moreover, all such states are subject to the sovereign will of all We People.
To say, I pledge allegiance to the United States, is to pledge allegiance to the unified ideal or pure form of government in this place we call America, no differently than to pledge allegiance to the idea of a benevolent “god” over some chosen people. To give thank offerings to such an abstract being is no different than to compliantly render a percentage of your personal income to the taxman of your representative states. So it cannot be that the legislature of the priesthood, the Court of Djadjat, and the Great White House of the Pharaoh governed a United State of the North and South Kemet for 4000 by “praying to their pagan animalistic gods,” but that they had advanced representation of their polities by and though such efficacious symbols as Wasar, Waset, Heru, even as Uncle Sam for US and St. George for England. Even “Freedom” stands atop the Capitol, and “Liberty” presides over the Gate of New York; do we conflate these “ideas” and “women” with “gods”? Indeed, once we acknowledge that “religion” is so much a construct of the ancestry, values, traditions, methodologies, and paradigms of a polity, we must consider it less as “the superstitions of unlearned people” than “the vetted and codified social and civil policy prescribed for a time and place.” Even Napoleon, that royal Egyptologist, classified the Bible and Quran under “Politics.”
Modern people using an historical dialectic approach to politics need not be fooled by the academic dismissal of the Ancient (African and American) Mysteries, when Alexander of Macedonia and Napoleon, upon the foundation of their great states, immediately adventured south down the Nile in search of those very “Mysteries” which would confer upon them “divine rulership.” It was their fault, as is ours, that their consciousness rose not too high above the material remnants of Kemetic culture, failing to look on high to grasp the forms (viz. Platonic) upon which foundation such matter lie. But that, truly is the mystery of the unification of the north and south: that the navigator of the ship of state must look on high to govern that which is below. For the mark of effective statecraftmanship may be the ability to evoke in the mind of a polity a specific form of idea for a certain time and place, by and through such words as Democracy, Freedom and Justice, as through the image of an eagle, a flag, or Amun-Ra. But the modern mind is not so acrobatic; therefore, we must address the material dialectic.
A society such as ours whose god is Das Kapital is fated to consume their own matter-reality, remaining malnourished in soul and spirit. Therefore the star-gazer must conduct the ship of state; the King must love wisdom, and the philosopher must be King; for whoso loves Sophia but the Christos, King of Righteousness, Forever in the Order of Maliki Tzaddiq. Truly He shall come to judge the living and the dead, and the Republic of God’s Kingdom shall reign again upon the Earth …
A state incorporates to float a company to sea. They go to the river bank to take out liquid currency. They set their sails and sell their sales through materiality. But the Mast must be helmed by the Master who has eyes to see.
Supreme Exchange 