Tagged: egypt
On the Demystification of Egyptian Hieroglyphs
MEDET NEFERET
EM SEBA RE TEB HESEB RE SEDJEM RE REKH RE DJED MEDU
GOOD SPEECH
Instructions Toward the Correct Method of Hearing, Knowing, and Speaking Words;
Standard Notation for Unified Force Field Mechanics Using the Hametic Script
Djed Sesh Antarah, O:.T:.N:.S:.
Washington-on-Anacostia
It is often said, “As Above So Below,” meaning that what is true on the universal level is true by varying degrees on the individual level. The human being reflects the design of the cosmos, and reflects upon the cosmos in words; therefore, if the human intelligence should perceive the cosmos with perfect clarity, then it would square its intelligence. What, then, best refers the human mind to the universal constants upon which they reflect? It is sound, for now we see through a glass darkly, and we know now that matter is a stasis of waveforms in constant motion. Therefore we observe that the sounds of the human mouth reflect the sounds of the cosmos, and we may discern the operation of the macrocosm by a prudent analysis of the microcosm of human phonemes and how they are represented historically by logographic analogues found in nature.
Let us take for our alphabet a Syllabary in which each syllabogram is comprised of a consonant nucleus and a vowel cloud. Each syllabogam is written as a logogram (or graphic sign) which conveys implicit meaning to the phoneme (or sound) of the syllable. In short, a written logogram is an analogue for the phoneme of a syllable, hence our Syllabary whose syllabograms are both graphic and phonetic. The correct analogy of logogram to phoneme results in the mapping of cosmic intelligence to human speech, which is called Phonography.
Sound is first formed in the breath and becomes articulated through the throat, over the tongue, and through the teeth. Therefore the unbroken breath emitted from the opening mouth is holy: IAEOU – notice the vibration of the breath proceed from the open lips past the opening teeth and deep into the breast. It is from here that the vowel cloud is formed: from the innermost vibration OU (represented by a low accent) to the middle throat vibration AE (represented by no accent) to the outer teeth vibration IE (represented by a high accent). These are the sounds you form around the consonants to articulate the phonographic syllables of the Syllabary.
A’ (pronounced /i/ or [ee] or sometimes y) is two parallel slashes meaning duality. It is also a feather or two meaning a collector or receiver of matter, and refers to oneself.
A is a bird meaning an aspect of the highest and freest self. It is also an arm with a hand meaning to operate.
B is a leg with a foot meaning a place which is established.
F and V are a viper snake meaning to transmit and refers to the third person.
G is a stool meaning to be.
H is the plan of a courtyard meaning to establish (the boundaries of a plane). It is also a twist of flax meaning the helical spiral of duality.
K is a basket meaning to gather matter together and refers to the second person. It is also two upraised arms with hands.
M is an owl, or a scythe, or three sides of a pedestal meaning to see as in to know, that is to reap the senses, and refers to preposition.
N is a jagged or zigzag line meaning to waver or to weave, as in a massless string-like wave; to cause or crate negate. It is also “shrugging” arms meaning to negate.
P is a square meaning a space.
Q is a right-angled mass meaning earth or matter.
R is an opening, cavity, emitter, or projector as in a mouth, meaning a force that causes one to waver from their path (to bend).
S is a fold of cloth meaning to endure force or be wavered (to be bent). It is also a horizontal latch for binding; a strong force.
T is a semicircular mound or hill meaning mass and refers to the reciprocating principle; D is also a hand meaning give or deposit.
UU is a quail chick or a clay pot meaning waveform amplification, growth, or the particular state of a waveform (a particle); a temporal, entropic, or weak force.
DJ is a snake meaning the membrane of an entity, or word.
KH is a sieve or the gland of a mammal meaning a pleroma.
SH is a pool meaning a field.
TCH is a folded rope meaning to tether.
See “Record of Ra’s Electromagnetic Field (rREMF)” and how the Unified Force Field operates on the universal level.
Rustles in Dry Leaves
Rustles in Dry Leaves
(Revised)
A Monodrama;
Written for the Stage
by Antarah A. Crawley
BROOKLYN, NEW YORK CITY – 2015
1. The Coffeehouse
Lo, my Syllabus is not yet fit for students, although I have borne it in some form.
My work has not fared well; although I’ve elaborated on it, that was some time ago. I had begun with a sense of purpose, some kind of understanding, but the conceit of it has come undone inside me. It has regressed back into blankness and will not manifest a word. Its silence begs me fill it but I have no tunes of music. In truth, I know that I must write, but what work results is mystery. I know not what I’m writing, what my course is. I essay but I yield no postulation. There appears an inherent flaw: the need to write it out. Essaying never achieves the perfection of one word’s sound. Or a whole paragraph often feels like a weighty body for the sentence, or a concept better visualized than explained.
Perhaps, then, a Syllabus is not the best fit medium to conduct my Understanding.
No, a Symbol would be. Or, perhaps, a System of Symbols, all correlative in their nature. But then one’d need a Syllabus to catalogue and contextualize them. Thus I seek a Syllabus with which to study Symbols.
Folly, that I aim to elaborate upon the simplest and densest of truths, this human understanding of nonhuman realities. The unity of all existences. And man has endeavored to do that since he first looked on the sun.
And yet the sun has looked upon me as well. Does that not give me as much license to describe it as anyone? Isn’t my vision as validated? Look upon me, for the sun hath looked upon me.
For I aim to convey my unique Understanding to others. The systems in which the divine Symbols align within my particular vision may not be immediately realized by others, but I believe that from the components of my Understanding I should be able to construct the implicit System and describe it in the Syllabus. I am yet unable to find it—though I know it exists manifested on some plane.
Shall I look into the Tunnels, the ones underground, submerged. Deep below the surface.
But for what?
Evidently, my Syllabus has descended into some unknown location, and the unknown lies above and beneath us. We cannot ascend unto their heights; so we must go down. My Pyramids have fallen, and tunnels have born through them. And tunnels are ubiquitous and lasting and run in cycles unto no end.
But why has my Syllabus descended? Why is it now underground?
Perhaps it has fallen out of distribution. T’was not profitable enough to continue printing. You know how the costs have risen and the demand declined.
Where, then, do I find those texts which have fallen out of circulation, underground?
Perhaps, where used things go. Things the public deems unnecessary. And we all know that a human understanding holds no place in our zeitgeist. Look among you; the people are profane. They no longer read or seek my Pyramids. If I wish to find that which has fallen out of fashion, that knowledge which people have sold off for monetary gain, then I shall get me to a library. There, I may find my Syllabus.
I am black body, I am collapsed. I am fallen the way way back. I have sunk inside myself. Don’t you wish to come inside me? My black ass has so much mass. I have a warm hole to hide you. No bright light can dare to find me. I am fallen and born back. No matter can stand beside me. I am hollowed, I am black.
2. The Library
I seek my Pyramids.
— Thy Pyramids have fallen. Tunnels have borne through them.
But is a library not also a Pyramid?
— Are Pyramids not also bread?
Don’t understand.
Overstand.
I shall get me to a bakery.
My Understanding precedes all language. What Pyramids do I seek?
A Syllabus; I seek a new Syllabus for a Human Understanding.
And yet I have no understanding of Systems. Nor of Pyramids. For I wish to summit thy peak! Get me to a bakery!
I wish to descend unto Tunnels. I know that I cannot summit ascended peaks but in tunnels I may descend to seek my Syllabus, so I will go where bread is baked and or sold. You know—a bakery.
— Thy Pyramids have fallen! Tunnels have borne through them! Thy Pyramids you seek, thy Precipice broods on deep waters.
O Time, my Pyramids have fallen. Deep under water. They are submerged beneath the known and have not surfaced. I seek thy Tunnels. I do not seek a library. Get me to a bakery.
I exit this bookstore, for it is a catacomb, and in it I’ll find only corpses. I make a right on the street and walk away. I go to the Deli at the end of the Avenue. Aaaaaaall the way downtown. There, my precipice broods on deep waters.
3. The Deli at the End of the Avenue
I seek bread in the aisle. I seek my Pyramids. I’m writing a Syllabus and I seek my Pyramids for Symbols. Someone told me that Symbols lie somewhere in Tunnels. If I can reach my Pyramids I can find the Symbols needed for my Syllabus, so I need my Pyramids for answers.
— If it’s Tunnels that you seek then you must know, there is no end. You will never reach thy Precipice. It lies forever just beyond you. If you were to reach thy Pyramids, you’d be borne immediately back. The gravity of the centre is too great. The Precipice of thy Pyramids is too close to the sun. You will surely burn before you glimpse what you seek.
It’s my Syllabus I seek. It lies in the deep. In the void. At the peak. And if it’s the peak I must reach to peek the Pyramids I seek, then that must be my destination, not the Tunnels.
The hardest part about anywhere is getting there. Once you’re there, you’re no where at one moment, and now here the next.
No where is where I will go then, if no where’s where the precipice of my Pyramids lie. I must know, which is the right way?
Down. I must go down. Down the aisle. The bread aisle.
I look down the shelves of bread. I glance to the floor where I notice a wooden latch door. I look at the cellar door, I bend down, open it, peer into the darkness, and go down there.
4. Bedford-Nostrand Avenues Station
I descend into Bedford-Nostrand Avenues Station and take a dead beside an old man. And the old man says to me, I have been waiting for this G train for one hundred years … You know, the G train is the bowel of Brooklyn. I mean, it’s full of shit. One of those slow, tiresome ones. You’re sitting there wondering “when will this piece of shit come down the tunnel?” Finally, after what seems like an eternity, you pinch one out—and then your toilet clogs up! We are being delayed because of train constipation. We are sorry for any inconvenience.
You seem to possess some knowledge of tunnels, I say to the old man.
I told you, he said, I have been waiting here a century for my train to take me through the tunnels. In that time I have come to understand much.
So you possess an understanding!? I seek understanding. I’ve come here in search of my Syllabus. I seek my Pyramids.
— Thy Pyramids have fallen. Tunnels have born through them.
We are fallen. Tunnels are born through here.
— You seek that which has no form. There is no Syllabus for you here. There is nothing of use to you here underground. There is only so far you can get through these tunnels. You see, the Stations you pass through will not dispel to you any answers in this form. Thus passing through the submerged Systems in search of the true Systems of Knowledge is fundamentally flawed. You will never reach thy Precipice. Thy Pyramids have fallen.
I was told that the Tunnels lead to my Pyramids. The Void around which aethers fog.
— Though the Void you seek is not physical, but beyond the physic; it is nothing. You can’t access it. You will wait in this station for a hundred years. And maybe your train will come and bear you down the borough’s bowels. But no Pyramids lies at the end of thy line. Only silent waters.
O Time, thy Pyramids, where art thou? Reveal the Syllabus I seek. I’ve traversed city corridors and monoliths of antiquated tomes—of catacombs and dusty halls; I have breathed in noxious gases. I have ventured down the Avenue in search of bread. I have descended into burrows, passed throughout their halls, and sunk the earthen floors of cellars with the treading of my soles. I have passed through tunnels like a train, a cell in the blood of city’s veins. I have passed through yonic doorways into wombs. But I will not be satisfied with shallow water. I’ve heard that thy precipice broods on deep. I will seek further through thy hollows ‘neath the cellar floors of earth. O hollowed Pyramids, thy peak, submerged deep beneath the street, thy Systems will not keep my waves at bay.
A G train burrows into the station and comes to a steaming halt. I leave the old man at the bench and board the car, the doors close, and the train makes its departure down the Tunnel.
5. Coney Island
I exit the train station, I walk to the water’s edge, and I brood on the deep, the horizon, the sunset on the water.
At length, I am approached by a bather in a swimsuit, but I continues to look into the horizon.
The bather says to me, You look silly.
What? I reply.
Your clothes, says the bather. They’re silly. Do you know where you are? Your clothes enclose you. They block out the light of the sun. They obstruct the flow of the water. The sea cannot wash over you. The sun cannot look upon you. I presume that’s why you’re here, at this beach. And yet you merely look on the water, and stand below the sun. You do not delve into them. You do not let them come inside you.
The sun has looked upon me. The sea has come, and come inside me. From in the light I’ve touched the light. I knew the light grew mold inside me. I do not wish to bathe here, for I seek my Syllabus. I was told it peaks thy Pyramids, Pyramids which lie at the Center of Systems, Systems which are traversed by tunnels. But tunnels have brought me here to the end of the line, and emptied me at thy sea. But as I seek the sea, I see inside. O Time, thy Pyramids, to me are nothing novel; they are fallen to the bottom of the silence of the sea, and having reached the farthest East that West can bring me, I can feel the wind that rustles in dry leaves.
Fin.
The Saint Nat Project
presents
The Canonization of Saint Nat (2020)
In his first portrayal of the Virginian revolutionary, the Reverend Nat Turner, Antarah Crawley delivers the revelation which Nat testified through his attorney at trial on the 5th of November, 1831. His testimony was read in open court, and when asked by the Court for any further explanation, his only spoken words were, “Was Christ not crucified.” Nat was convicted that same day and executed by the Commonwealth at Jerusalem on 11 November, 1831. By and through his performance, Crawley canonizes Nat a Saint in the tradition of Ordo Templi Novus Syllabus and dedicates the Temple N:. S:. in his beatified name. Produced and Directed by Antarah Crawley.
The Revelation of Christ to Saint Nat (2021)
In his second portrayal of the Reverend Saint Nat on the first anniversary of his canonization, Antarah Crawley evokes the religious fervor which inspired this martyr to undertake the insurrection in Southampton County, Virginia, pursuant to his self-education and the sighting of the annular solar eclipse of 12 February, 1831. Produced and Directed by Antarah Crawley.
Script of The Revelation of Christ to Saint Nat, or, The Gospel of Saint Nat
Originally transcribed by Thomas R. Gray, Esq.,
and edited for brevity by A. A. Crawley, Scribe,
O.T.N.S., Anacostia R.V., Al-Maghreb Al-Aqsa.
ברוך ה המבורך לעולם ועד
Baruch Adonai ham’vorach, l’olam va-ed
Praise be to G-d to whom all praise is due, world without end.
בָּרוּך אַתָּה ה’ אֱ-להֵינוּ מֶלֶך הָעוֹלָם
Baruch atta Ado-noy Elo-hai-nu Melech ha’olam
Blessed are you, Lord our G‑d, King of the universe.
Kedushah
בָּרוּךְ אָתָּה יְיָ הָאֵל הַקָּדוֹשׁ.
Baruch atta Ado-noy ha-el hak-kadosh
Blessed are You, Eternal God, the essence of holiness.
אַתָּה קָדוֹשׁ וְּקדוֹשִׁים בְּכָל יוֹם יְהַלְלוּךָ סֶּלָה
atta kadosh ukedushim bekhol yom yehalelukha selah
You are holy, and Your holy ones praise You every day, praising you forever;
v’kara zeh el zeh v’amar
and each one called to the other:
קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה’ צְבָאוֹת מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ
Kadosh Kadosh Kadosh Adonai Tz’vaot M’lo Khol Ha’aretz K’vodo
“Holy, Holy, Holy, The Lord of Hosts, The entire world is filled with His Glory.”
בָּרוּךְ כְּבוֹד ה’ מִמְּקוֹמוֹ
Baruch K’vod Adonai Mim’komo
“Blessed is the Glory of the Lord in Its Place”
יִמְלֹךְ ה’ לְעוֹלָם. אֱלֹהַיִךְ צִיּוֹן לְדֹר וָדֹר. הַלְלוּיָהּ
Yimloch Adonai L’Olam, Elohayich Tziyon L’dor Vador Hall’luyah
“The Lord shall reign forever, Your God, O Zion, from generation to generation, Hallelujah”
JERUSALEM, VA – NOVEMBER 5, 1831
I was 31 years of age the 2nd of October last, and born in Southampton County of Old Virginia. 2 In my childhood, while at play with other children, at three or four year old, I was telling them something which my mother, overhearing, said had happened before I was born. Others being called on were greatly astonished, knowing that these things had happened, and caused them to say in my hearing that I surely would be a prophet.
3 And my mother and father strengthened me in this my first impression, saying in my presence that I was intended for some great purpose. 4 I taught myself to read and write, and improved my learning at all opportunities. And having soon discovered my spirit to be great, I withdrew myself to fast and pray, and wrapped myself in mystery.
Chapter 2
Now finding that I had arrived man’s estate, and hearing the scriptures commented on at the meetings, I was struck with that particular passage which says, Seek Ye the Kingdom of God and all things shall be opened unto you.
2 I reflected much on this passage and prayed daily for light of the subject, and as I was praying one day at my plow the Spirit spoke to me saying, Seek ye the Kingdom of God and all things shall be opened unto you.
Chapter 3
Now finding that I had arrived to man’s estate, and was a slave, and these revelations being made known to me, I began to direct my attention to that great object, to fulfill the purpose for which, at this time, I felt assured I was intended.
2 At this time I had a vision: and I saw white spirits and black spirits engaged in battle. And the sun was darkened, and thunder rolled in the heavens, and blood flowed in streams and I heard a voice say, Such is your luck, such you are called to see, and let it come rough or smooth, you must surely bear it.
3 I now withdrew myself from the intercourse of my fellow servants, for the avowed purpose of serving the Spirit more fully. 4 And it appeared to me and reminded me of the things it had already shown me, that it would then reveal to me the knowledge of the elements, the revolution of the planets, the operation of the tides, and the changes of the season.
5 After this revelation, in the year 1825, and the knowledge of the elements being made known to me, I sought more than ever to obtain true holiness before the great day of judgment should appear, and then I began to receive the true knowledge of faith.
Chapter 4
And from the first steps of righteousness until the last was I made perfect. And the Holy Ghost was with me and said, Behold me as I stand in the heavens. 2 And I looked and saw the forms of men and women, and there were lights in the sky to which the children of darkness gave other names than what they really were, for they were the lights of the saviors hands stretched forth from East to West, even as they were extended on the cross on Calvary for the redemption of sinners.
3 And I wondered greatly at these miracles, and I prayed to be informed with a certainty of the meaning thereof. 4 And one day while I was laboring in the field, I discovered drops of blood on the corn as though it were a dew from heaven. 5 And I communicated it to many both white and black in the neighborhood, and they found on the leaves in the woods hieroglyphic characters and numbers, and the forms of men and women portrayed in blood, representing the figures I had seen before in the heavens.
6 And now the Holy Ghost had revealed itself to me, and made plain the miracles it had already shown me. 7 For as the blood of Christ had been shed on this earth, and had ascended to heaven for the salvation of sinners, and now was return to earth again in the form of dew, and as the leaves on the trees bore the impression of the figures I had seen in the heavens, it was plain to me that the Savior was about the lay down the yolk he had borne for the sins of men, and the great Day of Judgement was at hand.
Chapter 5
And on the 12th of May, 1828, I heard a loud noise in the heavens. 2 And the Spirit instantly appeared to me and said the serpent was loosened, and Christ had lain down the yolk he had borne for the sins of men, and that I should take it on and fight against the serpent, for the time was fast approaching when the first would be last and the last would be first.
3 By signs in the heavens it would make known to me when I should commence the great work, and until the first sign appeared I should conceal it from the knowledge of men.
4 But on the appearance of the sign – the eclipse of the sun last February – I should arise and prepare myself, and slay my enemies with their own weapons. 5 And immediately upon the sign appearing in the heavens, the seal was removed from my lips and I communicated the great work laid out for us to do to Henry, Hark, Nelson, and Sam.
6 Many were the plans formed and rejected by us, and the 4th of July last came and went without our coming to any* determination how to commence. 7 We were still forming new schemes and rejecting them when the sign appeared again, which determined me not to wait longer.
Epilogue (Psalm 43)
Judge me, Allah, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
2 For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
4 Then will I go unto the altar of God, unto Allah my exceeding joy: yea, upon the harp will I praise thee, Elohim Elohai.
5 Why art thou cast down, O my soul? and why art thou disquieted within me? Have Faith, Trust and Believe in Allah: for I shall yet praise Thee, who art the health of my countenance, Elohai.
Benediction
Charis Kuriou Iyesous Xristos Agion. Amen.
(last modified 7 August 2023)
Art¢oin:\>_Smithy of Ptah
Be it known that the Scribe Artist and Craftsman Antarah A. Crawley, also known as Meriptah, founder of The New Syllabus organization, shall use the net capital acquired to date through sales of Art¢coin to establish the Smithy of Ptah in the Office of Scribe at the Temple of St. Nat in the Anacostia River Valley. This facility shall be known as the Mint of Meriptah at the Smithy of Ptah at the Temple of St. Nat of the New Syllabus of Men Nefer on Anacostia. It shall be directed by the Scribe Meriptah, who shall acquire the raw material and the means of production and administer the alchemical work. This facility shall smelt and forge the coin used to mint Art¢oin Non-Funglible Tokens (NFTs).
Art¢oin:\>_Theory and Methodology
Preamble
Each real Art¢oin (¢) is a serialized Non-Fungible Token (NFT) representing one hundred (100) shares in the art work-product of the Scribe Antarah Crawley (the “Artist”). Each share of each real Art¢oin is also called a Non-Fungible Token (NFT) or “token”. These tokens may be bought and sold on an exchange or on the free market just like any trading unit, whether it be art, gold, or Bitcoin. Acquisition of Art¢oin NFT shares represents acquisition of stock (or “shares”) in the entity (or “company”) constituted by the art work-product of the Artist, Scribe Antarah Crawley.
Appreciation in the value of the total volume of art work-product in circulation and on deposit represents an appreciation in the market value of the Company of the Artist, and shall inure to the benefit of its shareholders. One in possession of a share, or token, of the Company shall be de facto shareholder, however, each and every token should be exchanged under an “Agreement of Original Transfer of Work of Art” (or “contract”) establishing the rightful collector (or shareholder) together with a description and sale price of the subject art work, in pursuance of sound bookkeeping.
Value in Artwork
Art is work product that is valued for its unique qualities of scarcity and desirability. Such qualities are derived from many factors, including the person of the artist, the execution of the artist, the intention of the artist, the attention of the artist, the subject matter content of the work, the medium of the work, the lifetime of the work, and the effect upon the viewer, among many other factors. For these reasons, art made of materials worth literally nothing can fetch millions in exchange on the free market. In fact, digital non-material NFTs have sold for as much as $69 million at auction. Therefore art is a great asset that can hold and appreciate value like gold. Therefore it is a form of “hard money”.
Water Theory of Capital
1.0. There is a vast “sea” of value, represented by fluctuating wave-particles called “currency”.
1.1. When value flows freely in a “current” (through a market), then it is “liquid”. But when is it held up in an asset or other liability, then it is not liquid, because it cannot flow freely.
1.2. To get liquid currency from the “sea” to the “shore” where people use it to “work the fields” there must be river “banks” that conduct the liquid current “downstream”. Banks facilitate a capillary system whereby the value of the sea flows to the inland.
1.3. People irrigate new streams of income all the time. One must first identify a source of water, which is the market from which they will draw liquid. Then they must use tools to irrigate a stream to flow from the market to their place of business. These tools are means of production, with the resulting channel being the work-product which conducts the liquid currency to them. (It is worth noting that most institutional banks sit on naturally occurring rivers and bodies of water and are designed to be gatekeepers, or dams, to liquidity.)
2.0. An enterprise of any kind must float upon the sea of capital; for if it does not float, then it will become underwater.
2.1. This is to say that water a ship floats upon is good credit, but water that has gotten into the ship is bad debt that can sink the ship.
2.2. How shall the enterprise remain afloat? It is by and through good “leadership” and “stewardship” and “ownership” and “membership” as well as a firm league of “friendship”.
2.3. What, then, shall convey this company of ships down the river stream of income? It is by and through the ships’ “sales”.
The Liquidation and Circulation of Artwork
Considering the real and potential value of the art market, two important questions arise:
How can artists build liquidity into their work?
How can artists become art market makers?
Our Solution: back each unique work of art with something of intrinsic value in a form that can be readily circulated. The artist can increase the liquidity of their work by rendering their work in easy-to-trade units, or “trade units”, of art work. Of what should these units be made? We find that copper and other metals like silver and gold are much more liquid and valuable than canvas. The Artist can multiply the value of this base material by the work that the Artist inscribes upon it. The Artist can produce x art works per day, each one being a uniquely wrought and serialized unit of work: a non-fungible, or irreplaceable, token (an “NFT”). The craft production of NFTs organically controls the issuance and supply of such NFTs. With every sale, the value of the Artist’s work may appreciate. Smart contracts served via blockchain may enable artists to be paid dividends and royalties on all future transactions of the NFT. Thereby the Artist might become the market makers of certain art submarkets.
Blockchain Contracting
The contract for the transfer of a work of art may be decentralized from any physical location and operationalized without the physical meeting of the parties.
The contract itself may be a publicly available, pro-forma text which may be completed and submitted anywhere there is internet access. The contract binds the Collector to the Artist under clearly established terms for present and future transactions on the unique NFT artwork.
A Company of the Artist
By extension of such a blanket agreement executed between all parties in every sale, the parties establish a de facto company of the Artist in which all Collectors are shareholders holding company shares (the NFTs) that fluctuate according to the principles of the free market.
(Last modified 13 Apr. 21; 4 May 21; 10 May 21; 21 Sep 23)
The Memphite Creed
Qadosh Adonai Sebayot
Toward the profession of wisdom, to profess a love of wisdom, because wisdom is that which gives knowledge to practice, use of good judgment and upstanding righteousness;
To love wisdom is to do that which is good for the sake of its goodness, which is, to discern good from its opposite, to partake of the good and forsake the evil;
To know and commune with the divine living nature animating all matter in the universe;
Toward an objective, materialist language that does not multiply words, and which provides for every natural phenomenon a proper name;
Adoration to those of the School of Men Nefer, from whose wisdom all doctrine proceeds, for they first established this wisdom at the Nome of the White Wall, the place in which the north and south are united, the life of the Two Lands, enduring and beautiful.
Adoration to our Noble and Beloved Ancestors, who preserved this wisdom at Men Nefer, and at many nomes, and under many names*, that it would be neither lost nor wholly corrupted to those who had ears to hear and eyes to see, that it should be a testament of the antiquity of our learned society, and a witness to the glory of God the Material Universe, by whom all that was made was made, forever, world without end. Amen.
*Including our native Khemennu, Iunu, Waset, Djedu, Ipet-Isut, Akhenaton, Axum, Carthage, Timbuktu, Bantu-Kongo, Ife-Yoruba, Dogon, Akan, Barbary, Fez, Al’Maghreb Al’Aqsa, Olmexica, and beyond.
Instruction to the Aspirant to the School of Men Nefer
Behold, how good and how pleasant it is when friends assemble together in union. It is like when Heru and Set settled their conflict and united the Two Lands in the name of Tenen. The Two Lands of the North and South were united, as above, so below. Then our Ancestors ministered in the following of Heru who united the bicameral house of Ptah at the place of Men Nefer, the Life of the Two Lands, in which the North and South were united. Long ruled our Beloved Ancestors, United in the House of Ptah. Then they received their disciples into the Temple to learn them in the Ancient Doctrine. Whosoever may enter the Temple [of Self Knowledge], let them declare their innocence, that we may bear witness to their virtue, and judge them fit to study, according to their deeds.
[Place the right hand to the heart, and make a right angle with the left arm; place the feet together, then step the left foot forward] Hetep Ankh Udjab Seneb di maa’kheru Ma’at di.ef peret heru medu: Ur Ma’at Ur Ma’at. I have come now to speak, truly, bearing witness to my heart, that I have followed in the straight path in the practice of Ma’at, for I have Seven Virtues as valuable as fine jewels, which mark my character, and I will say them unto you:
[Place the left hand in the right hand and say] Friendship means to dwell together in union and extend a helping hand to those in need.
[Drop the left hand to the side and place the right hand over the heart and say] Love means to treat others as oneself; to extend good will toward all humanity.
[Place the right hand over the eyes and say] Truth means that which accords to reality; to vouchsafe your trust in the divine process of nature. [Now drop the right hand to the side and assume the tantric position of Adoration, extending the hands equidistantly, and recite:]
Ink ii em Hetep, I am one Who Comes In Peace, for Continentia (Temperance) means to exercise restraint; self-control, self-mastery; soundness of mind.
Ink Djedi, I am one Who Is Established, for Fortitudo (Fortitude) means to exercise courage and strength.
Ink Udjat Useer, I am one Who Seeth Clearly, for Prudentia (Prudence) means to exercise discernment; wisdom; Sophia; sapientia.
Ink Maa’khru, I am one Who Speaketh Truly, for Iustitia (Justice) means to exercise equity and righteousness; or that which concords with the law.
[Now bring the hands together over the heart and say] Wherefore, before thou, [O Honorable Scribe], I hereby swear to duly guard the Practice of Ma’at, and to do Ma’at on Earth, as it is in Heaven, in nomine Pater Noster Ptah Notjeru. Amen.
The Oath of Ma’at, to be sworn by the Aspirant before a scribe or other learned and pious officiator of the School of Men Nefer anywhere in the World. Axe.
Wherefore, Comrades, let us profess the doctrine of “Memphis” this day. Let us first proceed to the matter of Heru and Set, being the Mystery Drama on the origin of conflict and unity. Next let us turn to the Greater Mystery on the Work of Creation.
IN RE: HERU v. SET
A Proclamation
of the Unification of the North and South, the Two Lands, and their opposing parties, by Ptah Tjenen, the State Netjer, at Memphis, paraphrased from the Stone of Nesutbity Shabaka, by Scribe Antarah for a modern understanding in the West; toward an authority on the origin of Civil Government.
In the 25th Dynasty of Kemet (which is known as Ancient Egypt), Our Most Noble and Worshipful Ancestor His Majesty the King Shabaka found a text of his ancestors eaten with worms so that it was nearly illegible. Therefore His Majesty caused the text to be copied anew so that it became better than it had been before, in order that his name might endure as a work done by the son of Ra for his father Ptah Tjenen, and his monument last in the House of his father Ptah throughout eternity, so that he might live forever:
This is Ptah who is proclaimed by the great name Tjenen, who united this land of the South as King of Upper Egypt and this land of the Delta as King of Lower Kemet, and who indeed begat Atum who gave birth to Pesedjet (the Nine Netjeru).
After Atum begat Shu and Tefnut, Shu and Tefnut begat Geb and Nut who begat Ausar and Auset, and Set and Nebthet. Ausar was given his inheritance and he was installed as king of the Two Lands of Upper and Lower Kemet. But his brother Set contended against him, and caused him to drown the water. Aset and Nebthet looked out and witnessed his drowning. And Heru said to Aset and Nebthet,”Hurry, grasp him.” Aset and Nebthet said to Asar, “We come, we take you hence,” and they brought him to land. He entered the secret portals in the glory of the Lords of Eternity, in the steps of him who rises in the horizon, on the ways of Re at the Great Throne. He entered the palace and joined the gods of Tjenen Ptah, Lord of Years. Thus Asar came into the earth at the Royal Fortress, to the North of this land to which he had come.
Geb spoke to Djiahudi. Geb spoke to Aset. Aset caused Heru and Set to come and she said unto them, “Make peace. Life will be pleasant for you when the Two Lands are United.” Being that Heru and Set could not settle their dispute, they appealed their case to Djadjat (a tribunal).
Geb commanded Pesedjet to assemble before him. He judged between Heru and Set and he settled their litigation. Geb said to Set, ‘Go to the place where you were born,’ in Upper Kemet. And Geb said to Heru, ‘Go to the place where your father was drowned,’ in Lower Kemet.
Thus Geb installed Set as King of Upper Kemet in the South, at the place where he was born, in Su. And Geb made Heru King of Lower Kemet in the Delta, at the place where his father was drowned, which is the “Division-of-the-Two-Lands”.
And Geb said to Heru and Set, ‘I have separated you into Lower and Upper Kemet.’ Thus Heru stood over one region, and Set stood over one region. They made peace over the Two Lands at Ayan (opposite Cairo). That was the division of the Two Lands.
Then it seemed wrong to Geb that the portion of Heru was like the portion of Set (for Set has been rebuked for drowning his brother Asar). So Geb gave Heru his inheritance, for he is the son of his firstborn son. And Geb said to Pesedjet, “I have appointed Heru, the firstborn. To Him alone, the inheritance. To this heir, Heru, my inheritance.”
The reed of Upper Kemet and papyrus of Lower Kemet were placed in the double door of the House of Ptah, and Heru and Set were pacified and united. They fraternized so as to cease their disputes wherever they existed, being united in the House of Ptah, The ‘Balance of the Two Lands’ in which Upper and Lower Kemet were weighed.
And Heru stood over the land as the uniter of this land, proclaimed in the great name of Ptah, South-of-his-Wall, Lord of Eternity. Then sprouted the two crowns upon his head. He is Heru who arose as King of Upper and Lower Kemet, who united the Two Lands in the Nome of the White Wall, the place in which the Two Lands were united, at the City of Memphis, which our ancestors called Inebu Hedj Ankh Tawi Djed Swut Men Nefer.
The granary of Tjenen is the Great Throne of Memphis that gladdens the hearts of the gods who are in the House of Ptah, the mistress of all living things, through which the sustenance of the Two Lands is provided, owing to the fact that Asar was drowned in its waters. Then his son Heru arose as King of Upper Kemet, and as King of Lower Kemet, in the embrace of his father Asar and of the netjeru in front of him and behind him.
INSTRUCTION TO THE INITIATE
Behold, how good and how pleasant it is when friends assemble together in union. It is like when and settled their conflict and united the Heru Set Two Lands in the name of Tjenen, the great name of , who united this land of the South as King of Upper Kemet and this land of the Delta as King of Lower Kemet, and who indeed begat who Atum gave birth to (the Nine ).
[Place the right hand to the heart, and make a right angle with the left arm; place the feet together, then step the left foot forward] Hetep Ankh Udjab Seneb di maa’kheru Ma’at di.ef peret heru medu: Ur Ma’at Ur Ma’at. I have come now to speak, truly, bearing witness to my heart, that I have followed in the straight path in the practice of Ma’at, for I have Seven Virtues as valuable as fine jewels, which mark my character, and I will say them unto you:
[Place the left hand in the right hand and say] Friendship means to dwell together in union and extend a helping hand to those in need.
[Drop the left hand to the side and place the right hand over the heart and say] Love means to treat others as oneself, and to extend good will toward all humanity.
[Place the right hand over the eyes and say] Truth means that which accords to reality, and to vouchsafe your trust in the divine process of nature. [Now drop the right hand to the side and assume the tantric position of Adoration, extending the hands equidistantly, and recite:]
Ink ii em Hetep, I am one Who Comes In Peace, for Continentia (Temperance) means to exercise restraint; self-control, self-mastery, and soundness of mind.
Ink Djedi, I am one Who Is Established, for Fortitudo (Fortitude) means to exercise courage and strength.
Ink Udjat Useer, I am one Who Seeth Clearly, for Prudentia (Prudence) means to exercise discernment; wisdom; sophia (sapientia).
Ink Maa’khru, I am one Who Speaketh Truly, for Iustitia (Justice) means to exercise equity and righteousness; or that which concords with the law.
[Now bring the hands together over the heart and say] Wherefore, before thou, [O Honorable Scribe], I hereby swear to duly guard the Practice of Ma’at, and to do Ma’at on Earth, as it is in Heaven, in nomine Ptah NotjeruAmen
NOTES
In the Doctrine of Men Nefer, the gravitational, electromagnetic, strong and weak nuclear forces correspond to Amunanunet, Nunnunet, Kukkuket and Huhhuet in Khemennu, respectively. These forces are gathered by Ptah to produce Atum, that is, the Atom, via the word of Djiahudi. Atum then begets nine ensuing qualities which include the four states of matter (Shu Tefnut Geb Nut), the four principles of life (Asar Aset Set Nebthet), and the one divine living energy that tethers them (Ra-Heru) together in Pesedjet. This is the complete doctrine of our ancestors which was established at Men Nefer.
For a complete exegesis on the work of Ptah at Creation, see New Syllabus’s eSyllabus for Men Nefer Doctrine.
Sapientia No. 5
POLICY BUREAU SAPIENTIAL DOCUMENT NO. 5 – AUG. 17, 2020
In Re Sepdet (In the Year of Sirius) III Peret 17, 12520
A BILL
To reestablish the calendar of our Beloved Ancestors.
Djed-i.nk re ([It is] Said Regarding) Wr Ra (The Great Year), The Procession of the Ages which is known to those who are in Ta-Meri (together with their Sacrificial and Zodiacal Signs) [Tep-Heseb: proceed by 2160, where one Processional Year = 25,920 years]:
- The Lion [Leo] (10500 BC), In which time the Sphinx at Giza was constructed facing the helical rising of Sirius (Sepdet) in the constellation of Leo1, bearing witness to the beginning of waning period of the Great Year of our Lord Re, which the Hindi call the Mahayugas: 1) Satya Yuga (Golden Age) [4/10], 2) Treta Yuga (Silver Age) [3/10], 3) Dvapara Yuga (Bronze Age) [2/10] and 4) Kali Yuga (Dark Age) [1/10]. Thus, Leo begins the descent from Satya Yuga (waning into Tretya, Dvapara, and Kali).
- The Scarab [Cancer] (8340 BC), In which men turned their hearts away from God, and khepera a wayward humanity. From the Zep Tepi of Satya Yuga up until this very time had lasted the Divine Kingship of Ra on Earth. Upon the disobedience of humanity, His Majesty ascended into Heaven and thereupon abdicated his throne to the first king of humanity, Wasir (Osiris). Satya-Tretya.
- The Pair or Twins [Gemini] (6180 BC), In which a man warred against his brother(en), in other words, the usurpation of the Kingdom of God on Earth by Suthek (Seth Cain, also known as Yaqub); Wasir becomes King of the Westerners (the Blessed Dead). Tretya.
- The Bull (bullock or small cow) [Taurus] (4020 BC), In which nations are set against nations, and one customarily sacrificed a bullock in atonement to Ba’al Cain. Tretya-Dvapara.
- The Ram [Aries] (1860 BC), In which confederations of “Roamin’ Aryans” perpetuated their war and pillage, and the horns of the altar of the Tabernacle are smeared with blood. Dvapara.
- The Fish [Pisces] (300 AD), In which humanity is atoned by an “ICHTHYS”, that is, (mis)lead by a (false) prophet (wearing such a hat). Kali.
- The Water Bearer [Aquarius] (2460 AD) In which the saved shall be baptized in the living water. Aquarius shall conclude the ascent of Kali into Dvapara, and wax Humanity into a renewed Age in the Kingdom of God. Dvapara (… Tretya … Satya).
[See, Source Code #0018]
SEC. 2. Figure 1: Procession of the Solar Year:
| Season | Month (3bd) | Day (sw) | Daytime (hrs) | Nighttime (hrs) | Correspondence |
| Akhet | I | First | 10 1/4 | 13 3/4 | February |
| Akhet | I | Fifteenth | 11 | 13 | |
| Akhet | II | First | 11 1/2 | 12 1/2 | March |
| Akhet | II | Fifteenth | 12 | 12 | Spring Equinox |
| Akhet | III | First | 12 1/4 | 11 3/4 | April |
| Akhet | III | Fifteenth | … | … | |
| Akhet | IV | First | 13 3/4 | 10 1/4 | May |
| Akhet | IV | Fifteenth | … | … | |
| Peret | I | First | 14 | 10 | June |
| Peret | I | Fifteenth | … | … | Summer Solstice |
| Peret | II | First | 14 | 10 | July |
| Peret | II | Fifteenth | … | … | |
| Peret | III | First | 13 | 11 | August |
| Peret | III | Fifteenth | 12 1/4, 1/6 | 11 1/3, 1/4 | |
| Peret | IV | First | … | … | September |
| Peret | IV | Fifteenth | 12 | 12 | Autumn Equinox |
| Shemu | I | First | … | … | October |
| Shemu | I | Fifteenth | 11 1/3, 1/4 | 12 1/4, 1/6 | |
| Shemu | II | First | 22 (sic) | 22 (sic) | November |
| Shemu | II | Fifteenth | … | … | |
| Shemu | III | First | … | … | December |
| Shemu | III | Fifteenth | 9 1/3 | 14 1/2, 1/6 | Winter Solstice |
| Shemu | IV | First | … | … | January |
| Shemu | IV | Fifteenth | … | … |
SEC. 3. Figure 2. Procession of the Numerals:
| Number | Name | Sign |
| 1, One | “wa” | I |
| 2, Two | snw, “senu” | II |
| 3, Three | khmt, “khemet” | III |
| 4, Four | fdw, “fedu” | IIII |
| 5, Five | diw, “diou” | IIIII |
| 6, Six | srsw, “seresu” or sisw, “sisu” | IIIIII |
| 7, Seven | sfkh, “sefekh” | IIIIIII |
| 8, Eight | khmn, “khemen” | IIIIIIII |
| 9, Nine | psdj, “pesedj” | IIIIIIIII |
| 10, Ten | mdj, “medj” | n |
| 20, twenty | djbaty, “djebaaty” | nn |
| 30, thirty | maba | nnn |
| 40, fourty | hem | nnnn |
| 50, fifty | diyw, “daiyu” | nnnnn |
| 60, sixty | sr, “ser”, or “si” | nnnnnn |
| 70, seventy | sfkhyw, “sefekhyu” | nnnnnnn |
| 80, eighty | khmnyw, “khemenyu” | nnnnnnnn |
| 90, ninety | psdjyw, “pesedjiyu” | nnnnnnnnn |
| 100, one hundred | sht, “shet” | @ [a swirl] |
| 1 000, one thousand | “kha” | land-water flower |
| 10 000, ten thousand | djba, “djeba” | finger |
| 100 000, one hundred thousand | hfn, “hefen” | tadpole |
| 1 000 000, one million | hh, “heh” | a god with ka arms |
1 …we have demonstrated with a substantial body of evidence that the pattern of stars that is “frozen” on the ground at Giza in the form of the three pyramids and the Sphinx represents the disposition of the constellations of Orion and Leo as they looked at the moment of sunrise on the spring equinox during the astronomical “Age of Leo” (i.e., the epoch in which the Sun was “housed” by Leo on the spring equinox.) Like all precessional ages this was a 2,160-year period. It is generally calculated to have fallen between the Gregorian calendar dates of 10,970 and 8810 BC.
Hancock, Graham; Bauval, Robert; Grigsby, John (1998). The Mars Mystery: A Warning from History that Could Save Life on Earth. Penguin. p. 189.
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Sapientia No. 4
POLICY BUREAU SAPIENTIAL DOCUMENT NO. 4 – AUG. 14, 2020
A BILL
To establish the order of procession of divine faculties of nature.
Djed-i.nk re ([It is] Said Regarding) Netjeru, What first was, and what from thence proceeded? It is a great cycle.
2. What first was in the beginning was the formless, void, and deep darkness of water. Who then is it? Is is Nun. Nun having being, What then is it? It is Khemeneiu Netjeru, the Ogdoad of the [eight] Gods. Djed.iu.k sem Khemennu [Saith the ministers who are at Hermopolis], these eight who are in Khemennu are Nun and Nunet, the Waves of the water, Huh and Huhet, the Infinity of the water, Kuk and Kuket, the Darkness of the water, and Amun and Amunet, the Hiddenness of the water. These eight, being Khemenniu, are in Nun.
3. And the Spirit of God moved upon the waters of Nun. What was it, that the Spirit was so moved? It was Khepera rolling the Spirit of God out of the waters of Nun. Who then is it? It is Amun, the hidden, unknown and self-conceived God, being the first to move, and thus be moved, like unto whom there is none other. Djed.iu.k sem Waset [Saith the ministers who are at Thebes], It is Amun who is the Great God, Netjer Aah, Almighty God, Netjer Sekher, whose face and whose name is concealed, imn; Kheper Djesef, who is self-created from that which preceded, who is greater than that which preceded, who is progenitor all that proceeds.
4. And Amun was manifest in one body as Atum, who was raised upon on the benben or the high land raised out of the waters of Nun. Djed.iu.k sem Ianu [Saith the ministers who are at Heliopolis], Atum spat Shu and sneezed Tefnut, who begot heavenly Nut and earthen Geb, who begot in the flesh Wasir and Waset, and Sutekh and Nebethet; thus did this one beget eight. These eight and one gods being in their train; what then is it? It is Pautiu Netjeru, the Ennead of the [nine] Gods. Who was it that formed their bodies’ flesh? It was Khnum upon his potters wheel. Otherwise it is said:
5. Djed.iu.k sem Men Nefer em Het Ka Ptah [Saith the ministers who are at Memphis in the House of the Ka of Ptah], Who is it there upon the Ka mound? Who is it there upon the Ta of Atum? It is Ptah. Ptah the Great Craftsman and Noble Fashioner who gave form to the Ogdoad and Ennead when the desires which were developed in his heart were spoken from his mouth, Re. Who then was it that spoke the names of these Great Gods? It is Djehudi, Scribe of the Gods, Creator of Medu Netjer and all the Arts and Sciences. Ma’at is with him.
6. Heru be with them all. Heru who is born from the womb of Waset, Heru who liveth in Hathor and is established in Sekhmet, who goeth forth each day from the Duat triumphant in victory over the serpent Apep, who slayeth Sutekh who dismembered his father Wasar. Heru is triumphant in the name of Humanity. Let the Blessed go to the West in the train of Wasir Khentiamenti in Ma’at Hotep Anhk Wujab Seneb. Let Heru be vindicated King like his father Wasar before him — Truth, Peace, Life, Health and Prosperity be upon Him. Who then is it? It is Ra Heru-khuti, in his raising on the Eastern Horizon. He goeth forth over the sky in his day boat and saileth each night into Duat to defeat Apep and unite with Wasar. May His body corporate and politic in the people of this Beloved Land and the Blessed Ahku in the Western Horizon be established forever and ever. Amen.
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Sapientia No. 2
POLICY BUREAU SAPIENTIAL DOCUMENT NO. 002 – JULY 24, 2020
A BILL
To establish the historical continuity of light and liberty among colored people.
Be it adjudged by the Policy Bureau of the People’s Body Politic, That Freimaurerei, or free masonry, is the practice of design-build construction in earth, wood, and stone by a body politic of free and willing laborers. The first stone masons were led by the state vizier (high chancellor), the Overseer of the Work of Ra at Awnu (Heliopolis), Imhotep (He Comes In Peace), at the building of the Mer (pyramid) of Nesutbity (King) Djoser at Saqqarah in 2670-2650 B.C. (3rd Dynasty). These civil servants were employed in the work of the state (per ah).
SEC. 2. The term “mer”, represented by a triangle or pyramid-shaped metu neter, signifies the place of light and love, or, physically, a place where energy coagulates into a “spiritual fire”. It is said that the ancient builders of earth and stone mounds, or “meru”, were themselves called “mer” or “maur”, from whence the national epithet “Ta-meri”, land of love and light.
SEC. 3. It is known that the people of this black fertile land (Kemet), which is upon the Flesh of the Ka of Ra (Afu Ra Ka), came up from Napata (Nubia) which is in the place of the origin of Hapi (the Nile River). On the annual inundation of Hapi, the river fertilizes the soil of the black land to bring forth an abundant harvest, a tenth of which is offered to the Netjeru (Nature) in thanksgiving of the harvest cycle. The people came up from the “South”, which is the North insofar as the origin of the waters of creation, from whence issued the Netjeru, from whence issued humanity, on the Unification of the 36 nomes of the North and South at the First Dynasty under Nesutbity Menes (Narmer) circa 3150 B.C..
SEC. 4. Upon the destruction of Ta-meri, also known as Kemet, in 330 B.C., whence Alexander, Aristotle, and the Macedonian-Greek Imperium began the rape and pillage of the land and culture which would be “Egypt”, the nobility of Nubian-descendant natives migrated to the West of Africa, then sailed aloft to the Far West, also known as Al’Maghreb Al’Aqsa, to Al’Morocco (or Al’Mecca, or Olmexica) or Al’Merika, meaning “the land of the Ka of Meri” — America.
SEC. 5. It is known that between Nubia and America the Noble Meri, or Mauri, settled and peopled Ethiopia, Canaan (Palestine and Phoenicia), India, Australia, Eurasia; Tartary, Mongolia, Manchuria, Brittany Ireland Scotland Normandy Germany and Iberia. The Mauri begot people throughout these lands.
SEC. 6. There were, also, pale-skinned cave people who had lived in these lands according to strange custom, and, due to their isolation from the climate of “love”, regressed genetically from the dominant humanity. Thus when the dominant Meri contacted them again, they were wont for Maurish learning. Therefore, again, out of “love”, the Mari learned the northern pupils in institutions which came to be known as schools and lodges.
SEC. 7. The schools graduated nobler pale-skin people, who became a nobility unto themselves, and assumed a divine right of kingship like unto the ancient Pharaonic model propounded by the Mauri. Of the noble Mauri there was a class of very stable and established masters known as Djedi, from which root, “djed”, cometh the sign of the column. Yet others were a high priestly class called the Djyahudists, or Priests of Djahudi, from which cometh the appellation of that nation who all bare witness to the Lord, Yahudi. The students of these teachers, naturally, assumed their names.
SEC. 8. It is said that, since the beginning of these pale-skinned people, they were predisposed to war against the dominant humanity by their disposition of father Yaqob, or Jacob, also known as James, a brother of original humanity, who went astray for wont of power sometime before the Unification of the North and South. Yaqob progenated a league of nations and sent these children to the north where they incubated their bickering isolationist tendencies and recessive genetics for millennia, until they were sufficiently pathological enough to begin their assault on humanity in the first Intermediary Period of Kemet, thus beginning the World War which has not waned to this day.
SEC. 9. The warring and isolationist disposition of these pale northerners caused them to, over time, exploit the knowledge passed to them by the Mauri in order to — again — conquer the Mauri and rape their land, bodies, and culture, as was and is the trend of patriarchal hunter-gathering-herding societies of the European type. (Such a philosophy is summarized in the Judaic impetus for “dominion.” This is in contrast to the Moro-Kemetic philosophy of the union of opposing forces, or “smai-tawi.”) The wisdom got from the sack of the Greek and, later, Roman colonization of Kemet was largely lost at the fall of that Empire when the Arab/Ottomans predominated over the Holy Land, thus entering Europe into the “Dark Ages” until traveling Mauri make intellectual contact with them. These pale-skins then emerge from these “Dark Ages” with a newfound knowledge and sense of superiority.
SEC. 10. Ferdinand and Isabela claim to successfully expel the Mauri from Europe in 1492, thus symbolically beginning the great offense against the Maurish lands, peoples, and cultures from the East (Asia and Africa) to the West (the Americas). This sustained offense is called the Maafa. The Maafa was carried out by and through the kidnapping, bonding, and trade of Mauri and the exploitation of their natural resources in both Africa and the Americas (because these are the two major continents to which Mauri are the native and autochthonous populations).
SEC. 11. In the course of this war waged by Yaqob and his pale skinned minions, it was imperative to dispossessed the Mauri of their nobility in order to reduce them to chattel material for trade. This was done by the invention of the Aryan Model of Hellenophily by Karl Otfried Muller at the University of Gottingen in Germany in the 1820s. In contrast to the Ancient Model, which logically asserted that the Greek culture arose as a result of colonization (c. 1500 B.C.) by Egyptians and Phoenicians who had civilized the native inhabitants, the Aryan Model proposed, with baseless audacity, that there was not any continuity between “Egypt” and “Greece”.
SEC. 12. This basic assertion severs the lineage all colored people claim to the development of Greek philosophy and thought, which itself forms the sole foundation of Western European academic supremacy. Without the outpouring of essentially Ancient African thought into the Cradel of Western Civilization, the pale people can assert that all the colored people of the world new ignorant as monkeys and apt to be slaved.
SEC. 13. Whereas the Germans, in all their sophistication, (in addition to stealing and recapitulating ancient smai-tawian philosophy into Greek, Kantian, Hegelian and Marxist Dialectic) were the scholastic ruffians to deal the deathblow to King Kham-ur Ausar, Hiram Abiff, it is in the German language that we may perceive the linkage between the people whom the sun loved (Mauri, copper-colored people) and the ancient mound-builders of the world: a free people … a working people … a self-made people: A Maurerischen People.
SEC. 14. It behooves all colored people to study the philosophy which has served as the foundation of such essentially scholastic and ethical societies as the Freemasons, Oddfellows, and Rosicruicians, keeping in mind the perversity of their legion, because it was our Maurerische ancestors who first propounded it.
SEC. 15. In conclusion, true liberty is the freedom to roam and feely engage one’s body in labor in exchange for gainful wages. Let all those having competence and ability to do work come in and go out of the state house (per ah) in performance thereof according to all of the forms of their desire; for Love is the Law, Love under Will, to do Ma’at on Earth, as it is in Heaven. Amen.
DataHorse 