TEHUTI/online
The Practice of Metaphysics in the Afrikan-American Community ©2002 Atiba King
Spiritual organizations are a potent force in all aspects of African-American culture. They hold positions of power in Black communities throughout the United States of America. Black preachers, their assistants and supporters have been at the helm of the civil rights movement, the struggle for jobs and education, in addition to providing much needed counsel on spiritual matters for the over one hundred years. African-American scholars and businesspeople were also in the forefront developing strategies and financial support for those on the front lines. However, the support of the Black church was crucial in every aspect. The church was the meeting place and sanctuary for African-American protestors, the bearer of messages to the Black community at large, and the conduit for communication with the leaders of White society. A debt is owed to traditional African-American spiritual organizations for all their many good deeds.
A percentage of African-Americans actively participate in the study of spiritual knowledge and practices that goes past the parameters observed by traditional churches of the three major religious organizations in America (Christianity, Islam, and Judaism). This minority within the African-American community studies a wide range of belief systems that can be grouped under the general category of Metaphysics. This paper examines the practical and spiritual foundation of the use of metaphysical practices in the Black community of a large city in the Midwestern United States. Metaphysics refers to those thoughts and actions of people who interact with transcendental phenomena that are beyond all that is physical and material. Students of metaphysics delve deeply into spiritual issues attempting to understand the essence of all life. This goal has given the label of supernatural, esoteric or even occult to the field of metaphysics. Each term has been interpreted negatively by some churches and academics but they are really quite benign. Supernatural means to exist outside the normal, occult means "hidden," and esoteric means "secret." Phenomenology posits that social order is organized around the knowledge of reality that is shared and accepted by the majority of its members. This knowledge of reality has definitions based on conventions agreed to by the majority. Conventions and majority opinions are flexible and constantly changing. Much of what we believe to be true is based on our five senses. Our five senses and feelings mediate our direct experiences and our ability to learn new knowledge. On those occasions when things become known that are unknowable to the five senses and the opinion of the majority of people has not created a convention to reveal its meaning something metaphysical has taken place. This metaphysical event can be sociologically interpreted as a breakdown of modernity or an escape from the strains imposed by the complexity of the social order, or flights of irrationality. These are classic reasons given for sociological research and theorizing. The study of metaphysics deserves to be examined from a sociological perspective by more people with tolerance and understanding of the normality of the motivations of the participants.
It is interesting that all three major religions formally minimize metaphysics. The historical record gives evidence that the originators of each religion delved deeply into matters of spirituality bordering if not totally involved in the supernatural. Moses was learned in all the ways of the priests and magicians of Egypt (The Bible). Jesus was a member of a sect of Hebrews known as the Essenes who were well trained in the arts of divination (I.B.S.: 1981 and Baigent & Leigh: 1991). Muhammad repeatedly went to the cave of Hira for meditation and fasting for long periods at a time until he could communicate with angels (Haykal: 1993 and the Quran). These are the acts of people doing metaphysical works. A more tolerant effort by the three major religions to understand the field of metaphysics may help Christianity, Judaism, and Islam guide their followers to walk in the path of their originators.
It is difficult to tell anyone other than the closest of family and friends that you believe or are learning an aspect of the metaphysical arts. It has been my personal experience that people will first appear to be surprised, look deep into your eyes as if you may be losing your mind, then ask you a series of questions challenging the foundation of your professed belief. The lack of understanding and support from those you care about is reason to be quiet about your appetite for metaphysical levels of knowledge. No one wants to do something that will possibly alienate themselves from their family and friends. This is especially true when there is the potential of being attacked for your pursuit of wisdom and knowledge. However, the lack of public acknowledgement has not prevented metaphysical, esoteric, and spiritual beliefs from becoming (or remaining) a strong undercurrent in the social life of Black Americans.
Societal practices considered to be out of the ordinary are often labeled deviant. Deviant practices in the form of criminality, aberrant sexual behavior, various mental deficiencies and more are a continuous source of study for sociologists. Metaphysical and spiritual practices not openly condoned by the orthodox religious establishment are often given the pejorative label of "occult". This effectively places them in the class of deviant behavior with criminality and other examples of so-called deviancy. The study of deviant behavior is a legitimate area for sociological research. Some areas of metaphysics are studied in relation to how it informs and compares with the techniques and diagnoses of psychologists and other mental health care professionals. Rarely are the studies conducted from an insider’s perspective. Using interviews, participant observation, and the recording of public meetings I have used my insiders position as a long-term member of the metaphysical community to gather data on African-Americans as they learn and practice the hidden knowledge of our ancestors.
Reports of life in current day African villages and pre-western societies all over the world give evidence of the common belief and use of metaphysical practices by people (Crosley: 2000; Some’; 1993; Clark: 2000; Ricard and Thuan: 2001). The tortures and degradations heaped on those Africans who were brought to the Americas to work as slaves was designed in part to break the spiritual, social, and cultural connections with their culture and each other. To avoid being put to death those who retained the metaphysical wisdom of their culture learned to keep quiet. The knowledge went underground and still survives today. At the most elementary level many Black people in America either have or know of someone’s Grandma who for years hit the numbers by interpreting her own dreams. Some grandmothers used to ask the little kids what they dreamed about, interpret that as a number and play it with the numbers man. No one thought it was evil, satanic, or occult. You never realized that Granny was divining dreams in the same manner as Daniel in the Bible either. The most popular Black preachers in Christian churches are skilled orators whose use of the tone, volume, and rhythm of their voice during speaking engagements is as captivatingly hypnotic as a Voudon priest. This highly emotional style of spiritual presentation is encouraged in the Black community. The Black community encourages the uplifting release of emotions in all public presentations. Some Black scholars report that this is a source of power for African-Americans (Hemmit: 1998; Some’: 1999). When African-American preachers of traditional christian churches tell their congregations to meditate on the Word of God in the Holy Bible and to speak in tongues this is accepted as a form of spiritual communication with God. However, these same church leaders may reject meditation when it is promoted by Yoga practitioners and Transcendental Meditation adherents as condoning possession by spirits and demons. The practice and results are the same in both instances. It may help the African-American churches to gain more members if they embraced spirituality in all its manifestations.
Researchers and scholars regularly examine the effectiveness of African-American spiritual organizations in many aspects. The role of the Black church in African-American socialization practices (W.L. Haight: 2002), the ability of the church to reduce violent behavior among inner-city youths (E.A. Walker: 2000), Religion and African-American political life (J.S. Mattis: 2001) are just a few of the studies conducted. Currently there appears to be a void in the scholarly literature regarding the use of metaphysical practices by African-Americans. The actual reason for this omission is unknown to me however I feel it must be purposeful. Some scholars believe that the knowledge and wisdom contained in the information we call metaphysical or esoteric is an important part of everyday life. According to Edward Tiryakian (1974):
"A comprehensive investigation of the esoteric tradition can, we believe, shed much light on major sources of ideational change in the structure of Western society, changes at the core of collective representations of physical and social reality."
I believe, with Tiryakian, that it is possible to "shed much light" on Western or European society through the study of esoteric traditions even though this society, as a whole, has never officially embraced metaphysics or esoteric thought.
The key to using any form of knowledge is to develop an understanding of its capabilities. This is true all areas of life but especially true in the field of metaphysics. As an example astrology has many detractors. This I believe may be due to the way it is presented to the public. The number one criticism of the field of astrology is its vagueness. The articles in popular newspapers and magazines are written using such general terminology that any astrological chart can fit anybody. The average astrologer and astrology book will do a chart on a famous person who has died and offer it as proof of the efficacy of astrology. This type of chart has been greeted with the skepticism by many critics and rightfully so. M.W. Curless (1999) did a study of the psychologist C.G. Jung’s life work following the guidelines of Hermetic Astrology. Jung’s works are so well documented that Curless’ grouping of particular astrological factors to approximate the archetypes delineated by Jung will not convince the critics of astrology that the study has validity. Astrology has more credibility with skeptics when the individual doing the chart (or work) does not know the person being analyzed personally. If someone gave Curless the pertinent data to create a natal chart for C.G. Jung and only told him whose data it was after doing the analysis the most dogmatic of critics may be a little impressed. As it stands now even if the conclusions in Curless’ dissertation are flawless the critics still have cause to disbelieve.
There are several scholarly studies on the use of meditation and astrology to reduce stress and promote a positive environment in your life. C.D. Janssen (1999) speaks of the spiritual and psychological alienation felt by everyone due to our over-reliance on the scientific and technological worldview. In Janssen’s words:
"The current technological emphasis has created an ecological crisis that threatens all life on the planet."
Prior to the domination of the world’s civilizations by the nations of Europe technology did not play a dominant role in the lives of people. It was a tool that everyone used in conjunction with natural methods. Janssen’s thesis proposes that we combine Jungian psychology and astrology to re-integrate mankind with our spiritual nature. The end result of using Janssen’s proposed new counseling tool of Astropsychology would allow the wisdom of our ancestors to inform and support the lifestyle and position of psychologist’s in particular and Western society in general. I agree that it would be a great tool for psychologists. The beautiful thing about the study of knowledge on the metaphysical level is the ease with which it is learned and assimilated. If it can improve the psychoanalytic judgements of doctors it can also help the average person understand themselves and others. The proper study and interpretation of astrology may offer insight into the many non-sensible things African-Americans say and do to each other. An understanding of astrological principles could help reduce the general level of stress and contention felt by everyone in the Black community.
K. Altman (2001) did a dissertation on the benefits of meditation and yoga. Yoga practitioners have told us for years that yoga and meditating is good for everyone. People who practice Yoga usually have much anecdotal evidence that is minimized due to the lack of scientific documentation. The Altman study was conducted in a hospital setting with cancer patients under controlled circumstances. This allowed a more scientific rigor to be applied in measuring the results of tests. Minimum results obtained in her study documented the reduction of the patients’ heart rates and blood pressure. The dissertation done by J. Chang (2001) on the use of meditation by musicians experiencing music performance anxiety came to similar conclusions. In addition to the scientific tests Chang ran ANOVA tests that indicated a significant reduction in the musician’s heart rate and blood pressure with the use of meditation. One of the leading causes of death and illness among Black people in America is high blood pressure. The reduction in blood pressure using natural methods as indicated by these two studies suggests that efforts to help Black people overcome this problem may benefit greatly from the inclusion of meditative techniques. There are also financial benefits our elderly can receive by eliminating some of the many medicines they take for high blood pressure and the related side effects from the medicine itself.
The scholars mentioned so far, and others whose work I will reference, are doing a lot of good work. Evidence is constantly being revealed that suggests people all over the world use some form of metaphysical knowledge. Studies have been done on the cultures of China (Kushi: 1987), the Polynesian Islands (Long: 1988), India (Ram Dass: 1971), Africa (Mutwa: 1996; Donkor: 1997; Griaule & Dieterlen: 1986) and the Caribbean (Davis: 1985, & Deren: 1970). African-Americans share many cultural and spiritual connections with the non-European people of the world. It is a struggle for Afrikans in America to re-discover their connecting roots to the world community. The legacy of 2,500 years of the theft and pillaging of the people and culture of the entire world is an ongoing holocaust of immeasurable proportions. The destruction of libraries and temples throughout Egypt, Afrika, India, and the Americas by invading Indo-European tribes created a knowledge gap that may never be filled (Chandler: 1998; Rashidi: 2000). As Mark, an African-American doctor of Chinese medicine (Chi Kung), from Illinois told me:
‘It has been very difficult to find the knowledge of Africa and Egypt due to the destruction of the most advanced aspects of their civilizations and the physical evidence of their cultures. As a student of the martial arts it was easier for me to find and use the knowledge of the people of China. Chinese civilization has flourished in an unbroken line for thousands of years. The most surprising thing I learned in all my studies was that according to the most ancient Chinese texts the people who originally brought the knowledge of all natural healing and the martial arts to the Asian continent were Black men from Africa and Egypt. This wisdom has been filtered through Asian terminology but I’m still studying African wisdom.’
Mark’s experience is not unique among African-Americans seeking the hidden wisdom of the ancient Black societies. Black people often have to go to those non-Africans our ancestors taught to learn the details of their ancestors culture (Vishnu: 1999). One reason for the lack of discussion about African-Americans’ being interested in metaphysics is Western culture’s hegemony (M.D. Williams: 1993). It is also the manipulation of the interpretation of events to create a desired collective memory (A. King: 2001). In this case people are led to believe African-Americans have nothing to do with metaphysical aspects of knowledge. This situation will continue until someone makes the conscious effort to embrace and publicize the efforts of African-Americans in the metaphysical field.
For the past five years I have videotaped lectures and conducted audiotape interviews with over forty African-American scholar/researchers who are involved with metaphysical practices on varying levels. In the absence of empirical studies of African-American metaphysical practitioners in mainstream research journals these interviews, seminars, lectures, and study groups supplemented by books from these same authors will provide the source for information on Black participation in the field of metaphysics. I will draw a relational correspondence between the studies done by Eurocentric scholars and both the actual and potential usefulness of esoteric wisdom by Black people in America.
My personal worldview is directed by a lifelong self-identification as an African living in America. I love African people from every country in the world. A full understanding of the motivations and ideologies that inform the lives of people of African descent is my full time quest. My mind and soul have an African centered perspective. This paper reflects that orientation. The double consciousness dichotomy popularized by W.E.B. DuBois is not an issue for me personally or professionally. The manner in which participant observation, interviews, written documents and scholarly reflections will be used to "…explore the normality of Afro-Americans…" places my methodology in the second historical tradition of African-American scholarship as outlined by J.H. Stanfield (1998). The intent is to give voice to a segment of the Black community that has been a pillar of love and strength for their families and friends.
The people who allowed me to interview them and to observe them at work or play are my partners in this enterprise. I cannot view them from a dispassionately rational objectivist angle. Since 1998 I have promoted seminars, lectures, and wholistic health fairs featuring African-American scholars. A relationship has developed between 95% of the scholars and myself that stops me from categorizing them as informants or respondents. We are not separate from one another. There will be no intentionally reductionist attempt to use a "Western logic of inquiry to convert the knowable to the measurable."(Ibid.) The characteristically cyclic nature of African people and their society is not understandable when viewed through European evolutionary or linear psychological constructs (ibid.). This is not to suggest that African centered perspectives have greater value than Eurocentric perspectives. It is an acknowledgement of the differences in our essential being. It is to say that my partners in this study all live their lives from within an African centered paradigm. The use of Eurocentric methodologies and concepts will not be as revealing as allowing their ideas to be analyzed in an African centered voice. The interpretations and observations provided by me are the mortar that binds the information together. My partners will be given as much voice as possible while their statements, observations, and life experiences are cross-referenced with the data from journals and dissertations.
My belief in the socially constructed origin of reality places this study squarely in the symbolic interactionist school of qualitative research. Some aspects of phenomenology and ethnomethodology will also be utilized. It is difficult for me to totally embrace the theoretical traditions of European scholars in this study. The founders and scholars of the European social science tradition are truly giants in the field. The theories developed by these scholars are centered in dichotomous relationships that are less meaningful when integrated in a wholistic manner. Dichotomous/value based ideas are a self-limiting factor in any metaphysical analysis due to the devaluing of spiritual influences and an over-reliance on the mental interpretation of physical perceptions by the five senses. (The limitations of the five senses will be outlined later in this paper.) An investigation of the actor’s self-view of "internal ideas, feelings, and motives" is a hallmark of phenomenology. African centered cultural systems include unseen spiritual forces of the ancestors, nature, and God. Eurocentric theoretical constructs reject the validity of these unseen forces so are therefore unable to fully explain African centered culture as it functions for African-Americans.
The basic concepts expressed in "The Looking Glass Self" by Charles Horton Cooley offers insights into the internal psychological processes of people as they interact with those around them. Cooley rejected associating his theories with spiritual based metaphysical concepts (Cooley: 1964). His theories should not be used to illuminate subjects at cross-purposes to his beliefs. In "the Self, the I, and the Me" by G.H. Mead it is offered that a person’s concept of the Self develops the characteristic that it is an object to itself. He proposes that this is a social structure that arises from repeated social experiences. The words and ideas of philosophers is not the subject of this paper.
Consider the possibility that some people are able to utilize the sensory organs of their body and mind in ways that are different from what is conventionally agreed to be normal by the majority. The importance that we all give to the interactions of daily life are dependent on how we understand the interactions. As W.I. Thomas put it, "If men define situations as real they are real in their consequences." A brief explanation of the scientific/mechanical process of our sense of sight may help illuminate the fragility of our perceptions.
When we use our eyes, light clusters called photons travel from objects to our eyes. These photons are refracted and pass through the eye lens to the retina at the back of the eye. Our retina turns the photons into bioelectrical signals that are transmitted via neurons to the center of vision at the back of the brain. The act of seeing takes place inside this area of the brain. Our brain informs us that it sees something outside of the body. It is actually only interpreting the bioelectrical signals transmitted from the retina. Our skull completely seals the brain in absolute darkness. It is never possible for the brain to come in contact with light of any frequency. If the neurons that carry sight photons to the brain are interrupted we can no longer see. Every visual perception disappears and we are blind. The visual world that we all conventionally agreed upon is still there but it does not register in our brain. It does not exist for us. All of our five senses operate in this manner. Our brains never confront the original object existing outside of our bodies. Only bioelectric duplicates that are created within the brain itself (Yahya: 2000). We know people can live full and productive lives without the use of one or more of their sensory organs. We know that people can, with the proper training, enhance the sensitivity and strength of their sensory organs. Wine tasters have very sensitive taste buds, blind people compensate for the loss of sight with enhanced touch and hearing, and some martial arts masters can discern the subtle change in the air when a person raises their arms. These people operate outside the conventions of normality with acceptance. The question of how far beyond the parameters of normality can the five senses operate has yet to be answered. I wonder why the senses of the mind and body are limited to five? A nice, scientific euphemism use to refer to people using abilities outside of the five senses is the phrase ‘altered states of consciousness.’
The field of psychology conducts investigations into the use of ‘altered states of consciousness’ to help people understand their internal motivations (D. Inge: 1976). Standard techniques of meditation and hypnosis are used to induce mental imagery that is analyzed using concepts pioneered by Sigmund Freud and Carl Jung among others. The Stanford Hypnotic Susceptibility Scale, the Harvard Group Scale of Hypnotic Susceptibility, and the Eyesenck Personality Inventory Scale are three psychophysiological measures often used to verify the normality of the altered state experiences. It is possible for people with well-developed sensory receptors, called psychic readers and spiritualists) to help themselves and others resolve issues they cannot explain (J. Piedilato: 1999). Most readers view themselves as helping their clients. The clients feel they are receiving help in the form of advice on possible outcomes that are obtained from supernatural sources (E. Botwe: 2000). Two studies that examined the interaction strategies of reader and client relationships used ethnomethodology and conversational analysis to reveal the verbal sequences engaged in by reader and client to arrive at a meaningful interpretation F. Jones: 1981, R. Wooffitt: 2000). Both of these studies were sociological in nature with a focus on the verbal techniques and social organization of the exchanges between the two participants. Both studies uncovered probing statements by readers designed to test reactions from clients to see if they were on the right track before making predictions. The nature of the response by the clients was normal for communication between people but I find the use of these techniques to be an indication of readers with weak divination skills. It is my policy to make as few comments as possible during a reading to test the skill of the reader. The first of my partners in this paper has exceptional skills.
One of the practitioners I interviewed is Hatshepsut. It was told to her by her relatives that she was born with a veil over her face. This indicates that she had the powers of foresight. Her mother, grandmother, and great-grandmother all had the gift of psychic ability or foresight. Hatshepsut learned how to understand and use her powers at her grandmother’s knee. She was the only one out of the five children in her family to fully develop her gifts. She added to her natural talent through extra training in reading Tarot cards, bones used in by the Yoruba, and studying with herbalists in America, the Caribbean, and Africa. She now makes a good living traveling the world helping people to heal themselves by giving readings and conducting seminars on the art of herbal remedies. I have gone to her for several readings in the past. She always impresses me with the way her skill at reading the cards have combined with her foresight and Yoruba wisdom to enhance the accuracy of her perceptions. Her accuracy in divining personal events and situations of my life, present and past, are approximately 98% correct. This helps to validate her predictions for my future.
When she conducts a reading she enters into a relaxed, meditative state to communicate with the spirits of the Yoruba system. Although her voice alternates between a high pitched tone when the spirits speak and her normal voice during the readings she never gets theatrical as if she is possessed. Hatshepsut will simply say, "The spirit says…" this is the moment her voice changes. It is similar to the way any good storyteller will imitate the subject of a story.
People who study and teach various non-western or pre-Christian spiritual beliefs are often comfortable using the term ‘pagan’ to describe their beliefs. This is a general term for many different beliefs that holds negative connotations in the minds of most people. It actually means "of the people" (Hemmit: 1998) and can be used interchangeably with metaphysics. (Metaphysics is a more scholarly sounding word than pagan is.) Throughout the year but especially in the summer months pagan festivals are held to celebrate ancient holidays (holy days) and provide opportunities for practitioners to share knowledge and commune with kindred spirits on a wide variety of subjects (S. Pike: 1998). Workshops and private explorations in astrology, African drumming, Celtic witchcraft, Native American Shamanism, and Voudon (usually spelled voodoo) spirituality are held for the benefit of festival attendees. Astrology is a very popular subject at these festivals. As previously mentioned newspaper horoscopes (astrology charts) are too general to be believed but astrological charts have a lot of veracity when properly calculated and analyzed (C. Coleman: 1991 and J. Paff-Santoro: 1984). It is not widely taught in our current day history classes and books but Astrology was very influential among the educated in England until the middle of the seventeenth century (P. Wright: 1983). As science and the church re-oriented themselves to a rationalist, Cartesian perspective astrology gradually fell out of favor, publicly, with the educated and the upper class. There are some who doubt that astrology can predict precise personality variations between individuals (M. Startup: 1984). There are indications of correspondences between the psychological theory of life cycles and humanistic astrology (J. Paff-Santoro: 1998). Astrology is not an exact science on all levels due to the necessity to formulate your own study and interpret the results. The design and analysis stages are separate areas of skill that often defies universal standardization of the type claimed by some present day scientists.
A second practitioner, Anpu, has made an intensely dedicated study of several different areas of ‘pagan’ or metaphysical knowledge. Astrology, Voudon, and Ancient Egyptian spirituality are his specialties but he adds wisdom from all sources. His studies are governed by Verse 11 of the Forty-two Principles of MAAT, the Ancient Egyptian spiritual essence (or goddess) of righteousness, truth, balance, and ethical behavior (Karenga: 1994) which states, "I have not turned my back on the truth" (Faulkner: 1972 and 1994). Fifteen years ago Anpu was a shoe designer with a degree in fashion design. He had always studied history from an African centered perspective as a personal project to maintain his sense of self worth and pride. He led the regular life of a African-American college graduate in the south who was born into a middle class family of educators and college graduates going back to the early 1900’s. He put an investment deal together with a group of East Coast investors to have his own line of shoes. Contracts were being negotiated with major department store chains in Spain, England, and America when he was driven by an insatiable intellectual and spiritual curiosity to study metaphysical aspects of historical knowledge. This facilitated a major paradigm shift in his personal mental and spiritual values. He thanked his partners and investors, canceled all his business plans, and took a part-time job in a fast food restaurant to provide the minimum necessities. In his own words he, "Died to the world and became an occult scholar."
Anpu began reading books and studying with African-American scholars in the fields of history, metaphysics, and occult knowledge. Now he is an adept, or expert, in many spells and rituals from a variety of esoteric disciplines and travels across the United States giving lectures that may last from three to eight hours. I’ve heard him speak for four hours straight without a break leaving the audience tired but disappointed when he stopped. He attributes the ability to speak so long, with focus, and maintain his high energy level to the spirits that help and guide him. In the most popular segment of his presentations the audience learns how to perform rituals to affect certain results. He has given spells to bind people so they cannot harm you, to attract a lover, heal disease, influence the weather, and many more areas. He receives a lot of positive feedback concerning his spells from the audience. I have tried them with consistently positive results. The only spells that do not bring definite results for me are those formulated to bring money.
In the western world both metaphysics and mystical experiences are usually examined as religious experiences or by philosophers (M. Morton: 1993 and S. Brainard: 1997). The field of parapsychology is doing some scientific work that will be discussed in the conclusion. The basic intent of parapsychology is to find ways to use machines to test and verify claims of spiritual occurrences. In eastern societies there is no dichotomy between the metaphysical and science. Research is being done in China and Japan measuring the body’s electrical field. In China this vibrating electrical field is called Chi. (Chi is the common spelling, in the west, for the Chinese term Qi because it is pronounced ‘chi’.) Chinese physicians consider chi the life force energy of our body. Chi Gong masters view chi as the bridge of consciousness between the mind and the body. Some people may reject the existence of human energy fields and the ability to alter the field of another person on the assumption that this would be outside the laws of physics. In spite of protestations to the contrary from the west EKG, EEG, and EMG machines have been used for decades by western doctors and scientists to measure the vibrating electrical field of the body. What is the source of this electrical charge? Helical molecules in the body, such as DNA, keratin, and collagen have piezoelectric qualities. His means that as they elongate and contract they produce voltages (Oschman: 1994, K. Pinta and D. Coffee: 1991). In 1963 researchers at Syracuse University reported the first measurement of the magnetic field of the heart. It is only one millionth the strength of the Earth’s magnetic field but is highly coherent with effects being felt throughout the body. In 1971 a superconducting magnetometer measured the magnetic field of the brain to be 100 times weaker than the heart (Cohen: 1972). In 1991 the magnetic filed between the hands of chi gong healers was measured to be 1000 times as strong as that of the heart (A. Seto, et al: 1992). If the heart regulates internal biological functions with its’ weak magnetic field it is feasible that the much stronger field from the hands may influence external biological functions. In 1993 it was verified that DNA is a biochemical structure that can produce magnetic signals (McCraty, et al: 1993). This is a mechanism healers may use to produce strong biomagnetic signals and by which patients mat receive such signals (Oschman: 1993, Del Guidice, et al: 1989). My next partner to be interviewed turned a potentially mind destroying incident into a life long pursuit of studying the mind and energy.
The third African-American practitioner, Barbara, was a good Christian and did not believe in that "mystical movie stuff". When she was around 12 or 13 years old she read some books by the Christian seer Edgar Cayce that taught her of the potential for metaphysical works but being a "good Christian" she never attempted to duplicate anything not considered normal. At one point in her life she was going through a divorce and moved back home from Lansing to Saginaw to be with her mother. Soon after moving back home it became obvious that there were negative entities in her mother’s house. Unexplainable poltergeist type phenomena began attacking her and her family. She hesitated to tell people about the attacks until she was walking through her house and something knocked her down so hard she busted her lip. After confiding to her closest friend of many years that her family was being physically assaulted by unseen entities her friend, who has psychic ability, went into a meditative state to examine the situation. The friend/reader told her to pray using certain Psalms from the Christian Bible, wash the house completely, and make a solution to spray all over the house where these entities were acting up. Even though she was full of doubt she followed the advice and the problems went away. Now that the events had ceased she told her mother what she did to stop them and her mother told her that the spirit had been entering her body every night for months. Her mother was too scared to say anything and did not know how to stop the sexual assaults. There were more psychic attacks later on her whole family that really drained them mentally and devastated them financially. A Christian minister of a Unity church gave her advice that put her on the correct path. She has continued to study the spiritual way from a metaphysical perspective using everything she learns to protect herself, her family, and friends from harm.
She has become very proficient in Reiki, an Asian technique of manipulating her Chi and the Chi of others to heal people of various illnesses. This is similar to the practices you read of in the Bible and see some traditional preachers do when they "lay hands" on people to cast out spirits. She also studies advanced meditation techniques that are grouped under the term hypnotherapy. Barbara can put others in a meditative state if they agree to allow it to happen. This is a skill she uses for therapeutic counseling to help people understand deeply hidden mental and spiritual issues in a manner similar to psychoanalysts. On a practical level she can help you lose weight, quit smoking, and more. Her studies in energy have led her to the art of Feng Shui. If you consider the possibility that everything has an energy field then it may be helpful to take the various energies of your physical environment (house, room, clothes, etc. as you go about your daily life. The colors of a room, items in a room, and the placement of the items in that room may all affect your personal energy and feelings. These are three areas Barbara utilizes to keep her and her total environment safe from harm and protected from spiritual and physical harm. She and her family all practice the art of metaphysical wisdom. They all get together and share new tips and techniques. Her studies have taken her to the core of Christianity and Buddhism.
All three of my African-American partners in this study have the support of their families in all of their endeavors. This is very important and not very common among metaphysical practitioners. Our families often do not understand due to their acceptance of the Western rational, scientific paradigm in their lives. Having the support of your family helps you immensely as you travel the difficult and sometimes lonely road of metaphysics.
There are admittedly a small percentage of metaphysical practitioners in the African-American community. Over the past ten years I have personally witnessed a growing awareness of other people like me doing this work. As individuals advance in the wisdom knowledge is being shared with their close friends and family members. This is indicative of African-Americans coming together and bonding in positive spiritual beliefs. When a bond is formed in love within the primary family unit it is the strongest bond of all. Consider the amount of "light" that would be shed on the culture created by Africans in America were we all to find our way back to the knowledge of our ancestors. It has only been the relatively short time period of one hundred forty to four hundred years since we have not publicly practiced the metaphysical traditions of their ancestors. We have not lost the knowledge. We took it underground to hide from our oppressors. The internal call to spirituality is coming from our ancestors. It is time to answer the call!
Home MDW NFR Family Cosmology Sacred Scrolls Razor's Edge Tehuti Products Scribes Corner Golden Silence Archive Ritual to the NTRW Links Making It Plain
Bibliography
I.B.S. (International Biogenic Society): 1981. Nelson, B.C. Canada
Baigent & Leigh, The Dead Sea Scrolls Deception: 1991. Summit Books N.Y.
Muhammad Haykal, The Life of Muhammad: 1993.American Trust Pub. Washington, D.C.
The Quran
The Bible
Reginald Crosley, Vodou Quantum Leap: 2000. Llewellyn Pub. St. Paul, Minn.
Malidoma Some’, Ritual: 1993. Penguin Group, NY.
Rosemary Clark, Sacred Traditions of Egypt: 2000. Llewellyn Pub. St.Paul, Minn.
Ricard & Thuan, The Quantum and the Lotus: 2001. Crown Pub. NY
Bobby Hemmit, Kemetic Dark Matter Quest: 1998. Video, Detroit, Mich
Malidoma Some’, Healing Wisdom of Africa: 1999. Putnam, Inc. NY
Wendy L. Haight, African-American Children at Church: 2002. Cambridge Univ. Press, NY
Elizabeth A. Walker, Diss.: Spiritual Support in Relation to Community Violence Exposure: 2000. Univ. of California LA
Edward Tiryakian, On the margin of the visible: 1974. J. Wiley & Sons, NY
Michael W. Curless, Diss. Archetypal Analysis of C.G. Jung: 1999. Pacifica Graduate Institute
Kamara Altman, Diss. A brief therapy model to reduce stress by practicing breathing exercises, etc.: 2001. Capella University.
Joanne Chang, Diss. Effect of meditation on music performance anxiety: 2001. Columbia University Teachers College
Michio Kushi, The Book of Macrobiotics: 1987. Japan Pub.
Max Freedom Long, Secret Behind the Miracles: 1988. DeVorss & Co, CA
Baba Ram Dass, Be Here Now: 1971. Lama Foundation, New Mexico
Credo Mutwa, Song of the Stars: 1996. Barrytown LTD.
Anthony Donkor, African Spirituality: 1997. African World Press, Trenton, NJ
M. Griaule & G. Dieterlen, The Pale Fox: 1986. Continuum Foundation, Arizona
Maya Deren, Divine Horsemen: 1970. Dell pub, NY
Wade Davis, Serpent and the Rainbow: 1985. Simon and Schuster, NY
Wayne Chandler, African Presence in Asia (video) 1998. Detroit, Mich.
Runoko Rashidi, African Presence in Early Asia (video) 2000 LA, California
Vishnu, Hindu Spirituality (video): 1999 Detroit, Mich.
Melvin D. Williams, Urban Ethnography: 1993. Race and ethnicity in research methods. Newbury Park, CA Sage Pub.
Anthony King, Violent Pasts: 2001. Sociological Review, Oxford, UK
John H. Stanfield, Chap. 10 in Landscape of Qualitative Research: 1998. Sage Pub. Thousand Oaks, CA
Charles H. Cooley, Chap. 5 of Human nature and the Social Order: 1964. NY
Harun Yahya, The Secret Beyond Matter (video): 2000. Istanbul, Turkey
Janet Pideilato, Diss, Iconography of the Transcendent: 1999 Saybrook Institute
Diann Inge, Diss. Visual tools and techniques for altering consciousness: 1976. California Institute of Integral Studies
Arthur Rosengarten, Diss. Accessing the Unconscious: 1985. California Institute of Integral studies.
Ekua Botwe, Contacting our ancestors (video): 1999. Detroit, Mich
Funmilayo Jones, Diss. Strategies and techniques used in occasion maintenance: 1981. Boston University Graduate school
Robin Wooffitt, Some properties of interactional organization of displays of paranormal cognition: 2000. Sociology Vol. 34. No.3
Bobby Hemmit, Chaos gateways of ancient KMT (video): 1998. Detroit. Mich
Sarah Pike, Diss. Magical Selves, Earthly Bodies: 1998. Indiana University
Cathy Coleman, Diss. Phenomenological study of astrological symbolism: 1991. California Institute of Integral Studies
Janice Paff-Santoro, Diss. Exploration of the correspondence and areas of synthesis between life cycle theory and astrology: 1984. Boston University
Peter Wright, Diss. Astrology in mid-17th century England: 1983. Univ of London
Maulana Karenga, Diss. Maat: The Moral Ideal in Egypt: 1994.
Raymond Faulkner, The Book of the Dead: 1972 & 1994. Chronicle Books San Francisco, CA
Michael Startup, Diss. Validity of Astrological theory applied to personality: 1984. University of London, Goldsmith College
Mary D. Morton, Diss. Possibility of Mind/Body Dualism: 1993. Vanderbilt Univ
F. Samuel Brainard, Diss. Reality and the Mystical Experience: 1997. Temple University
J. L. Oschman, Somatic Recall: 1994. Massage Therapy Journal, Lake Worth, FL
K. J. Pinta & D.S. Coffee, Cellular harmonic information transfer: 1991. Medical Hypotheses 34: 88-95
D. Cohen, Magnetoencephalography: 1972. Science 175: 664-666
- Seto et al, Detection of extraordinarily large bio-magnetic field from human hand: 1992. Acupuncture & Electro-Therapeutics Research Int. Journal 17: 75-94
R. McCraty et al, New electrophysiological correlates associated with intentional heart focus: 1993. Subtle Energies 4: 251-268
J.L. Oschman, Biophysical basis for acupuncture: 1993. Acupuncture Research, CAR, Boston
E.S. Del Guidice et al, Magnetic flux quantisation and Josephson behavior in living systems: 1989. Physica Scripta 40: 786-791
Home MDW NFR Family Cosmology Sacred Scrolls Razor's Edge Tehuti Products Scribes Corner Golden Silence Archive Ritual to the NTRW Links Making It Plain
INTRODUCTION TO AFRICAN CIVILIZATIONS
by JOHN G. JACKSON
This is a very good book. I recommend it as a must read for all students of Africa. It was written in 1970 and with the 20/20 hindsight afforded us thirty-one years later there are areas in which I would like to offer some constructive criticisms. In no way does anything said by me subtract from the scholarship and intellectual skills of Dr. Jackson. The critiques I have to make are with the utmost reluctance. They are made in the hope that you will have a more complete understanding of Dr. Jackson’s work. No disrespect is intended or implied. Dr. Jackson was so thorough that his bibliography is more detailed than some books. It is recommended that you take the time to check out some of his source material.
Chapter Seven has been a most difficult chapter for me to read. Throughout the chapter Dr. Jackson speaks of the wealth of Africa. In almost every instance he describes the wealth as being transported and traded by people not of Africa. After reading in the previous chapters of West African monarchs sending fleets to the lands later known as the Americas it is illogical to consider other Africans as unknowledgeable about shipbuilding, astronomy, and navigation. We know the Egyptians had astrological and astronomical maps covering thousands of years. We know Egyptians had a blood relationship with Nubia and Ethiopia. There was continuous trade between Egypt and all the nations and people of the continent known as Africa. That’s what made Egypt great. Egypt was the number one trading port for the African continent and the rest of the world. To ascribe the maritime greatness of the East Coast of Africa to Phoenicians and Arabs is an insult in addition to sloppy scholarship on Dr. Jackson’s part. Having registered some of my objections I’ll move on to a report with an analysis of chap.7 of ‘Intro to African Civilizations’ by John G. Jackson entitled ‘Mariners and merchants of Eastern Coast.’ I’ll try to hold all my comments until the end of the report. If it’s not possible to wait my comments will be in parentheses.
The Phoenicians were the most celebrated but not the earliest maritime merchants of eastern Africa. Prof. Charles Hapgood of Keene St. College traces ancient maps back 20,000 years. His book ‘Maps of the Ancient Sea Kings’ has reproductions of many of them. Hapgood states, "The evidence presented by these maps suggests the existence in remote times of a true civilization which had either world wide commerce or was a world wide culture." Prof. Hapgood didn’t attempt to say what people or which part of the world this people originated. He did say that in many areas it was superior to any and all cultures prior to the 18th century Christian era. (White folks still reserve a pat on the back for their supremacy!) Long before Phoenicia existed extensive maritime trade routes were established between the Eastern and southern coasts of Africa and The Persian and Arabian Gulfs. Well-established trading routes existed between India, China, and Africa going back to the earliest Egyptian dynasties. (Remember all evidence we have of the Egyptian dynastic period shows the society as fully developed and advanced. They were mature and complete at the beginning of our recorded history of them.) Meroe was the capital city of the ancient Kushites of the Nile valley. It was situated on the Atbara River, which led into Abyssinia, and from there to the western coast of the Indian Ocean. Meroe was the center for smelting and manufacturing iron. The Kushites had long established trade missions for their iron in India and beyond. This trade still continued in the 12th cent. A.C.E. The Arab historian Abu El Idrisi in his book, ‘Kitab Rujar’ (Book of Roger) wrote of the export of iron from SE Africa to the Zabaj Islands (Java and Divah). "The residents of the Zabaj go to the land of Sofala and export the iron from there supplying it to all the lands of India. No iron is comparable to theirs in quality and sharpness." This so-called Indian iron was used to make the incomparable Damascus blades of the Middle Ages. Prof. A.H.L. Heeren of Germany felt that the Ethiopians were the originators of civilization. In the 19th cent. He wrote, "from the remotest of times to the present the Ethiopians have been one of the most celebrated peoples. In the earliest traditions of nearly all the more civilized nations the name of this distant people is found. Egyptian priests wrote of them, Asian nations on the Tigris and Euphrates interwove the Ethiopian histories into their own, and the Greeks celebrated Ethiopians in their verses.
In the first millennium prior to the beginning of the Christian era, invaders from southern Arabia established a kingdom in northern Ethiopia, with it’s capital at Axum. The Axumites cut the caravan routes between Kush and the ports of the Indian Ocean. A series of wars followed and finally Kush was defeated soon after the three hundredth year of the Christian era. (The term millennium refers to a period of 1,000 years. Prof. Jackson is saying the people of Kush fought the invaders for approx. 1,300 years. His terminology doesn’t make this clear.)
A third or fourth century Himyarite inscription from So. Arabia refers to an alliance with Gadarat, king of the Habashan (Abyssinians). These Habashan, the founders of Axum, were mentioned in Egyptian inscription of the 18th dynasty (1709-1395 B.C.), in connection with the trade between Egypt and the land of Punt. Basil Davidson in ‘The Lost Cities of Africa’ argues that the Egyptian inscriptions show the Habashan were not Semites. These early Abyssinians survived invasions by Semites, took from them, and developed their own strange and strangely distinguished civilization of Axum.
In the 10th century B.C. an Ethiopian King appointed his daughter Makeda to succeed him on the throne. She became the Ethiopian monarch known as the Queen of Sheba. According to the Kebra Negast (Glories of the Kings of Ethiopia) by E.A. Wallis Budge when King Solomon was building his temple he contacted merchants in foreign lands to come to Jerusalem. Among these was a trader named Tamrin. When Tamrin returned home Solomon sent many valuable presents to give to the Queen. (Sounds like Tamrin was more than just a common trader or merchant, doesn’t it?) The Queen Makeda was so impressed by the gifts and Tamrin’s report of Solomon’s wisdom, kindness, and good looks that she organized a large caravan to visit the King. They fell in love and had a son named Menelik. Solomon recognized Menelik as his first born son and decreed that only Menelik’s male heirs were to rule Ethiopia. The Jews of Ethiopia, the Falasha, claim descent from the first born sons. The Imperial Coat of Arms of Christian Ethiopia consists of a combination of the Christian Cross and the Jewish Star of David.
The culture of Ethiopia radiated out from Africa. The Christian Bible is often cited on questions of history where it is very ambiguous. On the question of the African genesis of the ancient Ethiopians it’s quite clear. Genesis X, verse 8-10 states in part: "Kush begat Nimrod; he began to be a mighty one in the Earth…. and the beginning of his kingdom was Babel, Erech, Akkad, and Kalneh in the land of Shinar. (If you look at any map of the so-called Middle East during biblical days you will see that all these are the names of countries.) The legendary Nimrod was also the father of the Babylonians! Sir Henry Rawlinson performed a laborious study of the primitive language of Chaldea that led him to the conviction that the dominant race in Babylonia at the earliest times was Kushite. He found the vocabulary to be decidedly Kushite or Ethiopian. He noted a considerable resemblance in the system of writing of Chaldea and early Egypt. Both were pictorial, both to a certain extent symbolic, both in some instances used the identical symbols. He also found words in use among the Babylonians and their kinsman the Susianians that seemed to be identical with ancient Egyptian or Ethiopian roots. A number of languages, partly modern and partly ancient, have common characteristics and constitute one group. Egyptian (ancient and modern), Ethiopian (Galla, Agau, etc.), southern Arabian (Himyaric and Mahra), and ancient Babylonian are varieties of one original form of speech.
© 1998 Atiba King
Home MDW NFR Family Cosmology Sacred Scrolls Razor's Edge Tehuti Products Scribes Corner Golden Silence Archive Ritual to the NTRW Links Making It Plain