rereading the kabbalah
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The offical random thoughts about Spirituality and Religion thread
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Mastamimd
Ain't shyt
I'm at the point to where I feel as if I'm a Christian but I want to explore other options. There's a force that makes me believe that I HAVE to be a Christian but there is a lot of extra shyt that kind of irks me. Eternal or damnation period seems like such a terrible and outdated concept. I like Christianity but there's just so much more.
The word/HkA/** (as characterized in the Egyptian lexicons) signifies "enchantment, engage, enchantment spell, supernatural impact, entrance, be beguiled" or frequently "expressions of energy." Bilolo compares the Egyptian word/HkA/with the Tshiluba-Bantu word/cianda/and contends for a reinterpretation of "science, information, power and specialist." Only in specific settings are we to interpret the term/cianda/as "magic."
He doesn't extend or give a breakdown of how the word/cianda/compares to Egyptian/HkA/. It is my point in this concise note to do only that.
The word/HkA/in the Egyptian is an extended type of the word/kA/which signifies "to state"; subsequently the extended importance of "expressions of energy." A variation type of the word is given as/Axw/"control, enchantment, mysterious words, helpful learning, authority" by method for metathesis. As we would already be able to see, we can better comprehend why/cianda/"science, high science, learning and specialist" fits into this more prominent diagram of/HkA/.
In any case, knowing the underlying foundations of words causes us to better clarify what's happening. The base of the word/HkA/and/kA/is really/A/which gets from/ - r-/signifying "mouth, articulations" > rA "word, saying, expression" > rw/rAy "words, platitudes, expressions." The k-in/kA/is a prefix and the H-in/HkA/is additionally an attach. We note additionally in Egyptian/rr/"enchantment word." When the m-prefix is included we get the word/mdw/(r>d) "talk, address (somebody), discourse, word, supplication, to counsel, to banter, to contend, to challenge, a MAGIC WORD" (Yoruba odu "ambiguous expression"). [see additionally/mdt/"matter, discourse, words, supplication, talk, (composed) words, talk, question, message, affair"].
There is yet another variation, a doublet to be correct, of this word in Egyptian given as/Dd/"articulation, words, to order, to affirm, to look after, say, talk, discuss, express (discourse), recount (spell), tell (to), expect, mean (something)."The [D] sound in Egyptian got from [k] by method for palatalization. The [d] in the C2 position gets from [r] or [l]. At the end of the day,/Dd/is only an argumentative variety of the word/kA/"to state." See Proto-Bantu *-ded-"talk"; *-jad-L "talk, give counsel"; *-jad-L "spread"; *-búud-"talk, talk, say, tell"; *-búud-id-"talk, report"; *-búud-"ask (question)" (Egyptian bdH "request, ask, to ask for, appeal to God for, petitions"): (l>d).
This root in Egyptian is the word/eela/in Tshiluba which signifies "to send away, get out or go out from the self (a sound, a thought, word,object ...), issue, express, speak." at the end of the day, this root is related with anything that ways out from the self: a thought, sound, word or protest. In Tshiluba this root progresses toward becoming cila "cry, shout out"; diyi "voice, word, arrange, act" [l+i>di] (Egyptian iri "act, do"); kalele(a) "make a correspondence yelling boisterously"; lubila "call, cry" (kwela lubila "yell, a call")"; mulunga "wail" (kwela mulunga "shout"); mulengu "woodwind"; aalula "say,explain, detail." Various joins give the root somewhat extraordinary semantic augmentations.
The Egyptian word/kA/[k-l] "to state" is related with Tshiluba akula "oral"; - aakula "talk, talk, articulate, express"; mwakulu "dialect." We can confirm this connection by the common homonym in Egyptian/HqA/"oversee, ruler, manage over"; TshiLuba - aakwila "control over, represent."
The word/cianda/given prior is a variation of this root/eela/where the govern [n+l>nd]. The ci-in cianda is a prefix. The word mwandà "business" is a variation of this term. One behaviors business (generally) "by listening in on others' conversations" in the commercial center; arranging bargains/costs. This word is a variation of maalu "learning, science(s), train, business, things, occasions, issues" > bwalu "business, cause, reason, about, blame, trouble." This word progresses toward becoming maadu "business, science, history" (Egyptian mdw; Yoruba odu).
In Egypt 'learning' was related with 'great discourse' and the capacity to 'conjure' by sound the spirit(s) behind marvels (accordingly why you needed to "know" the names of the divine beings in Egyptian philosophy). This was a science and not "enchantment" as explained in present day Egyptological examinations. Enchantment accept that one can infringe upon the laws of nature and one can't do that. These demonstrations,/HkA/, was the result of consistent perceptions of the laws of nature (/mdw nTr/). It took thinking ahead and reason and this is the reason we have the related Egyptian term/kA/"virtuoso, to plot, to design." Someone with a logical personality is regularly alluded to as a "virtuoso." Remember the root/eela/alludes to what "leaves" the self, including "thought, thoughts" (the proof of one's virtuoso).
This is the reason contrasting Egyptian with inward African dialects is imperative to the comprehension of Egyptian thoughts and ideas. They are as yet alive today in Black Africa in the regular dialects and traditions. More can be said (an entire book as a general rule), yet this was intended to be a short note.
He doesn't extend or give a breakdown of how the word/cianda/compares to Egyptian/HkA/. It is my point in this concise note to do only that.
The word/HkA/in the Egyptian is an extended type of the word/kA/which signifies "to state"; subsequently the extended importance of "expressions of energy." A variation type of the word is given as/Axw/"control, enchantment, mysterious words, helpful learning, authority" by method for metathesis. As we would already be able to see, we can better comprehend why/cianda/"science, high science, learning and specialist" fits into this more prominent diagram of/HkA/.
In any case, knowing the underlying foundations of words causes us to better clarify what's happening. The base of the word/HkA/and/kA/is really/A/which gets from/ - r-/signifying "mouth, articulations" > rA "word, saying, expression" > rw/rAy "words, platitudes, expressions." The k-in/kA/is a prefix and the H-in/HkA/is additionally an attach. We note additionally in Egyptian/rr/"enchantment word." When the m-prefix is included we get the word/mdw/(r>d) "talk, address (somebody), discourse, word, supplication, to counsel, to banter, to contend, to challenge, a MAGIC WORD" (Yoruba odu "ambiguous expression"). [see additionally/mdt/"matter, discourse, words, supplication, talk, (composed) words, talk, question, message, affair"].
There is yet another variation, a doublet to be correct, of this word in Egyptian given as/Dd/"articulation, words, to order, to affirm, to look after, say, talk, discuss, express (discourse), recount (spell), tell (to), expect, mean (something)."The [D] sound in Egyptian got from [k] by method for palatalization. The [d] in the C2 position gets from [r] or [l]. At the end of the day,/Dd/is only an argumentative variety of the word/kA/"to state." See Proto-Bantu *-ded-"talk"; *-jad-L "talk, give counsel"; *-jad-L "spread"; *-búud-"talk, talk, say, tell"; *-búud-id-"talk, report"; *-búud-"ask (question)" (Egyptian bdH "request, ask, to ask for, appeal to God for, petitions"): (l>d).
This root in Egyptian is the word/eela/in Tshiluba which signifies "to send away, get out or go out from the self (a sound, a thought, word,object ...), issue, express, speak." at the end of the day, this root is related with anything that ways out from the self: a thought, sound, word or protest. In Tshiluba this root progresses toward becoming cila "cry, shout out"; diyi "voice, word, arrange, act" [l+i>di] (Egyptian iri "act, do"); kalele(a) "make a correspondence yelling boisterously"; lubila "call, cry" (kwela lubila "yell, a call")"; mulunga "wail" (kwela mulunga "shout"); mulengu "woodwind"; aalula "say,explain, detail." Various joins give the root somewhat extraordinary semantic augmentations.
The Egyptian word/kA/[k-l] "to state" is related with Tshiluba akula "oral"; - aakula "talk, talk, articulate, express"; mwakulu "dialect." We can confirm this connection by the common homonym in Egyptian/HqA/"oversee, ruler, manage over"; TshiLuba - aakwila "control over, represent."
The word/cianda/given prior is a variation of this root/eela/where the govern [n+l>nd]. The ci-in cianda is a prefix. The word mwandà "business" is a variation of this term. One behaviors business (generally) "by listening in on others' conversations" in the commercial center; arranging bargains/costs. This word is a variation of maalu "learning, science(s), train, business, things, occasions, issues" > bwalu "business, cause, reason, about, blame, trouble." This word progresses toward becoming maadu "business, science, history" (Egyptian mdw; Yoruba odu).
In Egypt 'learning' was related with 'great discourse' and the capacity to 'conjure' by sound the spirit(s) behind marvels (accordingly why you needed to "know" the names of the divine beings in Egyptian philosophy). This was a science and not "enchantment" as explained in present day Egyptological examinations. Enchantment accept that one can infringe upon the laws of nature and one can't do that. These demonstrations,/HkA/, was the result of consistent perceptions of the laws of nature (/mdw nTr/). It took thinking ahead and reason and this is the reason we have the related Egyptian term/kA/"virtuoso, to plot, to design." Someone with a logical personality is regularly alluded to as a "virtuoso." Remember the root/eela/alludes to what "leaves" the self, including "thought, thoughts" (the proof of one's virtuoso).
This is the reason contrasting Egyptian with inward African dialects is imperative to the comprehension of Egyptian thoughts and ideas. They are as yet alive today in Black Africa in the regular dialects and traditions. More can be said (an entire book as a general rule), yet this was intended to be a short note.
random thought this morning
A good example of Africans integrating outside concepts into their spirituality comes in the myth of Obatala or Oduduwa using a rooster to scatter sand to create the land on earth, and the fact that a rooster/chicken is used in all kinds of sacrifice in Yorubaland. Well, Roosters/Chickens are not native to Africa. They were imported from Asia and were originally domesticated in India. It's sacred use, again, comes out of Asia and its religious significance in the western world can be traced to Persians, Turks, and others from the Middle East.
A good example of Africans integrating outside concepts into their spirituality comes in the myth of Obatala or Oduduwa using a rooster to scatter sand to create the land on earth, and the fact that a rooster/chicken is used in all kinds of sacrifice in Yorubaland. Well, Roosters/Chickens are not native to Africa. They were imported from Asia and were originally domesticated in India. It's sacred use, again, comes out of Asia and its religious significance in the western world can be traced to Persians, Turks, and others from the Middle East.
a good film to watch and reflect afterwards
I was studying the life of the Himalayan Master Swami Rami. He had studied almost 40 years, but became a master I believe by 18 years old.
He was trained and initiated into the mysteries of Yoga and other things by the Master Babaji. After such study and practices he came down from the mountains and went to several universities attaining degrees.
He then travelled teaching the deepest sciences of psychology, also meditation and yoga among other things and then He left from the public again retreating back into the mountains and went back under deep meditation.
He eventually returned to public view teaching humanity. His story reminds me of a someone
He was trained and initiated into the mysteries of Yoga and other things by the Master Babaji. After such study and practices he came down from the mountains and went to several universities attaining degrees.
He then travelled teaching the deepest sciences of psychology, also meditation and yoga among other things and then He left from the public again retreating back into the mountains and went back under deep meditation.
He eventually returned to public view teaching humanity. His story reminds me of a someone
Alchemicaly the Black Cube is associated with Saturn and the base element of lead. Lead as Saturn represents the Prima materia, the First Matter or quintessential essence base and foundation of all matter and thus existence as we know it.
When we look at the Kaaba known as Al Bayt Allah or the house of Allah it gives reference to not only a particular people but also an internal development. Putrefaction. Putrefacation is the decaying of an organism in order to give rise to new life or growth. This represents The death or decaying of the Ego in order to give birth to the divine.
The Arabic word bayt doesnt just mean house as in a building but also lineage. We find the word attached to the Kemetic word for Bee, Bait. Bait was also associated with royalty and Kingship. Yet, the bee was also associated with Ausar. Ausar being the God of putrefacation aka death and rebirth(regeneration) and thus the TRUE MAN. Therefore, we must look at the Kaaba as representating not only the Black Body but also our true lineage back unto the Gods as some of us are taught.And also the spiritual development of being.
When we look at the Kaaba known as Al Bayt Allah or the house of Allah it gives reference to not only a particular people but also an internal development. Putrefaction. Putrefacation is the decaying of an organism in order to give rise to new life or growth. This represents The death or decaying of the Ego in order to give birth to the divine.
The Arabic word bayt doesnt just mean house as in a building but also lineage. We find the word attached to the Kemetic word for Bee, Bait. Bait was also associated with royalty and Kingship. Yet, the bee was also associated with Ausar. Ausar being the God of putrefacation aka death and rebirth(regeneration) and thus the TRUE MAN. Therefore, we must look at the Kaaba as representating not only the Black Body but also our true lineage back unto the Gods as some of us are taught.And also the spiritual development of being.
though this video is meant to be funny, the answers to the question being asked actually provides proof of Africanness. The question being asked in the video, somewhere in Ghana, is "Where is your brain located?" If you peep the video thoroughly, you will see that when asked, "where is the brain or mind,?," a lot of the individuals reply "my chest" or "heart."
This is a "semantax" that helps to identify related African languages and people. For example, in Egyptian (ciKam) we have the word /jb/ that means "heart, mind, wish, character." This semantax is found in ciLuba-Bantu with the word /mwoyo/ "heart, mind, spirit, thought, etc." This word is also found in isiZulu /umoya/ "spirit, breath, soul, air, wind." Its on this grounding that we can add Sumerian into this mix as they have the same semantax. The phrase for "to think, conceive an idea; to take seriously" in Sumerian is /šag dab/. This phrase can be broken up into: šag [heart] + dab [seize]. In other words, "to think" is to "seize/grab the heart." The first term can be written in numerous ways: e.g., šag; ša; ša-ab "inner body; heart; in, inside." In African languages, the word for "heart, liver, lungs" is used for "inside, inner" and even "mind." The semantax strengthens the arguments for relationships between languages, alongside regular sound-meaning correspondences.
Anthony Ephirim-Donkor in his _African Religion Defined: A Systematic Study of Ancestor Worship among the Akan (2013)_, of this relationship between God and time.
<< However, ultimate justice, that is, when God puts things right or orderly, depends on God’s time. And as far as time vis-à-vis God is concerned, we know that God created the sky above and the earth below in an orderly fashion at a time beyond every human imagination, because God hid creation from humans. . . What this means is that divine and secular times are not the same existentially, because divine (God) time has always been there, long before secular (human) time. For this reason, the Akan would say that Nyamenimbirnyembir pa (God’s time is the most ideal), because God’s time is a surety, in that God and time are one and the same. (Ephirim-Donkor, 2013: 46) >>
<< However, ultimate justice, that is, when God puts things right or orderly, depends on God’s time. And as far as time vis-à-vis God is concerned, we know that God created the sky above and the earth below in an orderly fashion at a time beyond every human imagination, because God hid creation from humans. . . What this means is that divine and secular times are not the same existentially, because divine (God) time has always been there, long before secular (human) time. For this reason, the Akan would say that Nyamenimbirnyembir pa (God’s time is the most ideal), because God’s time is a surety, in that God and time are one and the same. (Ephirim-Donkor, 2013: 46) >>
random thought
Linguistically, and conceptually, all three of these personifications, or nTr.w, are equivalent. Those 3 being Ogun, R'w & Shm.t
Linguistically, and conceptually, all three of these personifications, or nTr.w, are equivalent. Those 3 being Ogun, R'w & Shm.t
