The Infinite Mind of AMUN in whom we trust manifests in the universe as the Creative Principle of EKUMEKU and yet remains as the Principle of Creation in its infinity. This Infinite Mind of the One Creator of the universe has no limit or boundary; while the creative principle of life is governed by the Law of time and space. The Creative Principle of EKUMEKU is composed of a duality in its manifestation. This duality is comprised of the forces or principles of MAAT and ISFET. The principle of ISFET is the complementary opposite of the principle of MAAT. The faculty of ISFET manifests the nature of the separateness of being in the universe; while the faculty of MAAT manifests the nature of the oneness of being. The basic principle of ISFET represents the independent nature of existence; while the basic principle of MAAT represents the interdependent order of the universe. They are both needed for the unfolding of life in the universe.

The relationship that exists between them should be understood to be fundamentally complementary. But the faculty of ISFET can also exist in a state of independence with the faculty of MAAT. The principle of ISFET is both a moral and an immoral principle. The principle of ISFET is a moral principle when it is united with the supreme principle of EKUMEKU; while it is an immoral principle when it is disunited with the supreme principle of EKUMEKU. When the principle of ISFET is disunited with the supreme principle of EKUMEKU, it exists in opposition with the principle of MAAT.

As a moral principle, the principle of ISFET is an inseparable half of the supreme principle of EKUMEKU. By existing as the inseparable half of the supreme principle of EKUMEKU, the faculty of ISFET is a moral principle that exists in subordination with the faculty of MAAT. However, when the faculty of ISFET exists in a disunited opposition with the faculty of MAAT, the immoral principle of ISFET is manifested. The immoral nature of the principle of ISFET is the basis of disorder and chaos in the universe. The immoral principle of ISFET exists in a state of independence from the supreme principle of EKUMEKU. The state of independence of the principle of ISFET promotes absolutism in its negation of the principle of MAAT. Consequently, this state of independence from the supreme principle of EKUMEKU necessitates the rejection of the principle of ISFET in order to transcend it.

It must be understood that just because the principle of ISFET is one of the two fundamental moral principles of EKUMEKU does not mean that it cannot also be an immoral principle. The principle of ISFET is an immoral principle when it is not united with the supreme principle of EKUMEKU. The principle of ISFET is an immoral principle when it is the dominant force in the universe. The principle of ISFET exists as one of the two fundamental moral principles of EKUMEKU when it does not exist in a disunited opposition with the principle of MAAT. In order for the principle of ISFET to be united with the supreme principle of EKUMEKU, it must be subordinated with the principle of MAAT as the dominant force. It is the delicate balance that can exist between MAAT and ISFET that represents the desired harmony in all things. The principle of MAAT cannot be the dominant force without subordinating ISFET through the supreme principle of EKUMEKU. It is through the supreme principle of EKUMEKU that ISFET can be subordinated with MAAT by the means of a devotion of purpose to the supreme principle of EKUMEKU. Without a devotion of purpose to the supreme principle of EKUMEKU it is humanly almost impossible to displace ISFET and restore MAAT as the dominant force. Those who have not attained a devotion of purpose to the supreme principle of EKUMEKU cannot displace ISFET and therefore cannot restore MAAT as the dominant consciousness. When ISFET is not subordinated with MAAT, it can only exist as an immoral principle. The immoral principle of ISFET can only exist in a disunited opposition with the moral principle of MAAT. The immoral principle of ISFET exists to dominate the moral principle of MAAT by making it a secondary force in the universe.

The Creative Principle of EKUMEKU is the Divine Intelligence of life that makes the interaction that must exist between every duality in the universe possible. But as it emphasizes the inseparable twin-ness of life, the Creative Principle of EKUMEKU becomes the Eke. The basic principle of the Eke manifests the inherent nature of creation in its eternity. Accordingly, the principle of ISFET exists to impose upon the observer a rational order of the universe with an objective understanding of human existence and thus makes an empirical knowledge of life possible. It is a principle that maximizes the objective faculty in quick analysis, physical impressions and rational interpretations of the changing reality of life in the universe. The principle of ISFET dominates the factual nature of life in the universe in its awareness and can be used to understand the individual composition of all things in the universe. A body in motion cannot exist without the principle of ISFET which manifests its separateness from every other thing in the universe. The principle of ISFET is a moral principle that can be understood in the context of its relationship with the principle of MAAT. But no one can fully understand the moral nature of ISFET without having attained a devotion of purpose to the supreme principle of EKUMEKU. And it is practically impossible to realize the true nature of MAAT without having attained a devotion of purpose to the supreme principle of EKUMEKU as well.

The supreme principle of EKUMEKU is the only true union of opposites that exists for the worship of the One Creator of the universe instead of the created images of the human mind. Thus, it is through a devotion of purpose to the supreme principle of EKUMEKU can the human spirit establish and maintain a harmonious synthesis of all opposites. In other words, the interaction of opposites exists because of the supreme principle of EKUMEKU for the self-realization of the meaning and purpose of life. The supreme principle of EKUMEKU is the master key that is needed by the human spirit to realize not just the true nature of MAAT but also the moral nature of ISFET. While the immoral nature of ISFET can be understood without the devotion of purpose to the supreme principle of EKUMEKU, it is only through a devotion of purpose to the supreme principle of EKUMEKU can the human spirit truly apprehend the moral nature of ISFET.

The moral nature of ISFET is apprehended through the consciousness of the individual Chi when the human spirit has attained the devotion of purpose to the supreme principle of EKUMEKU. The rejection of ISFET and the acceptance of MAAT is in theory and practice the renunciation of the immoral nature of ISFET without which it is impossible to live MAAT. The immoral nature of ISFET is rejected when the human spirit has accepted MAAT through a devotion of purpose to the supreme principle of EKUMEKU. The human spirit cannot attain the devotion of purpose to the supreme principle of EKUMEKU in reality without renouncing ISFET and the living of MAAT. The acceptance of MAAT and the renunciation of ISFET is the unification of the two fundamental faculties of human consciousness. Therefore, the rejection of ISFET is not absolute because the attainment of the devotion of purpose to the supreme principle of EKUMEKU displaces ISFET and restores MAAT as the dominant consciousness. Without the attainment of the devotion of purpose to the supreme principle of EKUMEKU, the faculty of ISFET will remain as the dominant force of consciousness which can only exist in a disunited opposition with the faculty of MAAT. As the dominant force, the faculty of ISFET exists to separate the human spirit from the supreme principle of EKUMEKU. The separation of the human spirit from the supreme principle of EKUMEKU is the root cause of Ekwensism.

When the principle of ISFET dominates the principle of MAAT, it becomes an immoral principle. But when it exists in harmony with the principle of MAAT, it becomes one of the two fundamental moral principles of EKUMEKU. The principle of ISFET as the dominant force in the universe is an immoral principle. It is an immoral principle because it would exist in a state of independence from the supreme principle of EKUMEKU. When the faculty of ISFET exists in a unity of interrelationship with the faculty of MAAT, there is a delicate balance between the two fundamental spheres of human consciousness. The devotion of purpose to the supreme principle of EKUMEKU is in theory and in practice the unification of consciousness between the higher laws and the lower laws. The Ekwueme is in principle the human spirit which has attained the devotion of purpose to the supreme principle of EKUMEKU. The devotion of purpose to the supreme principle of EKUMEKU is the recognition that there exists a complementarity in human consciousness between the faculty of MAAT and the faculty of ISFET.

The ideology of Ekwuemism validates this higher Truth because its aspiration for human freedom may not be fully grasped by the human mind without the subordination of ISFET and the restoration of MAAT as the dominant consciousness. When the faculty of ISFET dominates the faculty of MAAT, it becomes an immoral principle because it limits the potential of the human spirit to attain the devotion of purpose to the supreme principle of EKUMEKU. The principle of ISFET can only be conceived as one of the two fundamental moral principles of EKUMEKU when it is subordinated with the principle of MAAT. The interdependence that can exist between the faculty of ISFET and the faculty of MAAT is the moral nature of the devotion of purpose to the supreme principle of EKUMEKU. At the same time, the principle of ISFET is an immoral principle when it exists in a state of independence from the supreme principle of EKUMEKU. Because the principle of ISFET can exist in a state of independence from the supreme principle of EKUMEKU, it can exist in a disunited opposition with the principle of MAAT. The balance that can be realized from the principle of ISFET necessitates growth and change which defines its moral nature. The human process of becoming is the struggle between good and evil which demands a complementary relationship in order to establish or maintain harmony.

The principle of ISFET as the inseparable half of the supreme principle of EKUMEKU is a moral principle. But as a principle that exists in a state of independence from the supreme principle of EKUMEKU, the principle of ISFET is an immoral principle. The immoral nature of the principle of ISFET exists in a disunited opposition with the principle of MAAT. Because nothing is absolute, the immoral nature of ISFET exists to complement the moral principle of MAAT. The contradictions that exist in the universe which can often be antagonistic of each other can be linked to the very nature of the principle of ISFET. In the battle against all forms of Ekwensism, the ideology of Ekwuemism emphasizes the immoral nature of the principle of ISFET. The basic principle of ISFET can also be understood in its nature to emphasize the differences that exist in the manifestations of life. It is preoccupied with differences in things because it functions effectively through separateness and antagonism. The polarity, division, gender and other differences that exist in the manifestations of life can never be completely grasped without the understanding of the basic principle of ISFET.

There are forces in the universe which can be proven when their effects are observed. These forces by their effects prove to the observer that they exist. But the effect of a thing cannot reveal the complete nature of the thing itself. What caused the effect is as important as the effect itself. Just as it is inaccurate to neglect the effect of a thing, it will also be inaccurate to neglect the cause of a thing. In the awareness of the universe, it cannot be disputed that there is continuity in its nature of reality. But continuity cannot exist without separateness. Through motion, the ideas of continuity and separateness overlap which give the principle of ISFET its power of thought from where its moral value and merit can be defined. Evidently, continuity cannot exist without movement, change, motion, finiteness, etc. At the same time, the separateness that exists in the nature of movement, change or motion cannot exist without what is permanent, unchanging, infinite and universal in time and space.

The Ekwueme, as a body in motion, in all time and space owes its existence as a principle to the supreme principle of EKUMEKU. Human freedom and the capacity to pursue all knowledge through the divine order of EKUMEKU represent the basic principle of the Ekwueme. The Ekwueme is the human spirit who struggles or strives to overcome evil by doing good and expresses the knowledge of the One Creator of the universe by worshipping nothing else except AMUN in whom we trust through the devotion of purpose in EKUMEKU. The basic desire to know the Truth and the sincere wish to serve humanity by following in the footsteps of the Chosen One is the simplest meaning of the principle of the Ekwueme. The Ekwueme of any time or place is a devoted follower of the Divine Plan of AMUN in whom we trust because of certain principles which make the worldview of the Ekwueme possible, and the Ekwueme is recognizable because of a definite pattern of thought and behavior. This definite pattern of thought and behavior that underlies the worldview of the Ekwueme exists because of the supreme principle of EKUMEKU which manifests different characters of the Ekwueme. Thus, the principle of the Ekwueme owes its existence to the form or characters which it embodies and its nature is only made manifest through the supreme principle of EKUMEKU that unites all of its characters and form. There is no doubt that one Ekwueme may appear to be different from another Ekwueme in individual significance and in the relation to the whole. But the difference exists only in the manifestation of the principle, which depends on the degree of identification of the human spirit with EKUMEKU. However, there is unity in diversity; hence, there is no difference at all in the fundamental consciousness of what it means to be an Ekwueme.

Therefore in order for a thing to exist to us, there must be the potentiality or possibility for us to gain the basic experience of its nature of existence. It is one thing to say that the supreme principle of EKUMEKU is the universal essence of life; but it is another thing to know what makes the supreme principle of EKUMEKU the eternal nature of life. So, to deny the immoral nature of ISFET will be simply to say that there is no evil in the world. We may deny the existence of evil and call it an illusion; but the denial itself will not change the nature of the universe. What is important is not whether or not we accept evil as an illusion but instead it is a question of what kind of relationship do we have with what we consider to be evil? Do we know how evil can affect us? Do we know how to overcome evil in whatever way we may conceive of it? The knowledge of self is the mental capacity to distinguish what is real from what is unreal. But it is through a devotion of purpose to the supreme principle of EKUMEKU can the human spirit gain the wisdom, power and balance needed to overcome evil by doing good and thereby transcending the immoral nature of ISFET. The immoral nature of ISFET has no power over a human spirit that cultivates the devotional discipline of living MAAT by renouncing ISFET.

If there is not such a thing as an absolute good or absolute evil, it is important that we understand the idea of good and evil to have a human value in the living of life. It is true that good and evil are identical in nature. But to say that good and evil are identical in nature does not mean that they have the same value in the unfolding of human consciousness. Since the values of good and evil exist as an ideal that seems to reflect a particular worldview or that appears very real to many people, it can be said that a thing can exist in different ways to different people based on their location in the universe. Although evil exists, it is not what it appears to be for those who are ignorant of EKUMEKU. The relative reality that can appear to exist in the world of EKWENSU is supposed to be the reflected image of the world of EKUMEKU. If the principle of ISFET is absolutely evil, it will be impossible to make it to seem like MAAT. But since the principle of ISFET is not absolutely evil, its moral nature can be transmuted lo appear dominant to its immoral nature. The positive side of the principle of ISFET can be made to dominate its negative side because it is not just an immoral principle but also a moral principle. The principle of ISFET is a moral principle when it exists in harmony with the Divine Mind and it is an immoral principle when it exists in separation from the Universal Mind of EKUMEKU. There is nothing that can be said to exist in the universe without possessing the possibility or potentiality to manifest the Creative Principle of EKUMEKU. To believe in the Creator of the universe is to believe that the Creative Principle of EKUMEKU is not separate from the human spirit; and to have the knowledge of self is to embrace the universe of life.

The purpose of creation is life and the meaning of life permeates everything in the universe. Because it reveals the duality of life manifestation, the Creative Principle of EKUMEKU confirms to us why the interaction of opposites generates life. While the principle of ISFET exists to manifest the individual pattern of life, the principle of MAAT exists to bring the separateness of being into a unity of interrelationship for the benefit of the oneness of being. It is through the principle of ISFET that we can understand the fact that we live in the universe; while ft is through the principle of MAAT that we can realize the truth that we are the universe. Contrary to their seemingly opposing qualities and vibrations, the co-equality that exists between the two fundamental moral principles is realizable through a devotion of purpose to the supreme principle of EKUMEKU. When we attain a devotion of purpose to the supreme principle of EKUMEKU, we become consciously aware of the harmony that exists in the universe despite the sense of conflict and disorder that accompanies life in its incessant rhythmic motion. We must then understand that there are different planes of causation in the universe and that the idea of good and evil is the objective and the subjective faculty of thinking. The objective pattern of life and the subjective nature of life are both necessary for the realization of the meaning and purpose of life.

THE CREATOR IS ONE. THE ONE IS AMUN AND THE DIVINE PLAN IS EKUMEKU. THERE IS NO OTHER CREATOR OF THE UNIVERSE BUT AMUN IN WHOM WE TRUST.

Blessings of Hotep!

In the spirit of MAAT, I am

YOUR HUMBLE SERVANT.