THE PEOPLE OF KEMET

Let it be known that it takes what a people have created and controlled that they are known by and it is by that virtue that their identity is established and recognized. If we ponder this fact very critically, we will understand how the world is organized.

The world is organized by particular sets of ideas that are useful not only to those who created them but also to the world at large. We must understand this fundamental fact so that our contribution to the world of ideas may not be stolen or taken for granted by another people with a different motivation and ideal.

What makes us the People of KEMET is first and foremost the particular sets of ideas that have been established and recognized by us as the fundamental principles of who we are in time and space. As the People of KEMET, our experiences and needs would embody the interest and aspirations of the continent of KEMET in its highest expressions in time and space.

The leadership of the People of KEMET would exist to secure and maintain our world mission of Nzoputa Uwa and to use it as the fundamental principle for our service to humanity. Indeed, we cannot serve humanity in a vacuum devoid of ideas, principles, mind, time and space. What this means is that we cannot call ourselves the People of KEMET without a guiding frame of reference.

This frame of reference has to be inculcated and transmitted from one generation to another generation. We must understand who we are as the People of KEMET without any doubt whatsoever and our identity would be derived from its self-definition.

We must claim the symbol of the Ankh as our own symbol that links us as a people collectively with the past as the People of KEMET. In short, the Ankh is a symbol that we must identify with and defend it anywhere as our own. The Ankh is the recognition of our ancestral past and a heritage; but we must not live in the past. Therefore, as the good People of KEMET we are going to define the world according to the fundamental principles of the supreme vision of Nzoputa Uwa as a world historical people.

Spirituality Cannot Survive Without Adapting Some of the Features of the Religions of ISFET.

The Africans are naive to think or wrongly believe that spirituality that was defeated by the religions of Faith can survive without adapting and adopting some of the features of the religions of ISFET as a competitive force. Let it be known that all the religions of Faith borrowed extensively from the spirituality of our ancestors in order to become a viable force and to gain momentum in their quest to control their autonomous space.

These religions of Faith no doubt were built on the top of the structures of spirituality using those ancient mythological structures as the root foundations necessary to develop their respective creeds. Without any doubt, the religions of ISFET tried so much to bury the true history of their plagiarism and outright stealing of cultural forms but the Truth buried always resurrects when the time is right.

Although the age of believing by Faith has been superseded and it is now over because we are now in the New Age of Nzoputa Uwa which is the Age of Truth, we must understand that we are now in the Age of Knowing, the Age of the religion of Truth. The Age of Knowing is the Age of Spirituality because we have transcended the time of Oge Nzuzu and have now entered into the time of Nzoputa Uwa. But there is something that we must understand about the religions of Faith, especially in their treatment of the Unbelievers and the Apostates.

There should be severe punishment for those who betray the HOLY CAUSE and that punishment should be the ultimate sacrifice if the offender refuses to confess and repent. In other words, there are some aspect of the religions of ISFET that would be incorporated into the religion of MAAT, in order to make the religion of Truth supreme in its struggle against the religions of Faith.

Although it is a fact that the religion of Truth is diametrically opposed to the religion of Faith, especially in its worldview, its world mission and its epistemological thrust, the religion of Truth must develop new ways of dealing with the Unbelievers and Apostates that were not elaborately developed in the ancient spirituality of our ancestors. Because the challenges that we face now are different from the challenges that our ancestors faced, this new dispensation must be distinguished from the old dispensation of our ancestors. With hindsight and wisdom, we now can understand what needed to be amended in our thrust to overcome evil by doing good.

Therefore, spirituality cannot survive without becoming a religion of Truth. Yes, spirituality came before religion but the religions of ISFET borrowed structures from the spirituality of our ancestors and added political organization to it which enabled them to conquer our ancestors. In other words, spirituality without it being organized as a force to be reckoned with is presently just unrealistic. To organize spirituality, is to make it a religion of Truth, EKUMEKU.

The Value of the Ancient Kemet to the People of KEMET.

In considering the profound value of the ancient Kemet to the People of KEMET, we should look at the world through the eyes of the People of KEMET as a world historical people. KEMET represents for us the culmination of that original spirit of our ancestors upon which we can stand without any doubt of its character in human development to assert our humanity as the People of KEMET. When we say that we are the People of KEMET, we are identifying with the entire continent and not a particular region in our beloved continent. In other words, our identity as the People of KEMET must first and foremost be understood in the context of our self-definition.

Our self-definition has been to us a definite reality, possessing a historical past, form, substance, quality and character that can be associated with us and we are willing to abide and defend it as our own; and therefore, we have become one with it. Thus, the Truth of what it is has been realized manifesting the fact of the People of KEMET. The reasoning behind this would be that it is immaterial how what is perceived by us may appear to others, since to us it can be nothing else and for that reason it is our identity and it is upon this identity that we must rely in our interactions with others.

It has been the handiwork of our enemies that indoctrinated the African to hate who he is in order for the African to be disconnected from his historical heritage. This invention of the Africa that never was must be understood in its totality because it began with the propaganda of "Egypt". With the invention of an "Egypt" as the embodiment of evil, the average African runs helter and skelter trying to avoid the problem related to the created "Egypt" that never was by an enemy. But as one of the forerunners of EKUMEKU, Cheikh Anta Diop, has reminded us, "The African historian who evades the problem of Egypt is neither modest nor objective, nor unruffled; he is ignorant, cowardly and neurotic".

Therefore, we the People of KEMET should look at the world through our own eyes. Let it then be known that the Africa that never was is an imaginary creation that was used to remove the African people from the dignified commentary of history. This created image of an Africa that never was began with the creation of an "Egypt", invented by the Hebrews and was dramatized in their religious literature.

As the People of KEMET, what would add value to our identity, to our fortune as a people and to the progressive development of humanity shall be those things that can serve us first and foremost. For, we are the embodiment of humanity. When we serve the People of KEMET in whatever that we do, we are at the same time serving humanity. Without any doubt, this world belongs to the People of KEMET because they have claimed it as their own. The People of KEMET can never see themselves as outsiders in the unfolding human drama; rather, they are aware that the world would never be a better place without them.

The Philosophy of History

The philosophy of history which we are advocatng, which I call the Philosophy of World History, is the one that begins from the point of view of the People of KEMET. Indeed, it is the philosophy of EKUMEKU. This philosophy of EKUMEKU, originally the spirituality of the People of KEMET, is destined to expand in its orbit of influence and would inevitably be embraced by the non-Kemites of the world.

This philosophy of history is metaphysics and it is derived from mathematics. Everything in the world is understood to have unique properties and can only be apprehended in its relationship with other properties and these properties in their relationship with each other are what we call facts. These facts constitute the basis of the relationship of properties or the relation between things to each other.

Thus, if we are able to analyze the facts, in our consideration of world history and in the correct application of these facts, in our analysis, the complexity of world history would become susceptible to genuine analysis. Since a proposition states a fact, the words that we use are supposed to correspond to the facts of world history, and the way we use words to convey meaning should be in the context of the facts derived from world history. For example, our ancient Kemetic ancestors used the word "Ka Maa" to mean something akin to the law of retributive justice. But today we see people saying "Karma" without understanding world history. To use "Karma" which was derived from "Ka Maa" without emphasizing its origins is to lose its logical mathematics and make us seem like borrowers as opposed to being the originators of the concept. Even though the original application of the word may have acquired a different interpretation, it is important that its original construction is emphasized in world history bearing in mind that its relation originally with other facts may have been altered by time and space.

Blessings of Hotep!

In the spirit of MAAT, I am

YOUR HUMBLE SERVANT.