ASAR IMHOTEP PDF

Asar Imhotep studies African Philosophy, Egyptology, and Greek Scholia and History of Scholarship. Asar Imhotep is a software developer and Africana. Asar Imhotep. likes · 44 talking about this. Asar Imhotep is a Computer Programmer, Poet, Photographer, Cultural Theorist and Africana researcher. The latest Tweets from Asar Imhotep (@imhotep06). Asar Imhotep is a computer programmer, Cultural Theorist and Africana researcher from Houston, TX.

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This idea is not novel but ancient. Thereby, always are Originals without Mastery of subjects, seeking those with Mastery of subjects; and those with Mastery of subjects, seeking those without. Hence, the Original is by nature a Philosopher.

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Asar Imhotep offers us insight into why there is Cultural Continuity all over the African Continent as detailed here. Ask yourself who you are. The opportunity for accomplishment only comes from our Prosperous, Independent African Communities.

The creation comes from the African Blood Siblings. This is best read here: Much has been accomplished in the field of historical linguistics to demonstrate relatedness between African languages. The systematic methods of morphology, phonology and typology have been the tools par excellence in bringing to light similarities in African languages.

The principle and most well established tool of the trade is the comparative method. There is however a limit to the comparative method in which all comparatists seek to avoid: If two or more cultures are in regular contact with each other due to trade, conquest or other reasons, vocabulary and other innovations is bound to be shared between languages.

In order for the comparative method to be effective, one must eliminate all possibilities of borrowings and this makes it difficult when we try to reconstruct a proto-language from unrelated cultures who share a large amount of lexical items.

When the term ni left Africa for Europe and became the word a ni mus from whence animal derivedhow did this relate to totenism in ancient cultures? What did animals symbolize? The information given to those initiated is not given to the lay public and definitely not to any anthropologists. You have to earn the information you seek and being from Oxford university will not get you access to this information.

It has been reported by people such as Amadou Hampate Ba that priests are required to lie to those who are not willing to go through the trials and tribulations the normal citizens had to go through to obtain that information. This is why I regard little the information given by historians, anthropologists and linguists who have not been initiated into African systems of thought because they lack the insight, or I should say, they do not possess the keys which unlock the secrets of African cultures.

In regards to ancient Egyptian civilization, when it comes to its development and influence, you basically have two schools of thought in the African-Centered community. The first school assumes that the Nile Valley is the cradle of African civilizations and that all, or most of the cultures of Africa can be traced to the Nile Valley. The second school of thought posits that there were even older civilizations in Africa, that due to extreme weather conditions in North Africa, it forced the people of the first civilizations all across to migrate all over Africa causing a population explosion in the Nile Valley in which ancient Egyptian and Nubian civilization is the result.

As a result of my years of research on the subject, I say it is a bit of both theories with more weight on the later. If the cultures that we can prove have affinities with ancient Egyptian civilization are in fact remnants of ancient Egyptians, then why do we not see a replication in full of ancient Egyptian society in modern times in Africa?

The Edfu text instructs us that a wave of Heru kings from the south of Ta-Meri conquered what is now Egypt and established the first dynasties. It is physically and theoretically impossible to conquer a people if there are in fact no people there to conquer. In other words, the Heru kings conquered an already established civilization with human beings residing there that had their own customs, languages and histories. So if this is indeed the case, we are right in asking what is native and what is not?

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Did the people all of a sudden forget about where they came from and the routes to get back there? If people travelled from all over the known world to study in Egypt, did ALL of them not return back home to share what they learned?

What if some of those concepts are preserved in certain modern cultures because they are in-fact the originators of the ideas and practices in which the ancient Egyptians incorporated into their society? Why do you have upwards to 10 words in the Egyptian language that represent the same concepts: The answer to these questions is that there was a continent wide sharing of information in ancient times.

If some do concede that some Egyptians left Egypt, they do it on the contention that they set off to conquer or teach: Those of us who are familiar with how indigenous education works on the continent of Africa knows that this cannot be the case. This is true today as it was years ago. What historians may not be familiar with is the fact that in Africa, there is a tradition of cross continental education that has existed since before pharaonic times. This super highway of wisdom still exists today and I posit that this is why you see identical philosophies and motifs across Africa and the world in general.

We are to believe that Europeans can survive in mountains and caves in the Caucuses, and brave the ice deserts in the arctic, but Africans do not have the fortitude to traverse the deserts of Africa to see a relative across the continent: We come to find out that this is not the case and in fact is an insult to our intelligence.

I was told about this super highway of wisdom about 10 years ago by an elder master teacher. He informed me at the time that he can go anywhere in Africa and speak to elders who all learned a secret language in which they could speak to each other. This teacher of mine has been initiated into four African sacred societies that I know of. He is most active in the Yoruba system of Ifa.

He informed me of some other things which I will not divulge here. Needless to say, he introduced me to an ancient practice of education that despite extreme colonial pressures, it has not been broken.

I can say today definitively that this highway asat in fact exist and it is the reason why Nommo of the Dogon is found among the Zulu. It is how the god Itn became Itongo in South Africa. I speak about this today because we do have initiated scholars who have written about this superhighway of wisdom and it is through their writings that we will get a better understanding of exactly what it imhootep and how African cultures influence each other to this very date.

This will also put a stumbling block to those historians who claim there was no contact between Egyptians and other Black African nations. It will also explain why you find certain teachings in one area of Africa and not in the other. You cannot simply read a lot of text books and get imhootep handle on indigenous knowledge.

This is why one must travel to experience the phenomenon in its natural environment. There are certain constellations that are not visible in certain parts of the world that you must travel there at least back in the day to witness.

Certain herbs only grow in one spot. This is why imhotpe system was set-up.

At aszr point people became familiar with each other and who were great teachers or what not. Obviously they had to keep record of where these people were located. It is all codification. Do you think they paid attention to the stars because they were trying to tell time? Or were they trying to get back home from a certain area? This is just something to think about. Qsar we move forward we must define what the super highway of wisdom is.

Asar Imhotep Online Institute

This work will primarily just be quotations from scholars who are initiates of African systems speaking about the super highway of wisdom: In his book Wisdom Poetry I call [the] —superhighway of wisdom the network that makes it possible to establish a dialogue of mutual enrichment among wisdom traditions. No single person is the mother of wisdom; it takes the sweat and tears of countless sages working together over thousands of years to build a wisdom tradition.

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Even when it is well built, a wisdom tradition cannot flourish alone for it needs to engage in dialogue with other wisdom traditions. It was for this end that ancient African wisdom traditions built a super highway of wisdom, which is still open to this day. Kajangu asserts that in order for a wisdom tradition to thrive, it must engage in dialogues with other centers of wisdom.

In ancient, and present, times, people had a hunger for knowledge and would travel the globe to get it. On pg Kajangu further states that:. In the imhotpe days, wisdom seekers were constantly on the road looking for imhoteep from whom to learn. Early we discussed possibly why African cultures have the same symbolism and concepts intheir religious teachings. Most historians posit that this is the result of a common ancestral culture in which all of the modern African cultures developed.

These are the ones who posit that asqr common ancestral culture imhogep that of the Nile Valley. Kajangu will inform us, the reason why there are common motifs is because of this superhighway of wisdom in which they have been exchanging ideas for millennia.

In his unpublished dissertation titled Beyond the Colonial Gazehe goes on to state:. The various wisdom traditions in Africa have similar sacred arts because they have engaged in dialogues of mutual enrichment for thousands of years. It is possible to use the sacred arts to build a —super-highway of pre-Western modes of thought and being that can aid post-postcolonial scholars [initiated scholars] in their efforts to develop compelling theories about the field of indigenous African wisdom traditions.

He provides for us the ins and outs of this practice and it gives us some insight on how it was carried out in ancient times. His citation is going to be a bit lengthy, but it is necessary so that we get an accurate understanding of the dynamics and purpose of this method of education.

As we will see, Hampate Ba echoes many of the sentiments stated by Kajangu. Amadou Hampate Ba discusses the life of a domaor traditionalist, in the societies of the Fulani and the Bambara. He goes on to state A healer who wants to deepen his knowledge has to travel so as to learn about the different kinds of plants and study with other masters of the subject. The man who travels discovers and lives other initiations, notes the differences or similarities, broadens the scope of his understanding.

Wherever he goes he takes part in meetings, hears historical tales, and lingers where he finds a transmitter of tradition who is skilled in initiation or in genealogy, in this way he comes into contact with the history and traditions of the countries he passes through.

One can see that the man who has become a doma-traditionalis has been a seeker and a questioner all his life and will never cease to be one. The African of the savannah used to travel a great deal. The result was exchange and circulation of knowledge.

That is why the collective historical memory in Africa is seldom limited to one territory. Rather it is linked with family lines or ethnic groups that have migrated across the continent. While asae dieli [djele, griot] may rest content with knowing the genealogy of the particular family he is attached to, for a true genealogist — dieli or no — to increase in knowledge he has to travel about the country to learn the main ramifications of an ethnic group and then go trace the history of the branches that have emigrated.

Amadou Hampate Ba instructs us that sages used to travel aear distances to learn and i,hotep this system integrated people from across the continent.

This is very important because those who do concede that some travel took place in Africa, they claim that Africans did not travel outside of their immediate area to do so. Hampate Ba clears that up for us.

Due to colonialism, Africans have had to keep quiet about this ancient practice because of fear of death by aswr powers.