Black People : CHANGING LIFE – A New Model For Africans-2nd Garvey Birthday Celebration

Discussion in 'Black People Open Forum' started by Goddess Auset333, Jul 19, 2007.

  1. Goddess Auset333

    Goddess Auset333 Banned MEMBER

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    ----- Original Message -----
    From: H. E. Wesley Jr.
    To: Distribution
    Sent: Thursday, July 19, 2007 10:04 AM
    Subject: 2nd Garvey Birthday Celebration

    Dear Garveyites:

    No one will doubt the fact that there are strange happenings going on in this world. The most puzzling thing to me is the overall negative attitudes and emotions globally of our African elders, adults, children and youth. Look around you; there is a great deal of racial shame, guilt, apathy, grief and fear. These are not qualities that make for a strong Race.

    I had the good fortune to receive my training in Garveyism in Harlem’s UNIA & ACL, Vanguard Division, under the tutelage of the Chaplin, The Honorable Benjamin Samuels, the Honorable Charles F. Vanderpool and a host of others. Please honor their memory along with that of The Right Excellent Marcus Garvey on August 17, 2007, the 120th anniversary of Mr. Garvey’s birth by noting the condition of our people as we pledge to work to correct the situation.

    Included is an attachment entitled CHANGING LIFE – A New Model For Africans: Africa Must Become -- A New Original. I trust this 2nd Annual Celebration, will serve as a guidepost for the challenge we as Garveyites face. Losing is not an option.

    Peace!

    H. E. Wesley Jr.


    CHANGING LIFE – A New Model For Africans
    Africa Must Become -- A New Original

    By H. E. Wesley Jr.

    The word is that a new age is upon us. Yet everything appears to have been thrown into confusion. A new age indicates in one sense that Africans will experience an ending and at the same time, it is an indication that it is necessary for the Black Race to hurry and put ourselves on a progressive track. A new cycle is a beginning; yet it is impossible to say what that would be and where it would lead. One thing is clear, what was not possible yesterday became possible today.

    All the mud of slavery and colonialism has risen from the bottom of African life. All the cards have been rearranged and made ready for the 21st century. Xenophobic threads of the past thirteen centuries that demonize the Black Race because we are black have been placed on the international stage for all to see and review. Africans cannot wait around for justice; it is time for the international African family to work as a collective and come up with a new global African paradigm.

    The Arab/Euro-American philosophic position on enslavement of Africans was not the only position they took that proved immoral, decadent and perverted. Their position of positivism, based on the premise that nothing is real except as it is quantifiable, is not native to the sciences. The sources of power are invisible and intangible. The fallacy of logical empiricism is clear from its essential premise. To say that nothing is real unless it is measurable is an abstract position. The proposition itself is not tangible, visible, or measurable; the argument of tangibility is itself created from the intangible.

    Even if such a position were valid, who would want to live without pride, honor, love, compassion, or valor? Despite the pathetic implications of this Arab/Euro-American argument, let us address it briefly.

    Does power have any tangible basis? Does it proceed exclusively from the indefinable, the mystical, philosophic, spiritual, or abstract? Is there anything more we can know about power that would make sense to those who are oriented only to that left-brain world, which, regardless of its computerized sophistication, remains only a system of mechanical measurements?

    Remember that the most advanced artificial intelligence machines in the world are unable to feel joy or happiness. Force, which is the Arab and Euro-American central cohesive source of support and stability, can bring satisfaction, but only power brings joy. Victory over others brings us satisfaction, but victory over ourselves brings us joy. In fact several recently defined concepts have relevance in understanding the nature of power.

    One concept is physicist David Bohm's theory, which states that there are both a visible and an invisible universe. (See K. Wilber’s The Holographic Paradigm and Other Paradoxes: Exploring the Leading Edge of Science). This idea should not be daunting; many things with which we have a daily familiarity, such as x-rays, radio and TV waves are not visible. Africa’s ancient members of the clergy informed the world of an "enfolded" universe that runs parallel to the visible. They told of an "unfolded" universe, which is merely a manifestation of the enfolded invisible universe.

    Arabs and Euro-Americans used the same model to establish their religions as they did their science. The level of truth originally expounded by Jesus Christ even out at the highest level attainable on this plane proved this point. By the second century, the level of truth of the practice of His teachings had dropped considerably, and by the sixth century, even lower. By the time of the Crusades, at the beginning of the 11th century, the level of truth had fallen to its current level of 498; it was originally at 1000. A major decline in the year A.D. 325 was apparently due to the spread of misinterpretations of the teachings originating from the Council of Nicaea.

    Christianity's fall from a 930 to 498 must be recognized as the greatest single catastrophe in the history of Western religion. Here we can see the origin of the spiritual divorced from the actual teachings of Jesus Christ that allowed the later atrocities of the Crusades and the Inquisition; and then there is the African Slave Trade. The Catholic Church was the chief architect of the African Slave Trade. (See Slavery and Catholicism by Richard Roscoe Miller, 1957). More to the point is the case of Islam ‑‑ the first religious group to enslave Africans, a practice they perpetuate even today. Then there are the Islamic militant fundamentalist groups that define themselves by their hates and warlike schema, which is primarily based on depriving others of their freedoms and conspicuously taint the everyday practice of Islam and Christianity. Had Christianity in valuing moral behavior kept exclusively to the tenets of the New Testament one wonders what the world would be like today?

    In an effort to place Africa and Africans in a new age mindset, may I set before the reader, a new age in-depth thinking design for African leaders and the masses alike?

    In the legend of Solomon, 1 Kings 3:5-15, we find an explanation of what it is that men can receive if they only know what to wish for – “In Gibeon the Lord appeared to Solomon in a dream by night, and God said, -- Ask what I shall give thee. And Solomon said . . . I am but a little child: I know not how to go out or how to come in. And thy servant is in the midst of thy people . . . Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad . . .

    “And the speech pleased the Lord that Solomon had asked this thing. And God said unto him, “because thou hast asked this thing and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding . . . Behold, I have done according to thy words; lo, I have given thee a wise and understanding heart. … And I have also given thee that which thou hast not asked, both riches and honor . . . and I will lengthen thy days.”

    There are not only biblical stories; consider stories for example that came out of slavery in the form of Negro spirituals. There are many tales and myths that originated from various areas of the world. Humanity in the face of the idea of hidden knowledge reminds one of the people in fairy tales. There are the stories of the Golden Fleece and the Fire-Bird, a Russian fairy tale versed by the African Alexander Puskin, Aladdin's lamp, and those about secret riches and treasures guarded by dragons or other monsters that serve to express the relation of man to hidden knowledge. All views on life are divided into two categories on this point.

    As a result of the thirteen centuries of alien influence on Africa’s destiny, 21st century Africans at home and abroad should study Psalms 17:12 where we read – “Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places.” I suggest this because there are conceptions of the world that are based on the idea that we live in a house in which there are some secrets, some buried treasure, some hidden store of precious things that somebody at some time may find and which occasionally have in fact been found. Legends of Africa are rich in knowledge of the star people … the above people the gods who came from the Sun or descended from Heaven to walk among mortals. Of course Europeans and Arabs have suggested that behind these so-called myths are the imaginings and fantasies of superstitious people. Yet today they find a logical answer for why Africans adore immortals such as Rameses as they are discovering startling truth behind the tales of the gods of Africa’s classical mythology!

    Today, of course, Arabs and Euro-Americans are operating from this point of view that the whole aim and the whole meaning of life consist in the search for Africa’s hidden treasure because without it all the rest has no value. And there are other theories and systems where there is no idea of a "treasure-trove" due to the assumption that all of life is visible and clear, or all life is invisible and obscure. Then there are those who deny the possibility of hidden knowledge. The very great majority of the global family of Africans still believes in “fairy tales” and believes that there are moments when fairy tales become reality.

    The main misfortune of Africans globally is at this moment when something new and unknown has become possible we do not know what we want, and the opportunity that suddenly appeared may, as suddenly, disappear.

    Africans are conscious of being surrounded by the wall of the Unknown, and at the same time we believe that our ancient parents got through it; but we cannot imagine, or imagine very vaguely, what there may be behind this wall. We do not know what we would likely find or what it means to possess knowledge.

    We may need to look for hidden messages as in Psalms 17:12 just as we do in daily life. Modern day Africans may not have precise knowledge of a particular thing, but we can think and make judgments and suppositions. We may speculate and foresee the unknown to such a degree of correctness and accuracy that our actions and expectations in relation to what is unknown in the particular case may be almost right.

    If the modern day African does not rise above neo-colonialism, and we are incapable of imagining what exists beyond the wall of the known, our chief tragedy will not be slavery or colonialism but will lay in the fact that so much remains hidden, and there are so many questions to which we can never find the answer.

    The great unknown about slavery and colonialism as far as the enslaved are concerned was/is – the African slavery experiment was an attempt to define the limits of possible African knowledge. The Arabs and Euro-Americans needed to document what the extension of these limits would mean and where it would necessarily lead.

    Such an assertion may seem an intentional paradox due for those who endorse the concept of racial integration, but it should not. Arabs and Euro-Americans clamored loudly that Africans had no history and that was as it should be. But today the world accepts the fact that Africans were the first to explore the unlimited possibilities of knowledge about the immense horizons opening before science, and so forth.

    Arabs and Euro-Americans haphazardly accept the above but they preface this by saying "unlimited possibilities" are limited by the five senses: sight, hearing, smell, touch and taste, plus the capacity of reasoning and comparing -- beyond which a man can never go.

    Few 21st century Africans at home or abroad for the most part accepted the lie that Africans have no history beyond barbarisms; and this explains why we look to the slavers to explain and define ordinary knowledge, possible knowledge, and hidden knowledge, and the differences between them.

    From time immemorial African myths and fairy tales made clear that magic was/is a form of spiritualism. Of course given the postcolonial education of the global African family, few of us confess to believe in spiritualism or occultism. As a result, few of us really grasp what those words really mean.

    If we cannot grasp the meaning of the words, we cannot respect the knowledge of a magician or an occultist; nor can we come to grips with why such knowledge is needed for the advancement of the Black race. Therefore all attempts to create a theory of magical knowledge end in failure. The result is always something vague or hazy, even impracticable, but not fantastic. The theory of magical knowledge is not farfetched because the "African magician” appears to be an ordinary man endowed with some exaggerated faculties in one direction. Besides Africans’ magic cannot be described as an exaggeration because long-known lines of knowledge cannot create anything fantastic.

    On the cover of the book Egyptian Magic by E. A. Wallis Budge, we find:

    “The magical practices of the ancient Egyptians were unique and highly developed. For the more than four thousand years that their civilization flourished, magic and religion were joined in a single, unified power. While other contemporary cultures forcibly separated their gods from their superstitions – often by enormous distance – the ancient Egyptians integrated superstition, religion, and magic in an effort to understand and control the world around them.

    “To protect themselves from a primitive world filled with countless beings, visible and invisible, friendly and hostile, who were ruled by the laws of nature and subject to human-like passions, the Egyptians sought power and control through their magic arts.”

    Of course today’s Egyptians align themselves with the slaver Arabs, but for true Africans we should come to accept miraculous knowledge as an approach to knowledge of the unknown. 21st century Africans, for the most part, do not know how to approach the miraculous. Today’s Africans are hindered by the interference of Euro-American/neocolonial based pseudo-occult literature, which often strives to abolish the divisions of the known, the unknown, and the unknowable.

    The mockery is ancient Africans proved eons ago the unity of scientific and occult knowledge and the universal relationship between the known, the unknown and the unknowable, and the correlation between scientific and occult knowledge. Thus in ancient literature one often finds assertions that "magic" or "magical" knowledge is knowledge that is in advance of its time. For instance, it is said that some mediaeval occultists may have had some knowledge of electricity. For their time this was "magic." For us it has ceased to be magic. And if Africans today invest time in the intellectual format as laid down by our ancient fathers instead of following the protocols of Euro-American concepts, what may appear magic for us today would cease to be magic for future African generations.

    Such an assertion may be considered arbitrary, but this author puts to you – destruction of the necessary divisions between the known, the unknown and the unknowable will prevent 21st century African intellectuals from finding and establishing the right attitude toward facts. Magical or occult knowledge is knowledge based upon senses that surpass our five senses and upon a capacity for thinking that surpasses ordinary thinking, but it is knowledge translated into ordinary logical language ‑‑ knowledge that is possible.

    All earthly knowledge began with the African. On the subject of ordinary knowledge, it is necessary to establish that the content of knowledge as presented to the world today, by whomever, is not constant; it changes and grows. Knowledge has always advanced along definite and strictly fixed lines. All scientific methods, all apparatus, all instruments and appliances are nothing but improvements upon what the African presented to the world. It was the Black Race (before the brown, yellow, or white races) that broadened the “five senses” toward gaining knowledge, including mathematics. Mathematics and all possible calculations are no more than the broadening of ancient Africans’ capacity to compare, reason and draw conclusions.

    But at the same time African mathematical constructions went far beyond the realm of ordinary knowledge and consequently lost connection with it. Mathematical magnitudes under the tutelage of Africans were such as to have no equivalents in the physical world we observe. In fact Euro-Americans are only now coming to the realization that mathematical attainments need to be extended beyond the observations and reasoning bound by the "five senses" and the laws of logic.

    Euro-Americans formulated their scientific design as a method of inquiry into nature specifically designed to derive predictable laws of physical properties. European scientific theory began in the 16th century with René Descartes’ Discourse on Method, followed by Francis Bacon's Inductive Inquiry, and Isaac Newton's Principia. John Locke first used the term scientific and proposed that certainty about the interaction of physical events was based on data arrived at by physical sensation. These concepts resulted in a model of a mechanical, predictive universe, but this view was upset by today’s quantum theory, which states that at the subatomic level, the laws of chance replace deterministic laws.

    Our ancient parents understood even if today’s African intellectuals do not -- a study of the universe describes an infinite number of dimensions and higher dimension realities. This concept follows the accepted wisdom led to the possibility and existence of "hidden knowledge." All of which suggest that 21st century Africans desperately need to engage in self-knowledge.

    The ancient Greek and Roman knew all about the African; their authors frequently remarked on the reputation of the Africans as sorcerers and magicians, and it was African innovation and skill in the secret techniques of metallurgy that gave rise to the term alchemy, from “khemeia” – the technical and magical preparation of the black ore considered to be the active element in the transmutation of metal.

    As a final note, I say categorically the Black race does not need to build a new synthetic religion, nor am I suggesting we need to incorporate among ourselves a mystical experience based on an intelligible mystical state. All that we can get from an intellectual study of a mystical state will be merely an approximation or a hint of a certain understanding. (In fact if I ask for an intellectual study of sound, color or a line, the best I will get is an approximation to, a hint of, a certain understanding of sound color or a line.)

    Mysticism is entirely emotional, entirely made up of subtle, incommunicable sensations, which are incapable of verbal expression and logical definition than are such things as sound and color and line. We do not need another Euro-American intellectual study of the condition of the Black race. In order to grasp this concept from a postcolonial perspective one must be an African in mind body and soul.

    Marcus Garvey knew what constituted the African. If you will, reflect on the great work inspired by the Honorable Marcus Garvey and his Universal Negro Improvement Association and African Communities League. Mr.Garvey told his flock in the 1920’s – “'The only wise thing for us as ambitious Negroes to do is to organize the world over, and build up for the Race a mighty nation of our own in Africa. And this race of ours that cannot get recognition and respect in the country where we are slaves, by using our own ability, power and genius, would develop for ourselves in another country in our habitat a nation of our own, and be able to send back from that country ‑‑ from that native habitat ‑‑ to the country where we were once enslaved, representatives of our Race, that would get as much respect as any other ambassadors from any other race or nation.”

    Today Mr. Garvey’s words are more potent than when he spoke them. However in this postcolonial era, we need to study “One God One Aim and One Destiny” in relation to the idea of hidden knowledge and/or mysticism to break through to hidden knowledge as it relate to 21st century African consciousness. 21st century African consciousness must be the whole of knowledge as contained in the African soul, and mysticism is the way to this knowledge and the way to God.

    Copyright © July 2007 by H. E. Wesley Jr.
     
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