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KMYT R FDW/Kemyt Re Fedu

[Appendix to Chapter 4]

Concentric Paradigm of SBЗ/Seba & Uongozi wa Afrika of the

HNMMT/Henemmet [Kush/Kemet: Children of the Sun]1
"Simply put, education is power. When education is properly done, it opens the door to power. A true education
has one purpose, and one purpose alone; and that is to train the student to be a proper handler of power. I cannot
say it enough, education is all about power, and all education must lead to some kind of exercise of power. A
proper education must, ultimately, improve one's understanding of what power is, how power manifests itself,
and how one has to have power in order to be a total human being." [Mhenga John Henrik Clarke]

Uongozi wa Afrika [Kiswahili: Afrikan Leadership and Management]
is the Afrika Nyeusi conceptualization of guidance and direction achieved
through sound, systematic SBЗ/Seba. The concept encompasses a high
moral standard, to which few are capable of aspiring without Wahenga na
Wahenguzi escort. Though Uongozi wa Afrika is of Wahenga na Wahenguzi
and thus divine origin and few can successfully attain it without moral aid,
many in Western and Western oriented societies of the Neocolonial and


, HNMMT/Henemmet [Kush/Kemet: Children of the Sun] is the primordial name of

the inhabitants of the unified continental landmass of pre-historic times. Originally this landmass consisted of
Africa, Asia, Oceania, and the America’s. Following the separation of the continents the inhabitants of the central
portion of the landmass which is presently known as Afrika [Kush/Kemet: Af-rui-ka, the Birthplace] bore the name
almost exclusively. Concentric is a word that is composed of the Latin prefix Con- [L: Cum, com- meaning with,
together, in association, completely] and the Latin term Center [L: Centrum Gk: kentron, needle, spur, pivot, axis] It
is here defined as the common center of humanity, around which all revolve and from which all are derived.

Neoliberal era, i.e. the period of Western Globalization, assume the position
or title of Uongozi, even though the hallmarks of the West are alienation, despiritualization and conflict. Uongozi in its true its most sublime aspects and
the assumption of Uongozi in the de-spiritualized West present a
dichotomous situation that is inconspicuous due to the global incognizance
that is perpetuated by Western Cultural Imperialism resulting in a world that
has succumbed to European Cultural Expansionism and, thusly, have
rejected in the case of Afrika specifically the Wahenga na Wahenguzi
heritage that is the wellspring of

, WHM MSW/Weheme

Mesu [Kush/Kemet: Weheme Mesu- Rebirth, Re-awakening, Rebirth,
Resurgence, Re-generation, Renewal, Renaissance] ya Afrika [Kiswahili: ya
Afrika- of Afrika].
The concept of Uongozi has been a topic that has been discussed and
researched from primeval times to the present. Countless works have been
written that give prescriptions for styles of Uongozi and, which also, criticize
existing Uongozi paradigms. In the 61rst Century KC [20th Century CE]
alone countless research articles and books have been written upon the
subject suggesting and effort to increase knowledge upon this subject in the
West similar to the increases of Western studies in the areas of sociology,
psychology, social psychology, public administration, public policy, political
science, political sociology, political psychology, economics and economic

sociology. With the increasing grass roots awareness of the nature and
functions of institutions and with the continuing accrual of evidence of the
bankruptcy and failure of Western social structures evidenced by a century
of global warfare the subject matter of Uongozi has taken on even greater
importance. However, all of this has done little to alleviate the present ills of
modern Uongozi conceptions.2
The concept of Uongozi is of primary importance in the area of the
administration and development of SBЗ/Seba, which is itself the training
ground for the restoration and perpetuation of Uweza wa Afrika [Kiswahili:
Afrikan Power]. The effectiveness of the SBЗ/Seba organization, its purpose
and curriculum hinges on the Uongozi style of the Teacher-Administrators.
The issues of ethics and accountability are central to that Uongozi style and
in the recent past of Afrika have been sorely lacking. One need only consider
the recent history and contemporary state of Administrative Uongozi,
exemplified for example in the United States by dual systems of education,
de facto and de jure educational segregation, culturally biased standardized
tests and their ramifications on the public view of SBЗ/Seba and present
Uongozi styles, to understand the condition that the concept presently exists


George J. Gordon and Michael E. Milakovich, Public Administration in America (New York: St. Martins Press, 1995)
pp. 234

The reason for the present crisis in SBЗ/Seba Uongozi and curriculum
development is located in the Asili [Kiswahili: Cultural Seed] of the West.
Concerning the Asili Professor Marimba Ani states that:
“Asili as a conceptual toll for cultural analysis refers to the
explanatory principle of a culture….it is the germinating seed
of cultural formation….determined by the collective, fundamental
nature of its members….it can be identified and….its inherent nature
delineated….a concept that helps to explain the organicity, structure,
and development of any culture….telling us what makes it tick….it
allows us to explain and to see the way in which the various aspects
of a culture relate and how they cohere….allows us to recognize culture
as a basic organizing mechanism that forges a group of people into an
interest group, an ideological unit…enables us to understand and explain
the behavior, thought, and creations of a people in terms of the origin
an logic of their culture…it is the primary determinative factor of cultural
development and an essential explanatory principle of cultural theory.” 3

The Asili or central component of Western thought is founded on the cultural
traditions of Hellenic Greek Civilization. These traditions were the
philosophy of will-to-power or rule of the strong over the weak, alienation or
conflict between man/Deity, male/female, man/environment, man/beast,
etc. and in turn have morphed into contemporary efforts at the
establishment of White Supremacy or European world hegemony and despiritualization or the devaluing of the spirit.4 As Mhenga John Henrik Clarke
informed us:


Marimba Ani, Yurugu An African-Centered Critique of European Cultural Thought and Behavior (Trenton: Africa
World Press, 1995) pp. 12 – 13.

Oba T’Shaka, Return to the African Mother Principle of Male and Female Equality Vol.1 (Oakland: Pan Afrikan
Publishers and Distributors, 1995) “Today, the western paradigm, rooted in the will-to-power, alienation, conflict,
and a materialistic de-spiritualization is collapsing before our eyes. The mad pursuit of the material, and the effort
by western scientists to dominate nature, has produced a hole in the ozone layer, and a dangerous phenomena
called global warming. If this deadly confrontation between western man and nature is not reserved, the earth
will become uninhabitable. What is required is nothing less than a worldview that reflects a balance between the
masculine and feminine, and between humanity and Mother Nature. The West must begin to turn towards the

“Europeans destroyed more culture and civilizations than they
built. They have studied people without understanding them;
interpreted them without knowing them.”

In order to provide a new paradigm for the concept of Uongozi, which is
devoid of the failings of Western Civilization, Mapokeo Afrika must be the
focal point of all Afrikan research. For it is from the foundations of
Utamaduni Mkubwa ya Afrika that an answer to the present crisis in
SBЗ/Seba Uongozi and curriculum development may be ascertained.

The beginnings of world culture are to be found in East Afrika, at the
source of the H ‘PI ITRW/Hapi Iteru [Kush/Kemet: Nile River], i.e., the
region of the Nchi za Maziwa Mkuu [Kiswahili: Great Lakes] of Central
Afrika. Utamaduni Mkubwa ya Afrika was established by the Wahenga na
Wahenguzi of the modern Afrika Nyeusi inhabitants of this and other regions
of the continent represented by the Watigrinya, Watigre, Wabeja, Waafar,
Wasaho, Wabilen, Wakunama, Wanara, Wakalenjin, Wazulu, Wahehe,
Wanyakusa, Wafulani, Wabambara, Wamasai, Wasomali, Wahausa, Waigbo,
Wayoruba, Wabambuti, Waashanti, Wagwari, Wasoto, Wanath, Wagbaya,
Wabobo, Wahutu, Watutsi, Waxhosa, Wachewa, Washona, Wachokwe,
Wawolof, Wayao, Wabemba, Wuluba, Walunda, Waluvale, Waakan,
Wamandinka, Waserer, Watonga, Wakuranko, Wangombe, Watswana,

East and towards Africa to a balanced paradigm of male-female, masculine-feminine, humanity and nature balance
and synthesis.”

Wavai, Waloko and Wakongo. The Wahenga na Wahenguzi founded several
Utamaduni Mkubwa including Utamaduni Mkubwa ya Kush [T3 STY/Ta-Seti].
Utamaduni Mkubwa ya T3 STY/Ta-Seti established several colonies. The
principle ones were: Kushite KMT/Kemet, Kushite Ki-en-gir Dumu-gir UnSag᷈-g᷈i, Kushite Chaldea, Kushite Minoa, Kushite Kanaan, Kushite Arabia,
Kushite Mohenjo-Daro, Kushite Harappa, and Kushite Olmec. For over three
thousand years, with some estimates postulating as many as sixty thousand
years, Utamaduni Mkubwa ya T3 STY/Ta-Seti held sway throughout the
world. Upon the disintegration of Utamaduni Mkubwa ya T3 STY/Ta-Seti,
the former colony of Kushite KMT/Kemet assumed pre-eminence in the
ancient world.
Utamaduni Mkubwa ya KMT/Kemet maintained a prestigious position in
the ancient world for over ten thousand years. This was due to the societal
structure that was inherited from Utamaduni Mkubwa ya T3 STY/Ta-Seti and
the relative isolation from the chaotic socio-political economic atmosphere of
Far Northeastern Afrika or Asia Minor. The world paradigm of Utamaduni
Mkubwa ya KMT/Kemet was holistically based and as such was able to
endure; however, as is the case in all Utamaduni Mkubwa, internal
corruption and external military pressures eventually caused the demise of
what was so glorious an Utamaduni Mkubwa.

The Kushite KMT/Kemet philosophy of Uongozi was grounded in the
spiritual, cognitive, affective and psycho-motor physiological aspects of the
social system. The primary architectural structures of the society, the
Temple, were holistic in nature, symbolizing the entirety of the Human Biospiritual Economy. It was from the Temple that all professions in society
were filled by well-prepared individuals5. Consequently, the KMT/Kemet
paradigm on Uongozi was grounded in the SЗHW/Sahu SBЗ/Seba. For the
peoples of KMT/Kemet comprehended that the precepts for holistic, efficient
and effective Uongozi were naturally contained within all humans. These
precepts needed only to be drawn from within the spirit. In the Kushite
KMT/Kemet text of PTЗHHTP/Ptahhotep, the following selections illustrate
the Wahenga na Wahenguzi views on the subject of Uongozi:
Be not haughty with what you have learned and now know, hold forth with the
unknowing as well as the sagacious. There is no end to science, none knows all.
Excellent Discourse is better than the most precious stones and is found in the most
unlikely of places.
If you encounter an adversary of higher status than you, clasp your arms and bow
your head. Do not empty your heart in vehemence his mind will not be changed.
You will overcome his haughtiness by holding your tongue. He will be considered
uncouth, when your self-possession has overcome him.
If you encounter an adversary of equal status to you, in your quietude you shall
overcome him, even as he speaks ill of you and casts opprobrium upon his own head

John G. Jackson, Introduction to African Civilization (New York: Citadel Press, 1970) pp. 104 “ The priesthood of
early Egypt comprised not only the sacerdotal officialdom, but also the entire learned an professional classes of
the nation, including the civil service in its entirety.”

in the eyes of the righteous assessors. You shall retain your good name in the heart
of the great.
If you encounter an adversary, who is impoverished and of lesser status than you,
do not release your heart upon him on account of his wretchedness. Leave him to
himself. Speak not at him in anger. To harm him will not redound to you. In doing
so others will respect you and satisfy your desires, for they will reprove him for you.
If you are leader in charge of the concerns which affect many, perform your duties
blamelessly at every opportunity. Righteous acts born of MЗ‘T/Maat are mighty and
everlasting since the time of WSIR/Ausar. To ignore laws creating hindrances will
not redound to you this, the conceited and corrupt do not consider. It is the corrupt
and conceited who run after riches, but criminality against the people has no blessed
recompense, no honor. The one that is greedy of gain is not so out of necessity.
MЗ‘T/Maat endures and begets righteous foundations.6

The KMT/Kemet term for education was SBЗ/Seba and it is variously
transliterated as pupil, teaching, training, instruction, and education.
SBЗ/Seba also means door and star. Another KMT/Kemet term
SB3TY/Sebaty is transliterated as teaching, instruction, training, education,
learning, wisdom, and lore of books and doctrine as well as student, wise
man, teacher and instructor7. From this perspective it would seem that the
peoples of KMT/Kemet viewed SBЗ/Seba as the door to the internal star of
existence, from which all of life is born. Their SЗHW/Sahu SBЗ/Seba was in
fact the first Nadharia of Salvation, and was known to later writers as the
“Mystery System.” The SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya


Ambakisye-Okang Olatunde Dukuzumurenyi, (Translator) SBЗYT NT ‘D MR NIWT TЗTY PTHHTP/Sebayt ent Adj
Mer Niut Tchaty Ptah-Hetep: The Teachings of Ptah-Hotep (University of New Timbuktu System SBЗ/Seba Press,
2014) pp. 55-73.

Earnest Alfred Wallis Budge, An Egyptian Hieroglyphic Dictionary: With An Index of English Words, King List and
Geographical List, With Indexes, List of Hieroglyphic Characters, Coptic and Semitic Alphabets, Etc. Vol. I and II
(London: John Murray, Albemarle Street, 1920); Adolf Erman and Hermann Grapow, Worterbuch der Aegyptischen
Sprache Volumes I–VII (Leipzig, Berlin: Akademie-Verlag, 1971)

KMT/Kemet had schools of philosophy in Kushite Chaldea, Greece and
Kushite Persia to name only a few.8

In the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet,
there were three doors through which the pupil had to pass. These doors
were the three levels to the SBЗ/Seba philosophy of KMT/Kemet. They were
the intuitive aspect of SBЗ/Seba, the social aspect of SBЗ/Seba and the
natural aspect of SBЗ/Seba. Entrance into the SЗHW/Sahu SBЗ/Seba of
Utamaduni Mkubwa ya KMT/Kemet was predicated on the prospective
SB3TY/Sebaty manifesting characteristics, which were known as the ten
cardinal virtues. These virtues were:
(1) Control of Thought
(2) Control of Action
(3) Steadfastness of Purpose
(4) Identity with Spiritual Life or the Higher Ideals…and attribute attained when the
individual had gained conquest over the passional nature
(5) Evidence of having a Mission in Life
(6) Evidence of a call to Spiritual Orders or the Priesthood
(7) Freedom from Resentment, when under the experience of Persecution and Wrong
(8) Confidence in the Power of the Master as Teacher
(9) Confidence in one’s own Ability to Learn


George G.M. James, Stolen Legacy Greek Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,

(10) Readiness or preparedness for Initiation…When the pupil is ready, then the
Master will appear. 9

The SB3TY/Sebaty in the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet was quite literally an initiate.10 The idea of initiation signified that
the SB3TY/Sebaty was entering upon an incessant journey of spiritual,
cognitive, affective and psycho-motor physiological development. The
holistic development centered upon the restoration of the Bio-spiritual
Human Economy to its natural state of Umoja with NTR ‘З/Netcher-aa.
Thus, SB3TY/Sebaty would become NTR ‘З/Netcher-aa upon Earth.
The spiritual development was inter-linked to the cognitive-affective,
as cognitive-affective development was the source of the beginning of the
NTR ‘З/Netcher-aa-like nature. It was within the realm of psycho-motor
physiological development, which encompassed the science/arts of history,
economics, sociology, psychology, philosophy, geography, anthropology,
linguistics, politics and SBЗ/Seba, that the social development of humanity
manifested the development of the other two areas.
Note that the Latin concept physical is derived from the Greek physis,
which means nature as the source or origin of a thing. The Latin concept


George G.M. James, Stolen Legacy Greek Philosophy is Stolen Egyptian Philosophy (Trenton, New Jersey: Africa
World Press, 1992) pp. 30 –31.

The SB3TY/Sebaty in the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet was known to external
writers as the “Mystery System.” Mystery in this case signifying that which is secret, enigmatic or difficult to
understand without guidance. The SB3TY/Sebaty had to pass through certain rites to gain hidden wisdom. The
concept Mystery is derived from the Greek term Mysterion or Myst(es) meaning Mystic. Mystic in the Greek is
Mystikos, Mystes, meaning an “Initiate into the Mysteries.”

Natura, from which Nature is derived may have its origins in the KMT/Kemet
concept NTR ‘З/Netcher-aa, which means The Deity, Higher Consciousness.
Seen against this background it is possible to come to the conclusion that
the physical sciences of the Western tradition- Physics, Chemistry,
Astronomy, Earth sciences- are derived from the SB3TY/Sebaty in the
SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya KMT/Kemet. Their original
purpose perhaps being to explain the natural world, which was viewed as an
eternal expression of NTR ‘З/Netcher-aa. Through this and related
knowledge the objective in turn being to bring the SB3TY/Sebaty to a
realization of the divine nature.

As stated elsewhere the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa
ya KMT/Kemet was divided into two portions. The first was conducted in the
symbolic Outer Temple and was known as the Exoteric Philosophy. The
Exoteric Philosophy was composed of the Seven Liberal Arts. They were
Grammar, Rhetoric, Logic, Geometry, Arithmetic, Astronomy, and Music.
Professor George G.M. James explained their purpose as follows:
“Grammar, Rhetoric, and Logic were disciplines of moral nature by
means of which the irrational tendencies of a human being were
purged away, and he was trained to become a living witness of the
Divine Logos. Geometry and Arithmetic were sciences of transcendental
space and numeration, the comprehension of which provided the key
not only to the problems of one’s being; but also to those physical ones,
which are so baffling today, owing to our use of the inductive methods.
Astronomy dealt with the knowledge and distribution of latent forces in
man, and the destiny of individuals, races and nations. Music (or Harmony)
meant the living practice of philosophy i.e., the adjustment of human life

into harmony with God, until the personal soul became identified with God,
when it would hear and participate in the music of the spheres. It was
therapeutic, and was used by the Egyptian Priests in the cure of diseases.” 11

The second aspect of the SЗHW/Sahu SBЗ/Seba of Utamaduni Mkubwa ya
KMT/Kemet was the Esoteric Philosophy of the Inner Temple. These were
considered the “Greater Mysteries,” to which only the very adept were
admitted. The Esoteric Philosophy consisted of the ascertaining of the
holistic truths that were contained in and around and throughout the
Exoteric Disciplines. Examples are Numerical and Geometrical Symbolism,
the Instructions of the Magi, the


HRW/Pert Em Hru [Kush/Kemet: The Book of Coming Forth by Day], and
Viasili, parables and proverbs.
Beyond the Exoteric and Esoteric Disciplines the SЗHW/Sahu SBЗ/Seba
of Utamaduni Mkubwa ya KMT/Kemet consisted of architecture, masonry,
carpentry, engineering, sculpture, metallurgy, agriculture, mining, forestry
and art. These were the fields of learning that were employed in the
construction of the BNBN/Benben, temples and statutes. The fields of
learning that provided the professional class of the social order were also a


George G.M. James, Stolen Legacy Greek Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992) pp. 28

part of the temple education and included: Law, Public Administration,
International Business, Economics, Siasa, Statistics and Military Science.12

The primary precepts of the SЗHW/Sahu SBЗ/Seba of Utamaduni
Mkubwa ya KMT/Kemet were the concepts of MЗ‘t/Maat and
DHWTY/Djehuty. MЗ‘t/Maat may be rendered as correct or Right Thought
and DHWTY/Djehuty is as Right Action. These two principles are the
foundation upon which another principle of the SЗHW/Sahu SBЗ/Seba is
based and that is the conceptualization of the righteous social order where
all women and men are divinely empowered by the NTR ‘З/Netcher-aa and
the Wahenga na Wahenguzi on behalf of the Beautyful Ones Not Yet Born to
guide all aspects of the social system in an equal and balanced, harmonious,
natural manner. This conceptualization is also known as the "Vision of the
Just Society."13
MЗ‘t/Maat is the feminine aspect of existence and the beginning and
cause of activity or Right Thought. That MЗ‘t/Maat is the feminine or female
aspect of existence means that it is that portion of NTR ‘З/Netcher-aa that
gives birth or brings forth, the mind as source of the word. This concept is


George G.M. James, Stolen Legacy Greek Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992) pp. 135 –136.

Oba T’Shaka, Return to the African Mother Principle of Male and Female Equality Vol.1 (Oakland: Pan Afrikan
Publishers and Distributors, 1995)

exemplified in the female being the bearer of life, as the term female
implies, for female is composed of the term’s fetus and male. The fetus is
the offspring and the fetus male is the male that is the carrier of the fetus.
This point has further proof in the other name of the female, which is
woman. The word woman is composed of the term’s womb and man. Thus,
woman is the man with the womb and the purpose of the woman or wombman is to carry, nurture and bring forth the offspring. Furthermore the
following is known from the biological sciences concerning the Inductor
Theory of Primary Sexual Differentiation:
“Strictly speaking, we can no longer refer to the "undifferentiated"
or "bisexual" phase of initial embryonic existence. The early embryo
is not undifferentiated: "it" is a female. In the beginning, we were all
created female; and if this were not so, we would not be here at all…
Genetic sex is established at fertilization; but the influence of the sex
genes is not brought to bear until the fifth to sixth week of fetal life (in
humans). During those first weeks, all embryos are morphologically
females. If the fetal gonads are removed before differentiation occurs
the embryo will develop into a normal female, lacking only ovaries,
regardless of the genetic sex… If the genetic sex is male, the primordial
germ cells arising in the endoderm of the yolk sac and hindgut migrate
to the gonadal medulla (future testes) during the fifth week of the
embryonic life. Once there, they stimulate the production of a "testicular
inductor substance" which stimulates medullary growth and the elaboration
of fetal androgen which suppresses the growth of the Mullerian ducts
(oviducts) and the gonadal cortex (ovaries); subsequently fetal androgen
induces the rest of the internal and external genital tract into the male
growth pattern. Externally this becomes barely evident by the seventh
week or a little later. From the seventh to the twelfth week, the full
transformation of the male structures is slowly accomplished. After the
twelfth week, the masculine nature of the reproductive tract is fully
established; sex reversals of these tissues are no longer possible.
(Suppression of growth and function can take place, of course, throughout
life.) The time limits during which reversals can occur vary considerably
in the different species relative to the life spans. Within each species, the
critical period of sexual differentiation is remarkably constant in its time
limits and remarkably sensitive to the exact quantity of the heterologous
hormone required to effect reversal…If the genetic sex is female, the germ
cells arrive at the gonadal cortex (ovaries) and eventually stimulate the
production of the primordial nest of cells and fetal estrogens. However,
these estrogens are not necessary for the continued feminization

of the reproductive tract. If the gonads are removed before the
seventh week so that no estrogen is produced, the embryo will still
develop normal female anatomy. No ovarian inductor substance or
estrogens are elaborated because none are needed. Female
differentiation results from the innate, genetically determined female
morphology of all mammalian embryos.”14

MЗ‘t/Maat is depicted in KMT/Kemet philosophy at times along-side
SSЗT/Seshat a representation of measurement. The two females may well
represent the duality of human existence as is contained in the word
individual, which is composed of the words indivisible and dual. This
signifies that human existence is composed of two aspects which cannot be
divided or separated. These portions of human existence are masculine and
feminine, spiritual and physical; and, the NTR ‘З/Netcher-aa nature and the
human nature. Each of these pairs being in a state of complementarity and
thus complete one another.
There are also seven principles that are encompassed by MЗ‘t/Maat.
These are truth, justice, righteousness, order, harmony, balance and
reciprocity. Truth, justice and righteousness compose one group and
harmony, balance and reciprocity compose the other. Each is
complementary to the other and together they establish the final concept,
order. Truth is the complement of harmony, balance, reciprocity, justice and
righteousness. Justice is the complement of truth, harmony, balance,
reciprocity, and righteousness. In like manner righteousness, harmony,


Mary Jane Sherfey, M.D., The Nature and Evolution of Female Sexuality, (New York: Random House, 1973) pp.

balance, reciprocity is the complement of each of the other terms. All of
these complementary associations lead to the concept of order.
MЗ‘t/Maat is further composed of forty-two moral precepts, which are
the life affirmations. The SB3TY/Sebaty was expected to live daily by these
moral precepts. For they were a daily confirmation of the ten cardinal
virtues, as well as, a constant manifestation of the SB3TY/Sebaty application
of the Exoteric and Esoteric wisdom along with their being the phenomenal
component of living MЗ‘t/Maat, Right Thought, Speech and Action. The fortytwo moral precepts of the philosophy of KMT/Kemet are the predecessor and
source of the Kushite Hebrew “Ten Commandments.” The Kushite Hebrew
leader MSS/Moses, whose name is of obvious KMT/Kemet origin, was prior
to the Kushite Hebrew expulsion from KMT/Kemet a member of the
HRSŠTЗ/Herseshta. MSS/Moses had been reared and trained in all of the
wisdom and learning of Utamaduni Mkubwa ya KMT/Kemet and it was during
his studies in the SЗHW/Sahu SBЗ/Seba and immersion in KMT/Kemet
wisdom that he formulated his doctrine.
DHWTY/Djehuty was the masculine aspect of existence and the end
and effect of MЗ‘t/Maat. This term represented the conceptualization of
Right Action, which is the result of Right Thought. The male is the
representative of DHWTY/Djehuty and in KMT/Kemet philosophy was
symbolized as a scribe that recorded the deeds of humanity and the wisdom
of NTR ‘З/Netcher-aa. The head of the scribe, DHWTY/Djehuty was that of

the sacred ibis. The sacred ibis is known in scientific circles as Threskiornis
Aethiopica or the Ethiopian ibis. This bird reaches an average length of two
and one half feet and has black skin with black wing feathers and white body
plumage. The ibis was used in KMT/Kemet as a symbol of the human
The relation of DHWTY/Djehuty as Right Action to MЗ‘t/Maat as Right
Thought may possibly be seen in the Hellenic Greek rendering of
DHWTY/Djehuty as Thoth. The Greek name Thoth may well be the origin of
the English word thought. The Wahenga na Wahenguzi of KMT/Kemet
understood that action takes place in thought before it occurs in the physical
realm. Also, they were aware that Right Thought is composed of the words
of the mind and that actions are preceded by some form of verbal
expression. With this knowledge, they used DHWTY/Djehuty to symbolize
action and the words of the heart, while MЗ‘t/Maat symbolized thought and
While there were forty-two moral precepts of MЗ‘t/Maat, there were
also forty-two wisdom texts of DHWTY/Djehuty. Twenty-two dealt with the
subjects of NTR ‘З/Netcher-aa, astronomy, esoteric theology and medicine.
The other twenty focused on the subjects of KMT/Kemet, embalming, the
monuments and the secret sciences. These texts were the required


Anthony Browder, Nile Valley Contributions to Civilization (Washington D.C.: Institute of Karmic Guidance, 1994)
pp. 83.

literature for the six orders of HRY HB/Khery-Heb. The six orders of the HRY
HB/Khery-Heb were the Singer Odus, the Horoscopus, the Hierogrammat,
the Stolistes, the Prophetes, and the Pastophori. The Singer Odus had to be
versed in the two books dealing with the hymns of NTR ‘З/Netcher-aa. The
Horoscopus had to know the four books of astronomy. The Hierogrammat
had to be expertly versed in the ten books of exoteric knowledge: the MDW
NTR/Medu Netcher [Kush/Kemet: Word of NTR ‘З/Netcher-aa or Sacred
Writing System, Hieroglyphics], cosmography, geography, astronomy,
topography and land surveying. The Stolistes had to be proficient in the
books of embalming. The Prophetes was required to have optimal
knowledge in the ten books of esoteric theology, while the Pastophori had to
know the six books of medicine, which focused on physiology and anatomy.16

A very ancient form of the KMT/Kemet word for Kiongozi [Kiswahili:
Leader] found in the Commemorative Complexes of

, PR ‘З/Per-aa

I [Kush/Kemet: Dynasty 1]17 but dating most likely to well before the NSYT
ISWT/Nesyt Isut [Kush/Kemet: Old Kingdom] or even the Proto-Dynastic

George G.M. James, Stolen Legacy Greek Philosophy is Stolen Egyptian Philosophy (Trenton: Africa World Press,
1992) pp. 131 – 137.

William Flinders Petrie, The Royal Tombs of the First Dynasty, Vol. I-II (London: Egypt Exploration Fund 19001901) Vol I, pp. 43.

period is recorded in the MDW NTR/Medu Netcher as


, ‘NT MR/Antch-Mer [Kush/Kemet: King, Radiance,

To Know, Be Sound, Chief, Governor, Leader]. The idea of ‘NT MR/AntchMer seems to suggest one who knows, is sound of mind and thus is capable
of being a Kiongozi and expresses the fact that the Kiongozi in Utamaduni
Mkubwa ya KMT/Kemet embodied the following qualities:

Ý Sound mind
Ý Firm constitution
Ý Strong disposition
Ý Perception
Furthermore, the ‘NT MR/Antch-Mer seems to have been conceived of as the
balance and measure of the people of the nation. As the ‘NT MR/Antch-Mer
was spiritually, cognitively, affectively and psycho-motor physiologically so
to were the people of the nation that were being guided. In this sense the
‘NT MR/Antch-Mer was the embodiment of the National Spirit. The ‘NT
MR/Antch-Mer also was to be a representative of the poor and destitute and
not just of the wealthy. Beyond all else, the ‘NT MR/Antch-Mer had to
conceive of themself as the vessel of NTR ‘З/Netcher-aa.

The ‘NT MR/Antch-Mer was the divine measure of the people, who
served as the

, M'TNW/Matenu [Kush/Kemet: Leader,

Guide]. The ‘NT MR/Antch-Mer as M'TNW/Matenu guided the people along

, M'TN/Maten, [Kush/Kemet: Path] of MЗ‘t/Maat by way of

DHWTY/Djehuty. This M'TN/Maten or path was


M'TN/Maten [Kush/Kemet: Engrave(d)] upon the heart of all of the people
of the nation. The KMT/Kemet concept of Uongozi was subtle and easily
accessible to the population by way of the language. For it will be noticed
that M'TNW/Matenu, which means Kiongozi or guide, is composed of
M'TN/Maten, which means both path and engraved.
The ‘NT MR/Antch-Mer in the capacity of M'TNW/Matenu provided the
people with

, SŠMT/Seshemt, [Kush/Kemet: Guidance,

Administration]. The ‘NT MR/Antch-Mer was the highest Administrator of the
Public Service of Utamaduni Mkubwa ya KMT/Kemet. In the guise of
SŠMT/Seshemt, the ‘NT MR/Antch-Mer was also in a sense a


SŠMW/Seshemu [Kush/Kemet: Guide(s), Leader(s)] acting in the name of
NTR ‘З/Netcher-aa and the Wahenga na Wahenguzi on behalf of the
Beautyful Ones Not Yet Born. This implies that the ‘NT MR/Antch-Mer was
the Image of NTR ‘З/Netcher-aa, the Wahenga na Wahenguzi and the
people, in the service of both on behalf of the Beautyful Ones Not Yet Born.
Both the precepts of MЗ‘t/Maat, and, the wisdom of DHWTY/Djehuty guided
the ‘NT MR/Antch-Mer’s behavior.
Finally, the ‘NT MR/Antch-Mer as SŠMW/Seshemu was the
Administrator standing in representation of NTR ‘З/Netcher-aa. In
Utamaduni Mkubwa ya KMT/Kemet, Public Administration in the government
of the ‘NT MR/Antch-Mer had an entirely different meaning than in today's
secularized, de-spiritualized European globalized world of colonized
knowledge. SŠMT/Seshemt was perceived in accordance with its true
meaning. The English word Administration is derived from the Latin term
Ministration, which means Ministry or Service.


SŠMT/Seshemt, [Kush/Kemet: Guidance, Administration] also is related to
, SŠM/Seshem [Kush/Kemet: Image of NTR ‘З/Netcher-aa]. The

Administrator was a Minister of the People and in service was expected to be

the “Image of NTR ‘З/Netcher-aa.” This is exemplified in the finally rendering
of M'TNW/Matenu as the Leader of Peace.
The ‘NT MR/Antch-Mer of Utamaduni Mkubwa ya KMT/Kemet had a
purpose given by NTR ‘З/Netcher-aa, coupled with a divine sense of destiny
and was driven by passion, and desire. The Kiongozi contained the
characteristics of integrity, trust, curiosity and daring. The ‘NT MR/AntchMer exhibited a defiant attitude in the face of a status quo which stood
against MЗ‘t/Maat. The expectations of others when not aligned with
MЗ‘t/Maat and DHWTY/Djehuty were of no consequence or concern to the
‘NT MR/Antch-Mer, for their purpose as Kiongozi dictated their circumstances
and they knew that failure is not to be feared as the who has never failed
has never tried. The highest quality of the ‘NT MR/Antch-Mer was selfsacrifice for the greater good of the people of the nation that thee guided in
under the direction of the NTR ‘З/Netcher-aa and Wahenga na Wahenguzi on
behalf of the Beautyful Ones Not Yet Born.
The SЗHW/Sahu SBЗ/Seba and curriculum that have been delineated
and the Uongozi concepts, which have been provided are the proper
foundation for the reconstruction of Afrikan Uongozi and SBЗ/Seba and as
such can be applied in the contemporary setting by spiritually, cognitively,
affectively and psycho-motor physiologically sound Afrikan Nyeusi Women
and Men who are grounded in Utamaduni Mkubwa ya Afrika and guided by

the Wahenga na Wahenguzi. For as the KMT/Kemet precept of
PTЗHHTP/Ptahhotep states:
If you are leader in charge of the concerns which affect many, perform your duties
blamelessly at every opportunity. Righteous acts born of MЗ‘T/Maat are mighty and
everlasting since the time of WSIR/Ausar. To ignore laws creating hindrances will
not redound to you this, the conceited and corrupt do not consider. It is the corrupt
and conceited who run after riches, but criminality against the people has no blessed
recompense, no honor. The one that is greedy of gain is not so out of necessity.
MЗ‘T/Maat endures and begets righteous foundations.18


Ambakisye-Okang Olatunde Dukuzumurenyi, (Translator) SBЗYT NT ‘D MR NIWT TЗTY PTHHTP/Sebayt ent Adj
Mer Niut Tchaty Ptah-Hetep: The Teachings of Ptah-Hotep (University of New Timbuktu System SBЗ/Seba Press,
2014) pp. 55-73.