Education for the Evolution of African Collective Consciousness

 

Education for the Evolution of Collective African Consciousness

 

Chapter 1

 

There exists, spearheaded by a critical mass of spiritually evolved Africans, the evolving higher consciousness of the African collective, or the Ausarian Self. This Self of higher spiritual consciousness can be fully known when the higher consciousness of one’s individual self is known. As the ancients of spiritual culture have taught, knowledge and effectuation of one’s higher Self is a supreme undertaking of life. A natural extension to that is, knowledge and effectuation of the collective Self is an equally supreme undertaking. The reason this must be so, is that life is a Unity behind its marvelous diversity; thus one’s individual higher Self is one with any collective Self that the Supreme Being is poised in. The status of the whole is always relevant to the status of the individual, and visa versa. Our individual Spiritual achievement is not complete if we isolate ourselves from the condition of others, content with our supposed state of Nirvana. We must see the evolving spirit in ourselves and in others as the same. Ultimately there is only one Self that expresses through the unity and evolving diversity of life, the Universal Integral Divine One. The higher African Self has given to the World its first great humanity and civilizations; and this same evolving higher African Self has a role to play in giving the world its next higher expression of humanity and civilization.

Individual spiritual development naturally occurs over the course of several life times. The individual Soul puts on forms not unlike how a person puts on different clothes for different occasions. Individual spiritual development can be accelerated in a given lifetime by a concerted individual effort, along with the decent of Divine Truth Thought/Will Force from higher planes of vibratory existence. In the Hindu tradition there is a form of Yoga used by initiates called Kriya Yoga that serves this grand purpose. Likewise, the evolution of higher consciousness of any collective occurs over the course of centuries, even millennia, but can also be accelerated in a given period with a concerted effort by the collective, typically spearheaded by a highly conscious few. For the African collective, which is the focus of this writing, the concerted effort needed to further its spiritual evolution in the current era would have to be solidly organized, span all levels of collective action, and be guided by already spiritually evolved individuals who have the objective of not only transcending immediate obstacles that face the African collective, be they internal or external, but who strive for the highest ideal of unfettered Divine expression through the African collective. A kind of Kriya Yoga under the tutelage of African adepts is needed today for the African collective to accomplish this ideal in our lifetime. Indeed this spiritual evolution of the African collective will be part and parcel of the evolution of all humanity, as it was before its interruption by negative forces.

A Spiritual Evolutionary View of African Historical Development

Individual spiritual development rarely progresses in a straight upward slope, but rather in an upward spiral that sometimes curves downward before ascending to ever-higher levels. So too is the case with collective spiritual development. It is important for us to at least have an overview of this sometimes eclipsed or oppressed, yet overall rising spiral of collective African spiritual progress. It is also essential to keep in mind that spiritual consciousness is the basis of, and gives proper value to all mental and material realities. The Universal consciousness that has become involved with material matter, also evolves to higher expressions of it’s Self through physical matter. Hence, physical matter is a foundation to, but not limiting value of individual and collective spiritual growth. We must take stock of our historical spiritual progress through the ages, along with apparent set backs, so that we may better know where we are and what development still remains towards reaching our collective ideal as unfettered, unlimited expressions of the Divine Will/Force in the world.

The underlying view that is promoted in this book is that historical events relating to the African collective should be seen from the perspective of serving as material for the growth and development of the higher African collective consciousness; just as experiences are the food for individual spiritual growth. We must note that collective experiences, as with individual experiences, can be assimilated on the surface level and utilized for superficial egoistic gains of the outer being with the mind, body, or vital force as the nexus of identity formation. Here we focus on the assimilation of historical experiences by the deeper inner or higher Self of the African collective, the group-Soul. Most societies have developed an understanding that individuals have a higher Self or Soul that experiences the changes of life on the mental, physical, and vital levels. So too is there a real group-Soul when individuals gather together in synchronicity, solidarity, symbiosis, and strive for elevated collective goals. We should view our collective African history not in surface terms of apparent ascension and decline, or of isolated events. Rather we should look behind the surface at how the deeper African collective consciousness, the group-Soul, has assimilated historical events so as to increase its collective Self-awareness as an embodiment and agent of the Divine. In this work only the general lines of some African historical and current movements are mentioned, so as to encourage the reader to view them and the plethora of details they can point to, from the perspective of the evolving higher African Collective Self.

An individual can go through periods of regression and ignorance with respect to knowledge of his/her true higher Self. So too can the African collective forget its prior grand accomplishments of high divine expression and become exteriorized in superficial grooves of expression. This is evidently what has happened to the African Collective in varying degrees for the past several hundred years with the advent of European and Arab intrusions into Africa, and up to the modern era with the rise of global White supremacy. If we recall our collective spiritual experiences of past progress, for the essence of these experiences is always available to us, then our collective higher Self will be invoked. It will come to the forefront of our collective consciousness to govern our collective life and actions in the world. We will move in more forceful, enlightened and universally life affirming steps towards expressing the Divine through our collective higher Self in all modes of life, spiritual, mental, or material. It appears that the European collective understood the ramifications of Africans knowing our history, knowing our true Self. Europeans demonstrated a rudimentary understanding of the inverse relationship between a people who know their higher collective Self via historical memory and the European’s ability to control such a people. Thus they undertook every means to cut off Africans in the diaspora from our culture, containers of that collective memory, and blot out or revise African history. Africans must not rely on Europeans to make his-story the collective African story. The European collective world-view must not be the African collective point of reference. All peoples have their own group-Soul to discover and authentically express. If Africans on the African continent and in the diaspora supplant their own worldviews, with Eurocentric world perspectives, we will continue to be exteriorized, and flounder in ignorance of our collective higher Self, which I call the Collective Ausarian Self. The reason for the name reference to Ausar is that in Ancient Egyptian spiritual culture, Ausar represents the true Self of the individual. This true Self has an integral view of life that understands the unity always backing the diversity of life. The Ausarian Self knows its Self to be one with all things. This Self resides in the individual while also existing as the unifying essence of life. In it’s poise as the higher collective African Self that has witnessed the entire sweep of African historical development, I refer to it as the Collective Ausarian Self.

How can we assess whether or not the collective African Self consciousness is indeed expanding and that we as African people are becoming more Self realized as powerful agents of the collective Ausarian Self? One important measure is the degree to which we honor our historical culture and experience, as a foundation for future collective action. This demonstrates an awareness of our collective African Self evolution along a continuum. When we do this with recognition of continued presence of our honorable ancestors, who have through their good deeds paved the way for our progress, we give evidence of our awareness of a collective consciousness that transcends physical realities.

Another measure of the expansion of collective African Self consciousness is when we embrace cultural structures, sometimes old and sometimes new, which transcend previously fabricated divisions among us in our societies. When we do this for the greater good of African people everywhere, it can be said that this is an evolutionary growth of collective African Self consciousness. When various African groups are concerned with only their particular group’s capacity for development and expression, then that demonstrates a limiting growth condition. Another important measure is refusing to be defined by others and to take on the cultural values of other groups, facilitating their survival thrusts at the expense of one’s own group. Development of material self-sufficiency is a marker for evolving spiritual independence. Material development serves as a foundation for higher spiritual development. It is a positive sign when African people achieve self-sufficiency and independence from external domination of African resources, the prerequisite for a harmonious society and unlimited spiritual growth. Consider also what milestones we would look to show that an individual has achieved a higher spiritual attainment. We can relate those markers to important indicators of evolving collective African Self consciousness.

An Overview of Individual Spiritual Development

It is reasonable to generally associate the stages of individual spiritual development to that of collective spiritual development, since a collective is made up of individuals. The group-Soul is the unity behind individual Souls working and living together. At a deeper level, the individual and the collective are an undifferentiated whole, the Supreme Being manifesting in all individual beings. There are some essentials to know about individual spiritual development that in turn can be applied to any group spiritual development.

The undifferentiated Divine One Self, became involved in physical reality, matter, and through the eons has evolved increasingly higher forms of individualized vehicles of being, capable of expressing the unity and integral nature of Life with greater facility. The human being is one such vehicle. The human Soul is an apportionment or extension of the Divine Soul inhabiting matter. This view of life as an expression of the Supreme Being is expressed by the ancient African ancestors of Kemet (Egypt) in the following passage from the Book of Coming Forth By Day, Chapter 83, The Chapter of Changing Into a Bennu (Phoenix):

 

I came into existence from unformed matter; I created myself in the image of God Khepera, and I grew in the form of plants. I am hidden in the likeness of the Tortoise. I am the essence of every god and goddess. I am the origin of the four quarters of the world. I am the seventh of those seven Urei who came into existence in the East. I am the mighty one Heru who illuminates the world with his person. I am Pa Neter (God) in the likeness of Set and Djehuti who dwelleth among us in the Judgement of Him who dwells in Sekhem, and of the spirits of Anu. I sail among them, and I come; I am crowned. I have become a shining one-glorious. I am mighty. I am holy among the gods and goddesses …

 

 

The ancient Egyptians recognized seven dimensions of the human, the Ba, Ka, Khaibit, Ab, Khat, Sahu, and Khu. The Ka and Ba, relate more to spiritual and transcendent aspects of our being, whereas, the other dimensions are more of the mental, vital, and physical aspects of our being. With the Ka and Ba, there were further divisions that reflected the individualized as well as the universalized nature of a person’s spirit. The Ka refers to the abstract personality structure of a person that gives form to substance and creates mater. It is a thread of consciousness between man’s tangible and intangible being. It can be disintegrated upon death unless it is divinized through spiritual cultivation and become transcendent. (Schwaller de Lubicz (1981) gives these three aspects to the Ka:

  1. Divine Ka- the original Ka which is the creator of all the others.
  2. Intermediate Ka-Kas of nature, mineral, vegetable and animal.
  3. Inferior Ka- individualized Ka; inherited characteristics of psychological consciousness. Consciousness of the Ka evolved from the Inferior to the Divine Ka.

Schawaller de Lubicz (1981) expounds on the individualized and universalized aspects of the Ka:

A man ignorant of his own spiritual world has little or no contact with his Divine Ka. His personal Ka is brought down to the whole of his lower Kas; therefore after death, he will become his own shade or ghost … the quest for spiritual springs of action and the enlargement of consciousness, can modify the character of his “personal” Ka until the spiritual faculties are awakened and it makes contact with the Divine Ka.

The Ba represents the vital principle or spirit contained in all life In Kemet when it was represented a bird with a human head represented the Ba, it symbolized the human soul that goes between heaven and earth. It is the most spiritually transcendent aspect of the human. It is unlinked with the Creator, free, unfixed, and unaffected by the human being whose only link to it is a link of consciousness. It too has individual and universal aspects in the human being. Schawaller de Lubicz (1981) gives these three aspects of the Ba:

  1. Ba (universal soul the spirit of fire, which gives life to the world in all its parts. The spirit Ba is in all constituents of the world and in its final perfection.
  2. Ba (natural sould) stabilized the bodily form (Ka), and its character is Osarian (Ausar), this is, it is subject to cyclic renewal (rebirth).
  3. Ba as the human soul is represented by a bird with a human head

 

With regard to the word psychic, which is derived from psyche,

Na’im Akbar gives the Egyptian etymology of the word Psyche, which is very revealing of the Ancient African study of man.

Psychology is a Greek word revealing its most recent origins among the Greek students of the Ancient African masters. “Psyche”, frequently identified with a Greek goddess of the same name actually means “soul”. According to Massey (1974) the word Psyche is actually derived from the Egyptian in which Khe is the soul and Su is she; hence the feminine nature of the Greek Psu-khe. Without the article “P”, Saku means the “understanding, the illuminator, the eye and soul of being, that which inspires.” Not only is the study of the mind derived from ancient Egypt, but even the word used to characterize that study (psychology). “

 

Our Ancient African ancestors gave us the injunction “Know Thy Self”. We can see that they have studied the nature of man deeply and have much to teach us still about our Selves.

 

The Divine has provided for the individualization of people through the formation of the individual ego sense. But as we have seen from the Egyptian divisions of man, this ego sense is not the determiner, the true support, nor the highest aspect of our being. It is only an outer layer of the human dynamic, an evolutionary mental construct that needs to be transcended in order to get to realization of the REAL. I relate the Egyptian Ka and Ba to what I call the Psychic Being and the Soul.

Our Soul, Ba, which is an immortal apportionment of the Divine, is the highest aspect of our being. The ego sense is a surface organizing expression of our being that is sustained by our identification with the individual body, vital force, and mind as being our true self. To reach the higher essence of our being we must instead identify with the Soul as our higher Self, viewing the mind, body and vital as instruments of the Soul; thus shifting the organizing control of our lives to a higher principle.

The Soul is immortal and resides in a field of perfection. It has no real limitation and is not at all separate from the Supreme Being. It thus has access to all Knowledge, all Power, and all Presence of the Supreme Being. It is one with all things, one with the Divine Will/Force. This Soul resides in all people, but is not expressed through most people in unfettered terms. In most people the Soul is hidden, unengaged, and only a few rays of its brilliance passes through to the externalized being. The Soul puts forth an ever-faithful representative of its self, the Psychic Being, (Ka) which actively engages life, and evolves throughout the journey of life. The Soul can be thought of as presiding over our nature, while the ever-faithful representative, the Psychic Being, is actively involved with transforming our nature to a higher principle. This representative pierces through the ego sense, giving the outer centered person some glimmer of the Soul’s magnificence. This ever-faithful representative, the Psychic Being, is our True Self navigating the world of differentiation and change.

The Psychic Being is located behind the heart center, which is in the middle of the chest. It is not to be confused with the emotions of the heart, or imaginings of the mind. It is a higher principle than these, yet ideally gives them their true value and expression. It is because of the inherent connection and fidelity the Psychic Being has with the Soul that we are able to grow and accomplish anything at all on earth. For most of us the rays of light from the Soul through the Psychic are distorted and diffused by the ego sense, causing our actions in turn to be distorted and diffused. The Psychic Being is able to reveal the Soul in increasingly wider degrees as it uses life’s experiences for that exact purpose. By shifting our identity and center of consciousness from the ego to the Psychic Being, we are able to increase the Psychic, Universalizing influence in our lower instruments of mind, body, and senses; over our lives. Our outer being will thus be illuminated, transformed and guided by the Soul’s light that funnels through its evolving delegate, the Psychic Being. I may refer to the Individual Soul and the Psychic Being interchangeably as people are more familiar with the Soul, verses it’s delegate the Psychic Being.

 

A Soul centered life vs. an ego-centered life is accomplished by our identification with our inner Soul and moving our consciousness to the Psychic Being. The Psychic Being will then take charge of the outer instrumentation of our being (body, vital and mind), and utilize it correctly for the purposes of our inner Soul. The Soul and Psychic Being are indestructible and survives the death experience until the previous life’s experiences are assimilated and the Soul puts forth another life form of itself (body, vital and mind). The growth and essential experience of the Psychic Being are never lost. Once an individual is living a Soul centered life, there is no sense of personal self vs. the self of others. The true Self of others is seen as one with one’s own Self. As mentioned earlier, the Ka and Ba have universalized dimensions to them, not just individual. This one Self is the Ausarian Self of not just the individual, but also of the African collective, and extends to all people. However, when I refer to the Ausarian Self in this work, I am speaking mainly of the One Self in the poise of the African group-Soul, witnessing and effecting the historical development of African peoples the world over. For a deeper understanding of the Psychic Being, the individual and group Soul, I refer the reader to works written by Sri Aroubindo, particularly his books, “The Human Cycle, The Ideal of Human Unity, War and Self-Determination”, and “The Synthesis of Yoga”.

 

[Sri Aroubindo on the Soul of a Nation]

 

Discussion on Ni Ching’s version of Hua Hu Ching

I have discovered that the esoteric teachings of both the Hindu religion and Taoism are consistent with African views on spiritual development. For this reason I include here my reflections on Ni Hua Ching’s version of the ancient Chinese classic, the Hua Hu Ching, originally attributed to Lao Tze.  I’ve found this version of the original text to be an excellent guide to personal spiritual cultivation. I have summarized some of my understandings of the lessons for individual spiritual development for selected Books numerated in the Hua Hu Ching.

 

Book 1

Referring to the master teacher … “His instruction was neither ordinary religion nor worldly wisdom, yet it revealed the truth of every aspect of the universe”.

 

To realize our unlimited life, we need not add things external to our nature, as in religious creeds, doctrines and domineering human intermediaries to our own divinity.  Our inner nature already has everything needed.  Adding externals to our nature is like trying to wash water, or adding a finger to our hand.

Book 2

“How should men and women who are motivated to attain correct awareness of their true nature calm their minds?”

 

Being motivated to achieve correct awareness of our true nature is a start; however, knowing how to calm and manage the mind is essential. The mind can be an instrument of liberation or imprisonment. It can imprison buy being stuck in the past, living in the imagined future, and trying to preserve the moment. It is said the way to manage the mind is like imagining a smooth ball rolling along a smooth disk. Then let go this image of a ball and disk, and all other attachments of the mind. Added to the difficulty are all of the dualities created by the mind that separates us from perception of the Real. Intellectual knowledge and direct perception of the Real are not one and the same. In our runaway information age, three is a lack of guidance on how not to clutter or fixate the mind in groves of partial perception.

 

Book 3

“All lives are one life that can be called the One Great Universal Life”.  It is the same Source that courses through all forms.  So no life form should be disrespected. Again it is the mind that establishes dualities, and notions of superior VS inferior, more sacred and special than the other, self verses other.

To achieve awareness of the true nature of life and Self, these dualities of the mind have to be dissolved.  You may ask why treat others as yourself? The reason is because in ESSENCE, you and “other” are the same. Namaste. Yes there is diversity and distinction. Yet there is unity behind all diversity.  Even more, there is a great Equality of the many and the One Source. Both the many and the One have to be embraced as Equal. God and Man are one. Embracing is not even the best way to put it.  We need not embrace who we really are as in reaching out.  We need to just realize who we really are with inner awareness, Integral Awareness. This is not the same as intellectual awareness.  It is direct perception beyond thought and symbol.

We are the many and the One at once.  Embrace that, but ultimately, just be THAT which you already are with Integral awareness. I think at the core of this instruction is that we must maintain a non-discriminating mind.  That is, maintain an awareness of the underlying unity behind diversity.  To value one life form above another is harmful to achieving this awareness.  I don’t think it means ignore the fact that some need first aid over others. There are people, groups, whose condition are so poor, that they demand our service first. If someone, or some group is dying, regardless of color, nationality, social status, or any other distinction, that person or group needs our focused service first.

Dr. Claude Anderson, who wrote Powernomics, speaks against Blacks getting involved in horizontal issues.  Issues that affect all groups like poverty, or the environment.  He says Blacks need to focus on Vertical issues that effect Blacks directly, like economic racism.  I understand his point, and I refer back to this point when I say that if someone, or some group is bleeding, that they should receive first aid.  Blacks need to service themselves first in those areas that they are bleeding in.  This for me does not contradict the instruction of unconditional service. It’s a fine line. Equality and balance is not always in the middle. Some need more, and with a greater frequency, to strike a balance to the whole.

 

Book 5

“Kind prince the mind can be just as immeasurable as the universe itself.  An integral being … unites his mind with the Subtle Origin and its expression in which there is no past, present, or future.  This is how an integral being deals with his mind.”

This tells me that to un-tie the knots of the mind, the hang-ups, the habitual grooves or whirlpools we get stuck in, requires joining our minds with that which is above these limiting mental constructs, the Subtle Origin.  This goes back to the previous idea of having a non-discriminating mind that does not regard the dualities of life as irreconcilable, and all encompasing.  One then rises above the countless dualities, gain/loss, success/failure, beauty/ugly, and life/death, becoming free and unlimited.

 

Book 7

“To hold the mind with any rigid framework is to immediately become trapped in the bondage of duality. If one does not discriminate between what is labeled as sacred and profane, one is liberated from the bondage of all concepts.”

Again the instruction is not to be fixated on any mental constructs.  Allow the mind to move freely like a smooth ball on a smooth disk, and don’t be fixated on the image of a smooth ball and disk.  Religious doctrine causes the mind to get stuck, fixated and crystalized. This state becomes a self-accepted prison from the wider realization of universal oneness and Being. Not everyone will break free from this kind of bondage; yet there are beings that have and can support this evolutionary growth.

 

Book 8

“All the far-reaching, un-faded teachings of the ancient sages come from the same source: the subtle truth of great oneness”.

Behind the words, the sacred texts, recorded experiences, are the same un-faded Source that sustains all life, that IS all life.  This Source exists without the need of our individual minds to image or fix it into concepts, precepts, or doctrines. It outstrips all of these, and so can we with a non-discriminating mind. This same Source, which sustains us, is within us.  We need only go past the symbolic language and images created by the mind to perceive it.  It IS our TRUE SELF, for we are one with IT.

 

Book 15

“Kind prince, to a universal integral being there is nothing that needs to be tolerated or labeled tolerance.  Tolerance exists only in the relative sphere.  Why is this? If you have risen above the relative concepts of the mind, there is no self and others, no longevity or brevity, no life or death in your mind, so there is no hatred or resentment.  What, then, is the necessity for tolerance? One who is highly evolved is attached to nothing and does not depend on any particular mental concept or form in his relations with people or in serving them. ”

The practice of this way of perception would almost be like starting life over.  We have to unlearn so much to have correct perception. We have to let go of so much in order to embrace an unlimited life.  The place to start is our insistence on holding on to the dualities of the mind that separates us from the underlying REALITY of oneness.  All dualities are expressions of the same essence between the polar opposites.  Though focusing on one end of the pole is a means of rising above the other pole, as in focusing on the positive to rise above the negative, this still keeps us bounded to the relative realm of dualities.

Once we keep to one end of a pole, there will always be the suggestion in the mind of the opposite end of the pole. The way out is to see the oneness that is behind the dualities. Don’t reject the many for the One, or the One for the many. That is another dichotomy. See the many and the One as an integral WHOLE. In seeing THAT, realize your THAT as your essence because all of existence and non-existence is THAT.

 

Book 32

“The world and the particles are not separate, isolated things.  The particles could be gathered to become the world, and the world could be dispersed to become particles.  One small particle contains the nature of the world, and the world contains the nature of each small particle; the nature of each is the same. Although they are not one in the same, neither are they different.”

I’ve pondered over this question deeply for many years.  Here is the position I arrived to on this question after much mental struggle. The force of attraction and repulsion speaks to the pervasive oneness of life that is behind all diversity. The universe is made of particles, electrons, protons, neutrons, quarks, etc. How do these particles know to organize themselves in relation to the “other”? It is by the force of attraction and repulsion. Now for one particle to relate to another, to know the other through attraction or repulsion, there must be a medium between that shares in the essence of each. If this were not so there could be no communication, no relation. More so, this medium, sharing in the essence of each particle can thus be said to be on some level, identical or indistinguishable from the particles they join. If this were not so there would be a break in the path of communication, preventing communication. But what we see is that everywhere, all the time, there is communication of attraction and repulsion. Therefore all that exist is integrated in oneness by this shared subtle medium. Life is backed by oneness, while at the same time expresses in diversity. Because of the integral oneness of life, I am one with all, and life is unlimited. From this understanding come my courage, clarity, peace, strength, power, and transcendence of ego, pain, and even the dissolution of death.

 

 

An overview of collective spiritual development

Collective spiritual development, just as in individual spiritual development, is a natural progression of the Spirit of the Universal Divine One involved in matter and Life, to higher forms that have a greater capacity to express the One Being. The destiny of humanity is to evolve collective social life to levels that will increasingly reveal and more freely express the indwelling Spirit of Oneness. The Divine One is the All, the only thing that really exists, has become involved all of matter, and is evolving through matter to higher expressions of its Self. The Higher Self of the human collective, is one with the Universal Divine One, and is currently spearheading the evolution of indwelling Consciousness that resides in physical matter.

Stages of collective spiritual development are generally aligned to the social development of a people going from family, to clans, to powerful nation states, to country. In the Tao Te Ching of Lao Tze, it states that if an individual knows how to guide his individual life, then he knows how to guide the life of his family, the state, and the country. Implied in this statement is that if a society is organized by un-enlightened individuals, then the family, state, and country is based on an unsteady foundation and likely has embedded within it the seeds of decay, disintegration and transformation. There are notable examples where societies have grown large, perhaps based on its domination over other collectives, and imploded from the lack of internal cohesiveness that comes only by recognizing the inner divinity of all people inside and outside the collective. The Roman Empire is just one such example. Even societies that have lasted for millennia, and the Nubian and Egyptian civilizations have, where transformed from their relatively stable structures, to other forms, as the Unlimited Being cannot be enduringly expressed in any limiting organizing structure. It must evolve to wider expressions of the Divine.

A whole spiritual movement can begin with just one highly spiritually evolved individual, where his/her energy is disseminated throughout the society starting with a few faithful and self-realized disciples. A spiritual group may flower and become a significant sector in a society over time, seeking to influence the society in subtle or overt ways. The spiritual energy may later be disseminated over a larger number of people; however the intensity or vibration levels of this energy may lower from the original core group, as the number of members increase. The purity of the original insights and energy of a founding spiritual teacher may have become distorted as they passed through many minds, over time. The original expanding spiritual awareness may have become limited in crystalized forms of creed, doctrines, sayings, and prohibitions. The faithful may be split into various stratum of spiritual development, ranging from those who have reached the highest esoteric understandings and spiritual attainment, to those who tend to make the teachings into mere formulas and creed of good social behavior. In the later case there is little transformation towards higher consciousness taking place; but it is a start. Since spiritual development in a society is guided by a group of individuals of self-mastery who have dissolved their egos, collective spiritual development need not detract from individual development and visa versa. Individuals support collective development, and the collective supports individual development without limiting proscriptions. Collective development, however, occurs at a slower rate than individual development. Collective spiritual development is more along the lines of an average of the development of its members.

As mentioned, an individual can live an egoistic superficial life of his/her outer being. With individual spiritual cultivation, the person shifts the center of identity to the inner being, or true Self. The same is the case with collective spiritual development, since the collective is made up of individuals acting in some form of solidarity and synchronicity. The larger collective takes on attitudes of collective inner being vs. that of collective outer being. When the collective identity is placed with the outer being, egoism, the collective espouses attitudes that can be very destructive to all people in the world, as in imperialism. Imperialism is egoism played out on the world stage. Ultimately the individual or collective that is living mostly in the outer being is evolving, however slowly, towards Divine revelation in the world; for the true determiner of life and evolution of consciousness is the Universal Integral Soul of life. Below is a chart listing some attitudes/perspectives of the individual and collective inner and outer being.

 

Attitudes of the Outer Being Poise

The Individual Perspectives The collective perspectives
Towards Life
Physical life Every thing is separate.

 

Matter is eternal; hence matter is God.

 

Truth is only what can be verified with the physical senses.

 

One’s body is one’s self;

Species, including humans, are fortuitous accidents, as in chance mutations that give rise to natural selection and the survival of the fittest.

 

Society highly values extending sense perception and ability to analyze the physical world with technological instruments.

 

Society seeks short-term material gain with no concern for long term damage to the environment.

 

Measures collective well being by physical possessions, i.e. land, minerals, human labor force;

 

Champion members with physical beauty.

 

Discrimination against its own members based on superficial characteristics.

 

Members’ value measured in ability to make things.

 

Products over people.

 

Vital Absorbed with pursuit of wealth, sex and power.

 

Life governed by desire and personal preferences.

 

Every thing is a resource for the more powerful individual with no limits.

 

One’s emotion’s and vital energy are one’s self;

 

Indiscriminant forces of nature control life; precipitating their need to be controlled by man (Man VS Nature).

 

Society lives beyond sustainability of environment. This leads to coveting resources of other sovereign groups.

 

The vital man is most cherished, whereas the sick and weak are devalued, exploited, or ultimately eliminated.

 

Promotes instant gratification, the pleasure principle.

 

Seeks progress by having highly motivated and productive members who work and sacrifice for the collective, even at expense of individual growth.

 

Seeks to secure and enlarge its self by vital means.

 

Champions members with vital prowess as in sports or hunting;

 

Seek power relations in society where a few benefit at the expense of the many.

 

 

Mental  

Life governed by moral and mental principles.

 

Mind is a product of physical matter.

 

Absorbed with one’s own perspective and conceptions.

 

One’s mind is one’s self – I think therefore I am

Society governed by moral and intellectual precepts.

 

Logic and reason is God, Logos.

 

Extols the virtue of mind over matter and behavioral psychology.

 

Theories of mentally superior races.

 

Sets up society where the mentally adept are rewarded far above all other members.

 

 

 

Table 2. Attitudes of Inner Being Poise

The Individual Perspectives The collective perspectives
Towards Life
  All things are connected, though in appearance disjointed.

 

Search for the purpose and meaning of life in one’s self, rather than external to one’s self;

 

Death is viewed as a transition to another phase of life;

 

Life governed by what is intuited to be the truth of one’s inner being;

 

Life is a Divine revelation;

 

Aspiration for human perfection as an embodiment of the Divine on earth;

 

The infinite is in the finite but not limited by the finite, and the finite is in the infinite and can identify totally with it;

 

The Divine is the ultimate cause, sustainer, executer and benefactor of actions.

 

The body, the vital and the mind are instruments in service of soul, which is an apportionment of the Divine on earth.

 

Recognizes the limitations of sense perception;

 

One’s life is an evolution of the Divine that is involved in life

Humankind is a Divine manifestation.

 

Matter is the Divine Spirit in manifested form.

Truth is what can be verified by the inner being, and by collective progress.

 

The environment is not a possession but a means of support granted by the Divine;

 

A Divine Will ultimately controls the forces of Nature.

 

Humans can engage nature to further the Divine expression.

 

Society engages in sustainable modes of production that do not harm the environment.

 

The forces of Nature are viewed as powers of the Divine and are honored as such.

 

The mind is used to organize society based on Divine revelation.

 

Pursues and measures collective well being by fostering collective identification with Divine;

 

Pursues and measures collective well being by fostering collective identification with Divine;

 

Promotes initiation into higher God knowledge and expression;

 

The talents of all members are respected equally;

 

Men and women are viewed as inherently equal

 

Promotes initiation into higher God knowledge and expression;

 

The talents of all members are respected equally;

 

Men and women are viewed as inherently equal

 

 

 

 

 

Towards One’s Self The Individual The collective
 
I am not my body, my mind, nor my vital energy. These are instruments in service of my Soul, which is an apportionment of the Divine on earth.

 

Recognizes the limitations of sense perception;

 

One’s life is an evolution of the Divine that is involved in life

Pursues and measures collective well being by fostering collective identification with Divine;

 

Pursues and measures collective well being by fostering collective identification with Divine;

 

Promotes initiation into higher God knowledge and expression;

 

The talents of all members are respected equally;

 

Men and women are viewed as inherently equal

 

 

Towards Others The Individual The collective
     
  All people are expressions of the Divine;

 

All people are treated with the dignity, equality, respect, and honor that one would give to the Divine because the Divine resides in each person;

Honors the concept of the human family and respect for its diversity as expressed through other collectives.

 

Embraces cultural structures that transcend previously established divisions among us in our societies.

 

Respects the sovereignty of other people’s land.

 

Seeks symbiotic power relations with other collectives, and views these as an indicator of the society’s health and progressive nature.

 

Warfare is only for the purpose of checking aggressive, imbalanced forces.

 

Spiritual aspiration and Divine grace is the world’s salvation.

 

Honors the equal rights and protections of other collectives in the world.

 

Uses its granted powers of life to further harmonious development of Diverse expressions of the Divine via other collectives, while fostering unity amongst the diverse collectives.

 

 

Pays recognition to our honorable ancestors who have through their good deeds paved the way for our progress.

 

Bases progress upon higher principles taught by ancestors.

 

 

 

One example of how attitudes of an individual can be related to that of a collective is where an African individual lives life simply for material gain, mimicking their colonial oppressors, thereby missing the greater meaning of life. So too would the espousal of exclusively materialistic or exploitative goals by African collective value system, as in embracing extreme capitalism at the expense of the common person or the environment, be a misunderstanding of the meaning and collective goal of African life. Material gains are indeed a primal and necessary foundation for the promotion of a healthy society as a whole; however, they are not to be mistaken for the ultimate purpose of life. Materialism in a society leads to coveting the resources of others at all human costs, not seeing the other as one’s self in essence. The African collective must, like the individual, strive to be none other than the embodiment of the Divine on Earth, the Collective Ausarian Self. All activities of the collective must support this objective. All that contradicts, restricts, hinders, or confuses this objective must be either transformed to support this objective or else extracted from the body of the organized African collective. Nature and it’s resources are to be used in harmonious ways to support the development of the collective consciousness to higher levels, as well as to express the underlying harmonies of life in more elastic terms that do not interfere with the health of the environment and the healthy development of group members, nationals, or neighboring peoples.

Now that we have some measures of collective growth, we can try to get a better understanding of the evolving collective Self, particularly the African Ausarian Self, as we look at some common expressions of the collective Self throughout history, or even in contemporary life. The collective Self is revealed wherever there is a massing of individuals with a common purpose that is somehow relevant to the indwelling Divine Aspiration. This is a broad description; however the collective Self has a wide and deep field to operate in, and any singular description of this Self is bound to be limited. If anyone stops to think about experiences where he or she was functioning in a group situation one could recall the sensation of a collective group consciousness. The following are just a few examples:

  • The joy and solidarity felt by individuals in church gatherings, as they collectively sing spirituals or freedom songs.
  • The collective solidarity felt when working and/or completing a group or community project, or marching for justice.
  • The collective psychical effect that placing humans in space or on the moon.
  • The nationalistic feelings of people in a country when they work towards a collective goal of national uplift.
  • The national psychical effect experienced by Americans after having defeated Germany in world war two.
  • The collective psychical sense when a collective works collaboratively to recover from a disaster.
  • The collective psychical effect when a collective is bracing for an attack or pending disaster.
  • The collective psychical effect when a collective successfully fends off a group threat or disaster.

–     The collective psychical effect experienced, particularly in a stadium, when a national sports team wins a world championship game and starts a group chant.

 

There are countless examples of the above. To get a real sense of collective Being, one only needs to think back on when he/she were a part of a collective as it asserted it’s Self to accomplish group motives of high ethical significance. One experience that I relate to personally is participating in African drum circles. There is a collective Spirit present during these drum circles that defies description; however, I can say that during these events I feel a sense of family, welcoming, of collective vitality, a sense of security, healing, acceptance, peace, and encouragement. I also feel at ease talking to ancestors and higher spirits, guides of the African collective, and invoking their positive energy for support.

A collective can also manifest in a less enlightened ways when there is a diminished employment of the higher collective will and consciousness. In this case there is a greater influence of the outer shell or egoistic dynamic of the collective. Some examples of this are as follows:

  • When a collective bands together to forcibly take material resources from the indigenous or traditional users of those resources.
  • When a collective seeks to bolster its collective self-esteem by diminishing the accomplishments, value, or rights of other collectives.
  • When a collective, having achieved some measure of internal success and surplus, does not seek to assist other collectives reach a similar status.
  • When a collective looses its impetus to adapt to changes or integrate fresh perspectives of life and growth into its collective life.
  • When a collective views itself as the chosen group by the highest Divinity above all others, and closes itself to the insights and knowledge achieved by others.

The higher collective African Self, the witness to the full rage of experiences by the African collective through the ages, is available to each of us to broaden our understanding of life, to fortify us for the difficult struggles immediately confronting us and ahead of us into the future. Part of what the African leaders of high consciousness, as in high priests, mean when they speak of invoking the assistance of the ancestors, is that we have an African spiritual Self that is always available for us to support our individual and collective journey of life.

The Collective African Self consciousness recognized in African Centered Psychology

This excerpt from Daudi Azibo’s “African Psychology”, lends support to my understanding of the collective African Self that is evolving through the distant past, into the present, and through the future. We each are enfoldments of this Self, eddies of the collective Ocean Self.

“Now since the African is the original human being, the consubstantiation principle states “we [Africans] are one people, we are of [we share] the same [spiritual] essence’ … transmitted biogenetically at conception”. This shared spiritual essence is the basis for the African self-extension principle: the contemporary African person is a direct extension of the (presumed) Divine (Creator, One God, etc.) by virtue of begetting through the Ancestors and the immediate line of progenitors. Her or his progeny are equally and likewise extended into the distant, infinite future through the required continuation of progeny. Taken together, since they are inseparable, the consubstantiation and self-extension principles give rise to the African extended-self concept.” This all can be encapsulated with the expression, “I am because we are”.

 

 

Kobi Kambon’s definition of African Self extends it to include the collective African Self or “African Self-Extension Orientation”; similar to what we saw Azibo refer to as the consubstantiation principle.

 

“The African Self-Extension Orientation (ASEO) refers to the deeply rooted, unconscious, genetically based African Spirituality reflecting a continual-unending urge/striving for collective-communal expression of African cosmic (spiritual) wholeness or unity. African self-consciousness (ASC) represents the conscious expression of African Spirituality (ASEO); which affirms African life, self-determination, and preservation. The basic traits of African personality, according to Kambon, refer to those beliefs, attitudes, and behaviors; which reflect, project, and reinforce African Spirituality. These are the cognitive-emotional and behavioral qualities that are natural/indigenous to African people, irrespective of social-environmental conditions (i.e. living in under white supremacy domination).

 

There are four components of ASC (African Self-consciousness). Implied in these components is the recognition of collective African consciousness. The four components are as follows:

 

  1. Awareness/recognition of one’s (collective) African identity and cultural heritage.
  2. General ideological and activity priorities placed on African survival, liberation and proactive/affirmative development.
  3. Specific activity priorities placed on (collective) self-knowledge and self-affirmation, i.e. Africentric values, customs, institution-building, etc.
  4. A posture of resolute resistance/defense against “anti-African/Anti-Black” forces and threats to African survival in general. “

 

 

Howard Bruce Bynum, in his “The African Unconscious”, lays bare a perception of an African “Soul”, the African Unconscious that is like an ocean consciousness that enfolds to become the individual lives of each of us. This consciousness transcends time and space, yet manifest into personalized beings located in time and space, us. It is thereby one with the Universal Consciousness.

Wade Nobles, offered a source for the word psyche in the word psychology, as being derived from a Kemetic term Sakhu. The rich meaning behind Sakhu suggests that the higher purpose of psychology is not just to achieve a balance of the mind, but also to achieve a “glorious spirit”, or a heighted level of spiritual awakening / consciousness. So it is appropriate to extend the mundane vernacular and goals offered even in African centered psychological discourse, to this higher aim of achieving the “glorious spirit”, not just for the individual, but also to the family, nation, the entire African Collective and even the world.

 

“Sakhu” used in the title of Wade Nobles’ book, “Seeking the Sakhu”…”Both Na’im Akbar and I suggested the “psyche” in the word “psychology” was probably derived from the Kemetic term, “Sakhu.”…. Professor Obenga identified a relief from the private tomb at Sakkarah from the ninth or tenth Dynasty. … This scene depicts a Lector priest holding a text in his left hand and reciting the appropriate ritual. Directly behind the lector priest there are three kneeling lector priests who are chanting the “many Sakhu.” the recitations designed to transform the deceased into a “glorious spirit.” My Seeking the Sakhu has been a continuous life long quest.”

The reader may be familiar with the African adage that sums up this conception of collective consciousness, “I am because we are, and because we are, I am.”

 

Our collective consciousness will express in situations regardless of whether it is from a poise of higher awareness, Ausarian Collective Consciousness, or from a poise of unawareness or unconsciousness. The state of unconscious Consciousness can surge undirected, unfocused, and unaware. In individuals or groups it expresses as being reactionary, not valuing one’s self, one’s group, or one’s ancestral tradition. It express as not having awareness of a historical continuity. It expresses as being externalized, seeking validation from foreigners or seeking external measures of worthiness, beauty and godliness. The Divine Spark that is involved in us continues to evolve out of us. Having discussed some important aspects to individual cultivation of our higher inner Divinity, and related those aspects to collective African spiritual development, we are in a better position to assess, following broad historical lines, how the collective African Consciousness has evolved.

 

 

 

Collective African Expression Through Religion by Roland Lucas

Africans have always been known, since ancient times to the present, to be a people who generally value inner spiritual life. Collective spiritual expressions abound in Africa. It is my sense that African religions in general give expression to the depth of the African group-Soul, rather than, as in far too many cases with religions, become fossilized into a set of proscriptions that have lost their initial spiritual energy and morphed into tools of social control by an elite sector of the society. It behooves us, in assessing the levels of Divine expression through African religions, to first assess the benefits and limitations of religions in general.

Religions have both beneficial and detrimental aspects to them. I view religions as training wheels for the individual and society. I think they can be essential to helping people begin the upward movement to the life Divine. However, too often religions place obstacles in the way of completing this process. Furthermore, religions often devalue the Divinity that resides within, and minimize the necessity for bringing the Divine energy down to transform the instruments of our being into unfettered expressions of Supreme Being on earth.

The below is a listing of some limitations of religions. Not all religions will have all of these limitations, but most will have some. When it comes to realizing our full divine potential all limitations must in time be transformed or otherwise transcended.

 

Religions:

  • Tend to resist adapting to changing times or accommodation of unique circumstances.
  • Tend to restrict or delimit that which is limitless, Divine Being and Expression
  • Tend not have flexibility to embrace other cultures and religious expression. This attitude can justify gross actions such as war in God’s name; i.e. crusades.
  • Tends to worship God as a super human
    • This entails projection of human attributes such as emotions to a God figure. This can limit understanding of God.
    • This attitude can make human life seem insignificant in comparison to God, thus trivializing the human experience, and reinforcing the false notion of man being separate from God, instead of being one with God.
  • Tends toward exclusivity or the chosen people attitude. This gives rise to viewing a particular religion as the only bearer of the Truth and Grace of God.
    • This attitude then becomes a justification for oppressing others; such as confiscation of a peoples land because God ordained it.
  • Tends to foster dependency on an external salvation in place of individual effort, giving control of life to so called intermediaries who intercede on God’s behalf, thus circumventing one’s own direct realization of God within.
  • Tends to promote external dependency can take the form of belief in a contact high, where baptism and profession of faith guarantees salvation; vs. internal spiritual effort and development.
  • Tends to promote the dualistic view of God vs. man; where there is an unbridgeable gulf between God’s status of being and humanity. The opposite of this view is that God and man are in essence one, since God is all that is.
  • Tends to promote the view that man is born in sin; which loads guilt on members and can be used as a means to control the psychology of members. This attitude also depresses the human capacity to transcend limiting conditions of life.
  • Tends to seek power to interpret and control actions of members, as in racism or abusive patriarchal domination over women.

 

The below is a listing of some good points of religions. Not all religions will have all of these good points, but most will have some. When it comes to realizing our full divine potential all experiences can be used as stepping-stones towards realizing the Divine within and without.

Religions:

  • Most often are good guides for moral development, thus serving as an incubator for the developing soul.
  • Can promote healthy community interaction.
  • Can serve as an introduction to a power greater than the individual ego; thus serves as a stepping stone towards the transcendence of the ego.
  • With religious devotion one can develop a faith that can surpass the logical reasoning mind.
  • Religion can be the springboard to deeper spiritual growth and expansion of consciousness.
  • On higher levels of esoteric religious practice one can transcend the limited view of the orthodoxy, obtaining a more integral or universal view.
    • God and man are one
    • The higher motive of a religious body can be not to control the individual but to bring out latent abilities of individuals, to develop individual faculties of power and understanding through initiation.
  • Can organize activities of life to facilitate Divine revelation and expression through the individual and the collective.
  • In esoteric religions, objects and man are signatures, expressions of the Divine. From this perspective the powers, forces, forms of life are all seen as emanations of God. In formal restrictive religions, this perspective is call polytheism, animalism, paganism, and is condemned.

 

Capping off this general assessment of religions I include here a prelude that Master Ni Hua Ching has in many of his books regarding religion. He writes:

“The Subtle Essence conveyed by the teaching of the Integral Way is the deep truth of all religions, yet it leaves all religions behind to be the clothing of different seasons or worn in different places. The teaching of the Subtle Essence includes all things of religious importance, yet it is not on the same level as religion. It serves people’s lives directly as all religions wish to do, but it surpasses the boundary of all religions and extracts the essence of all religions.”

 

I equate the Subtle Essence referred to above with the, Higher Individual Self, the Collective Ausarian Self, as well as with the Higher Collective Self of Humanity. These are all integral and on the deepest level of reality, the One Self or Highest Divine Spirit. The Highest Divine Spirit can poise Its Self in all these forms simultaneously. Religions are vehicles, instruments, or expressive edifices of the Divine Spirit. Some religions are better conveyers of the Divine Spirit than others. For Africans, religions have always been a means of individual and group expression of the Divine. Africans have not simply sought mediators between man and the Divine, but sought to transform themselves into unfettered instruments of the Divine through religious ritual and divination.

Commonalities of Religions in Pre-colonial African Societies

One of the areas of social organization that strongly points to a continent wide collective consciousness through the ages in Africa is that of religion. This is evident by the beliefs that are held in common by African religions in pre-colonial Africa, whether the religion is of a society located in the North, South, and East or West of the continent. I am referring to here to religions that were developed by Africans prior to European or Arab intrusions. Some of these commonalities are as follows:

  • Belief in One Almighty God that has created the universe
  • Lesser gods are deputies or delegates of God, in charge of various aspects of creation
  • The Spirit of God permeates all living and non-physical beings
  • Belief in immortality or persistence of life after death.
  • Reverence for the ancestors who have passed, yet still interact and even assist the living
  • All aspects of life are under the influence God; if not directly, then through His/Her deputies.
  • Disease or imbalance on the individual or societal levels seen as resulting from past wrong actions and must be atoned for or remedied by sacrifice and correction.
  • Respect and deference to priesthood for matters affecting the health of the society. The priesthood is a powerful force in society.
  • Priesthood pushes the envelope of understanding, knowing, and spiritual expression.
    • Divination or reading the signs of nature and seeing developing events
    • Management of unseen forces
    • Tracking long term trends effecting all, leading to study of cosmic forces, Astronomy and Astrology
  • Development of song, art, dance, symbols, writing to convey and express spiritual understanding. This led to a learned sector of society known as scribes in ancient Egypt.
  • The temple becomes center of learning for society and in some cases attract foreigners for distant lands
  • The aspiration of building religiously edifying and revelatory structures brought about development of architecture, mathematics, and science

 

The espousal of similar religious/spiritual views and practices by Africans across the entire continent, points to a continent wide common consciousness, expressing through the medium of African religion. This collective consciousness pushes the evolution of humanity to ever deeper and wider levels of expression. This consciousness has been so definitively established that certain actions and egoistic concepts have been nearly completely transcended. One concept that comes to mind is the concept that fellow human beings can be viewed as chattel slaves, having no greater status than that of an animal and devoid of basic human rights and dignity. Where there existed slavery in ancient Africa, it did not have the quality of stripping a person of all his/her humanity, freedom, and all of life chances. Even were there were strict cast systems for the division of labor, individuals had an opportunity within that system to not only aggrandize themselves materially, but to develop a deeper understanding of Self. Not all members of a given society will have a wide and deep awareness of their higher Self; just as when we are asleep we usually are not aware of our waking level of consciousness, though it still exists in a recessive state. So it is with the less aware members of society. Not all religions will be a high expression of the Divinity within the collective. African religions cannot be viewed as static phenomena that do not evolve over time. Not all religious practices will evoke higher divine expression the Divine involved with human experience; whereas some practices do give shape to higher expressions of the Divine within humanity, individually as well as collectively. Africans still have a role to play in giving to humanity ever wider and deeper expressions of the indwelling Universal Integral Divine One.

Higher Divine Consciousness usually remains potent and refined in a few individuals as a sacred trust (through initiation), and then slowly disseminates its elevating influence throughout the general society in a controlled or staged manner to the degree that various sectors of the society can absorb. It seeks to touch all sectors in some way, however faint. One primary effect of the higher consciousness must be to elevate the lives of the society in terms that include the physical, psychological, intellectual, vital, and psycho-spiritual areas. Education, as with life generally, was integrated in wholes rather than fragmented into separate disciplines. Whatever the area of study, it is directed to improve the functioning and maintain the balance of society overall. In addition there is usually a benefit to the surrounding environment or neighboring collectives that come in contact with it. This is so even if these collectives are invaders, for this too is a means that the Spirit can use to widen its scope of Self-awareness and action on earth. So often invaders, using their current power, write the story of their conquests and achievements over those they conquered, but fail to tell how their own society have been enriched by learning from and general association with those they have conquered. This is particularly true of Asiatic, Greek, Roman, Arab, and European invasions of Kemet, or Egypt.

Another effect of the African higher consciousness, individual or collective, is that it offers a model of human interaction. It informs general humanity as to what is possible on a wider scale (i.e. Egyptian temple and monument building). To remain spiritually progressive, societies must not ignore negative attitudes and energy movements, either internal or external. It has to honestly and forth rightfully address common human struggles, and demonstrate how these problems can be harmonized and transformed into positive growth movements. The greater the challenge humanity faces, the greater the victory of humanity over inhumanity, of higher consciousness over unconsciousness. No doubt this is the example that spiritual culture of ancient Nubia and Egypt served for over ten thousand years of human history.

 

 

 

 

 

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