Session 2 of Geb season: The Divine Masculine

Ikhambi Natural Healing

The Second session of the Geb season, Sunday Healing session will be a continuation of a conversation we have been having with Dr Baba Buntu of Ebukhosini Solutions. This time we shall focus on Men’s health and the rituals required for Afrikan men to obtain/attain their fullest potential as Divine beings.

“…the presence of the Neteru (Divine principles/Natural forces), indeed, imparts to us health of body, virtue of soul, purity of intellect and in one word, elevates everything in us to its proper principle. The dispositions of the soul of those that invoke the Gods to appear receive, when they become visible, a liberation from the passions, a transcendent perfection, and an energy entirely more excellent, and participate of divine love and an immense joy.” – Iamblichus in the 4th century C.E. describing the philosophy of Alexandrian sages as they studied Hermetic philosophy ( The teachings of Djehuty/Tehuti/Thoth)

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28th March Sunday Healing Session

Queen of the great House, the Divine House, and the House of Fire.
Beautiful in appearance, beloved in all lands. lady of the deepest Earth.

Ikhambi Natural Healing

The Patron of Ur Hekau 'great of magic', is Auset, She is the embodiment of healing
“She of the beams of Gold, the golden one. The Queen of Earth, the mightiest of the mighty. Sovereign of the South and the North: chieftainess of the two Lands. Lady of the deepest Earth, blazing flame.” – Litany of the Neter Auset

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Geb Season Meditations: Mastery over physical whims

How do the symbols and natural energies support and empower us in our striving to become virtuous divine beings. Even while we are existing in a state or stages of being human?

The ancient Afrikan ways and rites of passage were established to offer us guidance and practical steps towards living our best life. It is important to note that these methods were never matters of individual practice, but necessitated the contribution of family, community and even the whole nation to participate in. The reason why this is significant resonates more today then ever, since many people have given their own spiritual development to Holy-Men, so called Men and Women of God to whom they offer not only their financial resources but most crucially, their energy.

Men and women are to become God-like through a life of virtue and the cultivation of the spirit through scientific knowledge, practice and bodily discipline.” – Ancient Egyptian/Kemetic Axioms

This season we call Geb, the Earth Father is one of great importance in the scheme of all things. We are being asked to cultivate an attitude of industriousness and exert great effort in foundational work. Whether that work involves financial gains or spiritual goals, the same amount of discipline is expected. We are supposed to draw from both terrestrial and celestial energies of the Earth Father, to become the best that we can be in all endeavors.

In this space we will deal with the details regarding how to take the necessary steps towards attainment of these goals, these virtues, to achieve results and divine life right here on Earth.

The Vision

Ikhambi Natural Healing

Executive Summary of Ikhambi Natural Healing


To cultivate, preserve, study, and teach the value and application of Natural medicine to all members of humanity while promoting research, cosmic balance, and responsible use of Natural resources.


Empowering humanity to learn, utilize and restore Natural balance in the healing arts. To make knowledge and responsible use of Nature attractive to youth, families and communities in Africa and the Global South.


  • Establish projects, services and products that are centered on Natural laws.
  • Support, sustain and promote innovations that are focused on Natural resources.
  • Create synergy and progressive relationships among Indigenous Knowledge Practitioners.
  • Support creative and culturally sustainable progressive works based on Nature and Its healing properties.

Value Statement

  • Environmental Consciousness
  • Respect for Nature and Humanity
  • Reciprocal relationship with Nature and the Cosmos
  • Lifelong Learning
  • Creative Cultural Knowledge Sharing
  • Cooperative Economics

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Righteousness Consciousness Defined

WHAT DOES IT MEAN TO BE A MA’ATIC MAN? In ancient Afrikan Philosophy we find the ethical/moral principle of Ma’at, manifesting as the Goddess of honor, truth and justice in ancient Egypt (Kemet). What does Ma’at mean and how does it inform the role and values of Afrikan men? How can we apply Afrikan philosophy on a practical level in our lives today?

On Monday 1 March, we will be in conversation with Menzi Maseko and Sizwe Vukulu Maphindani on “UNSTUCK – THE REFINITION OF MANHOOD”, hosted by Dr Baba Buntu, 7pm SA time/Central Afrikan time (= 6pm West Afrikan time / 8pm East Afrikan time / 12pm New York time).

Stream live:

UnstuckManhood #EbukhosiniSolutions #DrBabaBuntu #MassivMetro

By Water and by Land

“In Abundance of Water the Fool Is Thirsty” – Water Work vs Wage Work.

Well above the timberline and only a short distance from the top of Mount Katahdin in Maine, where the sun first hits the United States each morning, is a spring of water. Above it is only hard rock. So where does that water come from? It cannot be rainwater percolating down from above. It’s primary water, and it comes from way below the base of that impressive mountain.” – Sig Lonegren, Dowsing for Water (page 137 of Masaru Emoto’s The Healer Power of Water, 2004)

It is now not a mystery that my upcoming book, the House of Plenty is a work that is shaped like a jig-saw puzzle or even a spinning chessboard. In this scheme of things and telling’s, there is neither respect for time nor standardized rules of literature. We are dealing with the simplest as well as the most complex of Afrikan problems. Next to finding workable creative/economic programs and models for creative cultural networks, Land is high up on the agenda.

I will be quoting from essays I wrote between 2018 to 2020 while I also add emerging concepts and thoughts to the foundations of this House, the walls, windows, and the roof will be built by our children and their offspring. This is an intergenerational mission. We do not write to entertain but to regenerate and sustain a Ma’atic civilization.

It is the year 2021 and South Africans are still debating the merits and demerits of the Expropriation of Land Bill.

At its 54th National Congress, the ruling ANC decided that the land reform program had to be sped up. The ruling party announced that it would pursue a policy of land reform without compensation if it were done in a sustainable manner that would not disrupt the economy or the agricultural sector. To this end, much dialogue between opposing parties, the state and the citizens has occurred.

Some heated debates have been aired on state and private broadcasters, civil society groups have issued out questionnaires and much robust conversations have been had around the details of this issue, but it appears as if not much progress has been achieved in the implementation aspects.

The actual decision to review the bill by an amendment of Section 25 of the Republic’s constitution was made in 2017. Some scholars and economist offered many reasons why the ANC should not pursue such a decision, citing the ‘Zimbabwe situation’ as one of the scare tactics. In fact, the so-called Zimbabwe situation has always been brought up in the last two decades whenever South Africans even mentioned land redistribution, or what some more Pan Afrikan and Black radical citizens prefer to call Land Restoration.

This essay will not delve on the pros and cons of a constitutional amendment, but instead we will try to point out that the Land question is tired to the not so hotly debated challenge of water and climate changes. Both these challenges are also tied to the critical matter of Afrika’s regional integration which is also linked to the core focus of this book: Creative and Cultural Unity of Purpose of Black people, beginning in the South.

We are on a mission to define a new economics. We seek to grow wiser and then share the wisdom of both our Ancestors and the new generation, within and beyond the 4.0 generation. In this pursuit of Self realization and self-determination regarding Land, we ought to be very mindful of the past to ensure that it is not repeated. Despite what the various scholars have to say about the matter of Zimbabwe, we should not that just like in all the countries throughout this continent, millions of people were displaced and rendered slaves.  Consider these excerpts from some notes I jotted down from a library in Harare:

Between October 1893 and March 1896, anything from 100 000 to 200 000 cattle were seized from the Ndebele. Armed gangs of settlers and contingents of B.S.A. police equipped with Maxim guns roamed across the countryside, taking what they could.

Although the invaders were sometimes driven off by a show of force, refusal to reveal where cattle were hidden could end in death, as indeed it did for four women shot in cold blood.” (Phimister, 1988, p.16) – The Struggle for Land in Zimbabwe, 2010.

Also note:

Marandellas* (Marondera) District was established as a trading station in 1892 when Cecil John Rhodes offered land to any group of European settlers willing to accommodate traders between Umtali and Salisbury. By 1896 the British South Africa Police had already claimed more than 1023538 acres (409415 hectares) of land in exercise of its powers over the land as enshrined in the Order-in-Council of 18 July 1894.” (Palmer 1977: page 182)

Addressing the challenge of land redistribution is a simple matter, only complicated by how we approach it. It is important for people to have a healthy appreciation for the significance of land, it increases respect and value. The settlers simply and forcefully took possession of land belonging to Abantu and proceeded to trade with it as they pleased. As Afrikans we have an Ancestral and futuristic duty to restore our land and proceed to use it as we see fit. All other debates about constitutional amendments and what any settlers have to say about it should be secondary.

Just like the water springing up from Mount Katahdin in the United States, the water belongs to the mountain like we belong to this land. The sacred duty of each Afrikan is to strive towards restoration of land in this generation and we can then begin the secondary tasks of whether we need to save an economy founded on stolen goods. This is not a negotiated settlement, it is a war, a battle for our very survival and wellbeing.

The unmaking of Zimbabwe and its socio-economic conditions cannot be solely blamed on its corrupt leadership, but it is based on a historically progressive erosion of Ubuntu and communal values among its ‘first citizens’, the ruling party structures, its systems as well as a neglect of the principles that defined its people before the aggressive arrival of European and other settlers. Let us take a brief look at Zimbabwe, its cities, towns and a historical perspective on Harare.

Before the arrival of the Pioneers Column in 1890, the main part of Salisbury District was Chief Gutsa’s territory. Originally a member of the Mutukedza and Nyashanu Chieftaincy in Uhera, part of the Nyanja Confederacy. Chief Gutsa accepted by Chief Seke of Chitungwiza into the area and allowed to co-exist with Chief Mbari who ruled part of the Salisbury District around Mount “Hampden” area. (p. 65, The Struggle for Land in Zimbabwe)

This book describes the occupation of Harare as a series of balancing acts where rural and urban development, the industrial and agricultural economy coalesced to form a new reality for the natives and the settlers. It shows just how there is a seeming separation of these equally vital economies. The people who live and work in the cities and urban areas need the produce of the land just as the rurals who work the land need their sisters and brothers emadolobheni*. The symbiotic relationship makes any separation of these peoples rather superficial, but it has been the legacy of colonialism to ensure that Afrikan people are as divided psychologically as we are spatially.

There is a way of being a rural Afrikan which allows one to remain rooted not only to Nature but also to the values that have sustained our people for generations even before colonialism. The urban Afrikan however has been created or constructed out of the steely vibrations of industrial machines, a peculiar brand of Eurocentric education and ambition to become just like the European ‘boss’.

Very few Afrikans ever manage to escape this entrapment of affluence. Many stories have been told illustrating the dichotomies of the rural – urban exchanges and changes, suffice to state here that there is hardly an aspect of Afrikan life that has not been adversely affected by colonialism and its accomplices, Western religion, and racism. European settlers have not only tainted our bloodstream and thinking, but they have also effectively and literally polluted our life-giving waters.

A Poem: Songs for Trumpet / Dream Making

  1. And our lives are unfinished business.

Cynicism and optimism cohabiting the Amen Corner.

Both peddling dreams of utopia

We are both in the middle of a waking nightmare.

Visions steeped in darkness and ghetto squalor.

Yet our minds are ultra-light.


Once lost in the West

But our orient was found.

The journey took us through blood, chaos, blinded faith and Sounds not our own.

(Discordant Trumpet and Ngoma-drum)

Yes, the sound is our heat

The sparkle of blood on the tar

Sunbaked molecules swirling in the whirl of wayward uncivilizations.

We are becoming the culmination

Of all our ancestors libations

Yet our lives are unfinished business

The prayers of our enslaved grandparents

Sweat drenched parents

Burying their knees on concrete

Wood and stone and shifting sands

Offering all that we have


Time biding

Crying faithfully to an earless


Eyeless, unkind, uncruel


Yet we must repent

For known and unknown sins

We must repent

For willful omissions and

We are the experience of the divine experiment

For polluting the Earth with noise, plastic and other toxins

Repent for committing present, past and future sins

For being all too human

When we know we have been divine

What does walking on water mean

When the forest is a spectre of shadows

Of trees struck by lightning –

And the poor are always with us –

Acts of God!!!

Trumpet Solo


We live in a house of plenty

But we are begging for pennies

At the bottom of a snake filled wishing well

From the scum of the Earth

We are supplicating and bending over backwards

Ubuntu bethu in tatters

Like the ruins of our partitioned land

We need to re-examine the starts of our birth

Check the constellations

For what is the consequence of our collective breath – Ask the trees –

Our Ancestors bled for an Afrika for Afrikans

A lofty dream

Yet today what is it all worth?

We are still Gods bits of dry wood

Slammed from pillar to post

Trying to find who’s got the maps

And remind us how we used to dance.

How exactly are we to harness the Indigenous Knowledge Systems or the Afrika centered technologies to build a prosperous new Muntu? The maxim that says, umuntu ngumuntu ngabantu has been dealt some serious and almost deadly blows since the advent of the inexorable rise of industrial revolution, colonialism, Western theology as well as wage-labour. The latter has been the source of a multitude of false identities. The Marxists/communists have sufficiently dealt with the essential dynamics of the precarious class wars …. We now should be in a better position to offer a perspective that goes beyond simply countering capitalism and private property lore. We should be looking at interventions that reflect the desire to implement laws and actions that show wisdom of two hundred years of knowledge. This is because we are the generation that has seen great tribulation.

We must now be able to take the lessons of the past 500 years and begin to construct ways of being that are not only unique but also in harmony with Nature. There are several avenues which we can pursue towards doing this, beginning with Education. A transformative education requires the participation of many sectors o society. It also requires a re-view of how we use Land, Water, and other resources at our disposal. We ought to pursue a transformative education that is based on an evolved, involved and resolved appreciation of Water.

SANKOFARING: Consider the Source and Uses of the River Nile

Inside one of the pyramids in Khemethi (Ancient Egypt), there is a lake. While there are other waterways and water related rituals and customs in the Beloved Land of the First Times and there are still mysteries yet to be uncovered. Did the pyramid builders build this structure on top of an existing spring and then widen it for their purpose or is it a completely man-made?

It is up to us to study deeply, reflect, meditate and rediscover how our Ancestors were able to utilize these Waters. Our lives depend on the resurrection of such memories – the proper use of the post-Atlantean wisdom.

What does this have to do with the politics of land today? The landmass we call Earth, rests upon watery foundations. The beings that exist on the Earth are all composed of parts of carbon and even larger parts of water. The water is something which is worth much more than gold. Yet we have been fooled into believing that it is Land and the minerals and other treasures in it that are more precious and to some people, even worth dying for.

Wars are fought over territory and finite resources and contentious matters of who owns what and who deserves which share are part of the historical underdevelopment of humanity. Humanity has found many ways to digress or become distracted and far removed from what our priorities should be.

When we consider the supposition that the next world wars will be about the struggle for Water, what should we be preoccupied with right now? The work of the scientist and the philosopher and the guardian of Ancient ways should be all connected to the preservation of Water.

Let us tell you why:


‘How We and Them A Go Work It Out’: A new way is possible

The roots of underdevelopment lie in the entanglement of African societies in the mercantile capitalist system of the world through the nexus of international trade. The main architect of Africa’s underdevelopment was, and remains, Western capitalism.” – S.Ndlovu-Gatsheni, decoloniality as the Future of Africa, 2015

Disclaimer: The title of this essay is inspired by a line from Bob Marley and the Wailers Song, Rat Race.

Medium-scale commercial farming in Zimbabwe: how has it fared since land reform?


We have a new open access paper out in the Journal of Modern African Studies – “Medium-scale commercial agriculture in Zimbabwe: The experience of A2 resettlement farms”. Contrary to assertions that A2 medium-scale farms allocated during the land reform are largely occupied by ‘cronies’ and that they are unproductive and under-utilised, a more differentiated picture emerges, with important implications for policy and the wider politics of Zimbabwe’s countryside following land reform.

The paper is based on in-depth empirical studies in Mvurwi (a higher potential area to the north of Harare) and Masvingo-Gutu (in the drier south). The findings are important as they show ways forward for supporting the revival of commercial agriculture in the country.

This has been seriously hampered by lack of finance, sanctions affecting donor investments, uncertainties around the lease arrangements, poorly designed support programmes (notably the now notorious Reserve Bank of Zimbabwe (RBZ) mechanisation scheme and…

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