Radical Spiritual Transformation from Zulu to All of Afrika

The following was written as a presentation at the Mazisi Kunene Colloquium that was recently held at the University of KwaZulu Natal’s Centre for Indigenous Knowledge Systems on the 4th and 5th of December.

I publish the draft here, the complete article will appear in a publication that features the presentations from the other illustrious delegates:

Radical Spiritual Transformations:

Harvesting the Super-abundance in Mazisi Kunene’s Works for Transforming Our Society

Add Quote from Impepho / Amalokotho Kanomkhubulwane*

Introduction:

I often wonder if modern historians, sociologists and anthropologists, black, white or other have ever read the works of Cheikh Anta Diop. I wonder if they have heard of Ayi Kweyi Armah, Magema Fuze, Walter Rodney, Noni Jabavu.

I recently read an article written by a white American history professor, Mary Lefkowitz, from a journal called The History Place: Points of View. The article entitled: Not Out of Africa, subtitled; Was Greek Culture Stolen from Africa? Modern Myth vs. Ancient History – aimed to debunk the myths peddled by Afrocentric scholars and reputable Black Power activists, that seek to elevate Afrikan knowledge above that of Europeans. The article itself is extracted from her book which is provocatively titled: Not Out of Africa: How Afrocentrism Became an Excuse to Teach Myth as History.

I begin with this reflection because after reading the article, I was troubled by the fact that much of what the white professor said was actually true. As a student of uSolwazi Mazisi Kunene, Cheick Anta Diop, Ayi Kwei Armah, Magema Fuze, Mfuniselwa Bhengu,Toni Morrison, Marcus Garvey, Francis Creswell, Octavia E. Butler, Frantz Fanon,Walter Rodney and Steve Bantubonke Biko and many other Afrika centred writers and activists, I am very intolerant of lies disguised as truth, especially when it comes to matters regarding my people, the Black people of the world.

The point I seek to emphasize is that in a similar way that uMkhulu uMazisi Kunene had done, many scholars of history and writers of the ancient into the future, are very interested in protecting their own people, their own cultural and intellectual heritage. Some even go to the extent of basing their whole work on demystifying or exploding the myths, while others even create their own myths in the process. In answering her own question, “Did ancient Greek religion and culture derive from Egypt” professor Lefkowitz states:

Apparently Greek writers, despite their great admiration for Egypt, looked at Egyptian civilization through cultural blinkers that kept them from understanding any practices or customs that were significantly different from their own. The result was a portrait of Egypt that was both astigmatic and deeply Hellenized. Greek writers operated under other handicaps as well. They did not have access to records; there was no defined system of chronology. They could not read Egyptian inscriptions or question a variety of witnesses because they did not know the language. Hence they were compelled to exaggerate the importance of such resemblances as they could see or find.”

In other words, although she raises many important questions about the claims of Afrocentric writers such as Martin Bernal, Ben Jochannan and others, she also contradicts herself and ends up strengthening the argument of Afrocentric scholars whose sole aim is to raise Afrikan history and Intellectual life to reputable and redemptive levels.

When I first met Baba Kunene in the early 2000’s at SABC studios, at a Creative Writers workshop co-organised with Ukhozi FM, I was intimidated by his regal age, his fiery white hair and his reputation as a no-nonsense intellectual. I had been writing short-stories and only in English, I had also recently read his Emperor Shaka Zulu The Great, Amalokotho KaNomkhubulwane and his books of poetic proverbs, Impepho as well as Igudu LikaSomcabeko.

After the intense workshop, which became really his unique way of asking us armature writers to Become Truly Who We Are, To Redefine The Essence of Storytelling and To Embrace The Wealth Embedded in Our Mother-tongues, I met him when most of the learners were gone. One on one, he became more serious. He read my one page story quietly and frowned and said: “Such a great imagination, but why do you insult your Mother and your ancestors by writing in English?”

He paused and continued, “You are living in the age of freedom and information but you insist on enriching the culture of Abantu abangena’Buntu.” He then through the page on my face and said, “Hamba uyozifuna, uzibuze ukuthi ungumbhali noma ungumlingisi”

Translation: “Go and find yourself, ask yourself if you are a writer or an actor or imitator.”

 Conclusion:

I thought I should share these two, apparently unrelated episodes; it is my way of reaching back and reaching in. Baba Kunene’s work and life asked us to not only reach back but like Biko, or jazz multi-instrumentalist Bheki Mseleku, he forced us to Look Within, mainly because that is where our treasured lie buried, ready to be discovered by us and the world. The world is waiting to Afrika to reveal her wonders. Those wonders are locked in our own stories, both realistic and fantastic.

Lastly, Kunene’s work is revolutionary, and calls for a Radical Spiritual Transformation. They are a cultural reservoir from which we and our children can find sustenance. In the words of Maulana Ron Karenga, another pragmatic Afrocentric worker: The seven criteria for culture are these:

  • Mythology
  • History
  • Social Organisation
  • Political Organisation
  • Economic Organisation
  • Creative Motif
  • As well as Ethos.

We do not have time to get deep into all of these right now, suffice to say Baba Kunene’s work remains one of the most dexterous and purposeful attempts by an Afrikan Intellectual and Sanusi, Inyanga Yamagama, to overthrow a system that is built on eliminating us. His poems and proverbs are Revolutionary magical invocations or charms, written for a generation that would, should and will use them wisely to Create The Afrika We Want.

tbc

Menzi Maseko ©

www.greenankhworks.com

The Institute of Afrikology

 

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My Presentation at 2017 Essence Festival

Esoteric Africa Masterclass: Afrikans In Science Fiction

Facilitator: Menzi Maseko

Organisations:  Green Ankh Works/ CineCulture / Mercurial Africa

Dates: 30 September 2017 (?)

Time: 3pm

Venue: Mangosuthu University of Technology (?)

The Guideline:

  1. What is the purpose behind studying Esoteric African works?
  2. Which subjects did you do in high school and which institution did you start crafting an understanding of the facts and myths behind African cultures?
  3. How long does it take to gather information about Afrocentric characters to help heighten the environment they are surrounded by?
  4. How does Esoteric African study help influence the work black filmmakers create a world in a film believable?
  5. How do we create a solid voice in the industry that is young with regards to the Science Fiction genre?

 

Introduction

Life is a collection of Stories, some stories are well told and available for all to hear and see, while others are seldom told or told falsely. Afrilka as the cradle of Humanity possesses some of the most ancient stories. Before there were the great legends of the Pharoahs and the ancient Egyptian/Kemetic Goddesses and Gods, there were mythological tales of the Creators of the universe.

They are still known by many names, but very few of us know the power and significance behind those names. It is in our own interest to search for those ancient stories and retell them with the benefits of new technologies, mediums and Artistic expressions.

Afrika is a land of many contrasts; perhaps we should simply call them contradictions. Many of these contradictions are not Self-Created, in other words, we as Afrikans have not invented much of the confusion and states of poverty we exist in. One of the most pervasive questions that come up in various sectors is the one concerning Afrika’s wealth. The Rastafarian revolutionary Artist best known as Peter Tosh puts it this way: “Africa is the richest place / yet still has the poorest race.” The Artist puts it as a statement and not as a question. In other words it is a matter of fact. But what is the cause of Afrikan people’s poverty? Surely there is a level of dysfunction or a serious discrepancy within our systems or our institutions.

We all know about the colonial and apartheid history that ravaged Afrika for centuries, some may say that the legacy of these evil systems continues today but the slavery is now in the minds and even Spiritual lives of AbaNtu/the Afrikans.  The challenge we now have is Freeing ourselves from Mental, Systemic as well as Institutional slavery.

In this presentation we shall deal with Esoteric African systems. There may be many definitions to this term, but we shall choose to simplify it, hoping that we shall have more opportunity to delve deeper some other time.

Define: Esoteric denotes something that is hidden or concealed. Much of what I will mention is not new yet the essential and scientific value of it is un-explored. Esoteric Africa then is the knowledge of the hidden treasures of Afrika’s wisdom. Afrika’s knowledge is concerned with healing the person and the Earth from Within. We see ourselves as Ancient Spiritual beings, Divine beings having a human experience. The quality of that experience depends largely on how much we Know about our True Self.

Methodology:

We will utilize the multi-lineal methods that have been used by Afrocentric teachers, Pan Africanists, Black Consciousness scholars and activists as well as Healers from various Afrikological disciplines. The essence of Our Presentation is akin to a Healing Process as well as a Rebuilding process. We are healing from thousands of years of brutal detachment with the Land and the Ways of our Ancestors, Esoteric as well as exoteric traditions that ensured that we are still alive this very day.

As children of Afrika we shall begin with acknowledging our Ancestors and the Tree of Life. We Shall also Acknowledge our predecessors and present ourselves according to the values of Ma’at or UBUNTU. Ubuntu/Ma’at is what connects us both socially as well as cosmologically.

An Outline of Afrikology

An Outline of Afrikan Indigenous Knowledge Systems  

Afrikology is essentially an Afrocentric methodology that incorporates various schools of thought towards creating a logical framework for the research, study and promotion of Everything Afrikan. Afrikology with a K is uniquely used by specific scholars who place Afrika and Afrikan women and youth especially at the centre of all solutions.  In the words of professor Dani Nabudere:

African scholars must pursue knowledge production that can renovate African culture, defend the African people’s dignity and civilizational achievements and contribute afresh to a new global agenda that can push us out of the crisis of modernity as promoted by the European Enlightenment.”

In keeping with these words of wisdom, the Institute of Afrikology continues on its mission to: “Provide an Afrikan Centred system of education, incorporating a practical approach to Indigenous Knowledge Systems, Afrikan Renaissance, Health, Organic Farming processes and in-culcating the philosophy of Ubuntu.” – Menzi Maseko, Rock ‘n Rule, 2016.

 

  1. Opportunities and Challenges Posed by Afro-Futurism

 

  • Much of Afrikan knowledge is Oral and Customary. It does not take such a long time for an Afrikan child to imbibe and restore their sense of Afrikanness.
  • As Long as the impediments and social constructions such as religion and colonial education are limited or eliminated, it only requires a knowledge of Self, Family line and choosing a Discipline to focus on.
  • The Technological era presents great opportunities for learning as the internet has opened communication channels, one can download PDF’s from various Afrocentric teachers from Marcus Garvey, to Empress Afua to Ra Un Nefer Amen and Credo Mutwa, one can even join groups on Social Media where some Esoteric knowledge is transmitted through Animation and Meditation and Yoga classes.
  • Filmmakers who are Afrocentric are few and far between but those that do exist remain part of the Documentary, Animation/Comic and Social Media platforms, but there is very limited number of Fiction/Science Fiction makers due to structural and budget constraints.

 

  1. Esoteric VS Exoteric Knowledge

 

  • What are the phenomena that are known and measurable?
  • What are the hidden phenomena that can only be subjectively and contextually experienced?
  • What are the types of knowledge that should be Open to Public and Which Ones should remain within Afrikan Secret Societies and Initiation schools.

 

 

  1. Scope and Relevance of Afrikan Esoteric Concepts:

 

In everything we do we must evaluate the Need, Necessity and Value of it in today’s terms. How does knowledge of Afrikan systems help us to Create Better Lives, Better Arts and Sustain Ma’at or Ubuntu in all that we do?

  1. How does Esoteric African study help influence the work black filmmakers create a world in a film believable?

Afrocentric study is essential and enriching to filmmakers who are keen to develop a appreciation of Pre-colonial Afrikan knowledge. Many books by Black science fiction writers exist and many of them contain excellent and researched materials from the Global Afrikan sources.

  1. How do we create a solid voice in the industry that is young with regards to the Science Fiction genre?

The key is to develop reading and critical thinking skills. Reading material or books and digital information developed by Afrikans must be made available from primary schools to institutions of Higher Learning.

Background:

  1. The Orisha or Santeria System/ Candomble in Brazil

An outline of the concepts of the Yoruba originated Divinity system and its Global scope.

THE IMPORTANT CONCEPTS OF ASHË, and IWA PELE. There are two concepts that are vital to the core beliefs of Santeria.

The first one Is Ashe (also known as Ase, Ache or Axe). It means very simply life force.

Ashe is generative energy that Olodumare has blessed us all with. It is energy; breath, life force and we cannot exist without it. Ashe gives us the power to create and the wisdom to see things through. Without Ashe there is no life.

Iwa Pele, means in essence good or gentle character. For Santeria followers, initiated as priests or not, It is important to grasp the meaning and entity of Iwa Pele.  Living with good grace is what gives us a purpose in life. As spiritual beings we are responsible for living the best life that we have been blessed with.” – https://oshunschild.com/2013/11/08/making-ocha-and-the-initiation-procedure/

  1. The Concepts of One God or Creator With Many Names and Attributes

“There is only One God. Like many modern religions, Santeria followers believe in just one God, the Creator known as Olodumare.  It is neither a Polytheistic nor a Pagan religion, nor an animistic one.  The reason why there is confusion is that many refer to the Orishas as Gods.  Strictly speaking, the Orisha are not Gods but aspects of Olodumare that are manifested in the natural world around us.

It is thought that there are hundreds of Orisha, but there are some that are more popular in Santeria than others. Amongst the most well-known Orishas are Elegua, the trickster deity.  Respect is paid to Elegua before any other Orisha. Ogun, the blacksmith warrior and Ochosi the hunter. They are collectively known as “The Warriors.

Yemaya, The Mother deity that rules the Ocean and is the mother of us all.

Oshun is the deity of the sweet waters and is also the patron of all that makes life worth living, the arts, music, love and sweetness.

Obatala is the King of the White Cloth, the Owner of all uninitiated heads and stands for wisdom, patience and justice. He also reminds us to respect our elders.

Shango is the King of the Drum, a deity who was once a King of Oyo. His Domain is Thunder and lightening.

Oya is the Orisha that guards the gates of the Cemetery; She is also Queen of the market place. There are many many others, all who have equal importance.  Each individual is thought to be a child of one or other of the Orishas.” –

The Inner and Outer Life of Initiates and Believers

Dress Code, Hygiene and Sex:

White is the emblem of the iyawó and it must be worn for one year and 7 days after initiation; this is both in public and at home.

We Shall Explore How Various Afrocentric Divinity Systems Have Many Things In Common and How these Esoteric Symbols Have Permeated religious practices Globally. The Orisha System has a lot in common with Ubungoma which we shall also explore.

Female iyawós wear for the first 3 months a shawl, skirt, bloomers, panties, stockings, brassiere, undershirt, slip, long or calf length skirt, shirt with sleeves and no cleavage showing, white closed shoes, handkerchief and hat.

  1. Important Studies and Research Regarding Afrikan Spirituality

These days there are many scholars and writers interested in the revival of Afrikan spirituality. But there are few names that come to mind, such as Isanusi Credo Vusamazulu Mutwa, Dr Mdende, Dr Malidome Some and Shekhem Ra Un Nefer Amen and Dr V.V.O. Mkhize, but I shall mention the work of two lesser known researchers.

A study of literature on the essence of ubungoma (divination) and conceptions of gender among izangoma (diviners)

By Winifred Ogana; Vivian Besem Ojong Post-doctoral student, School of Nursing and Public Health, University of KwaZulu-Natal.

 UBUNGOMA: “Literature highlights some personality traits are more apparent in females as compared to male izangoma. Among the Zulu a diviner is expected, first and foremost, to uphold high moral ideals. To this end, it is befitting for isangoma to be in ‘a state of light and purity in the profane world she lives in’ (Ngubane 1977: 86-87). A diviner is expected to espouse these attributes always in order to play the vital role in linking the living and their ancestral spirits. In illustrating the importance of upholding above-average moral values, the author observes that the diviner’s attire, which includes white strips of goatskin, are permanently strapped over her shoulders and breasts. In Zulu culture the colour white symbolizes good, but can also signify extraordinary goodness or power, which izangoma enjoy if they remain upright. Lee (1969: 140) offers a similar explanation when he says: ‘ Possession imbues an individual with social status, since his or her ways are clear’”

 

REFERENCES

We shall also explore how Ogana and Ojong deal with matters of Gender equity and Power in their work.

Here is an extract from their Abstract:

In South Africa’s KwaZulu-Natal (KZN) Province, the isangoma (diviner) remains firmly entrenched at the apex of the hierarchy of African traditional medicine (ATM). This review article raises two questions. The first interrogates the essence of ubungoma (divination), while the second focuses on gendered notions in this line of work.
The latter question probes four issues: why izangoma (plural for isangoma) are mostly women; whether these females possess disproportionate power as compared to their male counterparts; and whether such womenfolk possess their power by virtue of being female or izangoma per se. The fourth aspect addresses sexual orientation of ubungoma.

Plausible explanations for these questions were gleaned from a scanty – albeit fascinating information – collated through a literature search and personal communication.

Female izangoma were found to have attributes that outclass their male counterparts. This review also interrogates the manner in which African beliefs have been represented in literature. Western epistemologies have tended to misrepresent the realm of African beliefs by dismissing them as mere superstition. Alternatively, they create boundaries of intellectual segregation by treating African beliefs as cognitive false consciousness. In contemporary South Africa this form of misrepresentation has not deterred Africans from seeking the services of izangoma.

Keywords: Ubungoma, Divination, Izangoma, Divine, Initiation, Indigenous Knowledge Systems

At the beginning of the 21st Century most izangoma (diviners) among the Zulu in South Africa’s KwaZulu-Natal Province are almost exclusively women. Despite being female in a patriarchal society, the female izangoma remain at the pinnacle of the hierarchy of African traditional healers in the province.

Historical Background

Interest in the gendered nature of ubungoma originated from the findings of an earlier qualitative study, where among a sample of 10 izangoma, only one was male.

Over three decades ago, the World Health Organization (WHO 1978) officially acknowledged the importance of traditional health, recognizing its holistic approach encompassing the environmental, social and spiritual aspects of illness that biomedicine does not always take into account. In South Africa, among reasons for the reluctance to endorse African traditional medicine (ATM) earlier is that indigenous systems were, and still are, equated with negative practices such as witchcraft (Green 2005).

Nonetheless, in contemporary South Africa, ATM is gaining popularity as the prohibitively high cost of allopathic medical care coupled with expensive pharmaceuticals pushes patients to seek the services of traditional healers (Kofi-Tsekpo 2004). It is for such reasons that he dismisses the frequently touted figure that 85 percent of Africa’s people use traditional medicine, observing instead that the figures are much higher and continue to rise. The popularity of ATM can also be explained from other perspectives. In 2004, former Deputy Health Minister Nozizwe Madlala-Routledge acknowledged that traditional health practice had defied easy definition in legal terms (South Africa Government Information 2004). Hence, she borrowed the following definition used for ‘African Traditional Medicine’ from World Health Organization’s Centre for Health Development. African traditional medicine is defined as:

The dearth of information underlines the fact that while gender has become a major research focus in African Studies in the past two, men have rarely been the subject of gender research. If anything, the study of masculinity on this continent is still in its infancy (Miescher & Lindsay 2003). Hopefully in future, interested researches will fill this lacuna – “http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1011-76012015000100004

Winifred OganaI; Vivian Besem OjongII

The FUTIURE NOW:

In Conclusion we must take a brief look at the Future of Afrikan Esoteric Knowledge …

Tricksters and Animal Fables. Many African myths feature a trickster. The trickster may be a god, an animal, or a human being. His pranks and mischief cause trouble among gods, among humans, or between gods and humans.

West Africans tell many tales of a wandering trickster spirit known as Eshu among the Yoruba and as Legba among the Fon. This trickster is associated with change and with quarrels; in some accounts, he is the messenger between the world and the supreme god.

Animal tricksters are often small, helpless creatures who manage to outwit bigger and fiercer animals. Anansi, the spider trickster of the Ashanti people, is known throughout West and Central Africa. Tortoises and hares also appear as tricksters. In one such tale, the hare tricks a hippopotamus and an elephant into clearing a field for him.

Other stories about animals show them helping humans. The San Bushmen say that a sacred praying mantis gave them words and fire, and the Bambara people of Mali say that an antelope taught them agriculture. A popular form of entertainment is the animal fable, a story about talking animals with human characteristics. Many fables offer imaginative explanations of features of the natural world, such as why bats hang with their heads downward or why leopards have spots.

Read more: http://www.mythencyclopedia.com/A-Am/African-Mythology.html#ixzz4u69c4BRO

Reality and Imagination Influence Genius in Sci-Fi

Are there any stories that particularly influenced these novellas?

I started writing Binti when I was in a deeply bothered state. Much of the Binti series came from personal struggles, narratives, and imaginings. I can’t really name any novels that were a specific influence.

When I look back, I can see flashes of Hayao Miyazaki’s Nausicaä of the Valley of the Wind in Binti. The character of Nausicaä has a lot of similarities to Binti: both are agents of change and mediators. Binti, however, is far more nonviolent. Also, some other elements from the graphic novels and animated films found their way into the DNA of the Binti trilogy. I’m a big fan of Star Wars, and my love for that series and world helped me find the courage to write my own space opera. Lastly, there was a cartoon I loved from the ‘80s called Galaxy High. It was about an intergalactic high school. I loved that cartoon.

https://www.theverge.com/2017/5/25/15610998/nnedi-okorafor-binti-home-night-masquerade-cover-interview-read

On the dangers of Self-Help Guru’s

The pursuit of Wisdom as a precondition to joy, happiness and proximity to the Divine is as ancient as the Step Pyramids of ancient Kemet and Nubia, older than the plethora of temples in all of the East and beyond. Humanity’s search for the knowledge that would free us from what we perceive as ignorance and suffering is remarkably archaic. But one wonders whether after so much has been learned, why is it that Self Knowledge remains ever so elusive to many people?

Today there is a huge commercial market dedicated solely to what is called Self-Help books. There are just as many Guru’s from India to Senegal, Mali to the heartlands of the USA and all imaginable countries – men and women who are supposedly the chosen ones, the messiah’s and light bearers whose sole purpose is to liberate all of us from the darkness of our own being. As I had just lamented to my younger brother Khaya, all of these Guru’s books are repeating the same message – it does not matter how unique one may claim to be, they are all saying the same thing with just a minuscule amount of personal touch or style. This evening I told my brother how shocked I was at what I read earlier from Osho*. Without saying too much let me just quote him:

“Capitalism is not an ‘ism’ at all; just don’t get too obsessed by the word. Sometimes words become too important to us and we tend to forget the reality. Capitalism is not an ideology; it is not imposed on the society, it is a natural growth. It is not like communism, or fascism, or socialism – these are ideologies; they have to be imposed. Capitalism has come on its own.” (page 69, Osho, 2003)

Needless to say, even though I am not surprised that this is coming from Osho, who plies his trade from proverbial shock and awe, I became worried about the impact that such misleading words might have on young impressionable minds, who read the rest of this mans work, which is clearly a mixture of the truth and blatant nonsense. My brother gave a clear answer: “Osho is a charlatan, he is like all these so called new age teachers, getting rich by exploiting ancient knowledge.” Suddenly it made so much sense, because Osho and all the New Agers like himself are in the business of selling something that should not be sold at all. They are like the pharmaceutical companies, ensuring that you keep coming back for the same prescription, and they are connected to the whole network of the sickness business. They are not at all at the service of humanity, but like a talented Artist who decides to satisfy his or her baser instincts, would rather make a quick buck instead of producing something Soulful and Authentic.

This is how Osho, prefaces his book, aptly titled Come, Come, Yet Again Come: “You have heard many people, you have read many people; but hearing me or reading me is a totally different experience, for the simple reason that I am not a speaker, an orator, a lecturer. My words are not important. What is important is your silent listening.” 

Now can you imagine if one has to choose to listen to either Osho or Lenin, regarding the same subject of capitalism? Please read the following and make up your own mind.

Osho writes :”Capitalism is individualism, it is not a social structure, it is more than that, it is just democracy and freedom. Capitalism is pure freedom. Of course, everybody is not capable of creating wealth, hence it creates jealousy. But we should not be dominated by jealousy. Capitalism is not an ideology at all, that’s why I prefer it.” ( Osho, page 77, Come …)

Lenin writes: “Finance capital, concentrated in a few hands and exercising a virtual monopoly, exacts enormous and ever increasing profits from the floating of companies, issue of stock, state loans, etc., tightens the grip of financial oligarchies and levies tribute upon the whole of society for the benefit of monopolies.” ( Lenin, Imperialism, The Highest Stage of Capitalism, A Popular Outline, 1939)

Lenin continues to give examples of how pervasive and detrimental to human well-being and progress capitalism really is. To think that the one author writes at the turn of the 20th century while the other writes such hogwash at the beginning of the 21st century makes me shiver. But the point I am raising here is that there is more to the world than capitalism or communism.; yet to simply pretend that a system that has rendered the world a market rather than a home for the species, a system that has turned even water and many other natural resources into profit is the ultimate freedom, is lunacy.

Communism has its flaws, but at least it gives a cogent rationale towards making a world a better place, a more equitable and fairer place to live. The New Age Guru’s simply tell you to listen to them and take their opinion as the truth, because they are unique, possessing some uncanny wisdom.

I have just discovered this disturbing story from another blog:

( http://matthewremski.com/wordpress/boycott-satyanandas-literature-and-methods-until-reparations-are-made-for-sexual-abuse/ )  but I am also adding what I think is a great response from a reader: ”

Thank you so, so much for this well-researched and very thoughtful piece, that sadly only scratches the surface of much vaster web of deceit, hypocrisy and abuse within the yoga, guru and ashram worlds. Unfortunately these things are far too often swept under the rug. The old model of deifying our beloved teachers I think needs to be reconsidered in this day and age, as they so often seem to buckle under their own impossible standards and go undercover with behaviors that, under a veil of secrecy, become increasingly more depraved. Someday I hope these leaders figure out that most people respect and admire self-effacement, humility, and transparency. Nobody respects a liar, abuser and hypocrite. The Bihar School and all who are associated with Satyananda’s teachings have an opportunity here to set an almost unprecedented example of fearless adherence to yogic principles by publicly acknowledging, condemning and apologizing for these abuses, and as you said, take steps to make amends to the victims.

On a side note, I think the spelling is Niranjanananda, nor Niranjananda. 😉”

In praise of wisdom

“Now unto what under the heavens shall wisdom be compared? It is sweeter than honey, and it maketh one to rejoice more than wine, and it illumineth more than the sun, and it is to be loved more than precious stones. And it fatteneth more than oil, and it satisfieth more than dainty meats, and it giveth [a man] more renown than thousands of gold and silver.

It is a source of joy for the heart, and a bright and shining light for the eyes, and a giver
of speed to the feet, and a shield for the breast, and a helmet for the head, and
chain-work for the neck, and a belt for the loins. It maketh the ears to hear and
hearts to understand, it is a teacher of those who are learned, and it is a consoler of
those who are discreet and prudent, and it giveth fame to those who seek after it.
And as for a kingdom, it cannot stand without wisdom, and riches cannot be
preserved without wisdom; the foot cannot keep the p. 22place wherein it hath set
itself without wisdom. And without wisdom that which the tongue speaketh is not
acceptable.

Wisdom is the best of all treasures. He who heapeth up gold and silver
doeth so to no profit without wisdom, but he who heapeth up wisdom—no man can
filch it from his heart. That which fools heap up the wise consume. And because of
the wickedness of those who do evil the righteous are praised; and because of the
wicked acts of fools the wise are beloved. Wisdom is an exalted thing and a rich
thing: I will love her like a mother, and she shall embrace me like her child.

I will follow the footprints of wisdom and she shall protect me for ever; I will seek after
wisdom, and she shall be with me for ever; I will follow her footprints, and she shall
not cast me away; I will lean upon her, and she shall be unto me a wall of adamant; I
will seek asylum with her, and she shall be unto me power and strength; I will rejoice
in her, and she shall be unto me abundant grace. For it is right for us to follow the
footprints of wisdom, and for the soles of our feet to stand upon the threshold of the
gates of wisdom.

Let us seek her, and we shall find her; let us love her, and she will
not withdraw herself from us; let us pursue her, and we shall overtake her; let us ask,
and we shall receive; and let us turn our hearts to her so that we may never forget
her. If [we] remember her, she will have us in remembrance; and in connection with
fools thou shalt not remember wisdom, for they do not hold her in honour, and she
doth not love them. The honouring of wisdom is the honouring of the wise man, and
the loving of wisdom is the loving of the wise man. Love the wise man and withdraw
not thyself from him, and by the sight of him thou shalt become wise; hearken to the
utterance of his mouth, so that thou mayest become like unto him; watch the place
whereon he hath set his foot, and leave him not, so that thou mayest receive the
remainder of his wisdom. And I love him merely on p. 23hearing concerning him and
without seeing him, and the whole story of him that hath been told me is to me as the
desire of my heart, and like water to the thirsty man.”

– Queen of Sheba praising Wisdom in the Kebra Nagast