The Decline of Kemet as the Light of the World and its Effect on African Collective Spiritual Progress What has happened to the collective Soul of Kemet, of Africa, resulting from wave after wave of invaders taking over Kemet? Many of our African scholars have made the connection of the key concepts of Christianity to those that preceded them by thousands of years in Kemet. Dr. Henrik Clarke was among them to assert that every element that went into the creation of Christianity came from Kemet in some way, but that the new creation was an inferior copy of the original. One such effect of converting Kemetic archetypes into Christianity was the shift of emphasis, belonging to the dominant world view of Kemet, from an inner salvation (realizing one s true Self being one with the divine), to that of an externalized salvation dependent on the intermediation of Jesus Christ and his representatives on earth (i.e. bishops and Popes). Africans in Kemet emphasized the elevating of the individual or the collective state to that of Ausarian Consciousness; becoming Ausar. This world dominance of an externalized view of salvation lent itself to the development of a religious body of mediators for Christ, (bishops and Popes) that in turn facilitated the control of the masses of people by the bureaucracy of the state. This was Constantine s primary motive of making Christianity the state religion of Rome, to control society through religion as it does Roman military and state power. This approach to religion was to become a permanent fixture of Western societies down to this day. It was also to maintain its opposition to an African approach to spirituality, namely that of entering ecstatic communion with the gods through ritual and trance. Kemetic societies did have Pharos as the earthy representatives of the Divine, and priests to help administer Divine dispensation. However, the priests were facilitators that brought the people into a self-realization of the divine, and did not presume to determine that realization, as with the European conception of paying one s relatives out of purgatory and into heaven, or determining Black people had no soul, for example. Following the decline of Kemet due to successive invasions, its wisdom continued in modified forms via the interpretations of the Arabs & Moors, as they dominated Egypt, the whole of North Africa along the Mediterranean regions (Maghreb), Spain and much of Christian Europe from the 8 th through the 15 th centuries. Europeans were again exposed to vestiges of Kemetic wisdom through the reinterpretations of Arabs who were in control of Kemet and it store of knowledge even though the library of Alexandria by then was burned down. Arabs also had access to the knowledge of the Coptic Egyptians of the time, and set about translating Geek knowledge stores that were themselves derived from Kemet. This exposure, along with that of African and Arab culture and knowledge, can be credited for the emergence of Europe from its recognized Dark Ages, though the application of that knowledge did little to prevent Europe from instituting a dark age for Africans in the form of the barbaric transatlantic slave trade. The Arab slave trade during that same period was evidently an enticing example for Europeans. We must then consider how the dimming of the light of Kemet was due to a confluence of factors. The effects of that demise influenced both how Islam and Christianity were to interact with the African world going forward. In both cased it was an approach of total disregard for the wisdom traditions of Africa. The question remains, what African groups were the keepers of Ancient Kemetic knowledge after the conquest of Kemet by the Arabs, and after the French and British? Chancellor Williams
in his Destruction of Black Civilization, recounts how many Egyptians fled South into the Eastern Sudan. (Quote?) Now, for some centuries Arabs and Jews (the latter called Solomonids by most historians) had been swarming into this southeastern region, pushing through the middle in such a way that even in Abyssinia the Blacks were pressed southward, always southward! Egyptian history was repeating itself: The Asians and Mulattoes held Norther Abyssinia, with the center of power in the strategic kingdom of Axum. From Axum, the Arabs prepared their forces for the destruction of a now weakening Ethiopian empire. The weakness, as usual, came from separatist movements struggling for power, it was the old-time factional fights among leaders who felt they must rule or runin a drive so well known that is needless to recount. But it was the situation for which the Axumite Arabs and their Colored and Jewish allies were waiting. In 350 A.D. their armies destroyed Meroe, and an epoch in history ended. ~```Chancellor Williams, Destruction of Black Civilization, page 139. This quote form Chancellor Williams refers to the beginning of the pressure by Arabs to seize Black people s land along the Nile, and force Black people further South. With this pressure came resistance, but also a retreat of Kemetic wisdom back to where it originated, into Nubia. The Ethiopians then can be counted as among the groups who have preserved much of the wisdom teachings and commensurate expansion of Ausarian consciousness of Kemet following its demise. Just as the Arabs pushed to create the Maghreb and become the dominant influence in North Africa and the Mediterranean areas, so to must the wisdom of Ancient Egypt have preceded that push and influence the African peoples of the regions, including the Libyans, Berbers (originally Black), the Garamantes of southwestern Libya, Tunisia/Carthage, Algeria, and all territory between to Morocco, not to leave out the North Western Central African countries that had trade with these countries. See map of trade routes with North West Africa and the Northern coast.
What about West? From where did the libraries of Timbuktu draw their wisdom unrivaled in the known world? Is there a connection to the wisdom of Kemet? We know that Mansa Musa made a pilgrimage to Mecca, passing through Kemet first, and there are well traveled, and likely ancient routes between West and East Africa. Where there is trade in commodities there is also trade in knowledge, technology, and culture. Mansa Musa developed Timbuktu as a commercial city having caravan connections with Egypt, Anjila, Ghadamer, Fez, Sus, Sijilmasa, Tuat, Dra a, and Fezzan. Side by side with trade and commerce came the encouragement of culture and learning. In addition it became a centre of learning, one of the foremost centres of Islamic scholarship in the world. The University of Sanlore Mosque was highly distinguished for the teachings of Koranic theology and law, besides other subjects such as astronomy and mathematics. ~ J.C. degraft Johnson, African Glory, p98
~Exiled Egyptians, The Heart of Africa, by Moustafa Gadalla
With the decline of Kemet and Kush, we see the rise of Central (Hausa and Bernu-Kanem states), Southern (Ethiopia, Monopatapa) and West African empires, and macro shifts in the locations for evolutionary advances in collective African consciousness.