Kmt Cosmology/Philosophy

African was able to resolve this great and difficult problem.  Modern materialists and idealists have not.  Even today the relationship of the spiritual to the material is the basic philosophical question, the question that keeps the African-centered movement shipwrecked in mystical play with idealist terms and created categories which have nothing to do with the actual flow of historically contradictory processes.  In the past, questions about the existence of natural laws, and social laws also depend on which we acknowledge as having primacy: matter or spirit. As science has proved, these laws do not depend on human intervention, they exist outside and independently of woman's/man's consciousness.   So why not prove necessity with science?   Why not prove that there is spirit or there is no spirit with science, and if it cannot be done work until it can be done?  But do not dismiss its essence without proof.  Recognition of the laws of nature and society presupposes recognition of the fact that the world exists indepen­dently of human consciousness. This is the stand taken by materialism. The best of Kmt say spirit best in upright/balanced moral practice, Maat.  People then practiced rituals, systematized later as religion to unify body with soul and soul with spirit.  Morality however was at the core.  All else could be removed, and you would still have to do right for right sake in order to be judged fit to be among the ancients.  This is what Kmt taught.

From the very beginning of its civilization, the indigenous Black population of KMT was dualistic cosmologically and philosophically in art, writing, engineering, architecture, family relationships, language, land/water arrangement, aesthetics and every day cultural life.  The art is materially vivid in expressing this union of opposites, particularly those in the tombs of pharaohs, queens, engineers, judges, teachers, priests, scribes, and noblemen of all periods.   In this mode of thought, everything in life is interrelated and exists within a continuum of natural birth, death, and rebirth in some new form or content.  This system of thought synthesized this reality within an all-embracing process of evolutionary and devolutionary patterns, which are continually being repeated, but never under the same exact conditions, and never with the same exact results.  Instead of a circle-based process, KMT saw development and change as a reincarnating spiral of material and spiritual events.  This is African civilization at its best, at its beginning, at its highest, at its morally soundest, in its purest most fluid form---a form uncontaminated by later invading Whites and Arabs. 

Certain tableaux, art pictures, sculptures monuments, etc., such as those of families, astronomy, war, farming, wine-making, fishing, or the paintings of men and women of the upper classes as they hunt game, or of temple construction and other crafts, give a virtual multidimensional expression of the essential fluid, movements, self-impressions, and gesture of the behavior depicted.  Everything is in motion, flowing, moving, becoming. Nothing is stagnant/lifeless.  This expression of thought and art was able to organize the essence of a natural action, depict the process, show its unities and its opposites, use the natural surroundings as a symbolic basis of mental abstractions, and summarize the phenomena in words, picture-drawings, painting, monuments, statue or temple by means of a few generative principles. 

Similarly, the secular literature, the folk tales and proverbs, the scientific formulae and the myths, the history and the logic, the mundane and the celestial, the matter and the spirit are expressed in paintings, picturesque language, demotic abstract symbols, and reveal a clear, direct, and logically sound form of thinking.  On the other hand, the religion, theology and systems of morality and justice are expressed as heavenly laws of the universe, but have human representations in earthly heroes and heroines.  Side by side, reality is presented with myths, proverbs are presented with confessions of innocence.   On closer study of this phenomena, it is this actual union of dualities that is the important vital factor in the system that preserves this uniquely African form of thought and allows it to express its dominating generative principles although they are over 5000 year old and buried under Greek, Roman, Arab, French, Russian, English, and other European translations.  African scientists will have to bypass the alien translators and go to the source in ancient KMTic documents.   Characteristics of the ancients' way of thinking is summarized in their written, carved, and painted works.

The KMTian mind nearly always envisages a notion together with its inverse, its twin opposite, the good and the bad, the positive and the negative, the matter and the antimatter, that which is not associated with it and that which is disassociated from it.    Life is a unity of both constructive and destructive forces.  States of order, balance, equilibrium, and harmony are transitional and impermanent.  The struggle of cross-paralleled opposing pairs is eternal but the form that this complementary struggle takes and the content it expresses change with changing circumstances.   Instead of choosing terms like alpha and beta, beginning and end, indigenous African scholars in KMT choose to define their reality using the natural elements in their own human experience along the Nile River.  Naturalistic symbols most characteristic of the process under study were precisely selected in order to define realities from their natural genesis to their death and rebirth.   The assessment of reality had dualism at its basis. For example, life is counter posed with death, good is counterpoised with evil, dessert with fertile soil, black with White, light with dark, upper with lower; likewise every concrete object necessarily has two sides. 

Transformation or metamorphosis is also evident.  Such simultaneous transmutation of two polar opposite states into one another is a fundamental concept in alchemy and is traditionally called "alchemical union."  The word "alchemy" is of Arabic origin, the Arabs being invaders of Black Africa in 641ad; the word signifies " the science of al-egypt."  Since Egypt is the white/Arab name for ancient KMT, alchemy translates as "the science of ancient KMT" or the science of the Black nation.  The bonding of Asar and Aset is the alchemic union involving cyclical transmutation of polar opposites. This union presupposes association and disassociation.  This leads to the notions of reciprocity and final redemption in which an activity in one direction implies, or inspires an activity (positive or negative) in the other.