Dignity Of African Tradition

According to Ancient Africans every human is a manifestation or emanate or unfoldment of God and God’s substance in each human imparts ones Dignity and ones Divinity. This means both are established in each person, including the ungodly, as solid, unchanging, and permanent. Such is elaborated upon their Creation Mythology story—a mythology Ancient African Sages said was revealed to them as actual realities of life. One of its aspects is that God created two fundamental divisions in the Realm of Being— the “Submerged” (i.e. imperceptible, the Subjective) and the  Perceptible (the Objective Realm which contains objects). The Subjective Realm— called the Ocean of Nun—contains no objects; consists of a dual nature of Consciousness/Will and un-manifested undifferentiated Energy/Matter; and gives rise to the Objective Realm. The Ocean of Nun represents Cosmic Consciousness— which is considered to be the body of God (Ashby, African Origins, p543, 519, 115). Since Ancient Africans called the body of God Amen, another name for the Nun is the  Amenta (the realm of the God Amen in the Cosmos). This entirely dark Ocean of Nun contains an infinite variety of Potential Possibilities of expression for the world of Reality (i.e. the material planes). When they are expressed as objects, the Objective Realm is present. The Objective Realm’s two main planes of existence are the Noumenal (the metaphysical spirits of things, thoughts, images, and actual spirits) and the Phenomenal (physical energy/ matter). Both the Substance of the Noumenal and the Phenomenal realms are present within each human being and, as a result, so is the image of God—meaning man has the same attributes of God—and the same qualities of being—but not in the same quantity. An analogy would be like a bucket of ocean water (man) compared with the ocean (God).

At least a thousand years before the Jewish concept of humans being made in the image of God (Genesis 1, 27), African Sages said the sanctity of life is the central pillar inside each human being. This concept was introduced in the Sebait of Kheti for his son Meritkara in the First Intermediate Period, more specifically in the 9th Dynasty (c. 4042-3633 BCE). Kheti’s comments not only provide the earliest known concept of humans as the images of God, but they also pose them as the children or offspring of God (Karenga, Maat, p. 225, 318). Out of this evolved concepts of the sanctity of human life and humans as the bearers of Dignity and Divinity—both characterizing what it means to be Human— and both constituting the source of Good Character. Thus, ones Dignity is the absolute reality and significance of ones Selfhood and ones Divinity is the subtle and hidden qualities of God’s Consciousness that requires cultivation throughout ones lifetime. By being of a spiritual nature both are without degrees.

This Ancient Africans belief in man being made in the image of God (Snn NTr; Imago Dei) became the spiritual grounding or meaning for human Dignity and Divinity; for the sacredness of life; and for moral responsibility. Hence it followed that the moral relationship between one human and another ought to be that of Acknowledgement of the Dignity and Divinity bestowed on every person and the Appreciation of whatever flows out of and/or contributes to either or both. To Appreciate ones Dignity demands the acquisition of African-type moral character. African-type Moral character is fashioned around the spark of the divine presence within each human being. This means that whereas Dignity and Divinity are birth gifts, ones Dignity must be displayed around ones Divinity while ones Divinity must be cultivated into Enlightenment. When one esteems who one is, based upon ones Dignity, and then attaches to ones dignity the tasks one does in life and carries those tasks to completion, one exhibits Self-Respect.  Selfhood Mastery means one maintains moral character every time one is being severely tested.