KA2 Philosophy and Method: Ancient Kmt (Egypt) Doctrine of Opposites Modernized. 2019. UKMT Press (soft cover). USA (first printing), By Dr. Tdka Kilimanjaro. A review by Mboya Ogutu

 

                                                                                                                Dr. Tdka Kilimanjaro

In this 1001 page tour de force, Dr. Kilimanjaro and his collaborators[1] have taken up the supreme challenge laid out by Dr. Cheik Anta Diop in the 1970s. Diop and his colleague Professor Theophile Obenga, had in a UNESCO conference in 1974, provided compelling evidence on ancient Kemet (Egypt) as a black African civilization. Dr. Diop’s admonished African students and scholars worldwide, to study and research Kemet to redress the racist distortions purveyed by mainstream Egyptology, the education curricula, and the media.

Importantly, Diop’s vision advocated for the establishment of humanities, arts, and science studies with Kemet as backdrop. The reason he provided was that Kemet is the quintessential classical African civilization. The deeper objective of this profound vision was to spark the renaissance of African culture, with Kemet as the wellspring.

KA² Philosophy and Method: Ancient Kmt (Egypt) Doctrine of Opposites Modernized (the book) makes a distinctive contribution towards meeting the challenge.

We are warned that to fully grasp the concept of Ka as elaborated in the book, one must be prepared to apply oneself. It is a richly rewarding endeavour. This is especially pertinent to readers aspiring to use the Ka² method of research to which we will return. Dr. Tdka Kilimanjaro, is a supremely qualified researcher scientist. Readers will be edified by his elaboration of the importance of properly conducted research (social or physical sciences), as a vital tool for the liberation of Africans. Illumination also shines through with regards to the book’s comprehensive coverage of the philosophical (and material development) of Kemet. Here, necessary linkages to ka² as a research method are provided.

Structure and symbolism

Right from the cover, the book is enriched with symbols from Kemet. Apart from their undeniable aesthetic value they fulfill an important purpose. Judging from the themes in the book, the symbols are selected for their power to resonate in the African mind. These include drawings, pictures (coloured and black & white), and terminology. Dr. Kilimanjaro reminds readers that the pervasive Eurocentric literature that Africans must study or choose to enjoy in their leisure, applies European symbols as a matter of course. We must imagine the uplifting resonance Europeans and other peoples naturally experience, as they indulge in productions saturated with symbolisms from their cultures.  As we engage with these works as Africans, how do they affect our imagination? Africans are therefore cautioned not to confuse the pervasiveness of Eurocentric or Arab-centred literature and symbolisms to be naturally universal.

The preliminaries include an enlightening preface where the author outlines the arduous journey towards the creation of the book.

The book comprises two distinct, yet interrelated sections: Seshet (section one), and Tehuti (section two).  The aptness of these symbols could not be better for the subject at hand (the doctrine of opposites, reality as absolute movement or change driven by ka, and the adoption of this fact as a research method). 

Seshet, the “goddess” of writing, wisdom, and knowledge, is the female companion of Tehuti. Her husband Tehuti is the “god” who invented writing, mathematics, and science.

Section One (Seshat) is further divided into six parts with Kemetic-derived titles given in the evocative Medu Neter (hieroglyph) forms, and this Roman alphabet. These are shen, ankh, djed, was, udjat and kheper. The reader is invited to an intellectual adventure in the quest to determine why these symbols are fitting titles to the topic at hand. This is an ingenious stylistic device to further inculcate classical African symbolism in the keen reader. It bears repetition here that the aim of the book is to counter the ubiquitous Eurocentric literature that Africans have been socialised to imbibe in.

Section One (Seshat) mainly entails a treatise on the history of ancient Kemet. Although as noted, the two sections of the book are interconnected, this section may be read independently. Before delving into Kemet’s history, Section One (Seshat) begins with an exposition on matter (ssp) as an eternally beginningless reality that the ancient Kemetyu were cognizant of in their philosophy. In other words, the ancient Kemetyu were materialists in their understanding of spirit as an intrinsic consequence of matter.

Further on, the tension and harmony between matter and spirit (spirit is distilled as “will” in the book) in social relations, is expounded upon. This especially pertains to historical unfolding of meeting of Africans with invaders, slavers and colonizers. This sets the backdrop of the book’s critique of the overly “spiritual” tendencies of African people (including some African-centred scholarship and thought), in their methods of coping and fighting oppression. The assessment is brutal: no amount of vaguely defined spirit and prayers can defeat the objective material might and determination (will, which is spirit) of those who continue to exploit Africans worldwide. To put this sobering judgement in perspective, we are informed that ancient Kemet was at its best philosophically, during the Old Kingdom, where spirit and matter were held in equipoised tension (an aspect of Ka as discussed in the book, to which we return).

 We are reminded that during this time, the best of the civilization evolved. The famous “pyramid of Giza” built by Nswt Biti (Pharoah) Khufu from the fourth dynasty, shows the material skills (science) the Africans had accumulated. No building surpassed Khufu’s pyramid in terms of its scale and accuracy in all of antiquity, right up to modern times.  The incremental domination of the spiritual side of the Kemetian philosophy, coincided with the civilisation’s decline and fall. Put in another way, Africans have succumbed to superstitious thought processes for millennia and continue to pay the price for this imbalance in thought!

Early in this section we are told that it is organized “…chronologically, historically and logically as processes unfolding in a conceptual, symbolic form.” This may be viewed as the outer part of the KA process of reflecting reality. Keen readers of this section should notice it’s African centred, matter-of-fact tone. A history book can be African-centred but is not wholly based on what the material conditions that drove or informed the will of the people highlighted. Although it is not explicitly mentioned, readers who are want to grasp the KA research method will find that the presentation of Section One (Seshat) is the fruit of the method.

Section Two (Tehuti) is further divided into four parts also labelled with Kemetic symbols: Ka, heka, Seba and Sa. As alluded, the author acknowledges that the concept of Ka as applied to research (processes) is not easy to grasp. Forty-two steps are highlighted to guide the reader in the ka research method.

In this comprehensive philosophical and practical manual, we find material on developing moral fibre as Africans in this section too. Africans are challenged to clarify their ideas on what morality means especially when we are willing to do for others, what we cannot do for ourselves. More on this on the themes section. A theory of victory is provided revealing the seriousness with which this work was conceived and developed.

A captivating analysis of the issues between and within Africans of the continent and Africans of the diaspora as a” struggle of opposites within the same unity,” (the ka) is also provided in Section Two (Tehuti)

Ka²

A quick look at most definitions of what the ancient Kemetyu meant by the term “ka” invariably comes up with “life force or double” of the person-a feature of the soul[2]. However, contention remains amongst Egyptologists concerning what the ka was to the Kemetyu.[3] Regardless, these controversies begin and end with the ka as a feature of the human being whether alive or dead. Therefore Dr. Kilimanjaro’s extension of the concept of ka to encompass the whole material universe including animate and inanimate forms, phenomena (including social), and the workings of the mind, initially appears to be a vast creative reach.

 Lekov,[4] who finds that Atum the creator, passes on “his Ka” through the lineages of creation appears to lend support for this extended ka concept. Citing pyramid texts, Lekov shows the king’s (nswt biti or “pharoah”) ka re-joining the creator on earthly death, symbolizing the destiny of all human individual kas. But then, Lekov’s study is confined to the ka as a human attribute. What about other living things and inanimate objects and phenomena in the universe? It can be inferred from the myth that Atum’s ka extends beyond humans as it states that everything emanates from him. This seems to justify Dr. Kilimanjaro’s conceptualisation of ka for this project.

Furthermore, Dr. Kilimanjaro presents the full implication of the wholistic, dynamic and essentially dualistic ancient Kemetic cosmology and theology. He cites the Khemenu (Hermopolitan) ogdoad, mentioned in one of Kemet’s important cosmogonies. Ptah, emerges from waters of Nun as the Primeval Hill and visualizes creation. Atum follows and sits on the Primeval Hill to commence the creation process. Meanwhile, four (opposite) pairs of creative principles have remained in the waters of Nun. These pairs are arguably the fundamental ingredients for the universe’s creation, it is asserted.  The doctrine of opposites is pervasive in this creation myth. Dr. Kilimanjaro asserts that Ka as the doctrine of opposites is at the core of Kemet’s foundation. Africans would do well to study this sublime and powerful cosmological worldview, driven by ka. Then compare it to the prevailing reductionist, positivist coldness and barreness. It is apparent from the book’s development of the concept (Ka²) that the movements of creation are driven by ka as the life force.

Ka is therefore a contemporary distillation of a profound and key aspect of Kemetian philosophy that is effectively pliable as a research method to derive correct history. This is crucial for the liberation of Africans in today’s world. Presumably therefore, this revival and energized ancient African Kemet concept steeped in deep philosophy, inspired the author to stamp the exponent (to the square of) on it: Ka².

 Ka as a research methodology is given as an intellectual tool for mirroring reality. It dispenses with ideas of the thing or phenomenon under study. By this is meant absolute fidelity to the reflection of its movement is mandatory. Unlike Plato’s idea as more real than the thing, in ka, there is no absolute idea. Ka method of research is premised on movement (change) as the absolute reality of everything. From the workings of the mind (which is based on, and mirrors the changes in its surroundings), to infinitesimal sub-atomic particles, right through to galaxies and the universe, all is process. A becoming, being, transformation, or death and becoming again, khepera.[5] But never arriving back in the same manner or form, as movement is spiral (not cyclical).  

It is further explained that all apparent realities are necessarily unified opposites within their existence as entities. It is their respective internal opposites, unified in tension (eg, positive-negative; old-young; up-down; light-dark; male-female; matter-spirit), that are the fundamental driving force (Ka) of changes. Each opposite drives to dominate the other, even though they cannot exist without their counterpart. It is this tension that causes movement in nature. In the social context therefore, for instance, a race or class with the will (spirit) and material resource can eventually subsume that of its counterpart whose will is weaker. External influences play a secondary role. Ka is therefore a process-oriented research method. It is designed to capture mainly the internal oppositional movements (along with the external factors influencing them) in symbolic form (language, numerals, diagrams etc). Chronology and historical context shorn off any irrelevant narrative or opinion is key in the method. It is asserted that if done properly, a plausible movement(s) of the phenomena under study can be presented.

Important critiques

Two comprehensively addressed critiques in the book have also been identified. As background justifications for the ka research method, they further serve as avenues for understanding:

a)     Dr. Kilimanjaro’s searing critique of the prevalent African-centered approach in the study of history in the last 70 odd years is important. We are informed that some of those that have been identified as radical African-centered works have in fact been delimited by what the Eurocentric power structures in academia have allowed (in the context of USA only?). Granted, many of these works have been useful in puncturing the distortions and exceptionalisms of Eurocentric and Arab-centered narratives. However, by giving little heed to the actual material circumstances, and historical flow and context of the area under their studies, they are rendered mostly unscientific. Put in another way, these works have not followed the Ka method but are eclectic fittings to hypotheses already formed by their authors.

 Material settings should include resources that were available, who owned them, how production was met, who owned the means of production in terms of race, gender, class, generation and so forth. Material contexts must be studied sequentially and consistently to infer plausible reflections of what unfolded.  Pasting ideological predilections on said material conditions is not different to the style of the vast Eurocentric literature, along with Arab centered works. This unscientific approach has resulted in African-centered histographies that unwittingly seek to lodge Africans as vital collaborators (or leaders of) with Arab and European marauders in the supposed spread of civilization across the world! In this body of literature Africans (“Blacks”) were civilizing everywhere including Europe (the Moors), while leaving Africa to decline. We are invited by such African-centered works to view these exploitative, genocidal, and self-negligent or destructive activities as glorious Africans of old at work.

 Related to this fatal approach is the obsessive leaning on mystical approaches. Here, some of these works imply or assert that Africans are inherently spiritual implying obvious superiority over non-Africans, particularly the Europeans. Dr. Kilimanjaro reminds readers that the Kemetyu were materialistic in their philosophy of the origins of the universe and of life even when they were sublimely spiritual. This has already been gleaned in the cosmogony of Khemmenu (Hermapolitan) above. All cosmogonies (theory of the universe’s origins) of Kemet are essentially materialistic. An ex-nihilo (out of nothingness) universe is inconceivable in this classical African philosophy. Dr. Kilimanjaro is saying that what people call spirit is in fact a facet of matter and not some impossibly inexplicable ethereal phenomena. Furthermore, we are informed that the best of Kemet’s material works like the great merkut (pyramids) were developed when spirit and matter were held in balanced tension in the outlook. After the Old Kingdom, spirit increasingly becomes a more influential phenomena in the affairs of state, setting off decline and vulnerability to attack. Here, it is revealed that Africans have allowed themselves to be obsessed with spirit over matter (instead of a balance) for a very long time indeed. In a graphic cautionary summation, we are reminded of the ineffectiveness of prayers to the slaver-colonial gods adopted by Africans: These could not stop the “piercing of the skulls” of thousands of innocent African babies by the bullets of these slaver-colonials. We are told that spirit is materialized will. This is food for thought surely.

 Finally, the rhetorical question on what happens after criticisms of the brazen distortions of “world” history in the European and Arab discourse emerges in the book. It is revealed that criticism and exposes of lies is where most of the African-centred works on history have lingered in limbo.

 b)  The Eurocentric mainly, and Arab centered approaches to the study of history are given short shrift as exercises in fraud.  Eurocentric approaches purport to publish “World history” commencing in Europe, with its enduring center in Greco-Roman antiquity. These “Aryan model” postures are shredded comprehensively. The fraudulent impositions of Europe and the Arab centered works due to disregard of chronology and logic makes for compelling and enlightening reading. Of critical importance here regarding the history of philosophy, is the manifestations of the doctrine of opposites applied by Europeans and others. All these are long preceded by Ka, the doctrine of opposites in Kemetic thought and practice. This is seen for instance in the cosmogonies already mentioned, the neteru “gods” (creative principles) anthropomorphized as male and female, the unification of the two lands, Sema Tawi    (upper and lower Kemet),  along with their white and red crown respectively, the art forms vivid in movement and stillness at once, and many more. The unity of opposites was an all-pervasive worldview in Kemet through all classes. It supersedes the Chinese yin and yan by millennia. It became what the Greeks called dialectics adopted by Kant, Hegel, Marx and Engels.

 This is not just a simple exercise in asserting African priority in the idea (and reality) of the doctrine of opposites. More importantly it is a trenchant reprimand to Africans to develop our own concepts when attempting to explain reality and phenomena. The servile adoption of thought from even non-African “radicals” like Marx who many African intellectuals have given a pass when he talks about an “Asian mode of production” is a case in point given in the book.  Marx, as if it is simple commonsense, includes ancient Kemet within this conceptualization. Notorious European intellectual racists like Hegel, who we are shown displaying a stunning disregard for decency or reality, hives off Kemet, plugs its mind (philosophy) nonchalantly into what he deigns is the “Eastern phase” which would end up in its “Western phase.” In Hegel’s bizarre concoctions, now Africans have nothing of note to do in the march of history.

Africans quoting Hegel’s dialectics (thesis, anti-thesis, synthesis, new thesis and so forth) without knowledge of ka which precedes it by millennia and from where Hegel derives it from the Greek lineage (who derived it from Kemetic ka) are unwittingly deferring to an intellectual edifice that does not deserve the awe.

 This is not a petty nit-picking exercise as Dr. Kilimanjaro states that dominant concepts used in academia and society at large come from a certain section of society, for instance ruling class white males. These concepts have the protean ability to remake themselves and emerge in ever new guises, with the effect of maintaining the supremacy of its formulators. Generation after generation. Mental emancipation via the development of African concepts in research by Africans wherever justified cannot be overemphasized. Kemet is a rich source of these. Salutary evidence is the whole “Greek miracle” constructed from “fragments” by characters, (many of questionable existence in antiquity)!

The themes    

It should be clear by now that there is bound to be an overlap of this section with what has thus far been covered.  The promotion and elucidation of a scientific basis for a Pan African outlook with Kemet as its foundation, is identified as the overall theme in the book. Africans have a history that is fundamentally unbroken and coherent from this classical basis (Kemet). This, regardless of the sustained interruptions like invasions, slavery, colonialism, and neo-colonialism. Understanding the implications of this should guide researchers in African history from ad hoc insertions in time. Ka method of research is apt for this endeavour.

The book offers a skilful and comprehensive history of philosophy from the African perspective. The focus of course is the doctrine of opposites, the ka, the key to mirroring the mechanics of reality which is process. The “Greek miracle” compiled from “fragments” handing priority of deep thought to the European academe is surgically analysed and exposed mercilessly. Importantly, readers are made to understand that the “theory of opposites” and “dialectics,” supposedly rooted in classical Greek philosophy (and extended by European thinkers like Kant, Hegel and Marx), are in fact variants of African Kemetic thought. The very ancient African insight that all reality is composed of dualities in tension precedes by millennia, even the Chinese yin and yan concept. Today, the book asserts, the unity and struggle of opposites that is all-pervasive is known as ka.

Unsurprisingly therefore, the Ka² method of research is unapologetically and uniquely African and is presented as a necessary avenue for recovery from centuries of Eurocentric and Arab-centred bias and fraud in the realm of ideas, and the study of humanities, and physical sciences. However, it should be clear that Ka² is a rigorous scientific method and is therefore universally applicable.

The preceding theme segues to that concerning the application of concepts and symbols. It is asserted that Africans must develop their own concepts whenever applicable in their research and presentations as these have powerful resonance whether negative (keeping Africans subservient to European and Arab intellectual sleights) or positive (liberating the African imagination). 

The prevalent African-centred forms of published material are characterised as having played their role in the context and period in which they emerged. As already gleaned, they mostly focussed on identifying the distortions and omissions of Eurocentric material. These African-centred works also set out to thrust Africans into the Eurocentric material almost haphazardly. The overall effect was exposure of the Eurocentric project in academia and criticism. It is conceded in the book, that these efforts served a purpose. But an assertion is also made that they are woefully inadequate in providing Africans a genuine reflection of what happened and what needs to happen, to come out of their oppressed status. Dr. Kilimanjaro is clear, social theory must be designed to “liberate.” Criticism is not enough.

Science is a vital theme in the book. Ka is a scientific method of research as demonstrated. The critique of the dominant African-centred publications on history already covered alluded to the overbearing inclination towards praising the spiritual in the African. This has been at the expense of material science. This defies the dualism, the reality driven by ka when spirit and matter necessarily exist in balance tension.

We are told that “spirit” can only manifest through matter! Here Dr. Kilimanjaro is incisively brutal. Merely listing African inventors is not enough. Africans must learn how things are built, from land sea and air vehicles, to hospitals, defence systems, how to develop reliable farming and distribution systems, and the like. He opines that some of the discourse appears as if Africans will somehow overcome their oppression by magically (“spiritually?”) transcending physics. Without a cogent understanding of what exactly “spirit” is, the bragging and feel-good talk of a spiritually-in-tune African nature has unfolded while the enemy, supposedly without spirit, has with material science, continued to dominate, and oppress Africans for centuries. That the Kemetyu were firstly materialists (based on the cosmogonies with chaotic matter, unbeing, Nun), with spirit emerging as a variant or consequence or equivalent to matter, should serve as a jolt. And when they were in this classic mode (Old Kingdom), we see the best in their material development, and decline from then on as gleaned earlier, when spirit became increasingly a dominant factor in their philosophy. Spirit is distilled as will in the book.

Arguably, related to the issue of spirit is morality. Readers are informed that the notion that morality is necessarily a consequence of religiosity through adherence to Judaism, Christianity, or Islam (doctrines introduced by invaders) is a false unity. Africans had and can revive their moral systems with maat (balance, truth, reciprocity) as the guiding principle. The book provides an exposition of the cosmological, social, and personal reach of maat, a sublime, all-pervasive Kemetian moral philosophy, and distils its principles. We are told that Africans have fought for others fearlessly and with passion, but have been unable overall, to muster this same level of spirit (will) to fight to free themselves. This presents in sharp relief, a moral deficiency amongst Africans. It stands to reason that a spectrum of immoral deficiencies must already be at play if we Africans are ready to perform the ultimate military actions for others, but rarely for ourselves.

Pursuant to the above disturbing revelations, the book contains material with maat being the mainstay on moral teachings including admonitions and wisdom teachings from Kemet that are applicable to this day.

 A paradigm shift from the overbearing metaphysical and liberal approaches (criticizing Eurocentric and Arab-centered fraudulent historiographies, then insinuating Africans into them haphazardly), common to African centered works is called for in this book. This is symbolized by the University of Kemet as the way forward with science (material, learning how to build things, not just talking and preaching) and will (spirit, fight for African rights, not the enemy’s dominance).  Dr. Kilimanjaro teaches that in the case of the African situation, a social theory that liberates is the only worthwhile endeavor.

Some issues

The book has an extensive bibliography for those who would like to research further. It would have been useful to have an index.

Conclusion

The book is a remarkable achievement. This brief review merely scratches the surface. The admonition to Africans to take science very seriously and develop African concepts in their study of reality, resonates. Ka is expertly presented as a pliable scientific method for social research including history. The exhortation to Africans to learn how to study logically, and make and build things cannot be ignored. We have no choice but to match matter with matter, through our “will (spirit) to justice”.  This is true in the face of the clearly presented reasons for our (continuing) loss, as we focus on “empty spirits” talk and debates.  The book exposes Africans’ perennial dabbling in warped morality, driven by base opportunism. These actions are in effect diametrical to African interests.

The sublime cosmological, scientific, and spiritual mindset of the ancient Kemetyu is highlighted in sharp relief. We are advised to draw upon it as our inheritance. This is a book that cannot be read once and left lying as a “done that.” It demands serious study. It should be read in teams/study groups as Dr. Diop recommended serious African scholars to do. In a nutshell, this is a highly recommended book that brings us to the necessary paradigm it identifies in African-centered intellectual, moral and martial development. This marks an internal movement in our collective ka as we move to oppose the external forces against us.

END

The reviewer is the author of "The past IS PRESENT ahead of time",  available in Amazon:https://www.amazon.com/past-PRESENT-ahead-time-novel-ebook/dp/B0BY1N2XYH/ref=sr_1_1?crid=2KKJMEUNFJXC2&keywords=mboya+ogutu&qid=1684887944&sprefix=mboya+ogutu%2Caps%2C393&sr=8-1

---

[1] The book is copyrighted to Ife Kilimanjaro, Yahra Aaneb, U-Shaka, Akua and Tdka Kilimanjaro

[2] The Egyptian Soul: The ka, the ba and the Akh.nd. University of South Florida. http://myweb.usf.edu/~liottan/theegyptiansoul.html accessed on 18/5/23

[3]Britannica, The Editors of Encyclopaedia. "ka". Encyclopedia Britannica, 26 Jul. 2010, https://www.britannica.com/topic/ka-Egyptian-religion.Accessed 18 May 2023.

[4] Ancient Egyptian notion of Ka according to the pyramid texts. Lekov, T. 2005. Pg.33, Journal of Egyptological Studies.

https://www.academia.edu/download/35345446/JES.02_Lekov_-_Ka_in_PT.pdf. (Accessed on 18/5/23)

[5] The Kemetic root word with the beetle as chosen symbol (in Medu Neter/”hieroglyphics”), for coming into existence, growth, transformation.

Dr. Kilimanjaro's image source https://www.fisk.edu/academics/school-of-graduate-studies/graduate-program-in-social-justice/social-justice-department-chair/ (accessed on 24/5/23).