Peace to the Gods and Goddesses of the foundation;
Much love goes to New York City;
And mad respect to London;
Two concepts come alive when considering the Ausar and Auset story of ancient Kemet and Kush: that of sensual beauty and agapic suffering. The Ausar and Auset principles represent the essence of these two concepts together while respectively articulating their masculine and feminine personifications.
Black divinity, for both male and female, is rooted in longsuffering. The apostle Paul wrote: “And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.
“And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.
“Charity suffereth long, and is kind” (1Corinthians 13: 2-4). And this charity he speaks of, being by translation agape (pronounced aw-gaw-pae), is thus our key to theocracy, that is divinity.
It also manifests the Black divinity of the Black family inasmuch as we all suffer long and suffer hard.
Ausar himself also suffered in the humiliation of imprisonment, death, scattering, castration, hell, and the daemons of hell; and Auset in the humiliation of slavery, widowhood, wandering, single-motherhood, hell, and beheading; but by the powers of agape they both overcame.
Even so, we also overcome all things by the word of our confession and the teachings of our Messiah: “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering” (Hebrews 2: 10).
Effectively, in the days when Auset was queen of Egypt and Ausar was conquering the world; Ra would traverse the night regions, where dwelt Apop, the ancient serpent of darkness and chaos.
With Ra would be the dead Pharaoh, Hethor his main wife (who was called Mistress of the Bark) and Setekh (who in ancient Hebrew was called Satan).
When they reached the realm of Apop it would be Setekh who would overpower Apop and allow Ra, the sungod, to rise again the next day.
But Setekh was not content with this low position and lusted after his brother’s position. He was king and god of Egypt and his wife Auset was queen and goddess.
While Ausar was gone she ruled in his stead, and as goddess also of Black wisdom and Black magic she was able to rule wisely and beautifully.
But Setekh’s jealous knew no bounds, and upon Ausar’s return he oversaw a mutiny, dispossessed Ausar and Auset, and seized power in Egypt.
Moses also learned this story in Egypt as he was growing up and transformed it into the Cain and Abel story.
As Moses is believed by many to have been the author of Genesis the stories in Genesis were most likely taken from the Egypt mysteries; and anyone who reads the Egyptian mysteries after having read Genesis will see the similarities.
The Egyptian version shares the proverb that righteousness triumphs over all; whereas the Hebrew version shares a message of love unconditional and endless in time.
As was written by the apostle John, “For this is the message that ye heard from the beginning, that we should love one another.
“Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.
“Marvel not, my brethren, if the world hate you” (1John 3: 11-13); and we know how badly the prophets of old were persecuted.
History reminds us that the school of the prophets was put to the edge of the sword in the days of King Ahab; Amos and Hosea were deported in the days of King Jeroboam II, Isaiah sawed to pieces and Micah also killed in the days of King Manasseh, Jeremiah was stoned to death in Egypt, and Ezekiel and Daniel were exiled during the reign of King Nebuchadnezzar.
Even so, Setekh, the Egypto-African concept of adversity, represented those moments of trauma or tribulation that the people of God go through for their righteousness, even as he was the cause of all the tribulations in the lives of Ausar and Auset.
For in modern science we find traumatic events are inescapable. From the smallest of insect lives to the lives of trees, planets, and suns.
Life in itself is suffering. When one learns to banish Setekh, that is, Satan, from their hearts and minds and seat God, they can find their soul translated into that eternal Eden of Black theocracy, where agape reigns supreme.
But if our acts of undeserved kindness are without a willingness to suffer for them our acts are not agapic. Indeed, they are nothing more than mere acts of vanity.
Doubtless the suffering of empathic kindness to our neighbor is respectable, and empathic appreciation of their intersubjective world is honourable; but empathic interconnection towards our enemies or persecutors is truly divine.
It is a righteousness that exceeds that of the scribes and Pharisees, and extends only from theodical agape.
The Penguin Complete English Dictionary defines theodicy as: “a defence of the doctrine of God’s goodness and omnipotence against arguments derived from the existence of evil,” even so, we should walk in the theodicy of agape.
To the divine there is one objective truth: agape, all else are intersubjective personal truths; truths that continually adapt to changing situations.
Bernard Brandchaft wrote, “the new intersubjective perspective constitute[s] an attempt to escape the constraints of traditional theory … in terms of continually and reciprocally interacting subjectivities.”
Or better, intersubjectivity appreciates the different and evolving subjective worlds of all of God’s creatures.
But Setekh, as the cause of all our suffering will still bring us to trial before God’s judgment seat, as it is written in the prophets: “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.
“And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.
“But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thine hand.
“Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people” (Isaiah 64: 6-9).
To which David adds, “I am become a stranger unto my brethren, and an alien unto my mother’s children.
“For the zeal of thine house hath eaten my up; and the reproaches of them that reproached thee are fallen upon me.
“When I wept, and chastened my soul with fasting, that was to my reproach.
“I made sackcloth also my garment; and I became a proverb to them.”
“Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
“For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption” (Psalms 69: 8-11; 16: 9, 10).
As we have shown already in The Story of Moses, Setekh did not reign forever in Egypt. The male child Horu, son of Ausar and Auset, eventually overthrew him.
Again, this story was repeated when the male child Jesus overthrew Satan in the Revelation: “Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
“And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death” (Revelations 12: 10, 11).
Even so, during the days of Imperial Rome and the Judean Liberation Movement, John the Baptist declared the coming of a messianic redeemer and revolutionary deliverer to overthrow the Roman Empire.
On the other hand, Jesus came declaring an intersubjective message, saying, “Give to him that asketh thee, and from him that would borrow of thee turn not thou away.”
“But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
Be ye therefore merciful, as your Father also is merciful” (Matthew 5: 42; Luke 6: 35, 36).
Jesus himself must have known the story of Auset as it was very popular throughout the Roman Empire. And even if it wasn’t: he’s Jesus right?
His disciples would later go on to apply the doctrine he taught, as it is written: “And all that believed were together, and had all things common;
“And sold their possessions and goods, and parted them to all men, as every man had need” (Acts 2: 44, 45); as they too were a resurrection of Egypto-African culture: that of advanced monetarism, advanced syndicalism, and advanced polyamory.
To our Egypto-African ancestors nature and the forces of nature, the Neteru, were all a part of the astral theocracy; and Ausar single-handedly built Eden to be a Black theocracy.
But while Ausar and Auset personified the Black soul their theocracy lacked nothing in culture. Again, a man who does not practice the culture of the Black theocracy has no right to demand that women practice it, and vice versa.
Now monetarism is defined by the Penguin Complete English Dictionary as, “an economic theory that the most effective way of controlling the economy is by controlling only the supply of money.” Or simply put: you control the money you control the economy.
Well, if abolishing global debt frees up the global South, then abolishing the monetary system entirely could free up the global economy as a whole.
In this advanced monetarism becomes a more genuine manifestation of agape in true fulfilment of the words of Jesus: “freely ye have received, freely give” (Matthew 10: 8).
Here cultural tradition and survival prove a far better incentive than competition and covetousness, even as, “Jeremiah said unto the house of the Rechabites, Thus saith the Lord of hosts, the God of Israel; Because ye have obeyed the commandment of Jonadab your father, and kept all his precepts …
Therefore thus saith the Lord of hosts, the God of Israel: Jonadab the son of Rechab shall not want a man to stand before me for ever” (Jeremiah 35: 18, 19).
The same was true when Jesus taught his disciples, saying, “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20: 23).
The apostles kept this precept alive as the apostle James shows, “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
“Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months” (James 5: 16, 17).
Ultimately, while suffering and tribulation are in the destiny of the people of God, so long as we maintain the traditions of the Egypto-Africa culture Hebraism sprang from, we can find peace and fulfilment in the practices we do.