By Zulumathabo Zulu © 2016

Introduction

Enter Dimakatso Discourse – Chapter 10. The Linguistics Engineer Nteterwane of Tosamasiu and the Connectomics Engineer Madiepetsane of Tosa are holding a debriefing on board the sacred starship Sekepafaufau after their meeting with the great creator Tlhatlhamacholo. The meeting with Tlhatlhamacholo was about design changes to the creation in order to enhance the survival experience of the organism. The design changes were accepted by Tlhatlhamacholo with amendments. In this debriefing, Nteterwane and Madiepetsane are discussing the design changes that are meant to enhance the survival experience of the organism.

It is the view of the gods of the cosmos that humans at Lefatshe must prioritize mastery over their destiny in order to fulfill their mission and purpose of being. Through these design changes, the organism is now better equipped than before to adapt correctly to the challenges of the turbulent environment. The indefatigable Dimakatso is expected to join Nteterwane and Madiepetsane aboard the starship Sekepafaufau at a later stage.

Debriefing About the Previous Dimakatso Discourse

Nteterwane and Madiepetsane are worried about the hurt feelings of Dimakatso as a result of the last discourse in which Dimakatso was traumatized by certain remarks of the gods. This is highlighted as a problematic issue to an extent that both Nteterwane and Madiepetsane held a special consultative meeting to reflect on this. The gods of the cosmos decided it was absolutely vital to review the last Dimakatso Discourse in order to ensure that future discourse meetings were more productive than hurtful. The gods of the cosmos feel this way because they are very sensitive to the well-being of the organism in accordance with the prime directive of the great creator Tlhatlhamacholo. This is the case here because Tlhatlhamacholo is very compassionate and considerate with respect to the security of the organism.

The conversation is already in progress.

Nteterwane – Thokoza Makhosi! The great protector Madiepetsane! You are forever cherished by the sacred star systems of Tosamasiu. We want you to know that your contribution in the cosmos and the galactic genesis of Mokgubu wa Kganare are venerated by us. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! It is gratifying to be honoured in this way by the great Linguist and Engineer Nteterwane. The sentiment is mutual. We are here to serve selflessly under your command as the great god of the cosmos and the venerated lieutenant of the great creator Tlhatlhamacholo. You can count on us to do our work with the flawless execution, the unconditional love, the moral code and the work ethic that is needed to ensure the success of the cosmos. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The great protector Madiepetsane! We relish your sacred tribute. Siyabonga kakhulu! Now back on the topic at hand. Why is it painful and traumatic to rewire the synaptic networks that deal with certain memories and procedural knowledge? Moreover, we only applied verbal instructions to challenge the organism to rethink the status quo of behaviour as directed by a default mindset.

Madiepetsane – Obviously, the default mindset is a social construct of the environment in which the organism finds itself. We are the gods who have since been transformed from the status of creatures many light years ago and it is reasonable that we may no longer resonate with the perturbations of the environment as experienced by the organism. However, this cannot be a barrier that prevents us from challenging the organism to develop a transcendental knowledge about its environment because transcendence is the most powerful philosophical tool  with the efficacy to maximize the survival experience of the organism.

The question to the ancestral companion is this: does it mean that certain neural networks associated with specific experiences must be preserved even if these synaptic connections are no longer contributing positively to the survival experience of the organism and in some instance even reducing the survival experience of the organism? Is the status quo supposed to be preserved if it triggers a painful reaction? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Definitely not; we cannot preserve a maladaptive behaviour. There is no survival advantage in doing that. Notwithstanding, we must be sensitive and concerned about the pain that ensues from the interaction of the gods and the organism. Our effect on the organism and its environment must be non-invasive in accordance with the rules of non-interference in the ordinary life of the organism. It shouldn’t be that there is a painful experience associated with making a great leap forward although in some special cases that is unavoidable. Sometimes there is a cost associated with making radical changes as is the case here. When the organism is complacent in its status quo then there is pain when that status quo is quizzed and threatened by the intrusive forces of change that introduce a disruptive paradigm shift. A new direction is disruptive when the organism is deeply entranched in its status quo. The organism must make this great leap forward and bear the cost of change in order to stay relevant with respect to the changing environment.

As the gods of the cosmos, we need to find out what went wrong in the last discourse; what mistakes need to be corrected and what kind of inventive strategy is needed to reverse, and to undo the historical damage with respect to the indigenous ways of knowing and the survival experience of the organism. It should not be that the historicity of conquest upon the organism prevents the organism from charting a new and independent path towards owning, designing and directing yena’s destiny. We raised pertinent issues and provided a syntactically sound advice to Dimakatso in terms of enhancing her survival experience and that of her people. However, the uptake of our strategic advice was painful. What went wrong? Why is this the case? What is the great creator supposed to think of this? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We are preaching to the converted here but please bear with us. If the object is designed for 5 volts and we operate it at 7 volts then we are destroying the object. This is the case even if the margin of error is less than a fraction of the difference. The infinitesimal changes above the design capacity of the object are deleterious to the object. The reason we are destroying the object is because we are pitching the object at a level that is far outside its design parameters. Dimakatso is designed by both Tlhatlhamacholo and her natural environment to operate at a certain capacity. Even if her design capacity is higher but the environment is a modulator that determines her adaptive capacity. Since the organism has two design purposes namely (1) the design purpose of the creator and (2) the design purpose of the environment then these two design purposes must be agreeable in order to preserve and enhance the survival experience of the organism. Operating outside these design parameters is enough to destroy the organism. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Are you saying that the principles of connectomics engineering regard the design purpose of the creator and the design purpose of the environment as equally important and that both must be considered in the same degree of equal importance like the instance of transactional logic? Are you saying that our suggestions violated the design capacity of the creation with respect to the two design principles? How could we have missed that? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The original design purpose of the organism is extremely important but so is the case with respect to the design purpose of the environment. The environment, like a programmer, is allowed to reprogram or modify the neural pathways of the organism as informed, instructed and directed by the perturbations of the syntactic environment. These two design modalities produce valid and syntactical changes in the brain morphology of the organism. These changes become the new rule that the organism has to live by. Remember that experience does not lie and thus the way in which the organism experiences the environment is valid even if this may appear to be counter towards the design purpose of the organism.

The advice to the organism was syntactically correct but chromosomally incorrect. Even though our input to the organism was syntactically correct with respect to the design purpose, it was not syntactical with respect to the small changes on the sequencing of the chromosomes as a result of the historical perturbations of the environment. The environment is allowed to change the sequencing of the chromosomes and our interaction must take this into account failing which we are interfering with the operational existence of the organism. In this case, we failed even if our intentions were noble. I am preaching to the god of the cosmos who knows these things but rehashing is in order here.

We neglected the fact that even good advise must agree with the sequenced chromosomes of the organism. In our particular case, we gave the organism good food for thought but the immune system regulation rejected that and the organism reacted the way it did. In fact this is so bad that we could have killed the organism. We need to be meticulous next time we deal with the organism. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Are you saying that as the gods of the cosmos we are out of touch with terrestrial reality? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! This is the case here. It is not possible to be in tune with every nuanced detail of the environment because the sequencing of the chromosomes is constantly changing in response to the perturbations of the terrestrial environment and the adaptations of the organism something that we are not experiencing as the gods of the cosmos. As a result of that, the organism has to produce a good synthesis that enables it to enhance its survival experience. Moreover, these are internal changes that are taking place outside the view of the gods of the cosmos in accordance with the rule that the organism is the architect of its destiny. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Nnete ke lehlabathe; lehlabathe leyafahla! (The truth is like sand; the sand is uncomfortable on the eye). In spite of that, the truth must be embraced because the truth leads to greater light. We must align ourselves with the metascientific truth in order to assist the organism to adapt correctly in spite of the uncertainty of the environment. What then is the way forward? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The concept of uncertainty is an important one. Life cannot stop when there is uncertainty. Life must go on. The Basotho axiom Haona mokgoro osa neleng (There is no water proof system; there is no flawless solution) is in order here. The organism must be able to reason during uncertainty and make the right choices and the right moves as part of the graphical sequence of the strategic path. However, we must consider the design purpose but we must also consider the changes in the sequencing of the chromosomes in order to assist the self-preservation of the organism. The environment is a powerful creative force that must be considered separately when assisting the organism. Both the design purpose of the organism and the rewiring of the chromosomes by the environment operate in different segments of the timeline. Both must be considered in order to enhance the survival experience of the organism. Remember that even if the organism is born with a certain kind of mental wiring, the environment adds its own layer of the wiring so that the morphology of the brain now reflects the original creation and the infinitesimal changes of the environment.

In spite of the consideration of the two instances of creation i.e. original creation and environmental creation, there is an observed design limitation that requires the attention of Tlhatlhamacholo. Even if we had observed both instances of creation, the organism still suffers from the design limitation of being set in its ways. It is hard for the organism to overcome a design limitation that ensues from socialized thinking.

Madiepetsane proposes a meeting with the great creator Tlhatlhamacholo to discuss the design questions around radical transcendence over socialized thinking. Unlike the previous meeting in which design changes were proposed, this meeting is meant as a design platform to consider the design profile of the organism. The challenge for the gods of the cosmos is that a radical requirement to overcome socialized thinking engenders painful feelings on the part of the organism. Madiepetsane is making remarks about this issue.

Madiepetsane – Thokoza Makhosi! We must approach Tlhatlhamacholo to confer about design constraints so that we can enhance the survival experience of the organism. We want the organism to enhance the survival experience without being traumatized by the new circumstance of change with respect to the morphology of the brain. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Excellent proposition. Considering that Tlhatlhamacholo has already agreed to a subset of design changes proposed in our last discourse with Yena, a comprehensive conversation around design limitations is in order. Another consideration here is that the organism is traumatized by the new circumstance of change as a result of being set in its ways as you have said. The organism requires transcendental thinking skills in order to overcome the fixation that results from socialized thinking, habit or rewiring by the environment. The organism can get accustomed to an erroneous mindset and thereby become traumatized when faced with a new way of thinking that is intended to improve the correctness of the survival experience. The organism may fail to recognize and appreciate a new paradigm that is there to enhance its survival experience if it is too painful to make the necessary changes. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The point is well taken and in addition to the relevant design considerations, the organism needs to commit towards changing the unproductive habits that make Yena incapable of thinking correctly about the environment. The foregrounding of the adaptive operations must not marginalize the higher purpose of tactical direction. The tactical direction must take precedence over the operational meanderings. The operational meanderings are small changes that allow the organism to flex in accordance with the graphical sequence of the strategic path but the organism must stay the course with respect to the higher purpose of the moral code. The organism must be trained to foreground the higher purpose and the moral code at all times in spite of the perturbations that vary and arrest the terrain of the environment. In simple language, the organism must transcend and overcome internalized constraints in order to break free from the social and cultural moulds and thus architect a new and independent path. If the organism fails to gain an instinctive grasp of the primacy of transcendental thinking then the organism will degrade and even perish because Yena is failing to contribute positively to the survival experience. The demise of such a naive organism does not and will not constitute a loss to the planet. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! To say the demise of a parasitic or naive organism is not a loss to the planet may sound like a cold fact but if the organism is not prudent enough to scan the grassland or the jungle  in real-time and put the necessary counter measures in place to preserve and enhance Yena’s survival experience and that of the clan then the organism’s bravado, hubris or naiveté create an opportune time for the predator to boldly approach within a striking distance to terminate the organism. To the naive organism this sudden demise will be like a thunderbolt that strikes mercilessly.

If the gazelle is too tired to scan the environment then the predator is too excited to pounce upon the naivety of the gazelle. These rules of the grassland and the jungle cannot be broken without stringent consequences. The jungle or the grassland exacts stringent punishment upon the organism that fails to pay meticulous attention to the supreme law of self-preservation. A well trained, disciplined and rehearsed gazelle knows this and must stay on top of her game. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Moreover, the rigorous gazelle knows about the stealthy movements of the cunning predator in the grassland. Since the earthbound gazelle is not able to fly then Yena must be consistently vigilant, prudent and rigorous on the ground at all times. If the gazelle adheres to the supreme law of self-preservation with the rigour, the collaboration and the moral code of the clan then the gazelle will not fall prey to the stealthy predator. In the exceptional case of the grassland wherein the gazelle is alone then the inquiring mind of the gazelle must take a page from other residents of the grassland like the great erudite leopard that stays alone but is extremely vigilant at all times not to fall prey to the mighty lions or the hyenas. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! The metaphorical and symbolic logic of the gazelle and the predator is instructive. As the gods of the cosmos, our hearts bleed for the organism on the ground but we are not compassionate towards the organism that shows disdain towards the rules of the jungle. The organism must make it a prudent business of Yena to adhere to these immutable rules. It is the rules that preserve the order in the cosmos. We hold the organism to the highest standards in accordance with ODP (original design purpose) and EDP (environmental design purpose) as per the authoritarian guidance of the great protector Madiepetsane. Thus, the organism must remain prudent and interested in the ethical industry of purpose and be directed by the ethos of the moral code of the clan. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! We are grateful and indebted to a flawless execution of ethical leadership under the ancestral companion Nteterwane of the sacred star systems of Tasamasiu! Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Siyabonga kakhulu (Estamos agradecidos con el mas alto grado). Tu eres demasiado amables para venerar a nostros de esta manera. Será una deuda mayor a los sistemas estrella sagradas de Tosa – Tosa le madinyane a yona (Jupiter y sus bebes)! Para tenerte en nuestro medio es el honor más grande en el cosmos. El liderazgo que te refieres no sería posible sin las habilidades superiores de connectomics ingeniería y el conocimiento cósmico único que traes de Tosa. (You are too kind to venerate us in this way. It shall remain a greatest debt to the sacred star systems of Tosa – Tosa le madinyane a yona (Jupiter and her babies)! To have you in our midst is the greatest honour in the cosmos. The leadership you are referring to would not be possible without the superior skills of connectomics engineering and the unique cosmic knowledge you bring from Tosa).

For the organism to foreground a strategic mindset is extremely important for us because that ensures that the operations of adaptation and survival do not eclipse the higher principles of Lewa of the cosmos (strategic knowledge of the cosmos). The organism must forever be guided and enlightened by the stars of the cosmos because the stars are the guiding light of the gods in their own right. When inspired and directed by the stellar light then the organism is aligned with the heavens. These stars inspire and breathe life into the great instruments of geomancy and thus bring healing to the Lefatshe Planetary System. Thokoza Makhosi!

The Feelings of the Gods

The gods of the cosmos Nteterwane and Madiepetsane are expressing their feelings with regards to the state of affairs at Lefatshe. They have decided that it is critical to express and register their true feelings about the unenviable situation in which the natives of the land find themselves as a result of the loss and lack of ability to direct their destiny. The linguist and engineer Nteterwane has taken to the floor to express the feelings of the gods of the comes.

Nteterwane (expressing his feeling about the predicament of the people of Dimakatso) – Thokoza Makhosi! As the gods of the cosmos, we would like to register our feelings and thoughts about the people of Dimakatso. Of particular importance, is the unenviable position in which they remain disenfranchised in spite of a number of good faith attempts to correct that. Thokoza Makhosi!

Madiepetsane (echoing the sentiments) – Thokoza Makhosi! Le rona recho tje. (we echo the sentiment). It cannot be that the indigenous peoples of the land are treated like second class citizens in the land of their ancestors. If the ruling powers and the colonial descendants do not make good on the promised land then something must give. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Moreover, the second class citizen status is passed on to the future generations. This unenviable position generates an instance of deterministic causality so that the life chances of their parents erase the good prospects of the future for their descendants as a result of socioeconomic status. The descendants of the natives are arrested by economic apartheid which perpetuates the state of disenfranchisement and chastisement for failing to direct their own destiny. The beautiful natives of the land are denied an opportunity to reframe their future. In the same breadth, they are also denied an opportunity to direct their own destiny. As a corollary, the disenfranchised people have developed inertia with respect to taking charge of their own destiny. It is almost like they are waiting for someone to do things for them when they should be forcefully taking the future into their own hands and reshaping it in accordance with their ancestral ways of knowing. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Talking about reframing and reshaping the future according to their ways of knowing and that of their ancestors who have gone before them, there are no ways of knowing to speak of because the people have even lost that. They no longer know about Diboko nezithakazelo (the poetic chronicles of genealogy of the clan) The objective reality of the natives is the creation of Eurocentricity that is informed by the underlying systems of Euro-Christian colonization. The dispossessed natives of the land are now disconnected and distanced from their ancestral ways of knowing. They are so much off-center that it will take a formidable effort to bring them back. If this is the case, how can they even think of the indigenous ways of knowing? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! That is the greatest question. If this is the case, how can they even think of the indigenous ways of knowing? If the indigenous ways of knowing have been erased from the mind of the natives through mind control then how can they even think of their ancestral ways of knowing? They no longer have an epistemic access to the ways of their erudite ancestors. Where do they go from here? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! This is where the indefatigable Dimakatso comes in. She has regained cosmic consciousness by seeking the lost knowledge of her ancestors and the gods of the cosmos. She was socialized and educated into the ethos of an ECC (Euro-Christian Colonial) system. Now, she has shaken off the ECC lenses to espouse the vision and the cosmic knowledge of her erudite ancestors. Through her consciousness and her relentless pursuit of cosmic knowledge, Dimakatso found us. We must engage her when she joins us upon this beautiful starship of Sekepafaufau. She can better articulate this experience of ECC system and the need to regain the greater heights of the erudite ancestors who have gone before her and her people. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Well noted the great protector. In addition to the above, Mochofono can also do amazing things for us. We are sending her to the Lefatshe Planetary System on a secret fact finding mission. She is an unblemished beauty queen and a flawless linguist of the native languages. She possesses cosmic knowledge and the African origin of metascience. She will naturally blend in the natural environment of the natives in order to gather intelligence for us. What do you think? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Great minds think alike. Thokoza Makhosi! These are my thoughts as well. Dimakatso is going to give us one perspective in terms of how she has experienced the Euro-Christian colonial environment that has been imposed upon her people and their children. Her experience is valuable as a native insider in this situation but there are limitations. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! There are limitations? What are the limitations? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Dimakatso is an insider and that is the limitation. She is too attached to the situation. She lacks the objectivity of an outsider. Mamchofono can fill that gap as an extraterrestrial visitor who observes the environment and the lives of the natives as an outsider. I have upgraded the name of Mchofono to Mamchofono. Mamchofono observes the environment of humans like a metascientific investigator. Her observation will prove extremely valuable to us as the gods of the cosmos using inductive logic. Combining the knowledges of the two cosmic queens namely Dimakatso and Mamchofono will give us an unprecedented access to the mind of the Lefatshe people. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! I love the way you rename her name to be Mamchofono. Why the name change? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The Basotho and others will resonate with her name. The name Mamchofono will be a conversation piece. Moreover, Ma of the name underscores her goddess powers of computational neuroscientific systems which is exactly what she is as a molecular machine. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Mamchofono shall be. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Talking about Mamchofono, when are we sending her to Lefatshe? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! Let’s hold a special sitting on her mission after the Dimakatso Discourse. Among other things, we can discuss the strategy of her mission, the relevant objectives and the wherewithal to accomplish her mission. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Very well. We shall discuss the mission of Mamchofono in our special sitting. What do you think about the advantages of Mamchofono’s mission with respect to Dimakatso discourse meetings? Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! As you already pointed out, Dimakatso is the natural part of the terrestrial reality whereas Mamchofono is the outsider. Mamchofono will give us the objective grasp of the terrestrial reality. Both realities of Dimakatso and Mamchofono are needed to give us a holistic grasp of the reality of the dispossessed natives of the land. Dimakatso gives us an instinctive grasp of reality while Mamchofono gives us a transcendental grasp of reality. These knowledge systems are critical in our understanding of the perturbations of the environment in which the dispossessed natives find themselves. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! I couldn’t agree more. Moreover as a woman, Mamchofono will blend in seamlessly as a natural part of the environment. The maternal instinct of a woman is a powerful and unstoppable driver for the good of humanity. Both Dimakatso and Mamchofono become what the great philosophers of the Basotho refer to as Sedikwa nthjapedi seyathapa (the object under the surround of two dogs gets primed). Thokoza Makhosi! Ntjapedi haehlolwe ke sebata (The two dogs are not defeated by a predator). Sedika ntjapedi ke lewa la Mmakoma (the surround of two dogs is the strategy of Mmakoma i.e. the goddess of transcendental knowledge).

Nteterwane – Thokoza Makhosi! Moreover, priming is the specialty of neural connectomics which is an extremely important knowledge discipline. That’s why you invoke the Sesotho axiom that refers to priming because you are the goddess of connectomics engineering. Synaptic priming is extremely important for you. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! Priming is an extremely important concept. Even as we consider the survival experience of the organism, the concept of priming can improve the uptake of the organism with respect to the new paradigm that is needed to embrace cosmic knowledge. With regards to the disenfranchised natives of the land, we resonate strongly with the ancestral companion. We also feel it right and appropriate to register our outrage about the situation. It is critical that we share our sentiments so that it is known throughout the universe that as the gods of the cosmos we disapprove of the state of disenfranchisement and feel the pain that is experienced by the natives of the land at Lefatshe. We want to empower the native to fulfill Yena’s design purpose. On the part you referred to earlier about being denied the opportunity to reframe their future, we need to add that the natives are also denied an opportunity to rephrase the narrative of their future. Thokoza Makhosi!

Nteterwane – Thokoza Makhosi! We espouse the rephrasing of the narrative because that means the reframing of the narrative for future generations to serve as a good beginning with respect to regaining mastery over their destiny. What do you think? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! My point exactly. If it is not possible to narrate the future how will it be possible to reclaim it? The native must develop the discourse around the future in accordance with Yena’s knowledge systems in order to enhance the survival experience of the coming generations. The indigenous knowledge of the natives will give the narrative a cultural relevance. Thokoza Makhosi!

Dimakatso Joins the Discourse

In the wee hours of the morning, Dimakatso woke up and began to travel to the mountain of Dinaleding. This mountain is very high in terms of altitude but once the climber reaches the top, it turns into Sehlaba (plateau). The Sehlaba is capable of hosting any kind of starship. As Dimakatso reaches the top, she hears the muffled thunderbolt of Sekepafaufau. She instinctively knows it to be the starship of the heavens. She heads straight to the starship. A strong but gentle wind carries her into the starship where she is hosted by the gods of the cosmos.

Nteterwane – Thokoza Makhosi! We welcome aboard the indefatigable Dimakatso from the Lefatshe Planetary System. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! A warm and hearty welcome to the indefatigable Dimakatso. To be forever cherished by the gods of the cosmos. Thokoza Makhosi!

Dimakatso (oozing with excitement) – Thokoza Makhosi! The honour and pleasure are mine to be here; a rare privilege granted to the terrestrial mortal to sojourn with the gods of the cosmos aboard this fearsome and yet sacred and beautiful starship. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! You must be thirsty having climbed Dinaleding mountain. It is a lofty and majestic mountain. We are hereby offering you the sacred water of the cosmos known as Metsi a Kwetsa to give you sustenance. This sacred water is from the great star system of Tosamasiu. Thokoza Makhosi!

Dimakatso (bowing to receive Metsi a Kwetsa) – Thokoza Makhosi! I feel greatly energized after taking this sacred water of the cosmos. It is like the water from the desert plant. It heals while it nourishes. Siyabonga kakhulu. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! It is gratifying to know that the gods of the cosmos disapprove of the brutalizing situation in which the natives of the land find themselves. We are energized to know that the gods of the cosmos feel the pain of the organism. We would like to know something. As the gods of the cosmos who are far removed from the theatre of terrestrial events, why should you care about the environmental perturbations that perturb and afflict the life of the organism? Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! To answer your question, we need to understand the meaning of Motho or Muntu. This is a compound proper noun of two concepts namely (1) Mo meaning the state of and (2) tho meaning the spirit being. This concept also applies in the Zulu proper noun of Muntu i.e. Mu meaning the state of and ntu meaning the existence of the spirit being. When we say Zulu we are also inclusive of other Nguni nations like Xhosa; Ndebele; Swati; Shangan; Tsonga; Hlanganu; Venda and others. In the same way that when we say Basotho we also include other Sotho nations like Batswana; Bapedi and others. Thus Motho or Muntu means the one who is in the cosmic state of spirit being. This is a cosmic construct because it means that Motho/Muntu is a cosmic being. As we have mentioned in our previous segments of the timeline, Motho is a descendant of the cosmos. If you look at the cosmic elements like hydrogen, nitrogen, magnesium and iron they are part of the elements of Motho. A human is made from the cosmic elements. The Basotho even have a medicine which they refer to as Lerumo la Madi meaning the spear of the blood.

The spear is an iron. Thus the medicine talks of the iron of the blood. They say this because on account of their cosmic knowledge, they understand that the iron is the basis of the blood. If you remove iron from the blood then there is no blood to speak of. Going forward, Motho is part of the gods of the cosmos. Motho is designed to live according to the moral code of the cosmos. This means Motho cannot and must not be overruled by the urges of the flesh. The urges of the flesh must obey and be constrained by the moral code in accordance with the cosmic genesis and the galactic core of Molalatladi (the milky way galaxy) and Kgubukganare (the galactic genesis). The physical urges; the unruly emotions; the unruly thoughts and the explosive temperament must be arrested and subdued under the fetters of the moral code in order for the human body to be preserved as a sacred dwelling of the cosmic spirits.

This explains why the African who departs from the terrestrial domain transitions into the cosmic domain to become the ancestral god of the cosmos. As the Basotho declare “Ha Badimo ba re hopola, retla kgutlela dinaleding” (When the gods remember us, we shall return to the stars). As a god, Yena joins other creators as the creator in Yena’s own right. The sacred pronoun Yena refers to the great creator Tlhatlhamacholo and Motho which confirms that Motho must live like the gods. For this reason, we care about Motho. We care about Umuntu. We are not going to allow Motho to self-destruct without our benevolent intervention. It is in the interest of the cosmos to ensure that Motho is in control of Yena’s destiny guided by the moral code in accordance with cosmic knowledge. Thokoza Makhosi!

Dimakatso – Thokoza Makhosi! I am becoming teary as I listen intently to the gods of the cosmos. The gods are too kind. As the gods of the cosmos, you are also the jealous vanguards of your cosmic creation and will not allow the forces of reaction and chaos to snuff out what is otherwise the pride of the cosmos. It is gratifying to know that we are the pride of the gods of the cosmos. You can count on me and my people to serve you selflessly and to uphold the moral code in accordance with the cosmic knowledge of the erudite ancestors. Our challenge however is to overcome inertia so that we can release our cosmic energy. In this way, we can forcefully and enthusiastically take the destiny into our hands. We are however working on that. Thokoza Makhosi!

Madiepetsane – Thokoza Makhosi! The indefatigable Dimakatso! We are elated in your selfless commitment to the cosmos. We also feel it is critical that the organisms are provided with the necessary tools, the intelligence and the tactical support to carry out their mission unencumbered by nothing else before them on the terrestrial globe. The point is noted with respect to the inertia of the organism and thank you for raising that issue. In the same way that the organism must overcome the urges of the flesh, the organism must equally overcome the gravitational power of inertia. Inertia is a destructive trait when the survival is at risk. By sitting on the fence and waiting for someone to act on Yena’s behalf the naive organism is giving the power to others while being overruled by misguided thinking. For this reason, the organism is losing ground through inertia while not intending for this to happen. The road to hell is paved with good intentions, as we have noted in another segment of the timeline. This inertia degrades the survival experience of the organism. The great and indomitable Phiri ya Manka (the queen of the Hyena clan) is proactive in taking charge of her destiny and that of the matrilineal clan. She does not wait for someone to do things on her behalf. This should be the survival philosophy that guides the people of Lefatshe. Thokoza Makhosi!

The Way Forward

Stay tuned for the next chapter 11 as the gods of the cosmos Madiepetsane, Nteterwane and Dimakatso along with Mamchofono come up with new ways that are intended to solve the puzzles of survival.