By Mocholoko, Zulumathabo Zulu © 2018
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In this literary/scholarly synthesis, we are inspired by the superior skills of the African rat with respect to its adaptive behaviour in the cruel space of survivability. Drawing from our observational data, we postulate that the principles and the mindset of an African rat provide a fresh perspective in terms of how we should conceptualise about the adverse conditions that befall us. Through the modelling of the African rat, we can enhance our survival experience in the terrestrial space.
Some scholars (Pekhtasheva et al, 2012) rank the hardness of the incissors of a rat at 5.5 mohs putting the teeth of the African rat in the same category as the hermatite. Moreover, the teeth of the rat are not purely white. They have this yellowish/orangish colour like an artifact of oxide. Oxide is a feature of metals.
In our previous literary/scholarly article The Mighty Legend of the Rat we describe the metal prowess of the teeth of the rat using the periodic table of the great Russian chemist Dmitri Mendeelev.
Without further ado, a new literary/scientific piece.
The Legend of Shapeshift
Narrow opening, like slit
Catapulted, like snake spit
Quantum tunneling, exists
Like a spirit, he appears!
Unimpeded, by the fears!
Like dark fluid diffracted
Slit filtering, was gated
Occult shapeshift, abated
The trespasser, risk taking!
Like fluid dynamics, dribbling!
By Thoso, he materialized
Hereafter, jiggling like jelly
Like legend of shapeshift
Like the Giant Amoeba
In this metaphysical case of the shapeshift, the young and naive African rat Mantshatlala behaved like the giant amoeba of Chaos by passing through an extremely narrow slit as if he was a fluid with wave properties. Unlike an ordinary amoeba with one nucleaus, and like the Chaos amoeba that boasts hundreds of nuclei encoded with cellular learning rules that facilitate highly advanced adaptive behaviour, the shapeshifting skills of Mantshatlala upgrade his survivability in the face of the harsh terrestrial space so that he boasts a novel mastery of survivability unconstrained by physicality.
A master shapeshifter deserves a Nobel Prize in Anatomy and Physiology given the uncontested fact that he is able to redefine physicality and transcend the constraints thereof so that he remains undefined by prohibitive adverse conditions like the great desert flower Mponeng whose transcendental story is the subject of the book The Sacred Knowledge of the Desert: African Philosophical Transcendence. The master shapeshifter consistently adheres to the moral code of the great creator Tlhatlhamacholo and the merciful gods of the beautiful cosmos. This shows that transcendental skills can be aquired provided the organism possesses consistency; integrity and immutability upon which to build a new repertoir of survivability.
To enhance its survival experience, the naive organism must be correctly initialised; be able to undo the adverse effects of irreversible actions that are beyond its control and be able to carry out the prime directives of its life purpose in a correct sequence.
Importance of Initialisation
The object of initialisation is to ensure that the organism starts out with the best set of initial conditions. Socialisation is an important part of initialisation. We hereby assert the principle of the invariant with respect to the integrity and the sanctity of the organism to ensure that the fundamentals of favourable conditions are enforced to enhance the repertoir of survivability. This was the case with the great Mantshatlala who was well initialised so that he explored the new frontiers of the terrestrial space unimpeded by neither fear nor inhibition.
This supreme principle of affirmative initialisation empowers the organism to preserve its sanctity while venturing into the unknown situations in the routine traversal of the expansive space. It is adequate that the moral code is encoded in the innermost of the organism and we should not worry about the perturbations of the terrestrial space because an adaptive organism is cognitively aware of the 360 degrees of its environment and is resourceful enough to learn tabla rasa the best way to tackle the novel challenges that befall the path.
In this way, the adaptive organism expands its robust repertoir of survival skills by infinitesimal changes and the repertoir is further augmented during its interaction with the cooperative clan as is the case with the great Phiri Ya Manka and the hyena clan.
The principle of the best initial conditions gives the naive organism a survival advantage and enables it to learn tabla rasa about its new environment without being inhibited by fear or impeded by the disruptive memories of the past. The parameter from the domain knowledge of those who have gone before is the prerequisite input that is allowed so that the enterprising organism does not reinvet the wheel. In this way, the organism incrementally makes a unique contribution to the currency of the preexisting domain knowledge while enhancing its survival experience.
If the initial conditions of the organism are characterised by traumatic and disruptive events then the organism does not have the mental flexibility to learn tabla rasa with respect to an ability to recover from setback and will forever be beaten backward and forward by the intractable instability of the antecedents.
It is herein that the cleansing and therapeutic rituals of the indigenous cosmologists are needed to effect a radical emancipation from the clutches of the arresting past. These radical rituals are existential to the ability of the organism to undo the transfixion in the deep-seated feelings of the tragic memories that make it hard for the organism to move on.
The great Mantshatlala is an excellent model on account of the fact that he is not inhibited by the past and his venturesome spirit allows him to shapeshift through an extremely narrow slit to broaden the horizons of his knowledge of the terrestrial space, thanks to the fact that he was well initialised and his confidence was amplified with respect to the invariant of survivability.
Importance of Undoing Irreversible Actions
The ability to undo the negative effects of irreversible actions is absolutely vital for the organism to enhance its survival experience in the terrestrial space. It does not matter whether the negative effects arise from your actions or from the actions of others beyond your control. The enterprising organism must find an inventive way to undo those irreversible actions in order to be a receiver of vibrational medicine from cosmic light. In this way, the organism can vibrate as it was intended to vibrate.
The noteworthy point here is that the organism needs to make a distinction between doctrine and rituals.
On the one hand, there is a therapeutic intervention based on ideas. A therapeutic system based on doctrine or dogma is an idealistic system. Western psychology is an idealistic system. An idealistic system is a system made from ideas. When they say “talk about it in order to get better”, they are referring to the use of ideas as a modality of therapy.
This raises a metaphysical question with respect to efficacy. What would be an efficacy of a treatment based on “ideas” as opposed to “reality”? In the book The Case Against Psychotherapy Registration, it is argued (Mowberry, 1995) that since there is “…no clear evidence of the efficacy of psychotherapy…” this profession should not be allowed the credentials of statutory recognition.
On the other hand, African therapeutics is based on rituals. A ritualistic system is a system made up of reality. A goat is real! A sheep is real! A cow is real! Even a chicken is real! None of the list is an idea. Cosmology requires rituals in order to solve a problem as a metaphysical case. When we need to make ammends with the past, a cleansing/therapeutic ritual is required in order to heal the wounds of the past.
This is one of the reasons why the South African Truth and Reconciliation Commission of the celebrated Archbishop Desmond Tutu is perceived by some as a dismal failure because it was a psychotherapy based on an idealistic process of talking as opposed to a metaphysical process of doing. More than 24 years later, people are still hurting from the wounds of the past and have not found the efficacy of closure. This poses an impressive threat to the future stability of the beautiful land i.e the land of endless sunshine.
It is through the cleansing/therapeutic rituals that we can undo the irreversible actions that impede the rise of a good life. Like the indefatigable Mantshatlala who is uninhibited by the antecedents of the past, we need to be emancipated from the inhibitions of the past with the help of the cleansing/therapeutic rituals that are designed to assist us to transcend the disruptive and irreversible events of the past.
While we cannot reverse the actions of the past but we can undo the negation of the irreversible actions throught the correct cleansing and therapeutic rituals. The efficacy of these therapeutic rituals is attested for by the fact that they are made up of reality and not ideas that are not anchored in reality.
Importance of Correct Sequence
Sequence is an extremely important fact in the ability of the organism to enhance its survivability. Sequence is based on numerical logic but is a necessary part in the ability of the organism to transcend the perturbations of the terrestrial space. Look at the following example:
Suppose you want to cross the lion; the goat and the cabbage by boat across the river. The constraint of the situation is to avoid the goat being eaten by the lion or the cabbage being eaten by the goat. To solve this problem and to ensure the survivability of the goat and the cabbage, you need the modality of tactictal sequence that facilitates safe crossing without any loss or harm. In the same way, there are certain actions that need to be performed in a correct sequence so that your life is enhanced and not harmed.
To solve the following requires sequence.
- 1 + 3 × 2 = 8. Wrong answer.
- 1 + 3 × 2 = 7. Right answer.
Badimo ke bao! Thokoza Makhosi!
The master shapeshifter changes shape in any segment of the timeline (known among the Basotho ancients as Sethato le Mothati) unbounded by the disruptive forces that exact stringent punishment upon the organism. Sethato is a mathematical construct that refers to the juncture of the graphical sequence while Mothati refers to the graphical sequence. This demonstrates that philosophical transcendence necessitates numerical logic. The reader should read the article Numerical Logic of the Basotho to learn more about numerical strategy of adaptation.
An accomplished master shapeshifter boasts an array of morphologic components that adhere to the imperative of survivability through the metascience of shapeshifting using lateral traversal skills through the graphical sequence and the sparse array that tend to engender new assortments of survival challenges. The adaptive changes that exist in the repertoir of a master shapeshifter are breathtaking and hereby to be forever cherished by me. Badimo ke bao! Thokoza Makhosi!
Mowberry, R. (1995). The Case Against Psychotherapy Registration. Trans Marginal Press: London.
Pekhtasheva, E. Et al (2012). Biodamage and Biodegradation of Polymeric Materials. Smithers Rapra: Shropshire.
Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.
Zulu, Z. (2018). African Metaphysical Science and Decolonisation: A Metaphysical Case For A Unified Theory of Knowledge. Decolonisation Conference. North West University, South Africa.