Metaphysics · Pulamadibokgo

Impressionable Canvas of Emory

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Impressionable Canvas of Emory
By Mocholoko (Dr), Zulumathabo Zulu © 2020

The Preamble

Emory is the analog of the Melanin. The canvass is the cortical brain of Emory. Emory refers to an African oak tree that bears black acorns. Thus, Emory is highly melanated!

Emory has allowed Yena to be defined and to be demoralised by the adverse conditions and the hedonistic trappings of the terrestrial space. This has resulted in a convoluted brain that exhibits a privated uptake for an exigent sense of moral code of the ancestors who have gone before us. As a consequence, a sense of cultural and mutual disdain is the indelible insignia of colonial conquest through the subliminal tools of the ECC (Euro-Christian Colonialism).

Emory needs a dramatic moment of manifestation to be energised and meticulous in the pursuit of cosmologic truths that Yena was separated from. This mammoth task requires a stringent set of counter measures to redefine Yena and begin to fix the damage of colonial deprivation.

Demoralisation and ignorance are the most powerful tools in the hands of colonial descendents to perpetuate the state of colonial deprivation and block the reuptake of the cosmologic truths of the ancestors in the land of Azania (South Africa). The beautiful and sacrosanct land of Azania was violently raped and continues to be raped through the sacrilege of the hired guns of the ECC.

The sacred bones of the ancestors of Emory are subjected to violent sacrilege. As a corollary, Emory is unable to retrieve and to defend the sacrosanct bones of the ancestors. Moreover, Emory feels betrayed by the negotiators of 1994 who failed and continue to fail to produce the forensic transcript of the negotiations. This absence of the transcript is congruent with the machinations of the colonial descendants; the chicanery of the political establishment and the sacrilege of the land.

The post-Apartheid democratic dispensation has turned out to be a de facto vicarious administration intended to discharge two mission-critical objectives namely (1) to vigorously defend the Clause 25 constitutional interests of the colonial descendents and (2) to pacify the frustrations and anger of the dispossessed. It is our scientific position that this vicarious system is what is euphemistically referred to as the Rainbow Nation and the survivability of the political dispensation depends on it.

The colonial descendants and their institutions are programmed for an existential sense of survival. They need an overarching adherence to the sacrilegious policy that frustrates; demoralises and miseducates Emory about reality. They block access to the metaphysical reuptake of historic truths in order to engender and to perpetuate the miseducation of Emory and to maintain the MSR (master servant relationship) model so that Emory can believe the unbelievable and accept the unacceptable.

The necessary miseducation of Emory is confirmed by the official curriculum and prescribed textbooks that continuously teach the historical doctrine of Mfecane/Difaqane which our independent research institute Madisebo University College has scientifically proven to be a falsification of history.

In this article we harangue and jog with fervour the sleeping memory of Emory in the literary piece Impressionable Canvas of Emory as shown below:

Impressionable Canvas of Emory
By Mocholoko (Dr), Zulumathabo Zulu © 2020

though pregnant with cruel memory
must abort idee fixe, Emory!
High canvass of royal advent
Shackled by casus of event
Hitherto, was formidable
Hereafter, is impressionable
Wired by treachery of conditions

to impoverish the plasticity
to fixate to the past that faltered
Emory like halted
Canvas wrinkles like faulted
To transcend casus of events
The canvas needs new invariant
To awaken the defiant

Contextual Commentary

As a matter of urgency, beautiful Emory needs three invariants (irreducible set of assertive principles) in order to experience the miracle of rebirth namely (1) the African desert flower; (2) the African fish and (3) the African zebra.

The African Desert Flower

(Unable To Run Away From Adversity)

When the audacious desert flower Mponeng of the great Kgalagadi (Kalahari) remains underground assiduously listening to the slightest indications of the falling rain, Mponeng faces the prospect of decomposing on account of cruel bacterial decomposition.

Mponeng must not allow Yena to be defined by the adverse conditions and must find a way to defeat the bacterial decomposers of the underground. If the anti-bacterial struggle goes awry, the desert flower will succumb to the bacterial disintegration. The decomposers are programmed for destruction and are merely executing the agnostic program encoded in their genome.

Mponeng is programmed for survival and must enhance the survival experience in spite of the adverse conditions. The desert flower has the ability to recover from setback and to preserve its seed for hundreds of years in the subterrain undefined by the adverse conditions.

When the desert rain eventually precipitates, Mponeng springs to life knowing that the evanescent rain will soon vanish into oblivion as if it never rained. Mponeng must internalise and commit the rain to the storage of the succulents to subsequently draw from the reserves of the rain that fell.

The invariant {to remain undefined in the adverse conditions; to transcend the adversity and to find a novel way to solve a problem}.

The constraint {always tethered by the roots to the ground and unable to run away from a situation}.

The Axiom {to enhance the survival experience; to produce the most beautiful flower in the desert and to pass the best traits to the next generation}.

The African Fish

(Unable To Eacape The Environment )

The African fish Tlhapi is born in a highly salted environment but when you catch it, it does not have the salt. In fact you must salt it before you can eat it. Tlhapi does not allow himself to be defined by the adverse conditions of the salty environment and as a matter of stringent principle does not and must never internalise the salt.

Tlhapi understands the dangers of internalising the salt. Internalising the salt would pose an impressive threat to his survivability. The unrestrained salt input has the potency to erode his survival experience. He cannot afford to engage in a survival reducing behaviour. He must resist the salt at all times. As part of stringent counter measures, the African fish does not internalise the salt.

The invariant {to remain undefined by the environment; do not internalise the salt; find a novel solution to the problem}.

The constraint {embedded in the water and unable to escape the environment}.

The axiom {to engender tools of buoyancy; floatation and remote sensing to enhance survivability}.

The African Zebra

(Unable To Escape Conscription)

When Qwaha (the zebra) crosses the mighty African river to the other side, Yena must find a way to defeat the giant crocodile that poses an impressive threat to his crossing. A single kick of the zebra is able to break the jaws of the mighty crocodile. Qwaha can do this in the natural terrain of the crocodile. The implication herein is that the zebra has found a way to defeat the crocodile in its natural terrain.

The moral of the story is that you must not allow yourself to be defined by the environment you find yourself in. This is an extremely important principle of transcendence as defined in my book The Sacred Knowledge of the Desert: African Philosophical Transcendence. I wrote that book to give you the intellectual fighting sticks to defeat the funks that seek to reduce you to servitude of self. It cannot be the case that you are overruled by the typhlotic urges of the self.

The invariant {to enhance the survival experience; to transcend the adverse conditions and to adhere to the collectivist moral code of the zebra clan}.

The constraint {to conscript to the dangerous crossing for greener pastures}.

The axiom {in perpetual pursuit of greener pastures, to embark on lengthy journeys, to break jaws of a crocodile in its natural environment to cross to the other side}.

The Philosophical Implications

In the Impressionable Canvass of Emory we make the thesis that the cortical canvass of Emory is crumpled as a result of accidental events.

On the one hand, when plastic is passed through a squashing environment, it produces an impressive array of wrinkles as memory impressions of the adverse forces that came to bear upon it. In this case, the array is the superset of the wrinkles produced and the smooth part is the subset of the superset, a clear case of the plastic being defined by the impressive environment.

On the other hand, when you squash a high quality cloth of Thetane (Basotho female cloth made from Tsikitlana plant), it only produces a sparse array of wrinkles while most of the cloth remains uncrumpled. The wrinkles in this case, are a small subset of the effect of the environment and for the most part the cloth is not wrinkled. Thus, the small array of wrinkles is the subset of uncrumpled superset.

This is Thethana designed and made from Tsikitlana (Gazania) by the Basotho women to create an ethnic skirt for virgin girls and older women of chastity. My beautiful sisters Selina and Alina of Matamong (Afrikaskop, Eastern Free State) proudly wore Thethana designed and created by the great Mmaketsa. Tsikitlana of Matamong grew along the river banks near the mountain of Torofeiye. It is herein that the historic Batle of Groenkop took place as described in my book Kgolaboloko: African Roots of Cosmic Genesis. Unfortunately, like anything Azanian, this Tsikitlana tradition is already in its twilight days as most Basotho women no longer design Thethana. Today Thethana is used more as a dance costume and people now use synthetic materials instead of Tsikitlana to produce Thethana. The botanical knowledge of medicine plants is fast disappearing along with those who depart from the planet. The people are not proud and bold enough to vehemently protect and defend their culture and teach it to the next generation. Picture Credit: Morija Museum, Lesotho.

Since these impressions reflect the environment which the plastic passed through, it stands to reason that the plastic is highly impoverished since it only reflects the environment for the most part and does not contribute new input into the environment.

This is Tsikitlana (Gazania) used by the Basotho women to create the Thethana dress for virgin girls and older women of chastity. Picture Credit: HitroMilanese, Wikipedia.

This is the reason why I wrote the book The Sacred Knowledge of the Desert: African Philosophical Transcendence wherein I present the metaphor of the undefined desert flower and the African philosophy of transcendence. In the book, transcendence is defined as “undefined”. This means the desert flower rhizome and the desert flower seed are able to remain undefined in the desert in spite of the adverse conditions like the water shortage; the killer sun rays; the dust storms; the gusty winds; the sand particles and the bacterial decomposition.

The philosophy of transcendence is mirrored in others like the African zebra and the African fish.

The fish is born; raised and socialised in the salty environment and yet when you catch it for food it has no salt. This is the case because the fish does not allow itself to be defined by the adverse conditions of the salt. The fish understands that excessive salt into its system poses an impressive threat to survivability. It must have the invariants in place to disallow the unrestrained intake of the salt. Thus, the fish does not internalise the salt as a result of the irreducible invariants of transcendence. It is herein that we pay deserved tribute to the erudite ancestors of Batlhaping teaching us to venerate the spirit of the fish.

The zebra is an interesting case of transcendence. Forced to a conscripted life of long distance migration and having to encounter deadly crocodiles in pursuit of green pastures, the great zebra must find a novel way to defeat the crocodile in its natural water terrain.

The zebra is able to break the jaws of a giant crocodile in Africa’s giant rivers and still cross unscathed with babies. This has got to be the most miraculous event in the life of the audacious zebra. We give massive thanks to the philosophical transcendence of the mighty zebra! In the books Sesotho Dictionary of Mathematics and A Woman In The Bush in the literary piece The Crossing To The Other Side we read these lines:

“The colossal crocodiles lie in ambush
To destroy those easy to fleece
Yet a diligent zebra’s kick is fierce
To crush ambushing jaws to fragments
Never more to be victimized by the ambush”

In the Contextual Commentary of the literary piece, we read the following:

“The teachings of the African zebra exist forever. These teachings are held to be true in perpetuity. Her unconquerable spirit powers the imagination of many generations on a long and arduous road in the quest to reach their destination where the land is teeming with diversity of vibrant life. As a teacher and professor emeritus, the grandmother zebra has gathered the young to instruct them about the myths and legends of those who have gone before them”.

Emory must take a page and be highly inspired by the new philosophical invariants from the desert flower Mponeng; the zebra Qwaha and the fish Tlhapi. La lucha debe continuar! (The struggle must continue); Rendirse no es una opcion! (Surrender is not an option); Nunca jamas! (Never never); El destino es nuestro! (The destiny is ours). Tsamaroko! Ezamathongo! (For the ancestors); Thokoza Makhosi! (High Veneration to the Ancestors).


Zulu, Z. (2014). The Sacred Knowledge of the Desert: African Philosophical Transcendence. Madisebo University College Press: Johannesburg.

Zulu, Z. (2014). A Woman In The Bush. Madisebo University College Press: Johannesburg.

Zulu, Z. (2013). Sesotho Dictionary of Mathematics. Madisebo University College Press: Johannesburg.

Zulu, Z. (2019) “African Metaphysical Science and Decolonisation”, Faculty of Education, North West University – Potchefstroom, North West Province, Azania.

Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.

Zulu, Z. (2009). ‘The African Philosophy of Coexistentialism’, Unpublished, Ottawa, Canada.

7 thoughts on “Impressionable Canvas of Emory

  1. Thank you for this awesome information. I now understand why the ancestors have always redirected my spirit to the Zebra. My house is full of the Zebra decorations. I now fully understand why the Zebra is part of the Big five! Camagu! Lesedi! Pula’


    1. We give thanks to the ancestors for directing you to the Zebra spirit. Kudos to you for trusting your instincts to embrace the spirit of the Zebra. Your positive feedback is appreciated! Thokoza Makhosi!


  2. Brilliant article Baba Zulu spiritual food is most necessary in the times we’re in the knowledge you’re dishing is satisfying those of us who are hungry for it. Akwande Makhosi Siyathokoza! 👏


    1. Mfowethu omuhle! Siyathokoza Makhosi! We are the grateful ones for the most erudite and unblemished ancestors who have gone before us for their merciful interventions to see it fit for a humble shepherd boy of Matamong (Eastern Free State) and a vulnerable exile to be commissioned and equiped by them with superior scientific; analytical and interpretive skills to bring the cosmologic tidings to the beloved descendants of Emory! As a humble and selfless vessel, I am destined to vibrate ss I was intended to vibrate in accordance with the cosmologic vibration of the ancestors so that the African Motherland and the African Diaspora can be free from miseducation; free from poverty; free from pestilence; free from conflict and free from immorality. In this way, we have the intellectual fighting sticks to vibrate as we were intended to vibrate unimpeded by the adverse conditions like the undefined desert flower; undefined zebra and undefined fish. Thokoza Makhosi! Mocholoko, Zulumathabo Zulu.


  3. Thokoza Makhosi. This is very enlightening! Now I understand the significance of being directed to the spirit of the zebra through lihiya le zebra. Thokoza!


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