The Essence of the Realm – Mokgahlelo 3
Dimakatso Discourse – Chapter 14

By Mocholoko Dr. Zulumathabo Zulu © 2023

Listen to the SAFM Radio audio podcast of interview on African Metaphysics with Patricia Mantula at end of this article.

Enter the Great Spirit Tho. Segment 3

Nteterwane (opening the floor for deep dive discussion): We are now at the desired juncture wherein we discuss the Agenda item #1: The Deep Dive. Every commentary made thus far and henceforth is in the light of the Deep Dive agenda item #1.

This is a free flow conversation format. The implication thereof is that it is prudent; pertinent and instructive to include, as part of the deep dive discourse, the long preamble I have just made in terms of the discursive schemata and the desert seed. The format, as previously mentioned, is the traversal of the depth and breadth of matters during the unpacking of the principles that were raised in Mokgahlelo 1 (Segment 1) gathering of the Lekgotla. In the desert seed part of the preamble, we foreground the cultural knowledge and the indigenous language as liberating tools with a high degree of efficacy and potency. This is a vital fact given the manner in which the Melanin has gotten alienated from the Ancestral culture of Yena.

Athe (signals intent to speak).

Nteterwane: The great Spirit and Director of Time Athe I see you. You have the floor.

Effective Time Dimension

Athe: We give thanks to the great Spirit and Director of Proceedings. Nteterwane. With respect to the time dimension, I am using the minute format and not the millisecond time format to accomodate our Terrestrial guest the great female Engineer Dimakatso and to facilitate her valuable interaction with us. I shall also vary from free time duration to limited time duration depending on the rate of change and flow of the discourse. For now, we are in free flow time duration. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: Thank you great Spirit Athe for the governance with respect to time. I need to remark about the sacredness of time in accordance with the sacrosanct ruling of the great Spirit Athe. It is insightful of the great Spirit Athe to organise time in this way. His egalitarian allocation of time will increase participation and productivity of the proceedings of the sacred Spiritual Assembly of Lekgotla and mindful of our human guest the great female Engineer Dimakatso.

I resonate strongly with the motion with respect to the time dimension and the free flow of the discourse. What are the sentiments of Lekgotla in this regard?

Lekgotla: Siyacamagusha! Haba bokwe Badimo! Thokoza Makhosi! High Venerattion To The Ancients!

Lechoba Sequencing

Netetrwane: (ruling on the sequencing of the discourse): I would also like to effect a new rule in the sequencing of the discourse. Since I have the possession of the sacred Lechoba thanks to the great Spirit Ka, going forward each speaker will require the Lechoba in Yena’s hand to speak as part of a tradition of the Ancients of long ago. You will either raise a hand or signal your desire to speak from where you are using the teleport or sensing channels. When I recognise you, a second Lechoba will be teleported to you. At that instant you rise to speak with the Lechoba visibly in your hand. During your turn to speak, no one can interrupt you except the Director of the Proceedings namely the great Spirit Nteterwane; the great Spirit Athe and the great Spirit Ra. It is the Lechoba in your hand that gives you the authority to speak. This rule (Zulu, 2014) is attested in the book The Sacred Knowledge of the Desert: African Philosophical Transcendence as per the inline citation below:

“Interestingly, the Basotho [Badumedi] do not leave the concept of Koma to the goodwill of humans. They provide an independent mechanism that ensures that the truth of Koma is upheld at all times using a sacred artifact known as Lechoba and which is held by the one who swears by the truth of Koma. The Mokoma [the one who swears by the truth of Koma] must hold in her hand
Lechoba which gives her the ceremonial and spiritual authority to speak. She can never speak without Lechoba. The moment of holding Lechoba is sacred and cannot be interrupted by anyone”. The square brackets are mine.

Lechoba Analysis

Ra (signals request to speak):

Nteterwane: The great Spirit Ra, I see you. Lechoba is teleported to you! As the Deity of Arrangement, you are better suited to speak on this aspect of the discourse. For the benefit of the audience, the great Spirit Ra is highly venerated among the Basotho as Sedimo sa Moralo (the Deity of Design). In the Sesotho language Moralo refers to a set of principles like {Design; Arrangement; Engineering; Organising Principles}.

The Basotho knowledge system of Nahanosene (philosophy) foregrounds Ra (Deity of Arrangement) as a foundationsl principle of their indigenous philosophy. Thus, among the Basotho the Sun God Ra is also the Deity of Arrangement; the Deity of Organising Principles. Since Lechoba is being used as a sequencer of the discourse, it befits the great Spirit Ra to speak to this issue because sequencing is an organising principle and the great Spirit Ra speaks authoritatively and with great expertise in this knowledge discipline. The great Spirit Ra! You have the floor. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: In great humility and honour, we are the grateful ones to you great Spirit Nteterwane for this honourable opportuniy to add substance and context to the organising principles of Lechoba as a sequencer. You also speak with great expertise in the domain of Linguistics Engineering. I will call upon you to contribute in this area of linguistics as I give the lay of the land with respect to the organising principles for the sacred Lechoba of the sacred Spiritual Assembly of Lekgotla. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: Re mmoho (we are in resonance). We shall do! Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: In this citation referenced by the great Spirit Nteterwane and Director of the Proceedings of Lekgotla, Mokoma is a speaker and participant in the Lekgotla proceedings hence the use of Lechoba in the sacred Spiritual Assembly of Lekgotla.

To get the rich context of this citation, we first need to understand the morphology (word formation) of Lechoba and Mokoma. I call upon the great Spirit and Linguistics Engineer Nteterwane to unpack the word Lechoba. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: Thank you great Spirit Ra for this honourable moment to contribute to your Kalane (platform). Let’s unpack the morphology of the word Lechoba. There are three parts namely (1) Le; (2) Cho and (3) Ba.

The Le refers to the inside as in Lewatle (the sea) meaning water inside the boundary; a bounded body of water. We see this lexical concept also in the word Letsha (the lake) wherein the Le also describes the bounded water. By the way Letsha is an ocean on land with the same magnitude of billowing waves as in the sea. The difference between Lewatle (sea) and Letsha (lake) is that the former is salt water and the latter is fresh water.

Indeed, Lewatle or Letsha is a bounded body of water. The Cho refers to knowledge as in Mocholoko meaning a doctoral practitioner of knowledge. The Ba refers to plurality as in Batho meaning the humans. This is the morphological unpackibg of the word Lechoba. In summary, the word Lechoba is about sequencing the plurality of the epistemic viewpoints of the Batho and to obviate dissonance during a discourse in the sacred Spiritual Assembly of Lekgotla. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: We give massive thanks to the great Spirit and Linguistics Engineer Nteterwane for this linguistic insight! Thus, sequencing the discourse with Lechoba is about ensuring equal and meaningful access to the actuality of knowledge without dissonance and allowing for a sensory uptake of this substantive knowledge with respect to the innermost of Modumedi (the one who comes from the star systems). The erudite Ancients who have gone before conceptualised about Lechoba as a mechanism of legitimacy and sequencing intended to eliminate chaos during a discourse in a sacred assembly such as this one and also to ensure that the discourse is conducted within the bounds of the sacred Moral Code of the erudite Ancients.

I call upon the great Spirit and Linguistics Engineer Nteterwane to unpack the word Mokoma. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: We are humbled and honoured in the majestic presence of the great Spirit Ra! Now we unpack the word Mokoma. There are three parts namely (1) Mo; (2) Ko and (3) Ma.

Mo refers to a metaphysical state of reality. Any Sesotho word with Mo in it refers to a real thing of sensory experience as in Mobu meaning the soil. The soil is a real thing that engenders a sensory experience when handled. You get a sensory experience when you touch the soil. Ko is the real phenomenon and a conjugated form of the great Spirit Ka. This tells us that Mokoma is governed by the great Spirit of Ka. Ma is the great Spirit of Ma who is the Deity of taxonomical plurality such as cardinality using the feminine principle. Mokoma deals with the pluraliy of reality. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: Massive thanks to the great Spirit and Linguistics Engineer Nteterwane for this morphological insight of Mokoma! Mokoma needs the great Spirit of Ka to make the pertinent connections in the midst of many view points. This confirms that the great Spirit Ka is the Deity of Connections; Deity of Polymerisation; Deity of Network; Deity of the Chain hence a protein in biological systems is a chain and the peptides are the rings of the chain using the principle of Pedi! Mokoma also needs the great Spirit of plurality to deal with the cardinality of the many points of connections.

Thus, through the use of Lechoba we have the rightful speaker connecting the right dots among diverse viewpoints. As the great Spirit Ra and the Deity of the Organising Principles, I provide direction in this regard.

Thus, we are Bakoma (plural) and Mokoma (singular) by virtue of our participation in this sacred Spiritual Assembly of Lekgotla. Lekgotla is an institution of Truth. We are the Bakoma of Lekgotla as practitioners of Truth. It is thus a sacred honour to be accepted and initiated into the sacred Spiritual Assembly of Lekgotla.

I call upon the great Spirit and Linguistics Engineer Nteterwane to unpack the word Koma. Thokoza Makhosi!

Nteterwane: Our perpetual gratitude to the great Spirit Ra for honouring us in this way! The root word of Mokoma is Koma (truth). Thus Koma is an old Sesotho word referring to the truth of the erudite Ancestors during a ritualistic rendition. The Ancestral Spirits only deal in truth. The word etymologicaly is associated with a drum sound! When a drummer beats a drum and a mechanical sound wave is produced (Zulu, 2016), that sound is known as Koma in Sesotho (Bapedi; Batswana; Babirwa: Balozi) and Ngoma in isiZulu (isiXhosa; isiNdebele; isiSwazi). The great Spirit herein is the Ka. This makes a lot of sense since the Ka is the Deity that creates and connects polymers that are used as building blocks to construct a living being. Polymerisation is at the foundation of biological existence. It is also noteworthy that another word for drum is Sekupu wherein Ku is a conjugated form of the Ka; Pu is a conjugated form of Pe (existence) and also Moropa wherein the Ro is a conjugated forn of the Ra. The great Spirit Ka creates the rings of the chain and the great Spirit Ra creates the organising principles that enable the chain to exist and to function in accordance with the rituals; the totems and the existence. The chain is like hardware and the organising principle is like software. Hardware does not function without software. It is the software that gives functionality to the hardware. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: Thank you great Spirit and Linguistics Engineer Nteterwane for that insightful definition and commentary. Thus, Koma is defined as the sacrosanct truth in accordance with the Sesotho axiom “Nnete ya Mmakoma”; the truth of Mmakoma. Fortunately we have the great Spirit and Deity of Truth Athe. I call upon the great Spirit Athe to speak authoritatively on this matter of Koma.

Athe (signals to speak):

Nteterwane: The great Spirit and Deity of Truth Athe I see you. I teleport Lechoba to you. You have the floor.

Athe: Graceful thanks to the great Spirit Nteterwane! We are highly sanctified and humbled by the great Spirit and Deity of Arrangement Ra for allowing us to contribute truthfully to his floor.

Mmakoma is the Goddess of Truth making truth a feminine principle. It is self-evident why truth is a feminine principle. This feminine principle is confirmed by the fact that only a woman has a realist experience in the birthing a new life. This gives a woman a uniquely feminine and godly experience of Creation. A man has an idealist access (observer access) to this phenomenon of birthing whilst a woman has a lived experience of this phenomenon of birthing. This explains why Bakoma are mostly women. They are truth practitioners by natural default of Nkareteng (metaphysics).

I share the taxa of Nkareteng (metaphysics) below:

taxa of Nkareteng [perceptual case; literal case; symbolic case]

Using this taxonomy of Nkareteng, there are three metaphysical cases of reality namely (1) the perceptual case; (2) the literal case and (3) the symbolic case. Koma is the truth that embeds all the metaphysical cases of reality. The spirit cannot be observed literally. It requires a perceptual lens of reality to observe the spirit. In the case of Lechoba, it requires a symbolic lens of reality to observe the spirit.

There are some who profess the scientific method and follow the scientific orthodoxy that necessitates the monopolarity of the literal lens of reality because of their dogmatic espousal of the philosophy of materialism. In actuality, reality is not monopolar. Contrary to the great Theoretical Physicist Paul Dirac, there are no monopoles in nature. Reality is multipolar as in (1) a perceptual case of reality; (2) a symbolic case of reality and (3) a literal case of reality.

All the the three lenses are a good synthesis used in the conceptualisation; veneration and construction of the spirit drum. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: Massive thanks to the great Spirit and Deity of Nkareteng (metaphysics) for this insightful contribution. This rich domain knowledge with respect to metaphysical science has added a new scaffold that enables us to climb to greater heights with a new epistemic access to the subject domain of Koma.

The design of Koma drum is based on the organising principles of Pedi namely (1) the cubic resonance of volume and (2) the quadratic vibration of area. The tree trunk is designed as a resonator and the animal skin membrane is designed as a vibrator of existence. This is confirmed when the sacred blood of the animal is poured onto the tree before cutting to unite both the tree Spirit and the animal Spirit in the sacred union of the principles of Pedi. A permission must be sought of the tree and the animal before they are cut and slaughtered respectively. Reasons must be advanced as to why the drum is needed. Diboko / Direto / Izithakazelo / Iziduko / Clan Names must be rendered in a ritualistic performance with a flawless and dramatic rendition to persuade the tree Spirit and the animal Spirit to offer themselves as the sacred union of Pedi for the drum. When the tree hears the Ancestral invocation that venerates Yena and those who have gone before Yena, and sees the dripping sacred blood of the skin membrane then the tree is highly inspired and strongly moved to transform into a drum Spirit of resonance. The blood; the tree and the membrane are based on the reality and truth of Koma.

This is congruent with the metaphysics of truth wherein a truthful event must correspond with reality and must also exist in actuality. This also attests to Creation as an instance of quantitative and qualitative existence.

I shall rest my remarks with respect to the organising principles of Koma. I hand over back to the Director of Proceedings, the great Spirit and Linguistics Engineer Nteterwane!

Nteterwane: Massive thanks to the great Spirit Ra. Powerful insight on the organising principles; the sacred union of the tree and animal spirits and the quantitative and qualitative science of Creation from the great Deity of the Organising Principles Ra. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Swapping Roles

Ka (sigalling to speak):

Nteterwane: The great Spirit Ka I see you. I teleport the Lechoba to you. You have the floor.

Ka: Great Spirit Nteterwane! This segment of the discourse was in such a high state of resonance! Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ka: I have pinned down the reasons for this high level of resonance. The great Spirit Ra eloquently and cogently explained the organising principles of Lechoba with great expertise. Since the great Spirit Ra is the Deity of the Organising Orinciples, Yena spoke authoritatively with great depth and breadth on the sequencing of the Lechoba. When it came to the morphological unpacking of the language Yena [Ra] yielded to the superior skills of the great Spirit and Linguistics Engineer Nteterwane in this regard. The great Spirit Nteterwane was excellent in this linguistic arena. This explains the efficacy and the high degree of resonance.

The great Spirit and Deity of Truth Athe scaffolded the discourse to greater heights with his taxa of Nkareteng (metaphysics). Such broadening of the horizons added more substance; context and new vistas to the discourse. The metaphysical science of truth; reality and actuality is the authoritative area of expertise for the great Spirit Athe. He is highly venerated by the Basotho in the Terrestrial Space of Lefatshe for this as Sedimo sa Nkareteng (The Deity of Metaphysics).

For this reason, I would like to propose for the two great Spirits Ra and Athe to swap positions in order to leverage their respective superior skills namely (1) the great Spirit Ra to assume role as Director of Time and (2) the great Spirit Athe to assume role as Director of Records. My reasons are as follows:

Lechoba is a sequencer that plays a sequencing function to direct the discourse of the Lekgotla. Sequencing is an organising principle. Time is also an organising principle. Thus, the great Spirit Ra will be like fish in the water in this role. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ka: Record keeping is a metaphysical function of reality. It is about the forensic record of the proceedings. The great Spirit Athe is the Deity of Reality; the Deity of Actuality! Even though record keeping is also an organising principle, its primary function has got more weight towards the actuality principle than the organising principle. Thus, the great Spirit Athe will be like fish in the water with regards to this function. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: Massive thanks to the great Sepirit Ka for this outstanding proposition. I resonate strongly with the principle of resonance. I am in agreement with the swapping of the positions of the two great Spirits for the efficacious benefit of this gathering. The resulting resonance will boost the productivity and efficiency of the sacred Spiritual Assembly of Lekgotla. What is the reaction of the Lekgotla on this proposition by the great Spirit Ka?

Lekgotla: We are in resonance! Thokoza Makhosi!

Nteterwane: We give opportunity to both great Spirit Ra and great Spirit Athe to react to this swapping proposition. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: I agree to the swapping of roles to assume my new role as the Director of Time in accordance with my calling as the Deity of the Organising Principles. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Athe: I agree to the swapping of roles to assume my new role as the Director of Records in accordance with my calling as the Deity of Actuality. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: We give massive thanks to the great Spirits of Ra and Athe for assuming their new roles as proposed by the great Spirit Ka and ratified by the great Spirits of the sacred Spiritual Assembly of Lekgotla. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: Now that we have concluded matters pertaining to governance, I would like to reiterate the declaration that the floor is open for discussion. I would like to rehash some points with respect to my earlier preamble with a focus on the ramifications of colonial conquest in the Terrestrial Space of Lefatshe. This focus contributes greatly to the realist appreciation for our great Spirit Tho who intends to sojourn therein.

There is a causal link between the tragic state of alienation which the Melanin is subjected to and the advent of colonial conquest. This fact is most glaring whichever way you look at the material conditions of those affected by it.

The Tripple Violence

Furthermore, the tripple violence of (1) the ECC (Euro-Christian Colonialism); (2) the WASP (White Anglo Saxon Protestant) and (3) the DAC (divide and conquer) is edged deeply on the physical and emotional membrane of the brain morphology of the people like an impressed plasticity of the physical and the emotional attachment of an umbillical cord between the Mother and the Baby with the consequence that it is like impossibility to divorce the oppressed from their subliminal attachment to the oppressor.

The most indellible and abyssimal scars of the tripple violence of the ECC; the WASP and the DAC have created a persistent void in the innermost of the Melanin for too many generations of the past; the present and the future. How can we forget the unforgettable; believe the unbelievable and accept the unacceptable?

This harsh reality will impact the great Spirit Tho when Yena encounters this tragic phenomenon in the Terrestrial Space of Lefatshe while sojourning there.

We even drew parallels during our discourse with respect to other nations who fought victoriously in similar battles against foreign occupation such as the exemplary Chinese Nation who valiantly shrugged off the searing occupation shackles of the Japanese Empire; the Western powers and the subsequent Civil Wars between the CCP (Chinese Communist Party) under Mao Tse Tung and the KMT (Kuomintang) under Chiang Kaishek. In the CCP and the KMT war, Chiang Kaishek lost to Mao Tse Tung and he fled with his KMT cadres to the Chinese island of Formosa now known as Taiwan where the KMT continues to exist.

Chairman Mao emerged victorious from the anti-colonial struggles with the logistical and millitary assistance provided by the former USSR (Union of Soviet Socialist Republics). Thus, China owes her greatest debt to Mother Russia who was like a midwife who facilitated the birthing of the Chinese Freedom of 1949. The second Chinese Cultural Revolution of 1966 has huge implications for the Terrestrial Space of Lefatshe and underpins the value of language and cultural knowledge in casting off the residual chains of miseducation; the duplicity of the WASP (White Anglo Saxon Protestant); the mirages of the ECC {Euro-Christian Colonialism) and the subliminal strategies of the DAC (divide and conquer).

The preamble I rendered underscores the ontological primacy of cultural knowledge and indigenous language in the great struggle for permanent emancipation of the beloved Melanin and other nations of the Human race from the draconian shackles of the ECC; the WASP and the DAC. These profound truths examplify a realist context for the great Spirit Tho who intends to transition into the Terrestrial Space of Lefatshe in the biological form of Motho (human). Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Athe: Signals a request to speak.

Nteterwane: The great Spirit Athe I see you. I teleport the Lechoba to you. You have the floor.

Athe: The sacred Lechoba is well received by me! We give glorious veneration to the great Spirit and Linguistics Engineer Nteterwane! We are highly sanctified with respect to your unblemished leadership as a Director of the Proceedings of the Spiritual Assembly of Lekgotla. As the great Spirits of the Heavens, we are particularly moved by the sense of continuity and a flawless change of the guard from the great Spiriit Ka to the great Spirit Nteterwane. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Instructive Commentary
(Continuity; Pedi and Letsema)

Athe: I would like to offer some auspicious remarks as an instructive commentary on the value of continuity (beneficent relay); the principles of Pedi (duology) and Letsema (enterprising culture). Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

The principle of Continuity

Athe: As a basis for my commentary on the principle of continuity, I draw from the Basotho model of Nako (time). Nako is the Basotho conceptualisation of time. Since Nako is an organising principle, I would like to call humbly upon the great Spirit and Sedimo sa Moralo (Deity of the Organising Principles) Ra to give us a definition and contextualisation of Nako. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra (signalling to speak):

Nteterwane: Great Spirit Ra! I see you. I teleport Lechoba to you. You have the floor.

Ra: Most grateful to the great Spirit Nteterwane and great humility to the sacred Spiritual Assembly of Lekgotla! Thank you to the great Spirit Athe for the opportunity to contribute to your instructive floor.

Indeed, Nako (time) is an organising principle. Just before I dive into the temporal principles, I humbly request the great Spirit and Linguistics Engineer Nteterwane to decode the word Nako. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: I yield to the great Spirit Ra to decode the word Nako. I also yield to the great Spirit Athe for providing the floor. In the Sesotho language, Nako refers to time. The concept of Nako is a conjugated form derived from Naka meaning the horns. The best horns that model the Basotho conceptualisation of time is the great horns of the mighty Nare (the Buffalo). Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Ra: Graceful thanks to the erudite Spirit and Linguistics Engineer Nteterwane for decoding and contextualising the concept of Nako and its derivation from the buffalo horns of Manaka (horns). If you look at these horns they are designed like a wave in a symmetrical fashion. A wave has got four parts organised into pairs of Pedi (two) namely (1) the first pair on the upper side of the ALA (above lateral axis) and (2) the second pair on the downward side of the BLA (below lateral axis) in terms of motion dynamics. The two Pedi segments of the horns with respect to ALA and BLA are cyclical. When the first ALA segment rises, the second BLA segment lowers and when the second BLA segment rises the first ALA segment lowers and the cycle repeats in a sequenced arrangement. If you rotate the second segment BLA by 180 degrees, you have a wave. The kinetic motion is flawless; continuous; periodic; sequenced and iterative.

This wave design tells us three things about Nako namely Nako is (1) continuous; (2) periodic and (3) sequenced with respect to the Pedi of ALA and BLA. These two pairs of Pedi (ALA and BLA) are needed to ensure and to facilitate the resonance of continuity; periodicity and sequencing.

Thus, continuity; periodicity and sequencing are the organising principles of time. Note that both Nako and Naka carry the affix of the great Spirit Ka. It is the great Spirit Ka who designs and creates the polymers that become fibers that eventually manifest as the formidable horns of the mighty buffalo.

If we compare with mundane materials, molecules are like iotas (particles) used to construct polymers and the organising principles are like adhesive intended to organise and to adhere materials using the natural principles of combinatorics.

The organising principles of the great Spirit Ra are provided as an input to arrange the polymers; the filaments; the fibres; the nutrients and other signalling molecules to fortify the connective and tensile strength of Manaka (horns). As a corollary, the buffalo horns are highly fortified to an extent of being resistant to a ballistic force. All this is possible on account of the organising principles and the permutation of polymer chains of the horns. This design underscores the power of continuity and its ability to enhance the survival experience of the organism.

For this reason, the continuous relay from the great Spirit Ka to the great Spirit Nteterwane is exemplary and existential to the survival experience of the Melanin in the Terrestrial Space of Lefatshe as a beneficent relay from one generation to another. These principles of continutiy are foundational to Letsema (enterprising culture) which the Melanin needs to succeed against the perturbations of the Terrestrial Realm that exact stringent punishment in the form of the adverse conditions. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

On the Principle of Pedi

Athe: (on the principle of Pedi): A few more remarks about the sacrosanct principle of Pedi. Pedi is an extremely powerful principle. It says existence only materialises with a duological input of the Feminine and the Masculine; the Chaos and the Order; the East and the West; the North Pole and the South Pole; the Night and Day and more. Without a duological input of Pedi, existence is not possible. It has already been explained by the great Spirit and Linguistics Engineer Nteterwane in terms of the lexical morphology that Pe in Pedi describes existence; something that exists like Tshepe (antelope) or something you cannot exist without like Pelo (heart). Both Tshepe; Pelo and Pedi have the affix Pe which underscores the supreme law of existence.

Mooko (The Essence) of Pedi

Athe: Mooko (The Essence) is the kernel of Pedi using the organising principle of pairing. Pairing is the fundamental Mooko of Pedi. Pedi is the nessecary and sufficient prerequisite for existence to manifest. Pedi is like fire. It requires a discharger and fuel for fire to ignite. Fire does not ignite without the pairing of a charge like spark and a fuel like dry grass. The two are needed to create the existence of fire.

After the coming into existence of fire, it requires a moral code to restrain the fire from destruction. Fire is a good servant and a bad master. Fire is good when restrained and is destructive when unrestrained. Thus, unrestrained existence destroys the very essence of life.

Existence requires a pairing precondition to materialise. Namely, (1) a restraining condition and (2) an exciting condition are needed to enhance the survival experience of the organism. A mamalian brain is designed like this to process external stimuli in terms of a stereo filtering in regards to whether the stimulus excites or inhibits the survival experience. Moreover, the cortical system is equipped and governed by two major brain chemistry systems namely (1) the GABA (gamma aminobutyric acid) and (2) Glutamate. The GABA system is responsible for inhibiting excitation of the brain and the Glutamate system is responsible for enhancing excitation of the brain. We see this design feature in the African ant that is equipped with two antennas wherein antenna A is more sensitive to a food source and antenna B is more senstive to a danger source. This principle of Pedi attests to the fact that biological design is based on the sacrosanct principle of Pedi. There is no existence devoid of Pedi.

Pairing provides a restraining condition as part of an intrinsic mechanism. Restraint is already built into Pedi as a geometric primitive. An egg is an excellent example of this morphologic configuration wherein the Eastern part is joined together to the Western part in an oppositional arrangement to mitigate against chaos and to subdue extremism. Even your hands use this principle of Pedi as confirmed in the holding of a glass wherein the four fingers on the right side and the thumb on the left side press towards each other in a symmetrical fashion to lift or to hold the fragile glass.

This is because existence without restraint is an extremeity. Extremity is not a metaphysical case of existence. Extremity is a metaphy#ical case of derailment and eventual destruction.

Extremism is like a vaccuum which nature detests. Vaccuum is an unpaired state of existence and nature will do whatever it takes to displace the vaccuum space to obviate this extremist condition because extremism is an unpaired state that aspyxiates existence and leads to destruction.

We further see this case of Pedi in terms of symmetry. The left hand and the right hand; the left foot and the right foot; the left eye and the right eye; the left hemisphere and the right hemisphere of the brain; the left ventricle and the right ventricle of the heart and other cases of symmetrical permutations which are needed to support existence and to enhance the survival experience of the organism. We see from these few examples that Pedi is foundational to existence.

When the great Spirit Ka handed over the sacred Lechoba to the great Spirit Nteterwane, it was a glorious spectacle of Pedi in resonance. The hand over was flawless and continuous for the great Spirit Nteterwane to build on the prior intellectual achievements of the great Spirit Ka who had flawlessly performed these intricate proceedings before him.

When the great Spirit Nteterwane humbly received the Lechoba, he did not exhibit a slightest sense of competition; inferiority or superiority over his predecessor. He displayed utmost humility; respect and deference to the great feminine Spirit of Ka.

As a consequence, there was no need for the great Spirit Nteterwane to reinvent the wheel. He just had to reuse and build on the wheel that was already invented before him by the one who had gone before. The wheel is thus a metaphor of reusable state for the next one. This is a case of reusability based on the maxims of Continuity; Pedi and Letsema. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Athe: These principles need to be brought into the foreground for the benefit of our Terrestrial guest, the great female Engineer Dimakatso. Through her as the chosen one, these sacrosanct principles of Badumedi and Bakoma will edify the beloved Melanin.

The principle of Pedi is especially exigent. A material comfort cannot and will not compensate for the void created by the extremity like the father absence. A solution to this seemingly intractible problem must be found no matter how hard it may be. There are tragic consequences when the sacrosanct principle of Pedi is violated in this way. This principle can only be ignored at the demise of the Melanin. If the Melanin has no solution to this integral matter then the Melanin is doomed. Notwithstanding, the Melanin cannot and must not remain complacent and bedevilled by this tragic case of Pedi transgression. This can and must change for the better through some kind of a cultural revolution to rescue the situation.

It is for this reason, that I foreground the exemplary instance of Pedi as confirmed by the mutual cooperation of the great Spirits Ka and Nteterwane! Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: We offer galactic and intergalactic tribute to the great Spirit Athe for this powerful contribution to the construction of the beneficent discourse in the sacred Spiritual Assembly of Lekgotla delivered with such erudite oration. As the great Spirit and Deity of Metaphysics, you have spoken with authority; eloquence and immense expertise on these matters that pertain to reality and authenticity.

You have also made it clear that Pedi is an organising principle of Creation. The protein chains which are created by the great Spirit Ka require the organising principles of the great Spirit Ra in the form of Pedi as a building block of Creation as confirmed by a Peptide that requires a minimum of two amino acids to come into existence to construct a Protein chain. The Creators require cooperation with one another using the principles of Letsema to create life. This insightful teaching should enable the Melanin to regain its lost Cosmogonous altitude and to rise from the vacuum space of ignorance; complacency and extremism.

You have just brought our attention to the exigence of the uncontested fact that the beloved Melanin is consistently subjected to the daily aggressions of the ECC; the WASP and the DAC as a result of the colonial systems like the migrant labour system that haunts the Melanin of Azania to this day long after the fact. The cultural institutions such as Letsema (enterprising culture); Mafisa (indigenous economy); Lekgotla (indigenous governance) and Mophato (indigenous school) are broken and the Melanin has lost the plot to become a misfit unto itself. Reconstructionn is a cornerstone skill needed for the Melanin to climb to greater heights of permanent emancipation as the unbought and unsold architects of sovereign destiny.

Your points of view with respect to the sacrosanct maxim of Pedi as a foundational principle of existence have far reaching implications for the survivability of the Melanin. The Melanin has been and continues to be subjected to this catastrophic phenomenon of father absence with the advent of the migrant labour system intended to achieve two things namely (1) to hollow out the guts of the family system of the Melanin and (2) to extract labour and to economically disenfranchise the Melanin using legitimacy as a political mechanism. These two objectives succeeded like wild fire and today the Melanin suffers the most destructive consequences like the father absence; the moral decay; the poverty; the miseducation and other extreme forms of adversity.

Dimakatso Testimony

Nteterwane: I would like to invite the great female Engineer Dimakatso to contribute from her lived experience with respect to the beneficence of this discourse.

Dimakatso (signals desire to speak):

Nteterwane: The great female Engineer Dimakatso I see you! Just before you speak, let me say a few remarks about you for the benefit of this sacred Spiritual Assembly of Lekgotla.

Dimakatso is a Computing Science Engineer with deep interest in the computing algorithms of divination; scientific investigation of invisible phenomena and metaphysical science. She has attained a great mathematical achievement in the indigenous numerical algorithms and computational symbology.
Without further ado, I teleport the Lechoba to you. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!!o

Dimakatso: My utmost admiration and humility to the great Spirit Nteterwane who has consistently mentored me. My greatest respect; honour and submission to the sacred Spiritual Assembly of Lekgotla for making it possible for a mere mortal of the Terrestrial Space of Lefatshe to be here. Thanks to the great Spirit and Linguistics Engineer for the connection and facilitation. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!!o

Dimakatso: A bit about myself. I was born at Batlharose village, a small town on the desert of Kgalagadi in the North Western part of Azania. We are the people who venerate Tlhoare (python) as a sacred reptilian totem.

I was married at a young age of 16 to Tabane of the Makholokoe clan. The Makholokoe venerate Phuti (antelope) as a sacred totem. My mother Masedimo is Thope (virgin daughter) of Bafokeng. They venerate Mmutlwa (rabbit) as a sacred totem. My father Tseko’s clan venerate Nare (buffalo) as a sacred totem. Tseko is married to four women. My mother Masedimo is the third wife with five children. I am the third child.

Since I was married during the era of the colonial conquest of the tripple violence you referred to namely (1) the ECC (Euro-Christian Colonialism); (2) the WASP (White Anglo Saxon Protestant) and (3) the DAC (divide and conquer), Tabane found a job as a migrant worker in the Mzilikazi mines of Johannesbuirg. According to the racist and sexist laws of the White establishment, we had no economy in our Batlharose village as part of the grand ECC; WASP and DAC strategy that the Black communities must be economically disenfranchised.

Moreover, the familly was not allowed at the workplace of the husband. Men had to leave behind their families in search of work. This is how Tabane landed in Johannesburg mines of Mzilikazi more than one thousand kilometers from his Batlharose home village.

At the time Tabane left, unbeknown to us, I was pregnant with a third child. The boy Tumelo was born during the absence of his father. By the time the father came to visit us during Christmas a year had passed since the birth of the boy. This was hard since the boy had not seen the father before and was always crying; scared of his presence and hiding from him.

Eventually, Tumelo’s father spent two years not coming home. He sent money during this time. Eventually on the third year he stopped sending money. We later found out that he had begun cohabiting with another woman. This woman bore five children for him. This is my tragic story with a migrant labour husband. Me and my children bear the cruel and indellible scars of the migrant labour system and the violation of the sacrosanct principle of Pedi.

Seeing that my husband was not returning from the Johannesburg mines, my enterprising and futuristic father Tseko sold some cows of Lesaka (pen) to invest in me when he decided to take me through school and university wherein I completed a university degree in Computing and Materials Science Engineering. I specialised in Computing Enginerring and Algorithm Design and Complexity.

Today I am a Computing Engineer, thanks to my father Tseko who felt the need for a village girl to pursue university studies in the scientific disciplines. A minor in Materials Science has served me well in my investigation of invisible phenomena and development of superior analytic and interpretive skills.

My father Tseko vowed that a genius girl from his household was capable and deserving of high scholastic achievement. I am glad I have reached this historic milestone from the desert town of Batlharose thanks to the auspicious foresight of rre (father) Tseko. In this way, I have transcended the perturbations of the Terrestrial Space of Lefatshe and thus remain undefined by them. Thokoza Makhosi!

Lekgotla: Thokoza Makhosi!

Nteterwane: It is gratifying to hear you give this powertul testimony of your harsh experiences in the Terrestrial Space of Lefatshe. In spite of the harshness of your adverse conditions, you correctly transcended formidable obstacles. Your father played a pivotal role in enabling your philosophical transcendence. Your father Tseko was like a midwife who facilitated the birthing of your philosophical transcendence. He was true to his name Tseko (emancipation struggle).

Can you be kind to share your observations on the phenomenon of father absence? How impactful is this? Is something being done to tackle or even reverse this catastrophic phenomenon?

The Father Absence Phenomenon
(Metaohysics of Father Absence)

Dimakatso: I am glad to share my observations based on my lived experience with respect to the tragic phenomenon of the father absence. The father absence phenomenon is the worst case scenario in terms of the state of chaos and the material conditions in the life of the Melanin.

The child rearing phase requires the sacrosanct principle of Pedi as eloquently explained by the great Spirit Athe. As a Black Mother, I am the witness of the tragic consequences that ensue when the child is born and raised without a father. This is particularly harsh for the boy. He needs his father like he needs oxygen. He becomes like asphyxiated when the father is absent. My son was extremely fortunate in this regard because he has Malome (maternal uncle) who was a present; active; consistent and positive father figure in his life. It is this consistent presence and support system of Malome father role modelling that saved the boy from demise and moral decay of the unruly streets.

My peers were not that fortunate like me in this case. I come from a large family of 19 with four mothers and fifteen siblings. My son has many exemplary Malomes.

The Melanin family in the land of Azania has effectively run aground like a strayed ship on material and moral grounds as a result of the demise of the symmetrical principle of Pedi wherein the child of the Melanin is raised without the father. Notwithstanding the apparent collapse of the family system, we must give a gratuity of credit to the Black mother for consistently keeping the family afloat and the fires burning no matter what. The selfless dedication of the Black mother with whatever remains of the Black family, has done and continues to do a phenomenal job. We give massive thanks to the Black mother!

Notwithstanding, the situation is not without danger in the area of the moral code. Bridging the gap of the father absence is not entirely feasible. The father presence is a prerequisite for the existence of the moral code. There is no alternative to this.

A new phenomenon known as Hypermothering has emerged as a consequence of the father absence. This is a metaphysical state wherein the boy is exposed to an unbounded intimacy with his mother. The mere presence of the father cultivates the social conscience of the boy with respect to a moral code and truncates his improper sexual urges. In the absence of the father, the sexual urges of the boy are not subject to curtailment. As the adage “Exposure promotes tolerance” states, the boy gets attuned to a sexual artraction to his mother. Instead of the sexual urges getting truncated, the sexual urges get escalated.

The current statistics say two-thirds (about 70%) of the Black family (Eye Witness News, 2021) has no biological father in the land of Azania. This means a Black child grows up without a father 70% of the time in violation of the sacrosanct principle of Pedi. This particularly affects the boy in a worst case scenario. There are dire consequences from this tragedy and extremism with respect to the personality traits developed by the boy as a result of the hypermothering of the boy by the mother. Hypermothering includes extreme advocacy on behalf of the boy by the mother; exempting the boy from punishment for wrongdoing; unbounded intimacy between the boy and his mother such as the mother walking naked or partly clad in front of the boy or bathing in the same tub with the boy.

I share below a set of taxa of the personality traits that a boy develops as a result of hypermothering.

taxa of Hypermothering [narscissistic tendencies; hypersensitivity to perceptual criticism, dissent, rejection; unbridled desires; dearth of social conscience; faked empathy; idealisation thoughts; perpetual need for external validation]

A boy is naturally like a wild horse. He needs a set of bridles to grow properly into a sensitive; good natured; well behaved and industrious man. His wild nature needs to be harnessed.

A boy who grows up without a father tends to develop wild fixations of some sort as a result of hypermothering and unbounded intimacy with respect to his mother. This is a type of maternal narcissism. The fixations that ensue from this maternal conditioning environment manifest later as an array of (1) narcissistic tendencies; (2) unbridled desires; (3) hypersensitivity to criticism; (4) idealisation thoughts; (5) cognitive empathy; (6) dearth of social conscience and (7) the perpetual need for external validation. Such a boy is a danger to himself and society.

There is no symmetry; integrity and moral code in this instance of existence. There is no symmetrical enforcement of the moral code and the rules. When the rules are broken, the boy is not consequenced on account of the defensive shield of the asymmetrical hypermothering phenomenon.

There are no mitigating circumstences in this case. The child; the family; the community and the nation suffer the catastrophic consequences of this phenomenon of the father absence without reprieve. This is an incomplete and tragic case of asymmetrical existence.

This is like a bird trying to fly asymmetrically with one wing. It is not possible! The bird requires two wings to take off symmetrically to the sky and to climb to the greater heights of the glorious Heavens. A child unconditionally needs the symmetry of Pedi with respect to the Mother and the Father to attain self-actualisation of Yena guided by a consistent moral code. There is no flight without the two symmetrical wings! Thokoza Makhosi!

To be continued…

Listen to the SAFM Radio audio podcast of interview on African Metaphysics with Patricia Mantula at end of this article.

References

Eye Witness News (2021). Statistics South Africa: Almost 70% of Black Children Live Without Biological Dads at Home, https://ewn.co.za/2021/02/25/stats-sa-almost-70-of-black-children-live-without-biological-dads-at-home (accessed April 15, 2023).

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

Zulu, Z (2016). African Drum Telegraphy and Indigenous Innovation: African Contribution To Communication Science, University of Pretoria.