The Essence of the Realm – Mokgahlelo 4
Dimakatso Discourse – Chapter 15
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.
The great female Engineer Dimakatso has just finished delivering her most powerful and moving testimony to a long standing applause of the highly esteemed Deities in the sacred Spiritual Assembly of Lekgotla. The historic testimony underpins Dimakatso”s lived experience in the Terrestrial Space of Lefatshe. The sacred Spiritual Assembly of Lekgotla is convened at an undisclosed location of Madinyana Moon of Tosa (Jupiter planet).
The testimony of the great female Engineer Dimakatso is part of the massive support to the great Spirit Tho. The object is to bring in a realist input into the discourse of the Deities and to freground the texture of lived experience in the prohibitive perturbations of the Terrestrial Space of Lefatshe for the benefit of the great Spirit Tho. As a corollary, the highly esteemed Deities of many domains of knowledge have gathered herein to support the great Spirit Tho in Yena’s quest to transition to the Terrestrial Space of Lefatshe and to manifest in the form of Motho (human).
After the delivery of the testimony, the ambience is characterised by spectra of conviviality effectively lending strong reception and great credence to the testimony of Dimakatso. The great Spirit and Linguistics Engineer Nteterwane is presently reacting to Dimakatso’s rendition at the sacred Spiritual Assembly of Lekgotla
Nteterwane: A million thanks to the great female Engineer Dimakatso! This delivery of the testimony was an extraterrestrial rendition! Coming to think about it, the great female Engineer Dimakatso is an extraterrestrial special guest of ours herein!
You have moved the highly esteemed Deities of the sacred Spiritual Assembly of Lekgotla as confirmed by a momentous emergence of an ambient sense of conviviality in our midst. The implications herein is that the Gods of Fortune will smile upon you when you return to your homeland of Batlharose at the Terrestrial Space of Lefatshe. We give perpetual thanks to the electric and historic testimony of the great female Engineer Dimakatso with a rare combination of beauty and brains!
You [Dimakatso] have impressed upon us the relevance and the exigence of the matters with respect to the beloved Melanin in the Terrestrial Space of Lefatshe. Your powerful testimony is instructive and serves as a pertinent and realist input into our discourse as the great Spirits of the Cosmos. Siyacamagusha! Haba bokwe Badimo! Thokoza Makhosi! High Veneration To The Ancients!
Lekgotla: Siyacamagusha! Haba bokwe Badimo! Thokoza Makhosi! High Veneration To The Ancients!
Nteterwane: Ergo, I open the sacred Kalane (the platform) and invite the highly esteemed members of the sacred Spiritual Assembly of Lekgotla to react and to deliberate on the powerful testimony and the implications thereof with respect to the lived experience of the great female Engineer Dimakatso in the Terrestrial Space of Lefatshe. Thokoza Makhosi!
Lekgotla: Thokoza Makhosi!
Reaction of the Great Spirit Ba
Ba: Signals request to speak.
Nteterwane: The great Spirit Ba, I see you! Just before you take Kalane (the floor), let me make a few remarks which are germane to the discourse of the highly esteemed Deities of Lekgotla. Thokoza Makhosi!
Lekgotla: Thokoza Makhosi!
Nteterwane: I need to provide a bit of background about the great Spirit Ba. The highly esteemed Ba is the Deity of the undefined principle of Plurality with respect to Reality. The undefined principle is a template principle wherein the actualisation of the principle with respect to specificity gets defined during the context switch of the runtime and not not at initialisation time. This also happens in pregnancy wherein an ultrasound confirms the gender as male but during delivery the baby is a girl. This phenomenon is an undefined principle of the template that actualises at conxtualisation time and not at initialisation time. This is the case with the great Spirits Ba and Tho.
The plurality can manifest as a feminine principle or a masculine principle. The plurality is about the Composite Lepedi (primordial element) used in the creation of the Universe. The singular form of this plurality is Mo which essentially describes the instance of a metaphysical state with respect to reality. Any Sesotho word with an affix Mo describes a real thing as in Mobu (the soil). Mobu is a real object that engenders a sensory experience. Another example is Motho (human) in singular form and Batho (humans) in plural form. Motho is a real being with a sensory experience. Motho among the Basotho is an incarnate of the great Spirit Tho.
Thus, the great Spirit Ba is the Deity of Composite elements using the principle of Composition. This is a vital fact because the vast Cosmos was constructed from Lepedi (duologic element). For this reason, a primordial element such as Lepedi (an atom) requires two iotas to exist namely (1) Lefere (the electron) and (2) Lekgethe (the proton). In actuality, an atom can exist without Lekou (the neutron) as confirmed by the existence of Lekedi (the primordial Hydrogen).
The great Spirit Ba shares an intersect with the great Spirit Ma. Think about the great Spirits Ba and Ma as the mathematical principle of simultaneous equations wherein the plurality of the great Spirit Ba and the cardinality of the great Spirit Ma share the point of intersect. This explains why Mo (metaphysical state of reality) has the polymorphism of Ba as in Morwa (Southerner) and Barwa (Southerners) on the one hand and Motse (village) and Metse (villages on the other hand. The Me affix in Metse is the conjugated reference to the great Spirit Ma.
For this reason, the great Spirit Ba speaks authoritatively and with great expertise on the plurality of the points raised in the thought provoking testimony of the great female Engineer Dimakatso. The great Spirit Ba, I teleport the Lechoba to you. You have Kalane! (the platform). Thokoza Makhosi!
Lekgotla: Thokoza Makhosi!
Ba: Massive gratitude with great humility to the great Spirit and Linguistics Engineer Nteterwane! Lechoba and Kalane are appreciated and well received by me!
My initial reaction to the powerful testimony of the great female Engineer Dimakatso reaches a new pinnacle in terms of a lived experience. We need more of this calibre of realist testimony. Thokoza Makhosi!
Lekgotla: Thokoza Makhosi!
Ba: The crux of my initial reaction is to extract the cardinal points of the highly esteemed Dimakatso’s testimony. I have identified 11 points of essence in her testimony. It is worth noting that 11 is a prime number (Zulu, 2014a) and thus a sacred number of the Deities of the Heavens! Thokoza Makhosi!
Lekgotla: Thokoza Makhosi!
Ba: The great female Engineer Dimakatso, it is gratifying to be privy to the rendition of such a powerful testimony.
The 11 points that arise from the powerful testimony of your lived experience are shared below namely:
(1) the marriage (+);
(2) the migrant labour system (-);
(3) the pregnancy (+);
(4) his neglect of family (-);
(5) his cohabitation (-);
(6) your scholastic achievekent (+);
(7) your transcendence (+);
(8) the birth of the boy (+);
(9) the Malome father figure modelling (+);
(10) the father absence phenomenon (-) and (11) the implications (=)
Ba: The eleven points I have extracted are the Composite elements of the testimony. This is modelled after the indigenous Cosmology of Nalane. In Nalane, the Cosmos adheres to the Design essence (arrangement); Creation essence (prototype) and Construction essence (developement) using the Composite elements of the primordial Lepedi. Lepedi (Atomic element) is a primordial element with an irreducible set of two assertive invariants with respect to the sacrosanct principle of Pedi (duology; twinness; symmetry) namely (1) Lefere (Principle of Chaos) and (2) Lekgethe (Principle of Order). The third principle Lekou (Principle of Conjugate) is an intersect of the two iotas of Lefere and Lekgethe. Lekou is not about the primordial existence but rather a conjugated form of existence. As a consequence, Lekou is not necessary for Lepedi to exist. However, Lefere and Lekgethe are existential to the materialisation of Lepedi.
This is a profound fact since celebrated knowledge disciplines like Physics are not capable (Zulu, 2008) of defining the essence of objects like Lefere. In essence, Lefere is an object governed by the principle of Chaos whilst Lekgethe is an object governed by the principle of Order. These objects are respectively syntactical and symmetrical because of their unique origins and design purpose of genesis. It is the Cosmogony of genesis with respect to the object that defines its essence. The story of their respective genesis defines the essence of the objects and gives us an epistemic and ontic access to their holistic existence. Without knowing the story of genesis with respect to the object like Lefere (electron); Lekgethe (proton) or Lekou (neutron) it is not possible to know about the fundamental essence of the object. It is the essence that creates and enhances existence. Without essence, there is no existence or at least the dearth of essence degrades existence.
Thus, knowledge disciplines like modern Physics describe the observable properties of the object like mass; spin; revolution; momentum; entanglement; charge and so on but without the unobservable essence of the object. Unobservability is an integral part of a realist existence as confirmed in modern Quantum Mechanics (also known as Quantum Physics) wherein an entangled iota A propagates unobservable messages to an entangled iota B at expansive distances and at velocities faster than the speed of light (Yin et al, 2017). This effectively breaks the optical speed barrier of the celebrated Albert Einstein’s Theory of Relativity and yet the mechanisms of this entanglement are not fully observable. Notwithstanding, Physics boasts explanatory power with respect to the observable behaviour of the iotas but without a metaphysical insight into the full spectrum of the mechanisms of particle entanglement. Without a metaphysical insight into the essence of the object, the scientific knowledge of the object is limited to a subset of the ontological states of the object. The essence of the object is the superset and the observable behaviour is the subset of the superset.
To underscore the ontological primacy of the unobservable case of reality, imagine two African calabashes namely (1) red calabash and (2) blue calabash. The red calabash contains a chain made from an African gold and the blue clabash contains rings made from an African gold. A number of observers are recruited to report on the contents of calabashes as observed by them. They all say a red calabash contains a golden chain and the blue calabash contains a set of golden rings.
It is a remarkable fact that the observers do not refer to the contents of the blue calabash as a golden chain even though the rings in the blue calabash are the same number and type of rings as the chain in the red calabash. Why not? The rings in the blue calabash are not arranged like a chain. The arrangement creates the existence of a chain. Without arrangement, the chain does not exist. The arrangement is the essence of the chain. This arrangement is an unobservable case of reality. The arrangement cannot be reduced to a material form to be observed under a microscope. Only a material ring can be observed under a microscope. The scientific investigation of the rings under a microscope does not give us a pertinent knowledge about the essence of the phenomenon of the chain. Thus, the chain is a contraption and the scientific method does not know how to define the essence of the contraption. This confirms that unobservability in the form of a perceptual case of reality like arrangement is part of metaphysical cases of reality and that the current scientific method needs to be further developed to encompass the unobservable case of reality. The scientific method of science is incomplete without this integral part of reality.
I share the taxa of Nkareteng (metaphysical science) below as rendered before us in this sacred Spiritual Assembly of Lekgotla by the highly venerated Deity of Nkareteng and the great Spirit Athe:
taxa of Nkareteng [Literal Case of Reality; Perceptual Case of Reality; Symbolic Case of Reality]
Nkareteng gives us three metaphysical cases of reality. All forms of reality can be reduced to the triad of Nkareteng. The scientific method, as practiced by the knowledge disciplines such as Physics, limits the scientific researcher to a literal case of reality which is only 1/3 of reality. The other 2/3 are not procedurally accessible.
In this case of the Testimony of the great female Engineer Dimakatso, we take a holistic approach in the discourse hence the need to rehash and to utilise the metaphysical cases of Nkareteng as put forward by the great Spirit Athe and practiced by the Ancestral Cosmologists of Nalane in the great land of Azania.
A true methodology of research science must not limit itself to the observable case of reality. It must also incorporate the unobservable case of reality. We see the unobservable case of reality also in the phenomenon of a rainbow system. Observer A sees a rainbow and Yena shouts to Observer B a few hundred meters away to look at the same rainbow in the same direction. Observer A sees the rainbow and even photographs it but Observer B does not see the rainbow much less to photograph it.
The observers are looking in the same direction at the same object but only one observer discovers the existence of the rainbow. Why is Observer B not discovering the existence of the rainbow? This is due to the line of sight for Observer B that is not aligned to observe the rainbow. To see the rainbow, Observer B needs to be aligned in terms of the position and the angle of observation. The invariant of Pedi (position and angle) must hold in order to see the rainbow.
Modern technological instruments of Physics like a microscope fail to explain the essence of objects (Zulu, 2008) due to the ontological methods of the knowledge discipline. Ontology restrains the extent of knowledge discovery and production. This is because ontology as practiced by the Academies of Science is a short list of the things that exist as confirmed in statements like:
Question: What is matter?
Answer: Matter is a material that occupies space and has mass.
Rephrasing the same statements wherein matter is replaced by reality, rendered below:
Question: What is reality?
Answer: Reality is a material that occupies space and has mass.
Thus, this scientific ontology conceptualises about reality as a material. What is a material? Material is something that has a molecular structure like Letsi (water molecule) with H2O as its unique and intrinsic molecular structure.
This scientific method excludes the things that exist without an intrinsic molecular structure like wind; fire or dream. These aforemetioned things boast an objective existence but without an intrinsic molecular structure. Thus, the ontology list needs to be cleaned up and broadened to include the things that exist even without an intrinsic molecular structure.
In the foreground of the indigenous Nalane, the principle of Lepedi is not limited to a molecular structure hence we are able to use Lepedi to model the principles of the testimony with an intent to enhance the essence and the survival experience of humanity in the Terrestrial Space of Lefatshe.
Pedi is a fundamental construction set hence the term Lepedi as a Composite element. The construction set of Pedi is a prime number. This explains why prime numbers commence at 2 and not at 1 as is the case with other number systems (Zulu, 2014a) like Natural Numbers that commence at 1. We venerate the erudite African Ancients of the great land of Congo (Zulu, 2014b) who preserved (for our survival benefit) an indellible record of the Prime Number system known as Ishango Bone. This mathematical artifact of Ishango mathematics predates the present day mathematical knowledge of Prime Numbers by more than 20, 000 years.
Numerical logic is part of analytic tools of knowledge production as demonstrated by the erudite Ancients and also in reference (Zulu, 2015) with respect to Numerical Logic of the Basotho. Thus, Lepedi tells us that there is no singularity in the indigenous Nalane system of Cosmology.
Using Cosmologic principles of Creation, each element with respect to the testimony is like a primordial element marked herein with the property of Tla (electrical energy) wherein (+) is a positive charge; (-) is a negative charge and (=) is an equal charge (also known as a neutral charge). The Tla principle (Zulu, 2022) is one of the five principles of metascience in Nahanomosene (African Philosophy of Science).
In this case of the testimony, six elements possess a positive charge as marked by (+); four elements possess a negative charge as marked by (-) and one element possesses a neutral charge as marked by (=) to a sum of eleven elements. This extraction will facilitate a cogent and meaningful traversal with respect to the discourse of the testimony of the great female Engineer Dimakatso using three research science domains of the innovative Mothako ARF (Africography Research Framework) developed (Zulu, 2022) at the independent Madisebo University Research Institute namely (1) the symbolic domain; (2) the numerical domain and (3) the electrical domain.
I rest herein for now to allow for more inputs from the highly esteemed members of the sacred Spiritual Assembly of Lekgotla. Thokoza Makhosi!
Lekgotla: Thokoza Makhosi!
To be continued…
Listen to the SAFM Radio audio podcast of interview on African Metaphysics with Patricia Mantula.
Zulu, Z. (2014a). Sesotho Dictionary of Mathematics: Madisebo University Press, Johannesburg.
Zulu, Z. (2014b). The Sacred Knowledge of the Desert: African Philosophical Transcendence: Madisebo University Press, Johannesburg.
Zulu, Z. (2022). Nahanomosene: African Philosophy of Science, University of Johannesburg.
Zulu, Z. (2008). ‘Ontological States of the Object’, Unpublished, Ottawa, Canada.