Afrikan centered Mythology, Religion / Spirituality and Neuromelanin in Education

Melanin gives Black people advanced mental and physical ability
…your mental processes (brain power) are controlled by the same chemical that gives Black humans their superior physical (athletics, rhythmic dancing) abilities. This chemical…is Melanin!” The abundance of melanin in Black humans produces a superior organism both mentally and physically…

…Black infants sit, stand, crawl and walk sooner than whites, and demonstrate more advanced cognitive skills than their white counterparts because of their abundance of melanin. Melanin is the neuro-chemical basis for what is called “SOUL” in Black people. Melanin refines the nervous system in such a way that messages from the brain reach other areas of the body more rapidly in Black people than in other. In the same way Blacks excel in athletics, Blacks can excel in all other areas as well (like they did in the past!) once the road blocks are removed.
Carol Barnes


ICEBREAKER VIDEO:


LESSON VIDEO PLAYER:


AFRICAN CONCEPT OF GOD

We must remember that Afrikan religion and philosophy consides the human being the center for the universe. This notion makes us ascribe human attributes to the God-Force. At the same time, both ancient and traditional Afrikan conceptions maintain that the God-Force is beyond human experience. Although the former and the latter views may at first glance appear contradictory, the foundation of ***Afrikan thought” has as one of its central themes the idea that the world is ordered in accordance with the principle of how opposites co-exist and interact. That is to say, the science of Afrikan religion and philosophy informs us that there are two realms in our universe—“existence and no-existence.” The world is seen as being two in one. A duality of void and matter, spiritual and physical, invisible and visible and/or the unconscious and the conscious. The Universal Being (GOD) also referred to as the Universal Force, Universal Energy and/or God-Force (for in Afrikan religion these concepts are one and the same) is not manifest in itself but through its opposite/complement, the physical. Dr. John S. Mbiti describes this duality in his classic work African Religion and Philosophy as the visible and invisible: “The invisible world is symbolized or manifested by those visible and concrete phenomena and objects of nature. The invisible world presses hard upon the visible world.This is one of the most fundamental religious heritage’s of African peoples…the physical and the spiritual are but two dimensions of one and the same universe.


***We cannot hope to do justice to this concept because it is beyond the scope of this essay. It would involve the introduction of a set of non-European assumptions about the nature of the universe, which even we Afrikan-minded black folk are not accustomed to viewing in a reflective manner. But for a more complete understanding

See: Afrikan Religion and Philosophy, John S. Mbiti, 1970

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RIGHT BRAIN VS LEFT BRAIN

The psychoculture and educational foundation of Western society exclusively develops and maintains the left hemisphere of the brain (the intellectual, logical, articulate, concrete brain). This is the brain that differentiates between things, separating wholes into parts, analyzing and enabling us to deal with sequential phenomena. The left brain (the primary and predominate brain used by the European group) is segmented serial, linear, deductive and segregative and material/tangible grounded. On the side, the right hemisphere of the brain (the primary and predominate brain used by our Afrikan ancestors) mediates spiritual, abstract, creative, astatic, artistic, athletic and rhythmic phenomena. This is the brain that notes similarities between things and relates them to each other and the whole—thus unifying. Our right brain provides a mode of thinking that is synthetical, holistic, dynamic, congregrative and metaphysical/intangible grounded. Given this dictomy, we can appreciate that most present day Afrikans in America are literally out of their Afrikan (right brain) mind (FUNCTIONALLY AMELANINIZED).


(1) The brain as a whole (both hemispheres included and structurally-functionally communicating) is a large mass of nerve tissue (nerve cells) enclosed in the cranium (skull) responsible for interpretation of sensory impulses, control of body coordination and the center of thought and emotion.

(2) the mind is the abstract element of the human being, which controls perception; thought, feeling, memory, creativity and imagination. The most advanced level of the functional mind (he/she who has obtained Divine Universal Consciousness) allows there to be a connection of the invisible order with the visible order—the spiritual (transcendent) with the physical (immanent), the “HU-MAN” with the GOD-FORCE.”

(3) And finally, the spirit is the vital essence of man, considered divine in origin; the part of the human characterized by personality, character, morals, ethics and self-consciousness. In afrikan people the intertwining and interconnectedness of mental thought (the mind) and Divine Universal Consciousness (the spirit) emerges due to the phenomenology of the “Afrikan Melanin System.”


NEUROMELANIN, THE LOCUS COERULEUS AND THE PINEAL GLAND

Neuromelnin (brain melanin) serves to facilitate the transfer of chemicals (neurotransmitters) through the nervous system, thus speeding nerve impulses in the brain. Dr. T. Owens Moore, a specialist in brain and behavior relationships, in his “excellent” book The Science of Melanin sums this point up as follows: “Neuromelanin may affect neurons in their vicinity by storing energy and using it for future neural transmission. Depending on the brain region, the spread of stored energy in certain locations of the brain can enhance mental abilities that are associated with the particular brain region.” What we are saying is that there are parallel relationships between the twelve-melinated nerve tissue masses in the brain and catecholamine neurotransmitters (chemical mediators of nerve impulse transmission like dopamine, serotonin and norepinephrine). Neuromelanin enhances the function of these brain chemicals. One of the nerve masses (brain nuclei) is the locus coeruleus (LC). The (LC) secretes the neurotransmitter nonepinephrine and is black block in color because of its large melanin content. Dr. Richard King, in his classic book African Origin of Biological Psychiatry asserts that “the locus coeruleus is the structural brain site responsible for linking the Afrikan mind to the spiritual world…the (LC) is literally a brain doorway to the collective unconscious”. Dr. King further teaches us that the twelve black pigmented brain sites make up the “Ameta” “The black neuromelanin (Amenta) brain nerve tract, headed by the (LC) with multiple upper brain connections is a critical path followed by unconscious memory images as they move upward to become conscious.”

The pineal gland, also known as the eye of Horus, is momentous to how the (LC) and neuromelanin link. Functionally the operation of the pineal gland is directed by sunlight (you will recall that ancient Afrikan mythology refers to the sun as GOD-RA and darkness. During darkness the pineal gland releases melatonin. Melatonin acts upon our unconscious (dream)system—facilitated by neuromelanin—to increase the movement of sensory images from the unconscious level to the level of consciousness. It has been well documented that the capacity for brain melanin functioning is greater in people of Afrikan descent. This is because there appears to be a strong relationship with pineal gland calcification and reduced release of melatonin. Adult Afrikans have a recorded pineal calcification incidence rate of 5-15%.

Whereas, Europeans experience a pineal gland calcification incidence rate of 60% to 80% by adulthood. Dr. King explains this difference as follows: “Perhaps with only ½ of the melatonin key to unl0ck the locus coeruleus doorway to neuromelanin all Black Amenta (inner vision), many European-Afrikans with pineal calcification had access to only surface levels of the unconscious.

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RBG STREET SCHOLARS THINK TANK

RBG Street Scholars Think Tank is an Afrikan Precept / Afrikan Cultural Development, Education and Socialization watershed. This author believes that the challenges that Afrikan youth in Amerikkka will be confronted with in the 21st century make it mandatory that our personal and collective character be based on the rescue and restoration of a revolutionary Afrikan-centered spirituo-political and historo-cultural education. We must recapture a wisdom that is informed by metaphysical spiritualism and dialectic materialism; appraising the meaning of our existence; and being motivated and guided by that meaning. Thus, our cultural development must above all else transform us spiritually—reconnect us with our spiritual, holistic, syntheical metaphysical Afrikan (right brain) mind. Such a mindset will enable us to relate thoughts to feelings, thereby bringing fourth clairvoyant (insightful) understanding and thus revolutionary change. This cognitive/affective sense is best transmitted through our having an ancestral (transcendence) connection. We can best tap into our ancestral collective unconscious memory (the spiritual door of blackness) by proper mediation and serious study with them and the elder master teachers.


Dr. George G. M. James in his monumental work, Stolen Legacy, teaches us that “the purpose of education in the Ancient Kemetic System was deification through salvation. In this context we define salvation as being” the elevation of ones self to a spiritually conscious level of living”. It was at that point that the individual connected and communicated with the God Force. It was through the use of the Ten Virtues, Negative Confessions and Seven Liberal Arts that our ancestors were able to obtain Divine Universal Consciousness.

Stolen Legacy

Consequently, in order for us to come back to black (realizing that melanins are the enhancers and facilitators of Afrikan people’s connection to the spiritual world) we need first consider and begin daily use of Maatian Principles, The Nguzo Saba, and prayer and mediation, serious study and intellectual + physical activism.

For Further Study:

RBG Afrikan centered Mythology, Religion and Spirituality Link Roll


A Capsule of RBGz Melanins Learning Series

A DEEP CUT ANALYSIS OF EUROPEAN (ARYAN AND SEMITIC) SCHOLARSHIP AND CULTURE (INCLUDING PHILOSOPHY, MYTHOLOGY AND RELIGION, POLITICS/GOVERNANCE, SOCIAL THEORY AND HISTORY, CURRENT EVENTS, EDUCATION AND ECONOMICS, LAW AND MEDICINE, MEDIA COMMUNICATIONS, CREATIVE PRODUCTIONS, ARTS AND HUMANITIES) DEMONSTRATES THAT THEY ALL SPEAK IN ONE VOICE, AND ALWAYS IN CONCERT WHEN IT COMES TO THOSE WITH THE ABILITY TO PRODUCE COLOR (MELANIN). BUT, PRECISELY BECAUSE MELANIN IS MORE THAN A MATTER OF… Read Full Story


A) Melanocytes Structure

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B) Nerve Cell Structure

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C) MELANINS STRUCTURE

D) MELANIN BIOSYNTHESIS


E) NEUROTRANSMITTER
(catacholamine)
BIOSYNTHESIS and DEGRADATION



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African Traditional Religions (Spiritual Cultures)


6 Indigenous African Religions
(Spiritual Cultures) Practiced in West



Togo/Ghana/Benin — Vodun/Mami Wata


Haiti — Vodou (Voodoo)



Yoruba – Orisa/Santeria etc..
  • Africa/USA influences — Orisa’Ifa
    (try to practice as close to african as possible)
  • Africa/USA — Anago
    (try to practice as close to african as possible)
  • USA/Africa — Oyotunji
    (will not accept any ethnicity except for African, including latinos etc. try to practice as close to african as possible)

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http://www.oyotunjiafricanvillage.org/

  • Cuba — Lukumi /Santeria
  • Brazil — Candomble / Umbanda
  • Trinidad — Sango Baptiste


Central Africa/Pan-American — Kongo / Palo Mayombe

Ghana/Togo — Akan


Nubia/Kemet (Egypt) — Ausar Auset Society:

(A spiritual system that stems from “classical” African history, not “traditional” Africa for you history buffs. Resurrected in 70s/80s in USA, but has roots in Africa. Deemed only legitimate manifestation of Kemetic spirituality in world, as it is only system that can actually invoke and possess its priesthood with Kemetic deities and speak in ancient tongues during this period.)


Caribbean/ Central Africa — Obeah



Elements to admire in African Traditional

(Spiritual Cultures) Religions

IN THE RELIGIOUS SPHERE

  1. There is widespread belief in a supreme God, unique and transcendent.
  2. Africans have a sense of the sacred and a sense of mystery; there is high reverence for sacred places, persons and objects; sacred times are celebrated.
  3. Belief in the afterlife is incorporated in myths and in funeral ceremonies.
  4. The invisible world of spirits and ancestors is always present and the intentions of these spirits can be ascertained; care is taken to ascertain the will of the spirit to whom sacrifices may be due or from whom protection may be sought.
  5. Religion enfolds the whole of life; there is no dichotomy between life and religion.
  6. Ancestors mediate between God and man.
  7. Belief in the efficacy of intercessory prayer is widespread.
  8. Bodily purification is required before one may approach to offer sacrifice to God; there are nevertheless provisions for spiritual purification also.
  9. It is believed that sin harms the public good; hence there are periodical purification rites in order to promote public welfare.
  10. Worship requires a fundamental attitude of strict discipline and reverence.
    Pardon is final and acknowledged by all: an offence, once forgiven, is never recalled.


IN THE RITUAL SPHERE

  1. Rites form an essential part of social life.
  2. Ancestors and the dead are invoked by rites.
  3. The seasonal cycles and the stages of life are sanctified by ritual action. Ritual attention is given to crisis situations.
  4. The whole person, body and soul, is totally involved in worship.
  5. In worship and sacrifice there is co-responsibility each person contributes his share in a spirit of participation.
  6. Symbols bridge the spheres of the sacred and secular and so make possible a balanced and unified view of reality.
  7. Rites of passage, of initiation and of consecration are widespread.
  8. There are many rites of purification of individuals and communities.
  9. The sick are healed in rites which involve their families and the community.
  10. Religious sacredness is preserved in ritual, in dress and the arrangements of the places of worship.
  11. Some of the traditional blessings are rich and very meaningful.


IN THE RELIGIO-MORAL SPHERE:

  1. There is respect for life: children are treasured, abortion is an abomination.
  2. The sacredness of human life is guarded by taboos and rituals.
  3. There is respect for the dignity of man; each man has his own inalienable chi (“selfhood”, “destiny”).
  4. To be faithful in undertakings is regarded as becoming a man.
  5. That life makes moral demands is accepted, and this is shown among other things by the sense of the person and attachment to life itself.
  6. Sin is perceived in both its personal and communal dimensions.
  7. Moderation in the use of alcohol is inculcated: only adults may drink. Drunkenness is shameful. Indeed moderation is required in every aspect of human behavior.


IN THE RELIGIO-CULTURAL SPHERE:

  1. Attention is given to locating man within his environment and making him feel at home in it.
  2. Tradition is handed down through stories, poems, hymns, proverbs, riddles and art.
  3. The whole community is involved in the training of the young, and education itself has a necessary community and social aspect.
  4. The moral education of youth is taken seriously.
  5. Life has a festive dimension and is celebrated in adequate rites.
  6. Old folk are held in high esteem. The community regards their wisdom as prophetic, that is, as able to give direction for living in the circumstances of the present day.
  7. Silence is treasured as a value.
  8. Marriage is an alliance between families and persons; cultural provisions are made to uphold its stability.
  9. Youth is given a gradual initiation to life and society.
  10. Blood alliances bind with a bond that is rarely broken.


IN THE RELIGIO-SOCIAL SPHERE:

  1. Hospitality is a duty and is the most common value in African Traditional Religion all over Africa.
  2. Between kith and kin and people of the same clan there is a very strong sense of sharing and of solidarity and belonging.
  3. Efforts are made to secure and promote justice and peace within the community.
  4. The nuclear family and the extended family have been the pivots of the African social system.
  5. Respect for authority, sanctioned by the ancestors, is strong and represents the common will.
  6. The poor and the sick are taken care of; widows and orphans are looked after.

Most African spiritual communities have spiritual development classes that you can take without formally joining anything. This way, you can get a feel for what’s best for you.

Vodun:


Yoruba:


Akan


Kemetic

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