Who are the Africans?

#1. Persons of African origin are not their physical bodies, because these bodies are the same as those of other human beings and for all human beings, physical bodies are vehicles, machines or biomechanical appliances of agency and power of causation. 

Persons of African origin are easily identified with three natural features: the surface anatomy of the melanin-based skin pigmentation, facial features and hair texture. 

Beneath these biological features, Persons of African origin have exactly the same essence as any other human being with exactly the same organ systems consisting of 1) skeletal, 2) brain and nervous, 3) endocrine and circulatory, 4) digestive and excretory, 5) reproductive, 6) respiratory and cardiovascular and 7) muscular systems (“Atlas of the Human Anatomy” by Frank H. Netter). 

This means that Persons of African origin cannot allow themselves to be limited and restricted by surface anatomy of their physical bodies with regard to their current social or economic circumstances or conditions, because they can improve or degenerate anytime according to their willful and well-directed causative thoughts, words and actions or lack of them. 

Africans cannot remain in their economic, social or political conditions that have arisen out of the accident of history or other people’s choices, decisions and actions, because they can improve themselves economically and socially from now onwards through their own agency and power of causation. 

#2. Persons of African origin are not their languages and names, because they could have any other name without any effect or impact on their essence as a life form and human beings. There are some who speak non-African languages and have non-African names for one reason or another and still remained human and Africans.  

#3. Persons of African origin are not their own feelings, emotions and passions, tastes and appetites, views and socially-conditioned habits because those are temporary and they can change and improve them anytime especially if they are open minded and intellectually eager.

#4. Persons of African origin cannot be defined or limited by the geography of their own birth or where they are currently domiciled, because they could have been born or be living anywhere or somewhere. 

#5. Persons of African origin cannot be defined by “culture,” which is itself a human construct, social conditioning and socialisation arising out of deliberate nurturing and reviewed against new experiences, reasoning and learning. Culture is not something immutable and static. It is the collectivity of shared human experiences underpinned by a specific worldview and understanding. This means one needs to learn, examine and experience to be a human being. There should be balance between conserving underlying assertions and innovations through new knowledge and understanding.

“Culture” is a word derived from word Latin "cultus" which means to "labour, care, tend, nurture." Whatever is their behaviour in relation to nature or ecology, themselves and others, human conduct arises out of nurturing and socialization and therefore it cannot be fixed. Out of the word "cultus," we also have “cultivation” as in the effortfully labouring, caring and nurturing of the mental faculties, actions and repeated manners; and “agriculture” as in the tending of plants.

Therefore, persons of African origin are not these temporary and transitory aspects of themselves. 

Then, who are the Africans?

1. Human kinship – all human beings share the same kinship of evolutionary source or origins “Sapiens: A Brief History of Humankind” by Yuval Noah Harari). The source or origin consists of two things – firstly, they have exactly the same genetic complex formula and secondly, every human being is an individual bearer and vehicular expression of the same agency and power of causation immanent in any life form.  

An invisibly common thread ties ALL human beings together. Every human being (male or female) is a compound of duality – a vehicle (mortality) and a driving force (immortality). 

The vehicular component consists of three planes: 1) structure (bones with the same chemical composition of minerals), 2) form (flesh, muscles and fibres with the same chemical composition of plants) and 3) egoistic or beastly animal-self consisting of the organic mechanical (bio-chemical) with physical body actions or motor reflexes, organs of locomotion. 

The driving force consists of the faculties of human agency: reasoning, discernment and power of causation. These faculties are discovered, activated and manifested by one's own willful, effortful thoughts, words and actions everyday. 

The outcomes, effects, results or consequences of these faculties are either controlled and restrained and thus beneficial (good) or uncontrolled, unrestrained and thus injurious (evil). Therefore the measurement of humanness is the intelligent and well-directed effort victory over the animal nature in one self.

Life is both a rationalization of the egoistic or beastly tendencies and a potentiality of an unawakened or latent excellency. 

Each preceding plane has three roles: local habitation, instrument and vehicle of the next plane. The preceding plane is activated by the one after it, as each plane expresses itself through the lower plane. 

The Roman philosopher and founder of Neo-Platonism, Plotinus (205 BCE -70 CE) would say that each plane above raises and adorns the one below it. “In consonance with this general law and in confirmation of its exactitude, we see the seed of vegetable life embodied in the soil of the mineral kingdom to achieve its new growth; we see the animal life implanted in the body constituted of vegetable matter (since the animal feeds upon vegetables); and again the human self is embodied in an animal form…The limitation of the forces of a plane to its own field has been expressed in esoteric lore by the phrase "Nature unaided fails." By "Nature" is meant those energies of life animating the physical form of any being, but lying below the plane of the mind or consciousness. As concerns man, "nature" embraces those forces operative in his constitution which lie below the range of his self-conscious mind. The mind in man is in fact the line of demarcation between nature and the (life force)…The energies of nature are mindless.” – ibid.

At the level of its unrestrained, unregulated, untamed animal plane, humanity is “engaged in the primeval "war of the elements," which even modern science postulates as an inceptive stage of the world formation. The forces run wild in the fiery convulsions of the mineral elements, in the untamed exuberance of vegetable life, and finally in most savage form in the war of tooth and claw, the internecine struggle for existence, in the animal kingdom… These (mindless) forces, having built up man's body, are still active in that segment of his life which lies below intellect, and there the war of elemental natures still rages, if not quieted and pacified by mind! How well St. Paul knew this is evident in many a passage in his Epistles. He finds in himself two opposing natures, a law in his members (physical body) which wars against the law of his mind!” – ibid. 

Our animal or elementary plane is exemplified by “the beasts of the field, the fish of the sea and the fowls of the air,” which we should have full control over. Every human being has an animal personality! 

The causative potentiality (in Eastern philosophy its called the “Atma-Buddhi-Manas” capacity) with which we are all born of the womb of matter and “in danger of being overborne, drowned out and swallowed up by the surging waves of animal sensuousness.”

“Like a mustard seed in the soil” awaiting discovery and cultivation, within our biological or anthropological constitution (soil) is found the causative potentiality (seed) awaiting discovery, fuller expression and actualisation. The seed is able to germinate, grow, rise in triumph and glow causatively anchored by the creative will and vista of possibilities in life.      

As any human being, we are potentially of a radiating brilliance of a spark and human excellences obscured. Figuratively, we are like a sculptor's masterpiece which is already inside a rough stone of the quarry and whose superfluous and unessential aspects require to be chipped away by skillful shaping and effortful smoothing through character development.

As any human being, we are a rough stone requiring the chisel of reason and hammer of discernment to knock off rough edges for character. Therefore “the achievement of virtue over ignorance and moral vice” is a worthwhile victory for any human being.

The best sculpture can only be carved or a mustard tree can only grow out of its own nature latent or dormant within. 

Evolution, growth or development is the willful unfolding or unwrapping and pouring forth of what we already have deep within - awareness, intelligence and creativity. As we evolve, grow or develop, we are able to bring out more and more of what is already indwelling in us. 

Steadily and gradually our intellectual, willpower (causative power) and lofty vision (aspirations) should heartily grow fuller, sublime, higher and better towards an expansive, deepest and the greatest "Good, Truth and Beauty" in our personal lives and in our families and communities.

The natural and intrinsic awareness, intelligence and creativity is exactly the same natural birthright for every form of life and human being and it is infinite, eternal and immortal. This constitutes the agency and power of causation within.

As any human being, our natural and intrinsic awareness, intelligence and creativity exists in various grades, degrees or stages of vehicular manifestation and individual expression. These grades, degrees or stages are a reflection of each person's development, growth and advancement. 

Like any human being, Africans mentally and physically experience seven ills: 1) insecurity and sorrow, 2) unhappiness and grief, 3) hatred and vindictiveness, 4) anger and bitterness, 5) pain and misery, 6) disharmony and conflict of wills, and 7) depression and disease. When they fail to overcome these ills with their own effort, they are like an unworked rough stone settled in a hill or a mustard seed lying in the dry and rocky field of inertia. 

As any human being, they should become useful and productive in life to make the world a better place. They should attend to those “asking, knocking and seeking” for their heartfelt and charitable assistance and kindness.

As human beings, we should be workmen or labourers for a better world whose main duty is to innovate, create and achieve. By so doing, we express our humanness as Africans and the sense of responsibility at our best, greatest and highest levels.

We as Africans, as any other human being, we are characters sheltered in the limitless human will, mental faculties and energies within us. That character that we are is the inner ray, spark and flaming consciousness, intelligence and creativity. Everything that we thought we were as Africans, is just but the visible and very limited vehicle of our innermost depths, imaginations and possibilities about life.

This allows us to be defined by the unlimited possibilities and opportunities of life. This is the key knowledge that dispels willful ignorance, despair and fatalism. 

2. Humanity is by nature social beings - human beings should rejoice together with fellow human beings in times of happiness and be part of solutions in times of need. They should confidently have a charitable attitude or sense of grace (courteous goodwill) towards the genuinely needy and disadvantaged and honour commitments and pursue aspirations without causing harm to own interests or those of others. 

As social beings, they are guided by the “Golden Rule” (Principle of Reciprocity) - “Do unto others as you would have them do unto you.” 

Dan Barker's take on the Rule, "Some people are kind to others because they want to be treated the same way themselves…Other people are kind because they think human beings are valuable, not because they want a reward." – ‘Maybe Right, Maybe Wrong: A Guide for Young Thinkers’ (1992).     

3. Persons of African origin are NOT cursed to slave, toil and suffer; INSTEAD through pain and struggles of life, they can arrive at the beauty and triumph of their birth through the “dignity of effortful labour.” This emphasizes the dignity and worth of each individual and that each individual should be a workman and an instrument of innovation, creation and achievement. 

“The ability of the human brain to conceive ideas, conduct painstaking research and explore new frontiers should excite any nation that is hungry for development and knowledge.” – Redi Tlhabi, “The Olympic spirit can live on in all of us.” - Sunday Times, 12 August 2012.

Beyond the comfortable, familiar and known horizons, persons of African origin should draw from deep within themselves to rescue their own humanity out of the lion grip of the three evils of ignorance, poverty and disease or in the Buddhist sense, sorrow, pain and suffering. 

Nobody else should do it for them because they should not be spectator and passive citizens of the world! They should not be blaming anyone for not doing it. They should not outsource such a responsibility or duty. Active citizens are positive and take charge of their lives by not focusing on accusing, blaming and complaining but identifying problems and providing solutions.

4. Persons of African origin are NOT weaklings in nature nor born in anything called sin; INSTEAD they are themselves an infinite, impersonal and immanent agency and power of causation embodied or encased in matter, the Physical Body, which may be in a state of willful ignorance, irrationality, blindness and many times in self-imposed exile. 

Persons of African origin can easily be feeble and fail on aspirations while remaining partially evolved. They can be subject to attraction towards the crass, gross and vulgar until and unless they undertake an effortful and industrious cultivation of character and craftsmanship competence.

“For man is like some prince in an old story, who has been brought up among peasants so that he is unaware of his royalty; though even in dark ages there have always been a few mystics and intuitive minds who have perceived the truth.” – H. T. Edge (1998).

The word “sin” is “chattah” (Strong’s Hebrew Concordance #H2403) and “amartia” (Strong’s Greek Concordance #G266). In both instances, it means “to miss the mark or to unintentionally err.”    

The Greek term for willful transgression, deviation and disregard is “parabasis” (#G3847). This is related to the Hebrew “avon” (#H5771). This means “an iniquitous act or to err intentionally.” 

Since 'sin' in Greek is a state or condition of an "intellectual error in judgemental reasoning," it is therefore “an offense against reason, truth and right conscience.”

“We are not sinners, we just make mistakes. In Hebrew, there is no word for sin. The (scriptural) word "Chet" appears in reference to an arrow, which "missed the target." The archer is not "bad." Rather, he makes a mistake - due to a lack of focus, concentration or skill. To avoid mistakes and achieve our fullest potential, get an education about life which is buried deep inside you and human nature.” - Rabbi Noah Weinberg, 'The ABC's of Judaism' (www.aish.com/jl/48970081.html)

Understanding this concept of 'sin' affirms full responsibility for the consequences for one’s own actions and learning from them. A person can only achieve victory over gross or beastly passions through knowledge.

5. Persons of African origin are NOT lost, degenerate or unclean; INSTEAD they drift away from their own indwelling potentiality of human excellence by their own willful, effortful and causative thoughts, words and actions. They exile themselves from their inborn potential to be at their best, highest and greatest. By their own willful and effortful thoughts, words and actions, they can live a life in the lower stages of consciousness or awareness.

6. Persons of African origin are NOT pre-destined, pre-determined or pre-ordained to suffer punishment or receive reward, according to the whim or caprice of any external agency; INSTEAD they are pre-destined, pre-determined or pre-ordained to come into life by chance like any other human being who survived and to experience the pain and pleasure of earthly existence through their own willful and effortful thoughts, words and actions. 

They come into life to unfold and awaken self-knowledge for the indwelling grand powers or faculties of human agency through responsibility and prudence.

Other people’s voices: 

"We are not required to do great things for humanity. We are not required to cure the world’s ills singlehandedly. Rather, we are required to be become conscious of how our actions affect others and the environment. We need to make sure that our thoughts, feelings, and actions do not harm others. 



"In addition, we can be on the alert for opportunities to take positive, selfless action for the benefit of others, our community, or the world. Such a simple thing as avoiding environmentally harmful products is one example. Keeping our thoughts pure and refraining from polluting the psychological atmosphere with the violent energy of anger are other examples. The task set before us is not easy, but as a Chinese proverb puts it, “To remove a mountain, one begins by carrying away small pebbles.” - Ed Abdill, Quest magazine (Summer 2011).

"We each have a unique part to play, and we should try to discover what our contribution is meant to be. We should try to discover what specific color we should be painting into the shining multi-colored picture represented by all humanity. We should try to discover what type of thread we are being called upon to weave into the tapestry of humanity. We should try to discover what note we should be sounding and finding our own place in the movement of the dancers upon the floor of life." - H. K. Challoner, “The Path of Healing.” Theosophical Publishing House (1972).

“All sentient life is a scintillating burst of color that dances throughout the Cosmic Spheres while singing a Song Celestial. Each individual center of consciousness is a prismatic sparkling somewhere within the vast spectrum of infinitude; each one a luminous "Pillar of Light" streaming outward from the innermost center of its own Spiritual heart in that resplendent brilliance becomes increasingly stained with color, as it shines downward through heavier and thicker veils of matter. Thus, all unfoldment evolves through a fantasy of color and sound, the inner light of selfhood expanding forever through endless cycles of work and rest, day and night, life and death, manavantara and pralaya.

“Somewhere along the way, we learn at last that living is an art, and each of us an artist eternally mixing, matching, and changing the tones and colorings of the fire and music in our soul, fashioning it into character.

“During our lifetimes, we can choose to become the skilled craftsman, inspired to use our palette of skandas in creating a masterpiece of radiant light; or we may carelessly mar our work, blotching it with harsh and muddied pigments.” - Vonda Urban, "Our Character: Ownership in Full," Eclectic Theosophist, Special Issue, (Winter 1995).