The Hetep Dhamma: The Basis of a True Religious Philosophy-Pt. 1

Posted on April 1, 2008. Filed under: education, religion |

The Hetep Dhamma: African BuddhadhammaThe Basis of a True Religious Philosophy

PART ONE

By Amata Hetepunuta

“For humanity there is but one religion; Which is, the religion of liberation from oppression and suffering! The practice of true religion is the removal of oppression and suffering, the establishment of justice and the practice of kindness. So all beings may be well and happy.” –Hetepunuta

Kalama Sutta

Do not believe in anything (simply) because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe in anything because it is spoken and rumored by many. Do not believe in anything (simply) because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis when you find that anything agrees with reason and is conductive to the good and benefit of one and all then accept it and live up to it. Ra Heru Buto-Sut Nahsi {the Buddha} -Anguttara Nikaya Vol. 1, 188-193 P.T.S. Ed.

“Those who have written about Buddha have propagated the idea that the only thing Buddha taught was Ahimsa {harmlessness or non-violence}. THIS IS A GREAT MISTAKE. It is true Buddha taught Ahimsa. I do not want to minimise its importance. For it is a great doctrine. The world cannot be saved unless it follows it. What I wanted to emphasize is that BUDDHA TAUGHT MANY OTHER THINGS BESIDES AHIMSA. He taught as part of his religion, SOCIAL FREEDOM, INTELLECTUAL FREEDOM, ECONOMIC FREEDOM and POLITICAL FREEDOM. He taught equality. Equality not between man and man only, but between MAN and WOMAN. It would be difficult to find a religious teacher to compare with Buddha whose teachings embrace so many aspects of the social life of a people and whose doctrines are so modern and whose main concern was to give salvation to man in his life on earth and not to promise it to him in heaven after he is dead.” B.R. Ambedkar -Selected Thoughts of Dr. Ambedkar, p.70

The Hetep Dhamma: An African Buddhadhamma

Contrary to common belief the practice of religion has nothing to do with whether or not one worships or believes in a God(s), Holy Books, Saviors, Spirits or a Soul. So never let yourself become involved in such a discussion or disputation regarding these concerns. We are told that the word “religion” is drawn from the Latin roots of “re” meaning “back” and “ligion” meaning to tie or link. Therefore we may take the word religion to also express the reclamation of knowledge or a “linking back” to the realization of ones essential nature and fundamental purpose of being. To live and move each moment with the awareness of this realization: How this presence of awareness is expressed in ones personal life, ones relationship with others and with ones physical environment.Therefore, if an individual desires to take upon his or herself to practice religion-which is the removal of suffering and oppression, the establishment of justice and the practice of kindness, s/he should set mind cultivation as their chief goal. This mind cultivation is accomplished, primarily through the fortification of the will by correct teaching or Dhamma and through a prescribed personal discipline. When the human will is strengthened, we can with our well-disciplined mind, make the proper choices in regards to our actions. When the actions of our bodies are consistent with the right views we acquire as the result of correct teaching and personal discipline, our human and environmental relationships change for the better. Through correct teaching and personal discipline we began to see things on this earth, the way they really are. Thus, we begin to discover and seek the things in life that really matter. No longer under the influence of a deluded mind and out of control passions and desires, the removal of oppression and suffering, the establishment of justice and the practice of kindness now becomes for us a way of life.

The Hetep Symbol

hetep symbol

The word Hetep meaning a state of supreme peace and enlightenment is a term, a concept found in the ancient Egyptian Scriptures called the Metu Neter [sacred speech]. These symbols are commonly known as “hieroglyphics”. The word Dhamma is a term from the Palli {Pali} language, which was a language of the indigenous people of India. Its literal meaning is the nature of a thing. Many of the early writings about the life and teachings of Ra Heru Buto-Sut-Nahsi, commonly known as the Buddha, are written in the Palli language in the writings known as The Palli Cannon. However, it’s more common meanings are doctrine, teachings or law. The Hetep Dhamma is related to the teachings of Ra Heru Buto-Sut-Nahsi, the Buddha, whose teachings are rooted in the ancient spiritual and holistic philosophies of the Nubian-Egyptian priesthood, and the Mohenjo-Daro Harappan, specifically the Palli civilizations. Though our teachings are related to these spiritual and holistic philosophies {what became known as the Buddha Dhamma,} we seek to establish the Hetep Order of the Buddhamma, which is a modern statement of these ancient teachings. Ra Heru Buto-Sut-Nahsi, called the Buddha, was a Black African Egyptian priest who migrated to Asia and came to live in India possibly sometime around 522-512 BCE. India, not in its present limit, but including its ancient boundaries, was at one time considered part of the Ethiopian Empire. In the Itinerarium Alexandri ACE. 345, it is written: “India taken as a whole, beginning from the north and embracing what of it is subjected to Persia, is a continuation of Egypt and of the Ethiopians.” Diodorus, Greek historian circa. 100 BC. related: “The Egyptians and the Ethiopians have thick lips, broad noses, woolly hair and burnt skin…And all the Indian tribes I have mentioned, their skins are all the same color, Much like the Ethiopians…Their country is a long way from Persia toward the south…” In another place Diodorus is reported to have said regarding the travels of Herodotus: “And upon his return to Greece they gathered around and asked: “Tell us about this great land of the Blacks called Ethiopia.” And Herodotus said: “There are two great Ethiopian Nations, one in Sind (India) and the other in Egypt.” [END OF PART ONE]

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This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License.

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