The Hetep Dhamma: The Basis of a True Religious Philosophy-Pt. 2

Posted on April 13, 2008. Filed under: education, religion |

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

By Amata Hetepunuta

PART TWO

Regarding the Palli Language and People

In regards to the Palli language, it is connected to the People of “Palli”. Even the “Hindu Puranas” speak of “Cushshites”, as in Cush-Nubia of Africa, settling in “Sind” or India and making a settlement there. Another group later followed these groups of Cush-Nubians from Cush. They too called themselves the Palli. It is interesting to note that both these groups claimed “Meru” the then central seat of the kingdom of Ethiopia, East Africa as their homeland.

These Africans in India went onto build and establish towns such as Magadha, the Nandas in Bihar from which came Chandragupta the Great, and his great grandson Asoka The Great, rulers of the Mauryan, a black empire. Asoka who lived at Magadha was indeed the great reformer of the Buddhadhamma. Even some European historians say: “Asoka did for the Buddhadhamma what Constantine did for Christianity” [although some would say this is not a compliment!]. During his reign there were great Buddhamma academies and universities of learning and science. It is recorded that he sent Buddhadhamma bhikkhus and bhikkhunis [male and female Buddhadhamma monks and nuns] to central and northern Africa. After his conversion to the Buddhadhamma, tolerance, justice, peace and social service became the legacy of his reign. Asoka The Great and his wife Devi had two children. A female named Sanghamitta, and a male named Mahinda. These two went on to devote their whole lives to the teaching and spreading the Buddhadhamma [Buddha-Sasana] and they are credited with the establishment of the Buddhadhamma in what in now today The Republic of Sri Lanka.

The Teachings of Ra Heru Buto Sut Nahsi, The Buddha

Ra Heru Buto-Sut-Nahsi, the Buddha taught the only way out of suffering and oppression was the cultivation of the human mind (mind training) and its facilities. This Buddha [or Buto- a name given by the ancient Egyptian to the cobra, which was the manifestation or symbol of the energy of enlightenment, meaning to be an awakened one] was one out of a long line of Buddhas or Herus- [masculine], Heruka- [feminine]. These were ones that possessed self-mastery via mind training and the regulation of the life force [Ra] operating in their bodies. Ra Heru Buto-Sut Nahsi left no written account of his teachings. Throughout the years after Ra Heru Buto-Sut-Nahsi, the Buddha’s death, accounts of his life were not written by objective historians, but by idealistic groups of followers. Because of this, even today, it is a difficult task to separate facts from the great amounts of fiction and myths. His teachings, known then as the Seshetat or Sheti-the discipline of Per Ankh or the House of Life, underwent some significant evolutions and much later become known as Buddhism. This particular augmentation of the teaching and discipline of the ancient Black Egyptians is said to have appeared during the 6th century BCE. in India. African historian Cheikh Anta Diop, no doubt after consideration of various accounts and facts suggested:

“…The Buddha was an Egyptian priest, who on account of the Persian persecution [under the Cambyses, or Persian rulers] was forced to flee Memphis to Asia…”

This occurred approximately around 525-522 BCE. during the Persian conquest of Egypt.
Diop goes on to say:

“This tradition would justify the portrayal of the Buddha with woolly hair. Historical documents do not invalidate this tradition. There is general agreement on placing in the 6th century BCE, not only Buddhism, but also the whole religious and philosophical movement in Asia with Confucius in China, and Zoroaster in Iran. This would confirm the hypothesis of a dispersion of Egyptian priests at that time spreading their doctrine in Asia.”

Another African scholar Dr. Vulindela Wobogo, has written:

“Manifestations of the Buddha in Asia, (this includes the many Bodhisattvas, which are beings who strive to one day became a Buddha) are Black with woolly hair. They all appear to be Egyptian-Nubian priest who fled Egypt.”

In the Book of the Beginning’s published in 1881, Gerald Massey wrote:

“It is certain that the Black Buddha of India was imaged as the Africoid type. In the Black [African] god, whether called Buddha or Sut-Nahsi, we have datum. They carry in their color, the proof of their origin. The people who first fashioned and worshipped the divine image of the Africoid mold of humanity, must according to all knowledge of human nature, have been Africans themselves. For the blackness is not merely mystical. The features and hair of the Buddha belong to the Black Race.”

The last historical evidence we submit in support of an African Buddha Dhamma comes from Godfrey Higgins’ Anacalypsis, in which he said:

“The religion of Buddha, of India is well known to have been very ancient. In the ancient temples scattered through Asia, his worship has yet continued, he is found black as jet, with flat face, thick lips and the curly hair of the African.”

Regarding the actual teachings of Ra Heru Buto-Sut-Nahsi, the Buddha, it would be miss leading and intellectually dishonest to suggest the Buddha brought a new teaching; or imply that it was a rectification of “Hinduism”. The Buddha as well as other Nubian-Egyptian priest who fled Egypt carried into Asia/India much of their spiritual and scientific knowledge. Techniques such as meditation and trance work, vegetarianism, acupuncture, breathing techniques and Yoga postures were all common Egyptian-Nubian priesthood practices which were in existence thousands of years before the historical Buddha in India.

The Hetep school of the Buddhadhamma believes most likely the teachings of Ra Heru Buto-Sut-Nahsi, called the Buddha, were an evolution from or a modification of the Nubian-Egyptian Priesthood teachings and practices. By time of the Buddha who later taught in India, these teachings had become corrupted by rivalries between worshippers of the various Egyptian deities or sects, superstition, and foreign innovations. We likewise believe that his much-heralded enlightenment might well have been the summation of the Buddha’s reassessment and deep reflection upon certain aspects of his past religious training and personal worldview. This shifting of worldview by the Buddha was perhaps necessitated by the changes and upheavals that might have well occurred during his lifetime and the lifetime of possible clan or family members in Africa and Asia. [END OF PART TWO]



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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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good read. powerful info


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