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african cosmology

“Diadi nza-Kongo kandongila: Mono i kadi kia dingo-dingo (kwenda-vutukisa) kinzungidila ye didi dia ngolo zanzingila. Ngiena, kadi yateka kala ye kalulula ye ngina vutuka kala ye kalulula. Here is what the Kongolese Cosmology taught me: I am going-and-coming-back-being around the center of vital forces. I am because I was and re-was before, and that I will be and re-be again.” ☆☆☆Tying the Spiritual Knot – African Cosmology of the Bantu-Kongo Principles of Life & Living☆☆☆ Description Fu-Kiau Bunseki, Ph.D. is one of the great scholars of the African religion, and the leading authority on the Bantu-Kongo civilization. He is also a genuine practitioner of the Kongo spiritual tradition. He is intiated in the three “secret societies” Lemba, Khimba and Kimpasi. Lemba is the foundation for several African based religious practices including Palo Mayombe (Cuba), Vodou Petro (Haiti) and Candomble Angola (Brasil). African cosmology of the Bantu-Kongo explores the Bantu-Kongo religious and philosophical teachings, as well as concepts of law and crime. It connects the reader with one of the most ancient and powerful spiritual traditions-explore “seven-direction walk” our origin and links to society, nature and the universe. Life is fundamentally a process of perpetual and mutual communications; and to communicate is to emit and to receive waves and radiation (minika ye minienie). This process of, receiving and releasing or passing them on (tambula ye tambikisa) is the key to human beings game of survival. A person is perpetually bathed by radiations’ weight, (zitu kia minienie). The weight (zitu/demo) of radiations may have a negative as well as a positive impact on any tiny being, for example a person who represents the most vibrating: “kolo” (knot) of relationships. The following expressions are very common among the Bantu, in general, and among the Kongo in particular, which prove to us the antiquity of these concepts in the African continent; our businesses are waved/shaken; our health is waved/shaken; what we possess is waved/shaken; the communities are waved/shaken: Where are these (negative) waves coming from (Salu bieto bieti nikunwa; mavimpi nikunwa; biltuvwidi nikunwa; makanda nikunwa: Kwe kutukanga minika miami)? For the Bantu, a person lives and moves within an ocean of waves/radiations. One is sensitive or immune to them. To be sensitive to waves is to be able to react negatively or positively to those waves/forces. But to be immune to surrounding waves/forces, is to be less reactive to them or not at all. These differences account for varying degrees in the process of knowing/learning among individuals.

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