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BASIS:	The Ancient Religion in Africa - P. Bowen
  
SOURCE:	THEOSOPHIST, Madras, India, August 1927

	

		

Theosophy in Ancient Africa


Outside of the records of the ancient Wisdom in Egypt, little is
known of its diffusion in the rest of Africa. Some evidence of
the continent-wide existence of the ancient doctrines and
movement can be had from the following narrative. The
THEOSOPHIST, Madras, for August 1927 published an article
entitled “The Ancient Wisdom in Africa” written by Patrick Bowen
who spent his childhood and early life there. He is, perhaps,
better known for the SAYINGS OF THE ANCIENT ONE which he
published.
Mr. Bowen, seems to have been recognized early in life for some
special qualities by members of those who were among Initiates of
the Ancient Brotherhood of Wisdom living among the Zulu and the
descendants of the old Bantu race of South and South East of
Africa.
Concerning some of this experience, Mr. Bowen wrote:  

“Many years ago, when I, a boy of ten or twelve years of age, I
followed my father’s wagon through the wild Bushlands of the
Northern Transvaal...I met and gained the friendship of many
natives—principally Zulus—of the class known as Isanusi, a term
popularly but improperly interpreted as “Witch-Doctor.” Why
those men, who with Europeans and even with their own people are
always intensely reserved, should have favored me with their
confidence is something I do not, even now, clearly
understand...I recall a conversation with one of their number, by
name, Mankanyezi (The Starry One)...My father had declared his
intention of placing me in care of a Missionary, in order that I
might receive some education, and learn white man’s ways.  

I repeated his words to Mankanyezi, who shook his head mournfully
on hearing them and said: “Your teachers are doubtless learned
men. But why do they strive to force their beliefs on us without
first learning what our beliefs are?...To show you how ignorant
they are I shall tell you what we teach the Common Man...We teach
that he has a body; that within that body is a soul; and within
the soul is a spark or portion of something we call Itongo, which
the Common Man interprets as the Universal Spirit of the
Tribe...”


After Death States

After death the soul (Idhlozi) after hovering for a space near
the body departs to a place called Esilweni (Place of the
Beasts). This is a very different thing...from entering the body
of a beast. In Esilweni, the soul assumes a shape, part beast
and part human. This is its true shape, for man’s nature is very
like that of the beast, save for that spark of something
higher...For a period which is long or short, according to the
strength of the animal nature, the soul remains in Esilweni, but
at last it throws aside its beast-like shape and moves onward to
a place of rest. There it sleeps till a time comes when it
dreams that something to do or to learn awaits it on earth; then
it awakes and returns, through the Place of Beasts, to earth and
is born again as a child. Again and again does the soul
travel...till at last the Man becomes a True man, and his soul
when he dies goes straight to its rest, and thence, after a
space, having ceased to dream of earth, moves on and becomes one
with “That-From-Which-it-Came”—the Itongo.


Universal Spirit—the Root of Universal Brotherhood

Then does the Man know that instead of being himself, apart, he
is truly all the tribe and the tribe is he...But the belief of
us, wiser Ones, is something far wider and greater, though
similar...We know that the Itongo is not the mere Spirit of the
Tribe, but is the Spirit within and above all men—even all
things; and at the end, all men being one in Spirit, all men are
brothers in the flesh.


The Great Lodge in Africa

Mr. Bowen, describes a later visit to Mankanyezi when he was on
the point of traveling into central and East Africa. The outcome
of his trip was correctly prophesied, even to unplanned detours
he would be making that were not originally on their program. A
meeting with one of Mankanyezi’s “elder brothers” was foretold.
When he was asked for means of recognition of this “elder
brother,” he was told:

“He is as you say, not my brother in the flesh...he is an Elder
in the Family (Society) to which I belong, whose members are the
guardians of the Wisdom-which-comes-from-of-old. There are many
of us—one at least in every tribe and nation—throughout this
great land. We are of many ranks, from the learner to the
Master, and to those Higher Ones whose names may not be
spoken...I am a common Brother; he of whom I speak is my
Elder...I know him because I have often seen him, though not in
the flesh. Often have we spoken together. Do you think the mind
of Man can travel only in the flesh?”  

A year later, the travelers had been forced to make the
prophesied detour and reached in the land of the Masai in East
Africa a village East of Lake Nyassa. There they were greeted by
an old man as friends of his “brother Mankanyezi.” It was
ascertained that these two had never actually met physically.
Their respective territories were separated by over a thousand
miles over which they had not traveled.


A Secret Community

In the course of his later work in South Africa Mr. Bowen wrote
of his meeting from time to time in scattered places with others
of the Brotherhood, and even with some high up in its ranks. He
writes of a secret community in a remote and inaccessible
valley...of an African group quite different physically from
those tribes that surrounded it and with whom they lived in
harmony. He said that physically they resembled the Berbers of
North African and Mediterranean regions, 5,000 miles to the
north. They named themselves “Khabyles” [Kabiri ?]. There was
no way of accounting for their living so far from that area, nor
did they offer an explanation.  

This will remind students of Theosophy of the mysterious Todas of
the Nilghery Mountains of South India, of which Mme. Blavatsky
wrote extensively in her book “THE PEOPLE OF THE BLUE MOUNTAINS.”
In a recent issue of Lookout (THEOSOPHY, Vol. 81, p.24.) was
published an account of another mysterious tribe from the
mountains of Columbia in northern South America, called the Kogi.
It seems as though it had a unique mission in their area of the
world.


Thought Telegraph

The chief of this little community, Mandhlalanga (Strength of the
Sun), was at first reserved, but time and familiarity broke this
down. One day, speaking of news of distant events that spread
among the natives suddenly, Mandhlalanga offered to explain to
Bowen how this happened: “Thought is speedier that the electric
spark and needs no wires for its conveyance,” he said. “All it
requires is a brain to dispatch it and another to receive it.
Would you believe if I told you that I and others of the
Brotherhood to which I belong can transmit our thoughts one to
the other, no matter how far apart our bodies may be?”

To Mr. Bowen’s enquiry as to how that was to be explained,
Mandhlalanga stated that it might prove as difficult as
explaining calculus to one ignorant of simple addition. He then
offered to teach Bowen, but made no guarantees that he might
learn. This education continued for about a year until
circumstances forced Bowen to work elsewhere. Thereafter his
contact with his teacher Mandhlalanga was occasionally continued
through the intermediary of others of the Brotherhood. Copious
notes of the teachings were kept by him and this could well form
the subject of another issue in this magazine.

Mr. Bowen offers extracts made from his notes. “Mandhlalanga,” I
may explain, “is a Master, or Teacher in the Brotherhood
mentioned by Mankanyezi. He has traveled in Europe, Asia and
America. He speaks English and other European languages
perfectly, but his talks with me were conducted in the secret
Bantu tongue...the continued existence of which few Europeans are
aware of.” Mandhlalanga deals as follows with:  


The Riddle of Existence

“The Itongo (Universal Spirit) is ALL that was, is, or ever shall
be, conceivable or inconceivable. The Itongo is ALL things, all
things are of IT; but the sum of all things is not the Itongo.
[Similarly for all power, all wisdom, all substance.] IT is in
them and manifest through them, but IT is also above them and
beyond them, eternally unmanifest.

Man who is of the Itongo can never know the Itongo while he is
Man. All he can know of IT are certain manifestations which come
within the range of his perception.


Manifestation

The pupil is generally taught that the manifestations are three
in number. Namely:

1.	Universal Mind,

2.	Universal Force,

3.	Universal Substance or Matter.

But really there are but two manifestations, Mind and Matter.
What we call Force is not a separate manifestation. It is simply
certain of the lowest, or grossest grades of Mind. Force is
simply that portion of Mind which endows Matter with Form. It is
that portion of Mind which transmits the idea of Form to the
higher grades where Consciousness dwells. Let the Pupil think
and he must see that this is so. Color, size, shape, what are
they? Simply light vibrations which when passed on to the
Consciousness give the idea of Form. And what is vibration? It
is Force. Heat, cold, hardness, softness, varieties of taste and
smell are all vibrations, and therefore also Force. If you make
Force a separate manifestation, then also must you make those
planes of Mind which transfer ideas of passion or emotion
separate manifestations.


In the Beginning...

In the beginning of a Cosmic Cycle the Itongo first manifested in
all the many grades of mind, downward into all the grades of
Matter. But at first both Mind and Matter were unindividualized.
When, how, or why, only the Itongo can know. Individuality began
in the highest planes of Mind—those planes which touch on pure
Spirit. Understanding of what occurred is best gained by the
following conception. Think of the Cosmos, just before
Individuality began, as a vast, amorphous ocean of Mind and
Matter, its surface ripples; and upper reaches, those planes of
Mind which touch on Spirit, growing denser and denser, downwards
till Matter in Etheric form, is reached; downward till Ether
becomes Gas, which may be likened to the mineral-charged lower
strata of the ocean; downward till gases become liquids (muddy
water); finally into solids (thick mud).

The beginning of Individuality in this Cosmic Ocean may be
likened to the starting of myriads of tiny “whirlpools” among the
ripples of the surface (the Spiritualized Mind). These
“whirlpools” under the force of a growing flood-tide, extended
deeper and deeper, till at last all strata were involved in the
swirl. Thus we have Individuality set up, extending from
Spiritual Mind to the Physical Plane. The “whirlpool” on the
surface represents the birth of the Soul. Its extension to the
muddy depths represents the Soul’s descent into matter. In
matter the Soul has reached the aphelion of its cycle, and now it
begins its long, slow return journey. By the process of
evolution it climbs slowly upward, from mineral to plant, from
plant to animal, from animal to man; through all grades and
states of human development, shaking off, slowly and painfully as
it climbs, the gross accretions gathered during its descent; up
through the lower mind to the higher, it climbs, till at last,
its cycle complete, it merges with its source, the Itongo, and
ceases to be Individual, being one with the ALL.


Man and his Destiny

Man is an individual having in him, as has everything on the
physical plane, all the attributes of the Cosmic Ocean of which
he is an individualized portion. He has reached on his upward
journey the stage of personal consciousness. I speak of Man in
general. There are undeveloped men, whose personal consciousness
is but rudimentary as there are others who have transcended
personality and know their real Selves—that immortal portion
first individualized from the lofty planes of the Spiritual Mind.

Man is on a journey, the goal of which is union with the source
of his being—the Itongo. To reach that goal he must first pass
through all experience the Cosmos affords, and must shake off all
accretions accumulated on his descent from individualizes
Spiritual Mind into grossest Matter. To do this, he is born
again, for his physical body dies, as do his power mental
principles; only his higher mental principles which are akin
with the Itongo survive from age to age, retaining throughout the
Cosmic Cycle the individuality bestowed upon them at its opening.
These are the 

	
Principles of Man

The Physical Body (Umzimba).
1.	
The Etheric Body (Isitunzi)...etheric counterpart of the
physical body, and not really a separate principle, normally.
But in certain abnormal states it is partially separable from the
physical body. It is the medium through which the Lower Mind (or
Force) functions.
2.	
Lower Mind (Amandhla)...That portion of the Mind which shows
little Life-force and other forms of what we call Energy.

The Animal Mind (Utiwesilo)...The planes of Mind which manifest
as passion, emotions and instincts.

Human Mind (Utiwomuntu)...The planes of Mind which manifest as 
human consciousness, intellect, higher emotions, etc...

Spiritual Mind (Utiwetongo)...The higher planes manifesting
Spiritual Consciousness.

ITONGO The Ray, or spark of Universal Spirit which informs all
lower manifestations.


The Brotherhood

We call our Brotherhood...using the ancient Bantu speech which is
the mother-tongue of the most wide spread group of languages in
the Continent [of Africa]. It may be rendered in English as The
Brotherhood of the Higher Ones of Egypt.

The Brotherhood was founded in Egypt in the reign of the Pharaoh
Cheops; its founder being a Priest of Isis. It has as its
objects the spreading of the Wisdom-which-comes-from-of-Old among
all races and tribes in Africa, and the study and practice by its
members of what we call...that Science which depends on the power
of Thought. it is the only true Science there is.

These are the grades of the brotherhood and some of the powers
and functions they exercise.
1.	The Pupil...is one under probation which lasts from one
to three years. During this time he is under instruction by a
Master and subjects himself to certain disciplines. If found
worthy he enters the brotherhood as a Disciple, at the end of
his period of probation. if unworthy he is dismissed back to the
world.

2.	The Disciple...is an avowed member of the Brotherhood and
subject to its disciplines. Under instruction he develops
certain powers...”Mesmerism,” is usually one of the earliest to
develop.

3.	The Brother...A full member of the Order with many
developed powers, of which I may mention, only, power of
communication by thought with those of equal or higher
development...what European Occultists term Astral Consciousness.

4.	The Elder... an advanced Brother.

5.	The Master...The Teacher of all lower grades...has many
developed powers...
Those who Know (Isangoma)...Of these it is not permitted to speak
save to say that they have attained Consciousness on the plane of
the Real Self.



Besides the above, we have lay Disciples and lay Brothers. They
are men who are prevented by circumstances from becoming vowed to
the Brotherhood. They are subject only to self-imposed
disciplines and receive but such teaching as can be given from
afar. We have many lay Disciples, not merely in Africa but in
Asia, Europe and America. Lay Brothers, however, are but few,
for without direct instruction from a Master few can reach this
grade without incurring grave dangers. We constantly warn all
unavowed Disciples against the danger of attempting to attain a
brother’s powers, unaided by the direct instruction of a Master.


Perfected Men

Let it not be though that our Isangoma, elevated though they be,
represent the supreme development possible to Man on the Physical
Plane. It is not so. There are others, not of any Brotherhood,
save the brotherhood of All. We call them...(that is Supreme
Ones, or Perfect Men). These are men for whom the necessity for
rebirth has ceased. They dwell on earth in physical form by
their own will, and can retain or relinquish that form as they
choose. I speak of them but to assure the Pupil of their
existence. Few below the grade of Master, have ever seen one in
the flesh, though all, from Disciple upward may meet them in the
Spirit.


The Source of Power

“Of the source of power we wield,” continues Mandhlalanga, “the
Pupil can learn but little until he attains Discipleship. But
let him ponder this much. I have likened Individuality to
whirlpools in the Cosmic Ocean. But all that Ocean has not been
cast into individuality. Between the “whirlpools,” myriad though
they be, stretch wide, smooth spaces, identical with them in
comparison. Now it can well be conceived that a “whirlpool” by
setting up minor vibrations within itself may send out ripples
through the smooth spaces which will strike upon and affect in
some degree other “whirlpools.” All the “whirlpools” are
constantly doing this.

Now suppose a “whirlpool” to have gained power to control its
internal vibrations and to send them pulsating through the Ocean
towards whatever objective it desires, can you not see that it
may produce upon that objective whatever effect it desires ? Now
think of the “whirlpool” as being a Man. Is it not clear that by
getting full control of the vibrations of his higher planes, he
may dispatch though the Cosmic Ocean of which he is a part,
ripples of various kinds and intensities, which, according to
their nature and strength, will produce effects on all strata,
from the highest, which is of course the most sensitive, even
down to the “slime” and “mud” of the depths.  

I give you this as food for thought, and bid you digest it well. 


	
-- Patrick Bowen.



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