Spiritualistic Energy as Dynamic.


In centered African asili, everything starts with spirit. If, generally speaking, humanity is regarded as constituted of mind, body and spirit, then the modern personologist or psychological worker must approach spirit as a scientific construct if s/he wishes or purports to operate from or consistent with the African center. Frankly, the African asili permits no skirting or tiptoeing around the spirit concept. That is why African deep thinking on African human nature is unabashedly essentialist (Azibo, 2011d). Necessarily, then, so too is personality theory deriving from it. Spiritualistic energy is the elan vital, the construct that motors everything in the personality. Actually, "the African worldview [asili] compels us to conceive of life as a spiritual power, an inner power, a force which is present in the movement of the matter that shelters it" (Pasteur & Toldson, 69). Congruously, "[t]he African's conception of man [sic] sees biological life and spiritual life meeting in the human being... the essence of human life is the unity of both principles" (Khoapa, 7). Thus, the African asili yields conceptualization "of a single unifying life force which flows through all people and all things.... find[ing] its highest expression in man (sic)" (Akbar, ne Weems, 1975, 16, 19).

Spiritualistic energy as used here is a scientific, biogenetic construct. It engenders the social living correlative dictate spirituality, which in my view was best defined by Del Jones as "when you close your eyes for sleeping at the end of the day, you have done everything you could that day to see that every African descent person is fed, clothed, housed, and safe" (paraphrased from public lecture in Tallahassee, Florida circa the early 2000s). But, spiritualistic energy is distinguishable from spirituality and not to be conflated.

Pasteur and Toldson note that at conception the spiritual life begins. ADP's mythos inscribed at the Temple of Wa'set (Luxor) circa 1600 B.C.E. is necessarily a much older conception than its written record. It explains using humanity's earliest concept of the "Immaculate Conception" that

The divine Word or Logos... announcing to her [the virgin queen] that she is to give birth to the coming son... the god Kneph (in conjunction with Hathor) gives life to her. This is the Holy Ghost or Spirit that causes conception; Kneph being the spirit.... [T]he miraculous conception of the ever-virgin mother. (Massey, 2000, 33) Another Nilotic version has "Aset [adopted by the Greeks as Isis, the Arabs as Maryum, otherwise by Eurasians as Mary]... receiving the immaculate sperm of conception from the resurrected penis of God Osaru.... and you have the source from whence that in the Book of Matthew and Book of Luke... with respect to the 'Immaculate Conception of Mary' and 'Virgin birth of Jesus' came" (ben-Jochannan, 1986, 259). These teachings attest that "[t]he more hidden the meaning [of an esoteric concept such as immaculate conception]... the more satisfactorily is it explained by the mythos" (Massey, 2000, 55). Thus the reasonableness of African deep thought that not only "the Kronian Messiah had been brought to birth independently of the human fatherhood" (Massey, 2000, 81), but all humanity as the creation and immaculate conception mythologies imply. Indeed, that the "genealogies of the youthful son-god were not human, but divine" (Massey, 2000, 81) has to be so as it is an allegory for teaching the belief that individual life is a spiritual phenomenon beginning in "an unbroken chain between Creator and mankind [sic] through procreation... God did not merely create humanity, God procreated human beings" (Jacob Carruthers quoted in Azibo, 2011d, 78, 2014a, 97). Western physics is beginning to catch on:

the sense we have of an inner connection with other humans is due to a real connection of the spirit.... Etymologically, the word consciousness derives from the words scire (to know) and cum (with). Consciousness is 'to know with'.... impl[ying] nonlocal knowing; we cannot know with somebody without sharing a nonlocal connection with that person. (Goswami, 1993,23) In African deep thought, that nonlocal connection is spirit-based self-extention (Azibo, 1996b).

With the concept of spiritualistic energy established as the motivational dynamic--literally that which invigoratingly causes motion, movement, living in the person--three questions arise. (1) What is the role of rhythm? (2) What is known about spiritualistic energy in the context of human phylogenesis that would make it make sense or a compelling idea? And (3) how is it transposed for biogenetic utility in humans?


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