God Is A Woman, Her Name Is Goddess Ma'at

[God is not in the form as understood by man. God is not a spirit but an energy source like electromagnetism, gravity, strong and weak nuclear. Humans create Gods and not the other way around. Humans create Gods from the spirits of their ancestors.]

African ancestors gave mysticism and religion to the world. Their earliest most profound influence was the miracle of childbirth. Ancient man was amazed how he could reproduce himself. At first he did not think he contributed to it. He attributed it to something super-natural and mysterious. Soon he began seeing his woman as the source of the mystery and elevated her to the status of a goddess, his first deity.

The female therefore, is man's first animate deity. This point has nothing to do with Egypt but with the first humans and the first female that gave birth, 13 million years ago of human

evolution, and a hundred thousand years ago of Homo sapiens' evolution. African ancestors gave the world the notion of Gods and Goddesses.

All animate and inanimate Gods and Goddesses were created by African ancestors. The animate ones were created from their ancestors, and the first, the woman God, is present and dominant in all African ancient mythologies. African inanimate Gods included the Sun and the Moon.

From about fifteen thousand years ago, the female God, evolved into Goddess Nut of the Sky while the male became God Geb of the Earth. In the Temple of Goddess Het-Heru (or Hathor), at Dendera, Egypt, even now, Goddess Nut is shown giving birth to the sun out of her vagina in

the morning and receiving the sun back in the evening through her mouth. This shows the creative, evolutionary and rotational principles of the universe.

She governed the metaphysical realm. Symbolically, God Geb (or Seb), the God of the earth, lived in a little chapel in the centre of Hathor, from which earth was coined. He governed the

physical plane.
In this brief statement is the unambiguous message about who Mother-God or Mother-Nature is. Man has control over the physical, a little chapel, the here and now, while his woman controls the metaphysical, the earth's Temple of the Universal mind, and therefore life on earth and in spirit. Only a few humans have the wisdom, spiritual gift or capacity to dabble in the metaphysical because it imposes mind on matter or mind beyond the physical.

These are our spiritual sages and they have no qualms about who has the creative

authority although they sometimes use undeserved chauvinistic aggression to conceal the fact and appear to get away with it because the Mother-God or Mother-Nature, is undemonstrative, unobtrusive, and does not have to prove anything. Nothing gets done without her consent.

Deities Nut and Seb, evolved into Goddess Ma'at and God Ptah, respectively in the Egyptian pantheon from about 5,000 BCE.

African ancestors created all the Gods of mankind and ranked these according to perceived universal energy traits, and aggregated the zenith in the woman because she has the word, the logo, the command principles, without which nothing spiritual works or happens here on

earth. In other words, humans 'ensouled' the ultimate authority and

final power of the deities they created, in Goddess Ma'at, (eternal,

always in red).
She is above all national, tribal, and individual gods and deities on earth, (some eternal and some reincarnate), and all of whom engage Goddess Ma'at in doses varying in potencies, according to the gods' peculiar favourite elementals.

From the moment men began to see themselves as the stronger sex, and their women folks, as the weaker sex, they tried to subjugate the female on their spiritual radar. Some organized religions removed the female completely from their 'Trinity,' although appearing to be

slightly aware of the defective nature of their male deity's creative assets.

To compensate for this, they temporarily let-in the female companion on the rare occasions of their uncreative male deity's desperate sexual hunger, otherwise, the men were satisfied that

brute-force was all that was needed to keep the earth under their perpetual control.

The Christians, whose civilization now rules the world, were even more cruel and cynical about the nature of being when they allowed their male deity just the one odd fling with an

unfaithful woman called Mary, who was cheating on her poor, humble, innocent, carpenter husband called Joseph.

Goddess Ma'at is the Goddess of the living and the dead. Ma'at was known as a concept encompassing the qualities of order, balance, and justice, and as an anthropomorphic Goddess, embodying the duality that typified ancient Egypt.

Ma'at was closely connected with Shu as an air Goddess, and thus connected with creation, yet her importance came though, more as a principle of order which contributed to its

significance in the Egyptian theological system.
The concept of Ma'at enveloped all aspects of Egyptian life, from the Nile's regular

inundation to one's behaviour toward one's neighbour. Ma'at underwent changes from the Old Kingdom through to the Middle Kingdom.

In the text “The Maxims of Ptah-hotep” we see Ma'at as a concept which if followed and practiced will allow for the material success of the individual. This philosophy changes in the First Intermediate Period to concentrate more on how to deal effectively with Ma'at in obtaining a desired after-life as shown in The Teaching for King Merikare.

Through The Tale of the Eloquent Peasant, we observe a text devoted more to the practicing of a social Ma'at where equality and concern for others is a priority. This respect, gained

through following Ma'at of the First Intermediate Period, would expand to include the average Egyptian in the Middle Kingdom. In fact, The Tale of the Eloquent Peasant, represents the ideal social order, and puts new emphasis on Ma'at as “a positive search for new good. In the story, the peasant argues …”Ma'at belongs to eternity.”

Ma'at's concept of unchanging order, in the Old kingdom, changed into

a positive face of social justice in the Middle kingdom, and Ma'at became not just the domain and responsibility of the ruler, but was a viable concept for all. This is demonstrated in the eventual results of the peasant's appeals – when he receives that which was taken from

him and more.
The rendering of Ma'at in the appeal confirms the idea that Ma'at was a concept of “order and righteousness and practical justice. (Vincent A. Tobin: The Tale of the Eloquent Peasant). The

priority of “The Maxims of Ptah-hotep” is in playing by the rules and principles of Ma'at because that brings the desired rewards of property and position. Optimism is prevalent that if one behaves in the right and proper fashion, all will be well, (Ptah-hotep 129).

Early in the text the writer states, “Great is Ma'at, and its foundation is firmly established” (l. 6,5). The typical optimism of the era is clearly seen in “…in the long run it is Ma'at which

endures” (l. 6,7). The writer then launches into a proverb-like dissertation on the benefits of doing what is honest and just, and how Ma'at will benefit not only the reader, but his children as well – “Strengthen Ma'at, and your children will live” (l. 18,1).

The writer of The Maxims uses himself as an example of the advantage found in following Ma'at. He claims to have “enjoyed one hundred and ten years of life” as well as receiving “honours surpassing those of my predecessors … because of my doing Ma'at for the King” (l. 19,6-8).

Throughout, the writer strives to stress the importance of Ma'at and its qualities of order and

balance, and paints a picture of ideal behaviour to be emulated. Ma'at continued to endure into, and through the difficulties of the First Intermediate period, although emphasis would be placed more on the ruler's responsibilities, as found in the text “The Teaching for

King Merikare”.
Through this text, we are shown the Egyptian version of what later became the Hebrews' Book of Proverbs,' and the 'Ten Commandments.' The Tomb of Pharaoh Rameses VI, in the Valley of the Kings, shows the forty-two Admonitions of Goddess Ma'at, out of which Moses copied his

'Ten Commandments,' thousands of years later. The response to the Admonitions of Goddess Ma'at include: “You shall not speak ill of your mother and your father; you shall not kill man nor woman; you shall not hide a light under a bushel,” these were fraudulently claimed to have come to Moses on Mount Sinai. Here is a translation of the 42 Admonitions of Goddess Ma'at.

The 42 Ideals of Ma'at
1. I will not do wrong. 2. I will not steal. 3. I will not act with violence. 4. I will not kill. 5. I will not be unjust. 6. I will not cause pain. 7. I will not waste food. 8. I will not lie. 9. I will not desecrate holy places. 10. I will not speak evil. 11. I will not abuse sexuality. 12. I will not cause the shedding of tears. 13. I will not sow seeds of regret. 14. I will not be an aggressor. 15. I will not act guilefully. 16. I will not lay waste the plowed land. 17. I will not bear false witness. 18. I will not set my mouth in motion (against any person). 19. I will not be wrathful and angry except for a just cause. 20. I will not copulate with a man's wife. 21. I will not copulate with a woman's husband. 22. I will not pollute myself. 23. I will not cause terror. 24. I will not pollute the earth. 25. I will not speak in anger. 26. I will not turn from words of right and truth. 27. I will not utter

curses. 28. I will not initiate a quarrel. 29. I will not be excitable or contentious. 30. I will not be prejudice. 31. I will not be eavesdropper. 32. I will not speak overmuch. 33. I will not

commit treason against my ancestors. 34. I will not waste water. 35. I will not do evil. 36. I will not be arrogant. 37. I will not blaspheme Ntr (Goddess - the one Most High). 38. I will not

commit fraud. 39. I will not defraud temple offerings. 40. I will not plunder the dead. 41. I will not mistreat children. 42. I will not mistreat animals.

The laws on morality and human behaviour are known as the 'Admonitions of Goddess Ma'at,' the Goddess of Justice and law. The laws gave mankind the concept of good and evil, truth and lie (deceit), and the feather of truth (i.e. that truth is weightless and lie requires several layers of lies to sustain); and the scale as the symbol of justice.

The laws of Goddess Ma'at taught humans that righteousness is superior to might and steel; that virtue will be rewarded in the empyrean-abode of blissful spiritual life after death, and that our ancestors do not die. The laws also taught us that no evil doer will escape punishment, which influenced the law of Karma in Buddhism.

These laws were settled when Heru, the one and only Son of God Ausar by 'Virgin Birth,' took his Uncle Set to court. Heru's triumph in court established that patience, truthfulness, honesty and goodness will defeat evil and might in the court of just men.

The great tribunal of the spirits of the ancestors and the cosmic deities had 42 Gods, with Tem as leader and Tehuti as judge. After weighing the heart of the matter against the feather of Ma'at (the symbol of truth), Set's government was ruled to be based on deception and might, and that Set did not himself obey the laws he imposed on others. Ausar and Heru, on the other hand, were judged to be righteous and to have lived by the laws they made.

They were thus found to be True of Word in the Maa Kheru tradition. The Gods settled the 'Great Quarrel' on the basis of right over might. Set was sentenced to serve as the wind that propelled the boat of Ausar. In the spiritual (inner religious circles), this historical verdict is

known as the Kerh Utchau Metut (Night of Weighing Words).

The basis of morality, justice, resurrection, Virgin Birth, Holy Ghost, Trinity, humanized Trinity, the notion of the last judgment, with Ausar as judge (God) of the dead, myths and philosophies of all religions in the world, law and order in society, what constitutes good governance and democracy, all originated from the 'Great Quarrel'' and the 'Judgment of the Night of Weighing Words.'

The Night of Weighing Words judgment introduced the concept of the feather of truth, and the scale as the symbol of justice. But with both arms of the scale balanced and leveled horizontally. In the USA, both arms of the scale appear to be unfairly weighted, which seems to

demonstrate the despicable level of pervasive justice since Western civilization picked steam from its African source. Jurisprudence was a strong basis of law in the African deity, claiming that a “harbourer should not get away from the penalty of the thief.”

Today, six thousand years after Africans set the tone; jurisprudence is taught as if it is a European invention. Goddess Ma'at (with wings), handles the orderliness of the world. Egyptian symbol of the Supreme spirit is the flying wings spread out.

Christian Angels are Deities' messengers, with wings like those of Ma'at. Rosicrucians use

Ma'at's wings as their symbol. Every person's heart is weighed on Goddess Ma'at's feather scale. To balance on it, is to be pure and sinless. It is Ma'at's conquering power over all. Ma'at's concepts of Heaven and Hell and all the aligned concepts were copied by all the religions of the world.

The evil and deceitful, roast perpetually in Hell. Reward for the righteous is sometimes slow but always certain. Cheikh Anta Diop: (The African Origin of Civilization: Myth or Reality, edited and

translated by Mercer Cook, Lawrence Hill Co., USA), tells us that: “A visitor to Thebes in the Valley of the Kings in Egypt can view the 'inferno' in details (in the tomb of Seti I of the nineteenth Dynasty).

Ma'at's principles of Justice and truth still dominate affairs of mankind today. Without justice, there is chaos.

It is to Ma'at that the world turns to seek justice. Heads of States, Judges of Courts, parliamentarians all take their oaths on Ma'at and claim that Ma'at is blind implying she is unbiased.

Even in modern times, here is how Wikipedia describes Ma'at. Maat or ma'at, also spelled māt or mayet, was the ancient Egyptian concept of truth, balance, order, law, morality and justice. Maat was also personified as a goddess regulating the stars, seasons, and the actions of both mortals and the deities, who set the order of the universe from chaos at the moment of creation. Her (ideological) counterpart was Isfet.

The earliest surviving records indicating Maat is the norm for nature and society, in this world and the next, were recorded during the Old Kingdom, the earliest substantial surviving

examples being found in the pyramid texts of Unas (ca. 2375 BCE and 2345 BCE).

Later, as a goddess in other traditions of the Egyptian pantheon, where most goddesses were paired with a male aspect, her masculine counterpart was Thoth and their attributes are the same.

After the rise of Ra they were depicted together in the Solar Barque. After her role in creation and continuously preventing the universe from returning to chaos, her primary role in Egyptian mythology dealt with the weighing of souls that took place in the underworld, Duat.

Her feather, was the measure that determined whether the souls (considered to reside in the heart) of the departed would reach the paradise of afterlife successfully.

Goddess Ma'at is the only Deity in history that fulfills all of mankind's criteria of the ultimate virtue. The first Deity, a perfect Deity, pure without blemish and greatly distanced from evil. The

quintessence of what is best in nature.
The summit of human excellence, ultimate merit and the embodiment of final virtue; a

spiritual rallying point; a superlative centre of gravity, that holds the human race together regardless of gender, age, colour, religion, level of education and status in society.

Goddess Ma'at is the gentle, kind, unobtrusive Mother-figure; the epitome of dazzling beauty,

femininity and elegance, with calming, compassionate, affectionate, ebullient, protective motherly demeanour, words and action.

All humans are her sons and daughters and everyone is required to be good and to

live the truth. Perhaps Ptah-hotep explains it best when he writes that Ma'at “is as a path even in front of him who knows nothing”.

All the greatest spiritual icons in history had by the side or background, a female who was not the wife, mother or relative, who was unobtrusive, colourless and seemed inconsequential in public eye, whom the icon revered, worshipped and placed his life in her hands.

The Yoruba pantheon provides very eloquent statement about the superiority of the Mother God in creation and in spiritual issues. In the Yoruba myth of creation, two hundred male Gods (Orisas), along with one female God (Orisa), called Osun, were delegated from the spiritual realm to come and build the earth.

The men labored physically and tirelessly for a long time ignoring Osun whom they

considered the weaker sex, but they could not achieve their task.

Frustrated and exhausted, they returned to the spirit realm to confess that nothing was working for them. They were asked why they did not join their physical efforts with the Ase of the female God (Orisa).

That it was her job to command things to happen. The men returned meekly to earth to plead with Osun to invoke her Ase, and that was how the earth was built. Even against the strength, bravado and intellect of 200 male Gods, one woman Goddess has the word, the logo, the

command principle, and without her, nothing works.
In the male-dominated Ifa cult, women quietly play the central roles. In fact, the Ifa divination stick (iroko), portrays just a female figure kneeling in supplication to bid Ifa to give correct answers to consultee's requests.

Ifa invocation verses (the Odu), are named for Ifa's mythical wife Odu, confirming she is the word. At the third and final stage of initiating an Ifa priest, the deepest secret of Ifa is exposed to him by Odu, whose face the initiate seeks by looking into a ritual pot called Odu, Ifa's trusted spouse. He must never reveal to another living soul the image that he sees inside the pot of Odu.

In the very powerful and influential Yoruba male cults: the Ogboni and the Egungun, meetings cannot hold unless convened by the female functionaries, the Erelu and Iya Agan.

Women have exclusive and powerful societies of their own too, variously called Asologa, Iya Agan, Aje or Eleye, upholding their supremacy as witches, a term not considered derogatory but an honour in Yoruba.

To appease them to ensure positive turn of events, Yoruba communities like the Ilaro while performing their (Gelede) festival, or the Ijebu at their (Agemo) festival, feature men camouflaged as women.

The Olowo (king) of Owo and his chiefs during the Igogo festival, parade the town with heads exposed, a taboo, which the Oba and chiefs overcome by plaiting their hair in women fashion to gain protection from evil forces. Sango, the God of thunder and the warrior-king of Oyo Empire, was noted for his masculinity, strength, and military exploits.

He often wore skirts, earrings and plaited hair, to attract the natural protective aura of women as well as show his love for Oya, his wife, who always accompanied him on his war exploits to invoke rain and hurricane to facilitate the thunder which Sango sent to his enemies.

The African woman is often portrayed by modern artists to be carrying water vessels of sorts on the head (symbolizing her control of life); with enormous breasts (symbolizing virginity, chastity or fertility). The mother ties a wrapper over her breasts and straps a child with it to her back whilst performing her chores.

Other times, she is portrayed in the kneeling position, signifying the birthing position, a sacred charge, which only she can perform. These portraits symbolize the woman as the giver of life and nurturer of the tribe and sum up her status within the African community. She is loved yet feared but never subordinated.

The following Ifa verse demonstrates this and confirms that although man is awed by his woman, he can only dream of subduing her.

The people of Sabe have poison The people of Togun have arrows None of them dares lay a siege to the city of women I would have killed many I would have sold many into slavery

And I would have taken some home as wives.

NAIWU OSAHON Hon. Khu Mkuu (Leader) World Pan-African Movement); The Spiritual Prince of the African race; MSc. (Salford); Dip.M.S; G.I.P.M; Dip.I.A (Liv.); D. Inst. M; G. Inst. M; .I.W.M; A.M.N.I.M. Poet, Author of the magnum opus: 'The end of knowledge'. One of the world's leading authors of children's books; Awarded; key to the city of Memphis, Tennessee, USA; Honourary Councilmanship, Memphis City Council; Honourary Citizenship, County of Shelby; Honourary Commissionership, County of Shelby, Tennessee; and a silver shield trophy by Morehouse College, USA, for activities to unite and uplift the African race.

Naiwu Osahon, Sage: New World Order, renowned author, philosopher of science, mystique, leader of the world Pan-African Movement.