The origin of the term 'Africa
The Earth’s surface is comprised of approximately 71 percent water and 29 percent landmass. Initially, the
Earth’s surface was completely covered by water. Our Afurakani/Afuraitkaitnit (African) Ancestresses and
Ancestors learned the process of the development of Earth’s first landmass and codified this process in their
writings and illustrations. They/We learned of this process directly from the Abosom (Deities; Goddesses
and Gods), the Spirit-Forces of Creation, Who affected the process itself. It is within our Ancestral
cosmology, language and writing system of ancient Keneset and Kamit (ancient Black Civilizations of Nubia
and Egypt) that we find this process codified and named with terms that are over 40,000 years old.
Earthquakes on the ocean floor of the primordial Earth caused a portion of the ocean floor to rise up above
the surface of the water. This raised land became the first landmass of Earth. The masculine term for: raised
land, high land, exalted land, hill, mountain in the language of Kamit (ancient Egypt) is Ka (kah). The feminine
term for the same is Kait (kah-ette’), also written Kat (kaht). These terms are often written Qa and Qait (or
Qat). The term for soul in Kamit is also Ka.
The metut (hieroglyphic symbol) representing soul, Ka is:
The metut representing raised land, exalted land, high land, Ka (Qa) is:
The two arms representing ka/soul are the same two arms of the individual who is reaching upward in the
metut for ka (qa)/high land. The term Ka (Qa) is also defined in the language of Kamit as: the land above the
banks of the river; the high ground upon which the Deity of Creation first stood. The term is also doubled: Qaqa or
Kaka. The doubling concept is widespread in Afurakani/Afuraitkaitnit languages when a particular quality or
attribute is being emphasized. The term Qa also has the variation Qi (Ki) or Qe (Ke) in the language of
In the Twi language of the Akan people of Ghana, the term Koko is defined as: hill, raised land. This is the
Kaka of Kamit. In Akan cosmology the area called Koko-Afuo is defined as: the region where the Great Ancestress
and her family settled after having descended from the sky/heaven on a golden chain after the beginning of the world.
In the language of the Yoruba people of Nigeria, the term Oke is defined as mountain, hill. This is the Qi or
Ke (oKe) of Kamit. There are five sacred hills in Yoruba cosmology, one of them being oke ara which is
defined as: the hill upon which the Orisha (Yoruba for ‘Deities’) first descended to create the world.
The terms ka (qa), koko (kaka) and oke (qi; ke) in Kamit, Akan and Yoruba all refer to raised land, and also a
sacred raised land associated with the foundation of the world. The same is true of many Afurakani/Afuraitkaitnit
languages all over the continent for they are all derived from the ancient languages of Keneset and Kamit. We
are the same people.
One of the most important definitions of Qa (Ka) in the language of Kamit is: the high ground upon which the
Deity of Creation first stood. The Deity of Creation spoken of in this definition is Ra (male name) and Rait (Rat,
In the language of Kamit, Ra (rah) is the most ancient name for the Creator of the world. Rait (rah-ette’) is
the most ancient name for the Creatress of the world. Ra and Rait function Together as One Divine Unit---
the Great Spirit of The Supreme Being. Ra and Rait, as the Great Spirit, are the Divine Living Energy
moving throughout all of Creation. The life-force energy animating plants, animals, minerals and
Afurakani/Afuraitkaitnit humans, the energy moving throughout our bodies, is a portion of the Divine Living
Energy, the Creative Power, the Creator and the Creatress, Ra and Rait. Just as the air in your lungs is
connected to a greater source of air, the atmosphere of Earth, so is the life-force energy in your body a
portion of and connected to the Greater Divine Life-Force Energy animating all created entities in Creation.
It was Ra and Rait Who created the primordial Earth. The Great Spirit then moved through the primordial
Earth causing the perturbations on the ocean floor. The vibrations, earthquakes, volcanic eruptions,
separation and movement within the ocean floor forced a portion of the ocean floor to surge upward above
the surface of the water. This was the first Ka/Kait, the first land, high land, raised land, hill, mountain. The
Great Spirit, Ra and Rait then moved through this landmass and Their Divine Living Energy caused
separation and development within the landmass. This would eventually lead to the development of the
physical forms of mineral life, plant life, animal life and Afurakani/Afuraitkaitnit human life. Ra and Rait
would ultimately move through the newly fashioned bodies of plants, animals, minerals and
Afurakani/Afuraitkaitnit humans in order to enliven us. Ra and Rait use the Aten, the Sun, as a physical
transmitter of Their Spiritual Energy. The solar heat/energy circulating through your body and the bodies of
other created entities is the power of Ra and Rait.
The term Af in the language of Kamit means flesh as well as house, chamber in the language of Kamit. Flesh and
house are conceptually related because your flesh is a house, a place of residence, for your spirit. The plural of Af
is Afu (ah-foo’). In the Twi (Akan) language the term for home/house is ofie or ofi. The term aafin is the
Yoruba term for palace. Af, Ofie, Ofi and Aafin in Kamit, Akan and Yoruba are all genetically related,
phonetically related and conceptually related.
Moreover, the Twi term Afo is defined as: carcass of an animal; that which is discarded and taken up once more. The ‘o’
in Afo is a nasal ‘o’. When pronounced nasally, the term Afo sounds virtually identical to Afu. The Twi Afo
describes animal flesh; carcass. This is critical for our discussion, for when Ra moves through matter, matter
becomes the house or place of residence, the flesh of the Creator. This is why in Kamit, the title of Ra when He
moves through matter is Afu Ra. The Creator as Afu Ra, takes on the form/flesh of a Ram.
In the cosmology of Kamit, Ra operates through the Aten (Sun). [Ra is not the “sun-god”. Aten is the SunGod]. Ra rides in a sun barque/boat across the sky from horizon to horizon, from sunrise to sunset. He then
travels in his barque for the 12 hours of the night through the spirit-realm or underworld. After His
underworld journey the solar barque emerges from the underworld on the eastern horizon as the new sunrise
and the beginning of a new day. As the solar light (energy of Ra) moves into the underworld (inside Earth) at
sunset, the Earth becomes the flesh, house, place of residence for the solar light. Figure 1 below is a depiction of
Ra in His barque. Notice the Aten on His head and in front of Him:
The Creator, Ra, sails the Aten (Sun) through the sky from the eastern horizon to the western horizon. The
solar barque then dips below the western horizon and sails from the western horizon to the eastern horizon--
-underground---bringing “light” to the underworld during the 12 hours of the night. Figure 2 below is a
depiction of Ra as Afu Ra, after His barque has descended into the Earth, in the underworld. Notice that as
Afu Ra, He has taken the form/flesh of a Ram-headed Divinity:
When the life-force energy of the Aten (Sun) enters your body via the air that you inhale, the life-force energy
has now entered your house; your flesh. The air inside your lungs is internalized air; air inside matter. It could
thus be called, “Afu-Air”, while the air outside of your body is simply “Air”
When Ra and Rait first moved through the primordial hill, the Ka/Kait to make it vibrant, to give it life, the
Ka/Kait, the raised land, became the house or place of residence for Ra and Rait. It is for this reason that
Ra and Rait take on the titles Afu Ra and Afu Rait.
This is why the first landmass is called the Ka of Afu Ra, the land of the Creator and the Kait of Afu Rait, the
land of the Creatress.
The Ka of Afu Ra is Afuraka. The Kait of Afu Rait is Afuraitkait. Afuraka/Afuraitkait is the Divine Land.
Geologically, this first emergent landmass is of the continental plate, Afuraka/Afuraitkait. The male title,
Afuraka was corrupted by the whites and their offspring into Africa.
Figure 3 is from the sheft of Khensumes (papyrus of Khensumose). From a bird’s-eye view, it actually
depicts the Ka/Kait, the high land, which first appeared above the surface of the water to become the
Earth’s first landmass. This Ka/Kait is described in many texts of Kamit as the “primordial mound of Creation”
in the region of Khemennu or the Kaka (Qaqa) or Qa in Khemennu (later called Hermopolis by the greeks).
The depiction shows Ra and Rait moving through the land, Ka/Kait, as Afu Ra and Afu Rait within the
Solar disk in two phases. Here, They are Afu Ra and Afu Rait because They are moving through
matter/flesh/the house. Eventually Afu Ra and Afu Rait rise within the Solar disk above the horizon
(between the mountains) for the first time, creating the first sunrise in the trustory of the world (top of the
illustration). Afu Ra and Afu Rait are thus transformed into Ra and Rait.
The Eight figures depicted on the mound are Amen and Amenet, Ka and Kait, Nun and Nunet, Hehu and
Hehut---the Ancestresses and Ancestors of Ra and Rait (often called the Ogdoad-primordial Deities who
existed before the creation of the world). Auset and Nebt Het are depicted through the forms of Merit
Meht and Merit Shema, the Northern and Southern Nile Goddesses of the inundation. These Two Spirits
pour water, libation, from two vases into the primordial waters which nourish the Ka/Kait.
This is an actual depiction of Afuraka/Afuraitkait, a depiction painted by one of our Afurakani or
Afuraitkaitnit Ancestors or Ancestresses which dates back over 3,000 years.
Figure 4 is a depiction of a fertilized ovum (egg) of a woman. The creation of the first landmass of Earth,
by Ra and Rait mirrors the fertilization of an ovum. Earth became fertile and thus productive when the Great
Spirit, Ra/Rait, the Divine Life-Force operating through the Aten penetrated the Ka/Kait and “fertilized”
it—making it capable of sustaining life(force). This insight is woven into the fabric of
Afurakani/Afuraitkaitnit cosmology and is the reason why we codified these geological and biological
processes in our language and our illustrations in ancient Kamit.
It is important to note that the name Afu Ra or Afra exists in the language of the Akan. A major Obosom
(God; Deity) worshipped in Akan culture is the Obosom named Afram. The feminine version of this name in
Akan culture is Afra. Moreover, it was stated above that in Akan cosmology, the area where a certain
Ancestress settled with Her people after having descended from heaven on a golden chain is the region now
called Koko-Afuo. Again, Koko means hill, raised land in Twi and in Kamit (Kaka or Qaqa). Afuo is a term in
Twi meaning fertile land, farm land; land that is vibrant. The pronunciation of Afuo in Twi depending on the
dialect sounds like and is often written Afur. Thus Koko-Afur is a reference to a land of origins. A fertile,
Afur, high land, Koko. Koko-Afur is Afur-koko (Afurko/Afuraka). The reason why land is fertile is because the
energy of Ra and Rait is circulating through it, making it vibrant and full of life. Today, the name Koko-Afuo
has been contracted to Kokofu, a well known region of Ghana.
It is also worthy of note that the Twi term, fura, means: to put on (example: to put on clothing). This is directly
related to the notion of Ra, when entering matter, taking on matter as His flesh or house, thus having the title
(A)fura. He has “put on” flesh/matter. As shown in the illustration, Ra when moving through the
underworld also takes on the form/flesh of a Ram-headed figure. He has put on (fura) the animal form that
will eventually become a carcass. It is a form/body that Ra will discard once He reaches the point where He
leaves the underworld and appears on the horizon as the energy emanating through the Aten at sunrise. This
animal form will be taken up again, put on again, once Ra returns to the underworld. Again, this is the
definition of Afo in Twi: carcass of an animal; that which is discarded and taken up once more.
The Twi term fra or afra also has the meaning: to become intermixed; co-mingled. This points to the fact
that Ra and Rait, upon intermixing or comingling with matter/flesh become Afu Ra and Afu Rait. Afura,
fura and afra are all related phonetically and conceptually. The Twi term fram also has the meaning: to be on
fire, to burn, blaze; flame fire. This term fram, related to the name of the Obosom Afram (Afura) shows the
connection to the life-force energy being transmitted through the Aten (Sun; solar fire).
We should note also that the term kua in the Twi language means: farm. Kua or Koa is related to Ka as land.
Specifically, the land which became fertile (farmland is fertile) as a result of Ra and Rait moving within it to
make it vibrant.
See correspondences below:
Afu – flesh; house; flesh of Ra/Rait
Afu Ra and Afu Rait – title of Ra, title of Rait
Kaka – high land
Ka – high land; land
Ofi – house, home; also used for sanctuary/temple (Abosomfie)
Afo – animal carcass; flesh; that which is put on, discarded and taken up again
Afuo (Afur) – land that is fertile; farmland; plantation; land with vibrant energy moving through it
fura – to put on
afra – to become intermixed; comingled
fram – to be on fire, to burn, blaze; flame, fire; Afram and Afra (Afura and Afurait)
Koko – hill, mountain; high land
Kua – farm (fertile land)
False Etymologies (false origins) of the term ‘africa’
The idea that the romans, greeks, arabs, hindus or any of the whites and their offspring created the name
Africa is absolutely inaccurate. Moreover, the land was not named after Scipio Africanus, nor Leo Africanus.
The arab version ifriqia comes from the roman corruption africa. It is often suggested that the reason why the
romans used the term is because the roman suffix –ca means ‘land’ and Afri is the name of a Berber tribe
who occupied the land when the romans invaded. The romans are therefore said to have called the territory
in the northern part of the continent: the land, ca, of the afri people, hence afri-ca. The Berber ethnic group
mentioned is called the Aourigha, often written Afarik. We have shown above clearly that the term ka (qa)
definitely does mean land (high land), however it is not a term created by the romans. The roman ca, is a
version of the term ka, that the romans learned of when they invaded Kamit. The Afri people or Afarik
(Aourigha) did not materialize on the continent when the romans arrived. Their Ancestry, their language and
thus their ethnic name reflects the culture of the region that they inhabited, North Afuraka/Afuraitkait. This
of course is the region of Kamit and the areas west and east of Kamit where the Pharaonic culture was found
as well. The ancient Aourigha inhabited these areas over 10,000 years before the invasion of the whites.
Today’s Berbers or Amazigh are represented by the original Afurakani/Afuraitkaitnit Aourigha of the region
and misrepresented by the descendants of white europeans and white arabs who invaded and polluted the
blood of some of the Afurakanu/Afuraitkaitnut. The white and white-arab mixed descendants of white
invaders/rapists falsely refer to themselves as Amazigh (Aourigha) and Berbers, just as white arab invaders in
Kamit (Egypt) today falsely call themselves “Egyptians”. The terms Afarik and Afri are related to Afura and
Afurai(t). The terms Afu, Ra, Rait, Ka and Kait are over 40,000 years old. They pre-date the existence of the
whites and their offspring on the planet.
The suggestion that africa is derived from the greek term aphrike, meaning not cold, i.e., hot or the hot country is
also inaccurate. In the metutu of Kamit we find the origins of this idea. In the metutu, the term Afer means: to
burn, to be hot. The term Afri means: smoke, hot vapor. This is the reason why the greeks, having learned of these
terms after invading Kamit, used the term aphrike, not cold. The latin term aprica meaning, sunny, is also a
corruption of terms from Kamit. The p, ph and f interchange in various languages. The suggestion that aprica,
meaning sunny, is the origin of africa is inaccurate and points to the reality that the whites learned that the Ka
of Afu Ra, was associated with being the land of the Aten (Sun).
The whites and their offspring in the past, and to this day, have falsely assumed that Ra is the “sun-god”.
This is why aprica was associated with a land that was “sunny”. It is the land of Ra (and Rait), and the whites
assumed this to mean the “land of the sun” or the “sunny land”. The metut for Aten is: This metut also
makes up part of the name Ra. It is also used as a determinative metut to denote: day, sun, time. One honorific
title of Ra is Pa Ra, meaning The Ra (The God Ra). Pa Ra was often written Pra in Kamit. This became Phra
and Phre in the Coptic dialect (Late Egyptian). To this day, the whites and their offspring will translate Pra or
Pre (fre) as Ra, as Helios (greek version of Ra) and as “the sun”, just as the romans called Pre the sun and
pre-ca (aprica) the “sunny land”. We can also see in the above examples how Afer, Afri and Afra are not only
related, but because Ra and Rait operate through the Aten, the land can be associated with solar energy/heat,
fire. We also see the root of the name Afri people or the Afarik in these terms.
The suggestion that africa comes from the Phoenician word for corn or from the Phoenician term friqi or
pharika meaning land of fruit is also inaccurate. In the metutu, the word per is defined thusly: grain, corn, wheat,
field produce, fruit of any kind. Coptic is the late form of the Kamau (Egyptian) language spoken at the latter part
of the ancient civilization. This dialect came into use about 2,000 years ago. In the Coptic form of the
language, the term per is written and pronounced: fre. The p sound often interchanges with the ph sound and
the f sound linguistically. The term per or fre, meaning corn, fruit is the origin of the Phoenician term friqi or pharika, meaning land (qi, ka) of corn or land of fruit. This is a reference to a fertile land or land of fertility. The people
who became known as Phoenicians were ancient Black migrants from Kamit. This is why the linguistic terms
are identical. The notion of pharika (Afuraka) being defined as the fertile land points to the reality that Afu Ra
and Afu Rait make the Ka/Kait fertile. The suggestion that the Phoenician root faraq, meaning separation
including the notion of diaspora, is the origin of the term is also inaccurate. One of the meanings of per,
written with a determinative symbol of two legs walking: is defined in the metutu as: a sign of subtraction; to
go forth, to go out, to go away, to leave one’s country, to evade a calamity. We also have the related term perkh (written
prkh) meaning: to divide; to separate. The words per (Coptic: fre) and perkh becoming freq or faraq in Phoenician
are the origin of the idea of subtraction, separation, a diaspora (separation/leaving from one’s country of
origin) being associated with the land of fruit. These terms passed over from Kamit into the dialect of the
Afurakanu/Afuraitkaitnut called Phoenicians and those non-Afurakanu/non-Afuraitkaitnut who eventually
invaded that area.
The suggestion that the sanskrit and hindi term apara is the root of aparica or africa is also inaccurate. The
term apara is defined in sanskrit and hindi as: that which comes after. The false assumption is that because of its
geographical position, the hindus would consider “africa” to “come after” india. In reality, the term
mentioned above in the metutu, per, with a different determinative metut is defined as: seed, progeny, posterity,
descendants. This definition of per (pera or para) points to that which “comes after”, for this is the definition of
Afuraka/Afuraitkait is the origin of the term Africa. The false etymological origins of this term have been
created and promoted by the whites and their offspring deliberately to rob Afurakanu/Afuraitkaitnut of the
awareness of our true identity, cosmologically, biologically, genetically, geologically, culturally and spiritually.
Our Collective Identity
One of the definitions for the term nu (noo) in the metutu is: children. Also, it is used to refer to a plurality, the
definition in this sense being: they, them, belonging to them. In the Twi language the term nom, pronounced
‘noom’, is a term for the plural. We therefore have the terms:
oyere – wife oyerenom – wives nua – sibling nuanom – siblings
The Akan term nom is derived of the Kenesu-Kamau term nu. The feminine form of nu is nut.
[It should be noted as well that the Akan term nom also means: to drink. In Kamit, the term nu with a different
determinative metut means: to drink. Two separate and distinct meanings for nu in Kamit are identical for nom Twi.]
The term nut (noot) is also defined in the metutu as: village, town, city, community, settlement. The related term
nutu is defined as: citizens, townspeople, natives.
The terms nu and nut representing offspring, children and the related definition of townspeople, citizens, natives are
connected conceptually and related to the Twi nom when used to designate a plurality. We thus have the
Afurakanu – Africans; male children/natives (nu) of the land of the Creator (Afuraka)
Afuraitkaitnut – Africans; female children/natives (nut) of the land of the Creatress (Afuraitkait)
The Twi term ni is a contraction of ne yi, meaning: to be, this is. It is used as a suffix to denote an individual in
the singular sense. An Akan individual, male or female, is thus Akanni, meaning to be Akan. Akan people in
the plural is written Akanfo. A Black individual is Obibini from obibi (black). Black people in the plural are
Abibifo. The same occurs with the Fula people of Afuraka/Afuraitkait. A Fula person is called Fulani,
meaning to be Fula.
There is a relationship between the Akan and Fula suffix ni and the term found in Kamit: ni. The definition
in Kamit is: I, me; my. The determinative metut in this word is an individual pointing at himself. We
therefore have the following terms:
Afurakani – African; male individual of the land of the Creator (Afuraka)
Afuraitkaitnit – African; female individual of the land of the Creatress (Afuraitkait)
Pronunciation key: (note: The name of the Creatress, Rait is also spelled Rat)
Afuraka (Ah’-foo rah-kah’)
Afuraitkait (Ah’-foo rah’-ette kah’-ette) also Afuratkat (Ah’-foo raht-kaht’)
Afurakanu (Ah’-foo rah-kah’ noo)
Afuraitkaitnut (Ah’-foo rah’-ette kah’-ette noot) also Afuratkatnut (Ah’-foo raht-kaht’ noot)
Afurakani (Ah’-foo rah-kah’ nee)
Afuraitkaitnit (Ah’-foo rah’-ette kah’-ette neet) also Afuratkatnit (Ah’-foo raht-kaht’ neet)
Finally, it must be clearly understood that only Black people are and can be referred to as
Afurakanu/Afuraitkaitnut and Afurakani/Afuraitkaitnit.
Our identity is rooted in our biology, our biological/physical and spiritual connection to the original
Ka/Kait, our spiritual connection to Afu Ra and Afu Rait as well as our reincarnation through specific
blood-circles. This distinguishes us from all other groups. Black people, wherever we are found in the
world are Afurakanu/Afuraitkaitnut.
This article will continue in our next issue.
part 2: The name Afuraka/Afuraitkait is multi-layered in meaning. We have shown conclusively in the first part of
this article that the term africa has absolutely no etymological nor cultural roots in any european/arab/asian
languages, but is directly derived from terms from Keneset and Kamit (Nubia and Egypt) that are over
40,000 years old. We have shown how Afuraka/Afuraitkait encapsulates our collective identity as Abibifo
(Black people). We will now expand on this reality to show how it relates to our spiritual make-up.
We mentioned that Ra and Rait are the Creator and the Creatress. Together They are the Divine Living
Energy moving throughout and animating all of Their created entities in Creation. Together, They are the
Great Spirit. In the language of Kamit, the term for the conscious spirit of life and animation is ba (bah)
represented by a bird or a human-headed bird .
The term for soul is ka .
The life-force moving through you, giving you the ability to move, act, think, is your ba. When we transition
from this world, the ba (life-force spirit) leaves our bodies. It “flys” away from our bodies “like a bird”. This
is one of the reasons why the ba is depicted as a bird or a human-headed bird in the illustrations of Keneset
and Kamit, the human head on the bird being the head/image of the deceased individual who is now a spirit.
The ba also “flys through”/animates/circulates throughout your entire being perpetually, making and keeping
you alive throughout your existence in your physical body while living in the physical world.
Your ka (kah) is your Divine consciousness. It is a “drop” of Divine Consciousness (Awareness, Intelligence)
from the Supreme Being’s “Ocean” of Consciousness. Your ka is that Divine Force of consciousness within
your head that is always pulling you in the right direction---in the direction which is in harmony with Divine
Order. It is up to you whether or not you harmonize with that pull, or reject that pull and move in the other
direction. The phyisiological center of the ka is the brain. The brain organizes all of the activities taking place
within you. Yet, your brain needs oxygen-carrying blood in order to function. The oxygen-carrying blood
permeates all of your organs and systems. It is through this all-permeating substance that the entire body can
function/live. The physiological residence of the ba is within the oxygen-carrying blood.
Just as your physical body contains a smaller body--the brain--which is the control center for the entire body,
so does your spirit-body (called sahu in Kamit) contain a smaller spirit-body—the spirit-brain, your ka---
which is the control center for the entire spirit-body. Your Divine consciousness, your soul, your ka is your
Just as your physical body, including your brain, needs a continuously circulating life-energy source (oxygencarrying blood) in order to function/live, so does your sahu, your spirit-body, which includes within it your
ka, need a continuous life-animating force in order to function/live, operate. This is your ba.
You thus have a force of life/existence (ba) and you have a consciousness/awareness (ka). You have a spirit
(ba) that animates you, that makes you alive and a soul (ka) that makes you aware. You are a conscious (ka)
living (ba) being operating through a physical body (called khat in Kamit). There are many other aspects of your
spirit that comprise your entire being, just as there are many other organs beyond the brain that comprise your physical being. We
focus here on the ba and ka, the two major aspects, because of the subject matter at hand.
The ba and ka are Divine in provenance and exist as components within Afurakanu/Afuraitkaitnut
(Africans~Black People) only.
In Afuraka/Afuraitkait we recognize the reality that there are Abosom (Orisha, Vodou, Arusi,
Ntorou/Ntorotu---Goddesses and Gods) that govern the various aspects of our spiritual make-up and our
physiological make-up. The water in your body ultimately comes from the great source of water on the planet,
the Ocean. The air in your lungs is a portion of the greater source of air on the planet, the atmosphere. Your
ba, your spirit, is a portion of the Great Ba, the Great Spirit. That Great Spirit is Ra and Rait. They are the
Great Ba and the Great Bait (female aspect of spirit) animating all created entities. Your ka, your
soul/consciousness, is a portion of the Great Ka, the Great Soul. The Great Soul is Ka and Kait. Ka and
Kait are the Male and Female Forces of Divine Consciousness in Creation. Together, They are the expansive
and contractive aspects of the Soul/Divine Consciousness (Awareness, Intelligence) of The Supreme Being.
In the first part of this article Ka and Kait are mentioned as Two of the Eight Abosom (Deities) represented on
the primordial mound of Creation (Amen and Amenet, Ka and Kait, Nun and Nunet, Hehu and Hehut).
They are Two of the Ancestresses and Ancestors of Ra and Rait. In the physical universe Ka and Kait are
the Black Substance of Space, which is a Divine Substance. The Black substance of Space within which the planets,
stars, etc. dwell has always been recognized by Afurakanu/Afuraitkaitnut as a united Male and Female Entity
responsible for organizing the operations of the various living Entities (celestial bodies) within The/Their
Universe. The whites and their offspring initially rejected this reality, however they have recently decided to
pretend as though they have knowledge of it, by recasting Ka/Kait, the Divine Black Substance of Space, in
so-called scientific journals as dark matter. The actual Identity of this “dark matter (dark substance)”, has
always been known to Afurakanu/Afuraitkaitnut.
Ka and Kait are also called Kaku and Kakut (Keku and Kekuit) in Kamit. As Ka and Kait, They are called
the: Grandfather and Grandmother of the Gods and Goddesses. As Kaku and Kakut (Keku and Kekuit) They are
called the Ntoro/Ntorot or Divine Personifications/Embodiments of darkness; blackness, night. A portion of
the Divine Black Substance of Space (dark matter) is what comprised the primoridial planet Earth, when
Earth first took shape as a celestial body/planet. A portion of this Black Substance called Earth is what
comprised the oceanfloor of the primordial Earth. A portion of this Black Substance of the primoridal
Earth’s oceanfloor is that which surged above the surface of the water to become Earth’s first landmass. This
first raised land, a black hill, was called/named Ka and Kait after the original Ka/Kait (the Divine Black Substance
of Space). Our bodies as Afurakanu/Afuraitkaitnut were fashioned from this original landmass as well. We
were/are thus originally black-skinned people with a Divine Black Substance in our brains, major organs and
body-systems. This chemical black substance is what we call from the language of Keneset and Kamit: KaNu/Kat-Nut, which basically translates as: the Conscious Black-Energy substance; Soul substance. This chemical
substance is called melanin in english. Melanin is the chemical which gives us our skin, hair and eye color, yet
does so much more (see ABATUMM in the ADWOASEM section of this nhoma for more information). It is
actually a portion of the Ka/Kait, the Divine Black Substance of Space, which we inherited and which dwells
within our bodies.
It should be noted that in the Twi (Akan) language the term kra (contraction of kara) is the term for: soul,
Divine consciousness. The term bra (contraction of bara; obara, obra) is a term denoting life in the context of
existence. The ka-ra and ba-ra of the Twi language is directly derived of the ka and ba of Kamit. A similar
occurence linguistically is found with the word for law in Kamit: maa. The same term is mmara (mma-ra) in
Twi. All three terms are phonetically and conceptually/cosmologically related. See correspondences below:
ka soul; Divine consciousness kra (kara) soul; Divine consciouness
ba spirit; life principle bra (bara; obra) life; existence
maa law mmara law
The term ka in Kamit shows the metut (hieroglyphic symbol) of two arms reaching out to receive. The ka
(soul) receives the ba (spirit). When the ka and ba unite, the entity is a living conscious entity. When your brain
receives oxygen from the blood, only then can you function. This is why in the Twi language the term ka also
means: to touch; to come in contact with; to take possession of. This definition in Twi is a description of the actual
metut for ka in Kamit .
[In Kamit, the term ka also means: to speak. Again, in Twi another meaning of ka is: to speak.]
In the cosmology of Kamit, the Ntoro and Ntorot Ausar and Auset were elevated to and directed by Ra and
Rait to be the Entities governing the Ka and Kait of all of the Deities as well as all Afurakani/Afuraitkaitnit
males and females. This is why Ausar has the title Ka and Auset has the title Kat (Kait
Ra (Hawk-headed) and Ausar (Human-headed) meeting in Tettetu (image from sheft of Ani)
In the sheft (papyrus) of Ani we find that Ausar and Ra meet and embrace: “Ausar pu aq - f er Tettetu qem nef
ba am en Ra aha en hept en ki am aha enu kheper em baiu her ab Tchafi—It is Ausar when He goes into [city of] Tettetu,
He finds the ba of Ra there, They embrace One Another there and thus comes into being the dual souls within the dual Tchafi.”
In other words, the Ka and the Ba, the soul of Creation and the spirit of Creation unite. The result is a spiritual
form wherein Ra and Ausar take up residence in the same body. The spirit and soul work together
harmoniously to sustain the being, just as the oxygen-carrying blood and the brain work harmoniously together to sustain
your body and being. Below is a depiction of Ausar and a depiction of Ra as Afu Ra (Ram-headed):
The mummified bottom half of the merged figure represents Ausar, while the Ram-headed top of the figure
represents Ra. The inscription states: Ra is at peace with Ausar; Ausar is at peace with Ra. It points to the reality
that the spirit and the soul, the consciousness and the living energy, the ba and the ka, are in harmony with
one another---They are balanced in their working together. What is critcal to understand here is that Ra has
the form of a Ram-headed Divinity. This is the form of Ra called Afu Ra. Ausar has “received” Ra,
“embraced” Ra. In this function, Ausar is called Ka. This is why one of His titles is: Ka Hetep. The Ka at
peace. This figure is actually a representation, from top to bottom of Afu Ra Ka---as a Divinity.
(It should be noted that the word for ram in Kamit is ba. Ra calls Himself the Ba of all beings in the text: The Book of the
Cow of Heaven/Destruction of Mankind)
The djed pillar is called the backbone of Ausar. It represents stability. Note the similarity between the djed
pillar and the top of the vertebrae/backbone of a human.
Below is another example from the sheft (papyrus) of Ani. The djed (tet) pillar on the base is one of the
forms that Ausar takes. His two arms reach out and touch/receive the red solar orb. This is Ausar reaching
out in His Ka-form ( ). This red solar orb is a depiction of Afu Ra as He emerges from the underworld
during the 12th hour of the night to be born into the sky at sunrise. This is a snapshot just before He makes it
fully into the day sky-boat. When Afu Ra moves beyond this point, He transforms from Afu Ra back into
Ra. Again, this is a motif of Ra and Ausar united into One figure. From top to bottom, this is Afu Ra Ka
Notice that in the sheft of Khensumes (on the right) the Aten (Sun) begins to appear between the two
mountains (top of illustration) creating the first sunrise in the trustory of the world. Afu Ra is emerging from
the Ka (raised land), and will transform into Ra, once clear of the mountains. In the sheft of Nespakashuty (on
the left), the same principle is demonstrated in a different way. Ra is shown standing partially mummified
(lower half) and partially in the form of a winged scarab beetle (upper-half/head). Ra is mummified
because He is still Afu Ra---Ra moving through matter, through the Ka, the body/kingdom of Ausar.
Moments later, He will be free from the bandages and operate through the solar orb in the day sky as a Hawk-headed Deity.
Here, the mountain (recall that the term for raised land; mountain in Kamit is Qa/Qat or Ka/Kait) with the
Aten (as in the Khensumes depiction) is replaced by the mummified Ra symbol. The bottom half (mountains,
Ka/Kait) is replaced with the mummiform (Ausar or Ka). The Aten (through which Ra/Rait operates) is
replaced (upper-half) with Afu Ra in the form of a scarab beetle, called Khepera. This is the same message
depicted in two different ways.
The detail in the sheft of Nespakashuty shows that Ra is still Afu Ra (mummified/joined with Ausar), before
and until He enters the sky (leaves the flesh/underworld/Earth). The detail in the sheft of Khensumes shows
that the two mountains take on the Ka shape/form. In fact, the ka-form itself is representative of the Earthly
In various illustrations above the ka (arms or mountains or mummified/ka portion) is receiving the ba (Afu
Ra in the form of the solar orb or the winged scarab).
In both sheft illustrations above, Afu Ra is about to emerge from a Ka—from Ka (Ausar) in one depiction
and from Ka (mountain/raised land) in the other depiction. In both depictions, Afu Ra is still united with Ka
In the various depictions above, notice that the Ntorotu (Goddesses) Auset and Nebt Het are supporting Afu
Ra and Ausar by provocation with Their hands or through ohwie (libation).
The Body of Ausar as Tuat
It is stated in the texts of Kamit, that because Ausar is the Sovereign of the Spirit-Realm (underworld), His
body makes up the whole of the Tuat (underworld). As the boat of Afu Ra sails “underneath” the world for the
twelve hours of the night, He is passing through the tuat, the “kingdom” of Ausar. Each of the twelve hours
of the night is represented by a division of the tuat that Afu Ra must sail through. Below is a depiction of Afu
Ra and His attendants moving through the 12th (last) division of the tuat, in the 12th (last) hour of the night:
When Afu Ra reaches the twelfth hour of the night, the text in the Shat am Tuat (Book of What is in the
Underworld; tomb of Seti I) says that His boat passes directly through a great serpent: from the tail through
the mouth. Once He comes out of the mouth of the serpent He has appeared at sunrise, the beginning of a new day in the sky.
This serpent is called Ka en Ankh Ntorou (Neteru). This is a form connected to Ausar as the Ka of the
Ntorou/Ntorotu. We thus have Afu Ra moving through the Ka. The Ka (soul) of the Ankh (living) Ntorou
(Deities). Again, Ausar was appointed Ka of all of the Ntorou by Ra and Rait in the cosmology (Pyramid
texts of Pepi, Mer en Ra and Teta).
The text in the Shat am Tuat describing the journey of Afu Ra in the 12th hour of the night reads:
"This Great God in this picture [Afu Ra] journeys along through this city by means of the faithful servants
(amkhiu) of this hidden image of [KA of] ANKH-NTOROU (NETERU). His Gods draw him along by a
cord, and He enters into His tail and comes forth from His mouth, and comes to the birth under the
form of Khepera, and the Gods who are in His boat [do] likewise. He takes up His place on the face of the
hidden image of the horn (or, forehead) of the sky at the end of the thick darkness. . . . Then this Great
God takes up His position in the Eastern Horizon of heaven, and Shu receives Him, and He comes into
being in the East." [sunrise]
"Those who are here are they who have their bodies, and they come forth in the following of this Great God
into heaven. This is the hidden image of Ka of the serpent Ankh-Ntorou, which is by His den in the Tuat,
and he rests in [his] place every day.."
Below is a depiction of the great serpent Ka en Ankh Ntorou:
The boat of Afu Ra enters the tail of this serpent called Ka, moves through/inside His body and out of His
mouth—emerging as the sunrise in the East. This happens in the 12th hour of the night. However, the same
process is shown in a variation of the scene where Ausar’s Own body is in the form of a circle in the
12th hour of the night. In this variation, again, after Afu Ra passes through this circle/Ausar’s region, He
emerges in the day sky as the sunrise in the East (from the Shat en Sbau (Book of Gates) sarcophagus of Seti I):
This is a variation of the same theme. Afu Ra is seen in His boat (operating through the solar orb) with His
attendants. Ausar is shown above the boat, His body bent around in a circle. His feet are touching the back
of His head. The text within His circular body reads: “Ausar is the circuit of the Tuat.” This is a depiction
of the 12th hour of the night. The Ntoro (God) Nu is holding up the boat of Afu Ra. Nu is the celestial
waters/energy upon which the boat is sailing. Afu Ra is within the solar orb. The figure on top of Ausar’s
head is the Ntorot (Goddess) Nut. The Beetle Khepera is pushing the solar orb into the arms of Nut. Nut
is the sky Ntorot. Afu Ra is about to be delivered into the morning sky as the new sunrise. Nut (sky) is ready
to receive Him and then birth Him. He will then transform from Afu Ra into Ra. Afu Ra will cast aside the
Afu (flesh form) and operate through the Aten (Sun).
Ausar is called Kam-Ur, meaning the Great Black One. His Body makes up the entire strip of fertile Black
Land comprising the country of Kamit. Similarly, Ausar’s Body is said to make up the entire strip of Black
land making up the circuit of the Tuat. Notice that the feet of Ausar touch the back of His head, yet His
Head holds the Ntorot Nut, through Whom Afu Ra will be born into the sky as Ra. Since Ausar’s Body is 19
the circuit of the Tuat, the boat enters the circuit through the feet (like the tail of the serpent Ka) and leaves
through the head (like the mouth of the serpent Ka). Here we have Afu Ra moving through Two
representations of Ka. This Ka (Ausar or the Serpent Ka en Ankh Ntorou) represents the land (Ka/Kait)
from which Afu Ra/Afu Rait will emerge from to enter the sky. Cosmologically, this is the Ka of Afu Ra,
Afuraka. Various indications of the Divinity of Afuraka/Afuraitkait:
Ausar is called variously in texts from Kamit: Ka Ausar; Ka Hetep; Ka Amentet; Ka; Qa
Afu Ra unites with Ausar (Ka) in the form of a dual Divinity.
Afu Ra moves through the serpent Ka en Ankh Ntorou in the last division of the Tuat.
Afu Ra moves through Ausar (Ka) in the last division of the Tuat.
The last division of the tuat is the last division that Afu Ra operates within the Earth, the Qa/Qat (Ka/Kait).
It must be noted that Auset is also called Auset-Rait. Auset is also called Kat. The terms ka and kat (kait)
are also used in Kamit for bull (ka) and cow (kat). As the Divine Bull and Divine Cow, Ausar and Auset
are called Ka and Kait. Auset in the form of a Divine Kat (cow) is depicted with the body of a woman and
the head of a Kat (cow/heifer). The terms ka and kait also mean phallus and vagina. The union of Ausar and
Auset as Ka and Kait thus also speaks to the Divine balance of male and female in the process of
We have used the depictions of Ra and Ausar only because they are most readily available and accessible.
However, it is important to note that Rait and Auset figure equally in all aspects of the cosmology dealing