Sekhmet and Imhotep: Origin of Ophiuchus – 13th Zodiac Sign

View all posts by OdwirafoAugust 9, 2017

Sekhmet and Imhotep: Origin of Ophiuchus – 13th Zodiac Sign

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What is termed the zodiac, the signs of the zodiac and its implications for
Afurakanu/Afuraitkaitnut (Africans~Black People) has been misrepresented by the
whites and their offspring trustorically and cosmologically.

The Abosom (Akan for Deities), the Divine Spirit-Forces animating Creation utilize
the various features of Creation as shrines. Shrines magnify the energy of the
Abosom (Orisha in Yoruba, Vodou in Ewe and Fon, Arusi in Igbo, Ntorou/Ntorotu
[Neteru/Netertu] in Kamit and Akan). One can use a magnifying glass to
concentrate/magnify the energy of the Aten (Sun) to the extent that one can
position the magnifying glass over dry leaves and cause combustion. The output of
the Aten (Sun) has not changed. It is the magnification of its energy which has
resulted in combustion. The nkommere or shrines that we erect for the Abosom
(Deities) as well as our Nananom Nsamanfo (Spiritually Cultivated Ancestresses and
Ancestors) are magnifiers of their Divine Energy. Once invoked and evoked at the
shrine, the Abosom or Nsamanfo take up residence temporarily at the shrine. They
possess the shrine. This is no different than Abosom possessing the body of a
traditional priest or priestess during ritual.

The body of the priest or priestess during spirit-possession becomes the shrine
wherein the Divinity takes up temporary residence to communicate directly in the
physical realm with the community. The energy of the Obosom radiating through the
body/shrine of the person as well as through the shrine erected in the home or
shrine-house is magnified to a degree where a ‘combustion’ is affected. The people
can thereby experience the power and force of the Divinity when possession occurs
at an optimal level.

Shrines also exist in Nature. The different classes of animals and plant life are
shrines used by the Abosom to transmit their energy to us. We thus have sacred
akyeneboa or animal totems as well as plant totems used in ritual to align with the
Abosom. The Oceans, Rivers, Mountains, Atmosphere, Core of Earth and the Earth
itself are all shrines for various Abosom. Their energy is magnified via these
shrines. The Planets, Moons, Suns, Black Substance of Space are also shrines for
the Abosom. The same is true of Stars and Constellations of Stars.

The Abosom (Orisha, Vodou, Ntorou/Ntorotu) are assigned to Afurakanu/Afuraitkaitnut

(Africans~Black People) – and Afurakanu/Afuraitkaitnut (Africans~Black People) only
– pre-incarnation. We are thus born into the world carrying the energy and
consciousness of specific Abosom associated with and aligned with our head as well
as our matriclans and patriclans.

Because of this reality, we are sent into the womb and ushered via birth by our
Nananom Nsamanfo, Ancestresses and Ancestors, to be born under the governance of a
specific phase of the Moon, cycle of the Sun, certain planetary body and
constellation – as an indication of who we were aligned with pre-incarnation – the
Abosom who govern these specific phases, cycles and celestial bodies.

When the Abosom possess certain constellations of stars, the constellations radiate
their unique expression of energy. The constellation is a major shrine magnifying
their Divine Energy just as said Energy is magnified in the miniature shrines
erected in our homes, in our bodies functioning as shrines-in-miniature during
ritual, in animal totems functioning as shrines-in-miniature, plant and mineral
life functioning as shrines-in-miniature, etc. Our functioning under the governance
of a particular Obosom – pre-incarnation – and after birth allows those who are
able to communicate with the Obosom ritually to learn of the nature of our
spiritual disposition, our function in Creation, our dietary, social, ritual and
other taboos (akyiwade) and more. The key here is direct communication with the
Abosom – which all of the whites and their offspring are incapable of – without
exception.

The Abosom (Deities) in ancient Khanit and Kamit (Nubia and Egypt) associated with
the calendar are based upon stars and star constellations. The various Abosom in
Kamit are not only shown in ‘human’ form but also in their akyeneboa (animal
totemic) forms. This has always been the case. When properly understood, it is
clear that these associations were not born of Babylon nor greece. The animal life,
plant life, mineral life as well as specific clan affiliations have been aligned
with our people for tens of thousands of years, as its foundation is spirit-
possession and a direct knowledge of reincarnation and all of its implications
including the assignment of people and clans to certain Abosom pre-incarnation.
This is true wherever Afurakanu/Afuraitkaitnut (Africans) have migrated or have
been forced to migrate around the world, including North america.

When the greeks invaded Kamit and began to corrupt the traditions, they imitated
what they saw, yet put forward a truncated expression. This includes the
implications of astrology. An example is the astrological ‘sign’ called ophiuchus
by the greeks. During the time of the greek occupation there were twelve
constellations crossing the ecliptic. Because of the precession of equinoxes over
the past 2,000 years (a difference in the positioning of the Earth) there are now
thirteen constellations crossing the ecliptic. The ‘thirteenth’ sign is the
constellation called ophiuchus. This constellation is so-called because it is
defined as the ‘serpent bearer’ a man holding a serpent. The greeks and later
romans associated this man holding the serpent with Asclepius the sacred healer.
What is important to note is the identity of Asclepius.

Asclepius is the greek corruption of the ancient Elder Imhotep. Imhotep was an
adviser to the Nesut (King) Djoser nearly 5,000 years ago. Imhotep was not only an
adviser to the Nesut, he was an engineer and also a physician and a priest. Because
of his great work in his capacities as adviser, physician and priest Imhotep would
later be ‘Deified’. This simply means that he became one of the Nananom Nsamanfo, a
Spiritually Cultivated Ancestor, who is endowed with increased power and
responsibility by Amenet and Amen (the Great Mother and Great Father who comprise
the Supreme Being) to assist his descendants on Earth in our growth and
development. The elevation of Ancestresses and Ancestors to the level of
Spiritually Cultivated Ancestresses and Ancestors, from Nsamanfo to Nananom
Nsamanfo, is common among all Afurakanu/Afuraitkaitnut (Africans).

The great triad of Abosom (Deities) of Men Nefer (Memphis) which was the capital of
Kamit at the time of Imhotep was/is Ptah, Sekhmet and Nefertem. Upon his elevation,
Imhotep was included in this triad. He was recognized to be a son of Ptah and
Sekhmet. Because of these attributes that the greeks learned about after invasion,
they decided to refer to Imhotep, whom they called Asclepius, as the ‘serpent
bearer’ as the serpent was a symbol of wisdom and healing.

What they were not aware of and what contemporary astrologers are not aware of is
that Imhotep is not the serpent bearer. It is his spiritual mother, the Obosom
(Goddess) Sekhmet who is the serpent bearer – literally.

Abenaa_Kakra2

Sekhmet is the Divine Killer, governing the Lymphatic System in the Great Divine
Body of the Supreme Being (Amenet and Amen) and the lymphatic system in the
Afurakani/Afuraitkaitnit (African) human body. She destroys disorder and its
purveyors for the purpose of Enforcing Divine Order and maintaining its integrity.
Because of this function She is also a Divine Healer. Indeed, the priests of
Sekhmet are referred to as Sunu – physicians. The serpent upon the head of Sekhmet
is the fire-spitting cobra, destroying the cancerous cells as well as cancerous
spirits and individuals in the population for the cleansing of the body and
community. Sekhmet bears the sacred serpent upon Her head as the true ‘serpent
bearer’. Imhotep, as her spiritual son participates in this function, however, he
is not the serpent bearer.
Sekhmet is called Sekyima and Abenaa in Akan, Iyaami Abeni in Yoruba and Nyohwe
Ananu in Vodoun.
Learn about Sekhmet and Her role in relation to Afuraitkaitnit Womanhood in our
book OBAATAN