“I flew straight out of heaven, a mad bird full of secrets. I came into being as I came into being. I grew as I grew. I changed as I change. My mind is fire, my soul fire. The cobra wakes and spits fire in my eyes. I rise through ochre smoke into black air enclosed in a shower of stars. I am what I have made. I am the seed of every god, beautiful as evening, hard as light. I am the last four days of yesterday, four screams from the edges of earth – beauty, terror, truth, madness – the Phoenix on his pyre.
“In a willow I make my nest of flowers and snakes, sandalwood and myrrh. I am waiting for eternity. I’m waiting for four hundred years to pass before I dance on flame, turn this desert to ash, before I rise, waking from gold and purple dreams into the season of god.
“I will live forever in the fire spun from my own wings. I’ll suffer burns that burn to heal. I destroy and create myself like the sun that rises burning from the east and dies burning in the west. To know the fire, I become the fire. I am power. I am light. I am forever. On earth and in heaven I am. This is my body, my work. This is my deliverance,” partly reads http://www.labyrinthina.com/letitbe.htm
“The heat of transformation is unbearable, yet change is necessary. It burns up the useless, the diseased. Time is a cool liquid; it flows away like a river. We shall see no end of it. Generation after generation, I create myself. It is never easy.
“Long nights I waited, lost in myself, considering the stars. I wage a battle against darkness, against my own ignorance, my resistance to change, my sentimental love for my own folly. Perfection is a difficult task. I lose and find my way over again.
“One task done gives rise to others. There is no end to the work left to do. That is harsh eternity. There is no end to becoming. I live forever striving for perfection. I praise the moment I die in fire for the veils of illusion burn with me. I see how hard we strive for Truth, and once attained how easily we forget it. I hold that fire as long as I can.
“My nose fills with the smell of seared flesh, the acrid smoke of death, so that years from now I might look on that scar and remember how it was to hold the light, how it was to die and come again radiant as light walking on sand.
“I change and change again, generation after generation. I find anguish than. I am satisfied with my birth and the faith to which it led me. I do not regret the discomforts and terrors of my mortality any more than I regret the company of angels. I have entered fire. I become invisible; yet I breathe in the flow of sun, in the eyes of children, in the light that animates the white cliffs at dawn.
I am the god in the world in everything, even in darkness. If you have not seen me there, you have not looked. I am the fire that burns you, that burns in you. To live is to die a thousand deaths, but there is only one fire, one eternity,” partly reads Becoming the Phoenix, Egyptian Book of the Dead on the same website.
For some familiar with ancient Malawi history the above paragraphs sound similar to an ancient Malawi Myth and Tale about an ancient spirit called Mbewula who also appears as a mystical bird connected to fire among other creatures and different genders.
The Bennu is an ancient Egyptian deity linked with the sun, creation, and rebirth. It may have been the inspiration for the phoenix in Greek mythology reads the unofficial online Wikipedia.
“According to Egyptian mythology, the Bennu was a self-created being said to have played a role in the creation of the world. It was said to be the ba of Ra and enabled the creative actions of Atum.
“It was said to have flown over the waters of Nun that existed before creation, landing on a rock and issuing a call that determined the nature of creation. It was also a symbol of rebirth and was therefore associated with Osiris,” further reads the Wikipedia.
Travelling throughout Malawi and other countries, he wanders an old man with white balding hair and high cheekbones on his dark smooth skin not really knowing where he is going but always on a mission to cause trouble.
He’s said to appear behind the backs of targeted people but invisible because he is said to be a spirit go some ancient Malawi Myths and Tales about a wandering spirit called Mbewula.
His “home” or “prison” is a suspected Primordial Mound on private property allocated by ancient chiefs some centuries ago.
Travelling through some parts of Mulanje, one is bound to see at least three unidentified trees apparently growing out of anthills which actually are termite mounds if one may call them that.
These anthills are called M’manga Mudzi which literally means build the village or guess one can say foundation. It was the source of power for some of Malawi’s ancient chiefs and where they hid their suspected nyanga (horns) tools for protection and not for witchcraft (ufiti).
Now this kind of tree which grows out of an anthill with its roots showing is said to be found at Sapitwa, the highest peak of Mulanje Mountain if what the healers say is anything to go by.
This blog has never visited Sapitwa and has no idea what kind of trees are there although this blog is aware of a few Malawians trying to get villagers to question the credibility of this journalist.
There also seems to be some kind of Sacred Science when a female Sapitwa healer explains things about their “spirit world” which seems to include a god and goddess.
Part of their myths and tales claim some ancient people believed there was some kind of a Primordial Mound where life sprang from somehow on termite hills.
This blog uses the term “Primordial” as it is defined online as the “existing at or from the beginning of time; primeval.”
According to a Mang’anja female Sapitwa healer some of the ancestors of this land believed life sprang from a mound which somehow had a serpent spirit which would appear as a human being or something like that.
In several ancient African societies those of royal families were believe to be given new bodies as serpent spirits when they passed on and these were usually the upright cobra, mamba and python. Not as the ones we see on earth but the so-called spiritual ones which spoke like human beings.
And in their ancient beliefs they claimed that their god had 7 spirits and of these 4 had a positive charge and were male on the right of the African cross while the 3 with a negative charge were said to be female.
According to information posted on a website http://ancientegypt.hypermart.net/treeoflife, in ancient Egyptian texts it is written of the Tree of Life, “I am the plant which comes from Nu.”
“The Tree of Life grew out of the Sacred Mound, it’s branches reaching out and supporting the star and planet studded sky, while it’s roots reached down into the watery abyss of the Netherworld.
“The trunk of the Tree of Life represented the World Pillar or Axis Munde (literally “Axis of the Mound”) around which the heavens appeared to revolve. The World Pillar was the centre of the universe.
“The Ancient Egyptian symbol for “plant” meaning “Tree of Life” was three sacred lotus lilies. They have tree stems curving to the left as though blown into Life by the breath of Hu, the Celestial Sphinx. On top of each stem is the Lotus flower which was used in Ancient Egypt to represent Life and Resurrection,” further reads the same website.
Now, in the Sapitwa mythology, ancestral spirits of the dead live in the astral realm of Mulanje Mountain and spirits which have never been human so go the tales.
Of these are 7 spirits guided by their god of which four are believed to mythically control what is believed to be 4 winds used by healers to send requests with incense.
In the myths the royal spirit family consists of Tomasi Bona of the North wind of their god, Tagoneka Mbona of the West wind, Chandiona Gonekela of the South wind and Nthanda mwana wa mwezi [Nthandi] of the East which in English would be the Sirius star and child of the moon.
These four include the ancient Malawi god of rain and rain shrines are believed to be on the mountain. Chandiona Gonekela was summarised as it’s seen me put to sleep and Nthanda mwana wa mwezi of the East which in English would be the Sirius star and child of the moon.
In Chichewa Nthanda yaku m’mawa means the African cross from the east and mwezi means the moon both seen in the sky and drawn by the ancestors of healers of this land so go the tales.
The other three spirits include a name which sounds like Dziwe Ntambamwana named after a pool/witchcraft but not to be confused with the Ntambanana River in KwaZulu-Natal in South Africa and Ife Zonse meaning something like us all. The last is Sungamwana meaning keep the child for good.
There was also Mbewula, the wandering spirit which myths said was jealous of their god.
This blog will make more information known once it’s made available thanks to Sapitwa….”where no Man goes.”