the arcane perpetual guardians of the esoteric and ethereal earth science.


Retrieving meaning from sounds

The obvious fundamental characteristic of any language should be consistency in its syntactic structure. The same basic meaning attribution elements, whether sounds or words should always portray the same expression of meaning, else communication in that language would be impossible. In the English language, it is the words which are the meaning bearing units. The structuring of words within a sentence combines the meanings of the different words to build up upon the idea being expressed. With such languages as English, (and the majority of modern speech methods) persons are required to commit many words with their associated meaning to memory. Each new word that one encounters requires to be explained from its point of reference, the dictionaries of meanings of the subject language. It is the dictionaries which define and attribute the meaning of words, such that even where the word sounds the same, or is even spelt the same way, the dictionary will define and attribute meanings, with or without association of the component sounds of the word. Homophones such as hair/hare, right/write, key/quay, son/sun, buy/by/bye, great/grate and so many more contravene the essence of consistency of a language, rendering the modern speech what the ancient people prophesied that future speech would degenerate to unintelligible chatter and babbling. A dictionary of the extant number of sounds as appllied in the ancient natural speech is absolutely so much shorter as it is pragmatic.

The evaluation of the proximity of a language to the original earth language may be gauged by analysis of the consistency of its meaning bearing components. The same sound or word should mean and refer to the same attributes whenever used in the same language. Just as in computer language the same syntax informs the software to carry out the same commands, so was the ingenuity in the original rationale of speech. Even within the limited communication of the animal world, the same expression relates to the associated emotions. The barking of a dog when warning of danger, or dear fear is pretty much different from its yelping when being cuddled. The roar of a lion in hunger is different from the sounds he makes when satiated. Yet when humans talk of dying, one would have to enquire further as to if death was involved, or it was just a simple case of immersing cloth in coloured solution, to dye as opposed to die.

In Gîkûyû, the meaning bearing component is the sound, whereby the same sound inspires the same meaning and attributes. Any word of Gîkûyû when dissected and analysed serves to authenticate this principle. The sound ngo, for example means shield. (ngo as the ‘go’ in god). Words that have the sound ngo within them are as in:

Another example is in the sound ‘tho’ as in the tho in thought. ‘Tho’ infers the interaction of two or more elements in cause and effect. The ‘tho’ is for the interaction or interactiveness between two parties, or sets of entities. Examples of words which bear the sound ‘tho’ within them are as follows.

Whenever the sounds ‘tho’ is to be encountered within the framework of the natural earth speech, one may then relate the sound to ‘interactions’. The word ‘thoughts’ for instance infers the interactions of divers matters in ones mind. Thor was the God of 'thor-da', which arises from heaven to fall on the earth, as the interaction between the heavens and the earth. ‘Though’ is expressed within the consideration of two or more interacting considerations. The sound '‘'tho’ when encountered should be always inspire its root meaning.

Combining for instance the sounds ‘ngo’ and ‘tho’ results in the name ‘ngo-tho’, one of the names used as people names, but whose meaning remains elusive to the uninitiated in the basics of ûgîkûyû. Ngotho simply renders as interactive defence, as in one who is expert at the use of the shield, and learned in the dynamism of defence. Ancient dance and song in Gîkûyû makes use of this application in recalling names that are not in common day use. Kîgo-tho for instance refers to the a mystery requiring discernment through application of ones mind to the task.

The sound 'thû' is referred to as 'though', and refers to an adversary, foe or enemy. 'Ûthû' is for enmity. The sounds tho and thû are different and district, except of course that there is interaction in enmity. The sound 'ngû' is read as go the present tense of went. 'Ngû' infers the mystical, strangeness, difficult to expound, the sacred or the forbidden. It is found in diverse names of places and sacred shrines which in the ancient cultural setting were meant to remain preserved in their pristine estate.

Numerous locations are names in the 'ngû' sound in expression of their mystical and often sacred associations. Such locations names are as in Mûkangû, Ngûriû nditû, Nkûbû, Ngûmba, Kangû, Matûngûrû each of which defines the nature of mysticism related to the locations. This understanding defines the admissible occupation and land tenure for the so names regions. Some names indeed are direct warnings against the dangers to be anticipated from settling and transforming certain regions from their pristine conditions.

One other name that combines the ngû, with thû is ‘ûthû-ngû’, which is the root of the name ‘mû-thû-ngû. The ûthû-ngû is enmity of the mystical and sacred, or mystical deeds that are contrary to the norms. This encapsulates all mysticism and practices that are enmity, or gender enmity of persons and the natural way of life. The Agîkûyû had a proverb from antiquity;

Ûrımû nî ta ûthûngû!

The meaning is that ‘the strange life sickness’ ‘foolishness’ ‘stupidity’ is the uplifting of strange ways that gender enmity. Simply put, stupidity is the enmity of the sacred way of life. Being contrary to the sanctimonious is the height of ignorance. So when the white man came with his numerous innovations, most of which when placed against the scales of nature and universal wisdom are elements contrary to life, the Agîkûyû applied to the new way the derogatory of ûthûngû and ûrimû. Any practitioner of methods that adversely affect the natural equilibrium of the global ecosystem is a mûthûngû, an enemy of the sacred and mystical earth, and a fool at that. Regardless of skin pigmentation of earth races, anyone is a mûthûngû, and a fool whose enterprise is contrary to the earth’s life imbuing attributes. The dance of mûthûngû-ci was the defination of the enviromental and socail safeguards as espoused in by the Agîkûyû, eplaining the elements that were unacceptable to the natural way of existence. The ci in the name means to clarify.

Conversance with the articulacy of sounds is imperative in the definition of the desired meanings. The sound ‘ngu’ as in goo in good is abstractly different from the ngo and ngû. The Kiswahili derivatives of the Bantu names, which fail to distinct two of the seven vowels in the natural sounds,  is thus compromised in the original principles of the meaning of sound. The sound of ngu refers toforce, and relating weight as in gravity. Examples of names bearing of the ngu meaning are as follows;

The sound ‘ja’ means victory, as well as to be born.  Birth in itself is the emergence and realization of victory from the darkness into light. Birth as a metaphor is the victory realized after undergoing the mystery of initiation. The initiate has to gain victory over the trials and battles against ignorance. Examples of words with the ja sound are as follows:

As in the examples illustrated, every distinct sound has its particular meaning, which it contributes to the word of which it is component. It is the same with all other sounds and the words they make within the framework of the original earth languages. Thus in the language of Gîkûyû, every unknown and new word can be analysed and attributed a meaning based on its component sounds and their configuration. The meaning of the sounds can also be extracted empirically from words whose meaning is known, and whose majority of component sounds is also known. The link of Gîkûyû to Vedic Sanskrit is also convenient in that the sounds with established meanings in other ancient languages are observed to fit into the Gîkûyû setting. Such are as in the sound ‘ma’ for water and truth in Sanskrit as fits with ‘ma’ and ‘maî’.

Such association of the ancient global universal language is the principle that is used in delving into the interpretations for Gîkûyû mysteries. This principle and the meanings of the mysteries were always crystal clear to the ancestors of the tribe, until the ride intervention of the colonialists from about 1880s. The colonialists directly assaulted by force the Gîkûyû culture and way of life and thereafter, as with other parts of the world, gradually assimilated the latter generations to the colonialists’ way of life and culture. It is on record that in 1929, the British in by force of arms and their administrative clout, prevented the handing over of the high wisdom of the Agîkûyû from being passed on to the next generation of the living, during the scheduled Itu-îka. Itu-îka means that which shall become, the cloud becomes a river. It was the zenith ceremony of Agîkûyû way, when the ageless secrets of the earth as entrusted to Gîkûyû in their plain meaning were expounded to the next generation of leaders, who would then be their guardians until the next such ceremony. No outsider from the tribe, or an inconsistent and wavering member would be allowed to learn of these meanings. The ceremony and its detail was oath -bound in death. No one would dare reveal the secrets of the Itu-îka to a foreigner, or the uninitiated. And the mysteries could not be transferred without the elaborate Ituîka, which transpired only twice in a person’s life. Thus by stopping the 1929 ceremony, the British practically stopped all Gîkûyû, ceremonies, as the aged men passed on from life with their oath-bound understanding of the great earth mysteries.

'Ûrutagwo mwîruti.'

The fail-safe of the mysteries of Ûgî-kûyû, remained with the power of Mwene Nyaga, the creator of the extent and span of the universe. The tithe clan attributed to God in accounting the clans of the tribe, the Ai-ca Kamûyû, meaning the 'one who identifies clarity from the muddled waters', is within the scope of this mystery school, in which,'it is he who teaches himself that attains the true value of the lesson'. The Chinese say that 'when the student is ready, the teacher will materialize.' The most valuable lessons in life are self-taught' which is a misnomer for the inspiration from the unseen realm of the spirit world, and God. The mysteries of the Agîkûyû through communion with Enkai are all retrievable from their muddled up condition, as the evidence of these truths still stand throughout the entire universe. The high science of the mysteries of nature, as original espoused by the Creator, Eni-kai, God, are all retrievable and ascertainable from the mountains of evidence that is perpetually extant. The secret is to rediscover the Source, as the forefathers had, the Eni-kai. People commune with God and the spirit world all the time. Many others pretend to do so. It’s in the bearing of fruits that the difference lies, Life versus Death, Truth against Deception, Ûgîkûyû versus Ûthûngû, the Good as opposed to Evil.

Back to top

©2018 Ronata Rajabhu. All rights reserved. Blessings. Contact.