Skip to content


April 16, 2013

Paper presented at The 5th International Seminar on Theoretical Physics and National Development

The National Mathematical Centre (NMC), Abuja, Nigeria

July 15 – 20, 2012


Professor Catherine Acholonu

(Catherine Acholonu Research Center, Abuja,


“What IS Igbonomics? The term was coined by US-based Judaism scholar and scientist Sidney Davis after a reading of Catherine Acholonu’s The Adam Trilogy. Igbonomics, as I understand it, describes Igbo language, culture and cosmology as the mother-language, culture and cosmology of the world, if not the universe. Bearing this in mind, I am verifying the origin of the word ‘cosmos’. ‘Cosmos’ is derived from the Canaanite word qsm, which according to Martin Bernal[1], means ‘to arrange/spread outwards’. In Igbo, a word that expresses the qsm etymon is kwasama – a word which occurs in many other variations, all of which we shall examine in this piece. Webster’s English Dictionary defines the word ‘cosmos’ as ‘the universe seen as one harmonious whole’. ‘Harmonious’ implies rhythm, rhythmic sound whether heard or unheard (a song can be sung in the heart without being heard in the ears). ‘Whole’ implies a unified, organized system (an organism). ‘W-hole’ also suggests ‘space’ as in ‘hole’; but the w- prefix seems to connote ‘Word’. Thus ‘w-hole becomes ‘word-hole’ – a hole made by the word. Space is that hole made by the word, where previously there was no space. Thus the universe/cosmos as “a harmonious whole” connotes ‘space created by a rhythmic verbal or non-verbal intonation of sound’. This indeed is how space was created according to the Scientific Theory of the Big Bang.


Since the original Canaanite and Hebrew did not use consonants with vowels, meaning was never static because any vowels can be placed between the consonants to give a wide range of meanings. In the case of the Canaanite etymon qsm – ‘to arrange/spread outwards’, a corresponding word of like sound and meaning occurs in Igbo language. When words of same sound and meaning occur in two seemingly unrelated languages, the phenomenon is called cognate. Cognates indicate relationship between languages and between the people who spoke them. Igbo language has a whole range of words which share the same sound and meaning with the Canaanite qsm. In Igbo we see that the root qs (kws) only accepts four out of five vowels: a e o u; thus giving the following:

Kwasama  – Spread (it) out! Kwasaa m – Spread me out!     Akwasaa m – I am spreading (being spread) out!

Kwosama – Sweep (the waters) outwards! Kwosaa m – Sweep me outwards! Akwosaa m – I am sweeping (being swept) outwards!

Kwusama – Spread/Broadcast the word! Kwusaa m – Broadcast the word that I am! Ekwusaa m – I am broadcasting the word/being spread as the word.

Kwesama – Broadcast the song! Kwesaa m – Broadcast the song that I am. Ekwesaa m – I am broadcasting the song/being broadcast as song. (Addition of other vowels i- and o- before the word, creates the pronouns ‘You’ and ‘he/she’, respectively, as in ikwesaa m – ‘You have broadcast me as song’; okwesaa m – he/she is broadcasting me…)

Kwa is a transitive verb in which the object is in a solid state, e.g. blocks, sticks. The object implied in the Igbo etymon kwa is essentially in a plural state of sameness: things that when arranged will fall into some kind of orderliness. The instrument used here is the hand. (Kwaa means ‘to cry’.)

Kwo is a transitive verb whose object is a liquid form. In the Igbo world, kwo implies the use an instrument, especially a broom to sweep out water.

Kwe applies to song. Ukwe is the word for song. Like all the other three instances, Kwesama is a command. It is a command to intone a song and to broadcast the song continuously -ma.

Kwu implies the act of speaking. Okwu means ‘Spoken Word’. In kwusama and kwusaa m, the injunction is issued by the Word (first person) to another (second person) to broadcast the Word (third person). In ekwusaa m, the subject is celebrating his/her own successful execution of this instruction – in other words, the act of self-broadcast. This could be interpreted to mean that the orders were actually given to self, rather than to any second person. This means that there might have been only ONE person involved in the act of creation: ONE entity acting three roles – the speaker, the hearer and the object being acted upon. All these are revealed in the Igbo language equivalent of the Canaanite word qsm. This situation is also applicable to the other three commands kwasama, kwosama and kwesama.


What we see is that the three utterances in each case can be summarized as follows: a command to execute action on the subject; a command to execute continuous action; confirmation that action is being taken by self/celebration of continuous action as a state of being.

In summary, what the letters qsm say in Igbo language are as follows:

  1. Sweep the waters outwards according to the laid-out pattern!
  2. Arrange the blocks outwards according to the laid-out pattern!
  3. Speak the Word and broadcast it continuously in all directions!
  4. Sing the Song and broadcast it continuously in all directions!
  5. I AM the Waters, sweeping myself outwards infinitely.
  6. I AM the blocks, building creation as I spread out according to my predetermined order.
  7. I AM the Word speaking and broadcasting myself infinitely.
  8. I AM the Song establishing my harmony into my creation that I AM.

What we see above in all these is a Voice speaking, giving commands, and by so doing, ordering the cosmos (itself) into being by creating space, harmony and building blocks of matter. This aptly illustrates the Biblical claim that “In the Beginning was the Word, and the Word was with God and the Word was God”. Indeed, as we see here, the Voice speaking the cosmos into being is the Cosmos itself. Also the Igbo expressions of the name of the universe show a universe that is in a continuous state of outward expansion.

However, since the mere change of a vowel before a word in Igbo, changes the pro-noun, what is also implied is that the pronoun ‘I’ (the first person singular/the Word/the Creator), could be replaced by the second and third persons singular/you/he/she. THIS MEANS THAT THE CREATIVE VOICE IN THE UNIVERSE IS RESIDENT IN EACH MAN AND WOMAN apart from being resident in the universe itself. In other words, every person is a creator within the universe, and the act of creating the cosmos is not exclusive to the Word spoken at the Beginning of Creation.


It is said that the universe is ever expanding. In fact the concept of an ever-expanding universe is what is captured in the Igbo/Canaanite concept of “outward spread”, while the second vital element of systemic harmony, also captured in the definition of ‘cosmos’, is embedded in the Igbo word kwesama ‘sing the song and broadcast it continuously’! ‘Arrange’, ‘order’ and ‘harmony’ all indicate an intent, a plan, a Schema, an organized system: and where there is intent, a plan, a system, there must be a doer, a subject who is the originator of that intent, plan and system. Where there is a song, there is a singer. In fact the very word ‘uni-verse’, implies a Song (even a poem) by an Individual.

What the Igbo etymology of the word ‘cosmos’ reveals is that –

  1. The cosmos began as a Word spoken by someone.
  2. That the cosmos came into being in response to the command of that someOne who, having existed before it, intended it, conceived it, planned it and uttered the command for it to come into being.
  3. That the Igbo word for ‘cosmos’ contains all the Scientific connotations of the cosmos: particle/wave, building-blocks, harmonious, ordered, opening sound (Big Bang), ever expanding space, universe…
  4. That this word is an injunction to “create space by speaking out a command, after which space came into being by spreading and arranging itself harmoniously and continuously in an outward direction from the point of first command”.
  5. That the Word is a command.
  6. That the initial sound of the Command (the Word) that created space is what scientists call the Big Bang.
  7. That the Big Bang was not an inharmonious exploding sound as implied in the idea of a Bang, but rather a song (a harmonious utterance) intoned by the One who sang/spoke the cosmos into being.
  8. That the nature of cosmic matter is both liquid (wavelike) and solid (particle-like, even cube-like – blocks).

Thus we have demonstrated through the Igbo etymology of the word ‘cosmos’ the Biblical claim that the Word and God (whom we identify as the One who pre-existed the cosmos) were present at the Beginning; that the Word and its Speaker are One (the Word was God); and that without the Word “was not anything made that was made” (that all things came from the Word). Igbo qsm is an ‘order’, and that order/command is the origin of the concept of an ordered, harmonious universe.


The process through which the Word became the ordered space that we call ‘cosmos’ or the universe, with its galaxies, constellations and planets revolving according to fixed laws, is made most clear in the Igbo language. It would be hard to replicate this in any other language in existence. The existence in Igbo language, of the very elements that birthed the cosmos, imply that Igbo was a language that emerged out of the birth of the cosmos. If this is the case, it should be possible to demonstrate that Igbo language and cosmos have a basis in cosmic science and cosmic law. This is a task for Igbo scientists. Professor Emeritus Alex Animalu is already working in this field and has published several joint articles with us on the Igbo Cosmological potentials of Einstein’s Theory of Everything (TOE).

Zecharia Sitchin demonstrated in The Cosmic Code that what is encoded in the DNA of all life forms on earth, when transcribed into letters, turns out to be three-letter words: “These three-letter groupings, it has been established, lie at the core of all life-forms on earth because they spell out chemically and biologically the twenty amino acids whose chains form the proteins of which all life on earth – and probably elsewhere in the cosmos – consists.”[2] Is it also a coincidence that Igbo language consists essentially of three-letter root-words (ala, ama, isi, onu, iga, iru, tuo, mee, etc). Sitchin, further demonstrates the mystery by quoting a Biblical passage, which says, “Death and Life are in the language”.[3] A number of questions arise from the foregoing: Is Igbo the language that supports the existence of the cosmos. Did Igbo originate with the cosmos? Is Igbo as old as the cosmos? Is Igbo the language of the One who spoke the cosmos into being?


Timothy Freke, in their commentary on Thoth’s Hermetica[4] noted that the concept of the Word as the Son of God who was with God at the Beginning, and through whom all things were made, was borrowed by Biblical scholars from Thoth’s The Hermetica. In Igbo oracular speech, otherwise called Afa (the mediumistic language in which dibias/Shamans bear the message of their muse) the ‘Word of the Creator’ is called Atu.[5] In The Hermetica, Thoth calls the Creator Atum. We can see a link between Thoth’s name for the Creator and Igbo name for The Word of the Creator, for, after all, the Word IS the Creator: “The Word was God”. Thoth says in The Hermetica, “Do you think the Atum is invisible…? Nothing is more visible than the Atum. He created all things so that through them you could see him… He manifests himself in everything.”[6] Thus Thoth’s Atum is one with Igbo Atu. Interestingly the word Atu implies ‘a pattern’, ‘a method’ ‘an established order’. Atu then is that established pattern or order immanent in the qsm command of the One. This pattern, a geometric expression no doubt, originally existing in the Mind of the One, can be seen in every unit of creation, in the microcosm and the macrocosm. As the Creative Word, the Atu/Atum is the Child/Product of the One as well as the Producer of All created things.


In The Nag Hammadi Scriptures it is written: “The One is not a part of the things that exist… It is not a part of the aeons (eons) of time. It is eternal realm, at peace, dwelling in silence, at rest before everything…”.[7] Since the One is never a part of the things that exist, and since It dwells forever in silence, It cannot be said to be the same Being who spoke the Cosmos into being. Who then spoke creation into being? The answer is: the Word. By uttering itself, the Word brought creation tumbling into existence. Again The Nag Hammadi calls the One “the One Who Is”. Quantum Physics has identified the Unbroken Wholeness of Being as “That Which Is”. But this Unbroken Wholeness, which is also called ‘The Great Sea of Being’, is described in The Nag Hammadi thus: The One Who Is produced a reflection of Itself. This reflection became the Boundless Sea of Being called the Waters of the Beginning. She is the First Mother/Father of all creation in whom dwells the Child (the Son). This Boundless Sea, the reflection of the unknowable, ineffable One, is thus the one who says of itself to the Word, “Sweep me outwards”; for it is said in The Nag Hammadi that the Child (who is the Word) dwells in Her. Again from The Nag Hammadi, we gather that the Mother, the Boundless Waters of the Beginning actually existed before everything (created things). She says of herself:

I am the image of the Invisible Spirit.

Through me all took shape

I am movement that is in the All

She who exists before All… I move in every creature

I am before All and I am All…

I make the waters surge

It is clear from here that as related above, The One Who Is was not directly involved with the creation of the cosmos, rather it was Its reflection – the Great Boundless Sea – that spoke creation into being. When the Mother/the Boundless Sea says that all things took shape through her, she is demonstrating that the pattern (the geometry) of creation (the Atu) is immanent in her.

When she says that she is movement, and that she moves in the All, it means that she is that spreading action that commanded itself into creation.

When she says that she makes the waters surge, she is affirming that she is the broom-like fingers that sweep the waters in all directions, according to the preconceived pattern dwelling in the mind of the One whose reflection she is – a geometric shape whose essence she is and embodies. Of course the ‘waters’ being referred to are not liquid waters of the seas and rivers, rather it is the Sea of Spirit, the Sea of Being. It is what Quantum Physics refers to as the wave or the wave-function of matter as opposed to the particle or physical universe. Of the four Igbo variations of the renderings of qsm, three were referring to wave-functions (kwo, kwu, kwe – liquid, speech and song) and only one to a solid state (kwa – blocks), and even then only partially, for Kwa also means ‘to cry’.

The fact that She is characterized by Movement (I am movement that is in the All) confirms that She is the Wave and that the wave is the Mother of the particle. We can thus say without fear of equivocation that –

In the Beginning was the Word; and the Word was with the Mother and the Word was the Mother. The Word was Her Child and it was her Speech, her Song. Through Her Word All things were made, and without Her Word/Command was not anything made that was made. Judging by the example of Mother nature, it does appear that there was no Bang at the point of first creation, for nature creates without making noise. Germination and growth take place in silence in line with the established law of the One, so too must it have been when the first inaudible sound was uttered by She who is the reflection of the One. The Word must have been a wave sound cursing through the Boundless Sea in line with a fixed geometry.


We have demonstrated above that the Igbo equivalent of the Canaanite name for the cosmos ‘qsm’ actually contains elements that demonstrate scientifically how the universe came into being. It portrays creation-concepts that are scientifically correct. By comparison, the Biblical story of creation seems to be limited to the creation of the earth from a previously uncharted area of the solar system, and the appearance of the sun’s rays (not the creation of the Sun) into an area of primal darkness. By contrast to the creation of the universe/cosmos through the outward spreading action guided by sound (audible or inaudible) and Thought, this second generation creation in an area called the Primordial Nun, involved binding the Waters and tying them together.


Egyptian creation myths maintain along with the Chinese, that creation took place in the Waters of the primordial Nun. The word ‘Nun’ is actually the name of a river that is a tributary of the River Niger in Bayelsa State, Nigeria. Gen 1:6-8: “And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day. And God said, Let the waters under the heaven be gathered together (Hebrew [יִקָּווּ] khef/Igbo keefa – ‘tie them together’) unto one place, and let the dry land appear: and it was so.” Again we find that the words used to issue the commands in Egyptian and Hebrew records are of Igbo etymology:

Hebrew: יִקּקָוָה qâvâh/Egyptian Qafto bind together i.e. collect; gather together (as in ‘sweep’): Igbo kwova/kwofa means ‘sweep the waters together’. Hebrew [יִקָּווּ] khef; Egyptian Khef: ‘tie them together’/Igbo keefa: ‘tie them together’, ‘measure them’, ‘share them out and tie them’.

It can be seen from above that in everything particular, the Hebrew and Egyptian commands to create dry land from uncharted waters were Igbo expressions (cognates).

Genesis indeed says that the first thing to be created was light – “Let there be Light”. Indeed the Torah says the word spoken for this Light to appear was “Haaya uwr”. This again is an Igbo expression. It might not have much of a meaning in Hebrew, but in Igbo haa ya owara means ‘Allow it (the sun) to Shine Forth’. Haa ya means ‘Let it/leave it be’, ‘Don’t interfere’. There is a pun there again because Haa ya owuru also means ‘Allow it to come into existence’, ‘Allow it to exist by itself’. Having caused dry land to appear out of what seems like an already existing but uncontrolled/uncharted watery mass, the creators who are revealed as plural beings now go further to announce their intention to make man “in our own image and our likeness”. By the time the story goes further, it is revealed that the creators are androgynous: they actually planted a garden, put man inside it and are often seen walking and talking with their human creation. This event has parallels in the Sumerian creation myths, which tell of a once watery planet Gaia (Canaanite gweye – ‘Ravine of Water’) which birthed earth when it was smashed into by another planet millions of years ago. Even here, Igbo is the word that describes the condition of the Mother planet in question, for Ravine of Water (Canaanite gweye) is Ngwo Iyi  in Igbo language.


Here again we see that the basic words spoken by the creating deity are Igbo words in sound and in meaning. It is pertinent to note that this “binding” or tying together of the primordial waters that were above the firmament with the waters below the firmament must have created a dynamic equilibrium resulting in making the dry land appear.  The actual vortex formed would be described as a “wormhole”  (fig.4) and would be shaped like an hourglass or an X. We think this is expressed in the X geometry (two Vs joined at the tip) which is the basic geometry of the facial scarification of Igbo initiates, called Ichi EzeNri. The X demonstrates Thoth’s popular maxim “as above, so below”. It demonstrates the complimentary duality in all things, but is also the Tetragram (a square with sides joined by an X-cross), which is the most common Igbo symbol of the goddess. Igbo cosmology is based on the number four, for the Igbo Week is made up of four days which are the four legs of the X. When the X is crossed in the center it creates a total of 3 Xs with a common center. This geometric shape is a hexagram or a cube. It is the only geometric formation that can be replicated in all directions ad infinitum. Thus it connects all things in the cosmos into one whole. This Great Chain of Being is the geometry of the Great Sea of Being – the Mother, the Cosmos – the Communion of Love that unites all things in the Universe. In this lies the Theory of Everything because through its inter-connected equilateral triangles all things in the cosmos are equidistant from one another through the Law of Correspondences.

All these deep meanings that the Igbo reveal about the creation process which would be hard to replicate in any other language, attest that Igbo was the actual language of creation, and that the creator was actually speaking/expressing creation linguistically and in Igbo. The undeniable conclusion is that God is Human. I DO NOT SAY God is a Man, rather I say He/She is Human in the sense that He/She has the capacity to conceive an Intent for self-replication, think up a Plan to achieve that purpose, and to execute the Plan by expressing it linguistically. The Nag Hammadi Scripture calls this Being ‘the Immortal Human’. And Hermes says that the difference between speech and sound is that the former is laced with Intent, and that this is what distinguishes man from everything else in creation and places him even above the angels. This is the origin of his immortal maxim: ‘Man know thyself!’ Knowing what we now know about speech, it is not hard to see that speech makes man a creator, and that one is what one speaks. It also confirms why the message in the DNA of all living things is a linguistic expression, which, from what we know from the above can only be a code containing the key of what each being is commanded to be. THE WORD IS NOT JUST GOD, IT IS CREATION. We can go further and say that IT IS POSSIBLE THAT ALL THINGS IN THE UNIVERSE UNDERSTAND IGBO LANGUAGE; and that if this is the case, Igbo would also be the ultimate language for healing the earth and the ecosystem.


It is said in the Nag Hammadi Scripture that “as everything exists within the One in unbroken wholeness, so the Mother is within the Son and the Son is within the Mother, and both are within the One, and the aeons (gradations of Time and Space) are within them both…. This unity is called Communion. The act by which the Mother gave birth to the Son (the Word), and the Son gave birth to the aeons of time and the aeons gave birth to all of creation, is the “Root Idea” behind the concept of Evolution. It proves that evolution is not accidental or erratic, but rather it is the slow process of realization and actualization of the original Thought of the One – a Thought whose nature is a Seed as well as an Idea.”[8] It is this original Idea/Thought of the One that the cosmos is called upon to maintain. The Order immanent in the Word can be expressed as Communion: unity, One in All and All in One – One for All and All for One.

This kind of organic union is exemplified in geometry through the Hexagram and the Cube, both of which are two complimentary expressions of the same concept of unbroken union. (See Fig. 1 and 2). This theory of unbroken union and the interconnectedness of all things is pursued in the work of the Resonance Project Foundation by a team of scientists led by Nassim Haramein. They have observed that “Instead of seeing ourselves as separate from everything around us, this view allows us to recognize that we are embedded in a fractal feedback dynamic that intrinsically connects all things via the medium of a vacuum structure of infinite potential. This research has far reaching implications in a variety of fields including theoretical and applied physics, cosmology, quantum mechanics, biology, chemistry, sociology, psychology, archaeology, anthropology, etc.”

“A fundamental understanding of the dynamics of this interconnectivity redefines the lens through which we see the universe and our place in it, and leads to theoretical and technological advancements that move us towards a sustainable future. This new approach to the physics of universal forces has the potential to solve the most pressing issues of our times…”. Characteristically Nassim’s breakthrough research is inspired by codes found on ancient documents and monuments from Africa and around the world and lends more than enough credence to our Igbo Ukwu Igbonomics hypothesis that the ancients were privy to sacred knowledge yet to be tapped by modern man.

In Igbo land this Seed Idea of Communion is personified (incarnate) in the Kola nut seed. The kola nut is a very apt demonstration of the idea and spiritual essence of Communion because it usually comes in two to six lobes bound together into one seed. Long before Christianity ever crossed their borders the Igbo actually believed, and still believe that the Kola nut is the embodiment of Deity/God/the Cosmic Mother; that it is a witness between God/spirit beings/deities and man and between man and man; that it is the embodiment of Divine Justice, Divine Life, Truth, and above all the Communion of the One with the All, the Goddess with the Community and the Community members among themselves. As the Living embodiment of the Earth Mother, Igbo communities swear on the Kola nut, and expect swift justice to be done. No one knows how long the communion Kola nut ritual has been with the Igbo, but it does appear to have been with them from their earliest days on the planet, which is why it has never shown any sign of dying out as many other customs have done. The Kola ritual seems to have arisen from the collective consciousness of the Igbo – a period described in legends and folklore as the ‘Eternal Day’ when death had not yet come into the world and the Igbo lived in unbroken Communion with God. It was this unbroken Communion that coalesced into the Kola nut. In They Lived Before Adam, we were able to draw a clear linkage between the eon of Unbroken Communion with God and that of the Cavemen era, the remains of whose stone implements were discovered by archaeologists from the University of Nigeria and dated 500,000 B.C. All these support a thesis of a people who have lived on earth longer than most others and whose language was most likely the same language of which scientists have discovered that it was the mother of all modern languages, a language spurned in Western part of Sub-Saharan Africa, distributed worldwide by the Homo Erectus of the original ‘Out of Africa migrations.’[9]

The concept of communion is expressed in other Igbo variants of qsm thus:

Kesama – keep on sharing/distributing; kesaa m – share me out

Kiesama – keep on sharing/distributing; kiesaa m – share me out

(Kesaa and kiesaa both mean ‘to create by dividing/sharing/distributing’)

Kosama – keep on speaking about it; kosaa m – spread my story. (Kosaa implies gossip/story-telling about some one else’s action).

Igbo language uses the same word(s) kee/kie to express the idea of ‘creating/sharing/dividing. It distinguishes between creating by dividing (kie/kee) and creating by not dividing (Eke). The former (Chukwu-Okike) is associated with a male deity and the later with a female deity (Chukwu-Eke). In this can be seen that Igbo cosmology distinguishes the deities who parted, divided and tied the waters as male, and the entity who initiated evolution without compromising the Wholeness of Being – the communion of the One with the All, as female. They honour her as the Earth Goddess and the Water Goddess, for indeed She is the Great Sea of Being. The k- prefix applies to the male creators of the earth, whereas the kw- prefix applies to the female entity who spoke the Cosmos into being. It can also be seen that the creative action of the Mother of the universe is described with such words as “utter/speak”, “sing”, “cry” (kwu/kwe/kwa), whereas the male creative voice is an injunction to indulge in story-telling/gossip about someone else’s action (kosaa).

Sumerian, and indeed Biblical records indicate that a group of male dominated gods visited the solar system some millions of years ago and were instrumental to the creation of the earth from a previously watery Mother planet called Gaia, and seeding earth with life. These beings, whom the Bible refers to as Nefilim (‘those who were cast out from heaven’ (Canaanite nfl means ‘those who were cast out’; Igbo enufulu means ‘those who were cast out’), are the heroes of all the mythologies of the earth (they and their descendants whom they sired from mating with human females). True to type, they were the story-tellers (okosa), who immortalized themselves in the mythologies of all peoples of the earth. But it was also they who destroyed the intrinsic order and harmony among earth’s inhabitants by sowing seeds of division (kee/kie) into the otherwise holistic and harmonious universe of the Mother whose nature is a Song.

– Catherine Acholonu.


Fig 1: When the X is crossed in the center it creates 3 additional Xs with a common center, which forms a hexagram or a cube. This geometric shape connects all things in the cosmos into one whole. This is Great Chain of Being is the geometry of the Great Sea of Being – the Communion of Love that unites all things in the Universe. In this lies the Theory of Everything because through its inter-connected equilateral triangles all things in the cosmos are equidistant from one another through the Law of Correspondences.


Fig 2: Igbo Ukwu model of the Universe with conjoined hexagrams and equilateral triangles reflecting the Law of Correspondences in Sacred Geometry. Compare with Stephen Hawkings’ Torus and Michio Kaku’s Hyperdoughnut. (From Catherine Acholonu, They Lived Before Adam.)


Fig. 3 Illustration of Philip Emeagwali Hyperball reflecting the interconnectedness of all things; life as a hologram; the Great Chain of Being?


Fig. 4: The X symbol is the joining of two Vs or two cones, which expresses Thoth’s ‘maxim “as above, so below”, but also the Star of David, when the two Vs or equilateral triangles do not just kiss, but embrace.

[1] Black Athena, p.

[2] The Cosmic Code,  p. 151.

[3] Proverbs, 18:21.

[4] The Hermetica, p. xxix

[5] J.A. Umeh, After God is Dibia, 1997, p. 81.

[6][6] The Hermetica, p. 31.

[7] The Nag Hammadi Scriptures; Secret Book of John, p. 109. Catherine Acholonu, The Lost Testament of the Ancestors of Adam, p. 22.

[8] The Lost Testament, p. 32 – 24.

[9] See Nicholas Wade, “Research Says Language Was Africa Born”, New York Times, 14th April, 2010.


From → Uncategorized

Leave a Comment

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s

%d bloggers like this: