The fifth offering is to both a recognition of the Western Desert, the place of testing, and the oasis roads between the Nile River and the sun-soaked caves of forms and concepts borne in the arid expanse outside of the river valley. It is thus a recognition of Khenti-Amenti, the foremost of the Westerners or in other words, the living dead or the ancestors.

In this sense, human life and nature are not distinguished, and the process of life and death are considered as deeply connected which also informs African traditions around libation and ancestral veneration.

Our ancestors can then stand, in any trinitarian formation illustrating a rendition, and only a rendition, of ancestral consciousness as it was considered in the Nile Valley. These 'families' were forms of internal syncretism, whereby ancestors of various peoples within Kmt or Kush could have their ancestors or high principles which may differ with others within their community, could be equally praised.

Those who are maa-kheru are therefore vindicated by the lasting memory of their likeness and personage, becoming a model for right action and technical development. African creativity has been insulated and always informed.

Afrikan traditions have morphed into Afrikan history and culture, while Afrikan history has morphed into a modern 'livity' based on that history often misnomered as ‘religion’ or ‘theology’. By connecting ourselves through the memory and the words of the transitioned elders, we cause them to be one with us and live again in this time, beyond the limitations of spacetime.

These three hawalet/tekenu ‘obelisks’ of the ancestors are only three among many, stretching from Kmt to Kas to D’mt. They are returned to this ethereal realm of the archive as an appellation to the sun (and moon and imperishable stars) as well as the good deeds of the individuals who commissioned them. While this offering is merely a simple stone circle in the Sahara, providing guides to the original wisdom tradition of Ubuntu/Umunthu/sema-tawy or the cardinal directions for Afrikans seeking the horizon and markers of events and epochs as unveiled by the constellations pointing to the pole star, Sopdet, Shu, Aset and Asar/Wsr, among countless other innumerable and imperishable forms.

While the ideas of ‘International Morality’ and ‘Universal Human Rights’ appear to be concepts adopted by Afrikans, we remember that our ancient and pre-colonial Afrikan Sebayt entailed these teachings thousands of years before they were remembered once more in the West. The understanding and recognition of humanity in oneself defined only in the existence of the humanity of others and the community one was born into was the essential basis of the Afrikan Humanities or lifeworld, so to speak. The rights, charters and declarations from the horizon of the West, attempting to affirm the same truths were only able to confuse the matter like a defaced wall relief of original concepts replaced by alien renderings of its reality. These papers on ‘Universal Rights’ in fact subverted and discredited the very concepts which allowed Afrikans to generally relate on humanistic grounds with each other and weaponised them against the people of the Nile.

Thus travel was stunted in an attempt to constantly align oneself to the fictitious and rhetorical teachings of the horizon of the West.

This was the ultimate wisdom, the polar star, the palm leaf, an elevated principle known as sebayt, ‘teachings of wisdom’ and was also the guiding principle behind the construction of the monumental architecture which brought together large groups of people to be employed in the work of constructing the horizon, akhet or pyramids for instance. We. therefore have to re-member and recollect, sankofa, our indigenous conceptions in our Afrikan past and apply them within and among Afrikans and Afrikan descendants first and foremost, to the ends of restoring balance on the continent and within the specific regions of the Afrikan diaspora through a communally accessible, meri (love) seba (applied wisdom).

We are now in the Kmt of Kush or the Kush of Kmt, that is, enacting the rebirth of the cultural renaissance of the 25th dynasty, and before them as seen by Pharaohs of the 18th, 12th and 4th or 5th, 1st and 2nd dynasty among others where royal families in the South initiated series of cultural revolutions in Kmt. This was indeed, Wehem-Mesu, a recurring cycle of cultural renewal and rebirth... Outside the last temple in Kmt maintained by Kush, we briefly break from our travels at the ‘Temple of the Lion’, where we witness the final inscription written to the future ancestors, guided by the Ntr Mandulis, as a new religious system was set to take hold of the land of the ancestors and the meanings held by its river. From this point we must continue on, further back into time by moving further down, or up, the river Nile.