Origin of Mount Kenya Prayer Walk

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Before the arrival of European missionaries in the late 19th century, the three ethnic communities residing near Mount Kenya, namely the Agikuyu, Embu, and Meru, practiced a unique tradition that involved three days of devout devotion to their singular deity, Ngai Murungu. According to this ancient custom, these three communities collectively reaffirmed their strong belief that a single God was the creator of the universe and that God’s presence was manifest in the natural order of things, particularly within the heart of Mount Kenya. Although this belief was not exclusive to these communities, it was most prominently observed in the Mount Kenya region.

The observance of these three sacred days was the result of the amalgamation of two ancient rituals. The first ritual dated back to a time long before the emergence of the pyramid age, while the second ritual was introduced through Mosaic institutions around 1200 BC to approximately 1210 AD when the sacred “Managi,” a pivotal mystical object in Gikuyu religious practices, was placed to rest within the vicinity of Kigongona Kia Mai, near Mount Kenya.

From ancient times to the Neolithic period, the Nile River held a profound significance in the hearts and minds of the people of Egypt. The early farming communities who settled in Egypt around 7000 BC astutely observed that the annual inundation of the Nile River aligned with the heliacal rising of the star Sirius (Isis). As the waters receded, they left behind a rich deposit of dark silt, carried from the Ethiopian highlands and Central African regions. This fertile silt, spread over the saturated earth, prepared the land for planting, and it was this natural phenomenon that inspired the early Egyptians to name their land “Kemet,” signifying “black” in contrast to the surrounding desert, aptly called “Deshret,” which means “red.” This cyclic renewal of dark silt ensured the fertility of the land in preparation for autumn planting.

The regularity of natural phenomena, such as the daily rising and setting of the sun, the four distinct phases of the lunar cycle, and the concept of precession, instilled a profound sense of order in both the earthly and celestial realms. This notion of order played a central role in the development of the ancient Egyptian religious beliefs.

The Egyptians viewed the Nile River and every facet of nature as vessels for the manifestation of gods in anthropomorphic forms. In times when the Nile failed to rise to its usual levels, crucial for supporting agriculture, the Egyptians sought to appease Hapy, the god of Nile floods. Hapy was often depicted as a figure with pendulous breasts, adorned with a clump of papyrus or a lotus on his head, and bearing a table laden with offerings. Like many other deities in the Egyptian pantheon who held sway over the Nile, Hapy was believed to dwell in Ta-Neteru, the Egyptian name for the region around Mount Kenya.

Ta-Neteru was situated to the south of Punt, which corresponds to present-day Somaliland and served as the source of the fragrant frankincense and myrrh, highly favored by the gods in Egyptian mythology.

Ta – Neteru was abode of the blessed the paradise on earth where the best of humans were sometimes taken. Ta – Neteru could only be visited by the chosen few from the lineage of Horus. In Ta – Neteru the candidate was put to “death” for three days where in the three days; he received ‘Ka’ – a cosmic generative force. This force made him god through theogony. It was in order for the Prince Crown to pay homage south to the gods of the waters of Nile in Ta – Neteru after the death of his ruling King father.

Where was the seat of Osiris, whose title was “the president of the lands of the South”? He had voyaged to Egypt at the dawn of first time (Shabaka Stone, Museum of London ). In the period before Gikuyu genesis referred to as “Karing’a Millennium” puts Karing’a people, who the proto – Gikuyu met and assimilated in the area around Mount Kenya and absorbed heliopolitan concept. It was found that Karing’a people and the old Mizraim shared the triad of god i.e. Osiris, Isis and Horus. Their creator personified in the sun and sometimes called “Utheri” or Osiris. In this concept when Osiris became amalgamated with the sun, Isis and her son Horus became prominent In the Nile and Duat affairs hence the stars of Sirus – A and Sirus B. Karing’a sacred triad Utheri, Njathi and Kiahu were enshrined in the peaks of Mount Kenya. Later the builders of pyramids enshrined the triad in sacred triangles of the pyramids with the sides proportional to the numbers 3, 4 and 5 respectively. A similar design was incorporated 2,500 years later in construction of the bronze tank at the entrance of the old Solomon Temple (the priests used the water for ritual washings prior to entering the alter or the temple) the Inner sanctuary or the holy of holies housed the covenant box.

Solomon had originally constructed the Temple with the intent of it being a permanent dwelling place for the covenant box. However, his marriage to foreign wives introduced the worship of foreign deities into the Temple dedicated to the God of his father, David. One notable visitor was Queen Makenda of Sheba, whose visit had significant consequences. From her union with Solomon, a child was born, Prince Menelik I. Upon reaching the age of 19, he made a journey to Sheba following Queen Makenda’s passing to partake in his coronation. Accompanied by his entourage and with the approval of the Levites, the covenant box was transported to Sheba, revealing Sheba’s identity as Ethiopia. This action was in alignment with King David’s foresight that the covenant box would not permanently reside in Jerusalem (Psalms 68:31).

After many years of being temporarily housed in Ethiopia, the covenant box eventually found its resting place in Axum.

Mount Kenya Relics:

African elders have traditionally been cautious in sharing their historical narratives, but after years of silence, they are beginning to reveal the proto-Gikuyu people, ancestors of the present-day Gikuyu community, who were known as “Kabiru” with possible Hebrew roots. According to their accounts, the Kabiru originated from a place called Baci in Ethiopia, situated at a location called Hakum in Axum. The decision to leave Axum stemmed from the threat posed by the Tunyaga, also known as the “People of the Cross,” or Nguo Ndune, the “Red Costume” group, who conspired to steal important scrolls known as Managi and Ikunjo. The escape to safeguard these treasures led to a conflict that extended to Thagana, reaching as far as Tana Island. The battle eventually spread along the Somalia coast, through the Kaya Forests and down to Kwale. In Digo, a replica of the covenant box was shattered into pieces to divert attention from the search for the original Managi.

Despite this diversion tactic, the war intensified as it progressed towards the mainland. In response, the Kabiru people hurriedly concealed the Managi scrolls and the covenant box in clandestine locations within Mount Kenya. They recount how the proto-Gikuyu communities later settled in the areas surrounding Mount Kenya, while some remained in the Coast Province region. This prolonged conflict persisted for two generations, aligning with the prophecy of King David, who foresaw that “The Ethiopians will raise their hands in prayer to God.” As part of their practices, they aligned their doorways to face Mount Kenya, and in their prayers, they raised their hands in the direction of the mountain, drawing parallels to the biblical accounts in the book of Exodus, Chapters 19 and 20 from the Old Testament.

With the description given, it became clear the early Kabiru were fighting the Templers for the cross and red costume brings to mind the croix patlae, the Templers emblem adapted after the synod to Troyes . Going by the Seers date, the relics should have been buried in circa 1210 AD. From this date the Kabiru settled to guard their treasure and sealed off Mount Kenya region from foreigners, this sheds light why slave trade did not take place in Mont Kenya region.

In the 7th year, the Kabiru destroyed the 9 stones erected in worship of the sun and stars in Mount Kenya. Putting down the covenant box and destroying of the 9 stones was the greatest spiritual hall mark. From then, the Mountain became the earthly dwelling of God- Ngai Murungu, who created heaven and earth. Judaism ( Kirira ) negated the Memphite theology and heliopolitan concept. Traditionally this act is enshrined in the Gikuyu saying “Tutigathwo ringi ni aka” In reference to feminine gods Isis and Hapy.

Seers narrate vividly how managi was laid to rest in the fourth dimension in the vicinity of ‘Kigongona Kia Mai’, a water tabernacle renamed by scholars Triple S, TSC shrine. Equally of importance to the fighting Kabiru were Ikunjo (Coptic scroll or primitive Tola) that were concealed in two different sites renamed 1KB and IKC. The Seers say Triple S. TSC site will never be subject to research but 1KB and IKC could be excavated and sited responsibly and finally rebury the contents as required by the law of silence.

Seers in charge of Mount Kenya wisdom gave admonition lo researchers that prior to excavation of any kind, the writer must meet Ethiopian Seers in Axum and Tana Island . It Is no wonder that the writer was referred to the Seers because traditionally, Mount Kenya Seers hold the relics In trust since Kenya was annexed from the Empire of Abyssinia In the 20th Century.

KIGONGONA KIA MAI 

This sacred shrine in Mount Kenya holds legendary reverence among the Seers, and its sanctity is defined by the unique rituals performed within its confines.

The appointed elder who conducts the rituals in this shrine has his right leg tied to a layana. In the event of his passing during the ceremony, his 11 associates must pull him away. This specific location where the rituals take place is strictly off-limits to any other mortal. The Chief Seer commences the ceremony by pouring water on the holy ground, shaping it into a triangle. He then forms a square around the outer perimeter and concludes by encircling the square with a larger circle. With hands raised toward the peak of Batian, he recites solemn verses from their kirira.

In addition to the water patterns, a sacrificial fire is kindled. This fire is crafted from dry olive splinters, into which wet broken pieces and leaves of the aromatic creeping plant “mwemba iguru” are placed. As the fragrant smoke ascends, the Chief Seer’s companions, stationed at a distance, raise their hands toward the peak of Batian and collectively intone a call for peace, “thaai,” following each verse. The Chief Seer then seems to levitate and proceeds to circumambulate the peak of Batian. Some of the information conveyed in these rituals resonates with the hieroglyphic inscriptions found in the Pyramid Texts dating back to 2300 BC.

This shrine’s rituals form the core of their liturgy. The Batian peak is seen as the point of connection between humanity and the divine, which explains the communities’ strong inclination towards sacerdotalism. Notably, there are two recognized routes leading to this shrine. The one that traverses through the forest, uphill, is the path consistently taken by our Seers during recorded visits. The other route involves navigating through jagged cliffs above the shrine. This second route, which may seem incredible to some, is known to the Seers as the “Mugirito wa Abaci,” literally translated as the “Ethiopian muscle-flexing path,” or, more descriptively, the “foreigners’ route.”

Before crafting the intricate water patterns, the Chief Seer makes seven clockwise motions, followed by the patterns themselves. Subsequently, he makes seven counterclockwise motions, with each motion symbolizing one planetary orbit. Could these water patterns represent a profound understanding of planetary laws or perhaps an ancient knowledge of astronomy? An interesting comparison can be made between the water patterns and a model designed by Johannes Kepler, a Dutch astronomer, in the City of Weil der Stadt before his groundbreaking discoveries. The knowledge of such laws paved the way for our modern understanding of the world and even space travel.

Different schools of thought have arisen concerning the shrine’s purpose. One theory posits that it might have been used by Egyptians in the pre-dynastic era as a celestial observatory platform. In later periods, it could have served as an orientation point for the construction of mastabas and, subsequently, the pyramids along a North-South axis, particularly the high temple of Isis. It’s worth noting that before local medicine men are commissioned, they ascend Mount Kenya to collect pebbles and “ira,” a whitish substance symbolizing snow. These pebbles and ira are believed to possess mystic powers that can influence their divination practices, creating a frequency modulation between the Mountain and the divination. This mystic power assists the medicine man’s words in manifesting events.

Another perspective suggests that the shrine might have been marked as a beacon by early Egyptian geographers in their efforts to measure the Earth’s surface area. It’s interesting to note that the equator, the imaginary line dividing the world into the North and South hemispheres, passes through Mount Kenya.

The third perspective suggests that the shrine might have concealed liturgical treasures from an ancient Semitic temple. Researchers within this group have undertaken a comprehensive study of Gikuyu and Jewish languages, traditions, customs, and Kabala.

The discovery of this shrine reaffirms a powerful belief expressed by the esteemed American Egyptologist, James H. Breasted, that Ethiopians were the pioneers in introducing religious thought and aspirations to the world. It’s noteworthy that a geological survey conducted on Mount Kenya has revealed the presence of a subterranean waterway connecting Mount Kenya to Lake Victoria. This discovery lends credence to the hypothesis that the Egyptian scientific priests of Heliopolis (Innu) may have followed the course of an underground river on their land journey, ultimately reaching Lake Gitengetenge in Mount Kenya. In the 19th century, as British explorers searched for the source of the Nile, they lacked this insight and, consequently, settled on Lake Nyasa (Victoria) as the source.

Those who have participated in rituals at the shrine often describe a profound, almost magical, effect that transcends the comprehension of ordinary individuals.

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