Category: Eye of Heru

Movie Review: Mac and Devin Go to High School (2012)

April 20, 2025 (updated April 20, 2025) Published by


By: The Camarilla Mask™ Culture Blog

Let’s be clear from the jump—Mac and Devin Go to High School is not here to win Oscars. This 2012 stoner comedy starring hip-hop legends Snoop Dogg and Wiz Khalifa is a smoke-filled ride through the hallways of absurdity, with just enough plot to keep the jokes rolling and the music bumping. And honestly? That’s exactly what makes it cult classic material.

The premise is simple: Devin (Wiz Khalifa) is your classic overachiever, stressed out over college applications and his valedictorian speech. Mac (Snoop Dogg), meanwhile, is a 15th-year senior who treats high school more like a lounge than a launchpad. When these two worlds collide, you get an unlikely friendship, heavy clouds of wisdom (and weed), and a storyline that’s more vibes than structure.

From a cultural lens, Mac and Devin captures a unique moment in hip-hop history. 2012 was the peak of Wiz Khalifa’s “Taylor Gang” wave, and Snoop was entering his reggae “Lion” phase—but both were rooted in the weed-loving, laid-back ethos that gave the film its personality. The soundtrack, featuring the now-iconic “Young, Wild & Free,” does more emotional heavy-lifting than the plot ever attempts, carrying the film with its smooth production and sing-along hooks.

Yes, the humor is juvenile. Yes, there’s a talking joint animated in cartoon form (appropriately named “Slow Burn”). And yes, many of the scenes are one big excuse for smoke sessions, party montages, or corny one-liners. But beneath the surface haze, there’s a charm to this movie—a sincerity about friendship, being true to yourself, and learning to loosen up.

At its heart, Mac and Devin Go to High School is about balance. Mac teaches Devin how to live a little, and Devin—surprisingly—helps Mac see he’s capable of more than coasting. It’s a wild, weed-scented buddy comedy with flashes of real chemistry between its leads.

Final Thoughts:
For fans of hip-hop culture, stoner comedies, or just seeing two rap icons have a good time, Mac and Devin is worth the watch. It won’t change your life—but it might change your mood. And maybe that’s all it’s trying to do.

Camarilla Mask™ Rating: 3.5/5 Blunts
(It’s not deep, but it’s dope.)

NASA and the Occult Connection

March 10, 2025 (updated March 10, 2025) Published by





NASA’s early history does have connections to individuals involved in occult practices:

1. Jack Parsons – A brilliant rocket scientist and co-founder of the Jet Propulsion Laboratory (JPL), Parsons was also deeply involved in Thelema, an occult philosophy founded by Aleister Crowley. He performed rituals seeking spiritual guidance for his scientific work, blending mysticism with rocketry.


2. Wernher von Braun – A former Nazi scientist brought to the U.S. through Operation Paperclip, he played a key role in NASA’s rocket programs. While there is no direct evidence of his involvement in the occult, he worked closely with Parsons and was influenced by the early rocketry community.


3. L. Ron Hubbard – Before founding Scientology, Hubbard was involved with Parsons in occult rituals, attempting to invoke supernatural forces. His later religious movement combined elements of science fiction and esoteric knowledge.


4. Aleister Crowley – Although not directly connected to NASA, his Thelemic philosophy influenced Parsons, who saw himself as continuing Crowley’s magical work in a new scientific age.



This mix of technology, mysticism, and secret knowledge suggests that the origins of NASA were shaped not just by science but also by esoteric beliefs.

Ancient Egyptian (Kemetic) Cosmology and Modern Planetary Names

The idea that modern planetary bodies have connections to ancient deities is rooted in Kemetic (Egyptian) cosmology. The Neteru (gods) were personifications of cosmic forces, many of which align with celestial bodies:

Ra (Sun) – Later became the basis for solar worship in many cultures.

Djehuti (Thoth, Mercury) – God of wisdom, linked to the planet Mercury.

Heru (Horus, Mars) – Associated with war, much like the Roman god Mars.

Set (Chaos, Saturn) – Saturn’s association with destruction and time mirrors Set’s chaotic nature.

Aset (Isis, Venus) – The divine feminine, later syncretized with Venus.


These planetary associations continued through Greco-Roman traditions and persist in modern astronomy. The Western space program, consciously or unconsciously, continues this tradition by naming celestial bodies after deities, reinforcing an ancient mystical system under the guise of science.

Hollywood’s Role in Space Theatrics

Hollywood has played a massive role in shaping public perceptions of space exploration. Films and television shows blur the lines between reality and fantasy, reinforcing a quasi-religious belief in space travel. Examples include:

James Bond “Moonraker” (1979) – Showcased space colonization, secret elite projects, and the weaponization of space.

2001: A Space Odyssey (1968) – Heavily influenced by esoteric themes, exploring human evolution through extraterrestrial intervention.

Star Wars & Star Trek – Merging ancient mythologies with futuristic space travel.


NASA collaborates with Hollywood to maintain public interest and shape the collective imagination about space, possibly as part of a broader agenda to present space exploration as a new frontier of human salvation and transcendence.

Global Comparisons: Are Other Nations Doing the Same?

Other space programs also incorporate mythology and esoteric symbolism:

Russia (Roscosmos) – Deeply connected to cosmist philosophy, which blends space travel with spiritual transcendence.

China (CNSA) – Names lunar missions after ancient deities like Chang’e, the moon goddess.

India (ISRO) – Uses Hindu cosmology in its mission naming, such as Chandrayaan (Moon craft).


This suggests that space exploration is not purely a scientific endeavor but also a continuation of ancient mystical traditions under a modern, technological guise.

Conclusion: Is Space Science an Occult Religion?

While NASA presents itself as purely scientific, its roots in the occult, connections to esoteric figures, and reliance on symbolism indicate that space exploration may serve as a modern spiritual system. The blending of science, myth, and media creates a belief system where space is the ultimate frontier, replacing traditional religious cosmologies. Whether intentionally or not, this structure resembles an occult religion, where initiates (astronauts, scientists) seek hidden knowledge (space exploration) and the masses follow their revelations with faith.

“Celestial Nexus: The Black Pyramid of Afrotropical Sciences”

November 27, 2024 (updated November 27, 2024) Published by

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Hibiscus tea has been used in Egypt and Sudan for hundreds of years, where it is called “Karkade.”

March 26, 2024 Published by

Hibiscus tea has been used in Egypt and Sudan for hundreds of years, where it is called “Karkade.” In ancient Egypt, the tea was served cold and used primarily by Pharaohs to cool off in the desert heat.
Hibiscus tea played an important role in several religious and healing ceremonies in the Nile Valley during this time.

If you drink this as a tea meditation let it help you open your root, sacral and heart chakra, let it help you open honest communication with yourself and others.

In Africa, hibiscus has been used for centuries to regulate body temperature, lower blood pressure, support heart health, and alleviate upper respiratory troubles.

Hibiscus is rich in vitamin C and minerals, and is also revered as a mild tonic.

Hibiscus tea prevents oxidative stress due to its antioxidant properties that fight free radicals that cause damage to DNA and the cells.



Ksmarala Dyuu™ Tekpwfari Starkraft Masktape Intro

February 9, 2024 (updated February 22, 2024) Published by
“בית הכוכבים”

The knowledge is not set down explicitly in books but is embodied in the מסכה itself. In essence מסכה is in a nature of a divine rite meant to instill in the beholder an understanding of creation and creative power. The face of the מסכה is that of Ancestral Man and Woman. Man before slavery and the perfected man/ woman. One who has regained his cosmic consciousness through his or her own method…

Celestial Mask Intelligence @Tekpwfari Stix El Ra

Ksmarala Dyuu™ Tekpwfari Starkraft Masktape Intro

Sources:

Cissé, Youssouf. “Sogo Sigi: Une esthétique des masques Dogon.” (2008).

Griaule, Marcel. “Conversations with Ogotemmeli: An Introduction to Dogon Religious Ideas.” (1965).

Davis, Stephen. “Reggae Bloodlines: In Search of the Music and Culture.” (1978). Chapter 8: “Burning Spear: The Fire Still Burns.”

Liberia Legal System

February 4, 2024 (updated February 6, 2024) Published by

The legal system in the Republic of Liberia is a dual one, combining elements of both statutory law and customary law:

Statutory Law: The modern sector of Liberia’s legal system is based on Anglo-American Common Law. This system relies on written statutes and legal precedents established by court decisions. It governs various aspects of contemporary legal matters.


Customary Law: For the indigenous people of Liberia, customary law plays a significant role. It is based on unwritten customary practices that have been passed down through generations. Customary law encompasses traditional norms, rituals, and community practices.
Notably, Liberia’s legal framework also includes provisions related to intellectual property and the protection of traditional cultural expressions within its Constitution.

Liberia has adopted two Constitutions since its foundation. The first was the 1847 Constitution which was suspended on April 12, 1980, following the coup d’etat which overthrew the presidency of H. E. William R. Tolbert, Jr.
The second Constitution replaced the Liberia constitution of 1847 which was approved and adopted by a National Referendum on July 3, 1984.

As the fundamental law of the Republic of Liberia, the Constitution defines the structure of the Government of Liberia, the rights and duties of the country’s citizens, its mode of passing laws and specifies the principle of separation and balance of the legislative, executive and judicial powers.

The legislative power is vested in the Legislature, which consists of two separate houses: the Senate and the House of Representatives (Art. 29).
The executive power is vested in the President, who is the Head of State, Head of Government and Commander–in–Chief of the Armed Forces of Liberia (Art. 50).
The judicial power is vested in a Supreme Court and subordinated courts (Art. 65).

The Constitution contains provisions concerning intellectual property on the protection of traditional cultural expressions. It protects the right to preserve foster and maintain the positive Liberian culture, values and character (Art. 27. b.).
The Constitution also guarantees the freedom of expression (Art 15. b), the right of private property (Art. 22. a) which can be extended to the intellectual property rights.

DOWNLOAD THE 1986 CONSTITUTION OF THE REPUBLIC OF LIBERIADownload

Afrotropical CLEAN COUGH SYRUP Recipe!

November 20, 2023 (updated January 5, 2024) Published by

Almost all cough syrups at the grocery store are full of artificial of refined sugars, preservatives, and dyes. with lots of sickness on the rise right now and it being winter, this is an anti-inflammatory and antioxidant rich concoction that can help alleviate coughs with real ingredients! ⠀
⠀
What you’ll need:
⠀
-1/4 tsp. cayenne pepper ⠀
-1/2 tsp. grated ginger ⠀
-1/2 tsp. cinnamon ⠀
-3 tbsp. raw honey ⠀
-2 tbsp. apple cider vinegar ⠀
-3 tbsp. fresh lemon juice ⠀
-1/2 cup water ⠀
⠀
Instructions:
⠀
1. Grate the ginger ⠀
2. Add all of the ingredients into a 12 oz. glass jar, seal it and shake it to mix together well. ⠀
3. Store the jar in the refrigerator for up to a week in a sealed container. ⠀
4. Take 1 tsp. at a time and repeat every couple of hours! ⠀

Seven Afrotropical Powers

August 28, 2023 (updated September 19, 2023) Published by
Seven Afrotropical Powers



I. **Maa**: “Maa” represents the concept of truth, justice, and balance. It embodies the idea of living in accordance with moral and ethical principles.

II. **Hu**: “Hu” refers to the divine word or utterance that brought creation into being. It’s often associated with the power of speech and the spoken word’s creative potential.

III. **Sia**: “Sia” represents divine knowledge and perception. It’s associated with wisdom, understanding, and the ability to discern deeper truths.

IV. **Sa**: “Sa” symbolizes the spiritual essence of a person, often referred to as the “divine spark.” It’s the aspect that connects an individual’s soul to the divine realm.

V. **Maat**: “Maat” embodies the concept of truth, balance, and cosmic order. It’s personified as the goddess Maat and is the foundation of Egyptian ethics and justice.

VI. **Heka**: “Heka” refers to the divine power of magic and creative energy. It’s associated with the ability to manipulate natural and supernatural forces for various purposes.

VII. **Sedjem**: “Sedjem” translates to “spirit” or “vital force.” It represents the life force within living beings and was often depicted symbolically in ancient Egyptian art.

These terms offer insights into the complex spiritual and philosophical beliefs of Kemetic people, showcasing their profound understanding of the interconnectedness between the physical and spiritual realms.

Recommended: Jah Kingdom:
Rastafarians, Tanzania, and Pan-Africanism
in the Age of Decolonization

August 3, 2023 (updated August 3, 2023) Published by

Monique A. Bedasse, Jah Kingdom:
Rastafarians, Tanzania, and Pan-Africanism
in the Age of Decolonization. University
of North Carolina Press, 270pp.

The Rastafari religious movement has
spread from the Caribbean to many parts of
the world since the 1930s and this is due, at
least in part, to the Rastafari’s long-held hope
for repatriation to Africa as well as Jamaican
popular culture’s transnational appeal. From
Senegalese Muslim Rasta making pilgrimage
to the Mouride holy city of Touba to
Rasta-identifying Maori nationalists in
Aotearoa, New Zealand, and from Israeli
Dreads fostering philo-Zionism in Tel Aviv to
Kyoto-based Zen Rastas looking to reclaim the
Japanese environment, Rastas are everywhere.
Today’s bredren and sistren are becoming less
homogenous, however, and local livities as well
as global diversity are now an integral part of
the way Rastas are evolving. Recent studies
confirm this observation. And by emphasizing
the Rastafari’s impact as well as existence in
far-flung parts of the world, scholars are now
underlining the idea that Rasta may best be
understood as an artful, vernacular religion
in commonplace life. Bedasse is one such
scholar. An associate professor of history and
of African and African-American studies at
Washington University in St. Louis, she has
authored an award-winning book that ranges
across three continents and five countries
to reveal how today’s Rastas are rising to the
challenge of re-imagining their faith to fit
their ever-changing world(s). Here, Rastafari
repatriation to Tanzania is the lens through
which Bedasse investigates complex issues of
race, gender, and social class; religion’s nature
and function; tense alliances between
indigenous Tanzanian Rastafari and diasporic
Rastafari repatriates; and, the ostensibly uneasy
alliance between socialism and economic
development in decolonial times. “The
Rastafarian movement has made its mark
around the world as a cultural phenomenon,”
Bedasse acknowledges. “Yet the focus on its
cultural representations has neglected the
history of Rastafari’s evolution as an
expression of black radicalism, and has
relegated its militancy to a bygone era when
its association with popular culture could
not have been foreseen.”
Jah Kingdom complements other, recent
accounts of Rastafari repatriation to Africa,
such as those authored by Giulia Bonacci
and Erin C. MacLeod, yet it moves beyond
their sterling efforts, revealing an emerging
site of Rastafari identity—Tanzania—and
shows readers how Rastas in this East
African country are using black radical
politics to repair the ancestral links broken
by colonialism, the slave trade, and certain
forms of neo-colonialism. Bedasse’s
virtuoso study, which makes detailed use of
numerous and valuable primary sources,
“insists on a history driven less by outsiders
and more by the men and women for whom
Rastafari remained an enduring and
ever-evolving project,” and therefore I think
it ranks as the most instructive model for
the future of Rastafari Studies.

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