The Greatest Work That Ever Was, It Began on November 29, 1803, The Priceless Gift of Planet Earth Jean-Jacques Dessalines, the Incomparable Scientist Who Makes Planet Earth Tremble and Guides It

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The Greatest Work That Ever Was, It Began on November 29, 1803, The Priceless Gift of Planet Earth

Jean-Jacques Dessalines, the Incomparable Scientist Who Makes Planet Earth Tremble and Guides It

The Muc, the One and Only Way of the Earth System

and We Are Its Center.

Le Décret 0000000 de l’Immortalité de l’Empire d’AYITI fruit du 29 novembre 18030000000

The Imperial Family and the City of Dessalines speak out 7 - 9 - b = © All rights reserved

q = an, u = ou =, w = r, r = ê, c = in, h = ch, e = é, ¼ = on, ñ

 

The original link if needed:

https://www.linkedin.com/pulse/la-plus-grande-oeuvre-qui-soit-elle-sortie-du-29-1803-wbwqe

Visit the following sites :  

LinkedIn: HRH Prínce Tiécoura Jean Dessalines D'Orléans;

Blogger: Forum-Impératrice Claire Heureuse Dessalines, la Ville de Dessalines, capitale d’AYITI;

X: @ForumEmpereurje

For all works, consult the Akadémie X website:

https://www.akademiex.com/product-page/tome-6-l-administration-impériale-rétablie-au-pays-ancestral-ayiti

Administration impérial rétabli

Slavery is the crime against Busa, or against the Black man and woman, Earthling, Earthling.

AYIBOBO!

Slavery, the wildly agonizing upheaval known as kokcn hcn dewqjmq reigning over our earth, stems directly from this. It is so because of human nature, whose pathology lies at its core. This pathology makes man, the finished product, his own compass. His head is deeply rooted within himself. It is as if the sun sets upon him and nothing beyond himself is visible or even perceptible. Everything stops abruptly.

What is the problem, one might rightly ask? The answer is simple: the finished product. At first glance, one is inclined to say that it is human nature. No, this is the place where events are born and die that will ultimately lead to man, the being of thought, which is a political tendency, that is, the will to absorb all others and their environment in order to effectively become what he feels himself to be. We arrived at this point through a miscalculation, which is to place the self, a singular element, at the center of everything. Others and everything that is him are unconditionally subordinated, which, consequently, equips him with every possible means to achieve his goal.

The human worldview is the antithesis of that of Ancestry, the Muc, the being that we are, a unified and irreversible substance through its structure of interdependence, on one side massive, on the other singular and plural, a kwry, as we say, that is to say, a kind of immanence and transcendence, whose inclination is to practice itself in All, since it is a All, for its Perfection (Self-Completion, the Negro-divinity) and the Blrz, high self-satisfaction. Leaving aside all the parts of the communal being, which are of diversity, which is proper to multiplicity, whose purpose is the continual production for Movement, an Element of the Being of Our God, Good God, that is, GwqmrtLa, the Substance is what is common to all the kwry. We have all already understood, according to the thought expressed by Jean-Jacques Dessalines, that our essence is not an element and that, consequently, the Muc (the self) is in itself a very complex reality and is properly an active being, not a part of it. This first point of being, which we call Munsqmba, the science of self, can be understood as Jean-Jacques Dessalines's dismissal of white-centric anthropology.

Yes, one must turn to white-centric anthropology to encounter a part of the thing as essence or self-conception, which is monstrous. This is because humanity is a hierarchical vision of the world. For example, for Aristotle, man is the mind; for Hobbes, what makes man is language, and he is endowed with a necessary prerequisite: the ability to name things; Jean-Jacques Rousseau defines man by the capacity to become other. White-centric authors construct humanity through intellectual capacities, or intelligence, of which whiteness is the mirror. These are parts of the self incapable of acting independently. No one will ever encounter such a thing. Yet, this self-conception is not without great value; it underpins morality and politics, the very organization of enslavement. It is therefore no small matter, despite its insignificance. It is precisely because of this insignificance that it occupies so much space and is so dangerous. Certainly, unwary people are easily deceived by such rhetoric.

Incidentally, Jean Jacques Dessalines, the son raised by Agbawaya Toya, is very familiar with philosophical anthropology and political philosophy, both reflections of reality, because he is steeped in the ideology that underlies the foundational thinking of the white-centric worldview. By what means, one might ask? He brings in the books and sits down, or at best, half-lies down on his couch, and listens to his readers. It is for this reason that he is able to criticize the thinking of the slave, the French Revolution, the consequences of living according to the thinking of others, and so on. This knowledge allows him to praise the construction of the Empire of Haiti even before its establishment. He already has the concept, necessarily including the points he disputes. Didn't he say, "I charge you, Boiront, with transmitting my thoughts to the white people"? Needless to say, he is well-versed in the wisdom of the Ancestors. Thus, the great Scholar of Organizationalism, a way of life in accordance with our true nature, possesses the ancestral knowledge, the work of several scholars in the field around him, notably Aunt Toya, Gwqn Ditonn, as well as the science of white politics. It must be emphasized that in this field the method of construction is almost the same. Only the content often differs.And if we add to all this the fact that the development of knowledge originated with our Ancestors, the first inhabitants of planet Earth. To give readers a helping hand in this field of knowledge, which is also mine, I would say that morality and politics are based on self-conception, what is called (philosophical) anthropology among white people. This is because we cannot know what way of life suits us if we have no idea of ??who we are. For example, to say that we are not “slaves,” as Jean-Jacques Dessalines emphasized, implies that we possess two forms of knowledge: first, the science of “Us” and second, that of “the slave,” in order to contrast them, hence a comparative study. We realize who we are through organization. That is the goal. We are moving towards something monumental. Let's continue!

Many people have never understood, and still don't understand, why Jean-Jacques Dessalines declared on January 1, 1804, that "they are not our brothers, they never will be, and if they find refuge among us, they will still be the instigators of our troubles and divisions." Here, the Earthling scholar speaks of the nature of the Earthlings versus that of the "whites" (whiteists). These are two antithetical conceptions of self. Because of this, it is impossible for us to live together. Each will retreat into their own conception. Jean-Jacques Dessalines speaks of the enduring nature of the two blocs. We are squarely in the realm of knowledge, of the munsqmba versus of (philosophical) anthropology. The other proposition I would like to draw attention to is the following: “And what a dishonorable absurdity it is to conquer only to become slaves. Slaves!... Let us leave this epithet to the French; they conquered only to cease being free.” Ibid. This sentence is laden with accurate knowledge. It is important to remember that at the very beginning of the discourse, there is mention of French traces, that is to say, “customs,” still present among us. The Black Scholar reminds us that, consequently, we live under the influence of white supremacist ideology. This implies that we are led by a “master”—remember what Aristotle says about this in his book, “Politics”—and therefore we are “slaves.” The logic is inescapable. The absurdity of it all is that we weren’t slaves before. We resisted and we won. We are slaves now, after the Gwqmunal Resistance has triumphed. So it makes no sense. Jean-Jacques Dessalines highlights the absurdity of it all and, above all—and I insist on this—the necessity of “living within ourselves, by ourselves, and for ourselves” because we are made and meant to lead ourselves. What a slap in the face, prematurely, also for those who define our Gwqmunal Resistance and our incisive Victory in terms of a “will to attain humanity,” that is, to become like the “whites,” the whiteists, since there is no truly white society, only a whiteist one! It is because we are such, beings in ourselves, by ourselves, and for ourselves, that we are not “slaves,” beings made, according to white supremacist ideology, to be led by another, in other words, to be in another. The Dessalinian approach, that is to say, the ancestral method of pushing men out of our way, is Gwqmunalité, self-manifestation and self-protection, and Gwqmunité. Are there people who can be “slaves”? The slave owners themselves, in this case, the French! They are caught in their own trap. Slave owners are not only among others; they do not spare the people of their own country. They have made a “revolution”—certainly against enslavement, it is better to say “slavery” here—so as no longer to be “free,” to be always under the domination of their peers. The Dessalinian verdict is powerful. So, the “slaves” are them. Did we know that the French Revolution gave pride of place to the natural rights of man? Where's the problem? The doctrine of the natural rights of man, initiated by the English philosopher Thomas Hobbes, on whom I specialize, is essentially enslaving. Indeed, it makes the "individual" the one who dominates all others, and politics, through the institution of the sovereign, that is, power, realizes the concept of natural rights. All this is concretized by means of democracy, self-renunciation through voting, irrevocably, and, as a seasonal consolidation, in some countries, a return to voting is organized after a certain number of years. This last part is not Hobbesian; it was added by the authors of politicsThere are no natural rights, no self-denial, no representation, no rule of law without democracy, a weapon of mass destruction. With civil or political law comes the practice of self by another, an utter absurdity. We are witnessing the complete devaluation of the self. The sovereign establishes himself as the sole power in the eyes of a herd of goats and kids. There is the appropriation of some by a small group—they are other—within a structure, necessarily political, a path to enslavement. These days we hear that it is Donald Trump, the President of the United States of America, who holds the coveted title among men, the most powerful. Need we be clear, the sovereign is the most powerful of the powerful? We know which category of “individuals” we are talking about. So Jean-Jacques Dessalines had a proper grasp of reality when he stated, unequivocally, that the French, or rather the white people, were “slaves.”

Let’s return to self-knowledge, the Muc, put forward by Jean-Jacques Dessalines. The Conqueror of Whiteness highlights the mass and complexity of the mass as follows: “All distinctions of color,” he said, “(...) must necessarily cease, and Haitians will henceforth be known only by the generic term Black.” First, these words present a mass of people, stripped of their specific characteristics, in this case, skin color. The idea of ??mass is very important. This particularity (skin tones), whatever its multiple forms, plays no role in structural interdependence, which constitutes the universal, so it cannot be the origin of the structuring Mbwa (that which orders), which are of a law¼nbadr nature, a real universal. There is more. The resulting mass of people is certainly not inert, since it is called upon to carry out what is addressed to it, or at best, communicated to it. An important point. We must deduce from this that it is therefore complex. The part, here again the skin tone, must be set aside in the practice of self. The fate of these parts, the plurality of skin tones, leaves no room for what is part in this field of action, that is, the act of living, of experiencing oneself. It follows that the mass of people, by its complexity, is endowed with the characteristics of being active, even deprived of this part, the skin tones. It is a separation by the non-real b¼nqy. Jean-Jacques Dessalines' words are not addressed to a particular group, but to Black people, the mass of people, stripped of all skin tones, who are, in essence, a part of the whole. This clearly states that they possess the capacity for self-awareness, awareness of their environment, understanding, comparison, execution, and so on. A crucial point! Jean-Jacques Dessalines presents us with the Mun, the irreducible being, and this will be the focus of everything else. Thus, we find ourselves confronted with the scientific proposition of His Majesty Emperor Jean-Jacques Dessalines, the Eternal Victor over whiteness, the one that stipulates that "We are not 'slaves' but those condemned to farm work." This proposition is rich in scientific knowledge, the Dqmbala. It takes more than a genius to thwart, in so few words, with such lethal precision, the most audacious adversary. Jean-Jacques Dessalines highlights our good character by dismantling the ideology of slavery when he asserts: “If any considerations justify in my eyes the august title that your trust bestows upon me, it is undoubtedly my zeal in safeguarding the safety of the Empire, it is my will to consolidate our enterprise, an enterprise which will give the nations least friendly to liberty not the opinion of us as a mass of slaves, but that of men who value their independence above all else, to the detriment of the consideration that powers never grant to peoples who, like you, are partisans of their own liberty, who have not needed to beg for foreign aid to shatter the idol to which we sacrifice.” Words of Jean-Jacques Dessalines, Letter of February 15, 1804. Jean-Jacques Dessalines appeals to our character as wholehearted individuals to dismantle the ideology of The slave, therefore that of whiteness. The entire Dessalinian system rests on the Muc. What this gives us, by putting in parentheses the part(s), that is to say, what is not alaw¼nbadr, general, we can remove the parts without hindering the Self, the march of the Mun, and they are completely useless to it as a being. This means that we are able to live by our Substance. The parts do not fall under the structure of interdependence of the Munal being, without which we are not the Mun, therefore not being at all. What remains is undeniably being. What remains, after the stripping away of the parts, acts for the Blrz of the kwry,So, for this one. Then she is being in the practice of the Self, the Munal Self. The Mun is an intercommunication, not a separate part. In other words, to speak of the Munal being is to express an intercommunication. What the term “black” in the proposition contains is the massive and complex character, in every kind, of the being that we are. The Substance of the Munal Being, the “black,” which is already in itself Kwry, takes the parts under its direction. That is Jean-Jacques Dessalines’ lesson on the Self, the Mun!

The underlined point is of paramount importance because it precedes another that leads to the indissolubility of the community. Indeed, from mass and complexity emanates the community's unity. Within unity resides the capacity for intercommunication. Intercommunication and interdependence constitute the body, and therefore the being, that is, the Mun. This is Ubuntu. Jean Jacques Dessalines works within the ancestral framework.

Attaining this self-knowledge, a Dqmbala (true knowledge), inclines one toward the necessity of being with oneself and remaining there inexorably.

This is why the immediate purpose of the Mun is to reproduce itself in the sensible world, the Eternal Empire of AYITI, which is its existential plenitude. Jean-Jacques Dessalines, the great scholar on this subject, thus presents the substance that is Us, first and foremost, and the Eternal Empire of Haiti.

The Empire of Haiti, being the embodiment of the Body, projects the same unity. Jean-Jacques Dessalines says that the Empire of Haiti will be spectacular. It will also be the testament to the highest degree of completeness of our unity because it will be its reproduction. It is a unity through the massive and complex relationship between the Emperor and the members, since it is presented as a Family. “The Children of one and the same Family,” emphasizes the Constitution of Jean-Jacques Dessalines, “of which the Head of State is the Father.” The “Family” is the Substance of “Children” and “Father,” the same that is “Blacks” or that makes “Blacks.” Regarding the latter, Jean-Jacques Dessalines emphasizes the highly positive effect of unity: “Blacks and yellows, whom the refined duplicity of Europeans has so long sought to divide, you who today form but one whole, one single family… Maintain this precious concord, this happy harmony among you; it is the guarantee of your happiness (Blrz, the highest degree of self-satisfaction), of your salvation, of your successes; it is the secret of being invincible” (page 28, Dessalines, April 28, 1804). All of this is manifested through concord, that is to say, unity. November 29, 1803, opens the door to a colossal construction.

The feature of the community, here, The Empire of Haiti is not concerned with humanity. It fiercely opposes it. Men are responsible only for their own being. This is what human rights are, which lead to the individualism of liberalism or capitalism. Jean-Jacques Dessalines knows these opposing systems very well and he strikes them hard. Unity is the battleground or source of animosity between Jean-Jacques Dessalines and humanity, particularly whiteness and any system of the same essence, because it is irreconcilable with the polarizational—people are defined as distinct species—and hierarchical conception of the world. Yet for Ancestry, unity is that without which there is nothing, no being, not only no bearable life but no world at all. Ubuntu is being, in every respect, one, a complete being: None of these concepts carries a whiteness bias, for example, “Man” should be read as Mun, “freedom” as ours, that is, the Gwqmualité, which is self-expression and protection. The being Jean-Jacques Dessalines speaks of, that is, the Mun, is foreign to whiteness.

Thus, Jean-Jacques Dessalines writes: “The people inhabiting the island formerly called Saint-Domingue agree here to form themselves into a free, sovereign state, independent of all other powers in the world, under the name of the Empire of Haiti.”

“Slavery is forever abolished.”

It follows that “Never will any white person, regardless of their nationality, set foot on this territory as master or owner. This resolution will henceforth be the fundamental basis of our constitution,” the legal foundation of the Empire of AYITI, then known as Our Country.

Then follows the other aspect: the Empire of AYITI, the Name of Our Country, is unity. Imperial unity emanates from communal unity, also called Ubuntu, which is the fruit of the First Unity, Our God. Unity descends from interdependence; it means that things exist through others. In other words, things cannot exist without others. To exist, as in maintaining being, Our God excepted—Our God Is, but to manifest in Presence, things cannot exist without others; hence the reason for the Production of Things and their continual production—things necessarily have need for others. The same is true of many things we know, especially ourselves. It is up to us to manage our unity. Part of the work depends on our body; each of us unconsciously acts on others to produce what we need. The same is true of other bodies. However, the other part, which includes the response, belongs to us, and it is conscious and must be calculated. Let us recall what Jean-Jacques Dessalines said: “You who today form but one whole, but one family… Maintain this precious concord, this happy harmony among yourselves; it is the guarantee of your happiness (Blrz, the highest degree of self-satisfaction), of your salvation, of your successes; it is the secret of being invincible.” The second meaning of this proposition is advice, advice that allows us to obtain everything. We must understand from this that the practice of our self is in our hands; in other words, it belongs to us. In other words, it is up to us to lead our lives. This is done according to unity. Therefore, living together is a holistic endeavor; by this we must understand that it is up to us to organize our existence as a whole, directly, without intermediaries. Each and every one of us is responsible for everyone else.

How, one might ask? First of all, everything belongs to everyone. It is not work, as Thomas Hobbes said, that will give you effective rights. No, no! The concept is the same in white supremacy. On this subject, we read in the Declaration of the Rights of Man and of the Citizen: “Article 1. The aim of society is the common happiness. Government is instituted to guarantee to man the enjoyment of his natural and imprescriptible rights. Article 2. These rights are equality, liberty, security, and property.” And Article 18 adds: “Every man may hire out his services and his time; but he may not sell himself or be sold; his person is not alienable property. The law does not recognize domestic service; there can only be an agreement of care and gratitude between the man who works and the one who employs him.” “We already know, on this subject, the position of His Majesty Emperor Jacques I, the Great Scholar, namely that domination, which is ‘slavery,’ implies the act of working for others. In Ubuntu, this is harmful. The Eternal Emperor Jean-Jacques Dessalines affirms that everyone, without exception, will receive their share of all that belongs to us. Everything must be divided equally among everyone. In Ubuntu, one does not do as one pleases, but what is appropriate: ‘The status of Haitian citizen is suspended by the effect of bankruptcies and insolvencies,’ the Emperor emphasizes. One obtains one's share to make it bear fruit; one must succeed. What does one do with it at the end of one's life? Let us leave it to His Majesty to answer: ‘The right is not granted to fathers and mothers to disinherit their children.’ It is passed on to one's children.” If we combine these two statements, we obtain a Whole or a Body possessing sufficient means to begin and progress from one advance to the next. There is another point of Dessalinian importance that is implied: No one works for anyone else because each person has their own means of production. It seems impossible to work alone. Some activities require more than one hand, and even more than one head. This is undeniable. But how do we manage? In these cases, we work together. Never as proletarians! The system does not allow it. The Imperial People, as a massive and complex entity, produces for the People, the Self—this is mutual dependence and reciprocal assistance; all of this is the business of the Communal Body—and the entire People has the means to consume what it produces. These are its own means. We produce what we need, so we talk to each other to find out. Unity is the way: “One whole, one family… Maintain this precious concord (unity), this happy harmony among you; it is the guarantee of your happiness (Blrz, the highest degree of self-satisfaction), of your salvation, of your successes; it is the secret to being invincible.” Jean-Jacques Dessalines, the son raised by Agbawaya Toya, gives a tailor-made answer to the white supremacists. Where France says that there is no longer “domestic service” and that all work deserves a wage, Jean-Jacques Dessalines replies that nothing has changed in this system. It is still the same people who make others work. However, in the Eternal Empire of Haiti, one works only for oneself. Everything belongs to the citizens. How can one, from the outset, arrive at a group of owners and non-owners? It's absurd. There is theft, a dirty trick, right from the start. This is explained by slavery, the source of kumava.

Jean-Jacques Dessalines' doctrine finds its justification in his conception of who we are. We need a country where we live in accordance with who we are. This is what the Eternal Victor over white supremacy, in every respect, Jean-Jacques Dessalines, gave us: "Considering that after a long series of misfortunes and vicissitudes, it is necessary to ensure the guarantee and security of citizens in an immutable and irrevocable manner, and that the surest way to achieve this goal is to bestow upon the only leader capable of representing and governing the nation worthily, an august and sacred title that concentrates within him the forces of the State, that commands them externally, and that is internally the pledge of tranquility." The Empire of Haiti, through its unity, is the place proper to who we are. This is the word of all the Fighters.

This is the Eternal Empire of Haiti, the Work that Jean-Jacques Dessalines, at the request of Our Ancestors, erected for All of Us!

It is in the Empire of Haiti that we live and will always live because it is Us. To not live in it would be to renounce ourselves.

Nothing and no one can prevent us from dispossessing ourselves; that would be to deprive us of ourselves. What absurdity! We are the embodiment of ourselves.

...it is necessary to ensure the guarantee and security of citizens in an immutable and irrevocable manner, and this is the Empire of Haiti!

...an august and sacred title that concentrates within itself the forces of the State, which it commands externally and which is, internally, the guarantee of tranquility—and this is the Empire of AYITI!

This is not a passing phenomenon; it was established "by the immortal Divine Decrees," as our Ancestors recount.

The Eternal Empire of AYITI is the ONLY DIVINE GIFT on planet Earth.

It is accessible to all, regardless of their skin color. No one is treated with partiality. We are vast and complex!

The Decree is effective as of today, Saturday, November 29, 2025.

For the Imperial House of Dessalines, the Empire of Ayiti, the Eternal Empire of Tóya-Dessalines, the Empire of the Gwqmualité, which the enemy and its gang, present on Our Imperial Territory, mistakenly believed they had forever swallowed up:

HRH His Majesty Prince Weber Tiécoura Dessalines D’Orléans Charles Jean Baptiste, 7th of the Generation of the Imperial Couple, Marie Claire Heureuse Félicité Bonheur and Jean-Jacques Dessalines, 3rd of the line of Emperors of Ayiti, and Guarantor of the w?nité of the lakort, the order of Nous, and the Tóya-Dessalines Empire, Specialist and professor of political science, political theorist, notably of Blancism, and theorist of the munity, i.e., Existentialism VudUn.

https://www.linkedin.com/pulse/greatest-work-ever-began-november-29-1803-priceless-fproe

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