The chaotic and tumultuous societal conditions in Greece led certain of her thinkers to Kemet in an effort to improve their society. Kemet attracted them because of its rich wisdom literature, which included the Mer Texts, The Teachings of Imhotep, The Teachings of Ptahhotep, and The Teachings of Kagemni, as well as others. In addition to this tradition, Kemet had the physical artifacts, meru, hetu (temples) and art that verified the existence of knowledge. Before these men returned from Kemet, there was no such thing as a Greek philosopher or Greek philosophy. Thales is the founder of natural philosophy and it is obvious he was taught in Kemet. Thales taught the ideas of the unity of matter and the primacy of the element of water, ideas that he did not fully understand when he learned them in Kemet. Thales’ water is none other than the primeval waters of Nun. On one level, water is a symbol of the limitless, vital essence of life. The most obvious experience of human life that suggested this truth is fetal life. Additionally, water is present in blood, semen, milk, all of the vital fluids of life. Even the sun’s rays were perceived as water vapors. Through symbolism, water, a physical entity is raised to the level of a spiritual entity, thereby stressing the oneness of matter and spirit. Here we see Kemet’s cosmological idea relating to Nun, which is a metaphor of our zygotic existence, the space and time before birth (Creation), a biological reality being treated as an opinion by Greek philosophers. But this is not the only problem. On a deeper level, we discover that Nun is actually waves; its Medu Neter symbol is a sine wave, indicating that movement or force is the creative principle. The wave can also be seen as a sound wave. Thus, in the beginning was the Word.
What led to philosophy was, the Greek thinkers returning home with knowledge from Kemet and then being unable to integrate that knowledge into their society. (In Kemet, the cosmology gave meaning and expression to social customs, institutions, art and architecture. Cosmology fully integrated the various aspects of society.) Greek philosophers gaining the seeds of knowledge were unable to plant them at home for a number of reason: these ideas were considered foreign and corrupting and attacked by the polis; in other instances, Greek philosophers misapplied the knowledge; however, most important, the Greek cultural infrastructure was unable to integrate Kemetic knowledge. Kemetic (Afrikan) society existed in a positive world where the human being’s purpose was to harmonious integrate existence. Conversely, the Greek worldview was pessimistic and assumed the world a place of conflict; this worldview that was antagonism to the Kemetic, prevented the integration of Kemetic knowledge into Greek society. In this cultural setting, Kemetic knowledge was subject to open-ended debate–this is the origin of philosophy, a degradation of cosmology. In Greece, it was common practice for an individual to develop his own version of a “myth.” Thus, Anaximander and Anaximenes were both students of Thales, but the former taught the Indefinite was the underlying principle of all things, while the latter identified it as air, yet Thales taught them it was water. Two students, one teacher, different ideas–here lies the origin of Greek philosophy.Various Greeks espoused different ideas because that was the Greek mentality. In Greece, it was common practice for an individual to develop his own version of a “myth.” Thus, Anaximander and Anaximenes were both students of Thales, but the former taught the Indefinite was the underlying principle of all things,while the latter identified it as air, yet Thales taught them it was water. Two students, one teacher, different ideas–here lies the origin of Greek philosophy.Various Greeks espoused different ideas because that was the Greek mentality. In Mande thought, particularly Dogon, the various levels of the cosmology also initially seemed incoherent to Griaule and his team. Yet with the Dogon and Bambara, the French realized these African people had clearly laid out developmental systems that led initiates toward self-knowledge. Even when the myths have different versions, they perfect themselves and remained unitary. “Strictly speaking, they [myths] do not comprise variants. . . they follow the indigenous development of the thought based upon mythical facts.” We maintain that given the Afrikan stress on unity, the Kemetic initiation system, like the Dogon, Bambara or any Afrikan system, reflected the inherent unity of the Afrikan cosmos. Thus, the Kemetic system was hierarchical and its teachings followed a definite progression. The Afrikan initiate must internalize or commit the myth to memory as in the case of the Griaule team. There is no arbitrary changing of “facts.”
The Kemeyu, like other Afrikan people, use the observed laws of nature and the totality of human life and experience as foundations for their cosmological knowledge. Since the foundations of cosmology are constants, there will be little to no ideological or methodological variation within the reservoir of accumulated societal knowledge. Whereas philosophy lends itself to disagreement and debate, cosmology leaves no room for such divergences, because it always remains true to plant, animal, human, environmental, and astrological cycles and patterns. As these patterns do not change based on human perception or intellection, nor does cosmology. Moreover, these patterns and cycles have remained consistent from time immemorial and form the basis of Maat. This is not philosophical but based on the observed laws of the universe—hence cosmological.