We must reject this idea inferred by some scholars that the different centers in Kemet taught differing doctrines and that different Greek philosophers in espousing various doctrines were simply parroting Kemetic differences. 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” or idea. Thus, Anaximander, a student of Thales, taught the Indefinite was the underlying principle of all things, while his student, Anaximenes, taught the underlying principle was air, yet Thales taught it was water. Two students, whose ideas stemmed from the same person, but in the end we have three ideas–here lies the origin of Greek philosophy. This is not how ideas in the schools in Kemet was approached. All knowledge was based on Maat and perceived through her husband, Tehuti. The centers of learning in Kemet were like verses in a poem, and like the Dogon's system, the various levels of the cosmology were laid out in a developmental systems that led initiates toward self-knowledge. Even when the myths have different versions, they perfect themselves and remained unitary. According to Griaule and Dogon thought, “Strictly speaking, they [myths] do not comprise variants. . . they follow the indigenous development of the thought based upon mythical facts.” I 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. At the different centers, i.e., Men-nefer (Memphis), Iunu (Heliopolis), Waset (Thebes) and Khmunoun (Hermopolis), the system was organized progressively, each revealing a different aspect of knowledge (the Word). Initiates began at Men-nefer where the elders revealed the creative act; proceeded to Iunu, where they taught the principles behind animated form; then advanced to Waset, where they defined Creation; and terminated at Khmunoun, the city of Tehuti, where they synthesized all knowledge.
Philosophy's origins lie in the Greek mentality itself, a mentality that championed individual initiative, while at the same time created a selfish egocentrism. Kemetic thought championed the oneness of creation, and the notion of communalism that grew from such a concept. Pythagoras’ teachings were perhaps the closest to what we was taught in Kemet. However, other Greeks challenged his ideas, those who had never traveled to Kemet, such as Xenophanes. Xenophanes of Colophon (Ionia) was one of Pythagoras' harshest critics. In the sixth century B.C.E., he started a religious revolt that laid the foundation for the eventual break from mythology and toward a rational philosophy. He essentially uprooted Greek Theology, which had already been indebted to Kemet, arguing that men create gods in their own image, thus, he denied their existence. He rejected the anthropomorphic gods of Homer and Hesiod and in their place he introduced a sort of rational pantheism by establishing the existence of a single, unifying all-powerful God. Aristotle said that Xenophanes was the first person to “one-ized” things–hence a forerunner of the Eleatic school, started by two of his students Zeno and Parmenides. Schwaller de Lubicz believes that Xenophanes helped to create the schism between religious and rational thought that his students would take up.
In the philosophies of Thales and Pythagoras we see an attempt to improve the political climate in Greece with emphasis being placed on character development through the acquisition of knowledge. These thinkers tried to incorporate knowledge derived from a culture based on a unitary worldview, into a society based on “egocentric classism.” However, Xenophanes' students Zeno and Parmenides are not concerned with improving the character of men. They are engaging in arguments for the sake of arguing. They are making intellectual arguments that have no practical application to daily living. Similarly, the philosopher Gorgian is arguing not for the sake of truth, but for the sake of rhetoric.20 In actuality, Zeno and other Eleatic philosophers developed a new awareness of rhetorical argument. In defense of Parmenides, Zeno produces a book consisting entirely of rhetorical arguments. This is philosophy pure and simple. What we see happening is the Greeks rejecting Kemetic thought (cosmology), and in doing so, they in effect created philosophy--a system of thought based on an individual’s personal intellection, beliefs, tendencies, and temperament. An individual can arbitrarily change his or her philosophy; however, cosmology is based on worldview and culture and cannot be changed because of personal conviction. Hence, it is the differences in worldview that are actually responsible for the perversion of cosmology into philosophy.