The question from a surfer came from a Christian Scientist of Bafoussamin Cameroon. It was raised followinga discussion with his brothers in the Church who wanted to persuade him that the approach of the Institut des Sciences Animiques (ISA, the academic branch of Nzil’Alowa, our initiatory academy) is bad. Thus, it is in order to help others who are affected by this anti-ISA propaganda that we publish our answers to these questions. Our concern is not to stamp a sister organization, but to restore the truth to enlighten the souls seeking more light.

In keeping with the tradition of this section, we will put the question in italics and the response to the surfer will follow.

Hi Mr T. F.

I will amuse myself by responding to arguments that have been opposed to you, I would not do it in order to start a controversy, I have no need of it, but in order to help you avoid losing your personal conviction. These arguments seem strong at first glance, but we had repeatedly answered them and it is pettiness that leads people to continue to present them to divert Africans in their search for efficiency in their approach to metaphysics, by making them believe that a Western human organization is the only one skilled to help them in this regard.

There is no African Metaphysical Science as there is no African mathematics.

I know that science has the vocation to be universal. I do not teach a Black African Divine Science, but Divine Science. The problem does not arise at this level.

Science aims to help humanity solve the problems facing it. Thus, science results in technology and art. So the question is this one: should the art of healing be the same in Africa as in the West?

If this is the case, then I ask you why the science of music is not applied in the same way by the Bamileke of Bafoussam, Cameroon, (an ethnic to which you might belong) and among the Irish of Boston in the U.S.?

Why do you not have the same music while using the same musical science?

Technology and art, as areas of application of scientific knowledge, require cultural adaptations that only a narrow-minded can not accept. The practice of spiritual healing is an art. Thus one should not expect universality in this area as we do not expect it in music.

Science is a universal knowledge, but there is not one and only one approach to this knowledge. In other words there is not a single epistemology. Indeed, the epistemology of Einstein is different from that of Newton! After learning science in Egypt, the Greeks left the Black African epistemology, because it does not fit their world view and being. Hence, they migrated to a materialistic epistemology that denies freedom to the soul and the central place it occupies in the Black African epistemology. But, woe to the Black who want to continue in a Western materialistic epistemology which does not fit their world view rather than return to theirs. This is a mission for the ISA to help the Black to assert his approach to science as Westerners have done vis-à-vis ancient Egypt.

To speak of Africa, the West and other continents, of Whites, Blacks, is purely human and not divine, because in God there is no race, and these spaces separating the continents are they not pure illusion?

I noticed among Americans that any reference to race brings up the fear of revenge of the Black for past slavery they had to endure. But the real problem here is the very definition of race. Why do we have always to see the race as a limitation? I see the race not as a biological difference, or as a difference of pigmentation of the skin, but as a set of qualities that people have developed since their ancestors, and that they must expand.

The Blacks have developed: enthusiasm, stamina, spontaneity, improvisation,intuition, solidarity … While the Whites have developed: straight-talk, individuality, rationality …The question is this:these qualities are they material or spiritual?

Why always think in terms of partitioning when it comes to the races,why not think in terms of mutual enrichment, since the races are only spiritual qualities?

The real problem here is that of the false biological view of the races that the Westerners have developed in order to exploit others nations and that they do not know anymore how to justify, because biology and genetics contradict them. It is selfishness and mortal fear that makes them see the races, nations, ethnic groups, etc., as exclusions rather than mutual enrichment.

Is it not the ego too pushed into complex, which would cause us to want to seek our own way instead of uniting with our brothers to build together on the same old broad and solid foundation of more than a century old instead of wanting to spend time to build with difficulty another foundation?

This question is the result of an ignorance of history. Indeed what is the oldest spiritual tradition, that of the African being several millennia old and which gave birth to Judaism and Christianity, or the young American one which is only two centuries old and which has not yet solid stand in Africa, where it is merged with local questionable practices such as positive hypnotism?

Another question is:how many traditional religions do you have among the Bamileke (for example), and how many of them do one find among the Americans of Boston? You can then only agree with me in this case that the unity of the religious tradition of Bamilékés shows than that they have less ego and complex than the multiplication of doctrines among the Western metaphysicians.So who gives lessons to whom?

Is it not pouring in intellectualism, nationalism, with its follow up as slavery, colonialism, neo-colonialism, etc., and victimization in pushingus into an unnecessarily painful past that can lead us to hate each other instead of raising us in perfect love by loving our neighbor as ourselves?

For a conscientious metaphysician this question amounts to this: why try to cure an error (the past of Africa) rather than ignore it? I doubt that people find in this a good way of doing metaphysical healing practice. Ignorance does not exterminate error, but gives free rein to it.

Therefore, is it not an insult and pettiness to tell an African trying to overcome a painful past that he should do nothing in the name of love? Divine Love invites us to overcome evil, and not to acclimatize ourself with it.

Finally, it is normal for people who take advantage of the fallout of slavery, colonialism, neo-colonialism and imperialism to understand that they inflict unnecessary pain, but it should lead them to reform rather than to any fear of the revolt of the oppressed; because our true revolt is against evil, not against human beings.

Finally [the] last argument, inspired mainly by messengers who came from Boston, from the Christian Science headquater: the best training to become [a] practitioner [spiritual healer] really operational is given today throughout the world by [the] Christian Science [church] and one may lose this gift of metaphysical healing if one dared to turn away from this organization that has given its proofs since the 1870s.

Again we are dealing with an ignorance of history. For if the West had lost the gift of spiritual healing for espousing materialism as a lifestyle and needed a new revelation to find thé kingdom of God. For the Kingdom of Kongo (for example), history tells us that Africans have never lost the gift of spiritual healing. The activities of Kongo prophets as Appolonia Mafuta, Kimpa Vita, Simao Toko, Mbumba Philip and Simon Kimbangu (who raised five dead persons in just three months of activity) sufficiently prove that the African has no risk to run in clinging to a tradition that is manifesting its proofs since 5 millennia.

Moreover, count the number of practitioners of Divine Science in Cameroon who resulted from my teachings since 2003 until today and you will understand that the efficiency is not in the assets of a Western human organization, but in the adaptation I made of divine Truth in accordance to Black African local realities….