African Traditional Religion as an Exact Science 

We know that Plato lived in a time where Greece was a polytheistic nation. How one can explain that after sojourning in ancient Egypt in order to learn science from the Black priests, Plato attempted, like other Western philosophers of antiquity, to demonstrate through logic the existence of a Supreme Being;

What is the Supreme Being of whom the existence the Helenian philosopher was trying to demonstrate through deductive logic? This should not be a Grecian divinity, since they had many independent divinities (polytheism). The obvious conclusion is that Plato acquired in ancient Egypt the knowledge of the existence of one Supreme Being (called “Sole Lord”) and the possibility of demonstrating his/her existence through deductive logic.

However, it was an ingrained practice among the Egyptian priests never to divulgate the doctrines of their religion to the northern inquisitive minds. Hence, the Grecian students could only recourse to glimmers that inadvertently escaped from the mouth of the priests or from their way of life. With this imperfect knowledge they had to fill in the gap thanks to speculation, thus giving the birth to speculative philosophy.

Thus, since ancient times the Black people knew that religion is a science. This explains why the spiritual knowledge underpinned all their lore. Religion was for Black peoples the acme and basis of all knowledge.

Today thanks to the kemetic cosmological argument, we can prove that African traditional religion is, in its original Kemetic trend, an exact science. The kemetic cosmological argument (KCA) can be summarily introduced this way:

The individual nature of our temporal universe, as a collection of individual entities, makes of it the product of an individual cause.

In the infinity of possibilities, the individuality of this cause implies the existence of other similar causes. Each of these different causes can be effective or potential, i.e., having already or not having yet created its temporal universe.

Under the hypothesis that every creation exists in its creator, a non-indispensable hypothesis introduced only for the sake of brevity, there is a being that includes the sum total of these potential and effective causes. This latter being is therefore the greatest possible being; he/she is thus the Most High.

It follows that, as the greatest possible being, the Most High is absolutely immutable and indivisible. For, a mutable and divisible Supreme Being would require the existence of a principle of his/her mutability and divisibility. Now, according to the law of causation this principle must be greater than the Supreme Being, i.e., greater than the greatest possible being, which is impossible.

Every potential and effective creator (every Child of the Most High) expresses an individuality included in the Supreme Being (the Father-Mother). Now, this latter is absolutely indivisible; therefore, every Child of the Most High manifests the fullness of the Father-Mother but in an individual manner. We call this fullness the Logos.

On the cosmological level, one question arises here: where does this temporal universe exists in relation to the Most High? Inside or outside of the Supreme Being?

If creation occurs inside of the Most High, then at the moment of its occurrence, something new is added. However, we know this is impossible due to the absolute immutability of the Most High. Moreover, this begs the question of the existence of a principle of the mutability of the Supreme Being, a principle that must be greater than the greatest possible being; this is impossible.

If creation occurs outside, then its reality added to that of Most High will result in an entity greater that the greatest possible being; this is impossible.

Thus, since all reality is included in the Most High, and since creation occurs in the temporal consciousness of the creator, creation is only a limited perspective of the celestial eternal order. This is the proof of the validity of our hypothesis. It ensues from this also that the visible is only an appearance of the invisible. Reality is spiritual, not material.

This argument can be extended to include the essential doctrines of a religion leading to salvation, the regaining of one’s nature as a Child of the Most High, an Osiris (see our books titled Bukôngo&Theocentric Big-bang Cosmology). The KCA is a set of deductive and coherent truths; thus it is an exact science. Moreover, the KCA leads to the simplest explanation of the dynamics (gravitation, rotation, and translation) of bodies of this temporal universe at the astronomic and subatomic levels, a “theory of everything”.

From the above summary, the KCA has revealed a theism which includes:

  • A Supreme Being
  • Potential and effective creators, which implies the existence of many parallel universes.
  • The creator of this temporal realm.
  • The Logos, or the manifestation of the fullness of the Most High in his/her lower manifestations.
  • The apparent nature of the visible universe, reality being spiritual.

This perception of religion is perfectly congruent with the religions of ancient Egypt, Sumer, and Kôngo. This can be seen of the above five doctrines in the following manner:

  • Ancient Egypt (according to the theology of Memphis):
  • A Supreme Being called “Sole Lord” in the Pyramid text of Unas.
  • Potential and effective creators, seen in the existence of many universes affirmed of ancient Kemet by Cheikh Anta Diop (1972) in the Anteriorité des civisations négres.
  • The creator of this temporal realm, named Atom or Atoum.
  • The Logos, Ptah, is recognized in ancient Egypt in the fact that “having absorbed the thought and creative power of Ptah, then proceeds with the work of Creation” (James, 2009, p. 74). Ptah is therefore the manifestation of the Sole Lord in Atom.
  • The apparent nature of the visible universe, reality being spiritual. This doctrine is seen in ancient Kemet in the affirmation of the freedom of the soul from the body, i.e., reality is invisible and independent from the visible (the physical).

These doctrines in Sumer are seen in the existence of Anu (the Most High), Enki (the creator), and Enlil (the Logos symbolized by the breath or the creative word of Enki).

The congruence with the Bukôngo can be exposed as follows:

  • A Supreme Being: Nzâmbi Ampûngu tulêndo.
  • Potential and effective creators: revealed by the great Kôngo prophet Simon Kimbangu in his prayer offered at Mbanza-Nsânda as the divinities that are “at the east and at the west”, i.e., the “Sun” or Children of the Most high, in their different stages of evolution within the temporal order (Luyaluka, 2009, see annex ).
  • The creator of this temporal universe is called by Simon Kimbangu Mbûmba Lowa.
  • The Logos is designated always by Kimbangu as Mpina Nza. Like in Sumer he/she is the governing divinity.

The apparent nature of the visible universe, reality being spiritual. This doctrine has been revealed by the Bantu to Placid Tempel (1945) by their affirmation that the visible corporeal human being is only an appearance of his/her invisible spiritual reality.

It follows from the perfect congruence of the religion of ancient Kemet, Bukôngo and the KCA that this latter is the original nature of African traditional religion continued by the Kôngo people in Bukôngo, the Kôngo religion. We thus conclude that ATR is, in its highest nature, an exact science like the KCA.


Diop, C. A. (1972). Antériorité des civilisations nègres [Anteriority of Black civilizations]. Abidjan, Côte d’Ivoire: Présence africaine.

James, G. G. M. (2009). Stolen legacy: Greek philosophy is stolen Egyptian philosophy, The Journal of Pan African Studies, 2009.

Tempels, P. (1945). La Philosophie bantoue [Bantu philosophy]. Ellisabethville, Belgium-Congo: Lovania.

Luyaluka, K. L. (2009), la Religion kongo, Harmattan, Paris

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