Question from an Surfer: On Blacks’ and Whites’ epistemological divergences

Do I speak to the author of the article THE REAL SUBSTANCE OF BEING? Is this Kiatezua L. Luyaluka?

I enjoyed reading you; due to the simplicity of your presentation, no doubt, and the examples.
I think this is a good balance between the prejudices that can dominate the two continents. This should not be sufficient because it brings nothing against rationalism and witchcraft to condemn them in the name of religion. Both remained in their positions.

You should explain what is called material, science and occult power. And this divine spirit, what does it consist of? How did he repair your car? Just by faith as elimination of a concern though it was justified? God is spirit, what is a mind?

The thought always goes a little further and communicates its exercise. What are the philosophers that you like to read?

Best regards.

B. Dupriez


Hi Mr Dupriez

It is with great interest that I did read the comment you left on my blog. I quite understand the meaning of your questions.

I’ve been thinking about these issues and I can provide answers (available in my various publications). But, in my opinion, the real question smoldering behind your questions is epistemological. The real question is this: should I, as an African, to move forward in my approach to science and philosophy, to always justify my position first in the Western empirico-rational scientific and philosophical thinking? Or, should I move in relation to scientific and philosophical presuppositions of my profound culture, and it belongs to the empirico-rational thinkers to make effort to capture the import of my vision (if desired) to the extent that they want to expand the horizon of their vision?

Until now, African scientists and philosophers are looking at the first approach in seeking to advance the scientific and philosophical identity of the Blacks. And even if the efforts of rational thinkers pushing us in this direction are sincere, they tend to lock us in a straitjacket from which we can not get out.

Let me put it simply in terms of Whites and Blacks. (Anyway, I think of races in terms of qualities that each group of men has developed and which should also inspire other groups, and not as limitations that hold to the skin pigmentation.) Whites and Blacks do not start from the same scientific and philosophical presuppositions. The basic presuppositions of the thinking of White are:

  • Nature exists it is not illusory; matter is its substance and it is even the ultimate reality.
  • The universe is uniform, which implies the existence of natural laws.
  • Nature is intelligible to the human mind.
  • The information provided by the corporeal senses are reliable.

It follows that the validity of the empirical field of the White man is a consensus established and respected in the community to advance his understanding of the universe. But the misfortune of the Blacks, educated in the school of Western thinking, is to believe that the scope of the field empirical investigation, as defined by the White is a scientific truth.

I show in my various books that the Black does not share the same presuppositions as the White. The epistemic foundations from which the Black African starts are:

  • The reality is ultimately spiritual.
  • The material is only a perspective on reality which is spiritual.
  • All true knowledge is ultimately included in knowledge of God, so that truth is revelation.

I know that these statements may seem outrageous to the point that you can ask me if I can prove them. Remember though that even you can not demonstrate the presuppositions of your thinking. But I have the advantage over you in that the kemetic cosmological argument (see my book titled “Bukôngo” available at, demonstrates the validity of my starting points.

It emerges from the epistemic bases of the Black/African, the existence of three areas of scientific inquisition: the material, the ethereal, and the spiritual. It also follows that the empirical material field is a subset of ethereal empirical field, and both are only limited perspectives on reality which is spiritual.

This vision, my ancestors have developed for millennia; while in the West, it is hardly that parapsychology is beginning to understand that man can leave his physical body and be in an ethereal body while being conscious; in other words, parapsychologists realize that there is an ethereal field of observation (that is to say a non-empirical field of investigation).

This leads me to the following conclusion, the White has chosen to limit his perception of reality to the field of material inquisition. While the Black sees things in the three areas of inquisition. The Black does not reject the material, but he knows that if he confines himself to the material, this will limit his experience and technology. So the final question is this one: do I absolutely have to justify my science, my philosophy and my technology within your limits? The answer is certainly NO. It is up to you to expand your vision, as parapsychology already does, and understand that your vision is only one of the two approaches to science and philosophy, and will finally lead you to propose new technological solutions.

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