Post on 18-Mar-2023
The author and publishers acknowledge with thanks, fIrst of all, the
great devotion shown by Raar Mesh User (Jay Barker). We cannot
thank him enough for the long hours, and love that he poured into
the rendition of the art work for the deck of cards, the cover design,
and the illustrations. A big thanks also goes out to Hrimgalah Amen
and Greg Thomas for their editing assistance, to Merisa Amen for
her typing assistance, to the priests and priestesses of the Ausar
Ausel Society who, in testing the Metu Neter oracle, trusted it with
their lives.
\
METUNETER
Vol. I
The Great Oracle of Tehuti And The Egyptian System of Spiritual Cultivation
RA UN NEFER AJ."\IEN I
© 1990 Ra Un Nefer Amen
All rights reserved. No part of this book may be copied, stored or
reproduced in any fann without express written pennission from
the publisher.
Published by Khamit Media Trans Visions, Inc.
1100 Albemarle Road, Brooklyn, NY 11218
Website address: tauienterprises.com
ISBN 978-1-877662-03-4
Contents
AUTHOR'S PREFACE 1
The Divine Plan 1
CRAFTER 1 5
Introduction 5
The Hemispheres of the Brain 9
Religion, Trance, and Ancestors
CHAPTER 2 W
The Black Founders of Civilization W
A Brief DefInition of Religion 13
14
The Three Fundamental Races of Mankind and the Principle of Geographic Contiguity 22
CHAPTER 3 38 The Source of the Light ofthe East 38 CHAPTER 4 46
Cosmology and Cosmogony 46 CHAPTER 5 49 The Two Great Realms ofBeing 49
The Subjective Realm 50 The Objective Realm 52
The Cosmogenesis of the Objective Realm 54 The Noumenal Plane 54 The Divisions of the Noumenal Plane 55 The Great Divine Trinity
The Phenomenal Plane 58
The Step by Step Manifestation of Subjective Being 59
The Paut Neteru (Tree of Life) 64 CHAPTER 6 69 Analysis of the Cosmogonical System 69
The Six Acts of Creation 70
The Creation of the Celestial Government 70 The Creation of the Celestial Workers 71
An Analysis Of The Process Of Creation 73 The Duality Principle In Cosmogony 77 The Complementary Dualities On The Tree Of Life 78
CHAPTER 7 82
The Cosmological View Of Man 82
I
The Spiritual Anatomy OfMan 82
A Comparative Analysis Of Man's Complementary Faculties
Man's Knowledge Of Reality
The Tree Of Life As A Guide To Man's Spirit Or "Mind" 84
95
The Five Principles Governing Man's Life 96
Man's Self-identity 99
The Will 101
Man's Power 102
103
CHAPTER 8 105
The Three Types OfMen 105
Stage I of Man's Evolution 107
Stage II of Man's Evolution 110
Stage III of Man's Evolution 112
Religion 118
Economics 122
Government 123
Education 124
CHAPTER 9 125
The Spiritual Cultivation ofMan 125
The Ausarian Metaphorein 128
The Metaphorein of Ausar in the Spiritual Evolution of
Society 130
CHAPTER 10 133
The Tree OfLife Initiation System 133
The Two Principles Underlying the Problems to be
Overcome through Initiation 135
The Four Principles Underlying Initiation 136
CHAPTER 11 138
The Ten Stages OfInitiation 138
Preliminary Requirements to Initiation 138
Sphere 10, Geb, The Khaibit 138
The Care of the Life Force 138
Level 1 - Stage 1 of Initiation 139
Level 1 - Stage 2 of Initiation 142
Sahu division of the Spirit, Sphere 8, Sebek 142
Level 1 - Stage 3 of Initiation 145
Sahu Division of the Spirit, Sphere 1, Het·Heru 145
II
Level 2 - Stage Four of Initiation
152
Level 2 - Stage 5 of Initiation
Thinking vs. Thought Drift
156 Level 2 - Stage 6 of Initiation 157
Level 3 - Stage 7 of Initiation 158
Level 3 - Stage 8 of Initiation 159
Level 3 - Stage 9 of Initiation 160
Level 4 - Stage 10 of Initiation 160
CHAPTER 12 161
Meditation And Ritual 161
The Means of Realizing Spiritual Growth 161
The Principles of Meditation 161
The Fundamental Components of Man's Being 161
Stages in the Process of Meditation 162
The Process of Meditation 163
The Components of a Meditation 166
The Importance of Trance 168
CHAPTER 13 171
Levell, First Three Stages ofthe Meditation Process 171
Care of the Life-force 171
The Four Principles Underlying the Process of Meditation 171
Levell of the Meditation Process, Stage 1, Sphere 9 174
Levell of the Meditation Process, Stage 2, Sphere 8 178
Levell of the Meditation Process, Stage 3, Sphere 7 180
CHAPTER 14 187
Level 2, Second Three Stages ofthe Meditation Process 187
Level 2 of the Meditation Process, Stage 4, Sphere 6 187
Men Ab em Aungk em Maat 189
Pert Em Heru 194
Level 2 of the Meditation Process, Stage 5, Sphere 5 195
Level 2 of the Meditation Process, Stage 6, Sphere 4 195
CHAPTER 15 199
Levels 3 and 4 ofthe Meditation Process 199
Level 3 of the Meditation Process, Stage 7, Sphere 3 199
Level 3 of the Meditation Process, Stage 8, Sphere 2 202
The Two Fundamental Actions of the Mind 202
202
Level 3 of the Meditation Process, Stage 9, Sphere 1 204
Level 4 of the Meditation Process, Stage 10, "0" 205
III
205 Initiation and Society 209
CHAPTER 16 209
The Oracles 212
CHAPTER 17 212 The Deities Of The Metu Neter 212
Amen 212
Ausar 214
Tehuti 216 The Utchau Metut . . . 216
S atial - Hierarchical DuneBSlOn . dassificatiOn, and Evaluation (Utchau) of Life
219 Problems
221
Seker 224
Maat 226
Herukhuti 227
Heru 229
Het-heru 230 Sebek 233
Auset 235
236Seb, Or Geb, The God Of The Earth
Sheps & Dark Deceased 237
Ra 239
244 Nekhebet And U atchet
CHAPTER 18 244
The Philosophical an syc 0 Ocr The Metutu . d Phi mcal Foundation of the Metu
244 Neter Oracle System 248
Shaping Factors of Success. 255
261 The Shaping Factors o~ Failure
266 A Place and Time For All Things
cHAPTER 19 266
The Metutu 266 Amen 267
Ausar 269 Tehuti 271
Seker 276
Maat 280 Herukhuti 283 Heru 2i37
Het-Heru
IV
Sebek 290 Auset 293
Geb 296
Sheps & Dark Deceased 297
Nekhebet 298
Uatchet 299
CHAPTER 20 300 The Meanings ofthe Combined Metutu 300
CHAPTER 21 356
Consulting The Oracle 356
The State of Mind, and Motives For Readings 357
Suggested Questions 358
How to Consult 359
CHAPTER 22 361
Interpreting The Oracle 361
The Utchau Metut and Interpretation
Modes and Levels of Interpretation
The Suits 364
367
367
Why Should Oracles be Used? 369
Significators 371
Rituals and the Readings 379
Rituals and the Significators 379
Initiation and the Readings 381
CHAPTER 23 382
Meditations and Rituals 382
Tension Diaphragmatic Breathing
Breathing And The Internalization Of Consciousness
State of Trance 383
Waking Trance States 383
Mediumistic Trance 384 Breathing The Key To Meditation 384
386
The Physiological Basis of Kumbhaka 387
387
The Harmonics Of Breathing 388 Breathing And Wakefulness 393
Rituals 394
CHAPTER 24 397
V
How To Meditate And Per/onn A Ritual
posture In Meditation
The Procedure . . Functioning In The MeditatIon Stage . Meditation Managing the Sphere of Awareness Durmg
400
Meditating on your Readings
Hekau Of The Deities . rdinating the Breathing with the Chantmg
C00 binThe Rate of Breat g
APPENDIX A
Sesh Metut Neter SELECf BIBLIOGRAPHY
INDEX
397 Author's Preface 397 398 The Divine Plan 399
We live in a world that was created, and is maintained by
the unified working of a multiplicity of agencies.
401 We live in a world that is composed of a multiplici!y of
401 entities that are unified through a web of interdependence.
401 401 In the infancy of his spiritual evolutionary career, Man is
404 unable to perceive the hidden forces and abstract principles that
404 unify, the working of the shaping forces of the world, and the entities
411 that make up the world. He creates, therefore, a way of life-systems
413 of religion, science, economics, government, education, family,
philosophy, etc. - that is incapable of establishing, and maintaining
unity-law, order, peace, harmony-in the world. Thus the world has
been plunged, and is sinking deeper, day by day, into the jaws of
death.
It is true that he has amassed a great number of facts
concerning the workings of nature, and a great collection of ideas
concerning religion, and so on, but the possession of a mass of facts,
however reliable the facts are, does not constitute the possession of a
science, nor does the possession of a collection of ideas about
religion, constitute the possession of a religion, for the knowledge
contained in these facts regarding nature, and these ideas concerning
religion, does not embody the principles that are necessary to unify
the facts, and ideas. It is only when the facts concerning nature, or
the ideas about religion are linked to each other, and to the whole,
that a science, or a religion is formed.
Man's perception of the world, however, cannot change the
reality that the world is shaped, and maintained by a unified
multiplicity of agencies, and that the world is made up of an
infmitude of interdependent entities. This reality has been known to
Black and Oriental cultures, and ignored by Westerners as far back
as history can take us. The Black nations of antiquity, through the
cultivation of the science of inducing the state of waking trance,
which enables Man to perceive the working of abstract principles,
and the hidden shaping forces of the world, were able to create a
way of life-systems of religion, science, philosophy, government,
1 VI
economics, etc. - that was capable of establishing and maintaining
unity, and thus led to the creation of civilization.
Unity, harmony, and order in society cannot be achieved
through the making of laws by Man, and the policing of people's
behavior. As Man's life on earth is a product of the Supreme
Being's creative process, every aspect of Man's life, is therefore,
controlled by the divine creative agencies. Unity, and thus,
prosperity in society can only be achieve by Man's efforts to intuit
the knowledge of how the divine agencies are shaping his life, i.e., to
intuit the knowledge of the Divine Plan1• It follows, logically, that
the Divine Plan would contain the knowledge of the unifying
principles, of the multiplicity of shaping forces of the world, and of
the entities making up tbe world. Through it, all things, and events
in the world were unified. Religion with science with government
with philosophy with medicine, and so on. Man with nature with
God, etc. It achieved this monumental accomplishment by assigning
to each event, force, entity, and idea a place in space (hierarchy,
rank), and time. It is the purpose of this book to give the reader a
working knowledge of this system. The I1ivine Plan is presented in
this book, not as the museum pieces that are tbe delight and folly of
historians, but as a system to be lived. The jab at historians was
thrown, both in jest, and in seriousness. The fun side is dictated by
the fact that they have, cumulatively, amassed a great deal of facts on
our past, for which we must be grateful. The otber side is dictated
by the fact that, although most historians of religious subjects know
of their lack of fust hand experience of .the religious phenomena
they report on, it does not stop them from arrogating to themselves
the aura of authoritativeness in reporting, "explaining," and passing
judgments.
Although, the material in this book has the full support of
historical documentation, I am writing foremost as a priest of over
20 years of practice. 1 am here presenting a practical syncretism of
the best that the Kamitic (Ancient Egyptian), the Dravidian (Black
India), and the Canaanite (true authors of Kabala) religions have to
offer. They were among the six nations that laid the foundation of
civilization. But it would be folly on our part to merely document
this fact, and to compile and explain a list of who, when, why and
what. Would it not be a sign of intelligence, to be more interested in
1. Maat.
2
the methods employed by them fo . w~ may learn and apply them to . t r the crc:ahon of civilization, that philosophical sy.stems of an' I s ~ecreatton 1 If the religion.: and
, Clent clVilizaf "'-)aren t We practicing them 1 Ions were so great, why
Yes! In this volume one of broad to be fully explained in ~ne many as .the topics are too
means through which eve 0 boo~ I have glV:D the world, the
aspects of life, the mea:: o~e -: dis~over the links between all
continuum-that the Supreme Bem co;erlDg t~e Plan-the structural
events in the world, to Unfold in g as put ID place to enable the
Become the Plan and 1 t P an orderly, and harmOnious way R aliza . , e eace p. .
e bon reign in the world. Hetep!' rospenty, and Spiritual
Ra Un Nefer Amen I Sheke Society. Ashem Ur Ashemu f ~ Ur ~hekem of the Ausar Auset
New York, U.S.A., April 24, ;~ e Shrmes of Taui
3
Chapter 1
INTRODUCTION
The world is on a collision course with disaster. Not only
from, or because of the threat of nuclear war, but from the massive
collapse of its institutions (political, social, economical, religious,
spiritual, educational, etc.). It· is the combined failure of these
institutions, and traditions that is at the root of the widespread decay
and stagnation that we are witnessing in just about every nation in the
world.
"This state of affairs," a Kamitian (Ancient Egyptian)
priest(ess) would say, "is due to 'Lack of Self Knowledge'." This
injunction has been quoted often by scholars yet none have given
much insight into its true meaning.
In explaining what is 'Knowledge of Self, I ought to begin, it seems most natural, at the beginning. But that would take us into
such an abstruse discussion that it makes better sense to start, instead,
at a very familiar midpoint.
Let's start with what you are doing this very moment. As
your eyes race across these lines I want you to make the effort of
becoming aware of the fact that you are involved in two sets of
functions. On one hand, you are making the efl'ort to keep your
attention on the sequence of words as you read on. On the other
hand, witbout your conscious efl'on, and awareness, the meaning of
what you are reading is taking shape. These two sets of functions are
more apparent in more complex activities. While you need to think: of
getting up and going somewhere, you need not think of the details of
the muscular activities involved in getting up itself. They are taken
care of for you. When you type, dance, play an instrument, perform in a sport, drive, write, etc., you can become aware of the fact that some
part of your activities is performed without conscious effort.
Now, this dualization of your being into two fundamental sets
of functions is the central theme of 'Self Knowledge'. One part of
your being is concerned with activities that you have to direct, while
the other deals with activities that occur without your attention to
them. You may have noticed that I have gone to a little trouble to
avoid the popular designations, "voluntary vs. involuntary, or conscious
5
vs. subconscious" behavior. We will later see why. Let us for noW
label them "willed," and "automatic" respectively. It might not surprise you, because you already know, that
great performers make poor teachers. Yet, you might be surprised to
know that you could not give an accurate description of how you walk,
or articulate the words that you speak, etc. You fail for the same
reasons that most great performers do as teachers. The performance
of the tasks in question is carried out without· your attention, and
awareness of the intricate details involved. You direct your attention
to the desired result and the other part of your being unattended takes
care of the execution. In fact as you sit here, this other part is, without
your attention, or consent, determining what underst~~ 'you ~e extracting from what you are reading, and at the same tune, It IS taking
care of your breathing, exchanging oxygen for carbon dioxide in your
blood, circulating the latter through every cell in your body, probably
digesting some food, and getting ready to shut down the part of you
that directs activities, that it (the automatic part of being) may have
more freedom and energy to do some major repairs on your vehicle
while you sleep ... among many, many other, very complicated
thin 1,~ . cliffIt should be obvious by now that there eXISts a vast erence
in the knowledge and capabilities between the two parts of our being.
While the willed part of our being has to be instructed and is no better
in its performance than the quality of the material taught it, the
automatic part of being is directed by an omniscient factor, -let's
realize that it directed the formation of the physical part of our being
the very moment that our progenitor sperm and egg came together,
What if the willed part of our being, instead of learning from
the nescient will of others, learned from the omniscient being that
directs the automaton within us? I.e., instead of the "limited in knowledge" learning from the "limited in knowledge," learn from the
omniscient. The answers to these questions will provide full insight into
the nature of our being, the cultures we have produce~ the shaping
forces of our history, and explain the causes of the problems besetting
mankind, and will also show, definitively, the way to their solutions. It
is sufficient to say for now that according to the African spiritual
1. This so-called subconscious mind is the Deity Ra of the Kamitic tradition.
6
tradition, the automaton within us is in touch with all functions in the
world and is capable of manipulating them.
With the proper directions, we will come to see that there are
three kin.ds of people in. the world. One type inclines toward relying
on the willed part of bemg for survival and flourishment, the second
on the omniscient intelligence and the automaton and the third on ~ equilibrium of both parts of being. In fact, all cuitures fall into'one of
these categories.
. These t~ee categories do not represent distinct types, but
stages m the SpiritUal development of individuals and nations. The
fll~t stage correspo~ds to the polarization in the willed ( outer) part of
bemg, the second, m the polarization in the inner and the third to
their equilibration. We can better comprehend this it we paraphrase it
as the stas:e~ of 1) re~iance on the part of being with limited knowledge
and capability, 2) reltance on the part of being with infinite knowledge
and capability, and 3) the equilibrium between the two. Another
para.phrase will explain further. 1) Polarization in learning from
outslde of ourselves (from someone else), 2) in learning from within
ourse"ve~, an~ 3) a~ equilibrium of both approaches. Further still, 1)
polanza.tIon In reliance on externals (tools, machinery, medicines,
etc.), 2) polarization in reliance on internals (the power of the spirit)
and 3) an equilibrium of both methods. '
. We can begin to see which cultures shape up to which
categorIes. The 1st type, polarized in the cultivation of the external
part of being corresponds fundamentally to Western Man and some
Orientals, while the opposite, polariz~d in the cultivation of the
internal, corresponds to the Black race, and some Orientals, Success
in th~. cultivatio? of both parts has only been truly achieved by the
KarmtIans (Anclent Egyptians), who, for the record, belong to the
Black race.
Now ~e can understand why, for example, all the
fundamental skills and institutions of civilization began with Black
nations \K:a,mit [Ancient Egypt1, Sumer, Babylon, Elam, the Harappa
Valley cIVlhzation, Kush [Ethiopia], Indus Kush [Black India}, and
Canaan). Because of their people's ability to learn from the internal
part of being, with its storehouse of knowledge concerning every
secret of the world, they were able to intuit, 6000 + years ago, the
knowledg~ that forms the basis of our civilization (religion,
mathematIcs, geometry, medicine, astronomy writing literature , 1 ' , ,
agncu ture, metallurgy, government, architecture, painting,
7
sculpturing, algebra, science, etc.). Because Western man is polarized
in the cultivation of the external part of his being, he had to learn
these skills from others (Blacks and Orientals) who were able to learn
these things intuitively. This brings us to the critical part of our introductory
discourse. Underlying all the functions of the automaton within us is a
'program of order'. The maintenance of our bodily processes in a
state of order according to this program, is what we call health. We will come to see that this very same 'program of order,2 is in charge of
regulating the social behavior of people .. Where it fmds ~ expression in the social arena there is morality, wealth, spmtuality, and
prosperity. True r~ligion, we will come to see, deals with the
techniques of communicating with the director of the automaton
within us, in order to gain access to the power, storehouse of
information, and the host of shaping factors of our lives. The world is in the sorry mess that it now frods itself because
the dominant culture in the world is that of the external part of being.
It is not enough to say that the external part of our being d.OC:s ~ot know much about creating and maintaining order. For, even if It did,
it lacks the ability to generate order in the life of people. Hearing
sermons, and reading books (external means) on moral behavior will
make you as moral as reading books on healing will heal ~our illnesses. The most that a book on health, for example, can do IS to
direct you to some means of directly influencing the automa~on .. -:et such information must have originated from some person's mtUltlon.
The same holds true for religious, moral, and spiritual behavior. All
teachings on the subjects originated from the inner part of people's being. Ifyou observe very carefully you will see that in the religions of
the dominant cultures today, people are directed outside themselves
(to scriptures, sermons from priests, etc.) for moral, an~ spiritu~ guidance. In contrast, African, and some ~rie~t~ cult~es direct thea
members within themselves (trance) for mtUlhve guidance for the
same ends. The differences are vast. We must recall the fact that the
external part of being, however lucid on a subject, lacks the power to
direct the processes that shape our behavior, and bodily functions. I
Now we can fully understand the lack of wisdom in denouncing
Westerners as hypocrites for preaching doctrines of such high moral
values, while their destructive acts in the world are unparalleled. The
2. This 'program of order' corresponds to Maat.
8
'inner culture' for ~ccessin~ th~ 'program of order' that is the shaping
fo:c.e of a harmomous SOCIal life, an essential prerequisite for man's
splntual growth~ and the flourishing of all social institutions has been
displaced . b~ the 'outer culture', which is far from equal t~ the task
although It IS long on words on the subject of spirituality. A detailed
account of. the history of this phenomenon is necessary for the
understanding and use of the teachings in this book. But frrst we must
get a better grasp of the structure of the subject.
THE HEMISPHERES OF THE BRAIN
During the last forty years or so, the western scientific
community ~as ~me t~ realize that the human brain is composed of
two parts With dlametncally opposed, yet complementary functions.
They are known as the left, and the right hemispheres of the brain. To
un~~r~tand this subject, we must realize that underlying all mental
act~V1bes are. two .sets of functions, one in charge of relating us, and the . varIety of things m our environment to each other, and to the whole
a~d th~ other fu?ction is in charge of separating us and the variety of
things m our envtronment from each other. The latter function, which
corresponds to the left hemisphere of the brain enables us for
example,. to. distinguish ~etween the sounds made in speaking' and
verbal thmking~ that we Wlll.be able to speak, and think verbally. The
language functI?n ~f the rIght hemisphere enables us to unify the
words w~ perceive, mto phrases, these into sentences, and so on into
larger uOlts, that we will be able to comprehend what has been spoken
or thought.. The ~cts of speaking and verbal thinking are processes
that ~ccur In a senes o~ s~eps one at a time. The understanding of
what IS thought, ~nd said IS a process that occurs in one step. Since
the acts of speakmg, and verbal thinking are processes that occur at
sepa~ate points. in ~i~e they are therefore carried out by the left
h~m,sph~r~, which IS In charge of all processes of segregation, and
dlffe~entlabon. Conversely, the act of extracting the significance from
~ s~n~s .of related units, which is carried out in one step, is under the
Juns~lChO? of the ~ight hemisphere, which is in charge of all functions
of unification, and mtegration.
. In summary, lees note that the left hemisphere of the brain is
~ charge of noting th~ differences between things, separating wholes
mto parts, and enabhng us to deal with all sequential phenomena
9
(wholes presented pieces at a time).. This .mod~ of t~ is popularly known as analytical,.C:rrtes1an, senal, . linear, ?e~uc?~e, segregative, etc. The right side IS 10 charge of nottng the slDlilanl1es between things, and their relation to each other and the whole thus
unifying them. This mode of thinking is generally known as
synthetical, holistic, congregative, etc. We must also note that the left
side of the brain is extroverted and is therefore the means for the
'outer culture' noted above. The right side, is introverted and is the
means for the 'inner culture'. Although both functions are complementary, that is, their
equal inputs are needed for every mental activity to be complete, most
people have a predominance of one over the other. We all know too well of people who can generate a profusion of words, yet make little
sense, or go off on tangents, etc. (too much left, and too little r~t). On the other hand, we know of people who are not very expressive
verbally, - in fact are poor communicators- yet are profound. Critical to this book is the fact that these hemispheric differences are not
randomly distributed through society. Men in general ar~more le~sided than women, and so are members of the White race, 10
cOmparison to non-Whites (a well known. fact to Western psychologists). We will come to learn that hemispheric differences are
one of the main shaping forces of cultural differences, and the
historical events that such differences have engendered. In fact,
without this concept there can be no science of history, or psychology,
or anthropology, or understanding of religion.
The differences in thought patterns between the
White and Black races are well known. To prove the point, I will quote from well established scholars. Writing about the Bant.us ~f South Africa, Placid Temples, at the turn of the century states 10 his
Bantu Philosophy, that:
This (European) concept of separate beings, of subst~ce
(to use the scholastic term again) which fwd the.mselv~s Side by side, entirely independent one of another, IS foreign to
Bantu thought. Bantu hold that created beings preserve a bond one with another , an intimate ontological relationship,
comparable with the causal tie which binds creature and
Creator . . . Just as Bantu ontology is opposed to the
European concept of individuated things, existing in
10
themselves, isolated from others, so Bantu psychology
cannot conceive of man as an individual, as ~ force existing
by itself and apart from its ontological relationships with other living beings and from its connection with animals, or
intimate forces around it.
Writing about the same people, Janheinz Jahn, states m
Muntu:
When we say that the traditional African view of the world is one of extraordinary harmony, then except for
the word 'African' every single word in the sentence is both
right and wrong. For in the rlTst place the traditional world
view is still alive today; secondly it is a question not of a
world view in the European sense, since things that are
contemplated, experienced and lived are not separable in it;
thirdly it can be called extraordinary only in the European
sense, while for the African it is entirely commonplace; and
fourth, the expression 'harmony' is entirely inadequate,
since it does not indicate what parts are being harmonized
in what whole. And if we say 'everything' is harmonized,
that tells us less than ever.
J ahn then quotes Adebayo Adesanya, a Y oruba writer:
This is not simply a coherence of fact and faith, nor of reason and traditional beliefs, nor of reason and
contingent facts, but a coherence or compatibility among all disciplines. A medical theory, e.g., which contradicted a
theological conclusion was rejeded as absurd and vice versa. This demand of mutual compatibility among all disciplines considered as a system was the main weapon of
Yoruba thinking. God might be banished from Greek
thought without any harm being done to the logical
architecture of it, but this cannot be done in the case of
Yoruba. In medieval thought, science could be dismissed at
pleasure, but this is impossible in the case of Yoruba thought, since faith and reason are mutually dependent. In
modern times, God even has no place in scientific thinking.
This was impossible to the Yoruba.
11