thank you for the greeting,
As I mentionned,
There are several references in these texts (Vedas, Book of Coming Forth by Day of Egypt) to suggest an early monotheistic outlook, more complex, more detailed and more sophisticated perhaps. But monotheism nonetheless.
In the case of Hinduism, Capra correctly points out that it's multiple gods are in fact, by these texts' own accounts, a reference to -a- one God's multiple manifestations, told in the forms of stories and mythologies with loose and broad meanings. Also, the idea of monotheism among the Ancient Egyptians or Kamui, is closer to the way we would need to approach the principles governing subatomic particles, in the sense that they view the world and God's relationship to it in a wholelistic oneness. Tales and myths are used to detail these interractions abstractly, sort of like you would try to explain the duality of electromagnetic radiation, which can be both particle and wave at the same time, depending on your point of view. Therefore, symbols are used.
Akhenaton rebelled primarely against the fact that this meaning became lost, and felt, by most historical records, that the priesthood had become corrupted. He hated the fact that gods or the Neteru, were used to stimulate profit. So sought to destroy these images, in order to return focus on God's oneness. In that sense, we find some pararelles between what he attempted to do and what the Israelite Prophets attempted to do among their own people. In fact, some of Akhenaton's Hymns can be found textually "utilised" in passages of the Bible's Book of Palsms.
But overall, it is not, at surface level at least, the same concept of monotheism as found in western religions, so we shouldn't try to cramp them into a category of polytheism just because it is convenient to do so. I recommend research on the subject, as in all things. But most importantly, interpretation from their Clergy's perspective and not western theological standards.
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