(Video) Oshimmiri – Nne Mmiri – Explained

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Who is Oshimmiri? (Nne Mmiri)

This video explains the Arushi of the Waters. What her powers are in the physical and spiritual world, and how to determine if you are a water element.

There is no “otu/etu” in English

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In the book, After God Is Dibia, Procfessor J.A. Umeh talks about “Etu” as one of Igbo mystical philosophical concepts. This has been one of my favorite parts of the book as it discusses a concept that you hear in American scientific communities as First Principles.
 
Nowadays First Principles is a hot button topic in American scientific communities as it has been popularized by Elon Musk. The thought process that one can understand most things by reasoning from fundamental concepts, or breaking it down to the source/origin.

“First principles is…boil things down to the most fundamental truths…and then reason up from there.” -Elon Musk

But this concept has been in IGBO from the times of our ancestors. In the book After God is Dibia, it is explained that:

“Etu, which is Igbo Afa Language is Aka Obi which is the context literally means “Mind of God” or “the Divine Essence” or “the Soul of the matter/issue/thing” as the case may be…
 
The nearest English word for Etu is “the How”. When Igbo man/woman requests of you Biko gosim etu e si-eme ya (please show me How it is done) or Biko zim etu e si me ya or Biko gosim/zikom etu e sili me ya (please show me how it was performed/accomplished/done), he or she is requesting the Etu principle behind it.”
 
This, so far has been one of my most favorite parts of the book After God is Dibia, because it really points to what I have come to love about Igbo language. The closeness of Igbo to the truth of how things are. The way Igbos discuss things is very fundamental. When you try to say things in English, they become more and more abstract (and that is not necessarily a good thing). The day Igbo begins to talk about scientific and technological concepts will be when the world will truly know the power of Igbo.
 
The Igbo language in its purest form is a technology all its own. It was designed to explain things in a world where there was no paper and pen…no laptops. It was designed to explain things so that information can be understood, remembered, digested, passed on, disguised without writing down a single word.
 
A proverb in the book After God is Dibia states: “Uzu amaghi etu esi-akpu Ogene, ya nee egbe anya n’odu.”
 
This means: “The blacksmith who does not know the how of fashioning/fabricating Ogene should observe the tail of the kite.”
 
The book goes on to say that:
 
“All things and events take their form adn become resolved in accordance with Etu. And this is so whether they are cooperating or conflicting, harmonious or turbulent. Etu which we have seen in afa language is Aka Obi which literally means God’s Obi is, in other words, first movemnet or original movement, or prime mover or prime move or divine movement; the first movement from the position of akwu, mind of God, the Divine Spirit, the divine essence, or the soul of the matter/issue/thing; first principles, divine principles; the how of issue or thing; how things happen; how things work…
 
Etu in Igbo philosophy is Absolute — both the path and the goal…
 
Etu, being the underlying principle in all that is created and all exists, in essence, Chi.
 
This is only a sample of the deep concepts covered in the book, and I know I cannot understand all of it just reading it one time. I am sure I will go back and read some parts again as my knowledge of Igbo language goes deeper and deeper.
 
I just loved this concept so much that I had to pause and think it through, because it is the real beauty of Igbo, and why it is important for us to study and build and create using this powerful language.
 
Udo.

(Video) What is an Ogbanje?

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In Igbo mythology, the Ogbanje are spirits that cause a child to die, and reincarnate just to die again. The Ogbanje is a mischief maker in the spirit world that sneaks into the world of the living through the womb of a woman. But there is more to the Ogbanje than what is popularly known, as many are walking among us today.

The Bastardization of the “CHI”

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“Onye kwe, Chi ya ekwe” -Igbo proverb

I have always found that proverb interesting. Simplified, it means “whatever one agrees to, their ‘Chi’ will move in accordance with.” It is a fascinating proverb that brings to mind question of what exactly the nature of this “chi” is. We have been educated to believe that ancient Igbos practiced a polytheistic religion, and worshipped idols and spirits represented by totems.

I believe “Chi” is not a religious concept, but a concept that has been seen in Western philosophies yet rejected and perverted in the forms presented in traditional philosophies of African cultures. Western culture looks at African cultures through warped, propagandized lenses. Western culture promotes the idea that historically Africans were (barbaric at best and mentally deranged at worst) people who practiced superstitious, fake magical false religions.

“It seems that as a result of Western influences, we have become caricatures of our ancestors.”

I don’t believe “Chi” is a magical statue. I don’t believe “Chi” is the concept of some “god” (in the religious sense of the word) that controls a person’s destiny. I believe that the idea of “Chi” is actually similar to the biopsychological philosophy of the “soul” that Aristotle attempted to describe in 350 BC.

Aristotle referred to it as the psyche, or ψυχή. Sigmund Freud later tried to describe it in psychological terms using the concepts of “id, ego and superego.” Ultimately, these were all bastardizations and an attempt to unspiritualize the idea of the human being. Sigmund Freud actually stole the word and idea of “ego” from Buddhism and then perverted it to some kind of weird concept of a person’s understanding of their identity.

In actuality, Buddhism talks about the “ego” as a subjective identity as characterized by who a person begins to believe they are which is shaped by culture and environment. It goes much deeper than that, but that is the extent to which I will describe it, because this is not a lesson on Buddhism and I, quite frankly, am not a Buddhist. However, that idea is important to understanding “Chi” as I understand it to be.

Neuroscience has shown that a person can be trained to believe ideas that do not serve them. A person can be trained to have habits that can destroy them. A person can be shaped to become anything using the right psychological and scientific tools (eg. propaganda, peer pressure, conditioning, etc.).

I believe, the “Chi” is that part of a person that has a sense of the way a person should go. The Chi directs a person towards things beneficial, but it also changes its course in alignment with a person’s persistence. I think some may think of it as the instinct, but it I think it is a little different from the instinct, because the instinct can be led astray. I think the Chi can not be led astray or suppressed like the instinct, but can be redirected. I think the “Chi” always knows what is best for a person. However, the person himself, his physical body, may be deceived or led into a dangerous path or a trap by his enemies.

You get a sense of it when you consider the Igbo proverb that states: “A na-agba onyeìsì egbe, chi ya a’na ezere ya mgbọ.” (When a blind man is been shoot at, his Chi/personal god avert bullets for him.)

When Westerners, say “trust your instinct” in a way they are talking about your “Chi,” but they do not understand what they are saying. Your “Chi” can not be destroyed by setting your family statue on fire. However, it can be suppressed if you convince yourself (via your brain) that what your enemy (or society) is showing you, is more true that what you know (or things of this nature).

Someone left the following comment for me on the post I mentioned:

“You are mistaken. The western minds understands chi more than you do. The angels you hear in the Bible is what we call chi.. the difference between them and us is that they are trying to do away with old mentality and as such they keep growing. But we are holding on to the old and yet keep complaining that we are been cheated. Political infulence apart, we are too divided within us than we are United within us. The white is as well divided but they have one common interest which we lack.”

He is correct that other nations have a common interest and vision for themselves and African nations currently do not. However, I believe that everything else this person is speaking is from his own conscience, and that this was said with shallow understanding of the Bible, the Chi and world history.

To be continued…

Resources
Chi in Igbo Cosmology
What does the Igbo notion of “Your Personal Chi” represent?
Wikipedia article on “Odinani”
Wikipedia article on “Qi” (Chi) in traditional Chinese religions
A book on Chi
Wikipedia article on Ego death

The Origins of Ụmụ Agbara Agwụ and the Cult of Agwụ Tutelary Entities on Ọdịnala

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“Ka ekere ụwa, agwụ nọ!” (As the world was created, Agwu was there) Igbo Axiomatic Dictum of the Agwụ Cult

 

Igbo dibia at a masquerade dance, Nri-Awka Igbo. Photo by Northcote Thomas, 1900s.

 

Now, on Agwụ! Not very long ago, the rite of Ịrụ Agwụ in Igbo society and in Ọdịnala generally, was still very well known and understood as a rite for the ritualistic brewing and refinement of intelligence. Parents generally performed the Agwụ rite for their children at quite a young age, so as to ensure smooth psychological transition into full productive adulthood and civil progressive efficiency. The ancients, quite succinctly held that raw intelligence (Ọnatalụ-Chi/Agwụ-Onye-Ụwa) like every other component of creation, underwent a series of process called Ọnụnụ na Nshikọ, to reach an optimized favorable state of function called Elele Ọma Agwụ/Irite Ọma Agwụ. In the specific case of intelligence, this unique process was called Ọnụnụ na Nshikọ Akọnache (Brewing and Refinement of Intelligence) or as it came to be called. Ịlụ Agwụ/Ịru Agwụ lit. the marriage of the two poles of intelligence. In the human faculty of the genome with its nearly inexhuastible sequence of DNA and RNA coding which Ndị Igbo has properly called Akpụkpa Oke na Nne, along with yet another faculty of the cognitive system called the pineal gland or pituitaries (Akpa Uche in Igbo bio-cosmology), these two faculties were held by ancients to be under the bio-psychic influence of Ụmụ Agbara Agwụ – an elder race of comic entities or spirits, far more advanced than humans in both capacity and longevity. The ancient observation and principle was simply put thus: by the primordial causation factor of natural affinity, specific genetic types of creatures of certain genetic qualities. This natural affinity is then enshrined in communal memory and made symbolically manifest in those special Emume (rite and ceremonies) which highlight Ogbụgba-Ndụ-Ndi-Mbụ-na-Aja-Ana lit. the cultural foundation principle of totemism or the ritual-enabled life-force bonding procedures of the first ancestors. Emume Agwụ and Ịru Agwụ set of rituals, properly so, constitutes once of such early totemic situations of Ndị Igbo.

Titled elder Onyeso of Agukwu Nri washing hands for a rite before a shrine to Agwụ̀

The ancients held that two cosmic pillars of intelligence were channeled by all cosmic beings as Akọ Nne na Akọ Nna (Intuition and Intellect; the disharmonized perception mode of which is called Ose Ọbala). It was discovered that, naturally at birth, human beings came with four basic generic type of features, two of which were more of ‘default’ and feminine in character, while the other two features which were ‘emulated’ – had a masculine character to them. These dual poles of intelligence within human beings were micro-cosmologically localized as genome (Akpụkpa) and instincts (Akọ). The default features, it was learnt, primarily defined one’s nature or speciation, while the emulated features presented an initial maneuverable take-off pad for one’s unique response and optimal interaction levels with the environment. Often these two poles clashed at points of traumatic events in the life of a human being, thereby causing fundamental distortions in the psychological field of such persons. This distorted perception resulting from the two clashing poles of the psyche is called Agbara Agwụ. But whenever the two poles were properly fused into one ritually (Ọlụlụ Agwụ lit harmonious fusion/marriage of the dual psychological force poles of intelligence), then undistorted clairvoyant perception and advanced instinctive flow of interaction with cosmic nature becomes possible for a human being. For as the harmonized instincts henceforth generated flow in synchronicity with the Ụmụ Agwụ-ritually operated, healed, or ‘attuned’ genetics of the initiate, only then dose higher interaction with nature open up for an individual. As earlier pointed out, Agwụ spirits and their various incarnations and avatars throughout the cosmos, were recognized by the ancients as a specific race of wise beings or elder cosmic entities, who, archetypally are the custodians of this cosmic instituted power called intelligence, whose unified cosmic station is called Aka Ose (Uche). These were the Agwụ race of beings, pantheonised as a cosmic extension of the Igbo communal kinship model of Nne + Nna + Nwa, where we now have Nne Agwụ + Oke Agwụ + Nwa Agwụ. Within this non-human order of spirit called Ọra Agwụ, the Nne Agwụ spirit caliber of this race are primordially designated as the governess of the Agwụ cosmic institution and his power. To be sure, the m Agbala Agw constitutes an entirely sub-pantheon of tutelary beings in the greater pantheon of Igbo deities (i.e. ancestral cosmic elder entities or ancestral cosmic guardians). As Nd Mb, they belong in the highest Igbo pantheon of ancestral entities and through their earlier primeval direct interactions with the later Igbo superhuman ancestors (Nd Egede), they tutored humanity adeptly and assisted in ushering the very first templates of what we now call Omenala i.e. a grand cult of civilization = culture. This rank of entities are divinely obligated to observe the manifest cosmos through the capacity of specific celestial bodies known as stars (Kpakpando = Kpakpankpa Ndụ) and report back to Chi-Ukwu the Supreme spirit via the Aka Ose Uche cosmic station. At the same time, the Nne Agwụ simultaneously communicates with those members of the Agwụ race of beings and all affiliated with them, through specially dedicated set of instincts called Kpakpankpa Agwụ. The Oke Agwụ entities, on the other hand – are primordially designated with the status of stational tutelaries, facilitating and overseeing the quantum telematic bridging of dimensions, procurement of new information and serving as protective guarding entities of certain hidden knowledge not meant for certain time era of the universal seasons. We are to bear in mind that the ancient Igbo people also hold that the universe itself possesses a soul, which soul they aptly title and ritually channell as Olisa-Chi-Ukwu lit. the consumer of seven or the infinity defying one. The Igbo also say that Amma si na Olisa aba lit. all inspirations, past, present and future, have their source in Olisa the one great universal soul of Chi-Ukwu. The Nwa Agwụ or Ụmụ Inyom na Okoro Agwụ spirit are, in this light, the true messengers and the ones whose duty it is to incarnate in specifically designated terrestrial types at the beginning of each universal season for the divine purpose of prompting the characteristic inspirations that will trend or drive the terrestrial creatures of the universe into the cosmic character programmed for each cosmic season. All together, this trinity of entities in a family or sub-pantheon of spirit speciation called Ọra Agwụ are responsible for guarding and transmitting the actual undying spiritual light (Anwụ) of revelations, true knowing, original vision and wisdom.

DNA

In very ancient times, the Agwụ divine trinity stood for the sacred triad principle of knowledge, devoted and wisdom. These were called the three psychic forces whose soul-borne internal crystallization is known to birth the true spiritual light of illumination or enlightenment. These triad of entities were portrayed as seen in powerful trance-delivered visions by powerful Dibịa lineage of our planet’s first Ụga Chi world age, through which means we received some of the earliest imageries of what these subtle beings who operated the great cosmic intelligence networks – looked like. While some of the imageries were directly ‘filtered’ from the ultraviolet light frequency curtains of the ritually modified subtle space or astral portal, used for communing with these entities. One may also observe the stunning ancient global uniformity of style in depicting Ụmụ Agbara Agwụ beings. The classic Igbo quantum telematics configurations that go into the setting up, consecration and personalized synchronization of Okwu Agwụ shrine portals and its varied types – will have to be addressed at another time. So also the bio-psychic installation or initiation (lit. Ịru Agwụ Dibịa) of the true Dibịa, whose ultimate spiritual descent is traced to the Nwa Agwụ cosmic spirit rank of the greater m Agbara Agwụ trinity, giving birth to the very ancients observation that Dibịa w Agbara. This is also the origin of the Eze Agwụ official ritual titular of Ndi Dibịa in ancient Igbo land, which expressed the fact that the properly initiated Dibịa was installed into the spiritual position and responsibility of an archetypal human avatar, leader and human custodian of the Agwụ Cult. Again, generally, the existence of Ụmụ Agbara beings can be better described as been in the cosmic status of immortality and superhuman prowess. With the cosmos itself infinitely needing its cumulative sentience emanated or converted into the existential state called creation, so will Agwụ beings always be needed and present to attend to and guard the processes of intelligence. To put this into a more terrestrial context, just as bees (/Anwụ) were designed to attend to and guard the processes of fertility here within the terrestrial life network or eco-system of our planet, so do Agw beings dutifully attend to the processes of intelligence throughout the grand cosmic intelligence network.

Igbo dibia (’diviner’) standing on sacred tender palm fronds called ọ̀mụ́, praying with edible chalk in hand

Classically, Emume Agwụ rites were originally designed as easily memorisable spiritual procedures for psychically accessing one’s ancestral genius pool, establishing a personalized genius management system for such unique genetic contents and rectifying connections with the appropriate rank of Ụmụ Agbara Agwụ beings linked with one’s unique ancestral genetic signatures or genetic genius loci within the greater cosmic intelligence network order. When this ritual alignment or synchronization of intelligence is not carried out and properly installed bio-psychically into an individual’s consciousness, the ancients propounded that unending fleets of psychological distortions will rid the intelligence process of such individuals. The Ịrụ Agwụ rite therefore – was a four-ritual staged process which commenced with the quantum telematics simulation of the dual pillars of intelligence, preceding ritual interface. This is accomplished using Okpes Agwụ Oke na Nne properly carved from Ogirishi wood (new bouldia). The two poles (Akpụkpa na Akọ) symbolically erected (psychically mirrored) and consecrated i.e telematically configured and activated – were expected to be become fused and fine tuned in operation within the initiated. The fusion was expected to produce a synthesis of the dual force in the initiate’s consciousness (Aka Nta/Aka Ijite), which expressed itself in the form of a new, original awareness perceptive harmony (Akọ si na Akpụkpa Nne + Akọ si na Akpụkpa Nna) and the truly ease-characterized primordial flow with nature called Amara Chi i.e grace of the nature state, which makes one to seem to be operating with an economy of force. In effect, by virtue of cosmic providence, as the Akọ Nne unit of intelligence controls the RNA thus Agwụ influence the DNA through this mode to produce ever-unique responses to nature’s ever-changing states of energy and events – in the initiate. The universal symbols or sign (Arma) carved into the Okpesi Ụmụ Agwụ are classic Igbo spirit signatures or sigils (Ọwa Mmụọ/Ọwa Agbala/Mkpa Mmụọ), primordially sourced from Nkwọ-Agbara-Ọkpụ the chief spirit gate keeper of our universe’s astral dimensional gates – for purpose of spirit invocation. These universally potent sigils that are made on the Okpes ritual devices or totems, identifies them as inter-dimensional communication device and like the electric current circuit grids carved into the electronic circuitry boards of today’s contemporary tech. devices – to basically enable a transmission of kinetic energy to “arouse” the “dormant” potential energy of the device into interface activity – the Okpes Ụmụ Agbala and its varied set of plug-ins or components once activated, granted one the privilege of having a compact, customized multi-channel-capacity and multitasking quantum intelligence “wisdom” into cosmos.

Okpesi figures in Idemili

These carved sigils are in-laid with the shredded powder of Nzu and Edo, which are primordially indentified natural smart essences (solar and lunar plasmic substance) capable of vibrating at very high, subtle energy sensitivity levels for at least four days and four nights, upon exposure into the atmosphere. In effect, these ancients Igbo people whose harmonious perception of the cosmos is unmatched till this day – discovered that the energy behavior or interaction of these two smart materials with the environment were exceptional and very benefits for humans, for these two substance charged the atmosphere of ritual spaces to a certain desirable frequency or energy pitch which was highly attractive to those caliber of pure spirits as are found in the Igbo divinity pantheons, the Ụmụ Agbara Agwụ included. This was done to elicit the beneficial attention of the Ụmụ Agbara Agwụ in this subtle realm, as these mythical substances have been primordially honored by these beings as a worthy form of spiritual permit or invitation into higher cosmic realms. Thus said, the second ritual stage of the Ịrụ Agwụ rite was the entity-specific “incantational channeling” and wormhole-ushering” (Ịlọ Agbala/Ịlọ Mmụọ/kpọtu Agbala) of the ha Agwụ non-human spirit beings cosmologically affiliated with one’s ancestral genetic genius type – to be seated (nye nd) into this 3rd dimensional zone of the cosmos in the state of Agbara Lọrọ Ụwa i.e a pure spirit being whom has ritually possessed a totemic space, creature or consecrated device, as its sacred vehicle of materialized incarnation. The Ịlọ Agbala Agwụ Ụwa ritual goal is achieved with the offering – among other things – of Okeọkpa, Nneukwu, Abụke Na Uriom Ọkụk Igbo, (native Igbo cock, hen, cockerel and chick) at varied stages of the Ịlọ Agbala Agwụ Ụwa incarnation ritual stage.

Agwu figurines

Foundationally in Ọdịnala, ritual signifies series of sacred actions in sacred time or a sacred moment in time. Therefore, the sacred ritual moment of blood offering in what it says: a key ritual act in series of ritual actions comprising a comprehensive Ọdịnala rite. In the simple act possessing a knowledge which made it possible that, synchronizing specific types of animal blood from ritual sacrifices with other smart mystic substances in specific modes moods, intentions based on eco-specific characters and well observed reactions in cosmic nature – the resulting meta-substance conducted or conjured-up a strong etheric force field into place which could power a temporary or constant tortus vertex for enabling interdimesional streaming of information, hyper-translocation of beings and objects between realms, among other things – this daring application of observed reality to the needs of spirituality and well-being at such an early time in the story of humanity as observed in the compressed mystic kernels of primordial knowledge (Abịa) preserved and transmitted via the core of many Igbo ritual procedures, simply gives away the glaring fact that the ancients where obviously experiencing and expounding a very subtle, unfiled system  of spiritual epistemology, a glaring synthesis of scientific technique and ritual arts, now variously known as mysticism, magic, the primordial technique, the sacred arts and sciences, the ancients way, the way of the elders etc. the Okwu Agwụ where these rite were executed were really varied calibers of miniaturized quantum activity enabling stations, where the ancients employed these subtle natural agents and resources scientifically (viz. Abịa ọgwụ ka dibịa jiri br eze agwụ. Ọ afa ka e bol ifenine ọgwụ na eri sị ya gbabalụ ụwa. Ire ka ana achọ na ọgwụ. Ọgwụ di ire, o tuo dibịa gwọlụ ya ugo) and in very artful ritual sequences (viz. Nka ka eji agbado mmụọ. Nka ka eji agọ mmụọ. Nka ka eji eme mmọnwụ) to accomplish higher cosmological purpose, task or needs. In direct procession, the third ritual stage in the Ịrụ Agwụ comprehensive rite is called the Orịkọ Ụmụ Agwụ which sees the Agwụ initiate, Dibịa or non-Dibịa as the case may be—proceed with a ritually shared communion of seven elements presented before the naturally very flighty Ụmụ Agbara Agwụ now etherically domesticated in the Okpesị Ụmụ Agwụ. Effectively, these ritual communion elements end up in the hands of the initiate transmuted by the now very subtle etherically-vibrant energy presence of the Agwụ beings in the enshrined space. The consummated elements were ritually designed to infuse the psychic field of the initiate with vibrations of well-beings preceding the major dream-state delivered nocturnal pscyhogeetic optimization operation of the Ụmụ Abanị Agwụ nocturnal speciation type of Agwụ beings. Also, this commune marks the end of the third ritual sequence as well as the first half of the comprehensive rite.

“Sacrifice to the Earth Goddess,” by Uzo Egonu (1974)

The fourth stage in the sequence is the ritual Anya, which is carried out on the next Eke or Nkw day, at the Igbo cosmological diurnal time beacon called Amani Aka Egbe Anyanwụ i.e. Midday or high-noon hourly moment (Amani) when the sun is set to shoot off its bitting arrows of heat into space. In this rite, the initiate having had their Akpa Agwụ operated by the Ụmụ Abanị Agwụ spirit beings the previous night, now has Akpa Uche (pineal gland and pituituary bodies) operated upon by the Dibịa by orally administrating a mild psychedelic portion brewed from dried Ogirishi Leafs, j Igbo (Igbo Kolanut)  and Nkwụ Kwere Izu (4-days fermented palmwine). This is followed by the administering of a second, third and fourth set of portion jointly called Ọgwụ Nshik Akọ na Uche. These are properly mixed with blood of a pure white native cock (Egbenu/Okeọkpa Igbo) and administered eyes and nose using fresh Ogirishi leave to funnel the liquid. Some are then cut as incisions into the palm, wrists, ankle and shoulder blades, if the initiate were on the path of initiation towards officiating as a Dibịa. Lastly, some of the portions are administered into ears of the initiated employing a white feather from the offered fowl, soaked in Ogirishi-infused water or alcoholic schnapps. This is called the ritual act of Ịtụwa Ntị and opens up the initiate to vistas of previously inaudible sounds surrounding them, as well as distant ones from other realms. Upon completing these psychotherapeutic administration, the Dibịa merely exist the stage as the fifth stage (Isemalụse Agwụ) where Agwụ becomes manifest to the initiate dawns upon them, as the now perceptually sound and heightened new consciousness of the initiate launched them into full-spectrum, cosmic intelligence interface, knowing and seeing beyond space and time, seeing through the subtle frequency curtain or dimensional veils of the cosmos, which prevents Ofeke and other kinds of being from seeing or interacting with the beings of such subtle realms.

Boy going through the anya ritual in Ohafia

Thus, the ancient Ịlụ Agwụ/Iru Agwụ rite was classically designed as a rite for the transmutational optimization of the human perceptual power system called intelligence, the spontaneous fruit of a wild, primordial, infinitely active two headed serpents called Oke na Nne Agwụ. When genuinely executed, this rite is intended to unlash upon one’s awareness a unified expansive vision of life and ever increasing higher vistas of knowledge. Through the ritual perfection of the perception powers in a human being i.e. Ọnụnụ na Nshikọ (Brewing and refinement of Intelligence), the initiate directly realizes Elele-Ọma-Agwụ state of perceptive blissfulness which comes from the calm, inner knowing of the harmonious mind; a fair rarity in our time. A rarity which is however said to be immortally enjoyed by Ụmụ Agbala in their essential nature. This authentic bare perception of reality as it is – is called the truth principle, and this force of authenticity called truth acquired through undistorted exploration of cosmic nature holds within it, the real the power of intelligence. The wizened Ogirishi trees and its ritual complementing tree known as Okwe Ụmụ Agwụ both stood as the primordial totemic Igbo trees of wisdom and knowledge respectively, since the dawn of Igbo culture; enshrining the essence of the two cosmic pillars of Intelligence, Akọ Nne na Akọ Nna (Intuition + Intellect). As primordially, the grand principles of intelligence as an independent cosmic power is proven to rest on two pillars, the ancients Igbo people sought to leave their footprint in the sands of times, by their effort to preserve the very answers they discovered on the mystery of intelligence by encoding them into the same rituals designed to respectively “brew” and “refine” the intelligence processes of a human being. By ritually classifying the Ogirishi trees as Ogirishi-Ụmụ-Agwụ and scientifically denoting it as Osisi-Akọnauche-Ndị-Mbụ, among other feats – the ancients were ritually engrooving and mnemonically patenting their discoveries for easy access to future descendants, making some of the very earliest classic Igbo ritual procedures bearers of intangible time capsules, designed to infuse our wary minds of today’s lesser world with ancient memories of hope, truth and other cherished qualities, preserved as an auspicious vision of what the earlier harmonious eras of human advancement and prosperity in times far gone looked like, as well as what it could potentially always be.

“Beneath the Ogirishi Tree” by Lynn Marshall Linnemeie

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Nze Chukwukadibịa E. Nwafọr (Omenigbo Nwa Anwụ Ushi Odirimatachi) is a native of Ụmụnze in Agụata Clan of Orumba South LGA, Anambra State. He is a writer, philanthropist, technologist, artist, Dibịa and advocate of indigenous African knowledge systems and spiritual heritage. A lifelong-learner and advanced practitioner of Igbo medicine and sacred teachings, he is also a fully-investitured culture bearer and spiritual lineage holder (Eze Aka Ji Ọfọ Ọdịnala) of Ụrụrọ-Ụmụnze descent. His dedicated efforts towards the total awakening of Igbo contemporary humanity have propelled him to introduce and teach the first comprehensive cyber course on Igbo Cosmology on the Udemy Universal Courses Digital Platform. His general publications on the cosmological knowledge and extensive wisdom heritage of Igbo culture are widely read. His first book, Leopards of the Magical Dawn: Science and the Cosmological Foundations of Igbo Culture was published in the United States in 2014 and is available in bookstores worldwide. He lives and works in Nigeria.

Igbo Taboo? | Why We Should NEVER Fear Ọdịnanị Igbo

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Why is it important to explore traditional Igbo concepts that are considered to be Taboo?

There are many reasons including:

  1. Freedom from fear and shame
  2. Self confidence through identity
  3. Awakening your Creativity
  4. Empowerment through Authenticity

Just to keep things short I will discuss two of these benefits:
Self confidence through identity and freedom from fear and shame

Number 1. Self-confidence through identity

Imagine a world where Africa stops fearing, demonizing, fetishizing it’s past, and begins to look at it with eyes wide open; freely taking elements of it’s past and laughing about it, crying about it, chatting about it…putting it on their key chains, and bumper stickers and backpacks.

Did the Salem witch trials stop Americans from creating the show “Sabrina the Teenage witch?”What progressive culture do you know that has ever been so terrified of their past that they pretend it didn’t happen…I’ll wait. The answer is none!

Even America, no matter how much they say slavery and racism does not exist, they still acknowledge it was their past and are making conscious decisions about how to deal with it and even incorporate it into their framework. Why? Because doing so is part of their identity, and feeling shame about any part of your human identity denigrates your humanity and diminishes your self confidence.

Acceptance is key to the psychology of recovery, because it re-establishes a sense of accountability in the individual, and empowers them to take responsibility of their own actions.

So, accepting our heritage wholesale without attaching excessive emotional bias to it one way or another, will give you a sense of empowerment that will be exponentially beneficial to your sense of self.

Number 2. Freedom from fear and shame

Fear kills relationships, opportunities, morale and chronic fear destroys your quality of life.

Shame is an unpleasant self-conscious emotion typically associated with a negative evaluation of the self, withdrawal motivations, and feelings of distress, exposure, mistrust, powerlessness, and worthlessness.

The two emotions exist solely in the mind, and are linked to many addictions and other mental illnesses.

Science teaches us that fear and shame can be changed by changing the association.

Psychology Today has a great article online called 5 Ways to Silence Shame. Some things listed include:

  • Acknowledge the shame
  • Analyze what you are feeling and compare it to what you really should be feeling
  • Know the difference between what you do and who you are

Changing the association of what you fear and are ashamed of, can be very instrumental to accepting Africa’s past. If you stop associating Africa’s indigenous symbols with something to be ashamed of, like witch craft and devil worship, and start associating with them something like a curiosity or scientific discovery, you will find a greater sense of pride in your heritage.

Much of Western scientific symbols and language comes from occultic symbols. Using symbols to pay homage to the past are not the same as engaging in worship of those symbols.

It is all about reframing your mind. So, looking your ancestors square in the eyes through education and reframing your beliefs about who they are and what that says about you is key to empowerment.

When we run away from concepts such as Odinani, Osu, Ogbanje, Amadioha and so on, we are effectively refusing to deal with their implications and shying away from using our thinking faculty as human beings. All progressive societies advanced through transforming their understanding of the world around them through education and reasoning. Let us begin to ask questions about these symbols from our past and use them to design our future.

Odinani Book Club: “Daughters of Nri” by Reni K Amayo

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Daughters of Nri

The next book we will be reading for the Odinani Book club will be the recently released “Daughters of Nri” by Reni K Amayo. Its the first in the “Return of the Earth Mother” series. Summary is as follows:

“A gruesome war results in the old gods’ departure from earth. The only remnants of their existence lie in two girls. Twins, separated at birth. Goddesses who grow up believing that they are human. Daughters Of Nri explores their epic journey of self-discovery as they embark on a path back to one another.

Strong-willed Naala grows up seeking adventure in her quiet and small village. While the more reserved Sinai resides in the cold and political palace of Nri. Though miles apart, both girls share an indestructible bond: they share the same blood, the same face, and possess the same unspoken magic, thought to have vanished with the lost gods.

The twin girls were separated at birth, a price paid to ensure their survival from Eze Ochichiri, the man who rules the Kingdom of Nri. Both girls are tested in ways that awaken a mystical, formidable power deep within themselves. Eventually, their paths both lead back to the mighty Eze.

But can they defeat the man who brought the gods themselves to their knees?”

Efuru Review

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Efuru by Flora Nwapa is not only the first choice of the Odinani book club, it also happens to be the first novel by an African woman to be published in English. Born in Oguta, Nigeria, Flora Nwapa published Efuru in 1966 at the age of 30. It follows the life and struggles of the title character who struggles to find her place in colonial era Nigeria.

The very first thing that I noticed in the novel are the names of the characters, which are no longer common as first names. It’s unfortunate that due to colonization, alot of Igbo names that were widespread in the past have either been forgotten or only survive as surnames, being replaced with English ones or Christianized Igbo ones. 

The next thing I noticed was the terminology used for certain practices and places. For example, the term “take a bath” is used for female circumcision, which is done to Efuru after she gets married as a young woman. The name given for the Niger River was “The Great River” (or Oshimiri in Igbo).

Next, even though the story was set during the colonial era, the day to day lives of the characters do not seem much different than that or their forefathers and foremothers that lived before British rule. They worked in the farms, did trade up and down the river, went to the market, lived by the traditional calendar, etc.

But I think the biggest takeaway I got for the book was an increased empathy for Igbo women. Despite the characters being fictional, I felt like I could have been reading the experiences of any of my female ancestors. It’s simply amazing that a story of an Igbo woman’s struggles as a wife, daughter and mother could be as captivating as any Male centered, action packed epic. Overall, I’d recommend Efuru as a worthy addition to any library and look forward to exploring other works by Mrs. Nwapa. 

Odinani Book Club: “Efuru” by Flora Nwapa

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For the very first selection for the brand new Odinani Book Club, we have selected none other than “Efufu” by Flora Nwapa. Published in 1966, it was the first novel written by a Nigerian woman to be published. Feel free to purchase the book below, or rent it from the library. We will be creating platforms to discuss the book and the themes it deals with. In the meantime, please comment about it below.

Summary: Efuru is a beautiful,superior woman,who cannot marry or have children successfully. Her neighbors acknowledge her distinctions,are grateful for her generosity, but cannot intervene in or comprehend her tragedy. A sage diagnoses that a river goddess has in fact chosen Efuru as her honored worshipper. So far as earthly companions are concerned she must remain alone…