Category Archives: Metaphysics

Iji Ala: An Ancient Igbo Sacred Science of Energy Management and Harmonization for the Present World

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Geodesy (Iji Ala/Iji Ana/Iji Ani) is one of the ancient sacred sciences which the Igbo people demonstrated a great mastery of. They knew, expounded and extensively practiced this spiritual science of bringing celestial harmony down to Earth (Anakwudo-ma-Enukwudo). In this light, Geodesy is a truly multi-dimensional science or what may be termed ”a meta-science” driven by high precision thinking, the manifestation of which is evinced in such notable cosmological engineering feats as the creation of geothermal pyramid powered human settlements, through the specific application of this sacred science in the form of “Ikwunite-Aba-Igwe” (lit. Raising the Crown of the Celestial Mound).

Nsude Pyramids in Abaja, Northern Igbo land

Nsude Pyramids in Abaja, Northern Igbo land

For the Igbo people of old and present, inhabited houses can be ensouled and rituals abound for ensouling houses before habitation, as well as for un-ensouling houses after the demise of their occupants. The same exists for environs. In ancient Igboland, the ritual-kings and specialists who had the specialty of performing these architectonic and engineering feats on the scale of the entire communal space were known as Eze Akum, Eze Okpoko, Eze Ana, Eze Mkpume, Eze Uzu, Eze Oba among other specialized titles. They were mostly technocrats and among their expected specialties were advanced mystic control of the elements. In fact, there is still an Igbo village group in Oba, Anambra state known as Umu Mkpume and their oral traditions narrate that their ancestors were unequaled geniuses at working with stone and other mineral elements. Likewise in Uzu Akoli, highly noted for its quality stones, minerals and stone masonry. A noted Igbo proverb in this right asserts that: okwute hiri ehi, too ato na uzu akoli, o zi mbunata lit. durable stones are in sufficient formations in Uzu Akoli, it is only a matter of carrying them to site.

As we aware of today, in the cities and towns, peoples movements could be restricted, their livelihoods controlled, their thinking defined, their health status conditioned and their religion prescribed. In nature where there is freedom of movement and diversity of choices, one can hardly achieve the same result. The oxygen supply is purer and direct in nature, thus the process of natural growth and spiritual development is organic and difficult to impede in nature. This is in clear contrast with the human created city settlements which has as its central underlying ideology, the superiority and exclusivity of human nature over the rest of nature. This is an ideology that is as toxic as it is unfathomably limiting. Yet it is one that ironically presents human beings with a great opportunity to deepen their awareness and creative abilities by way of harmonious adaptation. One may observe that, the Igbo technocrats and ritual-specialists of old largely viewed their respective towns and cities as “architectural tools” for enacting social engineering and politico-religious cohesion. However, their greatest functions were in their metaphysical application; in the manipulation and control of space and time, human creative energy, natural resources, human privileges, conventional thinking and even the unseen prospects of an entire group of people.

Montage of Igbo traditional architecture

Montage of Igbo traditional architecture

Today, on the other hand, the combined forces of nature, fate and history has interrupted many of these institutions and their archetypal ways of functioning, and for a purpose which the future generations will clearly grasp more than we ever may in our times. As for our present purposes today in Igboland, there is great need to revive the ancient practices of temple building for earth-energy balancing purposes (Iji Ala), not just for the typical purposes of social cohesion and judiciary. There is no doubting the fact that, given all the accumulated ills of the past ages in Igboland and the world at large, Ana Igbo is in need of full-fledged purification and re-consecration. This is in alignment with the spiritual foundational practices of the Uga Anwu age, which we are gearing up to fully emerge into. It is to be noted that in this age, individuals must come to the realization that all shrines, sacred groves, temples, churches, religious enclaves etc. are not otherworldly places where “gods and goddesses” manifest or even mere particularized places of public worship. This is the root of religious exploitation. Instead, it should be understood that these sacred natural locales or consecrated spaces are simply places of pure spiritual energy, where the members of community frequently visit to revitalize and purify their devotional passions (Isa Ajasinobi), realign and refocus their minds (Ichikota-Uche-na-Mmuo) and replenish their soul force (Idu-IkengaChi/Inye-Ikenga-Nni).

Speaking of the needs of this present age, it should be borne in mind that generally in Odinala and Igbo cosmology, the world is understood to go through cycles, much like the noted fertility seasons of nature. Of these, there are four Great Cycles which birth Four Unique Worlds, namely: Uga Aka, Uga Chi, Uga Anwu and Uga Azi in that other of succession. The cycles are known to succeed each other with catastrophic, consciousness expanding events. There are ascending cycles (Uje Uga) and descending cycles (Una Uga). At the culmination of each full cosmic cycle (Mgba Uga) made up of eight unique consciousness seasons, all the created life forms of Chineke achieve a holistic evolutionary leap, known as Opupu Mmuo/Ipu Mmuo. While, the now receded Mgba Uga is regarded as Uga-Nala-Ana (One Full Completed Cosmic Cycle) and its accumulated knowledge and wisdom will henceforth only be accessible via the intuitive portals of cosmic consciousness. The next Opupu-Ije-Mmuo or Uga Uwa cycle thus begins from either an ascending or descending point, with a matching influx of varying incarnate spirits. We are currently experiencing an ascending cycle which hints the immense possibilities predisposed to us and which are languishing under our noses. These four seasons of the world (Uga-Uwa-n’Ano) as with the primordial four Igbo circadian cycles of Eke-Orie-Afo-Nkwo (Izu/Izu Igbo) have come and gone for as long as creation has been.

Igbo Cycles

Igbo Cycles

In this light, Uga Aka is the cosmic age known for non-duality, profound wisdom, pure spirit, pure consciousness, human omniscience, whole mastery of human potentials and the universal laws at the global level by human beings, which results in the achievement of immortality. The age which follows this is known as Uga Chi, and this age is characterized by the consciousness of duality, great influx of self-realized spirits, soul power, ingenious cultural creations, telepathy and the appearance of death, when people once again lose the privilege of immortality. Next is the Uga Anwu age, noted for the incarnation of cosmic-minded visionaries (Umu Anwu) who are acknowledged for their profound solar-intuition (i.e. versatility of mind) and deep original thinking. Uga Anwu is also the age of marked gifts of prophecy, technological feats and highly advanced understanding of energy and its interplay with consciousness throughout nature. It has also been observed that in this age, the urge to check harmful tendencies are bound to become a worldwide obsession. People become ecology-conscious all of a sudden and are drawn to lifestyles, practices and philosophies that encourage this concern. Last of these four is the age of Uga Azi, identified with pessimism, mindlessness, crass ignorance, wanton destruction and desecration of natural harmony, very low consciousness level, superficiality, clear disregard of sacred knowledge and wisdom, unimaginable greed and conquest etc. In fact, in the age of Uga Azi, the world is literally upside down (descent of spiritual awareness).

To be reincarnated into this world at this present time is an utmost desire of several spirits. For Uga Anwu is an age of the Mind. All who possess the Divine Mind of Light (Umu Agwu) will lead in this age as visionaries. As such, it is highly necessary that all human institutions and knowledge systems be dully revised with this profusion of higher minds amongst us, even as we are presently experiencing it technologically. It should thus be made clear, in this light, that the churches, mosques, temples, shrines, oracle groves, sanctuaries etc. of old and present are not divine, but merely sanctified spaces. It is the human being and nature that is divine. Religious doctrines, traditions and philosophies are not divine. It is the individual experience of their true spiritual principles that truly is divine. Accordingly, the ritual specialists, Priests and Priestesses who officiate in these sacred places are in truth and practicality, adept spiritual scientists who have been spiritually called and readied from birth by nature, to devote their whole being to the preservation and perpetuation of divine order for their respective communities. As such, the fundamental focus of the vast spiritual sciences, rites, rituals, ethicalities, local jurisprudence and allied functions which they administer on behalf of the community is to be understood as fundamentally ensuring the preservation of cosmic harmony (Udo), based on their divine eligibility (Chi), noted spiritual uprightness (Ogu) and ancestral appointment (Ofo). It is one of such appointed tasks that they accomplish through the rituals of Iji Ala. 

Light Body

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Nze Izo Omenigbo (Chukwukadibia E. Nwafor)  is an Igbo writer, philanthropist, Dibia and advocate of African knowledge systems and indigenous spiritualities. A life-long 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-Ofo-Odinala) of Ururo-Umunze descent. His dedicated strides towards the total awakening of Igbo contemporary humanity have propelled him to introduce and teach the first comprehensive cyber course on Igbo cosmology. His general publications on the intellectual and mystical traditions of the Igbo are widely read. Leopards of the Magical Dawn: Science and the Cosmological Foundations of Igbo Culture is his first book.

The Old Woman of Immense Wisdom: On the Mystical Science Behind the Afa Akpụkpala Oracular System

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By Nze Chukwuka Omenigbo Nwafor

“For man, everything he needed, he needs and or he shall need has been provided. With leaves and the like we can perform any action which modern science (western) cannot anticipate of even in the next ten thousand years or more”—Nwankwo Nnabuchi (In Defence of Igbo Belief System, 1987)

Mythical Origin of Akpụkpala as described in “After God is Dibia Vol 1” page 86

Áfá/Ává/Áhá (pronounced differently from the Āfà for “name”) is an Igbo term that denotes all oracular, divinatory, predictive and clairvoyance practices; only seconded by the much more conversant practice of Amuma or Ibu Amuma – Prophecy. Among the virtually listless variety of divination systems found in Igbo culture, which run well into their hundreds, the primordial Akpụkpala system of divination has surfaced as the most sophisticated, versatile, accurate, enduring and encompassing system thereof; employed successfully since time immemorial in determining and addressing all phenomena.

Rightly so, various questions have been raised by both dedicated scholars and keen enthusiasts of Igbo culture around the world as to the underlying mystery behind the prominently ancient Afa Akpụkpala divination system. Many have attempted to explain and even compare it with the far more recent binary computing system of Western epistemological tradition; an approach that is highly flawed in itself but somewhat aids in lifting the heavy veil of mystery in which the Akpụkpala divination system has been much shrouded in. Indeed, as concerns the profound mystical science undergirding the Akpụkpala divination practice, Prof. Onwuejeogwu (1997) and Prof J. A. Umeh (1999) has in their respective ways, invested great efforts in bringing some of the primary mysteries undergirding the Akpụkpala oracle to academic light. Umeh for instance elucidated that, “this form of divination has its own language which the Igbo people believe to be not only the oldest Igbo language but also indeed the oldest language in the whole world” (Umeh 1999). Quoting Nwankwo Nnabuchi, he maintained that,

“The language of Ikpakpala [Akpụkpala] was based on the original Igbo language which was later modified in the time Amuta [Uga Chi] to accommodate the known innovations. Subsequent to that, there were other modification which gave rise to the loss of a higher percentage of the original concept. This development notwithstanding, its language is still the oldest language in Igbo history. Some people call it the language of Dibias. It is correct because it is the Dibias who still retain some of the earlier culture, practices and religious rites….the study of Ikpukpala shall to an extent reveal a lot about the origins of Igbos (Umeh 1999: 84; emphasis mine).”

divination

Akpụkpala oracle

However, as one would agree, at the time of the penning of Umeh and Onwuejeogwu’s individual monumental works, the likes of Ron Eglash (2005) and Gabriel Oyibo (2002) whose much welcome research revelations are gradually revolutionizing the world of contemporary mathematics and physics were yet to significantly emerge. And even now that they’re here, one still recognizes how incredibly difficult a task it is to initiate a full-fledged scientific exegesis on the Akpụkpala oracle, talk more of fully accomplishing such a project.

Agreeably, perseverance in the face of mounting obstacles is a must, if such colossal tasks are to be accomplished by Africans in this day and time. However, frankly speaking, asides all the ritualized ethics of “discreet practice” embedded in Igbo sacred traditions which even Prof. J. A. Umeh himself confessedly had to override to write his book, asides all that, attempts of elucidating the under-girding mystical principles animating the Akpụkpala oracle naturally embodies a herculean task for anybody since contemporary science is yet to develop any meaningful and somewhat analogous scientific cum epistemic system that can mirror the great mysteries of the Akpụkpala oracle.

Infact, as it appears, the algebraically contrived binary computing system and more recently, quantum computing system is as far as the Western mind can attempt of this feat. But one should be aware that the binary encoding threshold system (Akwu na Obi) as confessedly extracted from the ancient Akpụkpala system by Western seekers merely embodies one of the preliminary, Akashic gateways that an Afa adept (Dibia Afa) has to “pass through” (Ịkwu Afa – literally, jumping into Afa/shifting into the Afa mode of consciousness) before arriving the 5th dimension from where the herculean task of Afa-seeking (Igba Afa) actually takes off and well-extends into an infinity of dimensions or universes.

As such, considering the highly sophisticated methodologies, ritualized speech and mystical knowledge that under-girds the utilization, sustenance and successful application of the Afa Akpụkpala oracle, it becomes highly apparent that the binary computing system as “formulated” by Westerners is but a helpless recourse to mathematical theorization in an attempt to engage a phenomenon that clearly transcends this four dimensional plane of existence (ahịa n’anọ, ụbọchị n’anọ i.e. 4 market holdings = space and 4 diurnal cycles = time). Indeed, what these early Western seekers of African sacred knowledge concocted up as the “binary computing system” is honestly atrocious and pale in comparison to the profound essence embodied in the Akpụkpala oracle.

Binary code

Binary code

As such, one can rightly assert that, any attempts by African scholars and researchers to utilize such tentative, Western-concocted “information systems” to explain the profound principles and procedures of the great Akpụkpala oracle will merely amount to an innovative boost for the Western epistemological tradition and nothing else; since these are actually plagiarized systems in essence. It is the author’s candid suggestion, that such interested scholars and researchers should engage these original, African mystical systems of knowing from their indigenously conceived and understood perspectives. Secondly, the problem with attempting to utilize even the recently concocted “quantum computing system” in explaining Akpụkpala oracle (QCS was imperfectly plagiarized almost word-for-word from the Dogon “fox-sand-seed-fingerprint” divination system – again the mystical number “4” is key here) lies in the narrowness of its cosmological scope.

Let us not forget that the Western epistemological tradition whose global hegemony continues to stifle other richer, epistemological traditions from enlightening humanity is still in denial of Ala Mmụọ (the other inter-existing worlds/universes/dimensions). Besides, as with BCS, any careful analysis of QCS (Quantum Computing System) will readily reveal that it is simply the result of Western seekers, once again, extrapolating about 10-15% of the embedded principles found in the mystical “fox-seed-sand-fingerprint” divination system of the generous Dogon people and transforming the same into a mere, quantum-mathematical “information system”. Whereas the original Dogon system is actually post-quantum oriented! And even at that, QCS is virtually still in its theorization stage!

Selection from page 90 of After God is Dibia Vol 1

A selection of Akpụkpala combinations from page 90 of “After God is Dibia Vol 2” by John Umeh

Quite simply, the point being made here is that the original parent, mystical systems of these concocted forms of “information systems” clearly transcends the “quantifiable” or empirical mode of consciousness which the Western epistemic tradition appears to be trapped in. Infact, as attested by Umeh on this issue, “in a situation where one has to select one meaning out of 823,543 meanings per each Afa seed words the task clearly defies quantification or description” (Umeh 1999). Thus, as the likes of Umeh, Oyibo, Eglash, Afigbo etc. have respectively pointed out, African epistemological systems are mystical in principle and as such are post-empirical, pot-literate and post analytic in nature.

Their profound solution systems, operative bearings, determinative and harmonizing capabilities encompasses but ultimately transcends the empirical scientific system of today’s world. This truth in itself, embodies an insurmountable proof that humanity has known far more advanced civilizations in the past. One is only left in wonder as to how Africans allowed and continue to allow themselves to be convinced by anyone to abandon such a profoundly advanced resource and constitutive element of their super civilization.

Hence, after considering such deep-seated epistemic and academic flaws encountered in candid attempts of elucidating the undergirding mysteries of the Afa Akpụkpala oracle, one is left no choice but to recourse to the original Igbo epistemological system for reference (as Indian scholars still do today). And likewise, since most of the hardcore sacred knowledge embedded in Igbo culture are seldom couched in demotic Igbo, one also has no choice but to recourse to the ritualized oracular tongue of Afa (a sonically distinct, highfrequency meta-language essential for oracular programming, slightly distinct from the original Afa mother-tongue itself known as Ofu Ora) for any precise and articulate presentation of this mystical, Igbo divination system.

"After God is Dibia Vol 2" by John Umeh

“After God is Dibia Vol 2” by John Umeh

Speaking to this, Umeh has specified that “Afa is a mystery tongue of the Dibia, unknown to all save those admitted to the requisite Afa Mysteries that require the Afa language…It is the very language which the Igbos believe the Gods, Goddesses and other Spirits speak” (Umeh 1999). Infact, he went ahead and defined the Akpụkpala oracle as “a mystic super-computer of limitless capacity as well as limitless retrieval abilities” (Umeh 1999). Further still, he specified that, It is the most scientific of all divination methods as afar as the state of scientific knowledge stands in the world today, and so, those who are obsessed with having scientific explanation even for metaphysical complexities, issues and realities which our present day sciences have not yet developed fully into understanding, can more easily learn and appreciate his form of divination (Umeh 1999: 84).

In conclusion, it should be noted that since one can thus far demonstrate a sense of what the Afa Akpụkpala oracle conceptually and operatively entails, in both the mystical and modern scientific sense, the cogent question for Igbo thinkers, scientists, policy makers, scholars, researchers et. al. is as thus: how will this profound system of inquiry,  learning and harmonization once again advance the Igbo civilization of this day and time? Indeed, the oracle itself is as ever vibrant, competent and productive as always, as aptly captured in one of its mystical appellations as “agadi nwanyi osi asili” literally, “the ever gossiping [informing] old woman”.

The problem is when will the Igbo mind fully awaken to its matchless, God-given genius abilities and take up their Akpụkpala seeds and divine another wondrous civilization into reality as they were highly renowned of in the past. Indeed, whether they will realize this soon enough, or later on with much disappointment and whether they will ever be able to undress their acquired western “intellectual costumes of the mind” and humbly approach the wise, mystical oracular systems of their ancestors for guidance, profound knowledge, wisdom and understanding is entirely up to them.

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References_____________________________________________________________
1. Umeh, J. A. 1999. After God Is Dibia, Vol. II. London: Karnak House
2. Afigbo, A. E. 2001. Time and Its Measurement in Igbo Culture. Nigerian Heritage: Journal of the National Commission for Museums and Monuments. 10, 2001, pages 11-21.
3. Onwuejeogwu, M. A. 1997. Afa Symbolism & Phenomenology in Nri Kingdom and Hegemony. Nigeria: Ethiope Publishing Corporation
4. Eglash, Ron. 2005. African Fractals: Modern Computing and Indigenous Design. New Jersey: Rutgers University Press
5. Oyibo, G. A. 2002. Grand Unified Theorem: Representation of the Unified Theory or The Theory of Everything. New York: Nova Science Pub. Inc.
6. Griaule, M. and Dieterlen, G. 1986. The Pale Fox. Continuum Foundation.
7. Nielsen, Michael A. and Chuang, Isaac L. 2010. Quantum Computation and Quantum Information: 10th Anniversary Edition. Cambridge: Cambridge University Press
8. Nnabuchi, Nwankwo. 1987. In Defence of Igbo Belief System: A Dialectical Approach. Nigeria: Life Paths Print. Press
9. Chimakonam, Jonathan O. 2012. Introducing African Science: Systematic and Philosophical Approach (Studies in African Philosophy, Science, Logic and Mathematics). Indiana: AuthorHouse