15/02/2025
A Great view in understanding the Igbo traditional religion and it’s spirituality
Odinaani bu isi uwa
Odinaani bu Uzo ndu
Odinaani is the spiritual recipe that totally bound us in cognizance with cosmos in every dimensions
Odinaani Bu kwa nu mbido uwa, similar to ancient catholic doctrines.
Ìgbò Spiritual And Traditional Practices : The Use Of Carved Effigies In Odinana na Omenana Ìgbò
The Ìgbò spirituality, tradition and culture, just like every other belief systems or culture of the world, applies the use or carved images, effigies, figurines and sacramentals. These carved sculptures (often done with specific wood) are only representations of the same Agbara, Mmuo, and Alusi, which we do not worship.
The presence of these carved effigies and sculptures in our shrines, just like other religions and spiritualities of the world, is for optical and sacramental purposes, thereby assigning physical symbols/totems of our understanding of Okike – a human need for us to have a physical link with an unseen spirit/deity. These carved images serves as point of contacts mostly, they aren’t the spirits/mmuo itself
When Onye ogo mmuo declares,breaks kola to eat,share, after He summoned the presence of Chiukwu, His Chi, every force of creation, all the powerful and potent being Okike in various forms, to come and partake in kola, he confidently does so knowing that it’s a holy communion binding him and the Supreme being in the very declarations. This is mostly done by a natural fruit we respect a lot in ana Igbo we all refers to as Oji/kola.
Just like in other religions, where people partake in Holy communion. In igbo Catholicity today when it’s time for this sacred process they often use a hymn that defines this well, which says that man and spirit eats together to become one. 🎵olili nso, enuigwe na uwa na emekolita, Chiukwu na mmadu eri kota welu bulu Otu 🎵. seeing evil in a traditionalist clutching Oji/sacred fruit and making declarations Isn’t prudent, or believing it to be demonic act in any way.
And when an Onye ogo mmuo pours libation, drops Oji (Kola nut), or throws Nzu at the effigies/trees/mounds of his CHI, Agwu, Ndi Ichie, Akwali Omumu, Aja ana, Ogwugwu, Udo, etc, he/she does so with the understanding that these deities, spirits, and elementals are all part of ChiUkwu Okike, the Supreme Spirit (collection of creation), assigned with different powers and attributes to work with us Mmadu (humans) in achieving the collective universal destiny. And in that understanding, an onye ogo mmuo does not worship any of these spirits or deities – he/she communes, and makes requests of them. More so, he sends them on on what I would liken to errands. Not worship. The physical representation of these deities, is to remind the human eyes and mind of which Agbara/Alusi/Mmuo that is being communicated with.
Deities In Ìgbò Spirituality Are Not Demons - They Are A Collection Of The Manifestations Of Creation/Okike
When outsiders or the Igbo Christians call Odinana na Omenana demon worship, they do so out of pure and total ignorance of how we see, understand and interact with the forces of creation.
CHI:
The CHI, which is the personal spirit guide, sub energy of Chi-Ukwu that presides over each individual, all things and purpose of every human, cannot be called evil or demons, since humans, animals, trees, stones and all of creation all carry a CHI within them, which is connected to the universal CHI (Chi Ukwu), known as Okike, the creator and creation itself. In proving that Chi factor doesn’t only exist in human, everything, plants, object for an example communicates in ways or languages we don’t understand and that’s why in today’s world you can use a remote control system and lock or open your gates and doors with the aid of advance science and technology tapping into the Energy in these things we merely see as objects to decipher a medium or code of communicating to them. Plants do communicate too and some herbalists whom possess extraordinary gift from okike hears and most times get knowledge of their uses. We Igbos fondly name our newly born child based on what was experienced during the pregnancy bout and phases we passed through, that’s why There are Igbo names in our native tongues like Chibuzo, meaning that chi precedes and should always take lead, we bear names like chidi which implies that chi actually exists. Chinwendu, the life belongs to my Chi. Chidinma Chi is good
Chiawuotu meaning we all have our Chi differently
All these names indicates the very essential roles of Chi in our existence
AGWU:
Agwu is patron Holy Spirit that aligns with infinite creativity and metaphysical conceptions
Agwu, which is an aspect of Chiukwu Okike, the pinnacle and collection of all spirits in creation, is in charge of wisdom, creativity, intuition, and all knowledge. Agwu as an aspect of Okike is very vital in Odinana Igbo, and when we institute an altar and offer sacrifices to our Agwu for appreciation and harnessing the gifts bestowed upon us, we do so as a ritualistic means of connecting and communing with that aspect of ChiUkwu Okike, that gives us intuition, wisdom, knowledge, and direction towards our destiny.
There’s a saying In our dialect “nwata bulu Agwu obulu ilo mana ilo di na Agwu anaro egbu nwata”, depicting that the genius attached to Agwu attracts jealousy as Agwu makes one different and unique, especially in their field of mastery. Ime Agwu is a yearly annual feast of ancient, often organized in month of august, where traditionalists thank their Agwu for aiding them in their different professions. During this period those that got healing, solutions from forces of nature gives thanks.
NDI ICHIE:
In our veneration of our ancestors, Ndi Ichie, we pay homage and respect to those who have lived before us – those who have lived noble lives and now direct and help us from the realm known as Obi Ndi Ichie in Ala Mmụọ. We pour libations to them and offer sacrifices in their remembrance and appreciation of their intercessions and protection over us. We also appease them and seek forgiveness in places where we have gone wrong. We do so with the utmost understanding that our precursors are the closest and most direct link we have to ChiUkwu Okike, since we carry their blood. We see our forebears as the humanly manifested part of Okike, who laid the foundations of our lineages. When we carry out our Ịgọ Ofo, we speak to them as a grown-up son would speak to his father. We don’t speak in fear or trembling, neither do we worship them. What we ask of them, we do so with all authority, as we know that it is our right for them to intercede for us and guide our path, while we do the same for them here in Uwa Mmadu. It’s mediocrity when one demonizes his or her primogenitors as if he or she will live forever, how will we feel at the afterlife realm, watching our progenies we so much love despise us and feel we’re devils. Anyone who doesn’t see the need to give great acknowledgement to our Ndi Ichie have the need to understand that he or she has his or her deoxyribonucleic acid itching through the soil samples of his indigenous native basement, portraying self disrespect to his or herself, because we’re all part of the ndi Ichie As it’s stationed.
AGBARA:
The Igbo understanding of creation, the creator, Okike, rests on four legs, which are the highest manifestations of Chukwu Okike – they are Anyanwu (The Sun), Mmili/Oshimiri (The Water bodies), Ikuku (the air/atmosphere), and Ana/Ani/Ala (mother earth).
Our antecedents named these elements as the four market days in Igbo land Eke, orie, nkwo, afor in representation
Just like plasma, liquid, air and solid in quantum physics.
Eke stands for fire, light, illumination, sun etc
Orie is waters, liquids
Afor is earth, sands, solid
Nkwo is air
These Agbara can be called “the major deities of creation” as nothing on earth can exist without the four of them. And in our spirituality and cosmology as Ndi Igbo, these four Agbara sit at the apex of the elements of nature that we interact with in our communing with Okike, creation. When we appreciate these four forms of manifestation of creation, we express value and recognitions for the energies which the almighty displays it’s supremacy. These deities deserves to be held in high regards just like when we show gratitude to our parents or any human for their support in our wellbeing. Our ancestors where so wise that they even understood the concept of elements space clan, A channel where spirits and energies transmits through.
Anyanwu:
When Onye Ogo mmuo raises his Oji (Kolanut) and calls on Anyanwu (the sun) in thanksgiving, or ask for blessings and guidance, he/she does so with the complete knowledge that his prayers are going to Chiukwu Okike, the creator. In that same process of Ịgọ Oji, the onye Ogo mmụọ does not worship the sun, but rather venerate the sun, and speaks in authority in appreciation and demands.
In communing with Okike through the sun, we tap into the energy and radiance that the Supreme Spirit provides us. Therefore, it would be careless for anyone to say that Anyanwu (the sun) is an evil idol or demon, as we all eat plants which was germinated by photosynthesis and also make use of solar power/plants in various forms. For Instance every ancient religious doctrines recognizes the plasma celestial bodies ecosystem, both the sun, moon, just like the Christian celebrates Easter at full moon recognition and the Muslims do theirs at half moon.
Mmili:
Mmili or Oshimili (water/water bodies) are very vital aspect of the Igbo spiritual system. We say “Mmili bu Ndu” – "water is life," and in that regard, we cannot talk of communicating with Okike, the creation, without appreciating and going through one of the most useful and powerful Divinities in creation.
Odinana Igbo recognizes that the CHI of every Igbo person entered this world through a medium, and that Mmili is one of such mediums. For instance with advanced medical technology, we can also be able to see that an unborn baby in the womb is in water sack. That is where the visitation and veneration of water deities stems from. These water bodies and the Agbala nne mmili/Agbara nwanyi mmili (cosmic mothers) that dwells in them, are all part of ChiUkwu Okike, and go ahead to serve us humans. We do not worship the water bodies, but commune with them, as aspects/arms of Okike.
When onye Ogo mmuo takes the water from a river/stream/ocean to his/her home, and uses them for Ịgọ Mmụọ mmili, it serves the same purpose as the ‘holy water’ which is used for purification and blessing in other religions.for instance in Christianity baptism is performed and referred as mmili Chiukwu in our dialect acknowledging the importance of waters religiously. Water is life, and as such cannot and should not be termed evil and demonic by anyone. All waters of the world are connected in one way or the other – if anyone believes that the waters in Igbo land are demonic, then such a person should not drink water ever -for all waters are the same, and are all part of Okike, the creator.
Ikiku:
The act of calling on and venerating Ikuku (the air/atmosphere) is communicating with the very essence of life itself – for without air, ikuku, none of us would be alive. So when an ònye ogo mmụọ calls Ikuku to come and pertake in Kolanut, and praises Ikuku, he/she invariably praises Okike, the visible and invisible creator/creation. For Chukwu Okike, is made manifest in the highest form through the air we breathe – the air that powers the life of all living things. So, saying that Ndi Igbo worship idols and demons by invoking, communing and venerating Ikuku, is saying that Chukwu Okike, the creator is a demon, an idol, and evil.
Ala/Aja Ana:
The reverence of the ‘mother earth’ (Ana/Ani/Ala) which is the grand Agbara (deity) upon which we live, and in whose belly our bodies return after we die, is at the climax of the Igbo spirituality and cosmology. Ana/Ani/Ala carries the blessings (food, herbs, shelter, water) that Okike has provided for us mmadu, and as such it is paramount in the Igbo metaphysical and physical understanding that we honor , commune with, and are appreciative of this aspect of Okike.
Many Ìgbò communities have shrines dedicated to ‘communing with’ Ana/Ani/Ala as a super deity, whose influence in our existence stretches to all corners of our endeavors as a people, and as humans. They have chief priest who are in charge of the shrines, and officiate the ceremonies, rituals and sacrifices to Ana/Ani/Ala.
In our practice of Odinana, individuals and households also erect shrines in reverence of Ala and for the purpose of communing with Ana/Ani/Ala. When an Onye ogo mmuo sits on his stool before the Okwu mmuo of Ala, he does so in authority, and does not kneel and worship Ana/Ani/Ala. Instead, he offers praise and makes requests of Ana/Ani/Ala, bearing in mind that he is speaking with Okike, an arm of Chukwu Okike. When libation is performed we do with the knowledge that all we drink and eat from came to us through Ani in respect of that and all who has walked on the surface before us. It’s cultured in every part of Igbo land to celebrate our normal new yam festival in doing so appreciating the Mother Earth for the gift of provision
Alusi:
The setting up of various Alusi and their use in Igbo Odinana na Omenana has been one that has raised a lot of controversy, false interpretations, and propaganda in the last 150 years or more. The missionaries who came into Igbo land, without understanding the spirituality and science behind the use of Alusi by Ndi Igbo, designated them as idols and demons, and went further to say that we worshipped them. But how can you worship what you brought into existence? How can worship an energy which you summoned from the Supreme Spirit with spoken word, and command to work in your favor?
The ancient Igbo did not worship Alusi, and till date we do not worship any Alusi. What we do is assign them with special powers and duties of justice and protection, and promise them rewards on the completion of their duties.
There are two aspects of Alusi in Igbo Odinana – the Alusi that occur naturally and come fort by the direction of Okike, and the Alusi that is created with special magic/science (Ogwu) by a Dibia.
The first group are the naturally occurring Alusi (which are called Mmuo). They are mostly residing in trees, waters, and stones/rocks/caves. They come specific powers, such as justice, retribution, all-round wealth, remedies and healing. Examples are Ogwugwu, Udo, Ngwu, Akpu, Akwu Ojukwu, etc. They function as agents of Okike, the Supreme Spirit=, that are meant to serve us mmadu. They are to be sent on errands and communed with by Mmadu (humans), and made demands of, and upon completion, they are to receive compemsations/payments/sacrifices.
The second group are the Alusi that are called into existence by the potency and spiritual powers of a Dibia, and also a group of people – a village, a clan, or a family. Examples are Oda Omumu, which is an Alusi instituted to help in fertility and producing offsprings for a family. These group of Alusi which differ in name and duty from town to town, are subject to us Ndi Igbo, and are not to be worships – rather they serve specific purposes and are then thanked for a job well done, through specific animal and food sacrifices.
Misconceptions:
However, there are mixups in Igbo traditional spirituality which many addled minds can’t apprehend the discrepancies
Right from archaic days, the odinaani practices doesn’t encourage the use of black magic, evil enchantments, charms or any form of sorcery. The villains who do such has never been seen with kola or nzu summoning the presence of Chiukwu okike and venerating the totality of cosmos to be present and bear witnesses, when performing such an evil procedure like it’s done in odinaana, when it comes to the forces of universe, good and bad are in both side of a coin. Just like positive charge and negative exists even In physics and duality of nature,
our forebears understood this well and never believed in such negative or evil practices which are not part of our culture or spirituality. That’s why We have laws that guide our lands and anyone who goes against them faces the punishment, just like the law of karma exists for the negative rhythm
The participants of black magics like Okeite rituals, human sacrifices, spiritual attacks on innocent people are doing so on their own evil intents, they’re not practicing our traditional religion in the act, they’re not dibias either but mostly referred as dibia udene, dibia udene/sorcerers are certain group of spiritualists that scientifically always try to manipulate and bend nature in an inappropriate way mostly to assist evil, greed and desperation. This group of miscreants are wolfs in sheep clothing and sometimes misleads the public to believe them as Dibias. A dibia is an anointed man by Chiukwu and nature Who’s tongues are obeyed by the spirits, armed with vast deeper knowledge to proffer solutions for different challenges in their various fields of calling. Some posses the gift of divination, healing, deliverance etc, which separates them from the sorcerers. We Igbos right from origin knows that individuals who associates with such have heavy prices to pay for it and our land/Ani always hunt knaves that engages in such. For instance when some individuals who did such acts which are forbidden in our land begins to experience nemesis, some truly repents and ask for forgiveness from our land and deities, they go through a blood cleansing rite called “ikpu aru” with a promise to turn from such acts forever, making it clear that these are not part of our belief or spirituality in any form. This process of cleansing in our belief is just like confessions and penance in every other religion. It’ll be naive to believe that it’s part of our traditional spirituality because black magic and evil manipulations exists in all part of the world in different forms, the word sorcery itself is not our indigenous language to make it clear. In the space positive and negative exists it’s left for every human to choose right, as our system strongly believe in righteousness, gives credit to positivity and give negative rhythm it’s deserving condemnation..
when we see some pastors who are praying or performing spiritual exercises for their church members to succeed in Winning land dispute case over the rightful owners or illegal means of acquiring wealth like they do for the yahoo boys and fraudsters to come to the church for thanksgiving, after duping people of their hard earned money, or taking what doesn’t belong to them, it’ll be wrong to say that it’s a practice of Christianity or the clergymen caught burying humans at the foundation of their churches with the aim of drawing crowds.
To be more clear, It’ll be totally wrong to say that Christianity or any religion teaches that.
The evil acts of our left handed brethren are solely on their own choice and doesn’t have anything to do with any religious beliefs.
Ndi Igbo have always been renowned progressive hardworking self employed people rooted in various apprenticeship trading systems who taps into the positive rhythm in their spirituality absent malevolent witchery.
After life in Igbo spirituality:
Just like every other culture and believe system in the world, the Igbos as one of the wisest tribe in the world believed in afterlife rewards but with evidence and high percentage of certitudes.
Just like Christianity is of the opinion that heaven and hell is the reward, if you live a good or bad life. In odinaana, we believe that the life we’re living presently will have a determinant effect on our next life and also if we will be honorably welcomed home by our antecedents in Obi ndi Ichie or face barnishment by them when we bite the dust. In every corner of the world
When people exits this realm, it’s often said that the dead has joined his/her ancestors, in moments of truth and reality.
By believing so, true odinaana makes us to be disciplined and cautious about the way we live and to never deviate from being good. The Igbo spiritual believe makes it clear that the way we live in present, forges path for greater glories in our next life, if we do good and also set pathways to destruction and difficulties if we’re doing bad.
To elaborate on the subject, we confidently trust in reincarnation from obi ndi Ichie, or face ostracism. In our native spirituality we do what is just, to avoid unending sanctions that can be imposed on us by our fore-fathers as retribution.
In igbo land we understood the concept of reincarnation from reoccurring experiences, like most have often encountered strange sicknesses or death of infants in our land, the victims has to go for consultation by engaging a dibia/chief priest for divination for solutions, and in the process the priest will cast lot for divination and inform them the particular ancestor, person or friend whom has returned and when the parents of the baby do the needful as instructed, the strange sickness becomes a history after recognizing the one who’s welcomed back in the family. Mothers who experienced death of their newly born, frequently, are assigned to perform a special rite and etch some markings on the dead infants, which they discover on the returns of their baby and this time around no reoccurrence of quick death. This is often said as “Ona agba na nje” (ogbanje) in our dialect. Several kindreds or communities in Igbo land has experienced this, differently.
So many men and women struggling in their present life got to a point of rubicon in their sufferings and started sorting for solutions to their problems. Only to be interpreted to them through Afa divination, the Igbo ancient science and binary system. In the process of Afa it’s discovered that the ordeal and mysteries of some are as a result of past life events by Afa tapping into the akashic records An energy log encoded in a non-physical plane of existence to make deep findings.
With several experiences We understood the concept of reincarnation from obi ndi Ichie and next life reward. Not as the foreign religion and culture is portraying heaven and hell differently. We do not believe that God had a strained relationship with satan which is affecting the existence of humans. If these are real facts, God and devil can sort themselves out since their differences started in our absence. The very tales that made us understand that God killed so many humans for their villainous offense, but can’t eliminate the major source that instigates these conundrums, yet He loves us.
We believe that the Almighty chief of the universe is bigger than all that and every detail it entails
Conclusion:
The Igbo spirituality centered Chiukwu as the chief culmination of energies and strength of the universe in all forms
Every of the elements and facts, written all came from Chiukwu an endless supreme primordial energy where every vibrations are picked,
it’s the breaking forth in every aspect of Okike that the ancient man called UWA.
For example, That’s why In our tongues today, “WA” always have to do with breaking in many things, okuwa go efele, the plate is broken.
The Igbo spiritual practices are as deep as the oceans and as vast as the earth, for it derives its very essence from nature. Therefore, whoever wants to define or interpret it must do so from the prism of Igbo Odianna na Omenana, which is as old as mankind.
And so, it is absolutely ridiculous for any group of people to subject the Igbo worldview and spirituality to a false and malicious external narrative, painting the picture of “demon worship” and “association with evil spirits”. This has been the paramount duty of Christianity since its forceful and cunning advent in Igbo land.
I must make it abundantly clear that Ndi Igbo don’t worship idols, because the concept of worship (Ife) is foreign to Igbo spirituality and worldview. It was a concept that came with Christianity. The Igbo man worships nothing – neither man, spirit, nor deities. We commune with creation, and this forms the crucible of Odinana as a superior form of spirituality.
Odinaani is the most unique way of reaching out to supreme being and macrocosm, shouldn’t be viewed as satanic practices or misrepresented by people who lack knowledge of it or be used for evil in any form as nature will always find its balance.
