Kenezian crusade for global peace for
our digitalized global village had precursors
you must read this website thoroughly
you must read this website thoroughly
Here,
let me introduce you to an indigenous religion that never bred fanatics rather
it encourage total obedience to the natural laws the common people could
understand appreciate its utilitarian relevance, egalitarian application and classless democracy
INTERDISCIPLINARY PERSPECTIVES OF IGBO RELIGION BY INDIGENES WHO HAVE BENEFITTED FROM WESTERN EDUCATION
From Wikipedia, the free
encyclopedia
A Native Priest
Performing Ritual Prayers with Legs Crossed Was Here
Original Igbo Religion
Igboland’s traditional religion is based on the belief
that there is one creator, God, also called Chineke or Chukwu. The creator can
be approached through numerous other deities and spirits in the form of natural
objects, most commonly through the god of thunder (Amadioha). There is also the
belief that ancestors protect their living descendants and are responsible for
rain, harvest, health and children. Shrines, called Mbari, are made in honour
of the earth spirit and contain tableaux of painted earth. Other shrines keep
wooden figures representing ancestors and patrons. The evidence of these
shrines, oracle houses and traditional priest in the villages still emphasise
people’s beliefs, though with the western influence, Christianity has taken a
more dominant role in modern Igboland. Nowadays, there are a large number of
churches as well as mosques and traditional religion worship centres available
in Enugu State. The state is predominantly made up of Christians (some
argue that history has it that Igbos descended from Israel), and there is
no acrimony between the adherents of the different religious beliefs.
Oracle
House near Ama-Nkanu was here
There
is almost an equal split between catholic and protestant churches
in Enugu. The state hosts two catholic cathedrals: the Holy Ghost
Cathedral can be found next to Ogbete Main Market in the city; the other
Cathedral in Enugu State is located in Nsukka. Most people are
very disciplined to attend church services and it is hard for them to believe
in the existence of ‘free thinkers’, i.e. people who do not feel committed to
any religion. One of the most important events in Igboland is Christmas
and it signifies home return in the village. Even though they live most of the
time in the city or somewhere else in Nigeria, Igbo families consider
their one and only real home their house in the village. It is the two weeks
around Christmas which bring families back together to the village. It is the
time to catch up with other family members on what has happened over the year
and visit relatives and friends in the neighbourhood. You will find the cities
empty during this period only preceded and followed by the traffic peaks caused
by travelling back and forth between the village and the cities.
Easter is the other event, though smaller in scale, which provides Igboland a break for festivities. People tend to go to their villages but most of them stay around in the city to visit friends and relatives. In line of this, Mother’s day is the last one I want to mention. On this Sunday the mothers prepare special food for the whole family, which is obviously a feast on its own.
Easter is the other event, though smaller in scale, which provides Igboland a break for festivities. People tend to go to their villages but most of them stay around in the city to visit friends and relatives. In line of this, Mother’s day is the last one I want to mention. On this Sunday the mothers prepare special food for the whole family, which is obviously a feast on its own.
Conversation: Let us Pray
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Vocabulary
|
|
Anglican
Church in Akpugo-Eze was here
Grammar: Adjectives
In
Igbo, adjectives can immediately precede or follow the noun or pronoun to which
it belongs. Most commonly used adjectives are:
öma
|
good,
beautiful
|
öcha
|
white, clean
|
oji
|
black
|
öjöö
|
ugly, bad
|
ukwu
|
big
|
obele
|
small
|
niile/dum
|
all, each,
every
|
Examples:
ö bü akwükwö
öcha
|
it is white
paper
|
ewu dum nö
ebea
|
all goats are
here
|
If
the adjective is not directly preceding the noun or pronoun, the noun form of
the adjective is used:
adjective
|
noun form
|
öma
|
mma
|
öcha
|
ücha
|
öjöö
|
njö
|
Examples:
akwükwö dï
ücha
|
the paper is
white
|
ewu dum dï
mma
|
all goats are
good
|
The
same principle as described above, applies to demonstrative adjectives, they
can only follow or precede the noun immediately:
-a
|
this, these
|
ahü
|
that, those
|
ülöa
|
this house,
these houses
|
ülö ahü
|
that house,
those houses
|
These
adjectives also form the demonstrative pronouns:
nkea
|
this
|
nke ahü
|
that
|
ndïa
|
these (group)
|
ndi ahü
|
those (group)
|
ihea
|
this (thing)
|
ihe ahü
|
that (thing)
|
ebea
|
here (place)
|
ebe ahü
|
there
|
Examples:
nkea dï mma
|
this is good
|
nke ahü dï
njö
|
that is bad
|
ndia di mma
|
these are
good
|
ihe ahü dï
njö
|
that (thing)
is bad
|
ebe ahü dï
njö
|
there is bad
|
Note:
The verb ‘to be’ can be translated by three different verbs: bü, dï and nö. The verb büis most commonly used for ‘to be’; dï is used with a noun and not adjectives and indicates the quality or location of something ; nö is used for the presence of someone in a location:
The verb ‘to be’ can be translated by three different verbs: bü, dï and nö. The verb büis most commonly used for ‘to be’; dï is used with a noun and not adjectives and indicates the quality or location of something ; nö is used for the presence of someone in a location:
ö dï mma
|
it is fine
|
ö dï n’elu
akpati
|
it is on top
of the box
|
ö nö ya?
|
is he in?
|
ö nö ebe ahu?
|
is he there?
|
Copyright
© 2000-2011 Michael Widjaja
Odinani
From Wikipedia, the free encyclopaedia
Ọdinani, also Ọdinala, Omenala,Omenana, Odinana or Ọmenani is the traditional culturalbeliefs and practises of the Igbo people[1] of West Africa. These terms, as
used here in theIgbo language, are
synonymous with the traditional Igbo "religious system" which was not
considered separate from the social norms of ancient or traditional Igbo
societies. Theocentricin
nature, spirituality played a huge role in their everyday lives. Although it
has largely been supplanted by Christianity, the indigenous belief system
remains in strong effect among therural and village
populations of the Igbo, where it has at times influenced the colonial
religions. Odinani is a panentheistic faith,
having a strong central deity at its head. All things
spring from this deity. Although a semi-pantheon exists in the belief system,
as it does in many indigenous African and Eastern religions, the lesser deities
prevalent in Odinani expressly serve as elements of Chukwu
or Chukouuee the central deity.[2]
Like
all religions, Odinani is the vehicle used by its practitioners to understand
their World (called "Uwa"), or more specifically, the part of the
World that affects them — which is to say the dry Land on which the Igbo
live and gather sustenance — and it is from this that the belief acquires
its names: "Ọ di" (Igbo: it is ) + n'(na - Igbo: on/within) + "Ani" (Igbo: the Land or the
Earth goddess) in the Northern Igbo dialects and also "O
me" (Igbo: it
happens ) + n'(na - Igbo:on/within) + "Ala" (Igbo: the Land or the
physical manifestation of the Earth goddess as dry land) as used primarily
in the Southern Igbo dialects.[3] Chukwu, as the central deity and driving
force in the cosmos is unknowable, and too great of a
power to be approached directly save by the manifestations that exist on the
World (the Land, the Skies, and the Sea). Thus, Odinani rarely deals directly
with the force that is Chukwu. Many other spirits and forces also exist in
Odinani belief and folklore.[2]
[edit]Origin
The
term ‘ọdịnala’ also pronounced ‘ọdịnani’
(depending on dialect) is derived from three Igbo words ‘ọdị’
–meaning ‘it is’; ‘na’ – meaning ‘on/within’ and ‘ala’ – meaning ‘the Land or
the Earth’. In this literary sense, Ọdịnala
comes to mean ‘it is on the Land’ or ‘something that is anchored on the Earth
or Land’.
In
Igbo nation where this word originated, it is also called omenala, omenana, or
omenani by some tribes. M.O Ene (2000) presented Igbo culture as: "a
dynamic phenomenon that deals with the artifacts and mores by which Ndiigbo of
Africa distinguish themselves from other racial/ethnic groups." To him, it
is a serious mistake to distinguish between Igbo religion and culture but he
later went further to agree that Igbo religion (Ọdịnala)
led to Igbo culture (omenala) by stating that: “..if, the Igbo have no
religion, then they have no culture….. Religion is our culture, our way of
life”. Thus, no matter what it may be called, the truth is that 80% of the Igbo
people use the wordọdịnala to describe the Igbo traditional religion and have
differentiated it from omenala; which is culture.
There
are various definitions of the term ‘Ọdịnala’
from different Igbo scholars, writers, philosophers and teachers of culture and
tradition. The conclusion could be drawn from Dr. Uju Afulezi (2000) and Ene
M.O (2003) that “Ọdịnala is the ancient Igbo traditional religion”. This
definition has some limitations and is subjected to criticism especially, if we
can remember thatỌdịnala is anchored on the land (ala). Provided that ala
exists, it is the same all over the world. The basic belief and the teachings
of this religion (Ọdịnala) hold in any part of the Earth (Ala); hence the Igbo
sentence ‘ala wu otu’ which translates ‘the land is the same everywhere’.
Thus, Ọdịnala in this view is for every world but originated from
Igboland.
Ọdịnala is therefore, the ancient religion of the people
that connect mmadu (human being) to Chukwu (God) through Chi (personal
spiritual guardian or providence). It is an ancient sacred science that enables
people to exist in peace, love and harmony with Chukwu (God)(also called as
Chukouuee, and Guio in differing dialects), Chi (personal providence) and
Arushi (the supernatural forces) on their way back to eternal.
Like
all religions, Ọdịnala is the vehicle used by its practitioners (Dibias or
priests) and spiritual students (followers of the religion) to understand their
World (called "Uwa"), or more specifically, the part of the World
that affects them — which is to say the dry land on which the people live and
gather sustenance. I call it ‘a gifted spiritual route’.
[edit]Alusi
Main article: Alusi
Chukwu's
incarnations in the world (Igbo: uwa) are the Alusi.
The Alusi, who are also known as Arushi, Anusi or Arusi in
differing dialects all spring from Ala the earth goddess who embodies the
workings of the world. There are lesser deities in Odinani, each of whom are
responsible for a specific aspect of nature or abstract concept. According to
Igbo lore, these lesser Alusi, as elements of Chukwu, have their own specific
purpose. They exist only as long as their purpose does thus many Alusi die off
except for the universally served Alusi. The top four Alusi of the Igbo
pantheon are Ala, Igwe, Anyanwu, and Amadioha (or Kamalu); other less
important Alusi exist after these, some depending on the community. They are,
Ogwugwu, Urasi or Ulasi, Ichi, Uchu, Iyi, Agwu etc.[4]
[edit]Ala
Main article: Ala (Odinani)
Ala
is the earth goddess who is also responsible for morality and fertility and the
dead ancestors who are stored in the underworld in her womb. Ala translates
to 'earth' in Igbo as she is the ground itself, for this reason taboos and
crimes are known as nsọ ala, "desecration of Ala". As
the highest Alusi in the Igbo pantheon, she was among the first to be created
by Chukwu almighty. Ala is depicted in Mbari temples of the Owerre-Igbo, but smaller shrines are placed in the public
squares of communities and in the homes of her devotees.
[edit]Amadioha
Main article: Amadioha
Amadioha
in Igbo means "free will of the people", he is the Alusi of thunder
and lightning and is referred to as Amadiora, Kamalu,Kamanu,
or Ofufe in certain parts of Igboland.[5][6][7] His governing planet is the Sun.[8] His color is red, and his
symbol is a white ram.[9] Metaphysically, Amadioha
represents the collective will of the people and he is often associated with
Anyanwu.[10] While Anyanwu is more
prominent in northern Igboland, Amadioha is more prominent in the south. His
day is Afor, which is the second day of the Igbo four day week.[11]
[edit]Anyanwu
Main article: Anyanwu
[edit]Igwe
Main article: Igwe
Igwe
is the Alusi of the sky and the husband of Ala. He produces rain to replenish
the earth and the earth goddess to aid her productiveness.[4]
[edit]Other
Alusi
[edit]Njoku
Ji
Main article: Njoku Ji
[edit]Agwu
Nsi
Main article: Agwu Nsi
[edit]Ndebunze
Ndebunze,
or Ndichie, are the deceased ancestors deified into Alusi. In Odinani, it is
believed that the dead ancestors are invisible members of the community; their
role in the community, in conjunction with Ala, is to protect the community
from epidemics and strife such as famine and small pox.[4]
[edit]Ikenga
Main article: Ikenga
[edit]Ekwensu
Main article: Ekwensu
Ekwensu
is an Igbo deity with a convoluted modern identity. Among the Christian Igbo,
this deity is misrepresented as the Christian "Devil" or Satan and
is seen as a force which places itself opposite to that of Chukwu.[12] Anthropological studies
suggest however that this traditional deity may have been a revered Trickster God, similar to Eshu in Orisha. This Alusi was adept at bargains and trade, and
praying to Ekwensu was said to guarantee victory in negotiations. As a force of
change and chaos, Ekwensu also represented the God of War among
the Igbo. He was invoked during times of conflict and banished during peacetime
to avoid his influences inciting bloodshed in the community. This is based upon
the finding of old shrines dedicated to the worship of the deity[13] as well as the recounting of
old oral lores which depict the character of Ekwensu.[14] Ekwensu is also the Igbo word
for the tester.
[edit]Panentheism
Ọdịnala is a panentheistic faith, having a strong central
deity at its head. All things spring from this deity. Although semi – pantheon
exists in the belief system, as it does in many indigenous African and Eastern
religions.
Chukwu
is the central deity. Chukwu as the creator of everything (visible and
invisible) and the source of other deities is referred to as Chineke. Chukwu is
genderless possessing the supreme power in the cosmos control.
To
the ancient Igbo, the force that is Chukwu is infinitely powerful that no mmadu
(human being) approach this force directly. Also, the force does not impact
into our worlds directly but rather through lower force (s). The general truth
is that no person can work with or deal with Chukwu directly without passing
through the lower force (s). This is why the Igbo people were easily captured
by the teachings of the imported western religion which holds that either
Christ of Christianity or Mohammed of Islam is a lower force.
The
lower force(s) are the outflows from the main stream; sparks from the supreme
force that takes forms. They are the incarnations of the almighty Chukwu. Ọdịnala
identify these lower forces by their names and use a collective term Arushi to
describe them. If an Arushi is assigned to an individual, it becomes a Chi.
The
term ‘panentheism’ refer to as a belief system which posits that God personally
exists, interpenetrates every part of nature and timelessly extends beyond it.
Such interpenetrations in a spiritual view occur as lower deities or
Arushi. Ọdịnala therefore, anchored its belief on the existence of
only but one Supreme Being: Chukwu (God) and many lower supernatural beings or
deities (Arushi).
In Ọdịnala,
every individual is assigned a personal providence; Chi. The mathematics here
is very simple. Depending on the number of people living presently on Earth
(Uwa), as many as possible number of Chis may exist. A person’s Chi is his
right in the main source that is Chukwu. Chi as a spiritual being, takes care
of any mmadu (human being) assigned to him in the lower World.
The
overall Chi that indirectly takes care of everything (visible and invisible) is
therefore, called ‘Chi Ukwu’ or Chukwu, the Supreme Being. This is why the
Igbos used the phrases/sentences: ‘chi awughi otu’--- ‘personal guardians are
not the same for everybody’; ‘otu Chukwu’ or ‘ofu Chukwu’----‘only one God’;
‘Chukwu ebuka’---- ‘God is great’ and ‘mu na chim’-----‘me and my godly
guardian’.
[edit]Functions
There
is a general spiritual law that one must pass through the lesser supernatural
forces before he can make his ways to eternal. There are various routes that
enable one to embark on a spiritual journey (i.e. different religion e.g.
Christianity, Islam, Buddhism, Hinduism, Eckankar, Judaism, Godianism, Ọdịnalaism
and so on). No matter the route chosen, one must meet these forces severally on
the way. These supernatural forces are the agents of purification of human
beings (mmadu). They effects compressed the road and make it look very narrow.
They may even block the road to eternity and cause people to continue running
on cycles and meeting bad spirits.
The
purpose of Ọdịnala is to restore peace, love and harmony between mmadu
and the supernatural forces or (Arushi or deities). By ensuring that peace
reigned, we can then manipulate they negative outcomes (that supposed to
intrude into our lives) to yield positive effects. Through this way, we can get
to our promise land with less suffering or struggles.
To
restore peace, love and harmony between mmadu and Arushi is all about the
dictation of our personal providence, Chi and doing the right thing. The
spiritual peace, love and harmony will cleansing a person with both inner and
outer experiences and prepare his ways back Chukwu. This will also go a longer
way to determine a person’s level of morality, peaceful existence, harmony and
love to people in the society. Also, the person will be on his way to his
destiny in the physical world (Uwa). Once your destiny is actualized, you can
then relate religion to humanity.
[edit]Chi
Chi
is the personal spiritual guardian of a person. Chi as a personal providence is
a divine agent assigned to each human from cradle to the coffin. Chukwu will
assign one’s Chi before and at the time of birth, which remains with the person
for the rest of his/her lives on Earth (Uwa). Chi simply means an Arushi
(supernatural being) that is assigned to a human being for care, guardianship,
and providence, which remains with that person until the end of his/her life on
Earth. Unlike Chukwu which is genderless, Chi can be either feminine or
masculine. It is the ocean Chukwu’s divine love that takes form on the lower
world. It is the spark of Chukwu and the right of any mmadu in the main stream.
Chi
determines a person’s successes, misfortunes, and failures throughout his/her
lifetime. It serves as an intermediary between mmadu and Chukwu. The Igbo
believe that their success in life is determined by their Chi, and that no
human can rise past the greatness of his or her own Chi. In this respect, a person’s
Chi is analogous to the concept of a guardian angel in Western Christianity,
the daimon in ancient Greek religion, and the genius in ancient Roman religion.
To
survive spiritually, one must establish a special relationship between oneself
and one's godly guardian. This places the human person at the forefront of
interlinked activities that involve other cosmic forces. But not so fast: He
who walks before his godly guardian runs the race of his life “Onye buru chi ya
uzo, ogbagbue onwe ya n'oso.”
[edit]Dictation
of Chi
The
Igbo know that the Almighty Chukwu (God) cannot be manipulated in any way. Our
lot is etched on the palm of our hands as destiny. One can’t decode it, but one
can derail it. Chi, the personal godly guardian, can be coerced to help here:
“Onye kwe chi ya ekwe” (whoever believeth, achieveth).
Chi
as the lower force of Chukwu is the only means through which one can get
connected. One spiritual law here is that “No one reaches Chukwu directly or
gets favor directly from the same supreme force except through Chi.” In this
sense, dictation of one’s Chi marks the beginning of one’s spiritual journey on
Earth. This is one of the major practices of Ndiigbo.
Often,
people receive prophecy that the major cause of their failure is a spirit of
their home town. This is not a general spirit for everybody but rather one’s
personal Chi. If you receive such a prophecy, it means that Ọdịnala
is calling you, which is a problem to some people. The only solution to such a
problem is to dictate your personal providence, Chi; identify it by name and
know what the spirit wants and how to placate/negotiate with it.
This
may be difficult if the Dibias (priest in Ọdịnala)
are not there. The Dibia can identify a person’s Chi through divination and
give more of an idea how to placate it. For such spiritual purposes, one can
visit any of the real temples of Ọdịnala
e.g. Ukoma/Duruojikeeme Temple, Umunumo Amandugba, Isu, LGA, Imo State. There
are many other temples around Igboland and the Igbo diaspora.
[edit]Kolanut
Communion
Kolanut
communion is the only holy communion in Ọdịnala.
It is used to honor Chukwu, Chi, Arushi and Ndiichie. In this case, it is
expected that the lower forces will participate and send the glory to almighty
Chukwu. Also, by pouring libations, participating in kolanut communions entails
being innocent before applying justice ("jide ofo, jide ogu").
Kolanut
communion can be performed personally between one and his spirit or in group.
It is actually the only time Ndiigbo traditionally pray together. Here, one is
expected to go into communion with his personal providence, Chi as well as
other concerned Arushi and Ndiichie (ancestors’ saints). This will clear the
narrow road to Chukwu and create an increase in spiritual consciousness as you
bargain in your spiritual journey.
[edit]Taking into Benevolence of Deities
The
spiritual journey back to Chukwu is considered to be too tough; and the road
very narrow. The Igbo considered it more appropriate to negotiate and navigate
natural forces around them; the will of God cannot be manipulated or changed.
They just need to get there without too much hassle.
The
Earth Deities control the activities of good and evil spirits, which
occasionally attempt to misdirect the destiny of human beings. The Igbo enter
into pacts with these forces to take into their benevolence. The process is
called "igommuo"(to placate/negotiate—not worship—spirits). Even Agwu
("the divination force" or the trickster Arushi, which causes
confusion in the life of human beings) can be manipulated in afa (divination)
to yield good effects.
It
should be noted that the term ‘igommuo’ is an Igbo word meaning ‘to placate or
to negotiate’. This term is sometime used in a derogatory manner by some people
who described themselves as children of God and criticized others as children
of devil. Meanwhile, as either a practitioner or a spiritual student of Ọdịnala
you shouldn’t be afraid when they use the term in such way. You are on the
right channel to Chukwu.
[edit]Afterlife
Ọdịnala belief in the concept of ‘life after life’. There
are two cycles of life here. One cycle of this life is on earth while the other
is in the spiritual world i.e. the other side of the realm. There are also two
major calls in these cycles: (a). The inner call (which is to co-work with
Chukwu in the spiritual world) and (b). The outer call (which is your destiny).
The
final goal in Ọdịnala is anchored on answering the two calls once and for
all in this lifetime with not too much hassle. Upon dictation of our personal
providence (Chi), we are on our ways to our destiny (akalaaka). Actualizing
ones destiny entails relating religion to humanity on Earth, thus answering the
first call. The pattern of life chosen after meeting your destiny point will
determine your level of acceptability after death as an ichie (a hallowed
ancestor spirit or saint) in the spiritual world. In this case those who did
good things on earth after meeting their destiny point; respect the laws of the
land (iwu ala); died at ripened age and buried according to the traditions of
the religion are usually accepted in the spiritual world to answer the final
call.
[edit]Ekwensu
Ekwensu
is a deity in Ọdịnala. Ekwensu is also the Igbo word for “the tester”. In
Igbo mythology, Ekwensu was explained as a force of change and chaos and also
represents the Arushi (deity) of war.
As a
male Arushi in Igbo pantheon, he was believed by the ancient Igbo people as a
deity who was invoked during times of conflict and banished during peacetime to
avoid his influences inciting bloodshed in the community. The ancient Igbo
descriptions of Ekwensu could be seen as a deity with a convoluted modern
identity.
Among
the Christian Igbo, this deity is misrepresented as the Christian ‘Devil’ or
‘Satan’ or ‘Demon’ and is seen as a force which places itself opposite to that
of Chukwu (God). They conclusion is that Ekwensu is an evil spirit; thus,
creating a false dichotomy. Acceptance of such teaching by some Igbo was
possible simply because Ndiigbo have forgotten the Igbo mythology which places
God in everything.
You
shouldn’t be confused. No body! No spirit or deity! In fact no being (either
visible or invisible) opposes the force that is Chukwu. The good, the bad and
the ugly; all come from the ‘supreme being’ for one purpose or the other.
[edit]Dibia
Dibias
are the spiritual masters and guardian of all spiritual students in the lower
world (Uwa). The love of Chukwu has led to many dibias all over the Igbo land.
Although, there are a lot of fake dibias and priest but the truth is still
prevailing that dibias are the intermediates between a spiritual student and
the spiritual world in Ọdịnala.
The
physical destiny of a dibia is spiritual work. The dibias can see the spiritual
world at any time and interpret what saw to his spiritual students. They are
given the power to identify any Arushi by its name and as well prescribe
possible ways of placating/negotiating with such spirit. They also use their
power to identify herbs and their functions.
[edit]Spiritual
Students
Spiritual
students could be every other person other than the dibia. They are the
followers of the religion. Unlike dibias, spiritual students do not see the
spiritual world and are not even in need to do so. They have other business or
work doing. They depend on the priest or dibias (i.e. the practitioner) for
possible spiritual interpretations, placation / negotiation and divination.
They may also depend on the dibias for herbs, charms and talisman –which may be
used to overcome evil forces.
Where
are you classified? Are you a dibia or a spiritual student? If you are a dibia,
don’t panic because it is your destiny. Failure to do the work means rejection
of a divine call in the physical world then the evil forces will take over your
life. Also if you are a spiritual student, please remain on track. You may wish
to sign –up with ‘Ọdịnala mystic world’ for your spiritual lessons to enable
you forge ahead.
If
you are neither a dibias nor a spiritual student, your name is sorry. You are
therefore a ‘confused person’ of Igboland. Any ‘confused person’ may continue
to run on cycles meeting bad spirits or even Satan (Ekwensu) itself. The
person’s destiny may also be misdirected by these evil spirits. In an attempt
to clear them using other routes, the person may place himself into suffer and
hardship or eventually die on the way and reincarnate.
[edit]Mystic
World
Writing/publishing
worlds that enable you understand what you’re doing; the life of Ndiigbo and
how it relates to our spiritual journey. Its aim is to reach both practitioner
and spiritual students of the religion with the new message especially the
outer teachings while a person’s Chi will feed him up with inner teachings.
Spiritual practitioner e.g. a dibia can through this means convey the good news
to people while a spiritual student can learn from the same channel.
We
therefore, call for more membership. Members are made to receive our quarterly
published spiritual articles, journals and books. To sign-up as a member
pleases call: 08063740442 or visit any of the following places: a).
Ukoma/Duruojikeeme Temple of Ọdịnala, and b). NANTMP, Isu branch.
[edit]Morality
The
Igbo believe in the concept of Ofo and Ogu, which is like the law of retributive justice.
It is believed that Ofo and Ogu will vindicate anyone that is wrongly accused
of a crime as long as their "hands are clean". It is only the one who
is on the side of Ogu-na-Ofo that can call its name in prayer. Otherwise such a
person will face the wrath of Amadioha (the god of thunder and lightning).[15]
[edit]Spirits
[edit]Ogbanje
Main article: Ogbanje
An
Ogbanje (or Obanje) was believed to be an evil spirit that would deliberately
plague a family with misfortune. It was believed[by whom?]that
upon being born by the mother, under a certain amount of time (usually not
passed puberty), the Ogbanje would deliberately die
and then come back and repeat the cycle, causing the family grief. Female circumcision was
sometimes thought to get rid of the evil spirit,[16] whereas finding the evil
spirits Iyi-uwa, which they have dug somewhere
secret, would ensure the Ogbanje would never plague the family with misfortune
again. The Iyi-uwa was the Ogbanje's way of coming back to the
world and also a way of finding its targeted family.[17]
[edit]Practices
[edit]Worship
The
Igbo often make clay altars and shrines of their deities, usually with figures
being featured in them. Typically, only men are allowed to make
representational figures, however there are exceptions.[18]
[edit]See
also
[edit]References
3. ^ Okwunodu
Ogbechie, Sylvester: Ben Enwonwu: the making of an African modernist,
page 161. University Rochester Press, 2008.
4. ^ a b c Ilogu, Edmund (1974). Christianity
and Ibo culture. Brill. pp. 34–36. ISBN 90-04-04021-8.
12. ^ A.I. Bewaji, John. "OLODUMARE:
GOD IN YORUBA BELIEF AND THE THEISTIC PROBLEM OF EVIL.", University
of Florida, Gainesville, April 03, 2010
13. ^ Agozino, Emmanuel. ‘Ekwensu:God of victory not devil’, Nigerian
Compass, Nsukka, April 03, 2010
18. ^ T. Phillips (ed.) "Ceramic altar for the new yam harvest
festival", BritishMuseum.org, London, April 03,
2010
19.
[edit]External
links
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Play "(I Wish I Knew How …"
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I wish I knew how it would feel to be free
I wish I could break all the chains holding me
I wish I could say all the things that I should say
Say 'em loud say 'em clear
For the whole wide world to hear
I wish I could share
All the love that's in my heart
Remove all the bars that keep us apart
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Then you'd see and agree that every man should be free
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How sweet it would be if I found I could fly
Well I'd soar to the sun and look down at the sea
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I wish I could break all the chains holding me
And I wish I could say all the things that I wanna say
Say 'em loud say 'em clear
For the whole wide world to hear
Say 'em loud say 'em clear
For the whole wide world to hear
Say 'em loud say 'em clear
For the whole wide world to hear
One love one blood
One life you've got to do what you should
One life with each other
Sisters, brothers
One love but we're not the same
We got to carry each other
Carry each other
One One One One One...
I wish I knew how it would feel to be free
I wish I knew how it would feel to be free
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(I Wish I Knew How It Would Feel To Be) Free - AZLyrics
I wish I knew how it would feel to be free. I wish I could break all the chains holding me. I wish I could say all the things that I should say. Say 'em loud say ' em clear. For the whole wide world to hear. I wish I could share. All the love that's in my heart. Remove all the bars that keep us apart. And I wish you could know how it is ...
Lighthouse Family - I Wish I Knew How it Would Feel to be Free ...
Jul 3, 2015 ... Mix - Lighthouse Family - I Wish I Knew How it Would Feel to be FreeYouTube · Lighthouse Family I Wish I Knew How It Would Feel To Be Free Legendado HQ Sound - Duration: 4:38. Vitor Seagull 80,262 views · 4:38. Lighthouse Family - I wish i knew how it would feel to be free with Lyrics - Duration: 5:19.
(I Wish I Knew How It Would Feel to Be) Free/One - Wikipedia
"(I Wish I Knew How It Would Feel to Be) Free/One" is a song by Lighthouse Family, released as their first single from their third album, Whatever Gets You Through the Day, released in 2001. The song was originally written by Billy Taylor, with lyrics by Dick Dallas. Best known for its 1967 version by Nina Simone , and as the ...
I Wish I Knew How It Would Feel to Be Free - Wikipedia
I Wish I Knew How It Would Feel to Be Free" is a jazz song written by Billy Taylor and Dick Dallas. Taylor's original version was recorded on November 12, 1963, and released on his Right Here, Right Now! album (Capitol ST-2039) the following year. His 1967 instrumental take was later used as the theme music for the ...
Nina Simone – I Wish I Knew How It Would Feel To Be Free Lyrics ...
I Wish I Knew How It Would Feel To Be Free Lyrics: I wish I knew how it would feel to be free / I wish I could break all the chains holding me / I wish I could say all the things that I should say / Say 'em loud, say 'em clear.
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I wish I knew how. It would feel to be free. I wish I could break. All the chains holdin' me. I wish I could say. All the things that I should say. Say 'em loud, say ' em clear. For the whole 'round world to hear. I wish I could share. All the love that's in my heart. Remove all the thoughts. That keep us apart. I wish you could know
I Wish I Knew How It Would Feel To Be Free Lyrics - Nina Simone
I wish I knew how. It would feel to be free. I wish I could break. All the chains holding me. I wish I could say. All the things that I should say. Say 'em loud say ' em clear. For the whole round world to hear. I wish I could share. All the love that's in my heart. Remove all the bars. That keep us apart. I wish you could know . What it ...
I Wish I Knew How It Would Feel to Be Free by Nina Simone on ...
Check out I Wish I Knew How It Would Feel to Be Free by Nina Simone on Amazon Music. Stream ad-free or purchase CD's and MP3s now onAmazon.com .
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I Wish I Knew How It Would Feel to Be Free | Our First 100 Days
May 1, 2017 ... I Wish I Knew How It Would Feel to Be Free by Courtney Marie Andrews & Bonnie 'Prince' Billy, released 01 May 2017.
https://www.azlyrics.com/…/iwishiknewhowitwouldfeeltobefree…
ReplyDeletethe best lyrics I have chosen for A LASTING GLOBAL PEACE IN OUR CONFUSED GLOBAL VILLAGE
Lighthouse Family Lyrics
Play "(I Wish I Knew How …"
"(I Wish I Knew How It Would Feel To Be) Free"
I wish I knew how it would feel to be free
I wish I could break all the chains holding me
I wish I could say all the things that I should say
Say 'em loud say 'em clear
For the whole wide world to hear
I wish I could share
All the love that's in my heart
Remove all the bars that keep us apart
And I wish you could know how it feels to be me
Then you'd see and agree that every man should be free
I wish I could be like a bird in the sky
How sweet it would be if I found I could fly
Well I'd soar to the sun and look down at the sea
And I'd sing cause I know how it feels to be free
I wish I knew how it would feel to be free
I wish I could break all the chains holding me
And I wish I could say all the things that I wanna say
Say 'em loud say 'em clear
For the whole wide world to hear
Say 'em loud say 'em clear
For the whole wide world to hear
Say 'em loud say 'em clear
For the whole wide world to hear
One love one blood
One life you've got to do what you should
One life with each other
Sisters, brothers
One love but we're not the same
We got to carry each other
Carry each other
One One One One One...
I wish I knew how it would feel to be free
I wish I knew how it would feel to be free
EVENTUALLY I SEARCH ALL MY WEBSITES AND HAPPILY FOUND MY FAVOURITE GLOBAL PEACE SONG
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https://docs.google.com/file/d/0B_7VFV9hrbWJY0lDVUE1VnkyS00/edit
YOU NEED TO LEARN THE FULL MEANING O PEACE STUDY THE LYRICS I GAVE YOU BEFORE I EVENTUALLY GOT THIS PRICELESS WEBSITE....