Ijaw Spiritual Culture

By Assain Esseru

According to the basic concepts of ancient African metaphysics or spiritual science, deep within MAN is the essence of the CREATOR. This is MAN’S true identity. Thus MAN’S self is divine (divinity), eternal and infinite. MAN’S true identity can never die. When an individual identifies with the dvine essence, the self, as opposed to his/her person (the part of man that dies). Then Man is on the road to success in all areas of life.

Some call the divine self the SOUL. Since it is the same as, and derived from the CREATOR is this the reason why the Ijo refer to this SOUL OR SELF as ‘TEME’ while at the same time using this word TEME to also mean CREATE, and the SUPREME BEING CREATOR as TEMEOWEI, TEMEARA (TAMARA), TEMUNO?

Anyway it seems Western science which is very reluctant to embrace the fact that there is a Creator of the universe, seems to be coming to the conclusion based on the direct and indIrect observations of the workings of the universe. That there is a FORCE or ENERGY that is external to the big bang and caused the big bang. With regards to the materials that went into the big bang to produce the universe, this FORCE OR ENERGY could only have derived this material from ITSELF! Is this MYSTERIOUS (MYSTIC) FORCE the SUPREME BEING? Does this MYSTERIOUS FORCE operate in the electromagnetic radiation from the Sun? What about the dark matter and antimatter of the universe? is antimatter another term for spiritual energy or force? COMPARE THIS STATEMENT TAKING FROM GENESIS, WITH THE ACTUAL MEANING OF THE TERMS INSERTED BY ME, WITH THE SCIENTIFIC ARTICLE EXTRACT. My interpretation was derived from understanding the symbolic language use of the terms WATER, HEAVEN, EARTH, LIGHT AND DARKNESS AND SPIRIT, as contained in Ancient Egyptian metaphysics or spiritual science.

Genesis Chapter 1

[1] In the beginning God created the heavens (METAPHISCAL REALM) and the earth (PHYSICAL REALM. [2] The earth (PHYSICAL REALM) was without form and void, and darkness (TOTAL BLACKNESS, NON-VISIBLITY) was upon the face of the deep (THE INFINITE AND ETERNAL REALM); and the Spirit (CONSCIOUSNESS) of God was moving over the face of the waters (FORMLESS ENERGY/MATTER). [3] And God said, “Let there be light (KNOWLEDGE)”; and there was light (KNOWLEDGE). [4] And God saw that the light (KNOWLEDGE) was good; and God separated the light (KNOWLEDGE) from the darkness (POWER). [5] God called the light (KNOWLEDGE) Day (INTELLIGENCE OR ENLIGHTENMENT), and the darkness (POWER) he called Night (NON-INTELLIGENT). And there was evening and there was morning, one day (CYCLE). [6] And God said, “Let there be a firmament (BOUNDARY) in the midst of the waters (FORMLESS ENERGY/MATTER), and let it separate the waters (FORMLESS ENERGY MATTER OF THE METAPHYSICAL REALM) from the waters (FORMLESS ENERGY MATTER OF THE PHYSICAL REALM).” [7] And God made the firmament (BOUNDARY BETWEEN THE METAPHYSICAL AND PHYSICAL REALMS) and separated the waters (FORMLESS ENERGY MATTER) which were under the firmament (THE PHYSICAL REAM) from the waters (FORMLESS ENERGY MATTER) which were above the firmament (THE METAPHYSICAL REALM). And it was so. [8] And God called the firmament Heaven (METAPHYSICAL REALM). And there was evening and there was morning, a second day (CYCLE). [9] And God said, “Let the waters (FORMLESS ENERGY MATTER) under the heavens (IN THE PHYSICAL REALM) be gathered together into one place (CONDENSE INTO A POINT), and let the dry land (PHYSICAL BODIES OF THE UNIVERSE) appear”. And it was so. [10] God called the dry land Earth (PHYSICAL WORLDS OF STARS AND GALAXIES)), and the waters that were gathered together he called Seas (PHYSICAL ENERGY/MATTER OR DARK MATTER OF SPACE). And God saw that it was good.

IJO CREATION STORY

The following Ijo (Ijaw) story taken from African Creation Myths (Beier), demonstrates deep metaphysical insight into spiritual principles, that were transmitted by ancestors who had at least a working knowledge of the cosmology of Tem of Annu (Onnu) otherwise known as Heliopolis. Take note of the highlighted passages and statements. Read on.

JOURNEY TO THE PRESENCE OF WOYINGI (THE SUPREME BEING)

There was a once a large field [ie the infinite void or infinte expanse],and in this field stood an enormous Iroko tree with large buttresses [ie tree of life or the tree of the knowledge of good and evil]. At the sides of the field appeared pairs of men and women [ie male/female metaphysical intelligences or deities], each woman holding a broom and each man a bag. As the women swept the field the men collected the dirt into their bags. And the dirt was manilas [wealth]. Some collected ten or more manillas, others none, and when the field was swept clean they disappeared back into the edges of the field, two by two. The sky darkened [ie perception was taken away], and there descended on the field a large table, a large chair [ie throne], and an immense ‘Creation Stone’ [ie symbol of the source and ability of the Supreme Being’s power to create realities], and on the table was large quantity of earth [ie unformed energy/matter]. Then there was lightning and thunder; and Woyingi (The Supreme Being) descended. She seated herself on the chair and placed her feet on the ‘Creation Stone’. Out of the earth [ie out of the unformed energy matter], on the table Woyingi moulded human beings [ie formed their essence]. But they had no life [ie were not conscious of reality] and were neither man nor woman, and Woyingi, embracing them one by one, breathed her breath into them [ie gave them a part of her consciousness], and they became living beings [ie were given a spiritual existence]. But they were still neither men nor women, and so Woyingi asked them one by one to choose to be man or woman, each according to their choice. Next Woyingi asked them, one by one, what manner of life each should like to lead on earth. Some asked for riches, some for children, some for short lives, and all manner of things. And these Woyingi bestowed on them one by one, each according to their wish. Then Woyingi asked them one by one by which manner of death they would return to her. And out of the diseases that afflict the earth they chose each a disease. To all these wishes Woyingi said, ‘So be it’.

Among this group of newly created men and women were two women. One of them asked of Woyingi rich and famous children, and the other asked for powers, mystic powers that would have no equal in the world- and this woman was Ogboinba. Both chose to born in the same town. Woyingi finally led these created men and women to two streams, streams flowing to the habitation of men [ie to the physical plane]. One was muddy and the other clean. Into the muddy stream she led all those who had asked her for riches, children, and all worldly possessions. Into the clear stream led all who had asked of her no material possessions.

And so Ogboinba and the other woman came to be born in the same town and became inseparable friends [ie soul mates]. They ate and played together, sharing all their secrets and grew up as children of the same parents. But Ogboinba was an extraordinary child. At an early age she could heal and cure and had second-sight [ie psychic powers]. She understood the tongues of birds and beasts, trees, and even of the blades of grass. She prophesied and performed things strange and wonderful, and her name became a by word on every lip.

When Ogboinba and her friend came of age, each took to herself a husband. Soon Ogboinba’s friend had her first child. But Ogboinba had no child and was not expecting one. Her powers, however, continued to increase. Her friend became pregnant the second time and soon delivered the child. Still Ogboinba had no child but her fame went far and wide and she became the most sought after medicine-woman of all time. In spite of this, she was worried. She felt her life bare-She wanted a child. She wanted children and yearned for them. Her friend had more and more children according to what she had asked of Woyingi, and Ogboinba loved them all and took care of them with her mystic powers as if they were her own. But this gave her no satisfaction. she wanted children of her own to care for. Her mystic powers, however, continued to increase just as she had asked of Woyingi. But there was no joy in her heart.

After a time, she could not bear it any longer and secretly resolved on a journey, a journey back to Woyingi to recreate herself. So one day she went into her medicine room, where she also kept her mystics powers [ie symbols of her psychic powers], and asked them one by one if they would accompany her on the journey she had resolved to undertake. All of them showed signs of their willingness to accompany her. But out of them all she picked only the most mystic powers and the most powerful medicines and but them into a bag. She then went to her friend and told her she was going on a short journey. When her friend heard this, she was aggrieved, for, since they came to know each other as friends they had not parted, not even for a day. So the prospect of not seeing Ogboinba for a day and more made her very sad. Her children too would then have no protection. But Ogboinba assured her that even though she would be away the children would still be under her protection and that nothing would harm them. With this, Ogboinba took leave of her and started her journey to Woyingi.

[Journey through the seven kingdoms]:

Stage 1.

So along a wide road Ogboinba walked with her bag of mystic powers and medicines slung over her shoulder. A wide road that led to a large sea. Between her and the sea was a forest, a mangrove forest where lived Isembi, the king of the forest. As she walked along, day and night without food or rest, she soon heard the noise of the sea, the waves breaking on the shore. With each forward step the noise came nearer. but Ogboinba walked steadily along and soon reached the mangrove forest, the Kingdom of Isembi. As she picked her way through the forest she heard a voice, a voice calling from behind. She turned, and it was Isembi. ‘Are you not the Ogboinba I’ve heard so much about he asked, raising his voice. Ogboinba replied, ‘There is only one Ogboinba in the world, and I am the one.’ If you are,’ Isembi replied,’You’ve not treated me well by not calling on me as the king of this place. We’ve all heard your fame and to find you here like this is an honour. Come with me to my house.’ So Ogboinba went with Isembi to his house and there was well entertained to a sumptuous meal and palm-wine. After the entertainment, Isembi asked Ogboinba where she was bound. Ogboinba said, ‘I’ve not given birth to a child since I was married many years ago. So I’m going to Woyingi to ask her to recreate me.’ ‘Turn back from here,’ said Isembi. ‘ It’s impossible to see Woyingi while you are yet alive. Your journey is in vain, so turn back from here.’ But Ogboinba said her mind was made up and though she was yet alive, see Woyingi she must. And so she left Isembi and his wife to continue her journey to the sea. But she had gone a little way when she turned and came back to Isembi and asked him if he would try her powers with his. Isembi said he would not fight a woman and asked Ogboinba to go her way. Still Ogboinba insisted on the trial of powers, adding that though a woman she was challenging him. This enraged Isembi, and he said; ‘Haven’t you heard of my powers ? I’m Isembi the king of the forest. How dare you, a woman, challenge me ?’ With this he went to his medicine hut. There, all his pots of medicine showed negative signs. But he was not to be daunted by such things where a woman was concerned. So, in spite of the warnings, he went out armed with such medicines and mystic powers that he required, to fight it out with Ogboinba. Outside, he asked Ogboinba to try her powers on him first. But Ogboinba declined. She said that he, Isembi, being the elder of the two, should try her first with all he had. Isembi, being anxious to do away with Ogboinba without further delay, repeated his incantations. Immediately Ogboinba’s bag became empty of her powers. Her mystic powers and the powerful medicines had all gone! She at once repeated her own incantations, circling round and round to counteract Isembi’s powers. As she did so, her mystic powers and medicines returned to the bag, one by one. And then she came to the end of her incantations, they had all returned to the bag and she was once more herself. Then she asked Isembi to try her with more of his powers. But Isembi had nothing more powerful than the powers he had already used on her, and asked her to try him with her powers if she had any. So Ogboinba started to repeat her incantations, circling round and round. As she did so, all powers and medicines of Isembi entered her bag, one by one, and Isembi himself fell down dead. Then she slung her bag over her shoulder and proceeded on her journey. But as she was leaving Isembi’s wife called her to come back and wake her husband for her. This touched Ogboinba’s heart, as she herself had a husband. So Ogboinba went back and, after repeating some of her incantations Isembi woke. Then Isembi’s wife pleaded for the return of her husband’s powers and medicines. But that Ogboinba said she would not do, and left to continue her journey.

Stage 2.

Soon, Ogboinba left the mangrove forest behind her and reached the town of Egbe by the seashore. As she passed by someone hailed her from behind. She looked back, and it was Egbe. ‘Is that not the Ogbionba I’ve heard so much about ?’ asked Egbe. Ogboinba said, ‘There is only one Ogboinba in the world, and I am the one.’ Your fame has been here before you,’ continued Egbe. ‘Come to my house. I’m the king of this town and you can’t pass like an unheard-of person through my town. Come, I’ll entertain you.’ Ogboinba went with Egbe to his house and there was well entertained with plenty of food and palm wine. After the meal Egbe asked Ogboinba what the object of her journey was. Ogboinba replied,’ I’ve been married many, many years, but have not had a child. I’ve not for once been pregnant; so I’m on my way to meet Woyingi to recreate myself.’ Egbe was astonished on hearing this and counselled her, ‘Turn back from here. No person who is alive ever sees Woyingi.’ But Ogboinba said that she had made up her mind to, slung the bag of powers over her shoulder and left to continue her journey. But presently she came back to Egbe and asked if he would like to try his powers with hers. Egbe was enraged on hearing this and choked with anger. When he found his voice again he said with contempt: ‘Go your way, you are a woman.’But Ogboinba would not move and insisted on their trial of powers, their mystic powers. Egbe had not been known to have refused a challenge from any living being and this, though from a woman, he would not now overlook since she insisted on it. So he said, ‘Come on, and let’s see who’s more powerful, you, a woman, or Egbe, the king of the town and the sea shore.’ With this he went into his medicine hut and armed himself with the most powerful medicines he had always used in overcoming all those who had come to challenge him. He came out and asked Ogboinba to try him first. But Ogboinba, as usual, refused and asked him to try her first with all he had. Egbe, not wishing to make this a long argument, at once repeated his long incantations. As he did so Ogboinba’s bag became empty of all her powers. All her powers, plus those of Isembi she had acquired, had been scattered away in all directions by Egbe’s mystic powers. On noticing this, she at once repeated her counteracting incantations moving round and round in a circle. As she did so, her own powers plus those of Isembi returned to the bag. When she found all the powers complete in her bag, she stopped her incantations and asked Egbe to try her once more with more of his powers. But Egbe had nothing more powerful than the powers he had already used and asked Ogboinba to try him with her own powers. so Ogboinba started her own incantations and before she had been half-way through, all the powers of Egbe had entered her bag and when she stopped, Egbe fell down dead. With Egbe on the ground she left to continue her journey to the sea with the bag containing her powers plus those of Isembi and now those of Egbe, slung over her shoulder. But Ogboinba had taken only a few steps when she heard Egbe’s wife weeping and calling her to come back and wake her husband for her. Ogboinba taking pity on her went back and after repeating her incantations brought Egbe back to life. Egbe’s wife again pleaded for the return of her husband’s powers. but Ogboinba refused this request and resumed her journey to the sea.

Stage 3.

And so Ogboinba came to the brink of a mighty sea. A sea that no living person had ever crossed. A sea with high waves breaking thunderously on the shore, a turbulent roaring sea. it struck terror into the heart of Ogboinba. But cross she must; there was no other way. As she stood regarding the sea it spoke! ‘ I am the mighty Sea that no one ever crosses.’ Then Ogboinba with all the audacity at her command said, ‘I am Ogboinba, the only Ogboinba in the world, and I am on my way to Woyingi. I must cross.’ The Sea replied, ‘I am the mighty Sea that no one ever crosses. I’ll take you into my bowels if you dare.’ Ogboinba was terrified by what she heard. But she wanted a child and the only way to get it lay in her seeing Woyingi. Nothing would stop her. Urged on by this resolve, she made for the sea and as her feet touched it, waves rolled towards her and submerging her feet, began to rise. soon it was up to her ankles and then up to the knees. fear gripped her, Ogboinba could not move herself, she was, she was powerless, hopeless, and just stood there watching herself being swallowed by the sea. It continued to rise and soon the sea was up to her waist. She raised her bag of powers above her head. Still the sea continued to rise and now it had come up to her chest. Still the sea rose until it came to Ogboinba’s chin. Then she cried out in fear; ‘O Sea, are you really the sea that no one crosses ?’ and repeated her incantations. As she did so, the sea immediately started to recede. Soon it had come down to her waist, then to the knees and then to her feet. So it continued to recede until the bed of the sea lay bare exposing the gods and spirits of the sea. Then Ogboinba, with her bag of powers, picked her way across. On the other side, she turned to the dry bed of the sea and commanding it back to its place continued her journey.

Stage 4.

The next Kingdom that she came to was that of the Tortoise. Tortoise was the king and lived with his parents Alika and Arita and his wife Opoin. Tortoise saw Ogboinba as she walked along and calling her, wanted to know if she was not Ogboinba he had heard so much about. Ogboinba gave her usual reply. ‘There is only one Ogboinba in the world and I am the one.’ ‘Come, lets go to my house,’ Tortoise said,’ We’ve heard so much about you and we all want to know you. please come.’ So Ogboinba went with Tortoise to his house and there had food and palm wine with the family. After the meal Tortoise always curious, asked Ogboinba; ‘What has brought you over this side of the sea? No human beings live this side; pray, tell me, what has made you come like this? ‘Ogboinba replied, ‘I have had a husband for many years but have not had a child, so I am on my way to see Woyingi and ask her to recreate me.’ ‘Go back from here,’ Tortoise advised, ‘No one who is yet alive ever sees Woyingi.’ ‘But Ogboinba said her mind was set on seeing Woyingi and that she would not turn back. Then Tortoise warned her; ‘Beyond me live the gods Ada and Yasi the great, and the most powerful, who possesses two small “creating stones”. Nobody ever goes that way. So end your journey here. ‘But Ogboinba said nothing would stop her and shouldering her bag, which had now become quite heavy with the powers she had acquired on the way, left to continue her journey. After going a little way she came back to Tortoise and confronted him with her usual request for a trial of powers. Tortoise did not take it seriously and asked her to go on the journey she had set her heart on. But Ogboinba insisted on their contest of powers. Then tortoise began to boast: ‘Haven’t you heard of me? My name has gone round the world for my mystic powers. If you really mean what you say I’m ready for you.’ With this he went into his medicine hut and armed himself with his powerful medicines and mystic powers. When he came out Ogboinba asked him to try her first with his powers. But Tortoise said that could not be, for he was a man and besides he was the Tortoise. Still Ogboinba insisted on his starting the contest and so Tortoise began his incantations. As he repeated them Ogboinba’s bag dropped from her hand to the ground and all the powers were dispersed to all the corners of the world. Ogboinba at once repeated her own incantations to counteract the powers of Tortoise. First the bag returned, followed by the powers, one by one. When the powers had all returned Ogboinba asked Tortoise to try with more of his powers. But Tortoise had no more and asked her to do her worst if she could. So Ogboinba began her own incantations and before she had gone half way, Tortoise had fallen down dead and all his powers had entered Ogboinba’s bag. With Tortoise lying on the ground Ogboinba shouldered her bag and made to continue her journey. But before she could take a step she was stopped by the weeping voice of Opoin the wife of Tortoise. Opoin begged her to wake Tortoise, her husband, for her. Ogboinba took pity on her and waking Tortoise with her mystic powers resumed her journey.

Stage 5.

On and on she walked day and night, with her bag of powers over her shoulder. Soon she reached the kingdom of the god Ada. Ada, on seeing her, asked her if she was not the Ogboinba he had heard so much about. Ogboinba gave her usual reply; ‘There is only one Ogboinba in the world and I am the one.’ Ada said he would not allow her to pass on like that without entertaining her, she being such a famous person. So Ogboinba, as usual, went with Ada to his house and there was well entertained to a meal of yam, plantain and all other choice dishes that befitted a god and king to entertain a famous person. After the meal Ada asked Ogboinba: ‘What has brought you here where only the gods dwell? This place is virgin to the feet of human beings. No human being has been here before you: tell me, why have you come? On Ogboinba’s giving the reason for her journey, Ada said: ‘Turn from here for no one ever sees Woyingi, not even me.’ But Ogboinba would not turn, for her heart had been hardened by desire, desire for a child. So she told Ada she would not now turn and would continue her journey to Woyingi wherever she might be. With that Ogboinba shouldered her bag of powers and left to continue her journey. But she came back presently to Ada and asked him if he would try his powers with her own. Ada was surprised-a human being to seek contest of powers with a god! All he said was to ask Ogboinba if she really meant what he had heard her say. Ogboinba replied by repeating her request. Ada went into his medicine hut. But there, the contents of all his medicine pots had turned to blood! [ie red a danger sign] No, he said I won’t heed this; she is but a human being. So heedless of the warning his medicines gave him, he came out and asked Ogboinba to try him with her powers. But Ogboinba refused and asked him instead to try her first. Ada, moved with anger, at once directed his powers on Ogboinba. Ogboinba fell down apparently dead. But she regained her consciousness after a while and began her own incantations. As she did so all the powers of Ada left him and entered her bag, and in the end Ada fell down dead. Once more victorious, Ogboinba shouldered her bag of powers and continued her journey.

Stage 6.

On and on she walked, a lone figure on a wide road until she reached the kingdom of Yasi, the great and powerful god. Yasi had seen her and had watched her progress a long way away even before she came within range of human vision. So as she wandered along on his territory Yasi asked her if she was not the Ogboinba he had heard so much about. Ogboinba gave her customary reply ‘There is only one Ogboinba in the world and I am the one.’ Yasi said; ‘I am the king of this place; come and I’ll give you food and drink.’ So Ogboinba went with Yasi to his house and there again was well entertained to a meal of rare dishes and palm wine befitting for a king to entertain a famous guest. After the meal, Yasi asked Ogboinba why she had come on her journey. Ogboinba told him; ‘ I’m a woman you see, and have been married many years, but I am without a child, I’ve not even for once been pregnant. I am barren so I am on my way to see Woyingi, and asked her to recreate me.’ Then Yasi said, ‘No living person ever sees Woyingi so turn from here.’ But Ogboinba would not listen and said she would continue her journey. With that she shouldered her bag of powers and set forth. But she came back presently and made her usual request for a contest of powers. Yasi could not believe what he had heard and asked Ogboinba to repeat what she had said. Ogboinba repeated her request. Yasi then replied in anger: ‘I am the greatest and the most power of all gods. How dare you, a human being, a woman, throw a challenge at me for a contest of powers. Go your way, you’re no match for me.’ But Ogboinba insisted on the contest. So Yasi in fury went to his medicine hut. But there the contents of his medicine pots had turned to blood! ‘This can’t be,’ he whispered in surprise, ’she’s but a human being. She shall have the contest she wants,’ and taking the two small ‘creating stones’ came out and asked Ogboinba to begin. But Ogboinba as was her wont, refused and asked Yasi to begin. Yasi at once directed the force of his powers on her. Ogboinba’s head was immediately severed and went up into the sky while her body remained standing, holding the bag of powers. Soon the head came down from the sky and rejoined the body and Ogboinba was once more whole and live. Ogboinba then asked Yasi to try her with more of his powers; but Yasi having none more powerful than the ones he had already used asked Ogboinba to try him with her powers. So Ogboinba started to repeat her own incantations, moving round and round in a circle. The force of her powers also severed the head of Yasi from the body and it went up high into the sky. But his body remained standing on the creating stones’ and Ogboinba noticing this, pushed it down on the ground. When Yasi’s head came down from the sky there was no body for it to rejoin and it smashed itself on the ground. So Yasi the god was overcome and Ogboinba was once more victorious. But she would not move on without the ‘creating stones’ and made for them. She tried to lift them but found that they could not be moved, small as they were. For a moment Ogboinba was at a loss what next to do. Then she repeated some of her incantations and immediately she was able to move them and lifted them on to her shoulder. She then moved on, bent double, with the weight of the ‘creating stones’ and the bag of powers to the kingdom of Cock.

Stage 7.

Cock on spying Ogboinba from the roof of his house flew down and asked if she was not the Ogboinba everybody, even the gods had heard so much about. On Ogboinba giving her usual reply Cock said, ‘If you are the Ogboinba I’ve heard about come into my house and I’ll give you food and palm wine befitting me as king to entertain you.’ So Ogboinba never refusing, went to Cock’s house and there was well entertained to a meal of choice dishes and palm wine. After the meal Cock asked Ogboinba the reason for her journey and she said: ‘I’ve been married many, many years but I am without a child. I posses all the parts of a woman but I am barren. I am barren and so I’m on my way to see Woyingi face to face and ask her to recreate me.’ ‘Journey no further,’ said Cock, ‘No one ever sees Woyingi alive. Mine is the last kingdom. Beyond me is the void; so turn back from here,’ Cock advised. But Ogboinba said she would journey on, and shouldering her bag of powers and the ‘creating stones’ took to the road. Presently she came back and asked Cock for a trial of powers. But Cock liked nothing better than a show of powers and at once began to boast: ‘My face has gone round the world for my powers. I am the ruler of the first and the last kingdom of things that die. Come, and I’ll show you my powers; nothing pleases me more.’ So boasting, Cock flew to the roof of his medicine hut and crew several times, summoning his powers. Then flying back, he stood in front of Ogboinba and asked her to begin. But as was usual with her she refused and asked Cock to begin. Cock, not wishing to prolong matters, began with all he had at once. Immediately Ogboinba became bare of all powers and Cock, noticing this, began boasting once more. ‘Mine’s the first and the last kingdom of things that die. How can you stand my powers?’ As he boasted thus, Ogboinba repeated her own incantations and got all her powers back. She asked Cock to try her with more of his powers. But Cock said he had used all the powers he had and if Ogboinba had any powers to match his, it was now her turn to use them on him. As Ogboinba repeated her incantations, Cock’s town suddenly burst into flames and burned down to ashes.

Thus with more powers in her bag, Ogboinba journeyed beyond Cock’s town and kingdom, the last kingdom of things that die, to the large field [ie the eternal infinite realm]. The field with the large Iroko tree with the large buttresses. There she hid herself in the buttresses of the tree and watched.

In the presence of Woyingi.

Soon men and women [ie male and female deities] appeared in pairs from the side of the field. The women carried brooms and the men, bags. As the women swept the men collected the dirt into their bags. When the field had been swept clean they disappeared back into the sides of the field, pair by pair. As she waited she saw the sky darken [ie perception was taken away] and a table descend on the field followed by a chair and a large ‘Creating Stone’. then there was lightning and thunder. Woyingi came down and sat on the chair and placed her feet on the ‘Creating Stone’. Then on the table descended a quantity of earth [ie unformed energy/matter] and with it Woyingi went through her usual process of creation and led the men and women to the two streams, the streams that flowed to the habitation of men [ie physical world]. Then Woyingi returned to the field and ordered up the table, the chair and then the ‘Creating Stone’. These things went up one by one into the sky. When Woyingi was about to ascend, Ogboinba rushed out from her hiding place and challenged her to a contest of powers. Then Woyingi said; ‘I know you were hiding in the buttresses of the Iroko tree. I saw you leave your town on your journey to find me. I saw you overcome all living things and gods on the way with the powers that I gave you which were your heart’s desire. Now It is children you want, and for that you have come to see me and challenge me to a contest of powers. You have come to challenge me, the source of your powers, strong-hearted Ogboinba. I now command all powers you acquired on the way back to their owners.’Immediately Woyingi made this pronouncement, Isembi, Egbe, the Sea, Tortoise, the gods Ada and Yasi, and Cock, all had their powers back. And Ogboinba overcome by fear, turned from the face of Woyingi and fled in panic to hide in the eyes of a pregnant woman she met on the way.

On seeing this Woyingi left Ogboinba alone, for a commandment she had given to men was that pregnant women should never be killed- and she would not now violate it because of Ogboinba. So Ogboinba remained in hiding and is still hiding not only in the eyes of pregnant women but in the eyes of men and children as well. So the person [ie entity] that looks out at you when you look into somebody’s eyes is Ogboinba…”.35

Taken from - An Ijo Story (Nigeria) From ‘The Origins of Life and Death African Creation Myths’ Edited by Beier U (1966)

Interpretation of the Story:

The Story of Ogboinba is the story of the journey of human consciousness (i.e the ability of human consciousness to refocus from the physical to the metaphysical or spiritual realm) through the seven dimensions (forms or spiirits) of existence or manifestation, to its point of origin which is the kingdom of the Supreme Being, Great Mother Goddess “Woyingi” or God in other religious systems. The story is a cosmological narrative simplified for the uninitiated public. The first part of the story which deals with the creation of human beings, makes it clear that human beings are spiritual beings dwelling in the physical plane. That human beings did not evolve from lower life forms, but were created from the unformed energy/matter or substance by the Creator Goddess herself. Also as human beings our sexual identity and life plan are predetermined in the metaphysical world (in reality there is only one divine plan and a multitude of variations, which is to create heaven on earth). Living the life plan is living our destiny and like a school we can become successful through the correct methods or through devious means (which in the end is not success). We pass or fail the various tests according how well we adhere to divine law. We are what we are.

Ijo society was highly matrilineal, and the priestess played a very important part in it. It is on record that civilization was established chiefly by the efforts of priestesses and prophetess who by means of meditation (enlightening trance) contacted the source of all things for the knowledge that would guide society to peace, prosperity and harmony. This knowledge was then passed on to the men and together they laid the foundations of civilization. This fact is again reaffirmed by the priestess Ogboinba, prophetess, seer, medicine woman, rendering service to her community.

Now the seven kingdoms that Ogboinba (ie consciousness) has to pass through to see Woyingi are ruled by seven kings who have wives (ie opposites, dualities, together they make up 14, and correspond to the 7 x 2 or 14 power (chakras) centres of our being. And we should note that Ogboinba progressively takes control of these powers through words of power or incantation).

Now Isembi rules the forest representing the physical body. Egbe rules the kingdom of the sea shore representing the sensory and emotional body. The Sea represents the faculty housing the personality among others. It is the faculty that houses the ability to go into trance and the lower dream realm (Duai-toru). The reason why it is represented by the sea is because, the sea symbolizes the metaphysical world or spiritual world (notice how Ogboinba observes the gods of the sea!! which are no other than the metaphysical spiritual entities dwelling therein). the sea also symbolises the cut off point of the physical and metaphysical (ie spiritual. herein dwells the Sea Goddess of African traditional religion, The Sea Goddess is no other than Zibara Goddess of trance prophecy, or Aset (Kemet, meaning chair-lady)) who presides over this faculty. With her help priestesses and prophetesses were able to lay the fundamental basis of civilization). Once Ogboinba crosses the sea, she meets Tortoise who tells her that human being (ie earth people) do not dwell on this side, Human-Consciousness is now firmly in the spiritual world. Tortoise represents the higher intellect and Will. In fact the Tortoise symbolizes the intelligent person. His parents Alika and Arita, are no other than Inner intelligence which is divine (Assain) and the faculty of conception and birth of ideas known as the Goddess Zibara), which when united give birth to a strong intelligent inner guided Will (Oru). The other terminology for these three deities are Osseru, Osseta, and Kala-Oru (ie small Oru). Ada is a sword representing power, he thus corresponds to the spiritual power faculty. Yasi the scroll is the divine wisdom faculty represented by the book of true life (strictly speaking the book of true life is written on our hearts or higher intellect). Together they possess “two small creating stones” which they share in common with Woyingi. ie to say these faculties are divine and are placed out of reach of human beings, until they have lived truth, been weight in the balance, and their hearts (ie conscience) found to be true and certain and Twice correct (ie Maa-Khere Emi in Izon). Cock is interesting because he demonstrates that the symbolism adheres strictly to the ancient Egyptian original. Cock represents the World Soul, which is the Ba of ancient Kemet. This Ba in ancient Egypt is also represented by a bird (the bird Okolo-Ba!). Cock states that he’s is the last kingdom of things that die. Which is to say that it is the last of the seven spirits of Osseru (seven spirits of God) or vehicles of manifestation where created things dwell. Beyond it is the void, ie the reality of unformed energy/matter, and the eight uncreated ones of ancient African metaphysics (ie eternity male/female, infinity male/female, unity male/female, and the great unknown or invisibility male/female)

The Supreme Mother/Father God/Goddess is Woyingi or Mata or Mutu the mother of seven children. (ie the seven spirits of Esseru). In matrilineal societies and following cosmological doctrines of “The Mother”, the Supreme Being is emphasised as a Goddess. In ancient Kemet, the dwelling place of the Supreme Being, or the reality at the fundamental level is Amen/Amenta or Amen/Mata. Consciousness which is inactive and imperceptible (Amen) dwells in the unformed energy/matter (Mata). It is as if the unformed energy/matter is acting like an egg (Womb) gestating the inactive consciousness. This is the reason why the Mother Goddess is stressed over the Father God. In reality she is dual in nature. The dwelling place of Woyingi is the void (this is consciousness undefined ie Amen).

From top to bottom we have;

0 - The dwelling place of Woyingi.

1 - The Kingdom of Cock

2 - The Kingdom of Yasi

3 - The Kingdom of Ada

4 - The Kingdom of Tortoise

5 - The Kingdom of the Sea.

6 - The Kingdom of Egbe

7 - The Kingdom of Isembi

Interpretation of some of the scenes and terms used in the story:

Ogboinba was endowed with mystic (ie psychic) powers which she used for the benefit of her community. This is the correct use of powers, spiritual or physical. Ogboinba had no joy in her heart due to the fact that she had no children of her own. Indeed joy is the engine of success. Without it you may seem to be succeeding. But in reality your life is empty. In order to bring joy into your life, you have to look within. Temporal joy can be generated on a day to day basis. But everlasting joy or happiness, can only be achieved when consciousness is taken back to its original state of supreme relaxation or peace (Etipu in Ijo and Hetepu in Kemet). Looking within is needed to transform oneself (ie recreate oneself).

All undertakings must be verified by the true-oracle (the mouthpiece of God) to see if they are aligned with truth. If not the outcome will be failure. This is the meaning of the various rulers, consulting their medicine pots, who on ignoring the negative signs, ended up being defeated by Ogboinba who is a ‘mere woman’. In the absence of the oracle, try and verify through correspondences with known facts.

The challenges which Ogboinba overcomes represents the obstacles that are placed in the way in order for the individual to manifest power (physical or spiritual). There can be no manifestation of power without obstacles. We cannot exert force if there is no opposition. This takes place by journeying through the seven kingdoms. Indeed the seven spirits of Esseru or the seven vehicles of manifestation of power are the “seven seals” of the book of Revelations.(Christian Bible!). Are you worthy to open them? Live truth. Lastly the interpretation maintains that without the acquisition of power (physical or spiritual), all attempts at overthrowing oppression will fail.

All powers are activated by means of “words of power”. The original word of power uttered by the Supreme Being activated two twin forces emanating from Itself. These are Shu (male) and Tefnut (female) [Kemet terminology]. These took the form of a double spiralling motion to give rise to the structural foundations of the universe. Thus Ogboinba utters her incantations (ie words of power) accompanied by spinning round and round in a circular motion, demonstrating that the incantations are spiralling forces.

The gods and spirits of the sea, represent the fact that it is only through deep trance that one is able to access the metaphysical or spiritual world. The sea symbolises the metaphysical realm. The primordial ocean or waters, represent the unformed energy/matter. Now you know why the spiritual realm is not manifest in our everyday waking state.

No living person ever sees Woyingi. No living person can see the face of the Supreme Mother Goddess or God you might say. ie to say in order to enter the Kingdom of God or Goddess (the presence of Woyingi), one must die to our sensual and emotional states, or consciousness is transferred from its focus on our physical, sensory and emotional vehicles, to the higher divine faculties. It also means that on death (really a transition) consciousness returns to the Supreme Being of which it is a part. “by what manner of death shall we return to her?”.

The ‘creating stones’ possessed by the gods Ada and Yasi, represent the ability to directly command the forces of nature. They are placed beyond the reach of the individual until he/she has “lived truth”, been “weight in the balance” and has been found to be “true and certain” These two creating stones are spiritual power (ie the ability to directly manipulate reality) and wisdom (ie the ability to directly perceive reality). As for Woyingi, they are combined as one gigantic ‘Creating Stone’, the foundation of her ability to create realities. It also explains why Queen Mothers sat on their thrones, with their feet placed on a solid platform. In ancient times the Queen Mother was the spiritual power source of the nation (from the time of the kings and queens of Kemet and Nubia-Kush she was also an active priestess). Her son who was the king, was the symbolic power who ruled in her name. Her husband the father of the king was a priest who remained out of the public view (ie hidden or unknown like Ama-en).

Woyingi does not violate the laws that she has made for Human Beings represents the fact that divine law is binding on all individuals including the Supreme Being and her manifestations (gods and goddesses, human beings, etc). It points out the way how law and order should be practised in society, binding on all regardless of status.

Ultimately if you have selfish motives, your journey to the presence of Woyingi will end up in failure. You can only undertake such a journey when you motives are selfless, for the good of the community and eventually the whole of humanity. Beware of those who claim to be born again (ie have died to their emotional and sensual nature ie put them under proper control), but still act in a selfish egotistical manner. Ogboinba journey ended up in the powers she had acquired along the way being returned to those she had appropriated from.

When you look into somebody’s eyes consciousness looks out at you.

The ultimate power to bring another human being into the world lies with the female. Without her nothing is possible, therefore she is not confiscating male power, she is only assuming control of the power that was originally hers and will be hers. The Doctrines of the Great Mother Goddess state that In the beginning was the divine womb, therefore it is good that a woman head the government of a nation.

Know your Spiritual History.

I recently sent in an article detailing the divine manifestation of ADUMU, symbolised by the great serpent the sacred python or boa-constrictor (Okinikini). SK Owonaro named ADUMU (ADIMU) as a SEA GOD (THE SEA IS SYMBOLIC OF THE PRIMEVAL WATERS)). I mentioned the similarities between Adumu as symbolised by a great serpent, and the ancient Egyptian ATUMU (ATUMU) also symbolised as a great serpent. I mentioned that Adumu is THE SUPREME-INTELLIGENCE OF THE UNIVERSE, since the ancient black people used the serpent to symbolise intelligence. Thus Adumu is not juju, indeed the SUPREME-INTELLIGENCE IS ALSO KNOWN AS THE HOLY SPIRIT (HOLY SERPENT!!). Egyptologists were well aware of the fact ATUM (SUPREME-INTELLIGENCE) & TEM (SUPREME CREATOR) are one and the same. This is also applicable to Ijo Traditional spiritual culture. Those who document our culture please take note.

ATUM/TEM : God of the Ennead of Heliopolis, who rose out of the Primeval Waters by self-creation. In the Pyramid Texts he is said to be the Primeval Mound from where he created the structured universe. Called “He Who came into being of Himself”, or the “Lord of All”. He was both male and female and thus the producer of Shu and Tefnut, which in turn created Geb and Nut, who parented the children Osiris, Isis, Nephtys and Set. These deities make up the Heliopolitan Ennead (the Pesedjet). Atum was also thought to manifest in the form of a scarab or the primeval serpent. In later times he was merged with the setting sun and became Re-Atum. He was a cosmic deity and as such did not have a large priesthood and only few temples. (BY Mirjam)

God in Ijo culture

0. TEMEOWEI (TEMUNO, TAMUNO, AMA-EN TEME). The highest manifestation of the Supreme Being. This is God the Almighty Creator. From TEME + OWEI, UNO. TEME means to CREATE, MAKE, MOULD, SPIRIT, CONSCIOUSNESS, ESSENCE, SOUL. TEME combined with OWEI , means CREATOR (masculine), while combined with UNO, means CREATED as in COMPLETE. There is no symbol that represents the Supreme Being at this highest manifestation. This is the Supreme Being as an INDVIDUAL SUPREME INVISIBLE CONSCIOUSNESS (INDIVIDUAL = INDIVISIBLE DUALITY). The Invisible Consciousness (AMA-EN TEME) male, the so called ‘spirit of God moving on the face of the waters’ in Genesis chapter 1, and the Formless Energy/Matter (MUTU) female, are the essential nature of the Supreme Being at the most fundamental level of reality. The Invisible Consciousness cannot be perceived, while the Energy/Matter has no form. As the essential nature of the Supreme Being, The Invisible Consciousness CANNOT BE CREATED NOR DESTROYED, likewise The Energy/Matter CANNOT BE CREATED NOR DESTROYED, ONLY TRANSFORMED. Thus the process of creation is the TRANSFORMATIONS OF THE ESSENTIAL NATURE OF THE SUPREME BEING INTO A MULTITUDE OF FORMS. The essential nature of the Supreme Being was also elaborated upon as being NONFORM, NONVISIBLE (TOTAL DARKNESS or BLACKNESS), INFINITE & ETERNAL. This fourfold nature of the Supreme Being, which is implicit in the dual nature of the Invisible Consciousness & Energy/Matter is known in the sacred traditions as the TETRAGRAMMATON, the so called sacred name of God that cannot be uttered, symbolised by the four letters YHVH. It is non other than the ESSENTIAL NATURE OF GOD, that it cannot be uttered simply means that THE ESSENTAIL NATURE OF THE SUPREME BEING CANNOT BE DEFINED, DESCRIBED, OR NAMED. The act of defining, describing and naming immediately places a boundary between the thing being described or defined, and other things. Since the Supreme Being is not a thing, the Supreme Being cannot be bounded, or circumscribed. Man can only describe what the Supreme Being is not, thus the Supreme Being DOES NOT HAVE A LIFE SPAN, THEREFORE IT LIVES FOR EVER = ETERNAL, DOES NOT HAVE A BODY OR FORM, THEREFORE IT IS FORMLESS, IS NOT CONFINED TO A SPACE, THEREFORE IT IS INFINITE, CANNOT BE SEEN, THEREFORE IT IS TOTAL BLACKNESS (read Genesis Chapter 1). This brings us to the question, how does man interact with a FORMLESS ENTITY SUCH AS THE SUPREME BEING? Man interacts with the Formless Entity the Supreme Being, when the Supreme takes on forms (masks) in order to communicate with man. This is the origin of the mask spirit societies. The mask spirit symbols or masquerades are representations of the forms that God uses to communicate with the mind of man. That is why the traditional Ijo state that THE OWU (MASK SPIRITS) LIVE IN THE WATER AND CAME OUT OF THE WATER. Water here, is the symbol of the spiritual realm.

0. WOYINGI-TAMARA (ORU-YINGI, TAMARA, TEMARA, TAMUNO, NANARA, SUO-ARA, OLOMA, MUTU). The highest manifestation of the Supreme Being, but this is the female attributes of the Supreme Being. From WO + YINGI meaning OUR – MOTHER. The other terms mean MOTHER OF THE GODS, THE CREATOR (FEMALE), SHE WHO OWNS US, WOMAN OF THE SKY. The symbol of BLACK EARTH (MUD) or a BLACK EGG, represents MUTU the DIVINE WOMB, the source of all things. Those who understand the properties of the colour black in physics will understand that it represents the perfect black body, the source of all energy and can absorb all energy (radiation), which is to say OUT OF BLACK COMES ALL OTHER COLOURS, OUT OF BLACK COMES ALL!! OUT OF THE DIVINE WOMB BRINGS FORTH ALL!! The process of creation is the process of circumscribing or bounding A PORTION OF THE ESSENTAIL NATURE OF THE SUPREME BEING.

From NONFORM emerges FORMS, a multitude of forms

From NONVISIBLE emerges VISIBILITY or LIGHT

From INFINITY emerges SPACE (the circle of creation, the circle of limitation)

From ETERNITY emerges TIME

The main lesson to learn from this is that DARKNESS OR TOTAL BLACKNESS IS THE ESSENTIAL NATURE OF THE SUPREME BEING, and it is from DARKNESS that LIGHT emerges. This has implication for those who equate evil with darkness or blackness. ALL FORCES BELONG TO THE SUPREME BEING, it is how a force is utilised that makes it good or evil!! (ponder).

Through the act of creation (the interaction of the male & female polarities of the Supreme Being) the Supreme Being brings Itself into manifestation, or in numerology, from 0 It becomes 1. 0 = God unmanifest, 1 = God manifest. God One or One God is the Supreme Intelligence that generates the double spiral forces of creation, becoming from God One, to God Three, this is the source of the 2^ND divine trinity at the highest level, (THE 1^ST divine trinity being THE INVISIBLE CONSCIOUSNESS-TEME & THE FORMLESS ENERGY/MATTER-MUTU, INTERACTING TO PRODUCE THE SUPREME INTELLIGENCE-ADUMU, or ALMIGHTY FATHER x ALMIGHTY MOTHER = SON. Of course this was distorted by Roman Christianity to read FATHER, SON AND HOLY SPIRIT).

1. ADUMU (ADUM, ODUM). The SUPREME INTELLIGENCE. A term that has dropped out of use. The Supreme Being manifests the Supreme Intelligence or holy Spirit, through the interaction of its male and female polarities, which is to say, THE INVISIBLE CONSCIOUSNESS (AMA-EN TEME) interacts with THE FORMLESSS ENERGY/MATTER (MUTU) to give rise to form. Which is to say Intelligence is consciousness acting on energy/matter to give rise to energy/matter formations. The first energy/matter formation is the double spiral, which simultaneously gives rise to more complex energy/matter formations, and returns these formations back to formlessness or uniformity and eventually nothing. The grand symbol of the double spiral at the centre of creation is the great serpent THE PYTHON OR BOA CONSTRICTOR, thus ADUMU is symbolised by the spiral as represented by the python movement. It is not the python, and should not be confused as such. In symbolic sacred spiritual language ADUMU is known as the SEA GOD, GOD of the PRIMORDAL OCEAN (the sea or waters being a symbol of the infinite & eternal metaphysical realm of reality).The Supreme Intelligence Adumu is at the centre of creation, from the smallest particle, up to the biggest galaxy clusters. ADUMU IS THEREFORE AT THE CENTRE OF ALL THINGS (this was mistaken by the ancient Greeks, who mistook Atumu, for a thing and named it Atom).

1. OSSE-ORU (ESSERU). The ALL-GOD, ALL-DEITY, ALL-LORD, LORD-OF-ALL, GOD-OF-ALL, ALL-MIGHTY-GOD, from OSSE meaning ALL, and ORU meaning GOD, DEITY. A term that has dropped out of use. It is another form of ADUMU. The GOD-OF-ALL is at the same time THE ONE-GOD, for at this level of divine manifestation, there is only ONE DIVINE BEING, ONE METAPHYSICAL INTELLIGENCE. This is the source of African Monotheism, which addresses itself not to ‘worshipping the Supreme Being in one-way, but to the understanding that there ‘can be only one Supreme Being’ and not ‘different Supreme Beings’, therefore all efforts to approach, communicate and worship the Supreme Being are valid. THE ONE-GOD MANIFESTS IN A MULTITUDE OF FORMS, OR PUTS ON DIFFERENT MASKS WHEN COMMUNICATING WITH HUMAN BEINGS. This has been misunderstood to mean African Polytheism, which addresses itself, not to the issue of one-god verses many-gods, but to the issue that belief in God can never be the same or uniform, or God’s existence can be denied, since belief is not actual knowledge. African Polytheism address the issue of RELIGIOUS DEMOCRACY, which is to say ALL COMPETING OR COMPLEMENTING RELIGIOUS AND SPIRITUAL SYSTEMS, THAT DO NOT VIOLATE DIVINE LAW (NATURAL LAW) MUST BE ALLOWED TO EXIST. OSSE-ORU TIES AND UNIFIES THE VARIOUS COMPETING AND COMPLEMENTING SYSTEMS AT THE HIGHEST LEVEL. A spiritual initiate who is aware of this should be able to unify him/herself with any of the valid religious systems in operation today and in the past.

2. TAU. This is the wisdom (oracle) aspect of the Supreme Being. The term has dropped out of use, and is now used just as a proper name for people. COMPARE WITH THE CHINESE TAO wisdom oracle. The Supreme Being does not directly communicate to human beings through the use of words, but through symbols and pictures, which is to say again GOD PUTS ON A MASK WHEN COMMUNICATING WITH MAN (the burning bush scenario). To be wise is to first know what the divine symbols are, what they represent (the reality behind the symbol), and how to receive direct instructions from God, in meditation, dreams, sixth sense and everyday experiences. TAU is the Will of God. It is the duty of man to harmonise his/her personal will with the will of God. This is done through meditation, dream revelation and consulting the oracle of God.

3. BENIKURUKURU (SOKARA). The Spiritual Power aspect of the Supreme Being, from the terms BENI + KURUKURU, BENI-WATER, KURUKURU-BLACK. Literraly meaning ‘THE BLACK WATERS”. Why is SPIRITUAL POWER called THE BLACK WATERS in the Ijo language. Because spiritual power is the energy-vehicle that God uses manipulate reality. This energy/matter is formless, non-visible and infinite. In symbolic language it is represented by water. Since it is formless and non-visible, it is BLACK. In modern day science we have the same analogy in DARK MATTER or DARK ENERGY, the INVISIBLE FORCE behind the physical universe. Spiritual Power is the invisible unknown force behind the BIG BANG, and is the force that righteous people appeal to, to affect changes in society for the benefit of all.

4. AYIBA (AYIBARA). The Supreme Being as the embodiment of the divine law. Although conceptualised as a book, the divine law is not a set of rules emanating from DIVINE AUTHORITY, but the patterns of nature, the interlinks, interrelationships and interdependence of all things. Thus even the Supreme Creator is bound by divine law and is the law in manifestation. There is a saying to the effect ‘that before the Creator could bring itself into manifestation and being, to create things, It first had to create or manifest the law. Which is to say, before The Creator could manifest or become the Creator, It had first to lay down the law, the blueprint upon which the creation was to be based on, the foundation on which it operates. The interrelationship and interdependence between human beings and God is HUMAN BEINGS NEED GOD TO ACHIEVE HAPPINESS IN EARTHLY LIVING, WHILE GOD NEEDS HUMAN BEINGS TO MANIFEST IN THE AFFAIRS OF SOCIETY. By happiness we mean PERPEPTUAL STATE OF PEACE & JOY, and not PLEASURE & PAIN (great sufferings) which is the current state of the world. God will influence the affairs of society for good, through the men and women who take spiritual culture seriously. Ayiba is about GOD’S LOVE IN THE WORLD and how A PERSON BECOMES A VEHICLE OF GOD’S LOVE IN THE WORLD.

5. TEME-EGBESU (EGBESU, AGADAGBA-ORU). This is the enforcement aspect of the Supreme Being, divine force, divine justice, the law of karma, the law of ‘you reap what you sow’. As an enforcer it is appealed to in times of war, but to wage only a just war, when a victims’ rights have been infringed or are about to be infringed. Thus Egbesu is antagonistic to evil-doers. Egbesu operates everyday in the lives of each and every one of us, through wrong diet, the errors of living, wrong actions. We are continually reaping what we have sown for good or for bad. Live your life with this understanding and you are on the road to success. Egbesu is also misunderstood, due to lay persons distorting its meaning. Egbesu cannot be called upon to implement personal agendas. It is concerned with the whole, harmonising the whole so that peace and prosperity reigns supreme.

6. ORU (ERU). The coordinating, presiding and redeeming functions of the Supreme Being. THE DEITY, THE KING, THE LORD. THE PRIEST, THE REVEALER OF MYSTERIES, THE SAVIOUR, THE CHRIST. From the foundations of the creation of MAN (human beings), God created man with the freedom to choose. It is this freedom that is misused to produce the effect that is known as evil. Likewise God provided a means for man’s redemption, which is the empowered CONSCIENCE, THE SMALL VOICE WITHIN THAT TELLS YOU WHEN YOU ARE GOING ASTRAY, the spiritual reality behind this small voice is the CHRIST, THE SAVIOUR, THE ORU (HORUS).

7. OTURU. Out of use. The imaging functions of the Supreme Being. God’s Joy in the world. There is nothing wrong in enjoying earthly living, just make sure that your earthly desires do not override divine law, or your spiritual destiny. Enjoy in the world, but subordinate the enjoyment to divine law.

8. SEKI. Out of use. God’s articulation in the world through the logic functions of the Supreme Being. The Supreme Being does not communicate using words, but through symbols and pictures, but gives human beings the means to interprete the symbols. It is at this level that we have individual beliefs in God, which will always be different. The problem arises when one belief system claims to be the only and sole way to worship God. The result will be intolerance of opposing and conflicting opinions about a reality that can only be proven by oneself for oneself. At this level Human beings are allowed to have an intellectual argument with God, but all sorts of questions before God, even deny his existence, no problem, you are learning.

9. ZIBOARA (ZIBARA, ZIBA). Still in use but grossly misunderstood. Derived from ZI-BO-ARA, SHE WHO BRINGS FORTH BIRTH OR BEGETS. The Supreme Being’s devotion to the world, and correspondingly man’s devotion to the Supreme Being. At this level the Supreme Being delivers the world into full manifestation. It is at this level that man’s everyday prayers are answered. Goddess’s prayers are answered not according to how much you have performed, but according to genuine sincere devotion. ZIBOARA then is the GRACE OF GOD, now you know why GRACE is a female name. Ziboara is also known as the Goddess of the sea, Goddess of trance and prophecy. Again the sea is the symbol of the spirit world.

10. KIRI-OGBO (AMAKIRI). The physical realm and earthly existence. Adherence to the laws of physical living. In the quest for spirituality you cannot set aside or ignore the physical laws of earthly living. All earthly appetites, desires, emotions, sensations and forces, must be properly tamed, satisfied and utilised in the quest for spiritual growth. All teachings to the contrary, WILL ONLY LEAD TO FAILURE. The physical realm of earthly living is the egg from which the spirit seed will grow into a spiritual tree of life. AMAKIRI OR KIRI-OGBO, then is the manifestation of the physical laws of the universe that governs man’s journey while on earth, violate them and it will lead to demise.

As we mentioned earlier, according to divine numerology, 0 = God unmanifested and 1 = God manifested, while 2-9 = the metaphysical forms of God, so called deities, gods, names of God or angels, and 10 = the physical manifestation of metaphysical cause. Note 10 is a combination of 1 and 0, while when we add up the numbers 1+2+3+4+5+6+7+8+9+10 = 55, which is 5+5 = 10. Also if we continually add 0 to 1, in either direction, up or down (i.e. 0000.1 or 10000, we continue to infinity!!. Thus the universe is based on numbers, on ordered patterns, on mathematical patterns. This is divine law, which is the foundation on which the world is created. Mathematics demonstrates the existence of A Supreme Intelligence.

A TALE OF EKINE

A powerful priestess who has been mythologized in Ijo history was Ekineba (daughter of Ekine) who is credited with founding the powerful Ekine masquerade society, one of the most important traditional institutions of the Kalabari-Ijo. She was said to have been born Obama. It was at Obama that she was courted by a man who hailed from Ojoma or Odiama in Nembe. She then married the man and went to Odiama. At Odiama she was taken by the water people (i.e. the spiritual initiates), where she was introduced to the Mask spirit (forces of nature), societies, and their various dances and ceremonies. Pressure from the mother of the man who kidnapped her led to her being released back to her husbands people. It was there that she founded the Ekine masquerading society or ” Owu Ogbo” in Ijo, which later spread to Kalabari-Ijo. As a masquerade institution, Ekine could also be found in such places as Ijebu, where it may have been introduced by either ancient Kumoni ancestors, or contacts between Ijebu and Ijo (such as the Apoi-Ijo);

“…..The historicity of this body of tradition is confirmed by the existence of some striking cultural links. Thus several Ijebu towns still treasure the institution of Ekine, the eastern Delta water-spirit masquerade society, singing its songs to this day in a language which appears to be a degenerate form of Ijo….”

Let us reproduce the story, and attempt to interpret the symbolism behind it;

“…. A certain woman from Obama, Ekineba [Ekine’s daughter] by name, was very, very beautiful. Everyone wanted to marry her, but she refused all comers. Even the Water People heard of her fame, and changed themselves into human beings to come and court her; but she refused them as she had refused all others. All the masquerade-playing Water People came, and they were refused. At last the eldest son of the chief of Ojoma heard of the woman and packed many things into his canoe for her dowry, and went to Obama. Now when Ekineba saw this man, her spirit told her that he was the one whom she would marry. She shouted to her servants: “Get water, a stranger is coming!” To him she said nothing. But she ordered a bath and food. Then both of them entered the bath room, and from that day on they lived together. After a while, he married her, paid her dowry, and took her away in his canoe.

Now some of the Water People were angry. “Is not this the woman who refused all our offers of marriage?” they asked each other. Then they caused a storm to come up, so that before the two had gone far, their canoe capsized. It was Seki and Afareya who took Ekineba to the Town of the Water People. When they arrived they took her to the mother of the Water People. The mother of the Water People was very angry. She said “Because of what you have done human beings will have something to say about us. Just because this woman refused you, you had no right to capsize her canoe and bring her here. By this time all the other Water People apart from Seki and Afareya had gone out to work. Their Mother hid Ekineba inside her stool, after giving her some herbs to chew that would curb her hunger. Now when the tide began to flow, the rest of the Water People came in. Aki was the first to arrive. When he came in, he smelled a human being; but when he complained to the Mother of the Water People, she said she knew nothing about it. As the other Water People came in, they to complained of the smell. But each time their Mother said she knew nothing about it.

At last when the Water People had rested, their Mother opened the stool and brought out Ekineba. After explaining everything to them, she said “This is what your brothers have done. Is it good?” Then they called in Seki and Afareya, and told them they had done something bad. They told their Mother that she should keep the woman in her stool for the time being, and that they would soon take her back to the land of human beings. Now by this time, the chief priest of Ojoma had died, and his eldest son was supposed to be taking care of the town gods. But the son had stopped pouring libation to the gods; for he was angry that they had stood by and done nothing to help him after he had lost his wife. He did not even open the doors of their shrines any more. As time went on, all the Water People gathered in their town. They decided that it was time for the woman to go back. And this was how the Ekine society came to be founded.

They brought Ekineba out. They told her that they were going to take her home, but that before she went, they would show her something. Then each of the Water People came before her and showed her his way of dancing. When they had all danced, they showed her how the drums should be beaten. Then they told her to beat the drums and let them listen. She beat the drums just as they had shown her. Then at last they said: “We are taking you back. You will be the first human being to beat the ikiriko. You must always be the first one to beat the ikiriko. And if you fail in this, we shall come and take you away again. Each time there is a masquerade, you must play the drums before all others. Only when you have played them and purified them can others take over.

By now it was time for Ekineba to go. The Water People brought up a storm, and as it began to rage they set out for Ojoma. There they put her in a shrine of the head of the town gods. Then they returned to their own place. The next day, the priest’s son had a sudden thought: “Why am I being so foolish, not giving the gods anything to drink? Something might happen to me.” So he went down to the shrine. “Now the Water People had warned Ekineba not to yield to her husband’s embraces before he had purified her. As he came through the palm fonds he saw her, and at once went to embrace her. She stopped him. He asked “Is it because you come from the Town of the Water People?” She nodded her head. So he went home and brought a white plate, red cola, white cola, alligator pepper, a lump of kaolin and a bottle of gin. He poured the gin into a glass. They looked at each other. Then he put the plate before her, and addressed the Water People. “Water People, Water People, Water People, may all the hands you have touched her with go off from her!” He poured the libation, gave Ekineba the plate, and with the other things he had brought purified her. When everything had been completed, husband and wife embraced one another, and went to their house. For some time, Ekineba told her husband nothing. Then one day, she called him and told him how the Water People had taken her away. All of them had wanted to marry her; but she had refused. Then they had asked each other: “Why should she accept a human being when she had refused us?” And so two of them had taken her. Later, however, they had brought her out, and had shown her all their plays. Then she told her husband that she must show him the plays. First they went together into the forest. There, they saw the right wood for the drums; and she told him to hire woodcutters and carvers. “We are bringing out the plays of the Water People. All young men should come out when I start to play the drum. As she went through the rhythms, the townspeople marvelled at her playing. She told the young men that they should join the new society, and all deposited some money to become members. As she played the drums, her husband rejoiced at the sweetness of the music. The play went on till sundown, then everyone dispersed. From that time on, Ekineba’s play used to take place in the evenings. Always, she was the first to beat the drums. And whenever the play closed, and she was about to leave for her house, she would remind the dancers that no one should ever play the drum until she had done so. This is how the Ekine Society came into the world of men. As time passed, some people became annoyed by the rule that Ekineba should always be the first to play the drums. One day when she was in her house, she heard the ikiriko. She called her husband, and said: “Let us go to the town square”. There they saw a man drumming, and she told him: “Apart from me, no-one is allowed to start the drums”. She purified the disobedient drummer, and started the drums herself. Not long afterwards, this man did the same thing again. Ekineba was very upset. She told her husband: “Because of what he is doing, the Water People will come to take me away”. This man did the thing yet again. She knew now that it was the Water People who were encouraging him, and that she had not long to stay in the world of men. This time, she came out and told the townspeople: “I have nothing to do here again. I shall be going away”. She told her husband: “I am leaving you”. Then she sat down in the square and wrapped alu cloth about her face. By this time it was evening. A storm started to come up: the Water People were on their way. She told the townspeople to bring out their drums and play them. Then they began to sing: “Wife of the chief priest of Ojoma, She has tied a strange cloth. One who has no alu will not dance in Ekine.” While they sang, night fell and the storm came nearer. The Water People began to use special medicine. A thick dark cloud descended on the town; and in the mist of it, they took Ekineba away…..”[1]

Commentary and Interpretation of the story: The story is about how the Ekine masquerade society was founded in Kalabari-Ijo. The term ‘Water People’ or ‘Beni-Otu’ in Ijo language is a term that refers to the metaphysical or spiritual intelligences or beings that are the causative mechanisms behind physical phenomena. It can also refer to the spiritual initiation institutions that one must join in order to become a spiritual person, in recognition that man is essentially a spirit-being incarnating in the physical realm, as such man must strive to become spiritual perfected. The spiritual initiation societies were the institutions responsible for performing the masquerade plays. The masks or masquerades (Owu in Ijo language) are the physical symbolic representation of the metaphysical intelligences (Nunuma or Oru in Ijo language).

The beautiful lady Ekineba conforms to the stereotype of the “mamiwater” or mermaid tradition. In Ijo language they are referred to as ‘Beni-Ere’ or Oru-koro-Ere”. For the most part they were beautiful, for one must cultivate inner and outer beauty, in order to manifest the spiritual powers of the Supreme Being. “Ekine-ba” means ‘daughter of Ekine’, therefore the metaphysical intelligence that she was devoted to was known as Ekine, hence the masquerade society devoted to Ekine.

Interpreting the story on a spiritual symbolic level, what we have is a young beautiful woman who has yet to discover her destiny. She was born into the world devoted to spirituality, and as such refused all prospective marriage advances that would distract her from realising her destiny. She is courted by the metaphysical intelligences but refuses, meaning that she starts to manifest spiritual and psychic powers, but refuses to acknowledge their presence, or even do anything to cultivate them. When her destined husband comes along, she knows it is him, but he is only the physical manifestation of her spiritual quest. So she is taken to the town of the ‘Water People”, meaning the metaphysical or spiritual realm, by two metaphysical intelligences Seki, and Afareya. Seki the crocodile is the symbol of the trickster, while Afareya, a fish is the symbol of a spiritual adept. (one who lives in the water, water is the symbol of the spiritual realm). All this is symbolic of the trance state that the priestess goes into on a cyclic basis. In the metaphysical realm she is taught all about the Ekine metaphysical intelligence and told to go and introduce the mask-spirit plays to human beings. This she does. On getting back to the physical realm (i.e. coming out of deep meditative trance), she needs to be purified, not because she is impure, but because at this stage she was charged with psychic-spiritual energy, the so called “body of Water People” or “Owu-amapu- oju” in Kalabari -Ijo language, or “Owu-Amabou-oju” in main Ijo, where “Oju” also known as Ojuju or Ojiji is the electromagnetic psychic energy that is behind psychic phenomena. Human Beings have Temebo-Oju, or Tumbo-Oju in Kalabari-Ijo, in their ordinary day to day state, but once the life-force is raised through spiritual initiation, it is changed to Owu-amatu-Oju.

Ekineba introduces the masquerade society to the community, which is the chief means of instructing the masses in spiritual and moral principles, through dance, music and drama. Once the mask-spirit society has become fully accepted and established in the community, her work now finished, her destiny having been fully realised, she departs the earthly realm and becomes a spiritual being, as a fulfilment of the divine plan for all humanity.

On a physical level, the story is about how the spiritual initiation societies of the eastern Niger Delta established by towns such as Kula and Ke, introduced the festivals of instructing human beings in spiritual and moral principles through dance, music and drama. Many of these spiritual initiation institutions settled in remote locations such as Islands along the sea coast, so as not to be influenced by worldly events. When the time came for them to instruct ordinary people in the science of spirituality, through dramatisation of the metaphysical intelligences, they came back to the main-land. This is the origin of the legends of the “Water People”, living near the Atlantic seashore, the origin of the “mamiwater” beautiful women who have come to entice young men to accompany them back to their home (become spiritual beings through spiritual initiation), and the legends of immortality associated with the “Umale-Okun”, the legendary spirit Ijo ancestors, who preceded the Itsekiri in their present area of habitation (western delta).

We will now compare the Ekineba story with the priestess AwomeKalaso, shedding more light on the priestess cultural customs of the period;

The origins of the Priestess and ruler known as Awome-Kala-So….

Awome-Ka-So used to speak to the people in the form of a beautiful woman…..‘At first, when Awome-Ka-So wished to speak to people, she came out herself; but after a time she vanished away and only spoke though the mouth of her priestess….‘Awome-Ka-So and her brothers and sisters are one family of juju. Akea of Aiya Abissa is the elder brother. He was the first to come to this region. Aiya-Aba of Karakarama is the elder sister. Amanin-Gui of Ifawkaw is also a brother. These threes are older than the rest of the family. One other sister is Awu-Oba of Bille. This last is full sister to Awome-Ka-So; same father, same mother. I cannot tell which of these was the first to come to our country. Perhaps Awome-Ka-So established herself at Calabar, thinking to stay there; then, not being worshipped properly and hearing that her new relatives were doing well in Degema part, came over to join them. Our fathers told us that all arrived looking at first like human beings and afterwards vanished…..” A second account of the coming of Awome-Ka-So was given by Samuel Bob Manuel and is as follows: ‘Oloma, an Abo woman, is the grandmother of Awome-Ka-So. She was married to an Iselema chief…. They begat a daughter Awo by name. She was kept from public view (as children of chiefs were usually done then). A certain fisherman Ombolo or Akwaowi, as he is called, one day brought to the house of Oloma and her husband a quantity of fish. This fisherman managed and saw their daughter Awo. He stealthily went into her apartment and had sexual connection with her. Awo reported the occurrence to her parents, but when Ombolo was looked for he could not be seen. The sexual connection ended in the conception of this maiden. The usual time of childbirth came but she did not bear until the twelfth month. Just then the fisherman Ombolo arrived again with a quantity of fish. He foresaw the struggling of childbirth and came to meet Awo. He went to the house and saw Awo in the state he foresaw her. He returned to his canoe and brought a drum, ikiriko as it is called, to the compound. With this he played and called the child to come out of the mother’s womb (“Ayaba Pakabo” being Ayaba come out,” was all he played). The first, then came out. He then played for the second to come out, and this came out-Awoba by name. He played for a third-Akiya by name; for the forth-Temina-aro by name; for the fifth-Amanigio by name; for the sixth-Ibanigidi by name; for seventh-Egbeba by name; for the eighth-Somina Awoba by name; for the ninth-Bakana Ziba by name; for the tenth-Dekemina by name; for the eleventh-Obonoma Ziba by name; for the twelfth-Isomina Awoba by name; for the thirteenth-Bukumina Ziba; for the fourteenth-Komoba Awoba by name; and for the fifteenth-Awome-Ka-So by name. Before the mother was able to bring forth Awome-Ka-So it took a long time. The child asked for a kind of cloth which her grandmother Oloma had. It was when this cloth was brought that the mother was able to bring forth the child. The name of the cloth is okpopointa (or juju cloth as foreigners call it)…..When the children had all grown to a certain age the father returned. At this time the children troubled their parents to give them leave to go to foreign lands. The father consented to their request…..” The canoe set out and every one of them went to where befitted his, or her residence. Awome-Ka-So went to Old Calabar. She robed the okpopointa (the juju cloth given to her at birth) and called all the town to a meeting in which she told them her laws and rites, and that if they would abide to them she would stay with them and would bring Europeans to stay and trade with them. To this they consented. They began to notice that the least failure to abide to her laws brought fire, civil war and disorders of all kinds. She lived there for a long time, but the continual disordered state of things made the Old Calabarians to be tired of her, and to get rid of her they drove her away from the town. There she sent for her brothers Akiya and Amanigio to take her down to New Calabar or Kalabari. During her stay there really Europeans came and traded with Old Calabar people. An angler one day went out for fishing and this women asked him to take her with him, but he refused. He returned the second day and she asked him again to take her with him, and promised to do him good. The man took her and disembarked at Owupokku. She directly walked up to the house of one man, Alaso by name, and made her stay there. At her arrival Akiya and Amanigio returned to their town. She gave the New Calabar people the same laws and promised them trade with Europeans at the fulfilment. They agreed. The same disorders which happened at Old Calabar repeated themselves; but the New Calabarians were then too few to drive her away. After a long stay there, she one day called the town and gave them warnings. She then wrapped herself with her okpopointa cloth and went subterranean with her cloth, throne and everything with her…..”[2]

Here we again have a priestess introducing powerful spiritual/cultural institutions into the community. Parts of the story are clearly symbolic. Although deriving the Priestess Awomekaso (Awome-Kala-Suo) from the original Ijo community of Abo and Iselema (demonstrating that she was indeed Ijo and not Efik as some claim), the name of her grandmother OLOMA is another term for WOYINGI the Supreme Being (Mother GODDESS), likewise the Goddess ZIBA (ZIBOARA), goddess of trance prophecy, so called goddess of the sea is also mentioned 3 times. These little points allows us to identify Awomekaso as a priestess of Ziboara (Ziba) who was later defied and became identified with the metaphysical intelligence that she was a priestess of. The mention of ALASO, otherwise known as SO-ALABO, OR SUO-ALABO, OR ORU-ALABO, identifies Awomekaso’s host as being a priest. It is of note that many Ijo communities barred women from participating in the dance performance of mask festivals, but the ancient town of Kula, continued to allow women to participate fully in the mask festivals in accordance with ancient practices.[3] In most Ijo communities the chief women of the town formed themselves into priestess clubs, in charge of all the Goddesses. If a man or priest was attached to the shrines, then his main function was to pour libation and guard the sacred symbols from theft. And lastly since many of the priestesses and prophetesses were connected to the focus and cultivation (worship) of nature forces (i.e. Nunuma) and these nature forces or manifestations of the Supreme Being (i.e. Divine intelligences), were said to originate from the sacred waters (which symbolised the undifferentiated spiritual realm), they made heavy symbolic use of the rivers and lakes, in symbolic ritual. This led to deified priestesses being described as MAMI-WATER or MERMAIDS, and the belief that most exceptionally beautiful women who refuse the courtship of several men consistently are MAMI-WATER’s who have come to dry land (earthly realm) from the water or river (spiritual realm) to entice young men. They do not come to entice, but only to instruct and help the community in safe-guarding its spiritual welfare. Also these young priestesses were asked by the older priestesses to visualise the Supreme Intelligence Atum or Adum as their husband, it was in this form that he will communicate with them while they were in a trance state. In symbolic ancestral mythology these spirit husbands are the sons (manifestations or divine impulses) of the Supreme Being that have spiritual union with the ancient priestesses to give birth to civilisation. i.e. to say civilisation was created chiefly by women meditating through the goddess of wisdom who is in direct communication with Supreme Intelligence. They then instruct the men in spiritual principles, and together they establish an organised society based on law and order. This law and order will guarantee the peace and prosperity needed for great civilisations to flourish. To set the records straight, the mermaids or mamiwater of folklore tradition were nothing more than highly educated women (priestesses and prophetesses and in most cases very beautiful) who had specialised knowledge in alchemy (knowledge of preparing various substances for use in medicine ritual etc.), and magic (fun-diri or book science for those who were versed in the symbolic hieroglyphic writing or the signs and symbols used to communicate direct with the subconscious or unconscious memory and tuo-diri or herbal magic, knowledge of the psychoactive properties of herbs), divination (or prophecy and ability to predict through observing the collective subconscious and ancestral memory). Magic which when properly understood is the old term for science, is within the scope of natural phenomena, it is itself the organisation of latent energy of the environment and within oneself for a specific purpose (positively for the benefit of the community or negatively for selfish reasons, which is the chief cause of sorcery otherwise known as witchcraft).

Lastly we will mention ADUMU the most misunderstood of the metaphysical intelligence in traditional Ijo spirituality. It is a pity that ADUMU is misunderstood for he is non other than the HOLY SPIRIT OR SUPREME INTELLIGENCE ITSELF.

“…In the olden days the spirit of such a woman used often to go down into the water [i.e. enter a trance state] for the space of seven days, after which she usually returned to her own people. When the serpent husband [i.e. the divine intelligence dwelling in the spiritual plane] comes up to visit his wife he is invisible to ordinary eyes, but the priestess herself can see and talk with him in his shrine…”[4]

“…Sacred serpents are carved on the statue, as also upon posts near by. Hither must come all those who aspire to become diviners or prophetesses or ORU-KORO-EREME as they are called by Kalabari. These women used to hold a great position in the tribe, and nothing of importance was done without their inspired counsel. Each of the chief families possessed one, while several are attached to the service of the dominant deity Awome-Ka-so. They are hedged around with many taboos and in ancient times were allowed no human husband, since they were regarded as wedded to one of the sacred serpents. The water-spirit is supposed to rise out of the river [i.e. spiritual realm or the inner recesses of mind] and visit the priestess every eighth day; on that day therefore she keeps herself untouched, sleeps alone, does not leave the house after dark, and pours libations before the Owu symbols, the chief one which appears to be a cone shaped piece of pottery surmounted by a head. Inside her shrine are pots and many kinds of curiously carved posts and staves, some called Nunuma representing serpents, whose loops are said to typify the whirling of the dance, the dancing frenzy of Adumu. It is the spirit of the sacred serpent which is said to enter the head of the Pythia [i.e. priestess] and causes her to gyrate in the mystic dance which always preceded the utterance of oracles…[5]

“…According to the belief of both the Ibo and Kalabari, the rainbow itself is the great snake of heaven…Among the Brass Ijaw, as with the Kalabari, Adumu is considered the head of the water spirits [divine intelligences].. Opu Adumu, the principle Bonny juju [divine intelligence] lives in the water [spiritual realm]. The word Opu means “great” and is added to his name in order to magnify him; Tololo, Oko Lobiebo, Adum-Ta [i.e. Adum’s Wife] and Ikpali; are his wives”..[6]

The above mentioned sacred serpent symbols, are in fact a representations of manifestation of spiritual enlightenment, for the symbolism of the serpent (the third eye) was the highest stage of enlightenment or intelligence (enlightenment in two forms, negative and positive). Adumu or Adum as symbolised by the sacred python or Boa-constrictor or rainbow represents the Divine Intelligence, known as Supreme Intelligence and is said to dwell in the sacred waters (i.e. the subjective realm or inner most recesses of the mind). Adumu or Adum is in fact a modification of Atumu or Atum, of the ancient Egyptian/Nubian Cosmological system of Teme[owi]. This attribute of the Supreme Being is deity which resides in the primordial ocean (i.e. the sacred waters or the inner most recesses of the mind), and is a form of representing the Supreme Being as the Supreme Intelligence, symbolised by the serpent spiralling motion. The NUNUMA representing twin serpents which are the provider of forms symbolise the primordial spiral, can be compared to the term NEUMA of the Ancient Egyptian mystery schools. We can also compare it to the Dogons (a people of Mali) twin NUMMO serpents that govern the various dual aspects of the world (e.g darkness & light, night & day, magnetism & electricity, male & female, energy & matter, and we can go on).

Now ADUMU is another form of the Supreme Creator TEMEOWEI, or TEMUNO. While Temeowei is the conceptualisation of the Supreme Creator in the form of an INDIVIDUAL (PERSON), Adumu is the conceptualisation of the Supreme Creative Intelligence in the form of SPIRALLING ENERGY, which is pictorially (hieroglyphically) represented as a serpent. Since SPIRIT is a form of ENERGY, the SUPREME CREATIVE INTELLIGENCE & THE HOLY SPIRIT ARE ONE AND THE SAME MANIFESTATION OF THE FORMS OF THE SUPREME BEING. This will be elaborated in future investigations into the lost sciences of ancient African spiritual culture to be posted to this forum soon.

References

[1] Oduma Magazine, June 1975, volume 2, No.2, pp33-36.

[2] Talbot P A (1932) The Tribes of the Niger Delta-Their Religion and Customs, pp70-80.

[3] Ibid, p71.

[4] Talbot PA (1926) vol 2, op cit, p101.

[5] Ibid, p100.

[6] Ibid.

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