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A short powerful interview with Mazi Mathias Ezeaku Mathias Ezeaku - Gospel of truth

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My annoyance with Churches in Igbo Land by Mazi Mathias Ezeaku Mathias Ezeaku explain why Ndi Igbo should stay away from Church.

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Ikenga

Ikenga (Igbo literal meaning "strength of movement") is a horned Alusi found among the Igbo people in southeastern Nigeria. It is one of the most powerful symbols of the Igbo people and the most common cultural artifact. Ikenga is mostly maintained, kept or owned by men and occasionally by women of high reputation and integrity in the society. It comprises someone's Chi (personal god), his Ndichie (ancestors), aka Ikenga (right hand), ike (power) as well as spiritual activation through prayer and sacrifice.

Ikenga is exclusively an Igbo symbol. Nevertheless, various peoples of Southern Nigeria have slightly different notions of the components of an individual personality, but all agree that these various aspects can only be affected through ritual and personal effort. Some variants of it are found in Ijaw, Ishan, Isoko, Urhobo and Edo areas. Among the Isoko people, there are three types of personal shrine images: Oma, which represents the "spirit double" that resides in the other world; Obo which symbolizes the right hand and personal endeavor and the lvri which stands for personal determination. In the Urhobo areas it is also regarded as Ivri and in the Edo areas it's called Ikegobo.

Functions of Ikenga:
Symbol of Achievement -
Ikenga is a personal embodiment of human endeavor, achievement, success, and victory. Ikenga is grounded in the belief that the power for a man to accomplish things is in his right hand. It also governs over industry, farming, and blacksmithing, and is celebrated every year with an annual Ikenga festival. It is believed by its owners to bring wealth and fortune as well as protection.

God of Time:
Two-faced Ikenga is the oldest concept of Ikenga in Igboland. It is a two-faced god, with one face looking at the old year while one face looks at the new year. This is the basis of the oldest and most ancient Igbo calendar. As a god of beginnings, it has the praise name of Ikenga owa ota.

Consecration of Ikenga:
Ikenga requires consecration before usage. Normally, an Ikenga is consecrated in the presence of one's kinsmen or agemates by lineage head. Offerings of things like yam, c**k, wine, kolanuts and alligator pepper are sacrificed to it. Consecrations are often more elaborate and occasionally less depending on the financial strength of the owner. If the owner is devoted, he feeds his Ikenga on a daily basis with Kola and wine and periodically, especially before an important undertaking, he offers sacrificial blood of a c**k or ram to induce the spirit to help him succeed. Afterward, the owner also offers thanksgiving to his Ikenga for helping him achieve success. Success as believed, solely depends on their personal Chi, represented by Ikenga and the support of kinsmen.

Forms of Ikenga:
There are three types of Ikenga: ikenga mmadụ (human), ikenga alusi (spirit), and ntu aga (divination objects). The first is a fully developed human figure with horns, seated on a stool. The second is a cylinder with horns. The divination objects are small and simple and come in different shapes.

Warrior Ikenga:
The most famous type of ikenga is probably the "warrior," depicting a well-developed human figure with horns and a fierce expression. It is seated on a stool, holding objects in both hands. The right hand holds a knife with a pronounced handle and a slightly curved blade, the left hand a tusk or more often, a severed human head with eyes, nose, and mouth bulging out of the concave face.[5] The warrior ikenga corresponds to the stage in life when men are expected to demonstrate their military prowess. Owned by many of the younger members of the age grade, it depicts the ideal young man: robust, wearing the warrior's grass skirt, and holding a knife and a severed human head. This pose used to be seen in warrior groups when they performed dances.

The knife is always held in the right hand, called aka ikenga (the ikenga hand), and the ikenga is also called a shrine to the right hand. In recent times the overt violent element of the severed head and knife has been replaced by metaphorical way as symbols of aggression. The most characteristic of all the iconographic elements of the ikenga, the horns (opi), also carries this lii, also carries this connotation. The Igbo proverb says, "The ram goes into a fight head first" (Ebune jị isi éjé ogụ); that is, one must plunge into a venture in order to succeed.

Community Ikenga:
A second major ikenga type, an elaboration of the warrior form, has a superstructure with human or animal images, or both. The seated figure often displays a tusk in the left hand and a staff in the right. In many examples, ichi marks are represented on the face. Some of these figures, especially the very large ones, often are more than a meter high, do not belong to an individual but to an age set or a lineage segment. These community Ikenga figures stand for group rather than individual achievements and prestige, and demonstrate continuity between the individual and society. They are related to the display figures known as Ugo n'acho mma ("the eagle seeks out beauty") and display a great deal of artistic inventiveness.

In the simpler examples of this group, the superstructure on a disk base supports animal figures. Other large Ikenga have very intricate superstructures consisting of two horns that circle the sides of the head and continue upward to form another circle terminating in snake heads. Pointed protrusions occur on the lower part of the horns. Above the head are four ram heads and one or more leopards at the top. The motifs on the community Ikenga tend to have complex head dress signifying collective ownership. The motifs also depicts what the community is known for, for instance whether they are known as warriors, hunters, traders or predominantly farmers. During the annual festival, all male born during the previous year are brought before the community Ikenga and thus are validated as community numbers.

Titleholder's Ikenga:
The elaborate ikenga figures, especially those with superstructures, seem to correspond to the more advanced, title-taking stages in a man's life. The three-legged stool, known as the Awka stool, was reserved for one of the highest rank of the title system, the ozo title. The staff indicates authority, and comes in a complex hierarchy, from a simple wooden one to a rod of forged iron with brass rings. The most common type represented in ikenga is the nsuagilign, distinguished by openwork on the shaft. The tusk, okike, held in the left hand, is used as a trumpet, odu. It alludes to the elephant, a widespread symbol for power and leadership. A stool and tusk, though not a staff, were often carried for persons of high title by a young boy or a girl.

Most of the elaborate ikenga bear the ichi scarification pattern, consisting of parallel vertical lines on the forehead and temples. Scarification was a professional specialization of experts from the Awka community. The ichi marks were used to distinguish the highest-ranking members of the title societies, as well as sons and daughters of the nobility. A superstructure usually also consists of references to animals. One prominent animal used on the titleholder ikenga figures is the leopard, agu, the king of the animals and an emblem of the political authority of a titled man. The horns of the ram or other animals, found on all ikenga figures, signify power and aggression. Many elaborate examples display a whole figure of a ram, or at least a full head. Snakes, birds, and turtles may also be included on the ikenga.

Numerous ikenga, both the warrior and the titled person's types, have a row of pointed projections flanking the head, usually three or another odd number on each side. Ikenga in the southern Igbo area have three k***s on a horizontal bar. Besides being associated with Ikenga, the number three is also associated with males throughout West Africa. These projections may stand for nzu, cone-shaped pieces of chalk used in rituals. This native chalk, suggesting purity and protection, is sometimes applied to the eyes and temples. High-ranking people need magical protection because they are often objects of envy, which is commonly expressed by witchcraft.

Mythology and Fables Featuring Ikenga:
According to Ndi Ichie Akwa Mythology and Folklore Origins of the Igbos, Ikenga was the son of Ngwu, and was a bold warrior and fantastic wrestler. He was reputed with the ability of flying from one Iroko tree to another. He was the first living man in living memory to earn the title Ogba-aka ari Oji which meant a climber of iroko tree without the aid of strings. Ikenga lead the Nkwo nation in the first and famous river of sea battle ever undertaken by any nation in the Oji country. Mermaids came to fight for the Edo people and many Ododo warriors rode on the backs of mammoth sharks and crocodiles. Edo herbalists had the power to conjure large stones to fly and ram on the buildings of the Nkwo nations to destruction. The war was intense and lasted one month. For the first time, the use of green foliage camouflage was introduced by Ikenga and his warriors so that they appeared as floating bushes on the seas, until they came close enough on their targets to rout the Edo and Ododo enemies.

Many of the will-o-wisps sent by Edo country were destroyed. When the Edo and Odo warriors saw that they were being defeated and were forced to retreat back to their territories they made a final desperate lunge to grab the only Ndi Ichi Akwa in Ngwu's possession. Ikenga rallied around his father's palace to repulse Ododo and Edo stalwarts. Many casualties were sustained by both sides until Ikenga came face to face with the four eyed monster called Ajikwu akpu isi who had six horns.

Ajikwu akpu isi bellowed out his fearsome shriek which thundered through the jungle in repeated echos that the verdue quivered in ominous pulses. The monster roused his fierce rage by scampering round his position as a means of revving up his momentum and sharpening a deadly attacking pulse. The vibrations burgeoned into a nauseating earthquake in the area. He mixed his excrement with urine and splashed the corrosive mixture in Ikenga's direction. Ikenga used his ekpeke shield and in a series of athletic diving and feigning withered the ferocious onslaught. In the same split second however Ajikwu akpu isi had charged towards Ikenga as he snorted and roared. Ikenga sprang onto an overhead tree branch like a huge cat and somersaulted round it to suspend atop on his hands like an acrobatic gymnast.

As Ajikwu akpu isi thundered underneath in his charge, but missed Ikenga's backside by centimeters, Ikenga flung himself on the top horns of the monster. The two combatants hurtled through jungle flora and fauna in mortal battle. Ikenga mustered the last gram of strength in a titanic muscle flex as he twisted the neck of the beast which broke with such nerve shattering crack. There were few groans and whimperings followed by death thrubs and ghostly silence pervaded the vast jungle. The Edo and Ododo warriors were stupefied by the incredible spectacle and in a momentary recovery they retreated in disarray.

Proverbs and Prayers Associated with Ikenga:
Ikenga chim nyelum, taa oji (Ikenga, gift of my chi, participate in the offering)
Ikengam kwalu otu, njee mge ona mmuo (As long as my Ikenga is active I can wrestle in the land of the spirits)
Ikenga na adigh ile, anya ya nku (An Ikenga that is inactive, cut it for firewood)

Agwu Nsi

Agwu Nsi: is the God of health and divination, and medicine men. He is used to understand good and evil, health, sickness, wealth and poverty, and fortune and misfortune. Agwu is a trickster alusi, The trickster is capable of being either s*x at anytime, or neither s*x.

Respected and feared, Agwu is capable of sowing confusion in the mind of even the clearest reasoner. Agwu, however, can also clarify confusion, even when it is caused by human stupidity, the finite capacity of the human mind, or the evil actions of other persons or gods.

If it pleases Agwu to protect or “work with” a thinker, unparalleled lucidity may be attained. But if it pleases the god to sow confusion in someone’s mind, there is nothing anyone can do about it — except work with Agwu to lift the curse or devise a technique of information gathering that overcomes the external confusion wrought by Agwu. Agwu is most dreaded by Dibia whose success as diviners depends on clarity of mind.

Dibia are therefore taught ritual sacrifices that they must make to Agwu at the beginning of every divination session.

Belief in the deity was widespread, with most villages having some agwu priests, who also doubled as physicians in the land.

Igwekala:

This is the name of a famous god, which visited every four years as a masquerade around the December period.
It is a feared and respected deity in Igbo land, as no one can come close to it once it enters the community.

Its shrine can be found in Umunoha, a town in Imo state near the city of Owerri.

UMUNOHA is a town in southeastern Nigeria near the city of Owerri. It is a typical Igbo town. It is bounded on the north by Eziama Obiato and Afara communities; on the south and southwest by Ogbaku, Azara Obiato and Ejemekwuru communities; and on the south and southeast by Ifakala and Afara communities. It is served by the great east-west road, the Port-Harcourt-Lagos Highway. Umunoha is about thirteen kilometers from Owerri, the Imo State capital. It is a small, compact but thickly populated community with a projected 1997 population of twenty-five thousand people.

Culture and people:
Umunoha is known for certain traditions and culture, such as Igwekala shrine, Orie-Amaigwe market, Mmanwu masquerade, and traditional rulership by the Egbuchulam Chimezie royal family.

Umunoha's famous Igwekala shrine still in exists, a jungle that covers over 100 acres of land near the center of Umunoha. Igwekala is famous for its healing powers, and people come from all over the continent to receive healing and recover their health. This is also an economic source for some of the indigenes and the native doctors who tend the shrine. They are known as "Mbranigwe", meaning members of the Igwekala cult. Igwekala was combed by the British during Colonial times, and was combed again by the Nigerian Army during the Nigerian Civil war (Biafran Genocide, 1966 - 1970). However, Igwekala shrine still exists.

Umunoha has a notable market known as Orie-Amaigwe. This market meets every eight days from 5am to 8pm, and is well attended by buyers from neighboring towns and all over Imo State, and Nigeria at large. The market sells a vast variety of products. Umunoha also has a famous cultural masquerade known as Mmanwu. Every male child of Umunoha born in Nigeria is required by tradition to be initiated into this masquerade cult at puberty, and become an Otigba as they are called. The female children also join the culture, but their membership known as Erere is not as serious as the male children. A male child of Umunoha initiation into Mmanwu signifies and authenticates the child as an Okechi son, or "Diala Okechi" as they hail and greet each other, meaning real son of Umunoha.

History:
The town's creation myth usually, but not always, claims it was founded by a common ancestor, who begat several children to whom he allocated areas on which to settle. These areas eventually became villages, according to the tradition of origin of Umunoha, an autonomous community in Mbaitoli Local Government Area (LGA) in Imo State. According tradition, a sort of warlord called Nnoha Okechi with vague Aro ancestry, but certainly a peripatetic individual, migrated from Ozuzu in the present Etche Local Government Area of Rivers State, and settled in Umunoha, having decisively defeated the original Isu settlers, who resisted him fiercely. He dispersed the Isu, seized their land, and distributed it among his children according to seniority as follows: Duru, his first son, became the progenitor of the present Umuduru village; Okparaoma, Duru's younger brother from the same mother and the third child, the progenitor of the present Umuokparaoma village. Okparafor, the fourth child and third son from a different mother, the progenitor of the present Umuokparafor village; Durundom, Duru's only sister and Nnoha's second child whom he refused to give out in marriage, remained at home and begat the present Umudurundom village; and Mbara, brother of Okparafor and Nnoha's fifth and last child, begat the present Umumbara village. Later the area so divided and effectively occupied was renamed Umunoha. Here is a case where consanguineal relationship is a sine qua non for citizenship.

From the beginning of the history of Umunoha to present, the town has been ruled by the royal family of Egbuchulam Chimezie of Okwaraihekuna Obakpu, dating as far back as Colonial time(1800s) when they ruled the Igwebuike Kingdom (A collection of communities in Mbaitoli before the creation of local governments). The third-generation ruler and leader of the royal family, HRH, Late Christopher Nlemchukwu Egbuchulam, Eze Nnoha II of Umunoha who was buried in November 2018, was once the Surveyor-General of Imo State. He left that post to become King, succeeding his father. The present heir to the throne, his eldest son Engineer Chukwuma prepared with the rest of the royal family for his coronation in November 2019 to become the fourth generation traditional ruler. Tradition and law of the land demand mourning for the dead king for one year.

Anyanwu

Anya - Eye
Anwu - Light or Sun,
Anyanwu: The Eye of Light
Some people call it Anya Oku meaning Eyes of the Fire or Eye of the Light.
Anyanwu is Sun Goddess,
A Chukwu’s Eye of Light,
A messenger. Visionary and Worker.
She is carrying two staff which is Fire and Light.
Most soothsayers, Visionaries are believed to come to her for help or as their chi.

The sun is one of the most universally revered objects in human history. Just about every culture on the planet honors it for all the different gifts that it brings to our planet, bringing both the light and heat that make life on our planet possible.

For one, our method of keeping time is based on it, as for the majority of human history, our clocks were sundials. Most of our modern calendars (including days of the week ala Sun-day), are based off it, and lot of our major holidays originally started as solar equinox or solstice celebrations (such as Easter and Christmas respectively). Even western astrology focuses on a person’s sun signs. Needless to say, our lives revolve around the sun…literally.

Amongst Ndi Igbo, the Sun was referred to as Anyanwu (An-yan-wew). This is a combination of two different words. The first word, anya means eye. The second word, anwu, means light. Together, the phrase reads as “eye of light.”

Metamorphosing the sun as an eye is not an exclusively Igbo concept. Another famous example of this can be found in the ancient Egyptian character of Ra (the ancient Egyptian deity of the sun), who was depicted as a Falcon headed man who hand a sun disk on his head.

A modern example of a celestial eye can be found on the left side of a dollar bill. Here are some other examples found throughout different cultures: Back of $1 bill, Masonic Eye of Providence, Coat of Arms of Brasłaŭ, Belarus and most map of countries including Biafra map.

With the multiple appearances of this “all seeing eye”, one question will naturally arise: Exactly whose eye is it and why is it portrayed in that way? The answer will be revealed throughout this post.

The sun is a symbol of both physical and spiritual awakening. In most societies, peoples sleep cycles closely followed that of the sun. They would wake up around the time the sun rose, and go to sleep soon after the sunset. Many plants and animals also follow this trend.As an agriculturalist, I have been taught that the best way to save seeds is to keep them dry and in the dark, as they will germinate (awaken) if exposed to moisture and sunlight.

When spiritual awakening occurs, its usually referred to as enlightenment. If one has a good eye, they will notice that many of the holy men and women throughout history are quite often portrayed with a sun disc behind their head. Even their titles and epithets reveal as much. The Buddha, for example, name literally means “The Awakened One.”

It is no coincidence that Alaigbo (Igboland) was referred to as the land of the rising sun. Many of the most enlightening spiritual teachings and examples in all of Africa had been found in that land in what is now southeastern Nigeria. One place in particular was so highly developed that people considered it to be one of the major cultural epicenters of modern Igbo civilization. This place was known as Agwukwu-Nri, from which I am descended from on my mother’s side.

Anywanu played a very large role in life of the Umunri. “Nri people believed that the sun was the dwelling place of Anyanwu (The God of Light and Agbala (The Holy Spirit). They believed Agbala to be the collective spirit of all holy beings (human and nonhuman). The Holy Spirit was a perfect agent of Chi-Ukwu or Chineke (The big God or the Creator God). The Holy Spirit chose its human and nonhuman agents only by their merit. It knew no politics. It transcended religion and culture, and of course, gender. It worked with the humble and truthful. They believed Anyanwu, the Light, to be the symbol of human perfection that all must seek. Anyanwu was perfection and Agbala was entrusted to lead us there.”

Nri people were so serious about their veneration of Anyanwu, that they would wear it on their faces. This facial scarification was called ichi. “In standard Nri scarification, the artist would carve the first line to run from the center of the forehead down to the center of the chin. They would then carve a second line to run across the face, from the right cheek to the left. The second line met the first at the center of the nose, making it a perfect cross. The second cross was drawn with one line running from the left side of the forehead down to the right side of the chin and another line running down the opposite direction. This sequence and pattern was repeated until the pattern looked like the rays of the sun. Altogether, it took sixteen straight lines, eight crosses, for a full face scarification that mirrored the rays of the sun. It was their way of honoring the sun that they worshiped. But it was more than that. It was the face and service and another way of losing one’s facial personality.”

One very important part of Nri’s mission was as the peacemakers and cleansers of abomination in Igboland. They attempted to broker peace deals and end wars, even going so far as to run onto battlefields to stop them. When a land needed to be cleansed for whatever reason, and it was beyond the scope of the ritual specialists of that area, Nri priests were sent in to do the job of restoring balance. Ironically, the sun itself is a cleansing agent, and it is capable of destroying pathogens in liquids.In alot of ways, the Nri were like the Jedi of the Igbo people. However, instead of using lightsabers, they used Otonsi rods to vanquish evil.

Anyanwu bestows many gifts to people. One gift is the one of sight. When the sun is out, things that were once in darkness are brought to light. This is meant both in the physical as well as metaphysical sense. Darkness is often used to symbolize something that is hidden or unknown, while light in this sense represents something that has been revealed.

Returning back to the previous examples of the Sun manifested as an eye, it should be clear by now that the eye that is being symbolized is YOUR OWN. It represents YOUR enlightenment, YOUR sight, YOUR vision. This is is reiterated by the usage of a hawk to represent Ra. One of the things that hawks are known for is to be birds of prey. For an animal that flys to be able to spot and capture its prey from so high up in the sky, they must have incredible vision.

If you wish to gain access to the infinite wisdom, joy and love of Anyanwu, you can start by greeting her every morning as our ancestors used to do.

Nzu (Native chalk/Powder)

Most people thinks that nzu is evil or that is made for idol worshippers. But every body uses nzu knowing or unknowingly .
When u are using chalk to write even paint, powder and most drug/tablets that's nzu .

Nzu is among most precious thing in nature
It is used to cure various sickness and to beautify the spirits especially when you need precious things from the spirits.
Science has used nzu to manufacture so many things like blackboard chalk, paint, powder, tablets /drugs etc.

Yes any car without paint is a scrap, Nzu signify purity, love & acceptance etc.
When one is offered nzu as visitor or stranger it shows that you are accepted with love & purity.

Do you know Nzu?
I mean our local Nzu mmuo?
The spiritual potency and profit of that item is too powerful.
Let me share this secret with you.
Each day that breaks, normalize using Nzu mmuo to make prayers and mark some lines on your foot and middle head.
Do this always and see the wonders.
The one you mark on your foot means let the spirit of your holy ancestors go with you and direct your path and protect you from all earthly dangers.
The one on your middle head is for soul activation and power...It draws powers inside you and align you with ancestral forces and you will never go out on that day and encounter misfortune or be charmed/spell by evil doers.

Luck will be vulnerable to you.
You will always be exempted from evil as long as you keep your hands clean.
Get one Nzu (native chalk), start this practice from tomorrow onward and come back and tell me your results.
People who plan to do you evil will be force to confess when they behold you or they end up repenting from the evil they plan against you.
Making Nzu on your body before going to bed prevent demons of night from harming you and some horros of the night/Night mares.
Nzu mark is an ancient practice by our fore fathers... Dibias mark nzu to invite the psychic powers and to connect themselves to the unseen spirit and powers of the gods.
You might have see a lot of spiritualist and dibias do so but you don't know the meaning and what is stands for.
Nzu is very common but it natural content is highly spiritual and powerful.
I pray with nzu always and the gods never allow me to lack the good things of the earth and they always make provisions on my table..

It is not about religion.. Nzu is a nature gift to humanity... You can not perform any traditional work without the presence of nzu.
Nzu represent the soul and presence of spirits.🙏

THE SIXTEEN COMMANDMENTS OF ODINALA IGBO.

1. You must know your CHI (Guardian Angel).

2. Your must know your NDI-ICHIE(Your ancestors).

3. You must know your AGWWU (the holy spirit of omenala).

4. You must know your NDI-MMIRI (Your water incarnate spirit).

5. You must know the OKWU MMUO (the altars of your family, kindred, village, community and maiden town).

6. You must know your IYI-UWA (your covenants of incarnate).

7. You must know the waters of your town and maiden town.

8. You must not sleep with someone else's wife or husband.

9. You must not sleep with bereaved woman when she's still in her late husband's family.

10. You must not have an affair with a divorcee whose family is yet to return or collect her bride price.

11. You must not sleep with a menstruating woman and that includes your wife.

12. You must not steal your follow man's property, no matter what it may be.

13. You must not bear erroneous witness against anyone or take an oath on nothing you know about.

14. You must not belong to any blood coven/cult.

15. You must not be involved in homos*xuality.

16. You must not sleep with your blood relative's, be it nuclear or extended.

This commandments made our forefathers leave for as long as 120 years and more. most of them live healthy and successful until death. but the current dispensation has chosen to derail from the set standard and it has been very disastrous.