The Relationship Between CHI (Spirit) and CHI (Daylight) In Odinala Igbo, Pinpointing The Realm Of CHI in Igbo Cosmology:
The ancient Igbo, in their wisdom and understanding of creation, had the same name for our Spirit, Life-force, Destiny (CHI) and the daylight (CHI), which accompanies the rising of the sun (Anya anwu/Anyanwu). And so also in the practice of Odinala which they handed down to us, Ndi gboo designated the sun as the dwelling place and ultimate source of the CHI (light/life-force/spirit/essence).
They believe that the sun is the medium through which our individual CHI enters our world, to take on anu aru (bodies/cloths). We see this in the ritual of installing (Idotu Chi) the physical representation of a man's chi (Okpensi CHI).
When a man comes of age in many parts of Igbo land, he is expected to physically invite his CHI into his home by setting up an altar/shrine dedicated to the complete communication with his CHI.
He will invite a Dibia to perform the ritual of Idotu Chi, which is bringing down the CHI from the face of the sun, at daybreak.
The CHI is invoked into the Okensi CHI and will remain in the man's compound until the day of his death, when the shrine must be destroyed.
The implication of the above ritual simply means that our individual CHI resides with the sun, the bringer of daylight, or, in other meaning, the CHI passes through it to visit our world (Uwa).
And this completely aligns with the Igbo understanding that CHIUKWU OKIKE (the Supreme Spirit) is in close communion with the sun (Anyanwu) – and expresses itself chiefly through the sun, Anyanwu.
By the foregoing, it then simply establishes the fact that the dwelling place of the CHI is not Ala Mmuo (spirit realm of dead people), as has been erroneously taught by those who try to marry Odinala and Christianity.
It is important to note that there are two spiritual realms in Igbo cosmology: "Ala mmuo" being a dwelling place of the spirits of dead people, while "Be mmuo" is the home of CHIUKWU OKIKE, CHI, and all other Alusi that carry out the work of the Supreme Spirit (Chi Ukwu, Chi na Eke, Olisa Ebili Uwa).
It is important that in our definition of the realm and source of the CHI, that we do not carelessly relegate the CHI to the land of the spirit of the dead.
This is because they are two distinct realms, like I have mentioned above. Ndi Igbo, in their understanding of life and the afterlife, look forward to the next world (after we die) as a spirit realm which is as much the same as the physical world.
The ground, forests, hills, valleys, rivers, streams, oceans, and roads leading to various towns are just like we have here in this reality. Dead ancestors, who now inhabit the spirit world (Ala/Ana/Ani mmuo) have their usual occupations, just like when they were in the world of the living.
It is from this Ala mmuo that dead ancestors come to our realm, in an ever-continuous cycle of life, death and reincarnation. This abode of ancestral spirit is different from the dwelling place of the CHI, which according to Ndi Gboo is the sun (Anyanwu).
~ Article Written By Chuka Nduneseokwu, a Dibia, Igbo Odinala Researcher, African Revolutionary, and Igbo Philosopher
The ancient Igbo, in their wisdom and understanding of creation, had the same name for our Spirit, Life-force, Destiny (CHI) and the daylight (CHI), which accompanies the rising of the sun (Anya anwu/Anyanwu). And so also in the practice of Odinala which they handed down to us, Ndi gboo designated the sun as the dwelling place and ultimate source of the CHI (light/life-force/spirit/essence).
They believe that the sun is the medium through which our individual CHI enters our world, to take on anu aru (bodies/cloths). We see this in the ritual of installing (Idotu Chi) the physical representation of a man's chi (Okpensi CHI).
When a man comes of age in many parts of Igbo land, he is expected to physically invite his CHI into his home by setting up an altar/shrine dedicated to the complete communication with his CHI.
He will invite a Dibia to perform the ritual of Idotu Chi, which is bringing down the CHI from the face of the sun, at daybreak.
The CHI is invoked into the Okensi CHI and will remain in the man's compound until the day of his death, when the shrine must be destroyed.
The implication of the above ritual simply means that our individual CHI resides with the sun, the bringer of daylight, or, in other meaning, the CHI passes through it to visit our world (Uwa).
And this completely aligns with the Igbo understanding that CHIUKWU OKIKE (the Supreme Spirit) is in close communion with the sun (Anyanwu) – and expresses itself chiefly through the sun, Anyanwu.
By the foregoing, it then simply establishes the fact that the dwelling place of the CHI is not Ala Mmuo (spirit realm of dead people), as has been erroneously taught by those who try to marry Odinala and Christianity.
It is important to note that there are two spiritual realms in Igbo cosmology: "Ala mmuo" being a dwelling place of the spirits of dead people, while "Be mmuo" is the home of CHIUKWU OKIKE, CHI, and all other Alusi that carry out the work of the Supreme Spirit (Chi Ukwu, Chi na Eke, Olisa Ebili Uwa).
It is important that in our definition of the realm and source of the CHI, that we do not carelessly relegate the CHI to the land of the spirit of the dead.
This is because they are two distinct realms, like I have mentioned above. Ndi Igbo, in their understanding of life and the afterlife, look forward to the next world (after we die) as a spirit realm which is as much the same as the physical world.
The ground, forests, hills, valleys, rivers, streams, oceans, and roads leading to various towns are just like we have here in this reality. Dead ancestors, who now inhabit the spirit world (Ala/Ana/Ani mmuo) have their usual occupations, just like when they were in the world of the living.
It is from this Ala mmuo that dead ancestors come to our realm, in an ever-continuous cycle of life, death and reincarnation. This abode of ancestral spirit is different from the dwelling place of the CHI, which according to Ndi Gboo is the sun (Anyanwu).
~ Article Written By Chuka Nduneseokwu, a Dibia, Igbo Odinala Researcher, African Revolutionary, and Igbo Philosopher
The Relationship Between CHI (Spirit) and CHI (Daylight) In Odinala Igbo, Pinpointing The Realm Of CHI in Igbo Cosmology:
The ancient Igbo, in their wisdom and understanding of creation, had the same name for our Spirit, Life-force, Destiny (CHI) and the daylight (CHI), which accompanies the rising of the sun (Anya anwu/Anyanwu). And so also in the practice of Odinala which they handed down to us, Ndi gboo designated the sun as the dwelling place and ultimate source of the CHI (light/life-force/spirit/essence).
They believe that the sun is the medium through which our individual CHI enters our world, to take on anu aru (bodies/cloths). We see this in the ritual of installing (Idotu Chi) the physical representation of a man's chi (Okpensi CHI).
When a man comes of age in many parts of Igbo land, he is expected to physically invite his CHI into his home by setting up an altar/shrine dedicated to the complete communication with his CHI.
He will invite a Dibia to perform the ritual of Idotu Chi, which is bringing down the CHI from the face of the sun, at daybreak.
The CHI is invoked into the Okensi CHI and will remain in the man's compound until the day of his death, when the shrine must be destroyed.
The implication of the above ritual simply means that our individual CHI resides with the sun, the bringer of daylight, or, in other meaning, the CHI passes through it to visit our world (Uwa).
And this completely aligns with the Igbo understanding that CHIUKWU OKIKE (the Supreme Spirit) is in close communion with the sun (Anyanwu) – and expresses itself chiefly through the sun, Anyanwu.
By the foregoing, it then simply establishes the fact that the dwelling place of the CHI is not Ala Mmuo (spirit realm of dead people), as has been erroneously taught by those who try to marry Odinala and Christianity.
It is important to note that there are two spiritual realms in Igbo cosmology: "Ala mmuo" being a dwelling place of the spirits of dead people, while "Be mmuo" is the home of CHIUKWU OKIKE, CHI, and all other Alusi that carry out the work of the Supreme Spirit (Chi Ukwu, Chi na Eke, Olisa Ebili Uwa).
It is important that in our definition of the realm and source of the CHI, that we do not carelessly relegate the CHI to the land of the spirit of the dead.
This is because they are two distinct realms, like I have mentioned above. Ndi Igbo, in their understanding of life and the afterlife, look forward to the next world (after we die) as a spirit realm which is as much the same as the physical world.
The ground, forests, hills, valleys, rivers, streams, oceans, and roads leading to various towns are just like we have here in this reality. Dead ancestors, who now inhabit the spirit world (Ala/Ana/Ani mmuo) have their usual occupations, just like when they were in the world of the living.
It is from this Ala mmuo that dead ancestors come to our realm, in an ever-continuous cycle of life, death and reincarnation. This abode of ancestral spirit is different from the dwelling place of the CHI, which according to Ndi Gboo is the sun (Anyanwu).
~ Article Written By Chuka Nduneseokwu, a Dibia, Igbo Odinala Researcher, African Revolutionary, and Igbo Philosopher
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