The Ancient Ìgbò in their communion with the Supreme Being, had a ritual which was the final and absolute plea to Chukwu Okike, to turn things around in their favor.
This ritual was called Ịsalu Enu Aka, according to Professor Anenechukwu Umeh. It literally means "to raise and show one's hand (palms) towards the sky (Enu/Igwe). But spiritually, it is the highest Aja (sacrifice) a man/woman can offer to Okike - an offering of one's soul to be weighed against one's life as recorded by mother nature (Okike).
For me, It was a ritual that required no words or incantations. All it required was for a man/woman to raise and show their palms with courage and sincerity of heart.
This Ịsalu Enu Aka was the Ìgbò way of presenting one's self to judgment to Chukwu Okike (Olisa Ebili Uwa, Obasi dị n'enu, the creator/creation/nature).
It was a silent prayer, but was most powerful; as your deeds (good and bad) are read by your Chi, Agwụ, Ndị Ịchie, and Ora mmụọ, and presented to Ala, which then scores your present life's deeds, and passes you to the summation of Chukwu Okike to be blessed with your heart desires, or to be kept in line till you are deserving of what you ask of Okike.
Ịsalu Enu Aka is one ritual in which only the upright amongst us can dare to partake in, for no man who soils his hands and offends Okike can raise his hands to Enu to seek immediate judgment and answers to one's petitions.
This aspect of Ìgbò spirituality, although it is hardly taught, points to the validity and importance of Nsọ (Holiness and uprightness) in Ìgbò Odinala na Omenala. For indeed it is only a man who has kept the four arms of Nsọ and is without blemish (or sin) that can raise his palms to Enu (Anyanwụ na Igwe) to be judged and to be helped instantly.
So Ụmụ nnem, as we journey back to our Ìgbò roots and the very spirituality that made our ancestors sages, let us do our best to keep Nsọ Ala, and be upright in our dealings with others. So that one day when we will need the urgent intervention of Okike in our lives Or when we die and are ready to join Ndị ịchie, we will be confident enough to raise our palms without our Chi first judging us, and condemning us.
And now, to why I used this image for my little piece on Ịsalu Enu Aka.
This deeply mystical art by our gifted sister Chiagoziem Nneamaka Orji caught my attention, and in a matter of seconds my mind was thrown back to this divine ritual of Ịsalu Enu Aka, as was mentioned by Professor Anenechukwu Umeh in his book "After God Is Dibia." Smiles filled the face of munwa bụ Chuka Nduneseokwu, and a deep feeling of joy gripped me because in a split second Agwụ connected the dots between what had been revealed to her in this art, what Professor Umeh wrote about the ancient Ìgbò Ịsalu Enu Aka many years ago, and the interpretations of his description of the ritual revealed to me in my quiet times, lost in thoughts of what Okike was to us Ndị Ìgbò.
Today, I Chuka Nduneseokwu make bold to say that Agwụ is interconnected and unending in revelation. All of us are tapping from the same source of infinite wisdom and intelligence. Only if we pay attention to the universe around us, we will find the answers we seek in the dreams, trances, songs, art, poems, writings, prophecies, and intuitions of others - man, animals, and trees,. Plants, and celestial bodies alike.
Dear Onye Agwụ, may you always find your path, and identify the dots that are being connected for you through the gifts of others.
Dear Onye Ìgbò, may you keep Nsọ, so that you will be among those who can raise their palms in utmost supplication to Okike, even while in this mortal reality - as Onye Uwaa.
Dalụ nụ.
~ Written By Chuka Nduneseokwu, a Dibịa, Odinala Igbo Researcher, African Revolutionary, and Ìgbò Philosopher.
The Ancient Ìgbò in their communion with the Supreme Being, had a ritual which was the final and absolute plea to Chukwu Okike, to turn things around in their favor.
This ritual was called Ịsalu Enu Aka, according to Professor Anenechukwu Umeh. It literally means "to raise and show one's hand (palms) towards the sky (Enu/Igwe). But spiritually, it is the highest Aja (sacrifice) a man/woman can offer to Okike - an offering of one's soul to be weighed against one's life as recorded by mother nature (Okike).
For me, It was a ritual that required no words or incantations. All it required was for a man/woman to raise and show their palms with courage and sincerity of heart.
This Ịsalu Enu Aka was the Ìgbò way of presenting one's self to judgment to Chukwu Okike (Olisa Ebili Uwa, Obasi dị n'enu, the creator/creation/nature).
It was a silent prayer, but was most powerful; as your deeds (good and bad) are read by your Chi, Agwụ, Ndị Ịchie, and Ora mmụọ, and presented to Ala, which then scores your present life's deeds, and passes you to the summation of Chukwu Okike to be blessed with your heart desires, or to be kept in line till you are deserving of what you ask of Okike.
Ịsalu Enu Aka is one ritual in which only the upright amongst us can dare to partake in, for no man who soils his hands and offends Okike can raise his hands to Enu to seek immediate judgment and answers to one's petitions.
This aspect of Ìgbò spirituality, although it is hardly taught, points to the validity and importance of Nsọ (Holiness and uprightness) in Ìgbò Odinala na Omenala. For indeed it is only a man who has kept the four arms of Nsọ and is without blemish (or sin) that can raise his palms to Enu (Anyanwụ na Igwe) to be judged and to be helped instantly.
So Ụmụ nnem, as we journey back to our Ìgbò roots and the very spirituality that made our ancestors sages, let us do our best to keep Nsọ Ala, and be upright in our dealings with others. So that one day when we will need the urgent intervention of Okike in our lives Or when we die and are ready to join Ndị ịchie, we will be confident enough to raise our palms without our Chi first judging us, and condemning us.
And now, to why I used this image for my little piece on Ịsalu Enu Aka.
This deeply mystical art by our gifted sister Chiagoziem Nneamaka Orji caught my attention, and in a matter of seconds my mind was thrown back to this divine ritual of Ịsalu Enu Aka, as was mentioned by Professor Anenechukwu Umeh in his book "After God Is Dibia." Smiles filled the face of munwa bụ Chuka Nduneseokwu, and a deep feeling of joy gripped me because in a split second Agwụ connected the dots between what had been revealed to her in this art, what Professor Umeh wrote about the ancient Ìgbò Ịsalu Enu Aka many years ago, and the interpretations of his description of the ritual revealed to me in my quiet times, lost in thoughts of what Okike was to us Ndị Ìgbò.
Today, I Chuka Nduneseokwu make bold to say that Agwụ is interconnected and unending in revelation. All of us are tapping from the same source of infinite wisdom and intelligence. Only if we pay attention to the universe around us, we will find the answers we seek in the dreams, trances, songs, art, poems, writings, prophecies, and intuitions of others - man, animals, and trees,. Plants, and celestial bodies alike.
Dear Onye Agwụ, may you always find your path, and identify the dots that are being connected for you through the gifts of others.
Dear Onye Ìgbò, may you keep Nsọ, so that you will be among those who can raise their palms in utmost supplication to Okike, even while in this mortal reality - as Onye Uwaa.
Dalụ nụ.
~ Written By Chuka Nduneseokwu, a Dibịa, Odinala Igbo Researcher, African Revolutionary, and Ìgbò Philosopher.
