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Copied from: Cosmic Chain by Onyeji Nnaji I n the Igbo cosmology, the word Isee is a definite symbolic word as revealed through the Igbo language and culture. A human being has five fingers, five toes. The hands and feet are fundamentals to the survival in life as they are necessary in ensuring that man moves to places where he gets food and grapples on the food to sustain his life. To this view, the rhetoric that binds vocatives in the form of incantation (anchoring on the heart-lock: four ) and the concomitant reprisal in the manner of affirmation that holds the human life bind to his original spiritual person, therefore defining existence and essences are unified by the corresponding echo: Isee!!!!!  Therefore it stands that anytime a prayer is said in the Igbo land, the attendants who would want the fulfillment of the prayer unanimously affirmed the prayer by saying Isee! Five then becomes the language of the spirit, the language of the creator that indicates agreement to, no

  O ne thing history has ignored obliviously is the contribution of the Ijagam in the development of the human population in Africa and the world in general. The Ijagam culture overtook the inhabitants of their neighbourhood right from the Anang-Ibibio of Akwa-Ibom state, the Efik community of people both in Nigeria and the peopling of the human societies in the border country Cameroon. Call them the Ijagam, Ejagam or Ejagham; it is the same term referring to the ancient population of giants that chracterised the monolithic African population that contributed in the peopling of the populations that occupy the present day Nigeria South-Southern/Western Cameroon. Drawing inference from the interconnected tie between the oral traditions of some historically related neighbours, it is apparent that the name Ijagam was derived from the root word, “Ijaga” which connote “gigantic, huge, giant, large, great” etc. The inclusion of “m” in the word makes it a noun, “Ijagam” referring to a

Copied from the book, Cosmic Chain , by Onyeji Nnaji One seeming inconsequential part of the human existence is the human soul. The soul remains an inconsequential part of the human existence because it's presumed consequential functions have always been predetermined by the function of the human body. This interdependence gave researchers the impetuse to conclude that man does not have the soul, but the body. For the activities which any human can control are those activities within the bound of the body.  The Igbo view the soul in a different way compared to the conclusion drawn above. Igbo believe that, as the body consequently determines the respondent activities of the soul, the soul on it's own ways also plays certain consequential roles against the body. Thinking in the line of this symbiotic relationship, the Igbo see the soul as the human's unseen persona, man's chi.  The meaning of chi in the Igbo cosmology is multifaceted. For the Igbo see every aspect of the

Copied from the book,  Cosmic Chain , by Onyeji Nnaji The highest journey the soul can embark on, while the body is still alive, is purgation. Purgation is an aspect of the temporary journey of the soul when the soul of a living body is allowed to plead it's course before nature. It is a justification period of the soul, not purification. Explaining purgation as a moment of purification for the human soul faults the true purpose of the process as intended by nature. It was misconstrued by some orthodox religious beliefs as a period when the soul of a dead sinner is purified to make proper possession of the afterlife. The truth is, nobody is purified after death. The soul of a sinner can only be justified, not purified.  The metaphysical concept originated from Igbo land. The Igbo call it "Oget Ikpe", a time of judgement. Nkanu express this process as, "Idu odudu". Other Igbo settlements have different terms they used to express purgation. It was the Roman Cathol

Copied from the book,  Cosmic Chain , by Onyeji Nnaji   The human soul does not completely leave the environment where its body is deposited  until the body is led to rest. Except the body returns to the earth, the soul would continue to move around the visinity of the body. In some Igbo communities with some certain trad-cultural observances, certain riguals are usually conducted before the soul of some elders are separated. The essence of such rituals is to spiritually disconnect the soul from it's involvement bodily. Some souls feel free and committed to their intent because of their intention to accomplish tasks or make sure that their instructions before death are followed precisely. Those souls which hover in order to accomplish their injunctions are referred here to as still-bound souls. Two main factors are responsible for adults souls to be still--bound. Both factors have their sources traced to the activities of the body during lifetime. The most reoccurring fator is veng

Copied from the book,  Cosmic Chain , by Onyeji Nnaji Follow us on twitter (ajuede.com) for details of the global situation presently.

Copied from the book, Cosmic Chain by Onyeji Nnaji A frican myth is multifaceted to be understood at just one attempt. No African myth is understood from one direction. It is dully interwoven, just like the didactic of folklore. The involvement of both human and non-human characters makes its understanding very difficult. The same reason makes it relatively unreal to an ignoble fellow. The reason is that, in Africa, nature speaks. And the speech of nature can be demonstrated by anything found in the African society. We have a world where the wind, the stars, the sun, moon, water, trees, birds and even land speaks. The expectation on the analyst of nature language is to understand the medium through which these nature characters communicate. This is the sole reason why certain nature element is retained by a society as her totemic tool. Some of these nature elements relevant in African mythological studies and the views they represent in the different African oral traditions is