WE are all subject to death because mortality remains the indestructible heritage of man. Alert to the seasonality of their dance of illumination, even the stars, sun and moon attempt no abracadabra aimed at rebellious disfigurement of their marked disappearance on the stage, much less man laden with a knowledge of mortality as their indestructible heritage.
This is where one becomes dumbfounded as to how long the Egbesu of Ijaw should be left to ladle out dishes of violence in Nigeria, yet it daily enjoys fame as a god of justice, purity and just war of manumission. A mystical force behind the fearlessness of the agitating voices of the Niger Delta people. If the Federal Government of Nigeria could cage Egbesu, which is the silent supplication of many, all the noisy distractions of Ijaw people cast as legitimate cries for developmental attention could disappear into the horizon – beyond sporadic destruction of the peace of Nigeria.
The Tompolo of Niger Delta, whose name strikes Julius Caesar-like onomatopoeic note, releasing vibrations of like, dislike, fear, disgust, hatred and love, and the Tompolos of Nigeria would claim clothes of alligator as soon as strategies are created to kidnap, cage and silence Egbesu. Rather than labour to hunt down the votaries of Egbesu who claim righteous rebelliousness cast euphemistically as struggle for manumission from forces of oppression, suppression, subjugation and exploitation, Egbesu should be the target of annihilation.
Accumulated records point to the fact that the Egbesu of Ijaw people deserves annihilation. Time has actually come for all the temples of Egbesu in different communities to be raided, desecrated and pulverized since mere military expropriation and seizure of the golden sword of Egbesu from its shrine in Oporoza has done nothing to diminish the powers of this enigmatic god of just war. A properly diagnosed ailment suffers defeat in the hands of a doctor. The Isaac Boros, Tompolos, Asaris and the Atekes of this world would not have been heard, their names sounding hyperbolized dangerous notes of stridency, if an indestructible structure of desecration and pulverization had been erected to cage Egbesu. This is an open invitation to the Federal Government of Nigeria to engage creative and innovative thinkers whose knowledge of mysticism and African spirituality is vast.
In 1966, under the mystical powers and influence of Egbesu, late Isaac Boro declared Niger Delta Republic and took up arms against the Nigerian Federal Government. The reason behind Boro’s independence was the insensitivity of the Federal Government to the developmental plight of the Ijaws. With the cessation of Boro’s war of independence the Nigerian Federal Government was advantageously placed to appropriate two available lessons: Genuine rapid development of the Niger Delta and pulverization of Egbesu. The government abandoned the Niger Deltans again and failed to innovate ways to pulverize the so-called Egbesu. Upon Nigeria the Karma of these deliberately ignored lessons provided by the Boro example came, steadily destructive like maggots resident in decaying fish.
Because the Federal Government of Nigeria displayed incompetence in its incapability to engage creative and innovative thinkers armed with the genius to erect potent pulverization mechanism against Egbesu, Tompolo formed MEND (Movement for Emancipation of Niger Delta) in 2005 and cried loudly for developmental attention. Tompolo’s struggle for development of the Niger Delta continued till 2009 when late President Umaru Musa Yar Adua showered amnesty on all Niger Delta freedom activists; beyond the 2009 Amnesty, there were promises to transform the Niger Delta developmentally, based on systematically executed development projects. The proposed EPZ project, establishment of Dockyard and Maritime University were spin-offs of Tompolo’s liberation struggle. Characteristically, as it has often been the wont and whimsicality of the government, the Nigerian Federal Government is yet to realistically address the issues that gave birth to the impassioned tears of Isaac Boro and Tompolo, whose prescriptions for development the government is mischievously on a flight away from, which would not have featured on the emancipation space if Egbesu had been pulverized. Tompolo is not the problem of Nigeria; the problem of Nigeria is Nigeria who fails to tackle the issues of the Niger Delta; the problems of Nigeria is Egbesu – that destructive and constructive god Nigeria has failed to pulverize through periodic desecration of the temples dedicated to it.
Egbesu, famed for destruction and construction depending on the choices claimed by the oppressors, has been pigeonholed as a demonic force by pure Christians and religious pundits, pastors, bishops and some intellectuals. That Egbesu has been cast as a satanic excrescence by Christians is enough licence for its pulverization. Since Egbesu strikes Christians as a negative force, since the government has become annoyingly lackadaisical, lethargic, in its attitude towards its desecration and pulvlerization, possibly either out of fear of its mystical powers or despicable dearth of creative and innovative thinkers in the corridors of power, demands and feelings of moral obligation necessitate that the weed-grown path open to Nigeria to desecrate and pulverize Egbesu be systematically cleared to incentivize government towards quick intervention – so Egbesu would be annihilated, bulldozed, and its votaries forced to flee. By this methodology the profanities, blasphemies, impurities and its claim of holiness threatening the religious space, the elevating of Africa-based spirituality and method of transcendental communication with God Almighty would be eliminated – to the joy and pride of devotees of God.
The general perception of Egbesu is that of a god of justice and just war. The devotees of Egbesu are forbidden to shed the blood of a harmless innocent person just as they don’t associate with women in their menstrual cycle. Any form of sexual adventurism in the name of civilization is forbidden; beyond prohibition of men from breast-sucking and river-sucking as part of sexual adventurism, women are forbidden from assuming commandant-position in bedroom-wrestling. Their attitude towards sex is the conventional type devoid of adventurism. For a would-be devotee of Egbesu on a visit to the temple, he must undergo a purification/sanctification ritual that involves immersion in waters. Before the immersion in waters of the sea, the person confesses all his atrocities committed over the years coupled with a promise to live a pure, unblemished, life henceforth. After the confession and sanctification-immersion, the votary of Egbesu becomes unassailable to firearms, bombs and any other form of destructive spiritual concoction. Subject to his wish, he becomes armed with the power of invisibility.
A votary of Egbesu is tutored by the king of Egbesu to hold only positive thoughts. Any subsequent transgressional infraction on the parts of a votary in relation to the sacrosanct codes of Egbesu, all the hitherto existing mystical powers of the person desert him immediately. For votaries of Egbesu, the karmic consequences of transgression is immediate. This is why only pure-hearted persons visit the temple of Egbesu. Its powers and assistance are open to all persons of any religious, mystical philosophical and theosophical persuasions. It is an avenue for channelling of one’s spiritual dimension, but not without a demonstrated purity of mind equivalent to white cloth – a central directional code of Egbesu which Ebi Yeibo unambiguously awakens the public to in his poem ‘The wide road’:
Whoever courts the mystery of Egbesu*
Must present a white petition –
The white cloth has no hand
In the massacre of blood brothers
Not even a distant mortal
Not at crossroads with the light
Or out to mortify the white race –
A white heart needn’t fear
The mystery of the white cloth.’
(The Fourth Masquerade, 92)
Egbesu, from which terms such as Egbesuism, Egbesucalism, egbesuisation, egbesucalization, egbesuise, egbesucalize, Egbesuical, egbesucal, Egbesutology, egbesutologist, egbesutologize and egbesutological have emerged as neologisms, is not a religion, neither is it a satanic gathering of cultists, ritualists, cannibals, killers and criminals though it may not be totally wrong to view it as a religion. As held by akparemotologists, egbesutologists and intellectually-minded lovers of mystical excavations, Egbesu as a god of just war, a supernatural being that had incarnated on earth before, but now away, having acquired mastership over his weaknesses, it is constantly attuned to God and the universe. Now in possession of the Lost Word discovered through series of incarnations and mastership over weaknesses, and in constant attunement with the cosmic and the cosmo, Egbesu has been transformed into a god from whom spiritual direction can be sought and charted, only with a pure mind, as it is done by Tompolo and others. This perception of Egbesu held by akparemotologists and egbesutologists places them on the same wavelength with Rosicrucians and Egyptologists who are grounded in mysticism, particularly the rung reserved for gods and God in cosmological studies.
The demand simply presented here is that Egbesu does not enjoy any metonymic association with JUJU, FETISH, LUCIFER, SATAN, DEMON, or ORU as it is izonically called or named; it is a human being invested with supernatural halo having cleansed itself of all human impurities, imperfections, lethal protuberances, through phased incarnations on earth. For those who suffer deficiencies in cultural studies/knowledge, Akparemotology, Egbesutology, Egyptology, philosophy and mysticism, even after all these researched-based revelations, they would still presumptuously associate the Ijaw Egbesu with fetishism and juju and thereby deny themselves the joys and benefits of positional reversal subject to superior presentation or offering.
In a country where even the preternaturally indoctrinated, base, paranoid, schizophrenic, pachydermous, prejudicial, malignant, rudderless, vindictive, insouciant, insular and exploitative ethnic CARTOGRAPHERS of marginalization, balkanization, enslavement and impoverishment throw the doors open to search, investigation of the mysteries of this world, their experimentation of these findings, the practical application of these findings to the challenges of life as the plinth for expression of one’s spirituality or spiritual dimensions, why should some intellectuals, religious bigots, delirious devotees of God shorn of logically analytical open mind, who are consequently injected with the gene of indoctrination, demonise, deface, Egbesu, as a mystical force unworthy of spiritual partnership as a part of man’s continual search to mount the rungs of the celestial Immensity, be at peace with the ever incomprehensible Divine Intelligence and quicken the process of reintegration of the prevaricated beings? Whether or not, positional reversals emerge from the corners of ideological/doctrinal NARCISSISTS, the devotees of Egbesu see Egbesu as a divinely-endowed supernatural messenger. The devotees see Egbesu as a messenger to God; all their petitions are channelled to Egbesu in the name of God. The devotees are dedicated believers of God. Egbesu is a theosophical school of thought, a philosophical, mystical movement that brings together persons who fear and have sublime respect for God. Its core doctrines, tenets, codes, are not at war with biblical principles. They use natural and spiritual principles to guide their relationship with God through Egbesu.
The differentiation in worship of God between Egbesuism, Christianity and Islam is that of methodology. Christians talk to God through Jesus or Mary; Muslims talk to Allah through Prophet Mohammed; and Egbesuists talk to God through Egbesu who values seasonal sanctified Abrahamic animal sacrifice in the temple of worship. Pure in its tenets but only different in its methodology of communication to God, insinuations of ungodliness, paganism, uncleanliness and Satanism pejoratively associated with Egbesuism are groundless and thoughtless. No satanic force or entity would empower people mystically to conquer their malevolent oppressors and have their polluted destiny rescued and re-written without a demand of human blood sacrifice. Egbesuical empowerment of its believers is for reversal of negative destiny for untrammelled transformation. Egbesuism, which some even view as a kind of African religion, and rightly so, embodies truth in its purest manifestations and this is what God demands from all His worshippers. For me I harbour no negative thought towards a place where truth resides because it would be a ridiculous contradiction and base understanding of spirituality and transcendental links with God – as Wole Soyinka confirms too that:
For the sake of present argument, it will be sufficient to accept that wherever we find truth, wisdom and beauty in their purest essence, we have indeed glimpsed fundamental attributes of godliness. After all, religion itself preaches and illustrates this goal of human striving, urges mankind to approach, emulate or be worthy of godhead by assimilating and demonstrating these qualities in secular activities, in social relationships and in the manifest creativity of the human mind. The architectures of various religious tempers, separated in time and space, are evident attempts to capture the immanence of godhead in mundane but creative language, arbitrated by the cultural idioms of various human communities.
(The Credo of Being and Nothingness, 21).
Though the earliest beginnings of Egbesu are varied, shrouded in mystical obscurity, I see its teachings both as a burgeoning religion and a burgeoning Africa-based mysticism in dire need of research-consolidated enlargement, codification, documentation and annotation as a mysticism-laden intellectual preservative for the enhancement of man’s moral, religious, philosophical and spiritual health, beauty and intuitive nudgings from which man could periodically extract and harness, of his own volition, for moral, spiritual, psychic, philosophical and theological development, the first man ever mystically contacted to plough the path of Egbesuism as a safeguard against theological, cosmological, religious, cultural, mystical and philosophical deracination, to whom was revealed the codes, its ritual of sanctification, incantatory supplication of propitiation and invocation, its liturgy and methodology of communication in a dream was a dedicated catechist in the Roman Catholic Church. Seeing in the whole exercise a conspiracy of satanic forces converged to dislodge him from the religious path, he ignored the dream. When the dream became frequently repeated, followed by occasional appearances of a radiant celestial being clothed in immaculate attires whenever the wind howled spoiling the eye of the sky, bringing in its trail a drizzle, he confided in his Resident Roman Catholic Reverend Father. The Reverend Father advised him to walk on the path of Egbesuism. He was not convinced the Reverend Father spoke well and decided to escape to a neighbouring community to ward off the frequency of the dream and the occasional appearances.
Respectively he entered boarded three outboard engine boats on the day of his planned escape but each grew mechanically dysfunctional as soon as he found himself on the boat, and the engines would start with a single attempt soon after his disembarkation. He understood the forces at work, rather intuitively, and went back home. At the entrance of his house he experienced progressive blindness and shouted deliriously for help. Promptly the Reverend Father was beckoned on to come for a spiritual rescue operation. By the time of his arrival the fugitive catechist had gone totally blind and was crying profusely. He prayed for him and advised him to embrace the egbesuical path. On the seventh day of his blindness he repentantly harboured thoughts of walking on the divine path of Egbesuism; with the power of his repentant thoughts the blindness deserted him instantly. He bathed himself ritualistically in waters of sanctification and began to build a temple to advance the course of Egbesuism in all Ijaw-speaking communities.
The catechist-turned-Egbesu first Chief priest disappeared mysteriously after many years of sojourn on earth. Before his mysterious disappearance which some people interpret as death, Egbesu had chosen another person to perpetuate the heritage of Egbesuism. It was from these earliest beginnings Egbesuism had grown to this day with King Pere Ekere Ebikeme Augustine as the current king of Ekeremo Egbesu, and his Royal Majesty Oboro Gbaraun II Aketekpe, Agadagba as the king of Egbesu in Gbaramatu Kingdom just as there are other kings of Egbesu in other clans whose presence is always a sine qua non for consummation of any sanctification ritual carried out in any temple dedicated to Egbesu – a reason why various kings of Egbesu were at the 2017 Gbaramatu Amaseikumor Festival held in Oporoza.
The spiritual essence and the teachings of Egbesu are uniform and immutable, yet its mystical presence, at the human level, is differently designated to reflect the kingdoms where its spirituality is sought and channelled. This is why we have Gbaraun Egbesu, Forupa Egbesu, Olodiama Egbesu, Tarakiri Egbesu, Oyakiri Egbesu, Egbema Egbesu, Osuwogbesu Egbesu, Kolokuma Egbesu, Ekeremo (Ogulakiriya) Egbesu and Meindirimoagbegha Egbesu as there are equally different kings in charge of the mystical activities in all these temples of Egbesu. The rituals of sin-confession and sanctification are religiously carried out in any temple of Egbesu. For any devotee of Egbesu who relapses into atrocities and transgressions after sanctification/purification rituals cannot escape the irreversible karma of Egbesu, as karma is one of the central operational principles of Egbesu. Egbesu could be differently designated in names in various kingdoms/clans in Ijaw but the spiritual potency, spiritual target, operational principles and spiritual achievements are identical.
More importantly, any king enthroned strictly according to the traditional norms of the people automatically assumes headship and kingship of the affairs of Egbesu. The utterances of such a king are always action-filled because his words carry sacred commands of Egbesu. The office of a king is not for temperamental personalities as only psychologically stable, morally virile and philosophically mature and stable person is fit for the office, so kings would not be credited with impetuous destructive utterances borne out of anger in the discharge of their responsibilities.
As varied and mystically puzzling as the accounts on the earliest beginnings of Egbesu are, the account of the Gbaraun kingdom reveals that Egbesu was given birth to by one breasted-woman whose husband was never known. At the time of the pregnancy and birth of this child satanic forces conspired to kill it because the child had been ordained to rule nations with a ROD OF IRON – a ROD OF IRON equivalent to the golden sword of Egbesu stolen from the temple of Egbesu in Oporoza by the Nigerian soldiers in 2017 during their delirious search for Niger Delta Avengers and Tompolo. Combined Angelic forces fought and won the war, thus protecting the child from being devoured. It is this child satanic forces conspired to destroy at birth which some ignorant persons now tend to term a satanic force. Chapter twelve, verse 1-17 of the book of Revelation in the Holy Bible has a story that bears resemblance to this account though the story of how the Gbaraun Egbesu came into being had long existed before the Holy Bible was written; so by this biblical reference, it is no targeted intellectual casuistry systematically ideated to mystify Egbesu and gather VALIDITY VOTES for its spiritual authenticity using the Christian Holy Bible as a dependable authority. The oral accounts on the origin of Egbesu are enough to establish the spiritual authenticity of Egbesuism which does not require any foreign version to uphold its validity. It is merely accidental that the Bible has a story identical to the origination point of the Ijaw Egbesu.
There is no guarantee of exactitude as to when Africans, even the so-called intellectuals, theologians, would be totally liberated from colonialism-inspired cobwebs of indoctrination. From the different parts of the world came religions such as Zoroastrianism, confucianism, shintoism, Hinduism, Buddhism, Christianity, Islam and many others, just as there are different philosophical, mystical, socio-cultural, educational and theosophical organizations. These religious and mystical organizations anchor on contact and communication with God using different approaches or routes, yet they enjoy popularity and compete for attention of the gullible minds of Africans. Africans would fit themselves into the various philosophical, theosophical, mystical and religious currents of these bodies with no cynical voices of interrogation (or inquisition?) raised at any. Yet, when Egbesuism sails into the world with its methodology, liturgy, spiritual, philosophical, mystical and theosophical manifestations rooted in purity, godliness, moral cleanliness, justice and orderliness in the society, it is subjected to derogatory insinuations of ungodliness, Satanism, demonism, paganism and violence when the truth and purity of Egbesuism can be distilled from the daily behavioural output and performance of the votaries. This pathological inclination to harness productive energies on smug denigration of a mystical, philosophical and religious orientation rooted in Africa shows contours of an idle mind in varying degrees of degeneration – minds that clog the path to truth-discovery and eventual spiritual self-elevation and transformation on alternative route that leads to the same God of Maika, Abraham, Funkekeme, Pondi, Bebenimibo, Otuaro, Elijah, Okpoze, Ododo, Ombutuaowei, Isaac, Jacob, Dugbo, Ekpemupolo, Serikoromo, Emiemokumo and Jasper Adaka Boro. Professor Soyinka is a genius at talking to this bunch of derogatory language users who claim superiority over methodological approach to God:
And our corrective strategy must be that whatever any religion parades or enlarges itself through the tactics of denigrating autochthonous values, or indeed, obstructing the very search by others for truth, we then remind the purveyors of such aggressive “truths” of their own historic errors, contradictions, and human diminutions. It is our duty to remind them of the horrors they have inflicted on other peoples, of their costly spasms of intolerance, some of which continue even till today. Africa must remain the elephant of history, her memory should be accounted legendary because she has much to remember’ (The Credo of Being and Nothingness, 19).
No aspect of the teachings or codes of Egbesu demonstrates irreverence to God, or threatens societal cohabitation and peaceful co-existence, neither does any doctrine shows the materiality of God. Egbesu is invisible and is mystically contacted through the rituals of its votaries mediated by the King of Egbesu who positions himself in the temple and religiously carries out the rituals of appeasement and supplication for mystical empowerment to dislodge oppressive principalities in government. Government has the responsibility to hunt down monsters and where monsters do not exist, it would be senseless singing sorrowful songs of pulverization. Egbesu is not a physical entity subject to the laws of materiality. Spiritual entities are beyond the pulverization range of mortals. The invisibility and indestructibility of Egbesu place it above the pulverization agenda of the Nigerian Federal Government which I whimsically and naively sanctioned in abysmal ignorance and confusion at the threshold of this journey. Nigeria is the problem of Nigeria because Nigeria has turned the frolicsome Tuomo python ‘cavorting’ on ‘the shaved shoreline’ of Tuomo located by Ebi Yeibo in his poem ‘The blaring bard’ (Shadows of the Setting Sun, 42), theatrically exploiting the sensibilities of the people when the government should seriously address the challenges of the Niger Delta. Tompolo is not the problem of Nigeria; Egbesu is not the problem, not even the other votaries of Egbesu. Egbesu, as a constructive force of justice, is beyond the killer arrows of mortals – much as its votaries who are denigrated and daily plotted against.
Distinct in its codes of purity, justice, truth, liturgy and methodology of communication with God, bury your heads in sanctified incantatory supplication so the egbesuical mysticism would penetrate this dead world and produce votaries, who, as unrepentant apostles of peace and development, would become agents of transformation. Let it once again snake through the bodies of the uninitiated and the ignoramuses that walking on the path of Egbesu does not strip you of your religious coat, nor does it give you coupon to hell because ANGELOLOGICAL studies reveal a hierarchically arranged nine categories of Angels. By codification and behavioural manifestations, Egbesu fits the highest categories of Angels. Its purity and the demonstrated purity of its votaries justly earn it the coupon of entrance. If it were not a supernatural force, the covert quests of enemies out to trace its roots and uproot it to consummate the pulverization agenda would have been successful. The success of such malevolent quests would have perpetually silenced the Niger Delta voices of agitation.
In a world menaced by proliferation of nuclear, chemical and biological weapons, nuclear war-head accumulation and missile-testing, Egbesuism provides a potent neutralizer. Africans do not have the scientific and technological capacity to build nuclear weapons as a bulwark against aggression of any type. Egbesu uses mystical technology, metaphysical technology, to create accumulated power-base imbued with nuclear neutralizing capacity bound to protect African countries against attack from nuclear weapons. Nobody, not even born-again christians, pastors, read satanic meanings into the processes that lead to nuclear war-head accumulation and missile-testing in the world. Russia and United States have accumulated 7,500 and 7,200 nuclear weapons just like other countries with varying nuclear capabilities – France: 300, China: 250, United Kingdom: 215, Pakistan: 110, India: 100, Israel: 80 and North Korea: 10. But when people open channels of communication with Egbesu for expression of spirituality as a basis for attunement with the cosmic forces, systematically develop feet of apprenticeship to the indigenous Egbesu-consolidated mystical technology required to build the neutralizing defensive mechanism or capability against nuclear, biological and chemical weapons, Africans who should ideally applaud their technological breakthrough mystically attained as a thumbs-up for advancement in African Science and Technology devoid of Western base, they are the first to shower satanic epithets on Egbesuism in justification of the demand for caging it perpetually – even if that means caging Africa’s burgeoning Science and Technology metaphysically anchored. Are critics of Egbesuism not purblind – visually and intellectually? Must we always antagonize and ridicule our indigenous achievements in showy, vainglorious, claims of being unbeatably religious, intellectual and civilized? Is it not time we created a methodology to penetrate the mysteries around us and optimize the research-based results to bridge Africa’s technological gap and herald the transformation of the African continent?
In the temples of Egbesu the votaries undergo transformation through subjection to the processes of sanctification and internalization of its sacrosanct directional codes. Where crude elements are incinerated, refined alchemically into pure forms, must the method still be queried when no one queries how premium motor spirit (fuel) is refined provided the product passes the quality test? It could have been from the conventional refinery or the demonized indigenous local refinery. The method is only queried when the product is substandard. Must we cavil at devotees of Egbesu when they constitute no burden to God and the society?
We routinely give silence some avoidable discomfort when silence should be silenced over Africa-based spiritual matters. Whose sensibilities are assaulted when rams and goats are slaughtered ritualistically in appreciative celebration of Egbesu, and of the reinforced renewal of its powers showered on the believers? If you naively term this satanic, paganistic, what about the burning of palm fronds on Ash Wednesday in the Roman Catholic Church where the ashes are used to engrave or draw crosses on the foreheads of the believers? What about the ritualistic swinging of lit incense, the diffusion of the resultant aroma in the church for inhalation of all the devotees of God, as practiced in Roman Catholic churches and Celestial churches? Has anybody ever queried these mystical rituals enacted in different churches? Has any satanic colouration been given to these rituals when they are clearly on identical wavelength with Egbesuism?
Rather than impugn Egbesu the god of just war and frantically forward prescriptions to cage it, the god should be godded as a proud validation of the African indigenous spirituality immune to occidental and oriental religious influences. In a paper published in 28 December 2003 entitled ‘Harmonising The Faiths II’ delivered by Professor Wole Soyinka at an international congress of Dialogue on Civilization, Religions and Cultures organized by Unesco and the Federal Ministry of Culture and Tourism in Abuja, he raised a critical voice at the tendency to devalue, indignify, African spirituality and values – which I see as a clear reinforcement of my stand here:
I demand therefore that attention be paid to the possible validity of certain values that are being obscured by the dictates of the self-declared world religions, values that form the core of a humanistic ethic. It is purely diversionary tactics, grounded in nothing but the quicksands of loose attribution, to suggest that all who hold a position to the contrary are only creatures of Western indoctrination or adherents of one of the other rivaling world religions? Can we please agree to speak to one another, from within our own convictions, however formed, without recourse to distractions from east or west? Or was there nothing at all, only a vacuum on this continent to serve us as ethical guides before the advent of these triumphalist civilizations and religions (THE IBRD CENTRE).
Divine illumination interventions cutting across the apparent contradictions, complexities of life, values, spirituality of every hue, morality, opportunities of possible association with the spiritual vibrations of Venerated Masters who preserve knowledge through initiatory practices, the virtue of silence and isolation for development of spirituality, the governance of the universe by the three powers of Providence, Will and Destiny, man as a triple being with a spirit, a soul and a body, man as a triple being with the faculties of Thought, Will and Action, man as a triple being with the head, the chest and the abdomen, the division of creation into the three parts of surcelestial Immensity which is made of four spheres, celestial Immensity which has a composition of seven planetary circles and the terrestrial World which has a composition of three numbers associated with three spirituous essences of sulphur, salt and mercury, the prevarication of man, reintegration as the purpose of creation and humanity as the agents of reintegration, and the opportunities available for reconciliation with the Grand Architect of the Universe are resident in the book entitled ‘BOOK OF MAN’. It is the only book written by the hand of God and so it is above any other book in intellectual and spiritual profundities. To fully understand this book and apply the knowledge intelligently to master the mysteries of creation and escape the waiting nets of prevarication, capability for depth-penetration of one’s heart coupled with the assumption of mastership over one’s heart must be cultivated and developed.
In the horrifying dance to condemn and cage Egbesu, no spiritual book from any of the world religions – Christianity, Islam, Taoism, Confusionism, Zoroastrianism, etc – be used as a guide to invalidate, facilely invalidate, the values, the spirituality and purity of Egbesuism because such books do not capture all the mysteries and complexities associated with man and the universe. From this book, which is available in every village and city, templates could be drawn to analyse Egbesu, its spirituality, purity, values and metaphysical phenomena. In this book one could equally discover that Africans had long devised ways of communicating with God before the arrival of Christianity and Islam – a fact some pathological critics of African spirituality had long forgotten, or deliberately feigned knowledge of. Interestingly, Soyinka also re-echoes this fact in his seminal piece ‘Harmonising The Faiths II’:
It has become necessary to reiterate that before Islam or Christianity invaded and subverted our world-views, before the experience of enslavement at the land of both Arabs and Europeans, the African world did evolve its own spiritual accommodation with the unknown, did evolve its own socio-economic systems, its cohering systems of social relationships, and reproduced its own material existence within integrated world, that those systems are still very much with us and have indeed affected both liturgy and practice of alien religions even to the extent of rendering them – in several instances – docile and domesticated (THE IBRD CENTRE).
Egbesuism is a tradition-based conscious effort at resurrection and revalidation of our viciously bastardized cultural and spiritual heritage. Some of you do not know that even the British colonizers knew and admitted the potential, virility and validity of African culture and spirituality. This was why they had to, first of all, install the machinery to pulverize our indigenous culture and spirituality. Through a systematic process of aggressive brainwashing, using all the tools at their command to work on our psychology and perception of events, we were programmed to hate anything African and love anything British. Thomas Babington Macaulay (otherwise popularly referred to as Lord Macaulay) was a British historian, Whig politician, essayist, one-time secretary to the Board of Control under Lord Grey from 1832 until 1833, the author of LAYS OF ANCIENT ROME 1842, THE HISTORY OF ENGLAND, VOL. 1 and other books, who died on 28 December 1859, made the pulverization of African cultural and spiritual heritage and the planting of British culture and spirituality in its stead the centre-piece of his address to the British parliament. Now that we have grown with a reawakened awareness of when, where and how the BRITISH RAIN began to beat us bedraggled to the point of getting ourselves TOWELLED with CUSTOMIZED WESTERN TOWELS, Africans should retrace their steps, break the enclosure and transcend the colonialism-imposed cultural and spiritual imprisonment, as EGBESUISM offers the alternative dependable platform to realize African cultural and spiritual independence. EGBESUISM, in its true essence, is a potent counter-force against Lord Macaulay’s ADDRESS TO THE BRITISH PARLIAMENT ON BREAKING AFRICA ON 2ND FEB 1835 – which is viciously geared towards the annihilation of African indigenous values in favour of the germination of Western values on African soil:
I have traveled across the length and breath of Africa and I have not seen one person who is a beggar, who is a thief, such wealth I have seen in this country, such high moral values, people of such caliber, that I do not think we would ever conquer this country, unless we break the very backbone of this nation which is her spiritual and cultural heritage and therefore, I propose that we replace her old and ancient education system, her culture, for if the African’s think that all that is foreign and English is good and greater than their own, they will lose their self-esteem, their native culture and they will become what we want them, a truly dominated nation (www.palmchatnow.com).
Those who cavil at African cultural and spiritual heritage routed through Egbesuism are unapologetically the initiates of Lord Macaulay. Africa would not have her heritage destroyed by such indoctrinated pathological renegades now that reawakened Africans are poised to transcend all the limitations inherent in Lord Macaulay’s address of 1835. For the pure-hearted content with the codes of Egbesuism, be always immersed in the sanctification rituals and advance the truths distilled from the teachings of Egbesu; for those still deliriously in search of more evidential pointers of godliness and purity despite the demonstrated purities in its directional codes, be content that your irrational verbal and religious fanaticism, parochialism, religious bigotry, religious and philosophical narcissism would not be able to impurify and kill Egbesuism because the Ijaw Egbesu is beyond any man-made agenda of caging and pulverization.
For all the promoters of the caging and pulverization of the Ijaw Egbesu, alongside its unrepentant votaries, who have blindly and deliriously claimed the ideal divine judgmental position over whose religion or mysticism is down the path of damnation when judgment about claims of most acceptable methodology of contact and communication with the cosmic forces should be left, comfortably left, to the ultimate infallible ruling of God at his chosen time, particularly with regard to the practice of Egbesuism, Egbesu’s capacity for inspiration of creative writers and seers, allow Professor Soyinka to awaken you in your pernicious parochialism, religious, philosophical, spiritual, mystical, traditional, cultural, intellectual, sociological and theological bigotry, aridity, rootlessness, delirium and anomy in his piece of 25 March 2000 entitled ‘Under the sign of an iconoclast’:
When we denounce fanaticism, we deploy its inhuman face and its tendency towards terminal censorship; we are often confronted by apologists of theocratic power, even those who parade themselves as scholars and intellectuals. They accuse us of hating the religion itself. It is a cheap form of blackmail, truly beneath contempt… We insist however that the passages to Truth are myriad and forever open; they are clogged only by the spume of dogmatism. I declare myself yet again an implacable enemy of bigotry, intolerance and all agenda of mind-closure. A plague on the Taliban and their kind, on zealots of every colour and creed! Long live humanity, its intuitions, its expression of the ineffable, and its artistic enhancement of the environment of Nature within or outside the inspiration of religion. Let the voices of the world ring out clearly and unapologetically, and never cease in denunciation of this desecration of the universal shrine of creativity (NATIONAL INTEREST, 17).
Finally, like an eagle stuck to the homing instinct, I must not veer into the meandering rivulets of Akparemogbene on the wings of ideational incoherence and be lost. The passion for the caging of the Ijaw Egbesu, which underpins today’s voyage, has not deserted me – even with the metaphysical, philosophical, theological, cosmological, cultural, sociological, anthropological and political echoes it has bred. As a strategy towards the caging of Egbesu beyond any mystically-induced escapist contrivances, let the Federal Government of Nigeria first cage the tears of the Maritime University, Okerenkoko, Nimasa Technical College, Okoloba, the EPZ project comprising the Gas City and the Deep Sea Port in Ogidigben and Gbaramatu ululating for a Pragmatic Commiseration. These tears federally caged with a purity of mind through Pragmatic Commiseration, the Ijaw Egbesu would be perpetually caged as it would no longer have excuses to bare mischievous fangs at Nigeria. The Ijaw Egbesu thus caged, as prescribed, unto the TEIKIRI I would on steps of SEKEBU and WABU, dancing mesmerizingly like Chief Vero Tamgbowei of Gbaramatu Kingdom, and deny the waters of sanctification I had been immersed in in the irrepressible spirit of Egbesuism.
Mr. Enewaridideke, a public affairs analyst, wrote from Akparemogbene, Delta State.