Voice Of The Sun, Onitsha (2025)

07/06/2025

Understanding CHI In The Igbo Name For The Creator, Chineke (CHI na EKE)

The Igbo believe in and worship the creator of the universe, who we call Chukwu - a mixture of two words, Chi and Ukwu. Chi Ukwu means "The Great Chi" or "The Big Chi", and shows that Chi, for the Igbo, represents the creative force of the universe, and that we all carry smaller sparks/versions of the one supreme Chi (Chi Ukwu).
The Igbo also call the creator Chineke among other names.

The concept of Chi, remains dominant in this second name given to the creator by Ndi Igbo. However, the meaning in the second name Chineke, which is a combination of two words Chi and Eke, with a conjunction "na" (and), is quite unique, and represents the two sides of the force of creation. Although most modern Igbo people believe Chineke to mean, God the creator, it has a deeper meaning found in Odinani na Omenani, as against the shallow translation of Chineke to “God the Creator” done by the early missionaries.

In Odinani na Omanani Igbo we believe that Chi na Eke (Chi and Eke) are a duality that represents the creative and distributive force of Chukwu. CHI is the male energy, while Eke is the female energy, both assigned by Chukwu to distribute our shares to us in each life cycle, from birth to death.

Eke (which means sharing/sharer/distributor/giver) being a more mysterious and less explained associate of CHI remains an integral and portent part of our understanding of creation and the creator. Without Eke, the CHI cannot function. And without "Chi na Eke", man cannot reach Chukwu, to manifest his destiny.

Eke, in some parts of Igbo land is used to replace CHI. Although it is not common in this modern generation of Ndi Igbo, we see 'Eke' in certain names and expressions. In the places where 'Eke' is seen in Igbo worldview, it replaces 'Chi' effortlessly. An example is Chinwuba (Chi possesses/holds increase), in which we see 'Eke' replacing 'Chi' in a similar name Ekejiuba (Eke possesses/holds increase).

We also see this in the name Nebechi (look to Chi), which has 'Eke' replacing 'Chi' in Lemeke (Leweke). According to Chinua Achebe, in his essay 'Chi In Igbo Cosmology', the CHI versions of these names occurs more in the northern and western parts of Igbo land, while the 'eke' names are usually used more in the southern and eastern parts of Igbo land.

Eke (as a part of the CHI) is also called ‘aka’ in many parts of Igbo land. We hear it in sayings like "I na akpali Chi gi na aka gi", meaning "You are insulting your Chi and your aka". The aka replaces the Eke, in this statement used to call a man/woman to order when they are disrespectful to elders or speak out of line to others.

To conclude the duality and meaning of Chi na Eke to Ndi Igbo, a story will suffice, being that the ancient Igbo in their wisdom embedded the spiritual meanings of our cosmology in adages and folklore. This story is about the hen. The ever-busy Hen was asked why she scratched the ground for food from daybreak to sunset, without ever being satisfied. In her response, the humble hen said:

‘You see, my dear fellow, when I wake up in the morning, I begin to look for food for my chi. When I am through with that, I must then find some for my eke. By the time I finish with that too it is already sunset and I haven’t catered for myself!’

From the folklore above, it is evident that Ndi gboo accepted and enunciated the relationship and dual responsibility shared between CHI and EKE, both deities manifesting the male and female sides of Chukwu's creative force.

The Relationship Between Chi (soul) and Chi (daylight) In Odianni Igbo, Pinpointing The Realm Of Chi in Igbo Cosmology:

The ancient Igbo in their wisdom and understand of creation, had the same name for our souls (CHI) and the daylight (Chi) which accompanies the rising of the sun (Anya anwu/Anyanwu). And so also in the practice of Odinani which they handed down to us, Ndi gboo designated the sun as the dwelling place and ultimate source of the life/soul/spirit (CHI).

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 a 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 belief that CHUKWU (the creator) is in close communion with the sun (Anyanwu).

By the foregoing it then simply establishes the fact that the dwelling place of the CHI is not ani mmuo (spirit realm of dead people), as has been erroneously taught by those who try to marry Odinani and Christianity. It is important to note that there are two spiritual realms in Igbo cosmology; "ani mmuo" being a dwelling place of the spirits of dead people, while "be mmuo" is the home of CHUKWU, CHI, and all other Alusi that carry out the work of the creator (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 town, are just like we have here in this reality. Dead ancestors, who now inhabit the spirit world (ana/ani mmuo) have their usual occupations, just like when they were in the world of the living.

It is from this ani mmuo that dead ancestors and people 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

06/06/2025

The CHI In Igbo Cosmology – Our One True Connection Chiukwu, The Supreme Spirit

To understand the meaning, origin, and essence of Chi in Igbo odinani na omenani, is to attempt to unravel the mystery which is Chi Ukwu, the benevolent creator. It is a feat that our noble Igbo ancestors have attained - for the concept of the Chi in human life and existence is woven deeply into the very fabric of Igbo spirituality, cosmology, and worldview.

Many Igbo sages, Dibias, philosophers and academia have over the years translated and defined CHI in the English, in a noble attempt to educate the world on our spirituality and worldview as Ndi Igbo. And following in their footsteps, we will further explain the concept of CHI for us Ndi Igbo, while touching on the various ways in which our Dibias, philosophers and sages have defined CHI.

CHI, according to Ndi Igbo and our understanding of the universe, can be said to be "a collection of all the Divine Sparks of the Supreme spirit/creator (CHUKWU) that take human form and dwell in the personal world of each human being for the purpose of spiritual training, control, purification, guidance, judgement and power.

The CHI can also be referred to a "personal god/goddess" or 'personal deity". The CHI embodies our individuality, where no two people are the same; and this is embodied in the Igbo saying 'onye na chi ya', meaning "one and his/her chi - One and his/her personal connection to Chi Ukwu/creator".

Ndi gboo, our ancestors, in defining the source of all things (good or bad) in a person’s life, named their children 'ife si na chi', meaning 'things come from the CHI'.

This clearly shows that CHI is the ultimate provider for us in our life's journey. And to further buttress the meaning of 'Ife si na Chi', we believe that the spark of Chukwu/energy/personal deity/spirit being that provides for and guides a man/woman is different from the spark of Chukwu/energy/personal deity/spirit being that provides for and guides the father, mother, son, daughter, brother, sister, wife, and husband of that person. And as such, our ancient ancestors, who passed down Odinana/Odinani/Odinanla to us maintained that 'Chi awu/abu otu', meaning that the 'Chi is not the same for each and every one of us'.

In Igbo Odinani, as a supreme form of spirituality, a person's CHI is his/her only way to consciously connect to Chukwu (the supreme being). The presence of the CHI in our individual lives directs our morality (ezi omume), the manifestation and actualization of our destiny (akala/akara aka), purification of the soul (nsacha ime mmuo), and our acceptance into Oi Ndi Ichie (the spiritual realm and holy abode of our ancestors, who have become positive co-workers of the supreme being).

In consolidating the meaning of CHI for Ndi Igbo, other Igbo philosophers and Dibias have also called the CHI a personal guardian angel. Even though the word angel (as borrowed from European thought) does not fully express the meaning of CHI.

However, CHI for Ndi Igbo is a divine agent assigned to each human from "cradle to the coffin". This means that the creator, CHUKWU, will assign a CHI to every person before and at the time of birth, and that this CHI will remain with the person for the rest of their lives on earth (Uwa).

The Igbo understanding of CHI expresses it in two different genders. CHI can either be masculine or feminine, although many of our old Odinani sages maintain that a good CHI is the feminine energy, and the male CHI (Oke CHI) can be turbulent.

We see this when a man or woman has a troubled life, and nothing seems to work for them. Ndi Igbo says "Onye nwere Oke Chi", which simply means that the male CHI is responsible for the troubles. It goes to explain the Igbo believe, that the CHI determines a person's successes, misfortunes, and failures throughout his/her lifetime.

According to John Anenechukwu Umeh, in his book "After God is Dibia", in his description of the spiritual important of Otu/Ofu/Ovu/One in relation to Chukwu, he said that the creator (chukwu) is the source and sustainer of all things seen and unseen in the universe, and that the individual CHI is the only link with which all of creation connects to CHUKWU.

He went further to say that "there is only one basis of apparent and transient independent existence and that that is CHI, which is in turn part of Chi-Ukwu (CHUKWU).

In line of the foregoing, he gave the following illustrations based on Igbo adages:

"Onye nyobe Mmuo, O fu Chi ya". Which means "whoever pries into the Supreme Spirit will at the end confront his/her Chi".
This simply means the totality and essence of our spirits is found in our CHI, which is itself a part and parcel of Chi-Ukwu (CHUKWU), the great Universal Spirit (Creator).

From the dawn of time, our ancestors have always believed that and practiced that Chukwu is a Macro-Chi (Chui-Ukwu, the Great Chi), containing and directing countless Micro-Chi (Individualized gods) as seen in humans and other elements of nature.

The concept of chi rests in the Ìgbò belief in duality. It places man side by side with their respective Chi, with the Chi being the spirit double of man as is with all living things in the universe.

Chinua Achebe in his essay "Chi in Ìgbò cosmology" wrote that a person's CHI is his other identity in spirit land - his spirit being complementing his terrestrial human being, because nothing can stand alone, there must be something standing beside it.

This belief in the Ìgbò worldview is expressed in the adage: Ife kwulu, Ife akwudobe ya, literally translated to: "Wherever something stands/exists, something else will stand/exist beside it". And as such, we do not stand alone in our journey through each life we come to. We stand side by side with our CHI.

CHI, according to a renowned Odinani promoter and philosopher, Ekene Okwuba, is a universal spirit that permeates the seen and unseen world. That is why the Igbo people will say Chi efo OR Chi aboola, which means that the day has broken, signifying the universality of the CHI. CHI is everywhere. For him, CHI is the fifth unseen force that holds everything in the universe together. CHI in this understanding is seen as the quintessence - the fifth unseen substance of nature that the celestial bodies are made of, gotten from medieval philosophy.

In his understanding of CHI, Ekene insists that there is nothing demanded of us to fortify the CHI or to make it stronger - that the CHI exists if itself and organizes creation by itself, without our dictation. The trees, animals, and all things in creation possess this CHI.

He went further to say that the Igbo expression of CHI goes beyond its force in creation and also pertains to how it acts on us individually, or our own individual realization of it. In this manner, the Igbo liken CHI to something that is helpful to them. In that sense, a person who helps you can also be said to be your CHI. We see this in the Igbo saying "Ogo bu Chi Onye", which means "One's In-law is his/her CHI". He also opined that if an Mmuo or alusi (deity) comes to one's aid, the Mmuo can be said to be a CHI to you.

The other aspect of Chi which various Igbo Philosophers and Dibias of this generation see from different points of view (even though they mean the same thing), is the aspect of Onye Uwa. In this regard, many of our people believe that Onye Uwa is the same as your CHI because in a former life, your CHI inhabited your Onye Uwa, while others say they are two different parts of us, both working together to help us manifest our destiny.

Ekene Okwuba, in light of the foregoing, believes that Onye Uwa is an ancestor who has foreseen your coming into the world, has made certain mistakes in the past, and then attaches himself/herself to you to help you avoid those same mistakes. And because the Onye Uwa becomes your helper, we can then say that he/she is your CHI.

So, the role of the Onye uwa is for you to fulfill your destiny. This belief, when viewed and juxtaposed with the popular belief that "Onye Uwa is who you were in your past life", we would find spiritual similarities, which buttresses on purpose and fulfillment of destiny.

I would talk more on the connection between Onye Uwa and CHI later.

~ This Article was written by Chuka Nduneseokwu, a Dibia, Igbo Odinala Researcher, African Revolutionary, Igbo Philosopher

04/06/2025

When I started to read about ancient African culture, I hardly encountered the Ìgbò presence in antiquity. Later I found out that it was a deliberate international cover-up.

04/06/2025

ODINALA 101: The Foundations Of Igbo Spirituality - Igo Mmuo

04/06/2025

Ìgbò mystical and Spiritual artifacts are replicated and hidden in many cultures of the ancient world, but the modern Ìgbò man does not know it when he sees it.

The first image is called an Omphalos, a representation of the the god Osiris in Egyptian (Kemet) mythology. The Omphalos is an Oracle-stone, located in strategic positions of the world, and is referred to as "navel of the earth."

The second image is called an Oda Ọmụmụ Or Akwali Ọmụmụ, an Ìgbò household deity/oracle that is regarded as the "deity of fertility and procreation." The Oda Ọmụmụ is the physical representation of a metaphysical channel through which humans enter into a particular family.

The Omphalos being called the "navel of the earth" means that it is the spiritual umbilical cord through which humans connect to mother earth.

In that same light, Oda Ọmụmụ is connected to the spiritual umbilical cord through which we come into Ụwa Mmadụ, thereby being the deity responsible for procreation - a divine cord between humans and Ala, the mother earth.

The Omphalos is found in the ancient Black lands and civilizations of Kemet, and also in Greece, with the ancient Egyptians having ancient ancestors and Gods who were black people, and sharing certain spiritual and cultural practices with the Ìgbò.

The Omphalos being associated with Osiris, an Egyptian God, would have been relocated from the Black lands of Egypt into Greece. Today, it is tied to Greece as their ancestral artifact, even though it is originally African. But thats a topic for another circle.

Did you know that the first Gods the Egyptians Worshipiped were black dwarfs called Nwa Nshi?

The above question is for those who would doubt the Egyptian connection of the Omphalos and Oda Ọmụmụ.

There is so much about what we practice as Ndị Ị̀gbò that can be traced to various cultures of the world in antiquity. It is however left to some of us to be bold in our research, and reclaim the buried facts about the achievements of our ancestors, Ndị Gboo.

~ Article Written By Chuka Nduneseokwu, a Dibia, Igbo Odinala Researcher, African Revolutionary, and Igbo Philosopher

03/06/2025

These five books which I am working on adding to my library cost almost N500,000. Indeed research into Ìgbò Cosmology is not for the weak.

These books are priceless collections to the research which we must conduct to project Ìgbò Cosmology to the global stage. I wish I have people who could get these books and send to me. Or those who have them, and can Donate them to my research library.

03/06/2025

There is a level you will get to in spiritual growth, with the accompanying exposure to the shared African archaeology, Linguistics, culture, metaphysics, and all round civilization, you will move away from any discussions that involves insults between the Ìgbò and Yoruba race.

However, it is unfortunate that this is what we see every day on social media.

What use is there hating on your ancient brothers and cousins, because of political differences or cultural suspicions?

There was a time when I would dabble into trading insults with my Yoruba brothers online, over political differences. But as I grew spiritually, I lost every taste of that childish animosity.

At this point, whenever I think of Africa's spiritual destiny and the match towards cultural Pan-Africanism, I first remember the Yoruba and thank Chiukwu Okike (Olodumare) that we have them by our side. I remember the Edo, the Ibibio, the Ijaw, th Igala, the Akan and Ahsanti of Ghana, among many others belonging to the same ancient bloodline of "first men," who we today classify as the Kwa Sub-language family of the Niger-Congo region.

Maybe one day, all of our people (Ìgbò and Yoruba alike) will grow spiritually and intellectually to the point where there is no perceived animosity between us. But till such a time comes, I will continue to exclude myself from any online hostilities between both ancient peoples.

May we raise the consciousness of our people to understand who we are, and our similarities, rather than our differences. So that even though we end up having separate nations, we can work together, holding unto the ancient spiritual and cultural ties we shared for thousands of years.

~ Written By Chuka Nduneseokwu, a Dibia, Igbo Odinala Researcher, African Revolutionary, and Igbo Philosopher

03/06/2025

Our ancestors sacrificed a lot to acquire the spiritual knowledge & potency which we lost during Colonialism. You think offering some chickens will retrieve it all easily? Think again Nwannem.

03/06/2025

The whole purpose of Ịgọ Mmụọ in Odinala Ìgbò is to be in harmony and alignment with the divinities that will make you succeed - achieve your destiny. It is to become a god-man here on earth.

02/06/2025

One day we will talk about how Europeans and Asians deny that It was our ancient African ancestors who founded some of their civilizations.

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