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From the time European nations conquered Africa, they went
on to condemn everything about the cultures they subjugated.
Their religion was dismissed as mere paganism and their way
of life was abhorred as subhuman. The effects of this so-called
“civilising mission” are still being felt today and often manifest
in Africans who hate their past and present, without the ability
to discern where the rain began to beat them, as the writer
Chinua Achebe said. In this book Nze Ezeoforkire C. Ezenwa
argues, against conventional thinking to show that African
traditional religion is both mystical and scientific, a belief
system based on empirical experience and not given to blind
faith.

And how does he go about it? By looking at the everyday ways
the Igbo interact with their environment, the way they discern it
and the way they name it. Ezenwa dwells extensively on the
concept of Chi in Igbo, how it denotes God, the personal god
and the day and the night at the same time, to show the
vastness of the idea in Igbo cosmology, and how God is
everything and everything is God.

Similarly, Ezenwa discusses in the book the prime place of the
concept of duality in Igbo thought, the idea that when
something stands something stands next to it, the contending
and balancing between the positives and the negatives, the
dialectics of nature.

The author is of the view that there's need for the Igbo, and by
extension other Africans, to return to these concepts which
formed the essence if their societies, to reconnect and
understand their missing links, in order to achieve true
liberation from the oppressive confusion and despair offered by
colonial religions.


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About the author


N
ze Ezeoforkire C. Ezenwa is a
traditionalist. He hails from
Achina, Anambra State in the
southeastern part of Nigeria inhabited
by Igbo people. He has a passion for
symbols, and on his own seeks the
symbolic and esoteric meaning of
virtually anything he sets his eyes on.
With little or no formal education, he
joined several esoteric orders across
the globe. He is a kabbalist, mystic
student, theologian, symbologist,
naturalist and an esotericist. He had
several esoteric initiations including
blessing from the great Hapi, the God
of the Nile River of ancient Egypt,
initiation and ritual of chastisement in
the Fayyum Lake in Egypt, and after a
symbolic death, he was ritualistically
raised in the Supreme Sanctuary of
the Great Pyramid of Egypt.
A reconstructed traditional obi  in the
author's compound. This
 was found in
every Igbo comnpound in the old
society.
Ezenwa in morning prayers in his obi