As the golden rays of the sun illuminate the stunning landscapes, one cannot help but feel the enchanting essence of Igbo society. A community known for its diverse and vibrant cultures, carries within a unique perspective on good fortune. The concept of good fortune from Ọdịnanị Igbo Spirituality is a perspective which is infused with a rich tapestry of human touch, embedded in the hearts and minds of its people. Spirituality and ancestral blessings go together in Igbo culture. A long revered spiritual realm and the guidance it brings, viewing it as an integral force shaping the path to good fortune. Ancestral blessings hold a special place in this context which reflects a belief in the interconnectedness between the living and the departed.
Adversity and Resilience in the Igbo culture has a lot to do with good fortune. It is not solely measured by material wealth or abundance. Instead, it emerges from the depths of resilience and strength in the face of adversity. The Modern Igbo Renaissance talks about Igbo’s journey towards development and progress that has given rise to a renewed sense of hope and optimism. Through the exploration of inspiration, examples of innovation, entrepreneurship, and sustainable development projects, I will shed light on the burgeoning concept of good fortune in contemporary Igbo society. Igbos are reshaping their destinies by embracing education, technology and collaboration to create opportunities for themselves and future generations. Now what is awele?
Awele is a spiritual enhancer or good luck charm that is made to boost destiny, business and work, ensuring things move progressively and smoothly. Dibịas, business men, skilled workers, Churches, Schools, Conglomerates, Corporations, Multinationals among others use awele as enhancement to boost the good works of their hands. A person who is a liability has nothing to do with awele. There must be something productive one engage in doing before consulting a Dibịa Mkpọrọgwụ and Mkpafifia to do awele for you. Awele is not done for criminals, ekperima, Yahoo boys or prostitutes. As a result of this, one must be a good Ọdịnanị adherent who knows the principles and practice of equity, justice and fairness coupled with Igba Mbo (hardwork) in Igbo society. The spiritual components of awele are made with birds, animals parts, water, leaves and other items. This aids to boost and build the good business one does in life as long as your hands are clean, gainfully, skilled or self employed.
Most importantly, one need to be in good terms with their spiritual guides like Arobunagu, Agwụ, Ndị Ichie, Chi, Ndị Mmiri, Ajani among others. They will be in charge of the awele pot. They must give their consent for one to have “okuku awele” as they will be the ones controlling it. They will bear witness and confirm the preparation. In other to get their consent, afa consultation is needed via Ugiri or Ogbodaga to ask deep questions about their active participation and consent. If one is not in good terms with their spiritual guides, desist from having “awele” pot prepared for you. Go, make peace with them, cleanse yourself and family from any spiritual debt, taboo and abomination. Find out, about your element as its dependent on the type of “awele” to be prepared for a person. (Read my articles on Elements and Igbo indigenous market days). Find out, if they want you to go ahead or not, because some families naturally have Akwali Ọmụmụ who has all the natural awele they need. Akwali Ọmụmụ is interlinked with Arobunagu and all ancestral spirit guides. Only thing needed is to be in good terms with her and give her appeasements to remain active on behalf of the person and family. (Read my article on Akwali Ọmụmụ the Goddess of fertility and all round goodness in Ọdịnanị Igbo Spirituality).
The Dibịa that will prepare the okuku awele is also very important to factor in the spiritual scheme of things. Find out, if the Dibịa is good in herbalism and with their Arobunagu before embarking on this. The Dibịa who understands the language of the spirit Arobunagu is in the best position to do “Awele” pot for you. It is not every Dịbia that can prepare “Awele” for you. That said, it is imperative to note that “Awele” is in categories, depends on the spiritual items used. It is what makes an “Awele” superior to the other. However, the much spiritual things are added to it, the higher and more efficacious it will be. The bigger the sacrifice offered to “Awele” will determine how and more powerful it becomes. The spiritual content differentiate an ordinary one to the superior awele this is another reason prices of making” awele pot” can differ from one Dibịa to another. Many things constitutes” awele” but note that human part can never be a content used in preparing “awele”. Do not be deceived by Dibịas whose Agwu have become corrupted by evil forces.
Awele does not have any repercussions neither does it boomerang as long as it is rewarded after it brings good fortune to you. Things like connections, money, favour, blessing, open doors etc. Only reward the spirits in charge of the awele, depends on how it works and once it grants the hearts desires. Noteworthy, some reward and energize their okuku awele month or every 2 or 3 months interval because of the type of things used to prepare it. It works most effectively when activated with a ram, white male and female native fowls. Again, “Awele” must be kept sacred and holy wherever its abode is located plus never go close to it when spiritually impure like during menstruation, after sexual immortality or any evil deed else the spirit guides will deal severely with the person. If, it is touched with unclean hands, it becomes contaminated. Unless, the owner realizes then embark on spiritual cleansing of self and the “okuku awele”, asks for forgiveness using young chick and native egg to cleanse it and self before it will become active again. As a matter of fact, this is why I stressed on the importance, categories, modalities, rules and regulations guiding anyone who wishes to do “awele” in Ọdịnanị Igbo spirituality.
Again, one’s children or family can continue using their okuku awele even if the owner is dead. As long as the person that will inherit it knows what to do. It is assumed that the father would have taught his children how to appease and energize their awele pot while alive. But, if the children does not want it, they can conduct a spiritual send off ceremony telling the spirit guides in charge, they no longer need its service and go to the river of incarnation and drop it inside. Never forget to energize and appease the “okuku awele” whenever the answer to requests is received, else spiritually they will appear to remind you either in the dream or physically appear to the person involved, sometimes they come inform of mad person or an apparition.
The preparation of “awele” in Igbo society resonates with an indomitable spirit. In Ọdịnanị Igbo spirituality and culture, the concept of good fortune takes on a profound meaning of one rooted in the interconnectedness of communities, spirituality, resilience, cultural wealth and the promise of a brighter future. Journeying through the Ọdịnanị Igbo Spirituality, we have witnessed the power of “awele” the guiding hand of ancestral blessings and the spirit guides.
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DIBIA NWANGWU UCHENDU 