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OSAGBAYE is space with consciousness; it has and bestows EBO. Begotten humankind bear EBO agent from it that connects those to transcendent powers with which destiny is shaped. It is the spiritual world or world of reality that begotten human beings experience as consciousness: It includes the world that they know, and experience as ordered universe: It denotes spiritual Earth, the transcendent universe sustaining reality, mysteries, life, and EBO, and PUISSANCE— ability.
OSAGBAYE serves as medium in shaping the destiny of some earth’s inhabitants; ensuring harmony and progress. It coincides with every good thing that the person possesses: It bestows EBO (power with force of the universe).
OSAGBAYE bears EBO as AGENT; EBO is the transcendent power or force of the universe.
The spirituality of humankind on Earth exists or has a presence through OSAGBAYE.
Earthly biological forebears of humankind, brutes at first like other animals of the wild gained consciousness and sense of order through OSAGBAYE.
As stated under Cosmology (R. Dahra Hargaalga, TESTIMONIES OF THE OBOIRO OR ORACLE Bk I--TEOBR Bk I Chapter 2) “OSA held a conclave in the adjacent universe. They hatched a Master Plan. They consequently extended their domain to Earth. OSA (four of them) sang verses of the SONG of creation, as they arrived on Earth.”
One of them extended itself into space: OSA-GBA-AYE, meaning OSA pervades (GBA) universe (AYE). It became the transcendent atmosphere that envelopes the Earth, the universe of reality, life, and mysteries of human experience.
Human beings had existed on Earth as animals whose mentality was same as the brutes of the wild. People existed as physical animals on Earth; their spiritual identity was born when OSAGBAYE took place. In other words, the physical body is of the Earth, but consciousness, EBO/OSA, and the faculty for extra sensory perception (ESP) are of OSAGBAYE. Through OSAGBAYE, they were born or reborn. Hence, Edo people say they are baby, minor, or lesser (ovbi) OSA: they were begotten of OSAGBAYE (abbreviated to OSA).
Be it noted that not everyone has spiritual identity. One has to be born of, or imbued with OSAGBAYE to gain the higher consciousness: Only those who are born of OSAGBAYE realize their spiritual identity. In other words, some persons are born of women into this world without being metaphysically imbued with OSAGBAYE.
Earlier Representations Of OSAGBAYE
The Oboiro noticed in Edo Benin kingdom (Benin kingdom in Nigeria) in the 1950s as a youth, that people planted “OSAGBAYE” in the front of every compound. They planted in each heap of soil, a cane. (See diagram a) The cane had two strips of cloth tied to its tip; one white, the other red. They laid on the heap at the base of the cane three things, namely, coconut (Kokodia), a large moulded kaolin (Orhue-Image 07), and Pumpkin (Umwenkhen-Image 08). Note that these objects are not live with blood: they are live with something of the mysteries.
The objects and associated rites or rituals bore the mysteries of communication with, or transmission to, the home in Heaven of these originators or OSA who descended to manifest the world of human consciousness and experience.
It suggests that the Edo race were of a spiritual parentage or lineage. Over and above being human beings, they shared in the divinity of the divine OSA that became OSAGBAYE. They bore osa in them making them baby OSA, lesser OSA, or mini OSA.
The cane in essence was an antenna; the objects at its base were power packs, and transmission gadgets respectively. The originators of OSAGBAYE intended future generations to conform to communicating directly everywhere in OSAGBAYE—communicating with the origins of the founders of the world.
Latter Representations Of OSAGBAYE
People who walked along the streets of Benin City decades later noticed amendments. They found poles in addition to canes planted in front of compounds: The long bamboo poles were to Shango; they did not have base like OSAGBAYE mound. The cane next to it had, as well as two strips of cloth--red, and white; they had the other things laid at their bottom on the mound. At the top of each Shango pole hung pigeons tied by the legs.
The not-begotten citizens of the Race could not cope with transmitting data or information required to communicate through OSAGBAYE. Some, who had been begotten, suffered degeneration owing to a brand of initiation. They amended the arrangement of OSAGBAYE, replacing cane with a statue of soldier or police officer. A cane was neutral; it served the purpose of digital communication.
The people who could not work at that level replaced the cane as a police or soldier—human image of force. They treated the human image of a soldier the same way they treated their ancestors.
They first sacrificed blood to the soldier they had named OSAGBAYE. They learned instantly that this was not only counterproductive, but also, it was dangerous. (Naming is important in establishing an object as a god or divinity—giving it the transcendent power of EBO.)
Communicating Must Be Without Blood
According to the tradition of operations with OSAGBAYE, no blood offering was associated with OSAGBAYE. The killing of any animal in front of it or around the zone was equivalent to murder.
How The Ancestral Curse Of ISUSU Entered The World
Some people continued to have the endemic spiritual problems for which they had sacrificed blood to ancestors, graven, and other images. They had found out that these ancestors, graven, and other images were not serving as correct substitutes for OSAGBAYE; hence, they could not ignore OSAGBAYE.
Some of them sacrificed blood at the statute of soldier or police while calling it OSAGBAYE. They immediately incurred ISUSU--curses of confusion, disordered state of mind, stupidity, and depravity: They lost their minds--went insane.
People who shared this were caught between wasting their sacrifices to Shango on one hand, or risk insanity by sacrificing to the police of OSAGBAYE on the other hand. They attempted a syncretism of OSAGBAYE and Shango: They planted a pole to Shango in the ground; they planted the usual OSAGBAYE cane or statue of police in the same zone. They tied the legs of a pigeon and hanged it on the bamboo pole. They left the crucified bird to suffer to death. They linked both of them in their thoughts and prayers.
They knew that the killing of anything in front of what is named OSAGBAYE was a taboo. Hence, they did not cut or strangulate the pigeon. Furthermore, they said that the offering on the bamboo pole was to Shango anyway and not to OSAGBAYE.
This transition is never discussed. The belief or tradition is that by not mentioning the transition, the repercussion, which is the CURSE, would not follow: Talking about it would invoke the curse, while silence banished it.
They had intended all along, the offering on the pole to serve a dual purpose of offering to both Shango and OSAGBAYE without saying so explicitly; invoking Shango while being silent of the fact that they intended OSAGBAYE to be a guest. Being silent about this fact on one hand, and calling the pole Shango pole, on the other hand, did not absolve them of the curse. Because, what mattered was their thought or true intension as they made the sacrifice.
They extended the sacrifice of the pigeon on Shango pole to OSAGBAYE statue or cane. They wanted offering to Shango to go through to OSAGBAYE according to “African logic.”
(Re The Mystery Of African Stupidity Chapter 7 ibid) They tried to get round the taboo by not killing the pigeon out rightly, but leaving it to die “of natural causes” like starving. It remained nevertheless, equivalent to murder with same dire consequent ISUSU. This has remained so to this date. Shango worshipers still crucify pigeons on poles standing alone or next to OSAGBAYE cane or statue.
Rampant Cases Of ISUSU Related Insanity
It is important to remember that crucifying pigeons on poles standing alone is intended to serve simultaneously as offering to OSAGBAYE. This is the explanation for rampant cases of insanity among them, and in the country at large; even among non-worshipers of Shango.
Yes, how does the curse extend to non-worshippers of Shango? The answer is this: Those who may not be worshipers of Shango officially, but are members of same family as worshippers by initiation or by birth—bound by the oaths and rituals of initiation of the cult--share in the curse by practising other rites and rituals of worship of the “family.” This should be important to people who may not belong to the original ethnic group of Shango worshipers: Although they do not worship Sango directly, they share the spirit of the sacrifice that binds every family or cult members.
Interim Measures To Exempt Oneself From The Ancestral Curse
We recall how the ancestral curse entered the world: Idolaters joined OSAGBAYE and Shango to offer blood for Shango as if OSAGBAYE was not there. They planted a bamboo pole for Shango; they planted the usual OSAGBAYE cane or statue of police in the same zone. They crucified a pigeon to Shango on top of the bamboo pole. That was in essence committing “murder” in front of OSAGBAYE. They immediately incurred ISUSU--curses of confusion, disordered state of mind, stupidity, and depravity.
Violators of the taboo never get away with crucifixion, albeit without cutting the victim to let out blood. This was how ISUSU ancestral CURSE entered the world: ISUSU continues to follow them from their continued violation of the taboo; but they may not know. Hence, they are doomed unless, or until they separated Shango (or Sango) and OSAGBAYE in their minds and rituals. After that, they must live with OSAGBAYE alone—stop blood offering utterly, including killing animals by strangulation.
Some tried to get around this by offering dried or smoked fish that they can buy rather than killing it by themselves.
What is about smoked or dried fish that they are offering? Why do they not offer biscuits for example? They offer fish because fish, though in a smoked and dried state had blood--fishes were living. Mind you, we are no advocating vegetarianism. We are talking about rites and rituals, not about diet.
We of the SAVED WITNESSES OF ARIGBO AND THE OBOIRO OF THE MYSTERIES have access to true OSAGBAYE without poles, statues, or graven images.
The Oboiro keeps telling anyone willing to listen that the black race is doomed unless or until the people changed their ideas about, and relationships with ancestors. That includes abandoning the worship of Shango (or Sango) and ancestors that were alien to, or in violation of OSAGBAYE. They should avoid initiation into cults, witchcraft, African Traditional Religion, or other religions like Judao-Christian religion or lodges, which involve offering blood, and killing of animals.
Those Gods and ancestors neither feed nor defend those who worship them. When the Gods are abused or wronged, the worshipers went to war on their behalf: They were not able to defend them or avenge them. Of what use are they other than being there for their priests to blackmail worshippers and extort offerings. Their worshipers are cursed with ISUSU--stupidity and depravity.
People need not fear of dire consequences if they stopped worshiping Shango and other dead ancestors, because the dwellers on Holy Mountains that mandated the Oboiro know what the people need. The companions on the Holy Mountains are not leading people into temptation, because begotten people have innate endowed powers (EBO), from which Shango and those ancestors separate them.
Communication In Our Digital Age Follows OSAGBAYE Paradigm
Meanwhile, the arrangement of the cane and the three objects at its base transmitting information makes scientific sense. Digital communication of modern era follows the template: The cane suggests antenna, the objects at its base suggest power pack, and gadgets respectively, for transmitting transcendent data. This arrangement suggests that those who started the world as OSAGBAYE aeon ago, communicated by exchanging information this way with their roots; from which they descended.
This may sound far-fetched only to primitive minds. It makes sense to sublimated or reborn human beings who encountered extraterrestrial beings or forms (ETF) in modern times. Humankind is continually in communication with them via the Holy Mountains without canes.
Spiritual antenna or mast replaces the cane for those who have the key to the mysteries of transcendent communication.
Osa revealed ARUOKUN to the Oboiro also; he designed a station under their supervision: A station that serves the same purpose in the present age as planting the mast or cane of OSAGBAYE.
(Culled from TEOBR BK I. Ch 7 Part II)
HOLY MOUNTAIN MEDITATION WITH THE OBOIRO
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