***Self Spiritual Component***
Ẹgbe also known as Alaragbo in certain areas designates the heavenly comrades or astral fraternities which are one of the pillars of the Yorùbá indigenous spirituality according to which every human being possesses a “spiritual double” (ẹnikéjì orun) which is formed during the process of creation of the humanly body commonly referred to as “spiritual double” at the moment in which the primordial Source (Olódùmarè) infuses the vital breath (èmi) into the physical bodies from which we are separated at the moment of coming into existence in the earthly realm which remain in the primordial realm. Our ẹnikéjì orun organize themselves into fraternities or societies (Ẹgbe) according to their affinity.
Divergences concerning the moment of the separation persist: whether it is at the moment in which the divine breath is infused into the clay by creating a pair – with its symbolic connotation or the separation occurs at the moment of assigning earthly parents which in principle will participate to providing the means & structure necessary to the fulfillment of destiny, no doubt is entertained about the existence of a component of the Self that remains in the non localized realm to which we are connected through a prenatal bond.
Ẹnikéjì orun or “spiritual doubles” are believed to have an advantage over their counterparts in the physical realm by not being subject to the constraints of the physical experience and therefore endowed with an additional degree of freedom. It is traditionally believed that our astral counterparts are identical to their physical projections and carry out numerous activities in similar ways in the non localized realm. It is the part of the Self that remains in the spiritual, non localized, invisible, unknown dimension and which symbolizes our natural bond with such dimension.
As a Spiritual Component of the Self, ẹnikéjì orun is a source of guidance along the earthly journey as a constant reminder of our spiritual nature: we are spiritual beings having temporary humanly experiences. It is the individual bond that connects each individual to higher levels of Consciousness, a bond that each human being possesses since the moment of creation and that each and every one of us has the responsibility to maintain, cherish, nurture. It must be said at this point that the intensity of such bond varies from individual to individual, in some cases very intense which translates in vivid experiences as they can influence the physical realm usually by making items disappear, in having a particular sensitivity to spiritual phenomena, the ability to interact with in the astral realm, while in many others very subtle.
Our “heavenly mates” play a significant role in our lives as previously mentioned not subject to the constraints of the physical realm, they are a source of: guidance, protection, support; awakening, development and exploitation of inner potentialities and access to the vortex of blessings in Nature. A force to be reckoned with in order to have a fulfilling humanly experience. Ẹgbe manifest themselves in our lives through different mechanisms: either by communicating certain messages or simply making themselves present through dreams, making items disappear in the house, through divination or by incarnating in Masquerades under specific conditions.
“Spiritual doubles” or “heavenly comrades” are traditionally organized in very distinctive groups or fraternities. While many of these fraternities are well known, it is said that there are uncountable fraternities which is why no reductionist approach should ever be taken as we often witness nowadays for reasons such as convenience or lack of knowledge when seeking to determine the affiliation to a kind or another.
Among the most notorious Ẹgbe we find: Ìyálóde, Eléékò, Jagun or Jagunjagun, Baálè, Asípa, Olúgbógeró, Móohún, Adétayànyá, Ajisafe, Alesinloye, Amori Apa, Traditionally, the affiliation to a particular astral fraternity was first made by observing the behavioral pattern displayed by a child as the corresponding rites were performed at an early age – which is still practiced among the Yorùbá that remain loyal to their indigenous heritage and then confirmed through oracular means and members of the society of worship to astral fraternities. Each type of Ẹgbe is therefore associated with attributes & characteristics with which its members are impregnated and identifiable.
Ẹgbe are honored & revered through libations, prayers, offerings and sacrifices either by personal discipline when initiated or devoted to maintaining, nurturing, cherishing or reinforcing a communication channel with them, oracular prescription or directly requested by through dreams or other means of communication. The shrine of Ẹgbe (ojúbo) is characterized by the terracotta pots known as ààwè, an assemblage of tree branches, feathers and additional materials known as Isan and some types of Ẹgbe contain additional elements such as fans or swords for example.
Ẹgbe shrines can be found both inside the houses or outside, at very specific places in which they are believed to inhabit or come when summoned as for instance specific trees, river banks, where bonfires are lit (location),…Among the materials used to feed Ẹgbe we find omi tútù (fresh water), ọtí (alcohol), epo (palm oil), ori (shea butter), obi (kolanuts) obifin (white), obi ipa (red), oyin (honey), irèké (sugarcane), agbon (coconut), ogede (plantain), èso (assorted fruit), àkàrà (pounded beans fried in palm oil), àádùn (pounded sweet maize mixed with palm oil and sugar), èkuru funfun (steamed white bean paste), ekọ (yam or maize paste), àmàlà (pounded yam), àsáró (yam porridge, epa síse tabi yíyan (cooked or roasted groundnuts), wara (cheese)…in addition to animals offered in specific occasions.
***Each type of Ẹgbe has its own taboos which can vary as well according to the family, community, town or region. Ẹgbe can turn into a potential source of imbalance in the life of human beings (ènìyàn) which manifests in a vast spectrum of possibilities among which we can find the following cases:
*During birth rites (ìkọsèdáyé – ìkọsèjáyé – ẹseńtáyé) – or even during the pregnancy, the oracle may warn that the new born baby belongs to Ẹgbe Olúgbógeró (Gbogero), also known as Paaka inu Abikú from which we find the Abikú literally translated as “we are born to die” which are characterized by exerting a strong influence on the earthly counterparts which often translate in death at a premature age (either causing miscarriage or infant death) even though Abikú relates in a larger perspective to all those who die before their parents by breaking the natural course of life as experienced on Earth.
*Experiencing nightmares can also be induced by Ẹgbe when seeking to call someone’s attention which is later confirmed through oracular consultation as other forces in Nature can induce sleep disturbance or nightmares. Ẹgbe characteristic signature is dreaming about having sexual intercourse. Having wet dreams is associated with the influence of Ẹgbe.
*Certain people have made covenants with their spiritual counterpart or “spiritual double” prior to embarking on their journey to the earthly realm, and even some people have oko/aya orun “spiritual spouses” who can cause all sorts of difficulties when their counterparts plan to marry someone on Earth (even causing the death of their earthly partners or spouses). Even though it is generally associated with women, the phenomenon also exists in the case of certain men. That is why the planning of traditional weddings includes an oracular exploration to determine whether the future bride & groom have spiritual covenants with their counterparts or not – which must be treated through spiritual technology in the positive case – in order to ensure a successful marriage. Some people have their ẹnikéjì orun associated with potentially harmful, toxic, wicked or dangerous Ẹgbe as not all Ẹgbe work in favor of their counterparts and therefore for the welfare of humankind but instead as disruptive or destabilizing forces in which case the bond must be cut or interrupted for the person to evolve and progress in life.
*In the case of children, certain characteristic behavioral patterns displayed and identified by parents and the family may suggest the influence of their Ẹgbe. Among such behavioral patterns we find: kleptomaniac or nymphomaniac tendencies, stubbornness, violence, insolence, running away from home…
*As previously mentioned, certain Ẹgbe cause the disappearance of physical objects or items for which a person makes others responsible causing all sorts of problems, suspicion, conflict…
*Some people may be called by their Ẹgbe generally during the night by hearing voices calling their name but unable to identify the source which can be disturbing to some…
*When Ẹgbe are persistently ignored, they can block the access to the vortex of blessings in Nature and provoke at will all sorts of setbacks, problems, misfortune, calamity, or disaster in the life of the person concerned as often illustrated through the following verse of Ifa Ògúndáfún: When he was having a dispute with his astral comrades They said: “when you were farming We were together” Àjànkúlú mokúlú why do you curse us When you were making the heaps We assisted you – When we were harvesting yams We were together –
When you were harvesting sorghum We assisted you – Àjànkúlú mokúlú why do you curse us.
Ẹse (verse) that reveals a situation in which Ọ̀rúnmìlà stopped to acknowledge, serve and honor his astral fraternity which began to generate their anger making him lose valuable items. Ọ̀rúnmìlà thought that thieves had to be responsible for such losses over time and in anger decided to place a curse onto them by relying upon medico-magical preparations for such purpose. After producing no substantial effect, he decided to consult the oracle that revealed the nature of the problems that he was experiencing. He was advised to appease his heavenly comrades accordingly and complied with the prescription. By so doing, balance was restored and his valuable effects were returned.
In order to correct such situations after oracular inquiry and confirmation, initiates rely upon sacrificial technology a type of ritual meant to correct any imbalance generated by the Ẹgbe which is known as Idiru Ẹgbe or Igba didi and medico-magical preparations àkóse to through which to restore balance with heavenly comrades. In certain cases however, sacrifices and special devices or charms won’t suffice and the person will require to establish another form of covenant with astral peers by undergoing the initiatory rite known as Irari Ẹgbe.
Egbe: Spiritual fraternity – neutral energy is a plural energy, considered as our great savior. Worshiping Egbe can mean the breaking of a pact with our suffering. Regardless of the source of one’s problem, regardless of the type of one’s suffering, our spiritual friends and brothers from the parallel invisible world will help us, they will give us health, make us strong, so our life will be valuable to us, our life will be important to us, so that we will liberate ourselves from destructive ideas and feelings.Through the fraternity of Egbe we can receive useful messages and visions even better.
Taboos: *Adin oil – *Swearing/Cursing while feeding Egbe – *Mode of feeding Egbe is fed with singing, dancing, while either kneeling or sitting….
Reference Sources: Ayo Salami = Fáyẹmí Fátúndé Fákáyodé = Nŭɖoyεswímὲ= Ifáfọnàhanmí Fátóògùn = Oluwo Ifadamilare Ifaniyi = Iyalode Egbe Agbaye = Aare Oba Asa Agbaye = Sholanke Anifao Olabameji = Yorubahood Araba TV = Google Search/Photo = Babalawo Obanifa