Demystification of Ichu Aja: a Sacred Practice in Igbo Spirituality!

Sep 6

Written By Oma

*Ogaranya (a powerful man), Nimo. Image by G.I Jones.*

Ichu Aja, Itu Aja or Nchu Aja is a practice and ritual in Igbo spirituality, which is used to represent or describe a sacrifice or propitiatory offerings made to spirits to seek their favor or in some cases to appease them. It is believed that since we originate from the spirit realm and are entangled as a result with such realms, by virtue of those realities being where we come from into this world, spirits have the power to bring blessings or misfortunes to humans. So it is essential for us to maintain a good relationship with them while we go about our affairs on earth. Before we go a step further into breaking down the concept of Ichu Aja, we would like to make a note by stating that the Igbo language is multidimensional & multilinear in its nature. Those who can understand the nature of Igbo language and approach its use or interpretations from that basis will be able to decode a lot more from the language.

The term "aja" can be used to describe the loose granular substance that covers part of the earth surface, such as sand or soil. It can also refer to ‘that which cloaks’, such as dirt or impurities. In that sense, Ichu Aja literally means ‘driving away aja’, that is driving away impurities or dirt. In another sense, Aja refers to a field of life, this sense in its nature as a life field (essense) has been passed down to us in the term Aja Nwikaka which describes Aja to us as the child or a part of ‘Ijite Aka’ which basically means ‘life’, a realm of life. In essence, when one is aligned with Aja, as the field of life, one’s life (being fully alive) is virtually guaranted in effect. In line with this sense of Aja, we can then say Ichu Aja also means ‘being in pursuit of that aspect of life which sustains us’. Being in pursuit of the very thing which keeps us alive or recharges us.

Ichu Aja as an indigenous practice amongst ndi Igbo was instituted or is known to have come into practice during the age of Uga Chi, which is the second world age in Igbo cosmology. Uga Chi is believed to have been the age of the gods or spirits. During this age of Uga Chi, humans were believed to have become more materialistic and less spiritual, and as a result the gods or spirits withdrew from human affairs (including living freely in the world of humans). The implication of the withdrawal of the gods ever since has been effective distance in consciousness (awareness) of spirit (unseen life force or field). Consequently, those who wanted to keep or maintain a strong connection with them were given the option of Ichu Aja as a spiritual practice.

Let’s address some of the purposes and spriritual benefits of Ichu Aja in Odinani. We have already established that it is a concept and ritual that enables those who practise it to make sacrifical offerings in many forms for different purposes, so let’s provide more instances of its use:

Ichu Aja is used to initiate a state of purification. As a rite that metaphysically chases away or removes spiritual dirt or impurities, it makes way for positive energy in many forms to flow into a persons life by cleansing their path. In this sense it serves as a purification rite.
It serves as a tool for energetic exchange. Whenever Ichu Aja is done, there is an expectation that something negative is taken away or ceases to exist and is replaced with something better that improves the well being of the person on whose behalf it is done.
Ichu Aja is used as a tool for thanksgiving. In this sense, a person sets their intention of gratitude and positive acknowledgement for the manifestation of good things in their life and they rely on their sacrifice to relate or channel their intentions to their spiritual forces.
It serves as a memory (consciousness) rejuvenation tool. Ichu Aja makes way for the ancestral memories (consciousness) that was lost or taken away in the age of Uga Chi but is still very present in the life field of Ijite Aka or Ikaka (in demotic Igbo) to stay, flow or come into a person’s life easily. This is one of my personal favorite aspects of Ichu Aja as a practise, the purpose it serves to help us remember, recall or retain ancestral intelligence.
In Igbo spirituality, Aja is a tool that can be used to reevaluate and rebalance an individual's karmic path or that of their Chi (in this case as Onye Uwa or Reincarnator). Every person within the Igbo worldview is believed to be accompanied by a guardian force, or reincarnator, who also serves as a Chi force. This reincarnator may have incurred karmic debts from previous lives, which can impact the individual's current existence. Certain forms of Aja can be employed to address these karmic debts, thereby clearing the path for the individual and aiding their progress in their present life on earth. Kalma kalma (karmic force) can have both negative and positive impacts on a person's life. In its negative form, it can hinder progress due to the individual's own actions or those of their reincarnator. While in its positive form, it can serve as a blessing and a source of strength. With Ichu Aja, certain karmic debts (especially those inherited) can be addressed to aid with a smoother path in a persons life.
Items used in Ichu Aja rituals which range from different types of animals (blood) offering to all sort of things, all have their metaphysical symbolisms which we do not have enough room to go into in this post. What’s important is understanding that each item is symbolic, they have things they represent or even totemize interdimensionally. This aspect of symbolism enables certain effects that are in direct relation to the energies the symbols align with to take place or kick into force (spiritually).

Knowing and understanding the multiple purposes and spiritual benefits Ichu Aja as a spiritual practice in Odinani can have in a persons life is important, because being conscious (aware) of its possibilites can help its effects become more useful in our lives. Knowing and understanding its possible effects makes it easier to be intentional about the practice. We’ve said somethings about the importance of having intentions set when expecting spiritual results in our post on the formula for magic.

Ultimately Nchu Aja programmes the mind (both figuratively and literally) to expect blessings to come and it banishes fear of the unknown in people, which results in hope, peace of mind and mental fortitude. It represents a sort of security for the present and future well being for those who engage in the ritual frequently. There is a conversation to be had around the ways some of those sacrificial offerings are carried out in this age and time, the required ethics it entails which we must be concious of for our own sakes and that of our environment. But there’s not room enough in this post to get into that, maybe some other time. On that note, as Ndi Igbo say, Ka ana achu aja, ka ikpe n' ama ndi mmuo! Udo!