Di Mmuo: More Details on the Mystical World of Spirit Spouses
Omaba, 1961, Image by Helen Henderson
The purpose of this post is to respond to two comments we received as questions. I will make an attempt to address each question as clearly as possible, and after all is said if there are any more things to be addressed on this subject of Di Mmuo then we might address them in subsequent posts. If you have not read our previous introductory post on the Spirit Spouse Phenomenon, please try to read it before reading this one.
Okay lets proceed with responding to the questions below;
Can you tell us more about the idea of having families in other worlds before coming into this world:
Yes, as i said earlier, in Odinani, Di Mmuo (spirit spouse) is a phenomenon rooted in the idea that everyone born into this world is attached to the spirit realm or the world of spirits where they have their own spiritual other or spiritual half. The concept of Di Mmuo is closely related to the idea of the interconnectedness of all things and the belief that everyone born into this world came from a preexisitng one where they already have spiritual alliances as well as families. Igbo reality naturally accounts for other (spiritual) realities, it is believed (known to be true) that there are other worlds out there, in different realms of existence, all outside of our own universe but still very much connected to us interdimensionally. Beings or spirits, whatever you would like to call other forms of energy that exist and originate from outside our realm of perception, are believed to incarnate into our planet for multiple reasons which are not the focus of this post. Uwa bu olili, onye nosia onaba - this world is a playground, when one's stay is over, they return home. We also highlighted the principle of correspondence earlier, which states that there is always a correspondence between the laws and phenomena of various planes of being and life. In Igbo communities, within our indigenous knowledge systems, it is understood that the (other/outer) worlds most of our people incarnate from, whether it is of the sun (Eke) or of water (Orie) or of land (Afo) or of the air (Nkwo) or a combination of each as portals or channels of entry into this world, those worlds are seen to have similar modes of realities as ours on earth, for example in this context we have the communal framework of families and marriages in common. Regardless of how different or varying the binding laws that guide those communal frameworks may be from ours, they are known to correspond with our world and we are believed to still be able to be affected by them in our human existence. In Igbo reality, every being that is born into a human existence is presupposed to have travelled (undertaken a spiritual journey) to come into this world from their original home (another world of spirit, which is realer and in most cases believed to be much more sophiscated than the one we live in), this whole idea is the actual basis of the Ogbanje phenomenon which is about children (new born spirits) coming into this world of ours from their own worlds as they will and please for different purposes which are always best known to them and their cohort. So this idea of having families and spiritual alliances in other worlds where we incarnated from is nothing new, it is actually very ancient and known as a true thing within many indigenous knowledge systems. Our time here on earth is only temporary, however our spirits are believed to live on forever. Spiritually we are infinite, just as our creator (God). For one to think that preexisting (spiritual) unions can easily be completely done away with or discarded for the sake of human existence which is temporary is what ndi Igbo refer to as uzo ofeke, that is the way of the ignorant or unintelligent person, such a person no matter how hard they try can never be free of troubles. That is the belief and that is what is known to be true. Ife kwulu, ife akwudebe ya - when one thing (a life force) stands, something else (another life force) always stands beside it. What many of us have been trying to do, due to some of the false ideas we have of our indigenous realities which we inherited from the western world, is to unfortunately seperate ourselves from the very things which should always stand beside us (in spirit) wherever we stand.
Can you talk about the idea of being aligned with oneself and ones energies in respect to spirit spouses:
This is a good question. The goal of “spiritual” alignment is to foster collaboration between a person and their energies (spiritual forces), and ensure that all parts of the persons energies (ezumezu/ora mmuo) are working in harmony to help them maintain focus and achieve their destined path. Being aligned is ensuring that all parts of a persons being (especially the unseen) are working together effectively and efficiently. Naturally, every indigenous community has rituals and spiritual practices that are put in effect from the time a child is born to ensure all of their (spiritual) faculties are in order and functioning together in full alignment. However, with the advent of religious systems such as Christainity into our communities, most of these indigenous ways of being that prepare a child from infancy have been bastardized, demonized, abandoned and in some cases even completely destroyed. Today the average West African family is plagued with circumstances beyond explanation or their control, left at the mercies of religious theatre while seeking for solutions. This is where spiritual heads of different groups come in, Pastors, Prophets, Imams, Babalawos, Dibias and all sorts, with their different approaches and methods to solve problems that arise from folks being at odds with their spiritual realities. The goal of any ritual or spiritual practice one engages in for alignment work should be to ensure that things are properly positioned and adjusted in ones life, to enable them be at peace internally in such a way that it positively affects their external realities. Whatever tool or spirtual practice one engages to connect with their inner world, my only advice is to ensure it is proffering reconcilation as well as harmony, and not violence or severance from the very things that make you who you are, i.e your spirtual realities. The idea that ones own spirtual realities will bring them harm when they have done nothing to warrant such is a western myth rooted in delusions that only benefit western religious systems and have nothing to do with indigenous ways of being, which we have been taught to fear. There is no possible harm that any indigenous way of being, including our spirtual practices or knowledge systems can bring to a person that has not already been inflicted by religious systems that have nothing to do with our spiritual frameworks. That is not to say that indigenous ways of being would cause one harm, but instead to make a point that the harm that we fear our own systems will cause us are already being inflicted on our people every other day by the so called western religous systems we adhere to. So why live in fear when you can be free?
With respect to spirit spouses and the idea of being aligned with oneself or one energies, i recommend looking inwards. Search for answers in your indigenous knowlege systems, work with natural forces and elements as points of contact to bring yourself peace as well as relief. Onye nyobe mmuo ofu chi ya - whoever tries to pry deeply into the spirit (God) ends up seeing their chi. All the answers you seek are already within, make time for yourself, commune with your Chi, recharge your lifeforce, stay strong. All is already well.
Seven cool proverbs & axioms to ponder on:
Agwo emeghi nke o jiri buru agwo, umuaka achiri ya hie nku - If a snake fails to do what makes it a snake, little kids will use it in tying firewood.
Aka nri kwo aka ekpe, aka ekpe akwoo aka nri - The right hand washed the left hand, and the left hand washes the right hand.
Eriri ma ngwugwu, ngwugwu ma onye kere ya - The rope knows/identifies the parcel, and the parcel knows the one that wrapped it.
Ewu nwuru n'oba ji abughi agu gburu ya - A goat that dies in a barn was not killed by hunger.
Ife kwulu, ife akwudebe ya - When something stands/exists, something else will stand/exist beside it.
Mgbe onye ji teta ụra bụ ụtụtụ ya - Whenever one wakes up is their morning.
Onye nyobe mmuo ofu Chi ya - Whoever attempts to delve deeply into spirit ultimately encounters their Chi.
Recommended Resources:
Spirit Wife, Spirit Life By Chimezie Chika | Efiko Magazine (Article)
Spiritual Husband and Spiritual Wife | Part 1 Real or Not | Nwaanyi Amechi ọkụnanọ (YouTube)
Spiritual Husband and Spiritual Wife Continuation 1 | Nwaanyi Amechi ọkụnanọ (YouTube)
Man Married to Mermaid ‘Bridegroom Commits Suicide’ | Daily Star (1987 Report)
