08/29/2017
EGBE – SPIRITUAL PACTS AND INITIATIONS
March 16, 2017 Obara Meji 48Comment
Estimated Reading Time: 11 minutes
Hi everyone. Here is the second part of my fascinating discussion with Oladayo about Egbe (here is a link to part one). I pondered very hard about doing another post on this even though I had promised, and the reason is because I worried that the subject may be too deep or confusing for most people. Yet something deep within me urged me to go on because who is to get and understand or become curious about this very important piece of knowledge, will, and I am confident that who ever’s life may be disturbed by this phenomena will gain clarity through these posts.
Also, I would like to announce that I have added a new Forum to the blog. I hope that you all will take great advantage of it and write topics that you may want to discuss, or questions so that we can have conversations there and learn from each other. You can find the Forum in the navigation above, in the sidebar to the right, or you can click here.
Egbe – The Continued Conversation
Obara: “Ok, so let’s go on to a serious part. In Jamaican culture, we have something called crosses. I believe it’s a derivative of when Jesus carried his cross, he was carrying a burden, so when we say “crosses gal” it’s indicative of carrying a load. So there are some women, who, every man they’re with either dies or goes to prison. People will say they are bad luck. But they mostly bunch women into these groups. So can we equate this with spirit husband/wife?”
Oladayo: “It’s possible. There are some things that give birth to other things. I will give you an example. There are ancestral curses, from maternal or paternal, that might not be known. Yorubas call it Ogun Idile. Ogun Idile can cause those things you are talking about. Those are ancestral curses, but Ogun is like a battle, what the family used to battle, or something common in the family.”
Obara: “Right, like a generational curse.”
Oladayo: “Yeah, but we call it ancestral because it is deep deep deep down. In some families, they don’t get to 40 before they die. There are instances where someone offends another, and then because the person is powerful and can bend water or bend air or some element, they can decide to send away a child in someone’s womb and replace it with a bad child. Or they can cause the ill luck of the child and decide that when ever this child is with someone, so and so and so should happen to that person.”
Obara: “Right, so they put a curse on them.”
Oladayo: “Yeah, so it varies. Sometimes it can be associated with Egbe too, like the one of chasing the child out of the womb and converting the child to the Egbe child or just cursing the child and the child becomes ill lucked, either one are possibilities. Or it could be what the woman chose before coming to earth, too, or the covenant she made.”
Obara: “Ok so let’ deal with the part where in which there is a spiritual husband. There is a spiritual husband who doesn’t have a body but he is attached to his spiritual wife, who does have a body, who made a promise to him before coming to earth, that she would not have a relationship or marry, and so in real life it plays out where she becomes the woman who wears the Scarlett letter.”
Oladayo: “Yeah, to prove to him that she loves him, she’ll decide from there that she won’t be with any man, that on earth, she’ll be pretentious and break hearts, or send men away from her by death or by prison, do you get it?”
Obara: “Ok wait, so you’re putting a new spin on it. You’re saying that she wrote this into her contract from “heaven,” so it ISN’T caused by the spirit husband, it could be her own pact.”
Oladayo: “Yes, she can decide this herself, so she’ll make sure that who ever comes across her will be coming across problems.”
Obara: “Got it.”
Oladayo: “So when they are trying to find the solution to why her life is like this, the spiritualist will tell her that no one is doing anything against her. There’s no obeah. Some people might not be gifted enough to know that the problem is her. She might not even know, but there are some who are very strong and deep into it that will know. There are some people that never belonged to any Egbe before, they can be initiated, do you know?”
Obara: “What do you mean?”
Oladayo: “When I was younger, they used to tell us not to take anything from people. There are some Egbe that can be initiated just by a person taking something that represents Egbe, and handing it to another person, and that person accepting it. They’ve been initiated, and they won’t be the same after that.”
Obara: “Wait, do you mean initiation like in tradition? Like what we do to break the contract?”
Oladayo: “No. This one is not the one that a Babalawo arranges. I’m talking about someone that has Egbe, that is conscious of it, of where they come from, without any ritual. It’s as simple as giving someone a piece of food or something else to initiate them, spiritually, into that persons Egbe society. Not the initiation to break any contract.”
Oladayo: “What they do in tradition Egbe initiations is break the PACT the person does not know that they have made before coming to earth, it’s to allow the person to live their life normally among society. Egbe is what the group is called, the playmate is what is called Egbe. So somebody that is a member of that group, some Egbe are hot and some are cold, and some are both. Some people are conscious that they have it and they can control the power, they can wield their abilities, think X-MEN. They know that “Okay, I have the ability of fire, I can manipulate it.” Others have it but they can not manipulate it, they don’t even know they have it. When ever they are angry, something will just happen. And remember there is nothing like ‘age’ in Egbe, there is hierarchy.”
Obara: “Levels.”
Oladayo: “Kingdoms. There is the marine. There is this, there is that. They don’t cross paths.”
Obara: “So these are realms. This is what I spoke of with fire realms and water realms. So let me ask you then, say a realm of Egbe is a fire realm-”
Oladayo: “-Yeah, but they won’t group as that.”
Obara: “I know, this is just an example. Can I leave my group and be initiated into another group?’
Oladayo: “Yeah. Not leave. You can’t leave, but you can have colours. But what I’m talking about now is another level – it can be initiated. When we were young they told us don’t take anything from anyone, and they taught us how to be content and be happy on your own for your own good. Even in the Celestial churches, which is like your Zion church, they used to try to help children with this Egbe. They would flog it out of them.”
Obara: “Like beating the spirit.”
Oladayo: “Yes, You would see it.”
Obara: “So what about some people who are kleptomaniacs?”
Oladayo: “That one is the Akisa type, the one belonging to the rags. It’s to disgrace the family.”
Obara: “And nymphomaniacs?”
Oladayo: “Same thing, to disgrace the family. That is the Akisa type, the rag. Not a physical rag, but you know what the rag is: Misery, disgrace, poverty, things that can bring people down. They can come from a very rich home and decide to be epileptic. They want to be the death of the family, to be the person that will drag the family name through the mud. There are some that are not rags, they are clean, but when they get angry or when they decide to punish somebody, they can really punish them. But like I said before, it all depends on how you treat them.”
Obara: “What about the Egbe from the rock?’
Oladayo: “Yeah, rock spirits. Those things can even be initiated.”
Obara: “When you say ‘initiated’, you are talking about being initiated spiritually, not going through a physical process.”
Oladayo: “Um, yes so to say, though they’re both spiritual, but I’m not talking about the one done by a Babalawo to help somebody. I’m talking about human beings that are Egbe here, especially children. They can pass it to themselves, like handing over a power. This one is initiation directly, this one is initiating so that they will have more people in the kingdom. This is for people who know they are Egbe.”
Obara: “So a licky licky smaddy can just can be initiated just by being given something like food.”
Oladayo: [laughs] “Yes and what they give them is like giving the person a passport to their kingdom, to give them access, like handing over a key. They will just take that thing or a piece of food and they know what they will do to it, what energy they will pass to it before they hand it to another person, and that’s it, the person is now a member of that Egbe kingdom. If it is negative, the family will begin to suffer and they won’t know why.”
Obara: “Wow. I have a scenario to give to you. I had a friend in Zion Revival. I’m comparing Zion Revival with Egbe. So when my friend was pregnant with her 3rd child, she went to the Revival church, she fell into spirit and she fell on the sealed ground. After then, when she had the baby, that little boy out of her 4 children was the only one that looked Chinese. As he grew, he became extremely effeminate. My friend used to beat him day and night to fix his hands (he behaved like a young girl) and stop being so soft. So one night I was in my house and the spirit came and told me that her pregnancy was fine until she fell on that woman’s ground that day in Revival church. When she got up, the child changed. She picked that spirit up from there. The young boy is now fully gay. She doesn’t talk to him. But I knew from back in that time, that what happened on that sealed ground was an exchange of spirit. Could it be the same as what you’re telling me?”
Oladayo: “That’s why sometimes when some people don’t have children, they want to force it, and sometimes they’ll get a child that is not really a child. You understand? That is why the spiritual aspect of someones life is like a blueprint. It shouldn’t be opened to everyone and anywhere.”
Obara: “Okay! Wait. I have a story to tell you –bwoy mi full ah story– a woman once came to me for a reading, at this time she was maybe in her 40s. When I was reading her, I saw a story unfold in front of me. Boy, innocence is something else. I began to tell the woman what the spirit told me. I told her that when she was 16 years old she was apart of same Zion Revival. She said yes. She was a secretary in a woman’s yard in Maypen, Jamaica. I told her that the oracle told me that there was one night when she fell on that woman’s ground. Remember this is a sealed ground, the woman was an obeah woman, so they work spirit, they do many things there. I told the woman that that night she stayed on the ground for 21 days.”
Oladayo: “She was in spirit.”
Obara: “Yes. Jamaican people call it ‘tek grung’. So the day when she was supposed to rise from the ground, the obeah woman gave the girl an orange. The woman shouted in my house ‘Yes! How do you know that? The woman greeted me with an orange when she rose me.‘ I asked her, ‘do you know what the woman did to you?‘ She said ‘No…‘ I said ‘She locked you into her city‘. And that is the word I used, city. I didn’t know at that time because I was young spiritually, that what the spirit meant by “city” was that the woman was initiating the young girl into her Egbe. After the girl rose from that ground on that day, her life was never the same. Why? She became the woman’s lover. The spirit said the woman locked her into Sadom city. THAT’S why nuff of them in Revival become gay. THAT’S where my friend picked up this energy for her son. The woman passed this “gift” onto the young girl. And when I told her this, she just began to cry. No matter if she had a husband and children, she’d have to have a woman too.”
Obara: “It was my Jamaican Babalawo who first took me to Africa that showed me that Revival is Egbe. When they are moving spirit they say they are passing through “cities”, this means they are moving through spiritual realms. While this is happening, the table is spread with fruits, cakes, and sweets, so when you say that a person can just pass another person a certain item, and what they’re doing is initiating them INTO their own Egbe if they know who they are, it makes so much sense! As simple as passing an orange to this young girl, she became locked into what this woman belonged to. Does it resonate with what you said?”
Oladayo: “Yes. That is real initiation. That means that she really initiated her into whatever set or club that she belonged to. It’s like passing the baton. Giving her the access to start wielding the power, because it’s a power actually. But the other one that people come to Nigeria to do, is the portal sacrifice, it’s to appease, to re-write what is already yours.”
Obara: “You mean the Babablawo initiations?”
Oladayo: “Yeah, those initiations is to help tone or correct the insolence that you don’t know about, the pact you made in the astral realms. The Egbe initiations with a Babalawo is to control it, to re-write your contract, so that you can blend into this society, and live a “normal life” as how you’re supposed to. But that other initiation like you described in your story, is to initiate someone into that insolence. That’s why when you give birth to a baby you don’t just give them to anybody. You don’t give your child to just any nanny.”
Obara: “Cause that baby can be initiated into something.”
Oladayo: “Yeah, and they won’t even know. That’s how it is.”
Obara: “Ok so, everyone wants a companion. The brain calls for companionship, and one of the biggest problems with women, and men too, is that they’re not able to have a partner. You have some women who just can’t get a date. No matter how attractive they are, how great they are – they just seem invisible. That’s what I’m trying to get out of you. Ok, they’ve done divination and they discover that this person has a spirit husband or a spirit wife. It’s a global problem. Now the best way to remove that spirit husband is what? Appease him to make the person walk this earth normally? Or is it to get rid of him completely?”
Oladayo: “My response to that is still that one can not have their cake and eat it too. This is one realm, that is another realm. Having a husband there and trying to have one here is not possible – it is possible, but the husband here will suffer, because the husband there is more powerful, and he has the power to punish the husband here. In fact, do you know what this does? It changes the aura around the woman, so she doesn’t look desirable for men even though she’s beautiful. They’ll make her look like an independent woman, a woman that doesn’t want or need a man. That is the aura they make her project.”
Obara: “The Egbe is the one that does that. They project onto her a particular aura that will be a turn off to men?”
Oladayo: “Yeah, she’ll seem coveted, like someone that is not available. So other men will just look at her like, ‘Why should I waste my time? Why would I suffer myself going after this lady?‘ She can make some men have inferiority complex around her, and they can start to see her as something she’s not, you know? She’s just projecting an aura that’s supposed to be a repellent. She can have the men as a friend, but it won’t go further.”
Obara: “Ok. Can a woman’s barrenness also be caused by spirit children?”
Oladayo: “Yeah, in fact some women might get pregnant and have a dream that a man, their spiritual husband, comes to have s*x with them, and then the next day they have a miscarriage. Or some women is pregnant here, then they’ll dream that they’ve given birth, but this means that they won’t have the baby in real life. Or some will have recurring dreams and not understand what it is.”
Obara: “Would you say that it is important for people to pay attention to their Egbe?”
Oladayo: “You know, it’s not everything that is Egbe. That’s why first one has to consult someone spiritually gifted to know what is the cause of their problems. Even in Yorubaland, if a person goes to the doctor for some problem and the doctor can’t find the cause, they’ll just tell you to use your discretion, you know where to go.”
Obara: “Ok last question, the Egbe, do they function there, like how we function here?”
Oladayo: “Yeah. They live bigger even, because material wealth is nothing to them, it’s just about power. All that materialism is nothing, that’s simple to get, even as if they can just create them. Titles, status, hierarchy is what’s important to them. Even Yoruba people say a good name is better than silver and gold.”
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Obara Meji
