A PUBLICATION OF THE DEPARTMENT OF PHILOSOPH Y ADEKUNLE AJASIN UNIVERSITY, AKÜNCBA-AKOKO ONDO STATE, NIGERIA UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy AJAPHIL AKUNGBA JOURNAL OF APPLIED PHILOSOPHY VOLUME 2, NUMBER 1, JAN. - JUN. 2023, ISSN: 2645-2898 A PUBLICATION OF THE DEPARTMENT OF PHILOSOPHY, ADEKUNLE AJASIN UNIVERSITY, AKUNGBA - AKOKO, ONDO STATE, NIGERIA Vol. 2, No. 1 (Jan.-Jun., 2023) Page i UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy Table of Contents Pages 1. Anamnesis and the Distinctive Value of Colonialism in Africa 1 - Gbenga FASIKU& Baba/ola Joseph BALOGUN 2. White Supremacy over Black Subjectivity: The Misguided 24 Raciality of the Ontologized African Blackness - Benson Peter IRABOR, Andrew ONWUDINGO & Philip Osarobu ISANBOR 3. On Human Consciousness and Cognition of the Actual 46 World: A Case for External World Scepticism - Emmanuel OFUASIA 4. Fostering Critical Thinking Skill among Secondary School 67 Students for Sustainable Development - Akinjide ABÖL UWODI 5. Ifeantyi Menkiti on Western Individuaiism versus African 80 Communalism and the Question of African Identity -Sheriff Olasunkanmi IBIYEM1 6. Mitigating Environmental Degradation in Nigeria: 92 Yoruba Oral Literature as an Inclusion in Music Lyrics - Wasilat Opeoluwa LASISI 7. Personal Identity, Human Existence and Existential 106 Conception of Person - Olusegun Kolawole AJOSANMI 8. A Comparative Analysis of Beliefs in Eschatology in 122 Religious and Philosophical Perspectives in South-eastern Nigeria - Friday Ifeanyi Ogbuehi Vol. 2, No. 1 (Jan.-Jun., 2023) Page x UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL Akungba Journal of Applied Philosophy 9. The Beingness of Ojo’Ochamachala and the Existential Proofs in Igala Mctaphysics - OluWatoyin GRADAMOS1 cfr Barnabas A udu CJJILE Vol. 2, No. 1 (Jan.-Jun., 2023) 145 Page xi UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy THE BEINGNESS OF OJO’OCHa MACHALA AND THE EXISTENTIAL PROOFS OF GOD IN IGALA METAPHYSICS Oluwatoyin Adebola GBADAMOSI, Ph.D Department of Religious Studies, University of Ibadan, Ibadan, Nigeria Email: tvgbadamosi@gmail.com & Barnabas Audu OJILE Department of Religious Studies, Kogi State University, Anyigba, Kogi State Email: andubarnabas2@gmail.com; boiile2202@stu.ui.edu.ng; oiile.ba@ksu.edu.ng. Abstract The subject matter of metaphysics revolves around different aspects of reality, including man, nature, the cosmos, human mind and God’s existence among others. The nature and reality of the Supreme being like other conjectural problems of metaphysics have polarized scholars as a major concern over the years. On the one hand, it is asserted that no rational account or argument for the existence of God should even be attempted because of the dearth of empirical proofs. On the other hand, others posit that thanks to their firsthand encounters with various manifestations of extraterrestrial life, there are valid ways to demonstrate the existence of God. This paper conceptually dwells on beingness of Ojo’Ochamachala, the Supreme Being in Igala land. It sets out to answer the following research questions; What is understood as the beingness of Ojo’Ochamachala in Igala land? How is the metaphysical existence of God seen in Igala traditional System? What can be characterized as beingness of the Supreme Being in the Igala context? What are expressions of interpretative divination of God in Igala metaphysics? These questions will be answered with the view to providing existential proofs of God in Igala metaphysics. Vol. 2, No. 1 (Jan.-Jun., 2023) Page 145 UNIV ERSIT Y O F IB ADAN L IB RARY mailto:tvgbadamosi@gmail.com mailto:ndubarnabas2@gmail.com mailto:boiile2202@stu.ui.edu.ng mailto:oiile.ba@ksu.edu.ng AJAPHIL: Akungba Journal of Applied Philosophy Keywords: God, Metaphysics, Igala, African Philosophy, Ojo’Ochamachala Introduction Igala land is made up of eight local government areas in Kogi State of Nigeria, namely; Dekina, Ankpa, Omala, Olamaboro, Ofu, Idah, Igalamela/Odolu and Ibaji Local Government Areas. Thus, the Igala land of Nigeria examined in the geo-political context is located approximately between 6°55 and 8° north of the equator and 6°50 and 8° east of the Greenwich Meridian. It is near the confluence of the two great Nigerian Rivers - River Niger and River Benue. The land is bounded on the West by River Niger, on the East by Benue and Enugu States, on the South by Anambra State and on the North by Nasarawa State. To comprehend Igala metaphysics, it is necessary to have an understanding of the term metaphysics since it paves the way for the concept of God in Igalaland. In an effort to comprehend what metaphysics is all about, Ozumba Godwin notes that; The Greek phrase Meta-TaPhysika, which means ‘after physics’ or ‘beyond the physical,’ is the source of the term, according to etymological theory. Like Immanuel Kant, we believe that metaphysics addresses everything called reality, including God as contained in rational theology, man, nature, and the cosmos as contained in rational cosmology, and the mind and its concepts as contained in rational psychology. However, contrary to what some have suggested, these are not entirely determined by a priori notions but rather by the interaction of a priori and a posteriori concepts, or by reason and experience.1 The word ‘metaphysics’ derives its meaning basically from the Greek terminology meta-ta-physica," meaning "beyond the physics" or "beyond the physical." The phrase is thought to have been created by Andronicus of Rhodes in an effort to define the aspects of Aristotle's writings that connected with spiritual, extra-mental, abstract, and transcendental entities which are also universal. Given this, metaphysics is a Science that aims to explain reality at its most fundamental level. As Vol. 2, No. 1 (Jan.-Jun., 2023] Page 146 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy a result, it entails synthesizing all experiences to produce a coherent totality that provides a whole view of reality. The study about reality in its entirety, which is associated with the generalization of understanding for the aim of making meaning of fundamental entities, is what is meant by the term "metaphysics," which deals with the nature of reality and existence in totality. As a result, it entails synthesizing all experiences to produce a coherent totality that provides a whole view of reality. Ozumba holds further on his Submission on the nature of the field of metaphysics that it encompasses general and individual existence of things with a philosophical perceptive, an attempt to arrive at a certain goal of idea. It is a study of being in totality form through attributes, relation and specific being.2 Placide contends that God, Spirit, and Creator are at the top of this hierarchy of creatures. It is believed that God is a powerful force. He provides other energies life, the ability to endure and grow. The majority of Africans affirms the presence of a Supreme Being who is believed to have created the cosmos out of nothing and also is the absolute basis for the whole of existence. Ioegbu asserts that, in characterizing the Supreme Being's position within the hierarchy of creatures. All existence apart from the Supreme Being who is self-cause without external forces are therefore seen as effect of the Supreme Being. Since all things are created and are caused by Hirn, including gods and spirits. Things could be affected by various means continuously. It will be examined to be caused by the Supreme Being.3 The Igala people link divine beings both with things and phenomena found in nature as well as with human endeavors and experiences. Gbadegesin adds that even if the divinities occasionally oppose against the order, by the divinities which they are to follow and obey. They are still answerable to the Supreme Being and always work under the direction of the Supreme Being4. However, there is no universal agreement among academics as to how the divinities are viewed. On one hand, according to Mbiti5 God created the divinities under the metaphysical category of spirits. Idowu6 contends, however, that in terms of the universe's divine design, divinities are not made, but rather come into being in the essence of things. Whatever their origins, the divinities are considered to serve God and serve as a bridge between Vol. 2, No. 1 (Jan.-Jun., 20233 Page 147 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy him and other living things. In other words, the divinities are created to cany out the Supreme Being's will. The divinities serve as agents in the universe's hypothetical government. According to Mitchell, the African people consider the deities to be God, the Supreme Being, and his representatives on earth7. This research aims to provide a fundamental understanding of the principles ingrained within the nature and rationality of the Igala consciousness and characteristic features of the Igala overview on the rationality, of the proof of the existence of God, and those features that make up the goodness in God, who is on the other hand regarded as the supreme being from an African point of view. Igala legends, myths, festivals, and social institutions are brought into focus as a very reliable way of assembling data for this comprehensive investigation. These practices and way of life are based on some of the very few extended literatures that are currently available. The important idea that there is reason to believe in God is supported by medieval thinkers like Thomas Aquinas and Anslem. In addition, it is anticipated that this inquiry, or investigation, as the name may suggest in the Igala worldview, will serve as a starting point or a source of unprocessed data, as well as the analytical, systematic, and logical underpinnings of its subject matter. According to Egbunu; Since the idea of the rationality of the idea of god remains continuously arranged or propositions as the backdrop to the people's Contemporary experiences of reality surrounding their existence, it would also be of enormous assistance to our overall understanding of the African predicaments in general and specifically the Igala religious and traditional cultural Problems.8 This study's major argument centers on the validity of the Igala proof for the existence of God (ojo). Ideally, a guide to the nature and historical development of mankind from the perspective of the Igala understanding of God would Start with an examination or definition of Vol. 2, No. 1 (Jan.-Jun., 2023) Page 148 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy the beingness of God from the perspective of the Igala worldview, in keeping with the rationality of not interpreting gods by their actions or anything similar. From the view of Idoko; Unfortunately, because to Africa's attitude on monopoly-theism, there is currently no agreement on a specific definition of what constitutes a God other than the Supreme Being. As a result, we are currently lacking a defining Standard that would allow for clear determinations of whether a certain natural occurrence, phenomenal, or movement should be considered an act or acts of the beingness of god or an act of natural forces that are bound by nature to act independently of any being.9 In terms of geographical context, the term "Igala" simply refers to the triad of a language, an ethnic group, and a region that is situated on the eastem side of the confluence of the Niger and Benue rivers in Kogi State, Nigeria. Nigeria's middle beit or central region is where the Igala people are primarily found Egbunu10. They are believed to have had one of the oldest kingdoms in the West African sub-region because they gained the Status of a kingdom around the middle of the 17th Century A.D. and were ranked as the ninth largest ethnic group in Nigeria in the early 1960s. Beingness of Ojo as Supreme Being in Igaia land Scholars hold varying opinions about the cosmic beginning and the essence of god's beingness. Many of them believe that the idea of God emerged from man's fear of having their perception of reality challenged at a certain period. They have created faith in a particular thing that they believe will protect them from what things they were afraid of as a backup or point of defense to the unknown fears. This was real after witnessing the immensity of the universe, which is made up of fundamental forces, the rumblings of thunder far in the sky and lightning Vol. 2, No. 1 (Jan.-Jun., 2023) Page 149 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy flash, the vastness and boundlessness of the sky, magnitude of oceans, and other wonders of nature. While some Igala scholars consider religion as the product of the ceremonial dass, they came into contact with the belief that the Supreme Being emerged from magic. Similar to how different Igala scholars have different opinions about how god came to be, many Igala have different opinions about how Africans first came to believe in God as the Supreme Being. In view of foregoing, these important viewpoints on the subject will be discussed in this article. The Igala developed a belief in Ojo Odubagagwu (God), the Supreme Being, as a result of their observations of the cosmos. Based on this reality, the Igala who make up their population consider the Supreme Being God to be the universe's creator and ruler. They may have thought about the vastness of the universe as a result of this idea. The Igala came to the conclusion that it is necessary that there must be a great entity or a Supreme Being Ojoodugbogagwu who created the huge and intricate universe and also Supports and defends it when it is in danger thanks to their imaginative abilities. In light of this, the Igala like other Affican nations, started to revere and adore this Being, who was beyond description or explanation. According to Mbiti, a long time must have passed to get to this conclusion of believing since "many tales and thoughts must have tried to explain these mysteries of the world. As a result of an awareness of the frailty of humanity and human limitations, the Igala in general arrive at the consciousness of the belief in a Supreme Being. It is said that the Igala came to accept the existence of this Supreme Being God. According to the Igala's theory of rational explanation, the Supreme Being known as god originated from human limitations or natural bounds as well as the unpredictable, uncontrollable, and insatiable character of man's needs or desires, depending on the Situation. This occurred because the Igala realized they lacked the knowledge and power to control the universe that a man should have, especially in the face of death, catastrophe, or natural disaster like lightning, earthquakes, thunderstorms, great rivers, dense forests of the Amazons, and celestial bodies that are out of man's control. The Igala rather speculated that there must be a Supreme Being whose power and existence is superior to every other power. Although Vol. 2, No. 1 (Jan.-Jun., 2023) Page 150 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy the Igala believe that powers can be summoned and used by man in times of need for the purpose of assistance or as defense mechanisms through pacification, appeasement, or sacrifice however, these powers are subject to limitations, thereby showing human powerlessness. According to Mbiti, this same view also Supports his claim that "the concept of this Being made it reasonable, foundational, and more important for man to fully place hisall in dependence on this Being who is more impactful and all-encompassing than man." The Igala feit the need for assistance and a path from/to the Supreme Being necessitated by their limitations and their sense of being unable to use their might for survival and existence beyond this logical explanation. The Africans revere this as their Great God. It should be noted that this formulation required a lengthy chain of time, or possibly a period before conceptualization. Following earlier observations of the forces of nature made by other Africans, as noted by Igala, they came to believe in a god who is responsible for creating reality. This third perspective on the origins of religious belief in Africa is crucial since it relates to the many natural factors. Men have a long history of viewing the forces of nature with respect and awe, maybe since the beginning of time. Affirming that God is being, being is force, and that same force is being, which can take any form, the invisibility of God became a point of view for Africa.Igala began to revere these natural energies as possessing various supernatural abilities as a result of their Beingness11. Igala started to link the sky with a great God who is also very close to man, whose eyes always watch over man in all he does, as they gazed outward at natural objects such as the rain, elements of weather, thunder, storms, lightning and other natural occurrences that cannot be given simple and direct explanations such as childbirth, death and the firmaments among others. Tempel and Abiodun assert additionally that: It is quite possible that through such a connection between heaven and earth, Africans first began to believe in the existence of God. The universe revolved around the human race. This concept started Vol. 2, No. 1 (Jan.-Jun., 2023) Page 151 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy to make sense and fit into man's ongoing efforts to comprehend and explain the visible and unseen universe, the earthly and heavenly worlds in which he is the center, as well as the fact that he was Standing on the ground while looking up to the skies.12 Metaphysical Existence of God in Igala Traditional System One must attempt to incorporate the original African thought into the discussion of the question of God from an African point of view in order to explore the plausibility of God and his presence in a broad sense of African belief System and practice. Because Africans by nature uphold the idea of duality, which simply means that everything is made in everything and that nothing exists on its own, every Being derives its beingness from other Beings; they generally adhere to the idea of monotheism faith in the idea of a Supreme Being, similar to that of western religious concept, on exceptional conditions. Because of this, the monotheistic deity of the west seems to the Igala sense of God to be an abstract idea or concept. In the same way, because of the multi-nature of God, Igala traditional religion believed that; i. The God of the oceans is claimed to be in Charge of the ocean and become enraged if human activity in the oceans causes particularly severe outcomes, such as a tsunami and river unrest. ii. The deity who sustains the harvest on the surface of the earth is the Supreme being iii. The God of thunder and Lighting which is called Akpabana Omamanya iv. Those things like death, natural deserters, conflict, depravity, and unrest are brought forth by the gods. Due to the fact that every deity, in the eyes of the Igala, is accountable for a specific deed, this suggests a contradiction of one God's power over others and will under no circumstances consent to being subordinated to another Vol. 2, No. 1 (Jan.-Jun., 2023) Page 152 UNIV ERSIT Y O F IB ADAN L IB RARY creature or to Submission to any authority. As stated by Egbunu; The Igala are by nature pious people who carry their religion with them in practically every action they undertake. They rarely deviate from a family god that is bound to the Supreme Being, notwithstanding their farm, child-rearing, everyday problems, sleeping or waking from dreams, or even going for their objectives or vision in life, or even their sincerity in praying to that god.13 _______AJAPHIL: Akungba Journal of Applied Philosophy Exploring the Existence of God in African Worldview Over all visible and invisible beings, the Supreme Being, or deity, is supreme and regarded as great. Ojo’Ochamachala, which the Igala refer to as "the Great-great-One," is also known as the Supreme Being by the nearby population, who also refer to it as "the Greatest of the Great. According to Idoko, the medieval era, which includes the works of St. Augustine, St. Anselm and other thinkers, is where the case for the existence of god is most understood as a whole. This indicates that historically a significant portion of their population, both religious and nonreligious, has held a firm belief in the existence of a deity. Or, take the Africans' position, which is that if there is no god, what ultimate reality transcends or causes the fragments of the cosmos to come into existence? Even with the phenomenal advancements in Science and technology over the last decades, the idea of god is still widely believed to exist as a transcendent reality. In truth, this age-old subject has received a fresh infusion of life because to recent scientific advancements, particularly in physics and cosmology.14 Traditional Igala defenses of the logic of the belief in a God who created reality in accordance with Aristotle's idea of the unmoved mover have been re-examined, by Igala scholars and they have transformed Vol. 2, No. 1 (Jan.-Jun., 2023) Page 153 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy from antique vestiges to modern defenses. These arguments will also be examined from an Igala perspective. Therefore, according to Okpe, arguments against the plausibility of belief in a transcendent reality, in particular the God of theism, are also increasing. This is in contrast to different arguments in favor of the existence of God, which have also been revisited in Contemporary discourses. One of the objections to the belief in God’s existence is the presence of evil in a good God's created world. This argument dates back to the medieval age and humans, thus the Igala worldview is not new to the topic of the argument of God.15 Arguments for the existence of God are among the Igala on this note and are sparked by the wonders of reality and how it appears to man and his existence. God's existence can once again be proven through such methods, but some non-Igala, on the other hand, even assert that no rational account or argument for the existence of god should even be attempted because of the metaphysical activities associated with the Being of God. However, some people have taken the opposite tack, arguing that, thanks to their firsthand encounters with various manifestations of extraterrestrial life, there are valid ways to demonstrate the existence of God. Others claim that while the existence of God can be argued for, it cannot be demonstrated. Characterized being-ness of the Supreme Being in Igala Context The Supreme Being is both Transcendent and Immanent: Many religions regard Supreme Being as transcendent or immanent dimension, but in African traditional perspective, ‘Supreme Being is both transcendent and immanent’. Supreme Being dwells inside human hearts and the Supreme Being is also beyond any reach. Even in their imaginations, people are unable to properly appreciate him. Which is said in Igala that: OjokidefuOne, ojole de fuojale. Supreme Being's Transcendent Nature: The perspective of the Supreme Being's transcendence extends throughout and beyond all of antiquity. The ultimate actuality of being, without any gaps, is Supreme Being. According to an Igala saying, ‘the Supreme Being is made by no other being; no one beyond him is’ Ojokonemachonanwun. Also the Akan people refer god the Supreme Being as ‘He Who is there now as from ancient times’ and the Tonga people express Supreme Being as, Vol. 2, No. 1 (Jan.-Jun., 2023) Page 154 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy ‘the Ancient of Days’. Because the Ngombe confine this quality of the Supreme Being to the forest, they refer to Him as "the everlasting One of the forest." The Supreme Being's existence is without beginning or end, and it existed before He even began to create anything. The Supreme Being is above all limitations and all we have ever known. According to the Igala, the Supreme Being resides somewhere beyond the sky, beyond the reach of humans. The Supreme Being's Immanent Nature: For the benefit and needs of his people, the Supreme Being also possesses an imminent attribute. African traditional religion addresses the Supreme Being through devotion and enchantment, invocations, offerings, and sacrifices by considering other gods responsible for that specific activity. The Supreme Being is contemporaneous with the indigenous African people for the period of time, according to the Igala. Everything and every natural phenomenon are manifestations of God, the Supreme Being. The Supreme Being is referred to as by the Igala as the one who fills everything at all times. The key idea is that pantheism and the immanence of the Supreme Being cannot coexist because His immanent nature is connected to actions of reverence and to its undervalued practice. Supreme Being god possesses both the greatest position and intelligence. He is infallible and beyond all comprehension. The Igala of Ogugu report God as ‘A bucha Kinoda Ama’, the pot maker who own the right to clay. To the Igala of Ibaji, Ojoki la likilanwanumatonele God is He Who knows or sees all’ and according to the general conception of Igala, Ojoki Numa ‘God is the wise One’. One of the most common Yoruba proverbs is that "Only God is wise" and "He is the Discemer of hearts" and that "He sees both the inner and outside of man." Finally, the Igala believe that their God, the Supreme Being, has long ears. Chi is the Watcher of everything among the Igbo. Therefore, everything in this universe and beyond is known to, heard, seen, observed, and under the direction of God. God is seen by the Igala as being all-powerful: Omiachi Claims that the Supreme Being, or God, is all-knowing and all-powerful. Igala hold the belief that the ocean is innately full of conflict and that the omnipotence of the Supreme Being, God, is correlated with the ocean. Vol. 2, No. 1 (Jan.-Jun., 2023) Page 155 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy They came to believe that "He God is the One who clears the ocean of this strife and turbulence" as a result of these beliefs. The Igala have a pragmatic view of the Supreme Being God according to which "man's tasks or challenges are easy to execute as that which God performs by virtue of his proclamations over the Beingness of a man, but difficult to perform as that which God does not enable one to." This implies that predestination determines every man's behavior. According to the one of the Igala proverbs, Owonwu Nyarone Ejadun ‘God has very lon^ arms’ and Oli Kojo Gbe Afunekedun ‘the plant protected by God is never hurt by the wind’. God is also held to be all-powerful in many other tribes in Africa, such as the Swahili,the Zulu, the Akahn, the Teso, the Gikuyu, the Vugusu, the Akamba and several others.The Gikuyu pray to the Supreme Being when they need rain while the Kigahold that it is God who is responsible for the rising and setting of the sun, others believe it is God who causes earthquakes and other natural occurrences. Accordingly, in the aforementioned context, the Supreme Entity deity is the only being who possesses all the best attributes, and every other being, including humans, is inferior to and constrained by Hirn. The Notion of Self-perfect of the being of god:God, the Supreme Being, also has the qualities of independence, Support, sufficiency, and Containment. Every existing entity in the universe has some of God's self-existent and preeminent characteristics. The existence of God from a spiritual perspective: The traditional Igala perspective maintains that because of His inherent obscurity, God is a Spiritual Being or a Spirit. God has remained unseen from the dawn of human knowledge, therefore for the purposes of description, there has never been a physical manifestation of the Being God that allows people to know or see him. Njoku asserted that the Supreme Being deity is an unending source of creativity that motivates humans to pursue original goals and deeds.16For the benefit of humanity, one of Boston's most explicit Igala hymns went on to refer to God as "the Great Spirit" who creates mountains out of mountains of rocks, branches and flowers out of sticks, and rain to keep everything refreshed.17 Ethnicities like the Hausa, Igbo, and Yoruba describe God as the Being who is like air or wind that moves without notice, which is another evidence of His spirituality. Although air or the wind lacks any ' ? Vol. 2, No. 1 (Jan.-Jun., 2023) Page 156 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy aspect of visibility in any way, their presence or actions are nonetheless feit. However, no intellect of any type is capable of examining the Beingness of this Supreme Being in such detail; for this reason, the Igala designate the Supreme Being as the infinite Spirit above the being of men.Due to the fact that, we do not understand god, the Igala also refer to him as OjoKejumayin, the god of the unknown, OjoKiyaNyenwuUmaja, or the deity of the Ngombe, which denotes the unexplainable. To the Igala, the concept of God as a Being is never alien, foreign, or borrowed (s). The Igala hold the belief that many of their number have experienced a unique impression of God as a result of the ways and fashions in which the Supreme Being comes to them, but God's main characteristics are enigmatic and nearly completely unknown to and inexplicable to man. Interpretative Divination of God in Igala Metaphysics Since its inception, the non-Igala have disputed and misconstrued the conventional Igala metaphysics' idea of Gods' divinities as spirits. This disagreement and misinterpretation of this concept are the results of numerous circumstances. Prejudice by early Western researchers who attempted to compare the Igala traditional understanding with the westem Interpretation of the same topic is one such factor. According to Idoko, there are a number of additional elements that contributed to the Westemers' premature and disastrous judgment of the Igala belief in the existence of god, including their lack of in-depth research of the initial viewpoint held by Igala metaphysics. Armchair researchers who relied on information from missionaries who themselves focused on a single group or tribe made up the majority of individuals who came to study the Igala and their religion.18 They came to conclusions conceming the idea of a metaphysical conception of god, divinities, and the role of spirits within the Igala using the sparse material gleaned from one or two locations within the context of Africa.19 It is important to note that before an Igala man performs a sacrifice, he first of all calls the name Ojo’Ochamachala. This alone makes the presence of God more tenable from the Igala point of view and also serves as an endorsement when performing sacrifice. s m m s s B s s rn .............. ■ VcC2, No. 1 (Jan.-Jun., 2Q23) Page 157 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy Since forces directing events in the cosmos are not subject to whims and caprices, as is the case with God, the core tenet of the logical interpretative divination of the Beingness of God, the Supreme Being among the Igala, is that it is not possible to understand spirits inside the Igala. Idoko is of the view that, Interpreters who judge and understand the conjunctions of the significance and might of Supreme Being in the universe" are those who perform this type of study.20 The Igala make this excellent choice of argument for interpreting divinities because it not only provides more room for a clear, sound, and critical justification of the position of the Supreme Being in the natural order in the Igala notion of god, but also because it is a more rational or justifies evaluation or Orientation of the possession of the idea. Proofs of God’s Existence in Igala Metaphysics From an African perspective, when we use the word "God," we only refer to the Supreme Being. In doing so, we are referring to the living, eternal Being, who is considered to be the origin of everything that exists and falls under the category of being, namely the actual, potential, and nonexistent. According to the Igala, the Supreme Being is a self-existent being whose supremacy maintains the cosmos as a whole. In Igala, Ojo’Ochamachala KinumaKiya le Enwudu implies that the Supreme Being is an all-knowing being who perceives and knows everything present in existence's framework and constituent parts without the use of any technological device. The Supreme Being for the Igala Omachala Kimu-chane Enwutu Kpojinwu even knows the Start to the beginning. The Igala believe that the Greatest Being, also known as the Supreme Being, makes Himself known in a variety o f ways to His creation, especially human beings who have always sensed His presence and also responded to Hirn in mostly in awe and adoration. This revelation of the Supreme Being for the Igala has resulted in a living connection or bond between man and the Supreme Being, who has shown Himself to humanity in several ways. The bond between the being of God and the Being of Man has been established as a result of the numerous ways of revelation of the Supreme Being, giving rise to what we now refer to as religion Vol. 2, No. 1 (Jan.-Jun., 2023) Page 158 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy among the Africans. While some people who received this revelation, like Jews and Muslims, saw god as a personal Being, other religions, like Buddhism, do not see God as a personal being. Many academics, religious leaders, and religious texts have spoken of the majesty of this Being. Ekeopara wrote the following when defining the Supreme Being god: The Supreme Being alone is the source of life; He is omniscient because His knowledge extends from the lowest regions of the earth to the highest points of the skies. He is power, kingdom, glory, majesty, and the owner of creation. He also rules over all He made. He is aware of every atom in both the earth and the sky. He is aware of how, at night, in the shadows, the ants creep upon the rough rock. He notices the movement of airborne dust specks. By virtue of His knowledge from before; He is able to see the ideas that go through peoples' heads as well as the variety of their fantasies and their innermost thoughts.21 Additionally, anytime someone makes an attempt to research the actions of the god, spirits somehow always endanger their attempts with dreadful harm. They accomplish this by inducing seizures, mania, and other dreadful illnesses. They may occasionally take possession of people and cause them to prophesy. According to Mbiti, "At the height of spirit possession, the person effectively loses his own personality and behaves in accordance with the characteristics of the ’personality' of the spirit inhabiting him. The spirits may decide to push the person away and force him to dwell on a riverbank or in a forest. If the person is a prophet or soothsayer, it might provide them with. knowledge that will benefit society as a whole. When a ghost is discovered to be in possession of someone, the talisman and divinurs may be used to some Vol. 2, No. 1 (Jan.-Jun., 2023) Page 159 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy extent to exercise the spirit or communicate with that particular being to leam more.”22 The belief here according to Idowu is that: . The guardian-spirit is a distinct entity, or the essence of the human psyche splits into something resembling a spiritual double or counterpart. The Africans think that every person has a guardian soul that, if it is in good shape, strives to provide wealth and good fortune to its twin, but if it is not, it will instead cause obstacles in the double's path.23 This spirit is called different names in different Affican communities, thelgala call it Okaye, theYoruba call it Ori, and the Igbo call it Chi, while the Edo call it Ehi. It protects one's path to their numerous life goals as well as their safety from outside natural forces, acting as an intercessor. When wicked spirits try to prevent the committed person from accomplishing his final life goals in one way or another, it is usually this Destiny-protected spirit that Steps in to help. This is why the majority of Igala would make sure to please and give their guardian spirit their all if they want to make any significant decisions in their lives, such as when they want to farm, hunt, get married, or embark on a voyage. In general, it's believed that Igala give the destiny spirits a very prestigious and remarkable Status. This does not imply that Igala are inherently pantheist; rather, it simply indicates that they are aware of the influence that spirits have on every aspect of human life, whether it be positively or negatively, regardless of the individual's knowledge. As a result, they make every effort to keep these spirits at bay by employing whatever strategies are available to them at the time or given the circumstances, including the paranormal, prophecy, exorcism, veneration, sacrifice, songs, and other techniques. Conclusion Vol. 2, No. 1 (Jan.-Jun., 2023) Page 160 UNIV ERSIT Y O F IB ADAN L IB RARY AJAPHIL: Akungba Journal of Applied Philosophy The reasoning behind the Igala conception and understanding of Ojo’Ochamachala as the Supreme Being, is based on the general African metaphysical perspective. This perspective has subconscious influence over that of man as seen in this study. The Supreme Being is viewed as an uncreated, unprocessed, self-existent, boring, unweaving, and unreliable Being whose power is transcendental and in doing so transcends all powers. He is regarded by the Igala metaphysics as the creator of all things, who is also immortal and govems the affairs of humanity and everything in the world as a result of his influence in both the seen and unseen physics. In the Igala worldview, as in other parts of Africa, God is worshiped and venerated in most places andHe hasno temple and no image. This is because His existence is not within human experience and understanding and also because of His uniqueness, which demonstrates that no one is like Hirn and could be compared with His Being.As it is seen in most African societies, the existence of God is held among the Igala people and His beingness no doubt offers existential proofs of Him. This paper explains the uniqueness and the greatness of Ojo’Ochamachala who is sometimes called Ojo as a being who exists in a dass of His own. The metaphysical existence of God expressed in His multi-nature as seen in Igala traditional System provides answers for metaphysical questions that plague humanity on the issues of reality and the whole of existence since Ojo’Ochamachala is the one in Charge of everything within and outside the cosmos. This study supports the idea that Igala's rational demonstration of the presence of the Supreme Being leaves no room for additional debate regarding the vital roles that God plays in the structure of the cosmos, the category to which human beings belong. Evidently, as established in this paper, proofs for the existence of God can be inferred ffom existential proofs premised on the beingness of Ojo’Ochamachala as held in Igala metaphysics. References 1. Augustine C. 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Bolaji E. Idowu. African Traditionell Religion: A Definition, 9. ' »■»« M Page 164Vol. 2, No. 1 (Jan.-Jun., 2023) UNIV ERSIT Y O F IB ADAN L IB RARY