It is not every Kolanut we use to pray as Ndi Igbo. The specie of Kolanut we use in Igbo spirituality is the one we call Oji Igbo. This brand of Kolanut is different from the one they call Gworo.
The uniqueness of Oji Igbo is in its ability to talk. Gworo cannot talk.
What we mean by cannot talk is, Gworo does not have male and female lobes when broken. Also, Gworo mainly have two or three lobes. But Oji Igbo can have up to seven lobes.
When Oji Igbo is whole and cannot be broken it known as Oji dalu ogbi. This means a dumb Oji. We as Ndi Igbo do not use such Oji to pray.
When it is two, it is called Oji gbalu okala. Many do not use such kola to pray because they believe it connotes negativity, quarrel or dullness. Moreso, when you brake Oji gbalu okala, it is neither male nor female. It is in a state of tabula rasa.
When Oji is three, it is called Oji Ikenga. Our people will say akwukwa di ato, ite esiri. We use this type of Oji to pray as it signifies stability. Oji gbalu ato when broken are all masculine.
When Oji is four, it is called ezumezu. This is because the four lobes are made up of two males and two females. This is the first interactive Oji that the duality and polarity of existence is firmly and clearly established. Some adepts use this kind of Oji for divination because of its balanced energy vibration.
When Oji is five, it is called omumu. The five lobes are made up of two males and three females. It signifies fruitfulness.
When Oji is six, it is still omumu. Albeit, some term it double Ikenga. Oji gbalu isi is either made up of three males and three females or two males and four females. This type of Oji signifies blessing.
When Oji is seven, it called Oji Muo. This type of Oji is a rarity. Once seen, it is believed a cock should be slaughtered for it. Seven in Igbo metaphysics signifies end of a cycle. Uwa mu uwa asaa. Ife rie asaa onaa.
Now, the beautiful thing which is rarely explored about Oji Igbo is how it codify Igbo creation story. Remember, Igbos believe this world was broken. It was split into two how Oji splits. Uwa walu awaa.
The first Oji, Oji dalu ogbi, codify the formless nature of the world before it began to split.
The second Oji, Oji Okala, shows how the world was in a state of tabula rasa when it first broke before our first ancestors, Ndi Mbu, began to tame it to give it shape.
The third Oji, Oji Ikenga, signifies a world that has been given shape. Stability and thriving life on earth was achieved through this taming.
The fourth, Oji ezumezu, shows how the duality consciousness interweaves the basis of our existence as humans. Man needs woman and woman needs man in order to survive and further this world.
I wouldn’t want to go further to avoid falling into itaa Muo.
However, it is important to note that it is only the specie of Oji known as Oji Igbo that has this codified history and vibrational energy.
It is instructive to underscore this disclaimer, because we call it Oji Igbo does not mean it is only in Ala Igbo that this brand of Oji grows. No. This specie of Oji we normally call Oji Igbo also grows outside Ala Igbo. However, it appears it is more sacred to Ndi Igbo.
Surprisingly, this specie of Oji which is very sensitive is gradually going extinct in Ala Igbo.
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