Connect with us

Opinion

Exordium To Exodus

Published

on

Based on biblical tradition of obfuscation through metaphors, parables, fables, proverbs, allegories and other “dark sayings,” this article contends that the highly histrionic narrative of mass movement of Israelites from Egypt to the Land of Canaan as contained in the Book of Exodus is an allegory. Yes, it is another symbolic representation, which abundantly yields to critical analysis and interpretations that arrive at a deeply hidden spiritual meaning; a meaning that contains moral and behavioral codes that hold the key to the age-old mystery of man’s purpose on earth and the path to atonement (at-one-ment) with God.
To understand the essence of this paper, the reader is implored to approach the enterprise with a thawed mind: consciousness that has transcended the inhibitions as ininely acquired over the years from the creeds and dogmas of institutional religion; a mind that realizes that God cannot implant the mysterious instrument of unimaginable potency called the human brain in man’s head yet give humanity religions that discourage critical intelligent thought; and a mind that has come to know that institutional religion, as practised, is a human fabrication for the purposes of anesthetizing, subjugating and politically and economically exploiting humanity.Do not get the author wrong, the Bible is a highly spiritual roadmap to oneness with God; however, to appreciate the plentiful spiritual lessons contained therein requires reading between the lines, burrowing beneath the dark sayings and going beyond the spiritually infantile act of drinking the milk or the adult chewing the meat to cracking the bones and savoring the marrow of the knowledge contained therein. The reader should note that reliance on biblical references here is only a reflection of the author’s background; this presentation is universal, it is beyond the bounds of any one religion.
Given the lack of archeological evidence of the mass movement that lasted for forty years as chronicled in the Book of Exodus, it is natural to conjecture that Egypt, in the narrative, is not the geographical location in the North-East of Africa. Rather, it is metaphor for a state of mental enslavement from which man is expected to liberate himself and journey to the Promised Land of Canaan, which is also a metaphor for a state of global harmony, based on sharing the abundance of nature by all. Both Israeli and Egyptian researchers of various academic disciplines agree that at the time of the exodus, the Province of Canaan was firmly under Egyptian control; so, it could not have been the land of freedom for the Israelites; this further emphasizes the metaphoric essence of the narrative.
In the same vein of dark sayings, Manna from heaven is metaphor for a spiritual, mental and physical state when man is able to utilize the unimaginable powers of his brain to generate the Sacred Manna, which has nutrients that nourish the body “without waste.”Also,heaven is metaphor for the human head wherein the human brain is contained. Given this biological state of existence, man will have no need for animal protein with its health hazards; he becomes herbivore. At this point, man will live in harmony with his other neighbours in this animal kingdom and will then learn to communicate with the animals and avail himself of the boundless knowledge and wisdom they harbour.The Book of Job (12:7&8) enjoins man to “ask the beasts, and they will teach you; and the birds of the air, and they will tell you…speak to the earth, and it will teach you and the fish of the sea will explain to you.”For instance, from the avocation of agriculture, the earth has taught the discerning mind that you reap what you sow; (Gal 6:7) this means that vicarious remission of sin is ludicrous. Again, give watermelon cut for more than twenty-four hours to a rabbit and it will reject it because it knows that the watermelon has lost its nutritional value. Observe the maneuvers of a bird in flight and watch it apply the breaks and land on the ground; then observe an airplane in flight and land and you would realize that Wilbur and Orville Wright took Introduction to Flying tutored by the birds. Further, the calisthenics of assault planes in battle are mimicry of the hawk hunting for food; watch a wale surface from the deep of the ocean and note the uncanny similarity with a submarine in the same act. With this consciousness, man will also learn the language of his innumerable green neighbours (herbs, plants and trees) and therefore benefit from their incredible medicinal properties and propensity to cure all ailments, including those that are yet to manifest. Lao and Walter Russell, Tibetan monks and other highly evolved humans in history including herbalists across the world before the advent of Western civilization achieved this capacity. This harmonious coexistence with the elements is akin to what obtained in the equally metaphoric Garden of Eden where Adam and Eve lived in perfect harmony with the animals and the environment until the transgression.
At the above point of interrelatedness, planet earth morphs into a land of abundance in which its yields are made available to all according to individual needs irrespective of colour, creed, station or location; this is the symbolism of Land of Canaan. It is this state of consciousness that inspired Mahatma Gandhi’s concise yet comprehensive poetic and sociopolitical classic: “there are enough resources for every one’s need; but not enough for one man’s greed.” This philosophy is also at the roots of the “from each according to his abilities and to each according his needs” ethos of communism.
In an incisive assessment of the essence of the various books of the Bible, Genesis was referred to as “The Beginning of ALL things” while Exodus was referred to as “Redemption of Human Race.” In the same assessment, Leviticus was referred to as “Holiness/Atonement” while Numbers, Deuteronomy and Joshua were referred to as “Wandering,” “Covenant” and “Conquering Land of Canaan,” respectively. A deep thought into the sequence of these books vis-à-vis the labels, shows that they contain the spiritual essence of the Bible, which is exiting from mental slavery and arriving at Canaan; This is the big picture. The rest of the Bible expatiates on the precepts for arriving at Canaan, the Kingdom of God here on earth; this is what Plato referred to as the Ideal State and St. Augustine of Hippo called it the City of God.
Restated, exit from the mental and spiritual slavery in which humanity is neck deep requires learning the lessons and abiding by the precepts in the other sixty-four books of the Bible and other books of life and adhering to the relevant attitudinal and behavioural prescriptions for man to arrive at the metaphoric Land of Canaan. Here, the issues of absolute faith in God as exemplified by various dramatis personae in numerous dark sayings and the universality of religion as repeatedly preached by Jesus Christ, St. Paul and the other Apostles in the New Testament, constitute the guide to the actualization of oneness with God. Here again, the essence of the acronym ASK, which is obfuscated in the Biblical injunction “Ask and it shall be given unto you; Seek and ye shall find, Knock and it shall be opened unto you” (Matt 7:7) comes alive along with the essence of the lamentation “my people are destroyed for lack of knowledge.” (Hosea, 4:6).
Dr Osai is an Associate Professor in the Rivers State University, Port Harcourt.

These and many other portions of the Holy Books emphasize the need for man to seek the pristine knowledge of the Divine, which wells from within each individual; knowledge untainted by ossified creeds and dogmas of institutional religion. Further, the emphasis is on Gnosticism; of vital note in this regard is Jesus’ averment that “I have yet many things to say unto you, but ye cannot hear them now.”(John 16:12) More than two thousand years after Jesus, man should be ready for the gospel truth and spiritual essence of his being.
In this eternal spiritual journey from slavery to the point God’s “will is done on earth as it is in heaven,” every individual is on hisher own; “be not deceived; God is not mocked; for whatsoever a man soweth; that shall he reap also” so said St. Paul (Gal 6:7) and the Man from Galilee says “I come quickly with my rewards to give each man according to his works.” (Rev 22:12)Eternally, there are all sorts of guides that cut across every religious persuasion and belief; they roam planet earth and other corporealities and dimensions in the Divine anatomy seeking for souls to either save or destroy depending on what sort of guide they are. The decision to accept and follow a particular guide or otherwise is an individual thing and so is responsibility for the outcome of that singular and personal decision. The golden rule and the greatest law of all is “Thou shalt love thy neighbor as thyself.” (Mark, 12:31) In its disarming and, perhaps, deceitful simplicity, this commandment, like most Biblical sayings, has deeper meaning than meets the eyes. The depth of the statement is in the essence and import of the word “neighbor.” While this belongs in another narrative, suffice it to say that by “neighbor,” the Bible refers to a wider,more intellectually, spiritually and cosmically tasking field of relationships than family, relatives and those living next door.
Where does humanity belong in this journey? Accepting the spirituality of the Bible, man should come to terms with the fact that from”Redemption of the Human Race” to “Conquering Land of Canaan” is all about arriving at the Grand Design of God for man, which is living harmoniously in His abundance. As an introduction to the Book of Exodus, this article calls for the narrative to be subjected to greater studies from multidisciplinary perspective to uncover the hidden meanings and as they apply to human existence. A spirited attempt has been made in the book titled From Rule of Law to Rule of Love: The End of Western Thought and the Death of Leviathanto present, in contemporary terms, the material and spiritual requirements of this journey from enslavement to universal oneness and the abundance of God.
What is the significance of the repeated use of the number forty in the Bible? What is Shakespeare doing deep inside Psalm 46? What other hidden codes are there in the Bible and what is their meaning? Where are the Book of Jasher and the other books excised by King James? This call for further studies on the essence of the Book of Exodus is so that man may be appropriately guided in his search for oneness with God.The multiplicity of religions in humanity now constitutes a source of protracted bitter conflict and spiritual confusion unto man. Here, Gnosticism and the essence of Huist Thought are imperative. “He that hath ears to hear, let him hear.”
Dr Osai is an Associate Professor in the Rivers State University, Port Harcourt.

 

Jason Osai

Continue Reading

Opinion

One Attack Too Many 

Published

on

Quote: “Ogoniland does not need leaders competing over who can destroy another’s platform; it needs leaders competing over who can create more opportunities, empower youths and build a better future.”

The latest attack by Chief Gani Topba on the President of KAGOTE and Chief Executive Officer of Giolee Global Resources Ltd, Chief Lesi Maol, appears to have opened another troubling chapter in the politics of leadership and influence in Ogoniland. While disagreements are inevitable, the frequency and manner of attacks directed at individuals or organisations contributing to Ogoni development should concern every stakeholder. The concluded extraordinary meeting of Ogoni stakeholders in Bori was convened to deliberate on challenges confronting the people, including insecurity, farmers-herders clashes, youth disunity, education and development. It also considered harmonising the numerous youth organisations operating across Ogoniland under a strong and representative umbrella capable of giving Ogoni youths a more coordinated voice. One would have expected such an initiative to attract constructive contributions, especially from those with reservations about it.

Instead, the gathering and its organisers have come under criticism, raising a fundamental question: what exactly is wrong with Ogoni stakeholders coming together to discuss problems affecting their people? If there are legitimate concerns about the meeting, its organisers or resolutions, such concerns should be supported by facts and subjected to constructive engagement rather than personalised attacks. Leadership is demonstrated through service, sacrifice, participation and results. If Chief Gani Topba believes the stakeholders’ meeting was unnecessary or lacked legitimacy, nothing prevents him from convening another meeting and demonstrating that he can attract traditional rulers, professionals, academics, clergy and youths. Different approaches to development should therefore be allowed to compete on their merits.

The proposal for a unified youth platform should equally not be presented as an attempt to silence Ogoni youths. Rather, it should be examined against the reality of numerous organisations claiming to represent different segments of Ogoni youths. Too many competing organisations can create confusion, weaken collective bargaining power and make it difficult for genuine concerns affecting young people to receive coordinated attention. A credible umbrella body, if properly constituted and broadly accepted, could strengthen the voice of Ogoni youths and provide an organised platform for employment, education, skills acquisition, security and governance. Ogoniland has experienced enough institutional fragmentation. Its history contains painful lessons about divisions that allow personal interests, leadership struggles and competing platforms to overshadow collective objectives. The present generation should learn that destroying institutions one does not control damages society.

The question should be: who benefits when Ogoni youths remain divided and every attempt at unity is interpreted as rivalry? Against this background, KAGOTE deserves objective scrutiny rather than blanket condemnation. Any organisation with influence must be accountable, but accountability is different from a campaign aimed at delegitimising initiatives associated with its leadership. Chief Lesi Maol’s activities through KAGOTE and Giolee Global Resources Ltd have attracted attention in areas including skills development, education, youth empowerment and community support. Such interventions should be assessed on their impact and encouraged where they serve the public good. Those who believe Chief Maol is not doing enough should not stop at criticism. They should show Ogoni what they can do better. Where are the alternative skills programmes? Where are the educational interventions? Where are the youth empowerment schemes? Where are the community development initiatives?

It is easy to criticise someone who is building; it is harder to mobilise resources and sustain programmes that benefit ordinary people. This is not to suggest that Chief Maol or KAGOTE should be immune from criticism. No leader or institution should be beyond scrutiny, and legitimate questions about accountability must be welcomed. But responsible criticism should be based on facts, evidence and alternative ideas. Personal attacks and attempts to destroy initiatives simply because their leadership is not controlled by particular interests cannot provide the solutions Ogoniland needs. What is unfolding is bigger than one meeting, one statement or even two individuals. It reflects a broader contest over influence and leadership. If anyone believes KAGOTE is taking Ogoni in the wrong direction, the response is to present a better direction. If anyone believes Lesi Maol is not doing enough, the answer is to demonstrate what more can be done. Ogoni does not need leaders competing over who can destroy another’s platform; it needs leaders competing over who can create opportunities, improve education, promote security, empower youths and contribute to development.

The people are looking beyond rhetoric. They are examining records, observing programmes and measuring results. No individual owns the permanent right to speak for Ogoni or determine which organisation must survive or collapse. Ogoni must replace the politics of personal control with a culture of ideas, service, accountability and measurable achievement. Differences should produce better alternatives, not destruction. Every Ogoni leader and stakeholder should ask whether his actions are strengthening the region or deepening divisions. Ogoni needs people who can build bridges, institutions, opportunities and hope. Those who genuinely love Ogoni should support what is good, correct what is wrong and offer better alternatives. The future of Ogoni will not be secured by destroying its builders, but by encouraging more people to build.

onest people can reach different conclusions based on different experiences and information. Public debate should therefore remain respectful, evidence-based and open to correction. Truth is strengthened by honest examination, not insults, suspicion or personal attacks. The phrase “Truth has no agenda” carries a powerful message. Truth does not belong to any political party, ethnic group, religion or ideology. It cannot be permanently owned or manipulated by those in power. Governments change, institutions rise and fall, and public opinion shifts, but truth remains indifferent to popularity.The real test of character comes when speaking honestly threatens influence, privilege or personal advantage. It is easy to defend justice when there is nothing to lose. It is far more difficult when the truth may cost us something. That is when conscience must rise above convenience.

Society must therefore cultivate a culture where integrity is valued more than comfort and accountability is welcomed rather than feared. Leaders should learn to accept criticism without hostility, while citizens should express disagreement responsibly. Progress becomes difficult when honest questions are treated as acts of disloyalty. Ultimately, every society must choose the future it desires. A nation built on silence cannot sustain justice, while a community where comfort consistently outweighs conscience risks making injustice ordinary. But people committed to truth, even when inconvenient, lay the foundation for stronger institutions, trustworthy leadership and lasting progress. The call is not to condemn those who succeed or to glorify perpetual criticism. It is to remember that privilege should never silence principle, influence should never replace integrity, and personal gain should never outweigh the public good. Truth has no hidden agenda. It seeks neither applause nor favour. It simply asks to be spoken, defended and lived. When truth is silenced by comfort, everyone eventually pays the price.

By:  King Onunwor
Continue Reading

Opinion

When Comfort Silences The Truth  

Published

on

Quote: “Privilege should never silence principle, influence should never replace integrity, and personal gain should never outweigh the public good.”

There is an old saying that truth does not fear investigation. Genuine truth neither depends on applause nor seeks permission to exist. It remains constant whether celebrated or rejected, defended or ignored. Yet, in today’s society, truth often competes with comfort, convenience, loyalty and personal interest. This raises an important question: Can a person remain objective after beginning to benefit from the very system he once criticised? Throughout history, reform movements have been driven by courageous individuals willing to challenge injustice despite personal risks. Their commitment to truth sometimes cost them popularity, comfort, freedom and even their lives. History has also recorded instances where influential voices became quieter after receiving appointments, promotions, contracts, political favours or other advantages.

While motivations cannot always be known, such patterns remind us that personal benefit can sometimes influence public conviction. Human beings naturally seek security, stability and opportunities for themselves and their families. There is nothing wrong with success or advancement. The concern arises when personal comfort replaces public responsibility, or privilege becomes a reason to ignore problems affecting others. One of the greatest dangers facing society is not only corruption or poor governance but the normalisation of silence. Systems rarely collapse overnight. They deteriorate gradually when people who know better decide that speaking the truth is no longer worth the personal cost. Every society therefore depends on citizens willing to ask difficult questions, demand accountability and defend justice, regardless of who benefits or feels uncomfortable.

A person who benefits from a broken system may become less inclined to challenge it. This is not true of everyone, and individuals should not be judged without evidence. Many principled people continue to advocate reform while working within imperfect institutions. Nevertheless, personal interests can sometimes soften criticism, dilute conviction or redirect attention from uncomfortable realities.Perhaps the greatest threat to truth is not open opposition but quiet compromise. Censorship is easy to recognise; silence purchased through convenience is harder to detect. When people gradually stop asking questions, demanding transparency or defending principles they once considered important, society should ask whether something has changed. Perspectives may genuinely evolve with new information, but incentives can also influence what people say—or choose not to say.

This is why citizens should not place blind trust in personalities. Ideas, principles and actions should be examined independently. Loyalty to individuals must never exceed loyalty to truth. Political affiliation, professional status, financial success or social influence should not exempt anyone from accountability. A healthy democracy depends on independent thinking, not unquestioning allegiance.The responsibility to speak truth does not belong only to journalists, activists, judges, religious leaders or opposition politicians. It belongs to every citizen. The teacher who refuses to manipulate facts, the public servant who rejects corruption, the business owner who acts with integrity, the parent who teaches honesty and the young person who chooses principle over popularity all contribute to a more just society. However, defending truth also requires humility.

We must not assume that everyone who disagrees with us has been compromised.

By: Michael  Abraham

Continue Reading

Opinion

Poor Federal Roads: The Oshiomhole’s  Outburst

Published

on

Quote:”Although the Federal Ministry of Works is responsible for road construction and rehabilitation while the Federal Roads Maintenance Agency (FERMA) oversees maintenance, road maintenance has consistently taken a back seat”

The recent outburst by the lawmaker representing Edo North Senatorial District, Senator Adams Oshiomhole, over the deplorable condition of federal roads in Edo and Delta states has once again drawn national attention to one of Nigeria’s most persistent infrastructure challenges. During Senate plenary last Wednesday, Oshiomhole criticized the Minister of Works, David Umahi, accusing the Federal Ministry of Works of neglecting major federal highways in Edo and Delta while prioritizing new road projects. According to him, the government should focus on rehabilitating existing roads that have become impassable before embarking on new construction. He identified the Benin-Warri, Benin-Asaba, Benin-Auchi and Auchi-Okene highways as strategic economic corridors that have deteriorated to alarming levels, making travel difficult for commuters and motorists while increasing the cost of transporting goods and services.

The senator also alleged that road projects affecting Edo and Delta states were repeatedly omitted from budgetary provisions and that some interventions were only undertaken following directives from President Bola Tinubu. Ironically, the Federal Government has consistently reiterated its commitment to reconstructing and rehabilitating federal roads across the country. The Minister of Works has repeatedly assured Nigerians that the government is deploying reinforced concrete technology to build more durable highways capable of withstanding the country’s climatic conditions. Despite these assurances, vast sections of federal road across the country remain in deplorable condition. The consequences are enormous. Federal highways serve as the backbone of the nation’s economy, carrying more than 90 per cent of passengers and freight.

They connect ports, airports, industrial centres, state capitals and agricultural belts, facilitating the movement of food, fuel, cement and manufactured goods. When these roads fail, the entire economy suffers. Although the Federal Ministry of Works is responsible for road construction and rehabilitation while the Federal Roads Maintenance Agency (FERMA) oversees maintenance, road maintenance has consistently taken a back seat. The result is a recurring cycle in which newly completed roads quickly deteriorate while existing ones are left to collapse. The economic consequences are severe. Bad roads increase transportation costs, contribute to food inflation, delay the movement of goods from ports to markets, increase vehicle maintenance expenses and lead to avoidable road crashes that claim countless lives every year.

To address these challenges, the Federal Government has introduced initiatives such as the Highway Development and Management Initiative (HDMI), which seeks to attract private investment into road maintenance through concessions and tolling. While the initiative holds promise, public acceptance will depend largely on visible improvements in road quality and transparent management of toll revenues. Similarly, the Road Infrastructure Tax Credit Scheme is designed to encourage companies to finance the reconstruction of strategic highways in exchange for tax credits. While the scheme has shown promise, its ability to address road infrastructure challenges equitably across the country remains to be seen. Other countries facing similar infrastructure challenges have demonstrated that sustainable road management requires a different approach.

Rwanda and Morocco, for instance, have prioritized dedicated road maintenance funds, performance-based contracts that reward quality rather than kilometers constructed, and policies that allocate a significant proportion of road budgets to maintenance instead of new construction. Nigeria can draw useful lessons from these experiences. Maintenance funding should be increased and protected because preventive maintenance is far cheaper than complete reconstruction. Public-private partnerships should be expanded with adequate safeguards, transparent tolling policies and independent monitoring. Development finance institutions should support contractors with affordable financing to minimize disruptions caused by delayed government payments. Road designs should withstand heavier rainfall and flooding, while compensation and right-of-way issues must be resolved before projects begin to avoid unnecessary delays.

FERMA should also prioritize durable, high-quality road maintenance over the shoddy repairs that have become all too common. Ultimately, Nigerians are not asking for perfect roads; they simply want roads that are safe, durable and properly maintained. While new highways are desirable, a well-maintained five-kilometer stretch is often far more valuable to road users than a much longer road that quickly falls into disrepair. The media, civil society, the National Assembly and Nigerians must continue to hold the government accountable by monitoring road projects and demanding better results. Good roads are not a privilege but a right of every citizen. With tax credit schemes, concessions and other funding mechanisms already in place, what is now required is political will, transparency and consistent implementation. However, Senator Oshiomhole’s criticism also invites legitimate public reflection. 

Many Nigerians have asked what the condition of these same federal roads was during his eight-year tenure as Governor of Edo State. Several governors, including those of Rivers State at different times, undertook repairs on critical federal roads within their states and subsequently sought reimbursement from the Federal Government. It is therefore fair to ask whether similar interventions were pursued during Oshiomhole’s administration. Public officials, whether serving or former, should be judged by the same standard. Constructive criticism is essential in a democracy, but it carries greater weight when matched by a demonstrable record of action. Nigerians expect those entrusted with public office to address pressing challenges while they have the authority to do so, rather than becoming vocal critics only after leaving office

By:  Calista Ezeaku
Continue Reading

Trending