Opinion
Between Religion and Spirituality
The history of various cultures in humanity is replete with oral traditions, carvings on walls and stone and writings reflecting the people’s respect and adoration of the sun. This phenomenon dates to as far back as 10,000BC and it is simple to understand why. Every morning, the sun rises, bringing vision, warmth and security thereby saving man from the cold, blind and dangerous darkness of the night with real and perceived predators.
Through observations over the ages, the cultures understood that without the sun the crop would not grow and that without food human life on earth will not survive. These realities made the sun the most adored object of all time not only in the sky but in the existence of man. Naturally, therefore, the sun became the visible symbol of the humanly unknowable and invisible Divine and an object of worship for every culture. Consequently, in man’s search for knowledge of the mysterious entity beyond his everyday sense perception, he wove myths of the unknown (God) around the known (the sun) and its movement in the sky; this is the genesis of religion.
Religion, as practiced today, is based on a multiplicity of myths that have been literalized and rehashed in different parts of the world over thousands of years. For instance, there are the myths of Attis (Greece 1200BC), Mithras (Persia 1200BC), Krishna (India 900BC), Dionysus (Greece 500BC) etc, which are fundamentally the reworking of the myth of Horus (3000BC), the solar messiah of Egyptian mythology. An instructive feature amongst the solar messiahs are the following commonalities: miraculous birth; birth on December 25; visit by three Magi; survived infanticide; child prodigy at twelve; twelve disciples; miracle worker; and died, buried and resurrected after three days. They were all also known by various gestural names such as: “Son of God,” “King of Kings,” “Lord of Lords,” “Savior of Mankind,” “Alpha and Omega “ etc. A critical analysis of these myths with a thawed mind shows that they are astro-theological hybrids of the same old myth of Horus fashioned to create a human God-image that is acceptable and worshipful by the peoples of various cultures.
Interestingly and rather instructively, the Jesus Christ epic, which is predated by the other myths by more than five hundred years, fits snugly into the above pattern of rehashed astro-theological mythology. It has been argued that the Jesus epic is a reenactment of a combination of the myths of Horus and Mithras this time aimed at anaesthetizing the then highly restive Palestinian populace for the economic and political gains of imperial Rome. If the mind is defrosted from extant ossified creeds and dogmatism of institutional religion then it becomes clear that St. Paul (aka Saul), the erstwhile arrowhead of the persecution of early Christians, merged pagan myths with the stories of Moses etc and presented it as a new religion called Christianity. A pointer to this fact is that following the split from Roman Catholicism, Protestant scholars subjected the text and institutions, rights and rituals of Catholicism to critical analysis and concluded that they were pagan. For instance, the cross, the chaplet, incense etc are items of pagan worship while the feast of Eucharist is an adaptation of the human sacrifice of paganism.
Institutional religion hinges its exploits on the stupefaction and hypnosis of the masses buoyed by blind and mindless belief in the phantasmagoria of fairytales scripted and carefully crafted by the professional progenitors of Walt Disney. The Gnostics’ perception of institutional religion as currently practiced is literally imitation church with one lie after another and full of Bishops bent on organizational authority and glory. A preponderance of religious institutions and their leaders are generally interested in setting themselves up with credulous followers and making a good living. Conversely, spirituality is based on the realization of the incredible depth of mystical wisdoms in the traditions of various cultures; spiritual leaders focus on awakening themselves and each other to a state of consciousness, oneness and universal love.
In creative witticism, an author depicts the Soul as writing a rather instructive letter to Mr. Fresh thus: “I have a clear understanding that I borrowed you and the real me is inside you. I also know that you are not going to heaven neither are you going to hell; you will not leave here; you will go under the earth and even your bones will get rotten later.” This is an apt summation of the relationship between man and his essence, the soul; this relationship has been captured in literary work as “Battle of Evermore” and Joyce Meyer furthered the discourse in Battlefield of the Mind.
The persona of God has been a subject of wild conjecture since man became conscious of his environment; also, the unimaginable vastness of the universe has occupied the curiosity and endless scientific enquiry and endeavours of man. The point remains that much as the millions of cells of human anatomy will never know the mind of man or the relative vastness of the human anatomy, so also can man never know the mind of the entity generally referred to as God and the accurate vastness of the universe. The greatest hoaxes in humanity are imbedded in the creedal concretes of the obelisks, towers and domes of institutional religion. Humanity should therefore leave God alone; yes, leave the unknowable God alone; just be consistently conscious of His presence in everything you do and focus on being His instrument towards the wellbeing of human beings. This is why Huist Thought is hinged on the belief that service to humanity is service to God. People should focus on peace and global oneness towards harmony in humanity and atonement with the Divine, whoever or whatever that is. After all, man is confused regarding the persona of God: in Judeo-Christian-Islamic theology, God is masculine and female in Vedic Scriptures; in Anunnaki tradition and other thoughts God is perceived as a plurality, a civilization while yet another thought sees God as amorphous.
Mahatma Gandhi it was who, in humanistic poetry, said thus: “there are enough resources for everyone’s need but not enough for one man’s greed.” Restated, if humanity would depart from ridiculous religiosity, come to terms with the falsehood of the permissive philosophies of Judeo-Christian-Islamic theology and embrace the inviolability of retributive justice, then such vices as acquisitiveness, corruption, ethnicity, xenophobia, injustice, war etc. would be wiped out, the abundant resources of the soil will be utilized equitably to the satisfaction of all and there will be peace and progress on earth, then and only then “[His] kingdom [will] come on earth as it is heaven.”
Dr. Osai lectures at the Rivers State University, PH.
Jason Osai
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
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