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Humanity and Sun Worship

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From when man became conscious of his environment and began to gaze into the velvety night skies for answers to the mystery and bewilderment of his existence, his imaginative sensibilities took his thoughts in every conceivable and inconceivable direction. His observations of the visible cosmos informed speculations and conjectures that gave birth to beliefs. Naturally, this differed from community to community and reflected the peculiarities of peoples across the ethnocultural mosaic of humanity. Obviously, the most visible sky body that impacted and still impacts man’s everyday life is the sun; it sneaks up from the eastern horizon and chases away the dread of darkness, warms the body and provides illumination for man’s daily survivalist activities until darkness sets in and swallows it at the west end of the horizon. With time, man realised the positive effect of the sun on crops, man’s source of sustainability. Thus commenced the belief in the sun as the giver and sustainer of life, hence sun worship across the world.
Beliefs are imbibed through acculturation and insipid indoctrination handed down from antiquity through customs, tradition, folkways and more. Generally, beliefs are accepted as given, without question; so, they are based on delusions and illusions. Confronted with facts, beliefs are either discarded or morph into knowledge inforrmed by education, empiricism and science; most beliefs yield to new knowledge just as theories respond when confronted by facts in the Hegelian tradition. For instance, it was believed that planet earth is flat until Galileo Galilei (1564-1642) committed what was considered “heresy” by contending that it is spherical; on the orders of the Holy See, Galileo was tied to the stake until he recanted. Eventually, science proved otherwise, thereby jettisoning the old belief and vindicating Galileo. Today, the spherical essence of the earth is elementary Geography. Hosea says that “my people suffer because of lack of knowledge”. Also, man is admonished to “ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you”. These two Biblical injunctions categorically nudge man towards Gnosticism, which is, succinctly stated, knowledge. It therefore behoves humanity to consistently and persistently seek knowledge towards improving the human condition, and attaining atonement (at-one-ment) with God, whoever or whatever He, She, They or It is.
A study of major world religions shows that from Horus of Egyptian mythology to Jesus, there were numerous messianic figures whose epic share instructive commonalities with that of Jesus; incidentally, these figures preexisted Jesus with the minimum of five centuries. A chronology of these religious figures is as follows: Horus (Egypt, 3000BC), Attis (Greek, 1200BC), Mithra (Persia, 1200BC), Krishna (India, 900BC) and Dionysus, (Greek, 500BC). The commonalities in the epics are that they were (1) of mysterious birth (born of virgins), (2) born on December 25, (3) visited at birth by three star-guided wisemen, (4) survived infanticide, (5) child prodigy at twelve, (6) had twelve followers, (7) known by the same gestural names such as “Lord of Lords”, “Prince of Peace”, “Saviour” etc., (8) performed wondrous works, and ((9) killed, buried and resurrected on the third day. Specifically speaking, an incisive look at the above phenomenon shows that the epic of Jesus is a replica of Horus who was baptised by Anup the Baptizer (John the Baptist?) at the age of thirty years, raised El-Azur-us (Lazarus?) and had the same sobriquets: “The way, the truth, the light”, “the Messiah”, “God’s anointed son”, “Son of Man”, “the good shepherd”, “lamb of God”, “the Word”, “the morning star” and “the light of the world”.
That the sun rises in the morning and lights the world point to the root of the last two gestural names; it speaks volubly to sun worship and, therefore, indicates that the whole episode is a flagrant fabrication of falsehood.
Reacting to the above, Thomas Paine (1737-1809) opined that “the Christian religion is a parody on the worship of the sun in which they put a man called Christ in the place of the sun and pay him the adoration originally payed to the sun”. Again, it is worrisome that the disciples of Jesus and virtually all biblical characters bear English names rather than Jewish or Palestinian names. Given this and the fact that they do not bear Roman names since Palestine was under Roman imperialism at the time, is telltale of strong English influence in the Christian scripture; this view is furthered by the fact that Shakespeare is carefully and craftily obfuscated in Psalm. With the above, a thawed mind would certainly agree with Paine who, in rejecting the doctrines of institutional religion, averred that “my country is the world and to do good is my religion”. Obviously, the epic of these messianic figures is a reenactment of the astro-theological account of the sun’s annual journey on the equinox, the Winter Solstice. Undoubtedly, from Horus to Jesus, man has been neck deep in the practice of sun worship.
The multiplicity of belief systems with broad philosophical diversities and sometimes contradictory and conflicting tenets impress the individual with discerning mind that humanity is groping in the dark with each religious group claiming to be the right way. Perhaps, this informed the averment of Nobel Laureate, Wole Soyinka thus: “I am not a Christian or Muslim; neither am I an Atheist. I am a humanist; I believe in Humanism”; this is an echo of Paine. The spirituality of the Torah, Bhagavad Gita, the Holy Bible, the Noble Quran and literature of other religions is absolutely in no doubt; they are indubitably, Books of Life. However, man must study them with his intellect switched on in order to discard the numerous fairytales and authorial biases. This thawed state of mind enables the true seeker to burrow beneath the narratives and unearth the deep meanings that are obfuscated in allegories, parables, metaphors and other “dark sayings”. The Indian sage Mahatma Gandhi said that “there is enough resources for everyone’s need, but not enough for one man’s greed”. Humanity should realise that regardless of geology and ideology, we share the same biology; therefore, we should jettison the mind control beliefs in vicarious remission of sins, the promise of multiple voluptuous virgins etc. and work towards the brotherhood of man. Imagine a world without the divisive and destructive doctrines of institutional religion; where there is nothing to kill or die for; a world where people do to others as they wish others do unto them; where humanity returns to pre-Babelian linguistic singularity or communicates by telepathy; a world that eschews greed and men look out for each others’ need; a world in which global cohesion is such that the races (Black, Red, Yellow, and White) coalesce into one colour and humanity becomes a race of tan. Utopian? It is realisable if only man embraces God consciousness devoid of the man-made doctrines of institutional religion. That would be the Biblical Land of Canaan.

By: Jason Osai
Dr. Osai wrote from Port Harcourt.

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Opinion

Trans-Kalabari  Road:  Work In Progress 

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Quote:”This Dream project  is one of  the best things that have happened  to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas in recent times.”
This is the concluding part of this story featured in our last edition.
Good road network helps farmers to convey their agro-allied products to  commercial hubs where buyers and sellers meet periodically to transact business. Road network engineers and motivates people resident in unfriendly geographical terrains, like riverine areas,  to own property and shuttle home with ease. Some people will prefer living in their own houses in a more serene and nature-blessed communities to living in the city that is fraught with  pollution, and other environmental, social and economic hazards. Prior to the cult epidemic that ravaged parts of Rivers State, the Emohuas, Elemes, Ogonis, and Etches were known for rural dwelling. Most public servants from these areas do their official and private transactions from  their villages. For them it was comparatively easier to live in the village and engage in a diversified economic endeavours through farming, fishing or other lucrative business without outrageous charges and embarrassment associated with doing business in Port Harcourt, where land is as scarce as the traditional needle.
That is why the decision to construct the Trans-Kalabari Road by the administration of Dr. Peter Odili was one of the best decisions that administration took. When Dr. Odili vacated office as the Rivers State Governor, Rt. Hon. Chibuike Rotimi Amaechi took over and awarded contracts for continuation of the road project which in my considered view is the felt need of  the people of Degema, Asari Toru and Akuku Toru Local Government Areas. Unfortunately, Rt. Hon. Amaechi’s efforts to drive the project was sabotaged by some contractors some of whom are Kalabari people. The main  Trans-Kalabari Road is one project that is dear to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas of Rivers State. This is because through the road commuters can easily access several communities in the three local government areas. For instance, the road when completed will enable access to eight of the ten communities in Degema Local Government Area,  namely: Bukuma, Tombia,  Bakana, Oguruama, Obuama, Usokun, Degema town  and the Degema Consulate. It will also link 15 of the 16 communities in Asari Toru Local Government Area. The communities are: Buguma, the local government headquarters, Ido, Abalama, Tema, Sama, Okpo, Ilelema, Ifoko, Tema, Sangama, Krakrama, Omekwe-Ama, Angulama. The road will also connect  14  of 17 wards in Akuku Toru Local Government Area, and other settlements. It is interesting to note that It is faster,  and far more convenient and economical for the catchment Communities on the Trans-Kalabari Road network to go to the State Capital than the East West Road.  The people of the three local government areas will prefer  to work or do their transactions in Port Harcourt from their respective communities to staying in Port Harcourt where the house rent and the general cost of living is astronomically high.
 Consequently, development will seamlessly spread to the 28 out of 34 communities of Degema, Asari Toru and Akuku Toru Local Government Areas. The only Communities that are not linked by the road project are Oporoama in Asari Toru,  the Ke and  Bille Communities in Degema Local Government Area and the “Oceania” communities of Abissa, Kula, Soku, Idama, Elem Sangama of Akuku Toru Local Government Area. But because of the economic value of the unlinked Communities to Nigeria, (they produce substantial oil and gas in the area), the Federal, State Governments and the Niger Delta Development Commission (NDDC), can extend the road network to those areas just as Bonny is linked to Port Harcourt and the Lagos Mainland Bridge is connecting several towns in Lagos and neighbouring States.Kudos to previous administrations who  had constructed the Central Group axis.
 However, what is said to be the First Phase of the Trans-Kalabari Road project is actually a linkage of the “Central Group” Communities which consists of Krakrama, Angulama, Omekwe. Ama, Omekwe Tari Ama, Ifoko, Tema, Sangama. It is the peripheral of the Trans-Kalabari Road. The completion of the  Main Trans Kalabari project will free Port Harcourt and Obio/Akpor areas from congestion. It will motivate residents and people of the three local areas to contribute to the development of their Communities. If the Ogonis, Etches, Emohuas, Oyigbos, Okrikas, Elemes can feel comfortable doing business in Port Harcourt from home, residents and people whose communities are linked to Port Harcourt through the Trans-Kalabari Road will no doubt, do likewise. The vast arable virgin land of the Bukuma people can be open for development and sustainable agricultural ventures by Local, State and Federal Government.
It is necessary to recall that the Bukuma community was host to the Federal Government’s Graduate Farmers’ Scheme and the Rivers State Government moribund School-to-Land Scheme under Governor Fidelis Oyakhilome. Bukuma was the only community in Degema, Asari Toru and Akuku Toru Local Government Areas that has the capacity to carry those agricultural programmes. However the lack of road to transport farm produce to Port Harcourt and facilitate the movement of the beneficiaries of the scheme who lived in the community which is several miles away from the farms, hampered the sustainability of the programme. The main Trans-Kalabari Road remains the best gift to the people of Degema, Asari Toru, and Akuku-Toru Local Government Areas. Kudos to Sir Siminilayi Fubara.
By: Igbiki Benibo
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Opinion

That  U.S. Capture of Maduro

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Quote:”Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction.”
The first part of this story was published in our last edition.
 
In Africa and the Middle East, regime change—whether by invasion, proxy warfare, or sanctions—has often left behind fractured states, weakened institutions, and prolonged instability. Washington’s motivations in Venezuela are widely understood: vast oil reserves, alliances with U.S. rivals, and symbolic defiance of American influence in the Western Hemisphere. But none of these reasons confer legal or moral legitimacy. Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction. If every powerful nation acted on its grievances in this manner, global chaos would inevitably follow. International law provides mechanisms for accountability. Under the Rome Statute of the International Criminal Court (ICC), individuals accused of crimes against humanity or other grave offences are subject to investigation and prosecution through judicial processes.
Likewise, extradition treaties, mutual legal assistance agreements, and Interpol mechanisms exist to ensure accountability while respecting due process. These frameworks were designed precisely to prevent unilateral enforcement of “justice” by military force. The most profound consequence of America’s action may not be in Caracas, but in the precedent it sets. If the world accepts that a superpower can unilaterally depose another country’s president, then the foundation of the international system is weakened. Sovereignty becomes conditional—no longer a right, but a privilege tolerated at the discretion of the powerful. Going forward, if another country invades its neighbour, will the United States retain the moral authority to impose sanctions or demand restraint? Some analysts already warn that parallels between Russia’s actions in Ukraine and America’s conduct in Venezuela risk further eroding global norms. Selective adherence to international law breeds cynicism and accelerates the drift toward a world governed by force rather than rules.
Power—military, economic, or political—should serve human progress and collective well-being, not domination and destruction. For African nations, many of which emerged from colonial rule through bitter struggle, this precedent is especially alarming. Sovereignty is not an abstract legal concept; it is a hard-won shield against external domination. Any erosion of that principle anywhere weakens it everywhere. Africa’s painful history of foreign interference makes this lesson especially urgent.  For me, the real issue is not whether Nicolás Maduro is a good or bad leader. That judgment belongs, first and foremost, to the Venezuelan people. The larger issue is whether the international system still operates on law—or has quietly reverted to hierarchy. If America insists it is defending global order, it must ask itself a difficult question: can an order survive when its most powerful guardian feels entitled to violate it? Until that question is answered honestly, the capture of a foreign president will remain not a triumph of justice, but a troubling symbol of a world drifting from law toward force.
If the United States felt so strongly about the allegations of terrorism, drug trafficking  against Maduro, were there no other lawful options? Judicial accountability, diplomacy, regional mediation, and multilateral pressure may be slow and imperfect, but they reflect respect for international law and sovereign equality. Military seizure is a blunt instrument. It humiliates institutions, radicalizes populations, and hardens resistance. It may remove a leader, but it rarely resolves the underlying crisis. History teaches that military interventions seldom result in stable democratic outcomes. More often, they breed resentment, resistance, and long-term instability. For the sake of global order and the rule of law, the United States should reconsider this path and recommit to diplomacy, legal cooperation, and respect for the sovereign equality of states. Former U.S. Vice President Kamala Harris reportedly described the invasion of Venezuela as “unlawful and unwise,” warning that such actions “do not make America safer, stronger, or more affordable.” Her words reflect a growing recognition, even within the United States, that force without legitimacy undermines both moral authority and global stability.
Should what happened in Venezuela serve as a wake-up call for corrupt African leaders who undermine the people’s right to choose their leaders? The answer is yes. The capture of Maduro should alarm African leaders who manipulate elections, weaken institutions, suppress opposition, undermine citizens’ rights, or cling to power at all costs. Venezuela faced widespread criticism over disputed elections and repression long before this episode, and that context shaped how the world reacted. This does not justify foreign military intervention, but it highlights an uncomfortable truth: prolonged democratic decay isolates nations and invites external pressure—from sanctions to diplomatic censure. Global opinion matters, and legitimacy at home strengthens sovereignty abroad. The Economic Community of West African States (ECOWAS) and several African leaders have rightly condemned the events in Venezuela, invoking the principles of sovereignty and non-interference enshrined in international and regional law.
Beyond condemnation, however, African leaders must look inward. The continent’s future cannot be built on repression, constitutional manipulation, and personal greed. Leadership must reflect the will of the people, not desperation for power. Two days ago, a social commentator on a radio station argued that Trump’s action—though condemnable—demonstrates how far a leader can go for his country’s interest. According to this view, he did not intervene in Venezuela for personal enrichment, but to strengthen his nation. In stark contrast, many African leaders plunder their own countries. They siphon public resources, impose crushing taxes and harmful policies, and leave their citizens poorer—all for selfish gain. That contradiction is the deeper lesson Africa must confront.True sovereignty is protected not only by international law, but by accountable leadership at home.
 By:  Calista Ezeaku
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Opinion

Kudos  Gov Fubara

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Please permit me to use this medium to appreciate our able governor, Siminalayi Fubara for the inauguration of the 14.2-kilometre Obodhi–Ozochi Road in Ahoada-East Local Government Area.  This inauguration marks a significant milestone in the history of our communities and deserves commendation. We, the people of Ozochi, are particularly happy because this project has brought long-awaited relief after years of isolation and hardship.
The expression of our traditional ruler, His Royal Highness, Eze Prince Ike Ehie, JP, during the inauguration captured the joy of our people.  He said, “our isolation is over.”  That reflects the profound impact of this road on daily life, economic activities, and social integration of the people of Ozochi and other neighbouring communities. The road will no doubt ease transportation, improve access to markets and healthcare, and strengthen links between Ahoada, Omoku, and other parts of Rivers State.
The people of Ahoada, Omoku, and indeed Rivers State as a whole are grateful to our dear governor for this laudable achievement and wish him many more successful years in office. We pray that God endows him with more wisdom and strength to continue to pilot the affairs of the state for the benefit of all. As citizens, we should rally behind the governor and support his development agenda. Our politicians and stakeholders should embrace peace and cooperation, as no meaningful progress can be achieved in an atmosphere of conflict. Sustainable development in the state can only thrive where peace prevails.
Samuel Ebiye
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