The cosmological-architecture layer of Odinala/Igbo spirituality. Deity-level concepts and the impersonal cosmological forces they serve. This hub maps the what is operative in the cosmos dimension of Igbo cosmology — separate from the what does the practitioner do dimension (which lives in Igbo Cosmology and Healing Hub).
The hub was created 2026-05-12 from the Medicine Shell AmAA Batch ingest. Prior to that ingest, the spirit-architecture material was scattered across the dibia, ancestor-practice, and ancestral-psychology pages without a dedicated structural treatment. The four pages here are the first dedicated treatment of this layer.
Foundational pages — read these first
Pages with clear cosmological role and structural connections
Arobinagu and Agwu — naming overlap. Dream-sign attribution differs across Derek's corpus (some sources attribute the stern-old-woman/dwarf-with-dreadlocks signs to Agwu, others to Arobinagu). The "Aro bin Agwu" etymology resolves this structurally — Arobinagu is the earth-stream face of Agwu — but practitioners may use either name depending on which face is operative. The cosmology has stable structure with unstable surface-naming.
Mmuo Ara cosmological root vs. Ara typology. The existing Igbo Ancestral Psychology page documents five named Ara subtypes (Ajoihe, Soa, Umaku, Isa, Aun). Mmuo Ara, introduced in the 2026-05-12 batch as the deity-architecture grounding for the Ara phenomenon, sits upstream of these five. The vault holds the five as differentiated clinical presentations of the single Mmuo Ara cosmological state.
Ekwensu vilification by Christian translation. Christian missionaries identified Ekwensu with Satan. Derek's reclamation work is performative (showing what Ekwensu actually does, rather than polemically arguing the translation history). The word remains loaded for practitioners working in mixed-faith contexts. The hub holds the reclamation but does not pretend the contemporary connotation has been erased.
Akpo transmittability vs. Uche non-transmittability. The two streams have different transmission properties. Akpo can move between earth-people via speech; Uche arrives when it wants. This produces an unresolved pedagogical question: what does a teaching tradition do about Uche-class content? Tantric traditions developed transmission-through-presence (darshan); Igbo practice has analogous moments (one-to-one Patreon teaching for Uduchi/Mmiriụwa rituals) but the mechanism is undertheorized.
Psychology: Jinshin/Doshin — The Dual Mind — the Bansenshukai's doshin (mind of principles, purpose-driven) and jinshin (mind of senses, reactive) split, which is structurally identical to the Aka/Awa split inside the Isumu (already documented) and to the Arobinagu/Ekwensu split at deity scale. Four traditions (Stoic hegemonikon/passions, Japanese martial, Igbo personhood, Igbo deity) converge on the same two-faculty governance architecture.
Eastern Spirituality: Tapas as Spiritual Catalyst — tapas as the heat generated by sustained discipline; both Tapas and Ekwensu treat discipline as relationship with an external cosmological force rather than as personal-resource cultivation.
History: Rajadharma — The King's Cosmic Duty (handshake to existing arthashastra material) — the institutional authority conditional on cosmic-justice alignment parallels Ogu's chieftaincy-feather structure.