Get Guardian on Google…Explains how the prophecy enshrined in Chapter two of the Constitution would be achieved.
The President of African Sociocultural, Harmony and Enlightenment (ASHE) Foundation), Prince Justice Faloye, has pointed out that Nigeria would soon enter a new era of relief from economic and social bondage orchestrated by bad leadership in the country.
Faloye, who examined Nigeria’s political and economic challenges from cosmic and historical perspectives, has blamed the country’s persistent underdevelopment on the failure of successive administrations to embrace people-oriented economic policies and prioritise citizens’ welfare.
He argued that the neglect of social democracy and economic welfarism by Nigeria’s political leadership had contributed significantly to the country’s setbacks, warning that the situation could trigger a major political and social transformation between 2026 and 2028.
In his strongly worded submission, Faloye predicted that Nigerians would witness a historic reversal of the existing political and economic order, insisting that the implementation of Chapter Two of the 1999 Constitution would be central to the country’s recovery.
He said: “Salvation is around the corner for 63 per cent of Nigerians in abject poverty, as judgement day will sweep their exploiters into the dustbin of history and implement Chapter Two of the 1999 Constitution, which spells out how to make Nigeria great through economic welfarism of a social democracy, but has been ignored by the neocolonial political ruling class practising neoliberal economics.”
Faloye linked his prediction to what he described as the emergence of an Axial Age of Universal Justice, drawing on astrology, cosmic cycles, African spirituality and biblical references.
According to him, Nigerians have endured about 500 years of economic exploitation through slavery, colonialism and neocolonialism, while the impending transition represents an opportunity to dismantle structures that have sustained economic and political inequality.
He described the period beginning around 2026 and extending into 2028 as the transition from the Age of Pisces to the Age of Aquarius, which he associated with the Yoruba deity Shango and the biblical Third Horseman of the Apocalypse.
Faloye argued that the transition should not be interpreted as the physical destruction of the world, as some Christian interpretations of the biblical Book of Revelation suggest, but as a fundamental change in global consciousness, political leadership and economic justice.
He identified three cosmic forces — Justice, Revolution and Consciousness — whose alignment, according to his interpretation, would trigger the anticipated transformation.
He maintained that the emerging era would replace what he described as the historical principle of “Might is Right” with “Right is Might”, ushering in universal justice, economic welfarism and social democracy.
Explaining his interpretation of the biblical apocalyptic imagery, Faloye associated the First Horseman with the Age of Iron and Ogun, which he said represented the expansion of military power and the destruction of Black civilisations in Asia.
He argued that iron, originally discovered in Lejja, Nsukka, for agricultural purposes, was subsequently converted into an instrument of warfare by Eurasian civilisations.
He associated the Second Horseman with the Age of Pisces and Olokun, describing the period as one characterised by religious divisions, propaganda and ethnic conflicts.
According to him, the period also witnessed the transformation of Ifa, which he described as a global knowledge bank, into competing religious systems and divisive political ideologies.
Faloye said the Third Horseman, which he associated with Shango, would symbolise balance, justice and economic emancipation.
He further linked the anticipated transition to the orbital cycles of three planets: Uranus, Neptune and Pluto, which he described as the cosmic essences of Justice, Consciousness and Revolution respectively.
He attributed the Justice cycle to Uranus, which has an 84-year orbit, and linked it to historical developments, including the Nigerian Students Movement of the late 1930s, the Obidient Movement and the 1860 Ijaye War.
He associated Consciousness with Neptune’s 165-year orbit, linking it to the 1861 British colonisation of Lagos and what he described as the cultural imperialism of the Yoruba Bible.
The third force, Revolution, was associated with Pluto and its approximately 250-year orbit. Faloye argued that its influence could be traced through significant political developments in Nigeria.
Citing historical examples, he said the revolutionary force was at six degrees when Nigeria gained independence on October 1, 1960.
He linked its subsequent movements to the overthrow of General Yakubu Gowon by General Murtala Muhammed in 1975, the emergence of General Ibrahim Babangida in 1985, the death of General Sani Abacha on June 7, 1998, and the emergence of President Goodluck Jonathan in 2010.
Faloye predicted that 2027 would represent a particularly significant moment because, according to his astrological calculations, the three cosmic forces would align at six degrees in different sectors.
He said the alignment would position Revolution in the Aquarius, Shango and Amadioha sector, Justice in the information sector associated with Esu, and Consciousness in the life-force sector associated with Ogun.
He argued that this alignment would inspire Nigerians to intensify their demand for political and economic justice, particularly the implementation of Chapter Two of the Constitution.
Tracing the historical roots of economic exploitation, Faloye said the enslavement of Africans in the Americas contributed to the global struggle for justice and freedom.
He cited the 1787 Three-Fifths Compromise in the United States Constitution, the Haitian Revolution of 1791 and the American Civil War of 1861 as important milestones in the historical struggle for Black freedom.
According to him, the Haitian Revolution, which produced the first Black republic, forced Western powers to change their strategy from slavery to colonial domination.
He argued that the colonisation of Lagos in 1861 and the subsequent partitioning of Africa into European-controlled territories were part of efforts to preserve economic exploitation through the extraction of raw materials and the importation of manufactured goods.
Faloye also accused colonial powers of undermining indigenous African civilisation, weakening traditional knowledge systems and creating artificial ethnic divisions to sustain their economic interests.
He noted that African intellectuals and nationalist leaders subsequently challenged colonial domination through pro-independence movements and campaigns for socioeconomic justice.
Among those he identified were Herbert Macaulay, Ladipo Solanke, Nnamdi Azikiwe, Obafemi Awolowo and the late Ooni of Ife, Adesoji Aderemi.
He said Awolowo and other leaders of newly independent African countries adopted welfare-oriented economic policies similar to those used by European countries to rebuild their economies after the Second World War.
According to Faloye, such policies helped transform the former Slave Coast, particularly the Western Region, into an emerging economic and industrial hub.
He, however, alleged that Western powers subsequently undermined the economic independence of newly liberated African countries by manipulating commodity markets and encouraging political instability.
He further claimed that corruption narratives promoted by foreign intelligence agencies in the mid-1960s contributed to military coups in Nigeria, Ghana, Brazil and other countries in the developing world.
Faloye argued that successive military administrations subsequently embraced neoliberal economic policies, weakening national economic sovereignty and increasing dependence on foreign financial institutions.
He maintained that African countries were unable to pursue independent development strategies because of restrictions on monetary policy and their dependence on external borrowing.
According to him, worsening economic conditions prompted renewed demands for democratic governance and the adoption of social democratic principles, which were subsequently reflected in Chapter Two of Nigeria’s 1999 Constitution.
He traced the country’s economic difficulties to successive political administrations, beginning with the military overthrow of the Second Republic in 1983.
Faloye alleged that the Buhari military administration disrupted major development initiatives, including the Ajaokuta Steel Complex and Lagos Metroline projects, before the Babangida administration introduced far-reaching neoliberal economic reforms, including subsidy removal and currency devaluation.
He also recalled the political crisis surrounding the annulment of the June 12, 1993 presidential election won by the late Chief MKO Abiola, whom he described as a pro-people candidate committed to economic justice and slavery reparations.
According to him, Abiola’s incarceration and death represented another setback in the struggle for social democracy and economic emancipation.
Faloye said Chapter Two was retained in the 1999 Constitution but successive civilian administrations failed to implement its provisions effectively.
He accused successive governments of compromising national economic interests and argued that development initiatives pursued under President Goodluck Jonathan were subsequently undermined.
He also alleged that the administration of former President Muhammadu Buhari disrupted development projects in the railway and electricity sectors, while President Bola Tinubu’s economic policies had worsened living conditions and increased poverty.
Faloye insisted that Nigeria’s recovery required a fundamental departure from neoliberal economic policies and a return to social democracy through constitutional and democratic means.
He, however, warned that failure to achieve the transition through elections could result in violent upheaval.
He said the anticipated cosmic alignment could provoke what he described as an Armageddon-like revolution, sweeping away political and economic structures that resisted change.
Faloye further argued that any successful revolution in Nigeria would require control of Abuja, the nation’s capital, and the participation of northern Nigerians.
He expressed concern that attempts to exploit ethnic divisions, particularly through agitation for an Oduduwa Republic, could undermine the struggle for national transformation and potentially trigger another civil conflict.
Drawing parallels with the events preceding the Nigerian Civil War, he warned that attempts to exploit regional and ethnic grievances could lead to widespread violence and loss of lives.
He urged Nigerians to recognise the importance of national unity, economic justice and constitutional reforms, insisting that the implementation of Chapter Two remained central to building a more equitable society.
