Ègún iṣẹṣe calendar for the year 10,061 (2017-2018 CE)


This is the traditional kọjọda (calendar) for the current year. The length is 355 days, shorter than last year’s, and I don’t yet know why. What I do know however, which Ifa taught me, is that there’s a 16-year cycle such that the 16th year is a leap year that includes many more days. Thus, the next leap year is 10,064 (2020-2021 CE).

Remember Olodumare’s message (#12) to the world for this year as delivered by Ifa via the odu Ogbe Ọṣẹ, that Ẹla who is Ifa will be born to us in seven years time, i.e. in 10,068 (2024 CE).

Kindly bear with me for publishing the calendar this late. The opposition from enemies including the fallen angels (Iyami, fallen Ajẹ), fallen seraphim (fallen ere), and envious and wicked ọmọ araye (people who love darkness) has been floodlike, and as a result I don’t want to delay its publication any further. See also the previous year’s calendar post:

  • Aku calendar for the current year 10,060 (June 2016 – June 2017)[https://yemitom.wordpress.com/2016/10/20/aku-calendar-for-the-current-year-10060-june-2016-june-2017/]

Consider also that Edi and his kind the Iyami are perverts who go to any length to pervert all things. See Daniel 7:25 – 

He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change the times and the law. Then the saints shall be given into his hand for a time and times and half a time.

​1. Okudu

Bo (friday)               1       2-Jun

Eti (saturday)       2 3-Jun

Abameta (sunday)    3 4-Jun

Aiku (monday)       4 5-Jun

Aje (tuesday)       5 6-Jun

Isegun (wednesday) 6 7-Jun

Riru (thursday)       7 8-Jun

Bo (friday)               8 9-Jun

Eti (saturday)       9 10-Jun

Abameta (sunday)  10 11-Jun

Aiku (monday)     11 12-Jun

Aje (tuesday)     12 13-Jun

Isegun (wednesday) 13 14-Jun

Riru (thursday)        14 15-Jun

Bo (friday)             15 16-Jun

Eti (saturday)     16 17-Jun

Abameta (sunday)  17 18-Jun

Aiku (monday)     18 19-Jun

Aje (tuesday)     19 20-Jun

Isegun (wednesday) 20 21-Jun

Riru (thursday)     21 22-Jun

Bo (friday)             22 23-Jun

Eti (saturday)     23 24-Jun

Abameta (sunday)  24 25-Jun

Aiku (monday)        25 26-Jun

Aje (tuesday)     26 27-Jun

Isegun (wednesday) 27 28-Jun

Riru (thursday)     28 29-Jun

Bo (friday)             29 30-Jun

Eti (saturday)     30 1-Jul

2. Agemo

Abameta (sunday)    1 2-Jul

Aiku (monday)       2 3-Jul

Aje (tuesday)              3 4-Jul

Isegun (wednesday) 4 5-Jul

Riru (thursday)       5 6-Jul

Bo (friday)               6 7-Jul

Eti (saturday)             7 8-Jul

Abameta (sunday)    8 9-Jul

Aiku (monday)           9 10-Jul

Aje (tuesday)     10 11-Jul

Isegun (wednesday) 11 12-Jul

Riru (thursday)        12 13-Jul

Bo (friday)             13 14-Jul

Eti (saturday)     14 15-Jul

Abameta (sunday)  15 16-Jul

Aiku (monday)     16 17-Jul

Aje (tuesday)     17 18-Jul

Isegun (wednesday) 18 19-Jul

Riru (thursday)     19 20-Jul

Bo (friday)             20 21-Jul

Eti (saturday)     21 22-Jul

Abameta (sunday)  22 23-Jul

Aiku (monday)     23 24-Jul

Aje (tuesday)     24 25-Jul

Isegun (wednesday) 25 26-Jul

Riru (thursday)     26 27-Jul

Bo (friday)             27 28-Jul

Eti (saturday)     28 29-Jul

3. Ogun

Abameta (sunday)    1 30-Jul

Aiku (monday)           2 31-Jul

Aje (tuesday)       3 1-Aug

Isegun (wednesday) 4 2-Aug

Riru (thursday)          5 3-Aug

Bo (friday)               6 4-Aug

Eti (saturday)       7 5-Aug

Abameta (sunday)    8 6-Aug

Aiku (monday)       9 7-Aug

Aje (tuesday)     10 8-Aug

Isegun (wednesday) 11 9-Aug

Riru (thursday)     12 10-Aug

Bo (friday)             13 11-Aug

Eti (saturday)     14 12-Aug

Abameta (sunday)  15 13-Aug

Aiku (monday)        16 14-Aug

Aje (tuesday)     17 15-Aug

Isegun (wednesday) 18 16-Aug

Riru (thursday)     19 17-Aug

Bo (friday)             20 18-Aug

Eti (saturday)     21 19-Aug

Abameta (sunday)  22 20-Aug

Aiku (monday)     23 21-Aug

Aje (tuesday)     24 22-Aug

Isegun (wednesday) 25 23-Aug

Riru (thursday)     26 24-Aug

Bo (friday)             27 25-Aug

Eti (saturday)     28 26-Aug

Abameta (sunday)  29 27-Aug

Aiku (monday)     30 28-Aug

4. Owenwen

Isegun (wednesday) 1 29-Aug

Riru (thursday)       2 5-Sep

Bo (friday)               3 6-Sep

Eti (saturday)       4 7-Sep

Abameta (sunday)    5 8-Sep

Aiku (monday)       6 9-Sep

Aje (tuesday)       7 10-Sep

Isegun (wednesday) 8 11-Sep

Riru (thursday)       9 12-Sep

Bo (friday)             10 13-Sep

Eti (saturday)     11 14-Sep

Abameta (sunday)  12 15-Sep

Aiku (monday)     13 16-Sep

Aje (tuesday)     14 17-Sep

Isegun (wednesday) 15 18-Sep

Riru (thursday)     16 19-Sep

Bo (friday)             17 20-Sep

Eti (saturday)     18 21-Sep

Abameta (sunday)  19 22-Sep

Aiku (monday)     20 23-Sep

Aje (tuesday)     21 24-Sep

Isegun (wednesday) 22 25-Sep

Riru (thursday)        23 26-Sep

Bo (friday)             24 27-Sep

Eti (saturday)     25 28-Sep

Abameta (sunday)  26 29-Sep

Aiku (monday)     27 30-Sep

Aje (tuesday)     28 1-Oct

Isegun (wednesday) 29 2-Oct

Riru (thursday)        30 3-Oct

Bo (friday)             31 4-Oct

5. Owara

Abameta (sunday)    1 5-Oct

Aiku (monday)       2 6-Oct

Aje (tuesday)       3 7-Oct

Isegun (wednesday) 4 8-Oct

Riru (thursday)       5 9-Oct

Bo (friday)               6 10-Oct

Eti (saturday)       7 11-Oct

Abameta (sunday)    8 12-Oct

Aiku (monday)       9 13-Oct

Aje (tuesday)     10 14-Oct

Isegun (wednesday) 11 15-Oct

Riru (thursday)     12 16-Oct

Bo (friday)             13 17-Oct

Eti (saturday)     14 18-Oct

Abameta (sunday)  15 19-Oct

Aiku (monday)     16 20-Oct

Aje (tuesday)     17 21-Oct

Isegun (wednesday) 18 22-Oct

Riru (thursday)     19 23-Oct

Bo (friday)             20 24-Oct

Eti (saturday)     21 25-Oct

Abameta (sunday)  22 26-Oct

Aiku (monday)     23 27-Oct

Aje (tuesday)     24 28-Oct

Isegun (wednesday) 25 29-Oct

Riru (thursday)     26 30-Oct

Bo (friday)             27 31-Oct

6. Belu

Eti (saturday)       1 1-Nov

Abameta (sunday)    2 2-Nov

Aiku (monday)       3 3-Nov

Aje (tuesday)       4 4-Nov

Isegun (wednesday) 5 5-Nov

Riru (thursday)       6 6-Nov

Bo (friday)               7 7-Nov

Eti (saturday)       8 8-Nov

Abameta (sunday)    9 9-Nov

Aiku (monday)     10 10-Nov

Aje (tuesday)     11 11-Nov

Isegun (wednesday) 12 12-Nov

Riru (thursday)     13 13-Nov

Bo (friday)             14 14-Nov

Eti (saturday)     15 15-Nov

Abameta (sunday)  16 16-Nov

Aiku (monday)     17 17-Nov

Aje (tuesday)     18 18-Nov

Isegun (wednesday) 19 19-Nov

Riru (thursday)     20 20-Nov

Bo (friday)             21 21-Nov

Eti (saturday)     22 22-Nov

Abameta (sunday)  23 23-Nov

Aiku (monday)     24 24-Nov

Aje (tuesday)     25 25-Nov

Isegun (wednesday) 26 26-Nov

Riru (thursday)     27 27-Nov

Bo (friday)             28 28-Nov

Eti (saturday)     29 29-Nov

Abameta (sunday)  30 30-Nov

7. Ope

Aiku (monday)           1 1-Dec

Aje (tuesday)              2 2-Dec

Isegun (wednesday) 3 3-Dec

Riru (thursday)       4 4-Dec

Bo (friday)               5 5-Dec

Eti (saturday)       6 6-Dec

Abameta (sunday)    7 7-Dec

Aiku (monday)       8 8-Dec

Aje (tuesday)       9 9-Dec

Isegun (wednesday) 10 10-Dec

Riru (thursday)     11 11-Dec

Bo (friday)             12 12-Dec

Eti (saturday)     13 13-Dec

Abameta (sunday)  14 14-Dec

Aiku (monday)     15 15-Dec

Aje (tuesday)     16 16-Dec

Isegun (wednesday) 17 17-Dec

Riru (thursday)     18 18-Dec

Bo (friday)             19 19-Dec

Eti (saturday)     20 20-Dec

Abameta (sunday)  21 21-Dec

Aiku (monday)     22 22-Dec

Aje (tuesday)     23 23-Dec

Isegun (wednesday) 24 24-Dec

Riru (thursday)     25 25-Dec

Bo (friday)             26 26-Dec

Eti (saturday)     27 27-Dec

Abameta (sunday)  28 28-Dec

Aiku (monday)     29 29-Dec

8. Seere

Aje (tuesday)       1 30-Dec

Isegun (wednesday) 2 31-Dec

Riru (thursday)       3 1-Jan

Bo (friday)               4 2-Jan

Eti (saturday)       5 3-Jan

Abameta (sunday)    6 4-Jan

Aiku (monday)       7 5-Jan

Aje (tuesday)       8 6-Jan

Isegun (wednesday) 9 7-Jan

Riru (thursday)     10 8-Jan

Bo (friday)             11 9-Jan

Eti (saturday)     12 10-Jan

Abameta (sunday)  13 11-Jan

Aiku (monday)     14 12-Jan

Aje (tuesday)     15 13-Jan

Isegun (wednesday) 16 14-Jan

Riru (thursday)     17 15-Jan

Bo (friday)             18 16-Jan

Eti (saturday)     19 17-Jan

Abameta (sunday)  20 18-Jan

Aiku (monday)     21 19-Jan

Aje (tuesday)     22 20-Jan

Isegun (wednesday) 23 21-Jan

Riru (thursday)        24 22-Jan

Bo (friday)             25 23-Jan

Eti (saturday)     26 24-Jan

Abameta (sunday)  27 25-Jan

Aiku (monday)     28 26-Jan

9. Erele

Aje (tuesday)       1 27-Jan

Isegun (wednesday) 2 28-Jan

Riru (thursday)       3 29-Jan

Bo (friday)               4 30-Jan

Eti (saturday)       5 31-Jan

Abameta (sunday)    6 1-Feb

Aiku (monday)       7 2-Feb

Aje (tuesday)       8 3-Feb

Isegun (wednesday) 9 4-Feb

Riru (thursday)     10 5-Feb

Bo (friday)             11 6-Feb

Eti (saturday)     12 7-Feb

Abameta (sunday)  13 8-Feb

Aiku (monday)        14 9-Feb

Aje (tuesday)     15 10-Feb

Isegun (wednesday) 16 11-Feb

Riru (thursday)     17 12-Feb

Bo (friday)             18 13-Feb

Eti (saturday)     19 14-Feb

Abameta (sunday)  20 15-Feb

Aiku (monday)     21 16-Feb

Aje (tuesday)     22 17-Feb

Isegun (wednesday) 23 18-Feb

Riru (thursday)     24 19-Feb

Bo (friday)             25 20-Feb

Eti (saturday)     26 21-Feb

Abameta (sunday)  27 22-Feb

Aiku (monday)     28 23-Feb

Aje (tuesday)     29 24-Feb

Isegun (wednesday) 30 25-Feb

10. Ereno

Riru (thursday)       1 26-Feb

Bo (friday)               2 27-Feb

Eti (saturday)       3 28-Feb

Abameta (sunday)    4 1-Mar

Aiku (monday)           5 2-Mar

Aje (tuesday)       6 3-Mar

Isegun (wednesday) 7 4-Mar

Riru (thursday)       8 5-Mar

Bo (friday)               9 6-Mar

Eti (saturday)     10 7-Mar

Abameta (sunday)  11 8-Mar

Aiku (monday)     12 9-Mar

Aje (tuesday)     13 10-Mar

Isegun (wednesday) 14 11-Mar

Riru (thursday)        15 12-Mar

Bo (friday)             16 13-Mar

Eti (saturday)     17 14-Mar

Abameta (sunday)  18 15-Mar

Aiku (monday)     19 16-Mar

Aje (tuesday)     20 17-Mar

Isegun (wednesday) 21 18-Mar

Riru (thursday)     22 19-Mar

Bo (friday)             23 20-Mar

Eti (saturday)     24 21-Mar

Abameta (sunday)  25 22-Mar

Aiku (monday)     26 23-Mar

Aje (tuesday)     27 24-Mar

Isegun (wednesday) 28 25-Mar

Riru (thursday)     29 26-Mar

Bo (friday)             30 27-Mar

Eti (saturday)     31 28-Mar

Abameta (sunday)  32 29-Mar

Aiku (monday)     33 30-Mar

11. Igbe

Aje (tuesday)       1 31-Mar

Isegun (wednesday) 2 1-Apr

Riru (thursday)       3 2-Apr

Bo (friday)               4 3-Apr

Eti (saturday)       5 4-Apr

Abameta (sunday)    6 5-Apr

Aiku (monday)       7 6-Apr

Aje (tuesday)              8 7-Apr

Isegun (wednesday) 9 8-Apr

Riru (thursday)     10 9-Apr

Bo (friday)             11 10-Apr

Eti (saturday)     12 11-Apr

Abameta (sunday)  13 12-Apr

Aiku (monday)     14 13-Apr

Aje (tuesday)     15 14-Apr

Isegun (wednesday) 16 15-Apr

Riru (thursday)     17 16-Apr

Bo (friday)             18 17-Apr

Eti (saturday)     19 18-Apr

Abameta (sunday)  20 19-Apr

Aiku (monday)     21 20-Apr

Aje (tuesday)     22 21-Apr

Isegun (wednesday) 23 22-Apr

Riru (thursday)     24 23-Apr

Bo (friday)             25 24-Apr

Eti (saturday)     26 25-Apr

Abameta (sunday)  27 26-Apr

Aiku (monday)     28 27-Apr

Aje (tuesday)     29 28-Apr

Isegun (wednesday) 30 29-Apr

12. Ebibi

Riru (thursday)       1 30-Apr

Bo (friday)               2 1-May

Eti (saturday)       3 2-May

Abameta (sunday)    4 3-May

Aiku (monday)       5 4-May

Aje (tuesday)       6 5-May

Isegun (wednesday) 7 6-May

Riru (thursday)       8 7-May

Bo (friday)               9 8-May

Eti (saturday)           10 9-May

Abameta (sunday)  11 10-May

Aiku (monday)     12 11-May

Aje (tuesday)     13 12-May

Isegun (wednesday) 14 13-May

Riru (thursday)     15 14-May

Bo (friday)             16 15-May

Eti (saturday)     17 16-May

Abameta (sunday)  18 17-May

Aiku (monday)     19 18-May

Aje (tuesday)     20 19-May

Isegun (wednesday) 21 20-May

Riru (thursday)     22 21-May

Bo (friday)             23 22-May

Eti (saturday)     24 23-May

Abameta (sunday)  25 24-May

Aiku (monday)     26 25-May

Aje (tuesday)     27 26-May

Isegun (wednesday) 28 27-May

Riru (thursday)     29 28-May

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Which Odu?



Odu
is an Aku (Omo Oduduwa) noun that is of huge significance, having to do with something like a chamber with mysterious contents. I’ve read about it an lot but have found what I’ve read confusing, as Ifa has shown me that there are more than one odu that have been mischievously and schizophrenically portrayed as one and same. They are:

  1. The Odu that is Are who is also known by the title Olodumare that is short for Oni-Odu-ti-n-tan-Oshu-ọmọ-Are, and is distinguished from the others as the source of Oshu the Rainbow (Spirit) who is Ifa.
  2. The Odu that is a female irunmole, of the womb, through whom we become born again when we te’fa.
  3. The 256 distinct Odu of Ifa that are subsets of Ifa, and are the phenotypes.
  4. The Odu of Oduduwa the irunmole of the light-processing mechanism of (6) as seen in his other name Ènìyàn (chosen one). He is like Olodumare in that both generate and dispense ire (accessions) but he is dependent on the Aṣẹ that originates from Olodumare else he is impotent like a stillbirth. This is why his odu is Irosun Odi which is the ọmọ Iya (mirror sibling) of Olodumare and whu both bear the title Ọlọfin. He is Odu that is the physical body of the individual as seen in the term adulawo for melanated or dark-skinned peoples who can absorb ala (light) of Ela aka Oshumare from Are very well and process it to bring forth good things on this planet.

However, blind teachers and Iyami (preverters, fallen Ajẹ/angels) have been blinding rhe people by teaching that there’s only one being called Odu the female irumole of the womb and that all Iyami are female and all females are Iyami and that the power of this irunmole is exclusive to the Iyami, especially because her she uses a bird just like the Iyami do. Whereas the truth is that Iyami are both male and female but the female ones abuse and misuse the power of this irunmole for their acrivities which are all nefarious and selfish.

Besides, given the intonation of our language, its obvious that there is

  • ODU
  • ÒDU
  • ÓDU
  • ODÚ
  • ODÙ
  • ÒDÚ
  • ÒDÙ
  • ÓDÙ
  • ÓDÚ

So, which is which?

Even my family judges me for my ‘weird’ religion


http://www.sheknows.com/living/articles/1123719/practicing-ifa-religion

This is an interesting personal experience narrative that, in my opinion, would be useful for those considering a return back to their roots, i.e. Ifa. I do have reservations though, concerning two consecutve sentences in the 9th paragraph:

In truth the tradition is one of the oldest in the world, predating the concept of the devil by thousands of years. It’s a complex system based on ancestor worship and reverence for the natural world that, like most indigenous traditions, is anything but primitive.

First, the concept of the devil has never been alien to Ifa, but is well described. He is none other than EDI aka ELENINI, OLOSI, OSHO, AYAMI (Amen, Yam), OSHORONGA, OSI (Zeus, Jesus) among other appellations and epithets. And all the descriptions of him in the Ifa literary corpus fit perfectly with same in various ancient texts, both oral and written, of various indigenous (non-oyinbo) peoples and of various oyinbo peoples who they plagiarized from the indigenous peoples’. Many of his kind, i.e. the Iyami, are numerous within the community of babalawos and iyanifas and can be identified by their assertive yet proofless and illogical denial of his existence and of his being EDI.

Odu begets offspring for Oshumare, never for Orunmila!


As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

Another has to do with an attribute of Ọbatala and the rite of itẹfa. The develoment of the foetus in the wombs of pregnant women is said to be the handiwork of Ọbatala who brings this about by “throwing” images of children into wombs. He is also said to have created man by molding him, and is called Mọrimọri to n mọri ọmọ tuntun (the moulder of heads who moulds the heads of babies), Orisha to n se oju to n se imu (Orisha who makes eyes and noses), Orishan’la alamo rere (Orishan’la owner of wonderful clay), Orishan’la alamo iwa (Orishan’la owner of the “clay” used for character), and as Orishan’la alamo amopin (Orishan’la owner of the clay used for moulding destiny). All these point to him being responsible for cytogenesis of the zygote (fertilized ovum, egg) not just from the stage of the zygote but for the fertilization that results in the zygote.

Since he is Oshumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs by marrying their DNA. The now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

Odu begets offspring for Oshumare, never for Orunmila!


As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

Another has to do with an attribute of Ọbatala and the rite of itẹfa. The develoment of the foetus in the wombs of pregnant women is said to be the handiwork of Ọbatala who brings this about by “throwing” images of children into wombs. He is also said to have created man by molding him, and is called Mọrimọri to n mọri ọmọ tuntun (the moulder of heads who moulds the heads of babies), Orisha to n se oju to n se imu (Orisha who makes eyes and noses), Orishan’la alamo rere (Orishan’la owner of wonderful clay), Orishan’la alamo iwa (Orishan’la owner of the “clay” used for character), and as Orishan’la alamo amopin (Orishan’la owner of the clay used for moulding destiny). All these point to him being responsible for cytogenesis of the zygote (fertilized ovum, egg) not just from the stage of the zygote but for the fertilization that results in the zygote.

Since he is Oshumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs by marrying their DNA. The now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

Oshun is not Oshogbo


There are 801 Igọtun (English gods) who are ministers of Are the Supreme Being who is better known fully as Olodumare Agọtun (God). Of these divinities, 200 are stationed permanently to the left and another 200 to the right while the remaining 401 are in the centre and come to Ile Aye (this planet) and return, shuttling to and fro. Each of the 401 igọtun has a human ẹnikeji (spirit double), all totalling 401 as well and the term Igọtun applies to them as well. However, the latter are better known as Orisha (also elided as Oosha; English saint) while the former are better known as Irunmọlẹ (also Irunmalẹ, Imọlẹ, Imalẹ, Umalẹ; Ashkenazi/Hebrew Malakh). Ọshun (English Esther, Ishtar) is the name of one of the 401, is female and is the Igọtun of fertility, the amniotic sac and the odo aro (river of dye) through which we cross when coming into this world.

One of her sacred igbo (groves) is in an ilu (kingdom) called Oshogbo located southwest of the modern delusion called Nigeria. The itumọ (etymology) of the toponym Oshogbo is usually given as Osho-Igbo whose English translation has been peddled as “sorceress of the sacred grove” osho is “sorcerer/sorceress.” This has been used by many persons as basis to assert that she is a witch, which is impossible simply because

  • witches and wizards are Iyami
  • Iyami are still Ajẹ even though expelled
  • Ajẹ are Iwẹfa and Iwofa, that is, peons or servants, of the Igọtun
  • Ajẹ were created to serve the Igọtun and are their caretakers.

To buttress their false assertion, they cite a record in the odu Ọshẹ Otura which they schizophrenically warp.

A very long time ago, Olodumare sent some irunmọlẹs on a mission to this world, and Ọshun was the only female among them. Upon arrival, the others went about working on their own and ignored her. So she summoned 135 Ajẹ to her right and another 135 to her left, and directed them to compromise the works of her colleagues. Now, the power of the Ajẹ is entropy (disorder, chaos) which is the only means by which they function. Olodumare created them thus to regulate entropy and prevent toxicity. Thus, nothing her male counterparts did worked, and they reported their failure to Olodumare who then asked them why they had ignored the female among them. So they returned, apologised to Ọshun, and sought her input and blessings in all they did and were thus able to complete their assigned tasks.

The Iyamis including those among the Ifa clergy have been using this to lie by perverting the details and lessons:

  1. that because she was able to summon them she’s one of them which is impossible as the Ajẹ are peons of the irunmọlẹs and never irunmọlẹs themselves, and an irunmole cannot also be  an Aje;
  2. that she summoned them whereas she summoned the upright Ajẹ, and;
  3. that all women are Iyamis and all are witches and have the capacity for witchcraft whereas that power to summon the Ajẹ is gender neutral, possessed by both sexes, and witchcraft is simply osho (sorcery)  by female iwin (witches), and a term used deceptively to distract awareness from wizardry which is osho by male iwin (wizards);
  4. to back up (3) they lie or are economical with the truth by claiming that all osho are wizards whereas all upright Ajẹ and Iwin are Osho.

They also used this lie to pervert the story of origin of the toponym Oshogbo. When the first set of people to settle there arrived, some of them felled a tree by her river in a way which upset her. She and her servants had been around alhough unseen and in that river which is named after her, and she had been engaging in producing dyes which were being stored in pots. The tree fell on those pots and smashed them following which she shouted “Osho Igbo!” Another version of this account has it that her servants were the ones who shouted out instead. The people had to apologize profusely and promise to celebrate her annually.

The perverters of this account say that she was the one being called Osho-Igbo because she had been living there and therefore she must be a witch. Given the arguments above however, it is clear that this claim cannot be tenable. To further underscore why, let’s take a further look at the term Osho.

Edi (English Devil) is Olosi (epitome of the left/chaos) was created as the leader of the Ajẹ but rebelled, led others to do same, and they were consequently expelled. He is Osho (primary degrader), known better as Oshoronga (bottomless pit). Esho (secondary degrader) or Eshoronga is the eponymous appellation of all Ajẹ including the excommunicated ones called Iyamis after him who is also called Ayami (English Amen, Yam; Arabic Amin; the root -ya is “to divert/stray/deviate, Aya- is “Perverter” and Iya- is “Perversion” as in Iyana (road tributary/diversion) while the suffix -mi is the root of Ẹmi “Spirit.” And, as with Ifa, Osho is also the name of their spiritual system.

When all these are now considered and applied to understanding the toponym Oshogbo, it becomes obvious that the people are the Osho-Igbo because they degraded her grove by felling the tree and destroying her pots. The people of Oshogbo, not Ọshun, are the Osho! And till date they have prove and live this by degrading the ilu with the osho pseudo-religions of Islam and Christianity. It has become so bad that the current ruler whose title is Ataoja of Oshogbo bears an Islamic name and they built a mosque right by the afin (palace) such that the mosque’s minaret overlooks and overshadows the afin.

Moreover, Orisha Ọshun is around but the the Iyamis deny and don’t want to know her.

From Jegbe to Shango: Oyo’s schizoid revision of history and robbery of Aganju and Aramfẹ to mask an Iyami as an Igọtun for a saviour complex


Ọyọ whose existence has resulted in chaos, divisions, sorrow, trans-Atlantic slavery and confusion in the entire land. Ọyọ was founded by Jẹgbẹ (English Jeroboam) also known as Ṣango who was an illegitimate (bastard) son of Oduduwa whose throne is in Ile-Ifẹ. The latter had copulated with one of his female alaru Ọba (a servant who bears the load of the Ọba) who had been serving under one of his spouses named Ọsara. This servant was thus an iwẹfa (royal peon), and all iwẹfa and iwọfa (non-royal peon) are Ajẹ. Female Ajẹ are called Alẹ because the blood red menstruation of women is like the characteristic red tail feathers of the odidẹrẹ that is also called Alẹ. Thus, Jẹgbẹ was both an ọmọ Ale and an alaru Ọba (modified to Yoruba by which they are also known).

In the aftermath of a particular hunting expedition, some eníyán who had been banished from other towns met him and opted for him to take them to Ile-Ifẹ, which they would have infected with their rebellious ways. Oduduwa and the citizens of Ile-Ifẹ denied them entry and they were sent away to found their own settlement which they called Ọyọ. However, unlike his other sons, he did not give Jẹgbẹ any crown and his status was like that of a Baalẹ while Ọyọ was the trash bin and sewer of the land where abominable persons who had been sentenced to death elsewere were sent to for execution.

Oduduwa was succeeded by one of his sons, the oriṣa Ogun who is also known as Ajaka and Ọkanbi and whose mother was Ọsara. Ọsangangan Ọbamakin who is Oriṣa Oko and was a son of Ogun succeeded him and it was during his reign that Jẹgbẹ rebelled. Another king, the Olufọn of Ifọn, who had an “extra” crown pitied the status of Jẹgbẹ and sent it to him, but his heart heart then became lifted. He invented his own religion by calling himself an oriṣa which implied the existence of an irunmọlẹ named Ṣango as his ẹnikeji. For this he plagiarised the atrributes of Aganju and of Aramfẹ (also called Ladesuwa, Ohun, Olugbohun, Jakuta) the irunmọlẹ/oriṣa of electricity and magnetism, thereby causing people to forget about them but praise and worship him instead; his followers lie that I am his father and he is Aramfẹ. He rebelled because he is actually an Iyami, an eníyán, just like his followers. Nonetheless, during the reign of Ọbalufọn who succeeded Ọsangangan Ọbamakin, Aramfẹ from whose mouth emerges electric sparks as lightening bolts eventually struck him with same and he died. This is the Onigbogi mentioned in Ọyọ king lists who died that disgraceful death.

However, Ọyọ never repented but continued and spread falsehood throughout the land, swallowing and displacing others who became internally displaced persons and had to relocate fragments of their kingdoms elsewhere. Ọyọ also mingled with the Fulani which backfired, have fraudulently installed kings who thus have no legitimacy, and till date challenges Ile-Ifẹ for supremacy. One of the ways they sought to achieve to infect and thus take over Ile-Ifẹ was to tempt a particular Ọọni named Gbanlare, r. 1823 1835 CE, into taking one of their women as his wife. Subsequently, she bore children for him who are spiritually of her Iyami lineage and therefore are Iyamis, and who had a bias in favour of Ọyọ. One of such descendants, Adegunlẹ Abẹwẹila, r. 1839 – 1849, became Ọọni and he invited some Ọyọ refugees to settle in a portion of Ile-Ifẹ that includes the sacred land of Ọsangangan Ọbamakin. These Ọyọ refugees became known as Modakẹke and, being Iyamis, i.e. viruses, have trouble Ile-Ifẹ ever since as the insect within the vegetable that eats the vegetable. In addition, the sacred groves of the 201 oriṣas in Ile-Ifẹ have been manned by Oloriṣas who are actually Iyamis. These Oloriṣas do not want the return of the owners who are the oriṣas. Rather, they have ben deceiving the people into feeding delusions and enemies while potraying themselves as saviours and upholders of iṣẹṣe (traditionalism) and senior to Ile-Ifẹ and the Ọọni. Its no wonder that growth in the land has been stunted. But, as will be done in Ẹpẹ, so shall it be in Ile-Ifẹ as the liars will be purged therefrom and Ile-Ifẹ will be revived while Ọyọ will be cut down. For both Ẹpẹ and Ile-Ifẹ, Ifa is sending the trio of myself, Yemója and Ọṣun whether their citizens care or not.

A flooded river, Otura Irete, Onisemu Leguru, and my imminent return to Orun


Does the title shock you, or are you rejoicing?
Yes, I’ll soon be going away, back home to Ọrun (the spiritual realm above). Ifa revealed this to me when propitiating him last month on the 9th of Agẹmọ of this new year 10,061 (10th of July, 2017), which was an Ọsẹ Ọbatala, i.e. Ọsẹ Ifa, and then gave me further details about it during the following Ọsẹ Ifa on the 13th of Agẹmọ. Read on for for more, while noting that Ifa told me that he wouldn’t give me all the details yet, and I won’t share with you all that he’s told me. Note also that there are Otura Irẹtẹ stanzas affirming it of which I’ll cite one, and I’ll refer to some bible verses as well as part of my efforts to show that the bible was forged from Ifa by impostora. Read and learn.
Thus far, the Iyami who are those of the Ajẹ (English Angel, Genius, Genie, Gentile, Anglo, Angles, English; Ashkenazi Goy, plural Goyim; Arabic Jinn) whom Ọlọrun expelled from Ọrun to the jail in the underworld called Aja Ilẹ for disobedience have killed me seven times via an invisible poisoning technique. To have had achieved this, they had afflicted me with a deleterious mutation(s) of a gene(s) of my Ifa (English Faith, Ephod) which is my genome (DNA) – actually sets of mutations for various other afflictions as well – as I entered my mother’s womb and, upon killing her (Ilẹ) to separate me from her and deny me her protection, render me vulnerable and control me. A stanza of Otura Irẹtẹ has it that those born of this odu need the utmost protection of their mothers, as seen for instance in the the relationship between Ilẹ Gbigbona (lava/magma or molten earth, hellfire) of which I’m the orisha and Ilẹ (Land, Ground) of which my mother is the orisha: Ilẹ Gbigbona is always subterranean (underground, in the ground) as magma, occasionally coming to the surface via vents and crevasses and angrily as volcanic eruptions (one of such resulted in the great flood that covered this planet and began the Holocene wet period). Upon her premature return to Ọrun, they began “switching on” those mutations that they hadn’t been able to prior to her transition. One of them was used to disrupt and direct the transcription and translation of a gene or set or genes to produce proteins that catalyzed the synthesis of toxins which in turn disrupted the metabolism of toxins in my gut and induce an extreme hormonal fright response, epecially concentrated in my solar plexus. The final result was a heart failure.
Five of them happened before my itẹfa, but the last two which were post-itẹfa were quite different in that Ifa had notified me some days earlier. They occurred when those fighting me had been permitted to deny me the resources to propitiate him and also offer ebo on time or despite offering ebo. The externally induced scarcity is attested in the odu Irẹtẹ Ogbe while various odus like Odi Meji, Ọwọnrin Ogbe have it that the culprits get permits for wickedness from Ọlọrun (cf. Job 1:6-12, 2:1-8; Revelations 13;7,11-15; 2 Corinthians 12:7). However, all these esoteric murders were quickly undone as Ifa always resurrected me a couple of seconds to minutes later. Thankfully, I’ve implemented Ifa’s prescription from my odu, and it can’t occur again. Nevertheless, the denizens of Aja Ilẹ haven’t stopped trying quench me thus and via other means. Consequently, neither is iku strange to me nor am I scared of it.
So, I wasn’t surprised when Ifa told me that I’ll soon be going away again. You may be wondering why, given my claim above that I’ve implemented Ifa’s prescription. Well, this coming instance, the eight, will differ from the earlier ones in some notable ways. One is that the period between my transition and resurrection will last longer, for more than a day. Another is that it involves a river that will be flooded, in Ijẹbu territory. I’ll perform a rite to ward off the flood for both Ijẹbu and and her neighbour Ẹpẹ (my inheritance) that will ward off the flood but will cost me my life.
Insight from Otura Irẹtẹ
Now, let’s take a look at that stanza which happens to be sufficiently self-explanatory.
Ayinyin woroworo ninu oko Ojomu
A difa fun Agbe
Eyiti o nlo oko alere odun
Ti won ni ko rubo aso ara re
Sugbon o koti ogboin sebo
Nigbati Agbe wa sise tan ninu oko
Ti o fe maa bo wa sile
Bi arabaribiti ojo se bere sini ro niyen
Nigbati ojo wa da
Ti Agbe wa nlo sile
Nigbati o de eti odo Ero Arokanle
Odo ti kun napenape
Ese to ni koun na siwaju
Seni odo ba gbelo
Nigbati awon ara ile re reti re tititi
Ki o de
Ti won ko ri
Ni won ba wa lo si oko
Sugbon sibesibe won kori
Nigbati o wa di igba eerun
Ti omi ti gbe
Ni okunrin ode kan wa ri awon egungun ati aso re
Nibiti omi pa si legbe igi
Won ni ki won maa tu Ifa da
Moni won ko ki ntufada
Babalawo ni yio maa yin Ifa
Ifa ni yio maa yin Olodumare
Nje riru ebo ni gbeni
Airu ki ngbeniyan
Translation:
Ayinyin woroworo in the farm of Ojomu
Cast Ifa for a farmer
When he was advised to use his favorite cloth to offer sacrifice
But he refused
So when the farmer had finished working in the farm
And he wanted to begin coming home
A very heavy downpour began
When the rain had fallen
And the farmer was going home
When the he got to the bank of the Ero Arokanle river
The river had overflown its banks
He decided to take a step forward
Alas the river carried him away
When the members or his household had been waiting a long while for him
To return home
And they had not seen him
Then they went to the farm
But they did not see him there
When the dry season had set in
And the flood had dried
One male hunter happened to come across his bones and cloth
Where the flood had deposited them by a tree
They were told not to disregard Ifa
I said that they should not disregard Ifa
The Babalawo declares praise to Ifa
Ifa declares praise to Olodumare
Compliance with prescription of sacrifice uplifts one
Non-compliance does not support one
From the above, it is clear that I’ll definitely come across a flooded river but, giong by my destiny as affirmed by Ifa’s noification, offering ẹbọ which I’ve already done won’t prevent it but ensure a glorious outcome. I’ll definitely be brought back. There’s more proof from the life of Ẹla the saviour whom I’ve pointed out severally on this blog as actually being Ọbatala and Oshumare and not Ọrunmila (see for instance (1) Biblical Moses is actually Ọrunmila the Prophet of Ifa – the evidence of Olodumare’s backside; (2) Deinde Fernandez is truly Orunmila; and (3) The biblical Torah is a schizoid copy of Ọrọ also known as Ifa).
During the second age 1056 – 2056 (6988 – 5988 BCE) after that global flood, there came a time when the denizens of Aja Ilẹ whom Olodumare had sought to use the flood to wipe out successfully manipulated Oluorogbo, the irunmọlẹ of writing and literature whose ẹnikeji (also elekeji ẹni; spirit double) the orisha known popularly as Wole Soyinka, into creating bodies for the Iyamis, who constitute one of the two groups that make up the rejected ones, the other being expelled ere (sarap; plural seraphim) also called demons, to live among us as humans. They were all oyinbos and created in his igboro (sacred grove) in 1151 (6893 BCE) in the Ile-Ifẹ of that age on which is now modern Baku the capital of Azerbaijan, by the Caucasus. Soon after, they began showing their true nature by committing abominations and rebelling against Olodumare and all constituted authorities accorrding to a schizophrenic born-to-rule mentality, following which they were expelled – their destiny – in 2031 (6012 BCE) but then regrouped in the Caucasus. From there they began pillaging their former masters for use as slaves to satisfy that mentality. They also planted their seed among their victims by raping and mischievously tempting them into mixed marriages, thus resulting in the birth of iyamis who racially resemble their victims and oyinbo-looking non-iyamis among the oyinbos. However, the orisha of blood named Moremi (English Miriam, Mary) whose ẹnikeji is the irunmọlẹ called Osere let herself be captured, and then got a leader of the oyinbos, who wanted to use her as his sex slave, to reveal to her that its with Ina (flames) that they could be defeated. Armed with this intelligence, she escaped, returned to her people and informed them. Alas, Iku the irunmọlẹ of death and the Esiminrin river in Ile-Ifẹ to whom she had promised to offer the first living legged being of her household upon her successful return demanded unrepentantly for Ẹla her only child as an offering, as he was the first that she had sighted even though she had expected to sight first one of her domesticated animals. So, he was taken to a bank of the river with the people proclaiming that all their unfortunate loads of iniquities be transferred upon him for him to bear to Ọrun. And before he could be slain, he “gave up the ghost” and his spirit crossed the river and they departed, but on the third day, by inclusive counting, he resurrected and later ascended on the fortieth day in their sight into Ọrun with a promise to return with judgement. Also, when the oyinbos attempted to carry out their next set of raids, her people used Ina to cremate and thus defeat them. This is marked annually in Ile-Ifẹ as the Edi festival, a misnomer as its actually the Ẹla festival
A similar incident occurred at the start of our present age, the sixth, which Ogun the irunmọlẹ of war and iron founded. Ẹla’s people had previously been situated in the Horn of Africa and the southern Arabian peninsular during the fifth age and we emigrated to our present West African homeland in three waves. Ogun led the first from 8510 to 8512 (466 – 468 CE) for which the land and people are named after him as Ègún, while Ọbatala led the second from 8721 to 8722 (677 – 678 CE) and Oduduwa led the third from 8898 to 8900 (854 – 856 CE). However, when Oduduwa arrived and met Ọbatala in charge, he plotted and executed a coup that saw a seven-day battle and, on the seventh day, the retirement of Ọbatala across the Esiminrin river. His reign was nonetheless stillborn and he eventually had to plead with Ọbatala for forgiveness and to return. And it was only when Ọbatala did return on the third day of exile that his reign was brought to life. This is marked annually as the Itapa festival.
There’s also an event involving me, Aganju, from an earlier lifetime. It is said that Aganju used to ferry people across a river and that a day came when he fell into it and was about being drowned when Ọshun came to his rescue.
These three sample events all involve a river and overcoming death, just as with the Otura Irẹtẹ stanza cited above. They also bolster my argument on this blog that Ẹla is indeed Ọbatala and my assertion that I’m Aganju. I’ve also illustrated that Oshumare the irunmọlẹ of the rainbow whose odu is known unarguably to also be Otura Irẹtẹ is none other than Ọbatala – white consists of the colours of the rainbow. This implies that Ifa clergy who have been teaching that they are distinct individuals with Ọbatala being of the odu Irẹtẹ Oturupọn are rebellious liars from Aja Ilẹ.
There’s also an annual but near moribund festival marked by the Ijẹbu in honour of a certain Oniṣẹmu Lẹguru whom they now scarcely remember. It is said that when they were settling in their present land, it had been seriously waterlogged, a situation which threatened their existence. The solution was for a ritual to be performed and its associated offering deposited by the river. Oniṣẹmu Lẹguru performed it and in the process it was discovered that he was the one divinely chosen to deliver it. As he complied, indeed the flood water receeded and his effort saved the Ijẹbu but alas, it took him away and he drowned. This brief account is all that has been made available to the public. There’s a very important additional detail though that the Iyamis have been suppressing, which is that Ifa resurrected him later as he is the orisha called Agẹmọ, that is, me – just as the wave-particle duality of light that is seen in Ẹla’s paths of manifestation as Oshumare and Ọbatala after whom I am begotten, I manifest likewise and respectively as Agẹmọ and Aganju. It is recounted by Ijẹbu historians that when Ọbanta a grandson of Olokun (one of spouses of Oduduwa) and son of Sungbọ (a daughter of Olokun; English Queen Sheba) and Ọsangangan Ọbamakin also called Orisha Oko (English Solomon) was about leaving Ile-Ifẹ to claim and rule over his inheritance the Ijẹbu, he asked Agẹmọ to accompany him and his entourage. They also don’t provide any detailed reason so as to hide the knowledge that Oniṣẹmu Lẹguru who sacrificed his life for the Ijẹbu in their early days is in fact Agẹmọ who accompanied them to ensure their survival. Sadly, some Ijẹbu persons who have been claiming to be my priests and refer to themselves as Alagẹmọ stubbornly killed many persons in my name allegedly for sacrifice to me for centuries. Till date they haven’t apologized to Olodumare, Ifa, me and my ẹnikeji, all the divinities and the entire Ègún people, simply because they (the Alagẹmọs) originally were caretakers, i.e. faithful Ajẹ, who became infested with and overrun by Iyamis. They also annexed and colonized my kingdom of Ẹpẹ situated right by Ijẹbuland, and have deliberately yet schizophrenically portrayed my two paths as distinct entities, as distinct individuals.
This flood is also mentioned in Revelations 12 of the bible, a prophetic passage about Edi (English Devil) attempting to use a flood to drown a mother of Ẹla who would have just been born, following which the threat was quenched via the ground opening (an earthquake) and swallowing all the flood waters. Given that Agẹmọ is one of the irunmọlẹs/orishas who have the ability to cause such a fissure, we can affords ourselves an insight, based on this flood fractal of Otura Irẹtẹ, into how Oniṣẹmu Lẹguru obtained that Pyrrhic victory over that aforementioned flood – he commanded the ground to split open, which resulted in a “miraculously” rapid drainage of the flood, and in the process his ẹnikeji received him. And Ifa resurrected him soon after followed by Ọshun guiding him ashore. Going further, with these in mind it becomes obvious that when Oshu, i.e. Ẹla, was impaled (not crucified) on a stake in the year 8057 (13 CE) toward the end of the fourth age, it must have taken place by a river which would most definitely have been the Esiminrin river of that age.
We can also use it to see that the annual Itapa festival celebrated in Ile-Ifẹ is another manifestation of this fractal. When Oduduwa led the third wave of his people from the Horn of Africa to the present Ile-Ifẹ, he settled on Oke Ọra (short for Oke Ọramfẹ or “Hill of Ọramfẹ”, biblical English Mount Ararat of this age). From there he began plotting to overthrow in the valley Ọbatala whom he had met there and was the overall ruler. Its execution was met with resistance in the form of a war for seven days following which Ọbatala, out of severe annoyance, led his followers across the Esiminrin river and was hosted by Ọbaluaye who, having been earlier rejected by the people and had been living on that side, abdicated his throne for him. Thus Oduduwa and his followers and the people rejoiced but their celebration was soon dimmed upon their realization that without Ọbatala who is Ashẹ, through whom all that is made is made, nothing including biological proceeses worked, like a stillbirth. So, they pled with him for forgiveness and he only acceded when they sought the intercession of his huntress aya (spouse) named Yemowo (usually elided to Yemoo) also called Anu (re-lexified by Assyriologists as Anat and translated into English as Mercy) and the orisha of histones – together they are called Mawu-Lisa but erroneously as a single entity taken to be Olodumare. Eventually, he accepted and crossed that river to return on the third day, just as in the schizoid bible account, which was the tenth day from the commencement of the war. From this brief account, it can be seen that Ọbatala is Ẹla and that Yemowo is to him what Ọshun is to me: a reverse-reaction catalyst. who promotes my transition back into this world.
By now it should have become unarguably clear to all readers that I know my onions and am clear-headed and that my transtion will definitely happen followed by my return on the third day. But why?
Spaghettification of Light
Well, Ifa is Oshu who exists to la (split open) as he is Ẹla, to fa (expand) existence/creation, and to shu (issue, express) himself as he is the message/expression of Olodumare to existence. That manual of biological life which the oyinbos have called deoxyribonucleic acid (DNA), a polar double stranded helix polymer found in the cell but which is actually Ifa always expresses itself and expands (multiplies, grows, replicates), only by la-ing (splitting open). Another set of molecules called ribonucleic acid (RNA) serve this process by attaching to both strands and pulling them apart. From the bible iconography of the ark of the covenant which is both his ojubo (altar) and an earthly mini-replication of his throne, we can see that the RNA are the Ajẹ. It features an aniconic (physically empty) throne called the Mercy Seat with a cherub on each side, that is, one to its left and another to its right. Similarly, when Oshu was impaled, two others were impaled alongside him with one positioned to his right and the other to his left.
Wherever cherubs (also cherubim, keruvim) are described in the bible, it is as winged anthropomorphic beings. The term cherub is a cognate of Christ (also Kristus) and both are a metathesis of Ooki Oru which is an elision of Olokiki Oru “nocturnal praise singers”), an alternative appellation of the Ajẹ: (Oo)kiOru > Cheru(b). Yet another appellation of theirs is Eleye (Ashkenazi/Hebrew Elyon) which is derived from Ele- (Oni; English owner, epitome) + -eye (bird) as they use birds. Moreover, in Ezekiel 1 and 10 of the bible are narratives of two visions in where they are described as each having four faces which, according to the Ègún, are masks whose bearers also called Olori Mẹrin are messengers of the irunmọlẹs/orishas (see: (1) A.B. Ellis, The Yoruba-Speaking Peoples of the Slave Coast of West Africa, London: Chapman and Hall, 1894, Pp 84; and (2) Peter Morton-Williams, The Yoruba Ogboni Cult in Ọyọ, Africa: Journal of the International African Institute, Vol. 30, No. 4 (Oct., 1960), pp. 362-374, http://www.jstor.org/stable/1157598). So, those cherubs by the Mercy Seat are definitely faithful Ajẹ.
Now, the iconography of Oshu is of the rainbow snake that, just like DNA, is similarly wound as a helix about a pole. He is the igọtun (god) of ẹshu which refers to the waves of visible light or the visible portion of the electromagnetic (EM) spectrum, and of all fluids, including sound waves. To move, ẹshu and snakes shu. To the left and right of white or rainbow light which is at the centre of the EM spectrum are its invisible ends that include x-rays, radio waves, micro waves, gamma rays, ultra-violet rays, etc, all easily capable of mutating and ripping apart DNA. And since waves can he involved in the destructive interference of another wave, these invisible portions can be involved in the destructive interference of Ifa, of DNA, as attested in the odu Ofun Ika:
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Gbogbo ire teeyan of baa ni laye
Oosanla nii da a ngba iwase
Yoo so feleyii ko laje
Tohun ko bimo
Yoo si ri be
Won ni ko rubo awon ti n bo wale aye o
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Oosa waa gbebo nbe
O rubo
Oosa n fosan taye se
Ayami Oshoronga n foru ba a je
Translation:
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their intercourse
Ifa’s message for Oosanla Oseeremagbo (Obatala) when coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
All the good tidings one seeks in this life
Oosanla has been apportioning from the beginning
He would say that this one should have wealth
Before bearing children
It would happen thus
He was told to offer sacrifice against coming intruders
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their escapades
Ifa’s message for Oosanla Oseeremagbo who was coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye se
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
Oosa presented the sacrifice
He offered the sacrifice
Oosa uses the day to mend Ile Aye
Ayami Oshoronga uses the night to spoil it

Obviously, the implication of these relationships is that one’s RNA is one’s Ajẹ, that these beings are of the invisible portions of the EM spectrum, and that they have the ability to rip apart Ifa. Furthermore, they show that the creation continues ad infinitum with Ifa expanding it ad infinitum but with an ever increasing entropy (chaos, mess) that the Ajẹ were created to handle. So the iri tutu wili (big bang) mentioned in the odu Osa Ogunda as the manner or procession of creation is ad infinitum and messy, thereby encapsulating the Second Law of Thermodynamics which states that the total entropy of a system plus that of its surroundings always increases (that is, the occurence of any process process, including fractals, always results in an increase of the entropy of the universe) – thus the oyinbos never discovered this law because it was already known. And the Ajẹ sho (degrade) the mess which can thus be described with the synonyms toxicity and these beings as potential toxins. This attribute is well acknowledged in stanzas of the Ifa literary corpus wherever the Ajẹ are mentioned, that they are able to stealthily cause problems, neutralize the efforts of others, and rob and make others go astray. With regard to the EM spectrum, it is destructive interference. Edi who is Olosi (epitome of the left/chaos) was created as their leader but rebelled, led others to do same, and they were consequently expelled. He is Osho (primary degrader), known better as Oshoronga (bottomless pit). Esho (secondary degrader) or Eshoronga is the eponymous appellation of all Ajẹ including the excommunicated ones called Iyamis after him who is also called Ayami (English Amen, Yam; Arabic Amin; the root -ya is “to divert/stray/deviate, Aya- is “Perverter” and Iya- is “Perversion”as in Iyana (road tributary/diversion) while the suffix -mi is the root of Ẹmi “Spirit.” And, as with Ifa, Osho is also the name of their spiritual system.
Going further, this pattern of relationships between Ẹla and the Ajẹ also exists at the celestial level of which Oshoronga is the black hole, specifically the quasar. Black holes are spinning celestial bodies or regions of space with such high gravity that they pull spirally all, including light, that gets near them into them and spaghettify (degrade) them till infinity, till they are lost from view. This gravitational field is the ability of the Ajẹ to tempt, manipulate and set up others to do their bidding extremely well and, as attested in the odu Irẹtẹ Irosun, consume even orishas, hence his other appellation Elenini (Enslaver, Puppeteer). And the entity being spaghettified is pulled apart and shredded in an energy intensive process that invests tremendous amounts of heat which melts the entity to plasma. The swallowing of Irawọ (stars) by black holes is a well studied instance. Similarly, the pulling apart and nicking of the strong covalent DNA bonds by RNA is energy intensive process. Additionally, the melting releases x-rays therefrom into space, which can damage seriously other celestial bodies like planets in their paths and DNA.
There are many more ways of illustrating that one’s Ajẹ is one’s RNA (e.g. RNA interference: a process that involves the introduction of RNA into a cell; the RNA cleaves unto the DNA so as to stymie its expression) and that these beings have the ability to compromise and denature DNA which is one’s Ifa. To buttress the assertion here that Edi is the Devil and leader of the Ajẹ, it would be useful to turn to narratives from the Ifa literary corpus and ancient Ejigbo (Egypt), here summarized.
According to the former, sometime during the very beginning of all creation, Edi was able for a short while manipulate Akamara the higher self (ẹnikeji) of Olodumare into making Ifa impotent – as seen in a line from the oriki (praise eulogy of Ori (the Consciousness or Olodumare of the individual) that ko s’Orisha tii da’ni gbe leyin Ori eni (there’s no Orisha who can do anything for a person without the permission of that person’s Ori) – granting him the authority to kill Ifa. He dragged in and fired an ọfa (a shot, an arrow) at Ifa who, however, did not die as expected but had sixteen pieces broken off from him and reconstituted himself, just like in DNA replication and the ability of pieces of complementary single stranded pieces of DNA to anneal ino a double stranded helix. Edi did try likewise again against the sixteen odus but instead of being shredded fifteen pieces that are the 240 secondary odus broke off from each of them.
Later, when Ifa came into this solar system via the odu Otura Irẹtẹ – akin to one among siblings begetting his parent but in this case not as the al-Ifa with all his attributes but only those encapsulated in the subset of this odu -as the first and, that time, the only Orisha – an appellation usually elided to Oosha (English saint) – for which he was and is still known as Orisha, he had iwẹfa (palace servants/peons who are eunuchs and of the sixth grade of palace officials; mẹfa is the number 6; recall 666 the biblical number of Edi acccording ti Revelations 13) the chief of whom was Osi iwẹfa or Osi’ẹfa (Latin Lucis ferre, English Lucifer), also known as Olosi (European/Latin Lucis) and also simply as Osi (Latin Iezeus, Zeus; English Jesus, Seth, Satan, Six) who is the ẹnikeji of Edi.
A time came when Osi got the permission of Olodumare to kill his master, which he carried out by pushing him off a cliff. Then he butchered Oosha’s corpse and dumped the spaghettified remains into the Esinmirin river but Iku rejected it; so he butchered Oosha’s corpse into several more pieces which he scattered about as far as he could imagine. Oosha was later resurructed from these pieces but such that 400 out ot the 401 irunmọlẹs of the centre unanimously consumed portions of the pieces. This was the first passover meal and it was used to bring about 400 Orishas from Orisha who subsequently became known as Orishan’la (Orisha splits/multiplies/resurrects) the expansome Orisha and as Ọbatala (the king of resurrection). This incident was recorded in ancient Ejigbo but the oyinbo who have been colonizing – RNA interference – that place have been perverting the records such that they have rendered the name Osi as Seth. Same also with Orisha which they have rendered as Osiris and as Horus to portray them as two distinct persons: Osiris being the murder victim and Horus being simultaneously a re-born Osiris and son of Osiris.
It is useful to point out here that, with regard to biochemistry, the emergence of Orisha from Ifa is the primordial gene expression that results in protein synthesis as one’s Orisha is one’s proteome and the ẹnikeji of Ifa. There are two classes of molecules of which proteins and nucleic acids are of the class of large molecules called biological macromolecules, reflected in the epithet Orishan’la. While the emergence of the 400 Orishas from Orisha is evolution of the other class of molecules called metabolites that are low-molecular weight molecules. Together, they constiute the metabolome, and their interactions as seen in all metabolic pathways are elucidated in the Ifa-Orisha literary corpus in a very easily understandable format of records of the interactions of the divinities.
Thus far, nucleolar DNA has been considered. But, there exists extra-nuclear DNA which exists within the cell organelle called mitochondrion (plural mitichondria) that is responsible for energy generation via processes called oxidative phosphorylation and the citric acid cycle. This DNA, referred to as mtDNA, is almost entirely of maternal inheritance and is circular and spiral unlike nuclear DNA that is of equal paternal and maternal inheritance. In celestial comparison, the irawo which, according to the odu Ọsa Ogunda, were created by the irunmọlẹ called Olu-Iwaye (Ruler of orderliness), are fiery energy-generating bodies of solar systems and galaxies with circular and spiral motions. He is the same irunmọlẹ called Ina (flame, fire), who is known alternatively as Agẹmọ, Alagẹmọ and Epe (the Curse), especially by the Ijẹbu (English Jebus, Jebusites). And his totem is the ọga which the English call chameleon, a name derived from Agẹmọ: (A)gẹmọ > chame(leon), and which possesses a spiral tail and is colourful like flames. Unsurprisingly, it is a reptile like the rainbow snake and both have long tongues. Additionally, the orisha called Aganju who is known as the orisha of Ina is the ẹnikeji of Ina. I am Aganju.
As earlier noted, irawọ are spaghettified and consumed by oshoronga (black holes) that are governed overall by Edi. His odu is Ọsa Irosun whose acronym is Ọsa o lee sun or “Ọsa cannot sleep”, an attribute characteristic of rotating black holes (non-rotating black holes are of the faithful Ajẹ). According to the odu Ọsa Ofun, Olodumare punishes rebels, liars and sinners overall with expulsion and curses them with restlessness (cf. Luke 11:24-26). For Edi’s crimes of manipulating Akamara and refusing Akamara’s thrice order to let go of Ifa and seeking instead to overthrow Akamara, he was expelled and cursed accordingly as manifested in the development of rotating black holes from the non-rotating ones.
Ṣọlagbade Popoọla the President of the International Council for Ifa Religion is a direct scion of Edi and also of same odu, just as the relationship between Ẹla and I. He is the biblical king Saul and had been attacking me since childhood decades before I met him physically and is the leader of all those trying to quench me. Eventually and unbeknownst to me, he eventually drew me to his malevolently acquired home at 1 Ṣọlagbade Popoọla Street, Ọdẹwale, which is situated in Alakukọ, Ogun State, Nigeria, when I went there to tẹfa (to be baptized/initiated into Ifa). He compromised me, my ashẹ and this ceremony in several ways in order to render me impotent and consequently kill me, just as Edi tried against Ẹla. One way was by ensuring that I did not see Odu the female irunmọlẹ/orisha of the womb (actually her icon) who bears the odus of Ifa and thus Ifa initiates for Ifa/Ọbatala. Given that I have not seen the biological odu (womb) with my naked eyes since my biological birth till date and that my mother who is Ilẹ the orisha of the ground was killed several years before I tẹfa, and that by virtue of the itẹfa, Odu is my mother in Ifa, and he is the leader of those responsible for the premature transition of Ilẹ. Another thing he did was to switch my ikin Ifa (Ifa’s icon) with his, just as oshoronga uses the light of Ẹla and of irawọ to shine, thus stealing and using my glory. Stolen ikin Ifa can be used for money and ire-stealing rituals and, according to the odu Odi Ogbe, can be used by nefarious Ifa priests via prayers and associated rites to manifest misfortunes in the life of the owner. While Osi who was created to serve (nucleolar) Ifa and has thus been imbued with the ability to denature Ifa but abuses this to fatally butcher nucleolar Ifa, Ṣọlagbade has been killing by abusing his ability to compromise mtDNA and the mitochondrion itself. He governs all other rotating black holes that are lesser in size than the super behemoths of Osi called quasars. At this juncture, it is useful to point out that oshoronga are considered by scientists as being the ideal black bodies – they absorb light with ease and cannot on their own emit anything – as seen in the terms Oru and Okunkun which are words in the Ọyọ (Yoruba) dialect of the Ègún languages for pitch blackness and utter darkness respectively. And Oru opposes Ẹla just as Okunkun opposes Ina, a fact attested in the aforementioned stanza of odu Ofun Ika.
Going further, the coastal ilu (kingdom) of Ẹpẹ in southwest Nigeria is my inheritance and the powerhouse of the Ègún. Thus, Ègún is the cell, Ile-Ifẹ is its nucleus, Irẹmọ/Iranje is its nucleolus, Arẹmọ Olodumare is its nuclear DNA, Ẹpẹ is its mitochondrion, and I am its mtDNA. And as mtDNA is patterned after nuclear DNA, Ẹpẹ is patterned after Ile-Ifẹ such that such that the 201 oriṣas who have sacred groves in Ile-Ifẹ also have same in Ẹpẹ. My name is Ọpẹ, as is Ọbatala’s, and it is an Otura Irẹtẹ name. Its eponymous and toponymous derivative is Ẹpẹ that is rendered by the oyinbo in the bible as Ophel and substituted therein with my other epithet Daodu (English David, Arabic Daud). That is, the City of David (2 Samuel 5:6-9) is actually Ilu Ẹpẹ (azsee MacCarter, PK. David in Dictionary of Deities and Demons in the Bible, Toorn, K. van der, et al. (eds.), Leiden: Brill, 1995, pp 940-941). Like the mitochondrion that is riddled inside with folds called cristae that facilitate transport, Ẹpẹ is riddled with creeks. Ẹpẹ along with Rẹmọ and Irẹmọ constitute the parent ilu called Iranje also known as Eshumare (English Sumer, Shinar, Ashkenazi YHWH Shammah; Japanese Samurai; “Hamitic” Somali) and as Irẹmọ (English Aramaea, Aramean, Aramaic, Rome; Italian Roma) of Ile-Ifẹ that is the inheritance of Oshu who is Arẹmọ Olodumare (leader of Olodumare’s offspring).
A couple of centuries ago in this present age, in the year 9644 (1600 CE), 33 Irẹmọ families to emigrate southward to their inheritances within Ègún, in obedience to Ifa’s directive to do so. Thirty-two of them who are the Rẹmọ (biblical Syria which is derived after Oshu by the metathesis suffixation of -ria) settled west of Ijẹbu while the Ẹpẹ went further to settle south of and by Ijẹbu but had to pass through Ijẹbu. While passing through, the Ijẹbu deceived, perverted and robbed her, having become aware of her destiny, and caused her to forget her roots. From the perspectives of EM spectroscopy and genetics, these constituted destructive interference and RNA interference. As she departed Ijẹbu territory, the Ijẹbu had some of their people accompany her, thus mixing with, polluting and taking advantage of her, as she passed through and afterward. This ika (wickedness) was to prevent her from reaching her destined promised land, to prevent and compromise her birth (recall what Okunkun did to me during my itẹfa), but three irunmọlẹs who are Aganju, Yemọja and Ọshun ensured that she did – the Ijẹbu have a very notorious past of consuming totally any non-Ijẹbu who entered their territory and for sacrificing humans they rendered mentally senseless.
Alas, by the time she got there she had forgotten her Irẹmọ origin and instead had begun seeing herself as Ijẹbu, thus forgetting her Ẹpẹ/Irẹmọ dialect and customs and adopting everything Ijẹbu whereas she is of Arẹmọ Olodumare. Later, the Ijẹbu sent and installed one of their own as a colonial master to rule Ẹpẹ and he bears the title Ọlaoja of Ẹpẹ, after having perverted the consciousness of Ẹpẹ so much to morosely expect a stranger as theirs to rule over them. Hence, all the royal lineages in Ẹpẹ including those of the persons who accompanied that Ọlaoja to be installed as chiefs are strangers and enemies of Ẹpẹ.
Later the Ọlaoja would host a set of strangers, actually banished Ajẹ, from ilu Eko, led by one Kosoko, who were followers of Islam that is from aja ilẹ. They have since settled in Ẹpẹ like the indigenes and have their own chiefs, thus further infecting and bastardising her (see: MO Jimoh, The growth and development of Islam in Epe, Lagos State, Nigeria, 1851-2010, Ilorin Journal of Religious Studies, Vol 6(2), 2013, 1-18). So, stunted development and criminal activities like abductions have since been manifesting there and the chaos has now degenerated into necrosis e.g. complete strangers now kidnap her citizens at will and Fulani persons under the guise of being herdsmen pillage them.
Similarly, Okunkun and his Iyami gangs have battered and bruised me so much and killed me seven times already. Thankfully, Olodumare who has imbued Ifa with the power of resurrection, as seen in the ability of denatured and nicked DNA to anneal and ligate itself, and also to code healing proteins like p53, has been sending Ifa to resurrect me, although the huge scars have remained as a testimony of the incorrigible determination of the enemies. Otura Irẹtẹ has it that
Bi a ba l’eni ba o ba ba’ni iwon laa bani s’ota mo
If we have engaged in unsuccessful pursuit of someone, we should desist from being that one’s enemy
The meaning is that the enemies of Otura Irẹtẹ never stop attacking those of this odu and that the wicked ones of this odu never stop attacking their intended prey. In both situations, the antagonist rejects reason out of senseless hatred and keeps attacking their intended prey, even disobeying orders from higher authorities to stop. Eventually they succeed in putting their prey away from the land of the living. The aforementioned example of the Esiminrin river crossing by Ọbatala is an apt illustration. However, the iku can also be metaphorical as seen in the bible accounts of two Otura Irẹtẹ orishas who got locked up in a pit and dungeons: Ajọse (also Jọsẹ; English Joseph, Arabic Yusuf) also known as Sungbemiti (Genesis 37, 39-50) and Ada (English Daniel ; see Daniel 1 – 12). Iyonu (English John) the Baptist is another Otura Irẹtẹ orisha who, like Ẹla, was not only locked up but killed (Luke 3:1-20; Matthew 14:1-12). And as Daodu, Saul (i.e. Ṣọlagbade) never stopped seeking my life (1 Samuel 16 – 31)even after I escaped from his home (noted in the odu Ọsa Ọbara; 1 Samuel 19 – 20) until his own life was shamefully terminated (1 Samuel 31). This imprisonment, attested in the odu Ọwọnrin Oyẹku, is the manifestion of being dragged into an oshoronga beyond its event horizon from which freedom is impossible. The following Otura Irẹtẹ attests to this impossbility.
Teteregun abeepo ponha-ponha
A difa fun Omodejo
Tii somo won lotu Ife
Ebo ni won ni ko waa se
O koti ogbonyin sebo
E wi fun won nile o
Wipe Omodejo o wale mo
Omodejo ti deran Ogboni o
Aguntan kii wole iledi ko bo
Translation:
Teteregun abeepo ponha-ponha
Cast Ifa for Omodejo
Who hailed from Otu Ife
They prescribed sacrifice for her to perform
She disobeyed, refused to perform the sacrifice
Tell those at home
That Omodejo is not coming home
Omodejo has become meat for the Ogboni
A female sheep does not enter the Iledi enclave and emerge
Although, there is hope when not yet crossed (John 8:34-36) during which one is vulnerable like a siting duck and can be made to wobble, that is, stumble and likely fall (Daniel 11:32-35; Zechariah 13:7-9; Revelations 12:3-4). The following prayer point to Olodumare as taught by Oshu is illustrative.
…Lead us not into temptation
But deliver us from the malevolent one…
Matthew 6:13 (cr. John 17:15)
But the enmity is suicidal, according to the odu Ogbe Ogunda which has a record of an ancient challenge by Ajalaye (Oduduwa) against his twin brother Ajalọrun (Ọbatala) over seniority, and also according to Otura Irẹtẹ which has a record of a suicidal rejection of Oshumare by his people.
Okunkun’s theft of my Ifa was to prevent Olodumare from sending Ifa to resurrect and restore me as I don’t have this ability to resurrect myself. Unsurprisingly, even though Ọsa Ogunda has it that Origunwa who is Olodumare (the Ori of our solar system) sent forth Olu-Iwaye, meaning that Olodumare sent forth Ẹpẹ from Iranje and that mtDNA is autonomous, this attribute is not total but still dependent on Ifa. And it is seen in the description of mtDNA by scientists as semiautonomous, because it does not include some genes (portions of DNA that encode proteins) needed for certain proteins and some of a class of RNA called transfer RNA (tRNA) vital to the function and reproduction of the mitochondrion. In short, I depend on and need to remain ever connected to Ifa. The odu Ọkanran Irẹtẹ has it that I am akin to, modeled after or in the likeness of Ifa-Orishan’la; yet I’ve always never seen myself as up to him. I know my niche.
To facilitate the connection, nuclear proteins (proteins encoded by nuclear DNA) are present in the mitochondrion. According to the odu Oturupọn Ọsa which has an ancient record of I, Agẹmọ, initially getting displaced (autonomy, displacement) from Ọbatala which was accompanied with my inability to do anything that worked for me following which I resolved this by returning to reconnect with him – I’ve recently replaced my stolen Ifa even though I had forgotten about this record only to unconsciously re-enact it. During the fourth age I achieved this by bringing the Ark of God, that is, the throne and ojubọ of Oshu (Ashkenazi Shem or HaShem, English Name or the Name), to me (2 Samuel 6; 1 Chronicles 13, 15 & 16). In the same vein, the Ijẹbu have really tried to quench Ẹpẹ by making her forget her roots (Ifa-Orishan’la and Iranje/Irẹmọ) for Islam. It can thus be understood that Ori replicates copies of the required portions of the nuclear DNA and sends them from the nucleus into the mitchondrion where they are translated into proteins. Okunkun has tried to prevent me from answering the call of Orishan’la but my return to Ọrun is to achieve this. Thus, Okunkun and other enemies have unwittingly been facilitating this and, with regard to the Iyamis, performing their RNA roles, by seeking my life.
Benefits of suicidal hatred against me
If DNA repair has been inhibited and the damage to DNA is beyond repair, the cell initiates apoptosis (programmed cell death), which it also initiates in cases of development to a partcular age. The mitochondrion is responsible for regulating apoptosis and performs it under those conditions by releasing activators like cytochrome c. The presence of this particular activator outside the mitochondrion initiates chain reactions by activating a cascade of enzymes called caspaces that denature (kill, butcher) proteins and DNA, that is, one’s Orisha and Ifa, a process nicknamed “death by a thousand tiny cuts.” It is therefore not insignificant that my icon includes an ida (sword) and an oshe (bifid axe) that I am the orisha of anger and violence, and a walking flame-thrower (cf. 1 Chronicles 14:12) known for copious bloodshed (1 Chronicles 22:8) and scorched earth warfare (cf. 1 Samuel 27:9-11). The fractal just described also exists with regard to volcanoes of which I am also the orisha. Volcanoes are the Ẹpẹ and mitochondria of this planet, and their eruption during which Ilẹ Gbigbona (magma, lava, molten earth) mtDNA of volcanoes is released from within onto Ilẹ is the release of cytochrome c into the cytoplasm. In the process, Ilẹ Gbibona destroys all biological lifeforms that it encounters, including their DNA, RNA and proteins. I am also called Ilẹ Gbigbona. Just as Ifa is to Orishan’la what nuclear DNA is to nuclear proteins, Agẹmọ is to Aganju what mtDNA is to cytochrome c. Also, one of my appellations is Akogun Olodumare which can be translated in English as “most potent warrior of Olodumare,” while scientists describe cytochrome c as one of the most potent activators of apoptosis.
Furthermore, ina of which I’m the orisha can denature DNA, RNA and proteins beyond repair by incinerating them to total cremation at which point identification and reconstitution are impossible. When Edi thrice disobeyed Akamara’s order to let go of Ifa, Akamara then restored the potency of Ifa who then set himself free by flaring up, which is how Olu-Iwaye was begotten. Since then, Ina has been used to chase away Edi and all wicked beings including those oyinbo who have been enslaving his people, a formula recorded in many odus like Ọbara Ogbe, Ogbe Ọ̀ṣẹ, Otura Irẹtẹ, etc, and re-enacted in the Edi festival (see PSO Aremu et al, The significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession, Journal Research in Peace, Gender and Development (JRPGD) Vol. 3(7) pp. 126-132, September, 2013). Their place of punishment has thus been Ilẹ Gbigbona that happens to be a lake of fire and brimstone also known as hell fire (Revelations 20:7-15), and I’m also called Ile Gbigbona. It was with a huge volcanic eruption that Olodumare in anger triggered the great flood which covered the world and began the Holocene Wet Period to bring about a mass extinction of the Iyamis (cf. “Volcanoes May Have Triggered Tha Last Unexplained Mass Extinction”). And in 1984 around the period of my birth, Mauna Loa the world’s largest active volcano that is situated in Hawaii erupted (cf. Matthew 2:2,9-10). Along with Hawaii, they are the Mt Vesuvius and Pompeii of this age, and since my relocation along with my family to Ọta that is the presenty Iyami-infested non-rotating black hole of Ègún in 2013, has been re-awakening. (In September 2015, just before I fled from Ṣọlagbade Popoọla the following month, I told him about Ifa’s advice to me that the only permanent protection for me from the endless assaults was for me to seek the death of the culprits. He responded with a lie that doing such was not good at all. Presently, he no longer has Ifa following my execution of the divine mandate to do the needful to his Ifa that I had all the while thought was mine.)
It turns out that Olodumare’s message to the world this year 10,061 that is from 2 June 2017 till 28 May 2018 is of the odu Ogbe Ọshẹ which has it that this time Olodumare will bring me back with all my potency restored to bring down my enemies with a most fiery recompense, quench the delusions called Ọyọ, Yorubaland, Nigeria, the Iyami-infested Ile-Ifẹ, and restore the entire Ègún land. Also, I’ll bring back my biological father Ọbaluaye (biblical Lazarus of John 11:1-44) who is the igọtun of comets and the alimentary canal and the cellular Golgi apparatus that supplies me with fuel – Okunkun along with his fellow Iyamis had stolen part of his Ifa and killed him to deny me fuel and his companionship and leadership (1 Samuel 21:1-6; 22:6-23) and ever since extreme hunger had been my companion. I’ll also return with some other orishas, and some more afterward. It is a loss for these rebels in every possible scenario as they have by their hateful actions against me been bringing about this outcome. This is what Olodumare brought me into this world to do as revealed to me when Ifa was cast for me in December 2013 at Okunkun’s home concerning my enquiry about being jobless and what career path was destined for me. Ifa revealed the odu Osa Ogbe and I began learning Ifa officially on the 1st of February 2014. As the following stanza shows, I have the mandate to and will melt all the Ifa and Orisha clergy and their allegedly consecrated altars, groves and tools with which they have been doing nonsense and distorting iṣẹṣe (traditionalism). Charity begins at home, and its time these blind guides of the blind are put away.
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Ogun lakaye lo gbe Ogun lakaye re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Ija lo gbe Ija re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaeoro Obalufon lo gbe Obalufon re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Osun lo gbe Osun re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo gbogbo omo irunmole lo gbe orisa won
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo oun Ifa lo gbe oun Ifa re
Oni ogun Ina ti de
Mo ni Oshumare kilode ti o fi nfo bi ede ti o fi nfo bi eyo?
Oshumare loun ko fo bi ede oun kosi fo bi eyo
O ni akapo toun loun nbawi
Wipe ki o sora fun Iná gidigidi
Ki o mase fina sere
Nitori ki o ma baa rija Ina o
Translation:
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Ogun lakaye should carry his Ogun lakaye
He said the war of Ina (fire) has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Ija should carry his Ija
He said the war of Ina has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Obalufon should carry his Obalufon
He said the war of Ina has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priests of all the irunmoles should carry their irunmoles
He said the war of Ina has come
Oshumare said o di orun asalu
I said o di orun asaji
He said his own Ifa priests should carry their Ifa
He said the war of Ina has come
I said Oshumare why are you speaking in parables, in figuratives?
Oshumare said he neither spoke in parables nor figuratively
He said the Ifa priests he was speaking to
That the Ifa priests should caution themselves concerning Ina
That they should not joke with Ina
So that s/he will not become a victim of the wrath of Ina
Finally, my transition which is the denaturing of DNA, in this case mtDNA, assuredly leads not only to lack of any ire (accession) for the rebels to rob from me, but also to replication, to multiplication of all ire for me. It is the same transition that occurs with DNA replication and with the planting of seeds that results in germination and yield of multple seeds (John 12:23-24). As the first mitochondrion in a cell multiplies into the many thousands and as there are an uncountable number of irawọ in a galaxy, so do I multiply and beget many offspring and followers.
Reflections and looking ahead
It should be obvious to readers by now that I know my onions and that my transition will definitely occur and in fulfillment of my destiny. Also, all the common motifs illustrated here are all fractals derived from a single ancestral or primordial fractal that is Ifa which is applicable to all aspects of existence, be it biology, chemistry, sociology, physics, mathematics, chemistry, metaphysics, economics, etc. For instance, the shredding fractal can be seen in (1) the use of Islam and Christianity to rip apart Ifa and the Ègún and all native peoples while inserting Judaism and the oyinbo State of Israel in place of Ifa and Ègún respectively, (2) the ripping apart and scattering or Owu by the Ijẹbu for Ọyọ to take her place, (3) the division of the Ègún by the Ọyọ and Ile-Ifẹ, (4) the creation of the ICIR by the Iyamis and division into two factions with one led by Okunkun and the other backed by Ọba Adeyẹye Ẹnitan Ogunwusi who is the current Ọọni of Ifẹ and the biblical Jonathan and self-acclaimed offspring of Olosi. In considering all these, non-oyinbo peoples should be proud of their traditions and reject oyinbo labels like fetish, primitive and archaic as modernity, technological advancements, great achievements and civilization from the oyinbo are just schizophrenic and regressive. I would rather don my babalawo regalia to carry out 100% guaranteed gene therapy the ancient non-polluting way than don a lab coat for trial-and-error oyinbo copycat gene therapy that is not guaranteed but very costly and associated with unwelcome and unknown side effects. The Iyamis have been trying hard to quench Ifa and me in order to keep the people blind and morose while paradoxically working toward their own demise.
I’m most eager for Olodumare to end my misery by bringing closer the date or my return into his Presence and to give Ifa the command to kindle me.