Around 2,000 years ago the Redeemer was born in the land known in error as Israel to one of the incarnations of Ọbalufọn (allegedly ‘Joseph’) and Mọrẹmi, and was named Oshu which is short for Oshumare. When He was about thirty years of age it was time for Him to begin His ministry but before doing so He went to the Jordan river to get baptized (Luke 3:21-23), a ceremony heavily associated with water. In the Amorite-perverted bible texts where this event is described the origin and purpose of baptism is not included and appears to be non-existent in the ‘Old’ Testament. Thankfully, it is recorded in Ifa, Olodumare’s message to eniyan (man), and is still observed by the remnant (the ku in Aku?) of his people who are faithful Ifa devotees.
There is an Ifa ceremony called itefa which involves ‘entering the igbodu’. The igbodu (from igbo odu or womb of the forest/wilderness) is one of many groves places on earth with certain properties and is associated with a body of water which could be underground and located in a forest or wilderness. Such an environment is a fractal of the human female sexual organs which includes a hairy or forest-like genitalia and an internal womb that, when in a state of pregnancy, contains an amniotic fluid sac that is like a body of water. When an individual (hereinafter referred to as ‘participant’) enters the igbodu, an interaction takes place between Ọrunmila (the prophet of Ifa) and Odu (said to be his wife but also translated as womb). Upon emerging therefrom s/he is told specific details about him- or herself including the identity, dos and don’ts or eewo (taboos), personal guardian Orisha (not rison or harison: orisha/orisa/horisa > (ha)rison), life path and so on.
In addition, the participant becomes born again because s/he emerges from that womb – it is from some igbodu in the Ile-Ifẹ of the 1st age that mankind was created; the oyinbo were created in the Ile-Ifẹ of the 2nd age. From John 3:4 it can be seen that the process of being born again consists of two parts, being born of water and of the spirit. This is obvious upon comparison with the birth of a baby: (a) the baby emerges from the body of water in the mother’s womb and (b) receives the breath of life which enters his nostrils to the lungs and from there oxygen the important constituent enters the bloodstream and the flesh is quickened or given life. Also, when Ọbatala (who is the personification of light energy and the son and image of Ọlọrun) created Adimu (or is it Adamọ; never Adam; an incarnation of Obalufon), Ọlọrun breathed into him the breath of life which is just as described for babies.
While in the igbodu, Ẹla the Spirit of Manifestation (never holy/Ale ghost of Hellenist robbery rebellion tradition) purifies and connects the individual to ọrun, the spiritual realm, and to Ile Aye or ‘Home of Aye’ which is the Earth. This is possible because through Ifa, everything that was created is made manifest, and through Ẹla the spiritual is made manifest in the physical.
This is also comparable to the presence of a baby in its mother’s womb. While there it is connected via the umbilical cord to the mother, just as the igbodu is connected to Odu and is akin to a portal connecting Ile Aye to ọrun and through which the spiritual is made manifest in the physical. The mother’s womb is the portal through which the soul to ‘occupy’ the foetus manifests from ọrun and, according to Aku tradition, obinrin (woman) is highly respected and quite powerful partly because she houses this portal.
Another part of the ceremony which is not mentioned in the perverted Bible involves pressing the participant to the ground. This is called itẹfa (translated literally as ‘stepping into Ifa’ but formally as ‘initiation into Ifa’) and implies that the participant, having come out of the igbodu, has begun his/her journey in the ‘highway of purity; (compare with Isaiah 35:8), and is aligned with ọrun and Ile Aye (or Nature) to learn and use awo (mysteries) to become a son/daughter of Olodumare (John 1:12). It is reminiscent of esen’taye, the naming ceremony of newborns, during which Ifa divination is performed to know about the child’s actual names, destiny, genotypic and phenotypic peculiarities, patron egun (ancestors) and/or Orisha. The child’s feet are pressed unto the ground to mark the beginning of its journey in Ile Aye to fulfill its destiny.
Upon considering all these, it is obvious that:
a) John (Iyonu) the Baptist, a reincarnation of Elijah (a perverted transliteration) did perform at the Jordan the ceremony of itẹfa, but only the earthly/water/flesh part, that is, baptizing with water, just as do the Alawo (not Levites) and priests today;
b) Ẹla performs the spiritual) part of the ceremony and this is referred to in Matthew 3:11-12, Mark 1:8, Luke 3:16 and John 1:31-34;
c) When Ọbatala aka Oshumare was born 2,000 years ago as Oshu (compare with Revelations 3:12) and was about to commence His ministry, He entered the igbodu at the Jordan and did the itẹfa.
As mentioned earlier, the outcome of these ceremonies is the declaration of the participant’s identity and destiny. Unsurprisingly, when Oshu emerged from the igbodu and, given His status as the Way, his identity was declared by none other than Ọlọrun who said:
Luke 3:22 You are my beloved son; in You I am well pleased
(see also Matthew 3:16-17 and Mark 1:9-11)
and this was proved when a bird descended from heaven unto Oshu’s head. In the Amorite-perverted bibles it is mentioned that this bird was a dove and the physical manifestation of the ‘holy’ spirit/ghost. Given that
a) the “‘holy’ ghost” is a fraudulent insertion by the Hellenist Amorites from Hellenist tradition who worship Zeus who uses doves, and
b) Ifa is the constitution of His people the Aku and their original way of life
Ifa can be used to verify what truly happened.
Birds are usually represented as motifs are on (i) staffs used by priests and medicine men and (ii) crowns worn by the Ọba (male ruler/king). During itefa, Ifa rides on the faithful Aje to be enthroned inthe participant’s ori (head) and s/he is thus crowned. Since crowns are worn on the head Oshu must have received His. The design of these crowns which is of a conical projection at the top and hanging beaded fringes to veil the Ọba’s face/gaze (compare with Exodus 33:17-23) may include birds around the projection but there is always a bird on top. The bird is known in Yoruba as Ọkin (African paradise flycatcher) and is described as whitish with tail streamers – some have argued that the bird is actually an egret or a peafowl. According to Aku tradition, Ọkin is regarded as royal, hence the sayings “ọkin lọba eiye” (ọkin is the king of birds) and “ọkin lọba eranko” (ọkin is the king of the animal kingdom), and some Aku kings are said to include its feathers in their crowns. With the itefa however, the bird involved is the Odidere, the variety of the African Grey parrot (Psittacus erithacus) that has red tail feathers and is found in the forest regions of West and Central Africa. Therefore, Oshu was crowned by Ela his enikeji (spirit double) who, although unseen, rode on an Odidere and was subsequently acknowledged by Olodumare as Ọba, as Oluwa, in the presence of His people and other dark-skinned indigenes of the region around the land of His people and most likely repentant and humble Gentiles/Amorites (Matthew 3:5; Mark 1:5) when He emerged from the igbodu at the Jordan.
- Click here to see pictures of these crowns
- For more on these crowns, see “Coronation crown of a Yoruba king“
Note that the comparison of esen’taye with itẹfa is possible because both are fractals but there is yet another which is also important – the baptism of the earth.
Sometime ago in the beginning, during one of the stages of creation, Ọbatala (heaven) married Ilẹ (earth), formed mankind in the igbodu, and the earth gave birth to mankind (Genesis 2:4-7). Later, there was a global deluge during which the earth went through the first phase of baptism which is physical, that is, the survivors were born of water. The next phase is spiritual which is by fire and only remnants of the various families of the earth who do not rebel against Ọlọrun will be purified. This fire will be used to destroy all works of impurity and rebellion from the earth, especially works of and inspired by Edi (Devil) and his children and followers among the Amorites. It will be so intense that their DNA and the DNA of the flora and fauna they have infected and altered in all the earth’s ecosystems, their seed banks and traces of their presence will be utterly burnt to ashes and destroyed (Malachi 4). Interestingly, Ifa has it that this present creation is in the fourth stage and is about to enter the fifth stage. It should also be remembered that the earth is expecting the unveiling of the sons of Ọlọrun, that is, those who are born of water and Spirit (Isaiah 27:16-21; 37:3; 61:11; 66:7-13; Jeremiah 4:31; Hosea 1:8-11; Micah 5:1-3; John 1:6-13; 12:35-36).
These analyses make possible a better understanding of part of the conversation between one of the Pharisees (the ‘Pha’ in ‘Pharisee’ could very well be the ‘Fa’ in ‘Ifa’) named Nicodemus (another Amorite-perverted name frm the Ifa title Akoda) and Oshu as recorded in John 3:1-10 about the importance of being ‘born again’. Nicodemus was a leader of the Awo (those who have te’fa; biblical Jews) and went out at night to seek him as the comunity of Awo had been seeking to kill Ela and he did not want them to seek his also.
John 3:1 There was a man of the Pharisees named Nicodemus, a ruler of the Awo.2 This man came to Oshu by night and said to him, “Araba, we know that you are a teacher come from ARE (Ọlọrun); for no one can do these signs that You do unless ARE is with him.”3 Oshu answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of ARE.”4 Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”5 Oshu answered, “Most assuredly, I say to you, unless one is born of water and the Spirit he cannot enter the kingdom of ARE.6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.7 Do not marvel that I said to you, ‘You must be born again.’8 The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”9 Nicodemus answered and said to Him, “How can these things be?”10 Oshu answered and said to him, “Are you the teacher of the Aku, and do not know these things?21…”
Here, Oshu emphasized the importance of entering the igbodu to tẹfa aka being ‘born again while Nicodemus admitted that he had difficulty understanding the process, following which the Redeemer expressed incredulity. This reaction was because the Alawo (not Levites), who are teachers of the awo or mysteries (Deuteronomy 33:8-11), and the shepherds (Ọba, never the Christian clerics) had allowed among themselves and the people the encroachment and adoption of the ways and religions the Hellenist Amorites from the West on one hand and on the other the Amorites of the East including the Persians. These Amorite ways revolve around the religions known today respectively as Christianity and Islam that have been in existence even about 2,000 years before this conversation took place. Due to the adoption of Amorite ways among His people they had been forgetting Ifa as seen in Nicodemus’ lack of awareness of the ceremony of ‘entering the igbodu’.
Another point worthy of note is Oshu’s identification of the association of being born of the flesh with water, and being born of the Spirit with fire. Again, this can be compared to the purification of metal ores extracted from the earth. Upon extraction they are washed and filtered to remove external impurities, and thereafter heated to remove the internal impurities. It can also be compared to the esen’taye during which the child is passed under water dripping from the eaves of the building where it is being performed and a fire lit (I read about this fire in Smith’s “Yoruba-speaking people of West Africa”).
Yet another point is Oshu’s comparison of the initiate, that is, the participant who has emerged from the igbodu, with the wind which He described as mysterious. This is probably because the initiate begins to gain more light (imọ (knowledge) + ọgbọn (wisdom) + oye (understanding)) of the awo of creation, is aligned with the awo, and thus becomes an awo. These initiates are addressed with ‘Awo’ as a title before their Ifa names.
Since history repeats itself, it is not surprising that again many Aku people today are not aware that the biblical ceremony of baptism is part of Ifa, partly because the aforementioned Amorites viciously slandered and blasphemed against Ifa while tempting the Aku (and Negroes in general) Edi-style, that is, via ‘hypnosis + charming + deceit’. This ceremony seems to be present in other Negroid African cultures, for instance in some circumcision ceremonies during which the initiates-to-be enter a grove where it is performed and secrets learnt. Nowadays, the ‘baptism’ is performed by Alawo not only at groves but at places situated conveniently away from prying eyes.
A lot of lies have been propagated and many have gone astray. Let’s go back home, let’s return to Ifa.
For more information on itẹfa, try the following:
- The path of initiation in Ifa: Lucumi and Traditional Yoruba
- “Yoruba Ritual: Performers, Play, Agency” by Margaret Thompson Drewal (especially from page 73)