There have been some Alawo (transliterated by the English as Levite) who have been asserting confidently that the Devil, who is also known as Satan, or the concept of such is non-existent in Ifa (Olodumare’s message/word to man and the spiritual system of the Aku aka Ọmọ Oduduwa). In this essay, arguments in favour of otherwise and deduced from Ifa and Aku history are presented. They are based on the knowledge that the oyinbo (Gentile/Gentle; Aku for melanin-deficient) word Lucis is derived from the Aku Olosi, the Saviour was born to the Aku people, and the oyinbo posing as Semites are actually the worst of the oyinbo occupying by fraud and violence the Middle East in fulfillment of several bible prophecies.
Prerequisite: Lucifer as Olosi of Yoruba History
Olosi and the palace eunuchs
The Aku people of of southwest Nigeria and parts of the Republic of Benin are grouped into kingdoms each headed by an Ọba (ruler) who functions as a priest-king and lives in an āfin (palace). In the āfin are various officials with different functions and who are grouped into grades. One of such groups is the Iwẹfa, also known as Iba–āfin (usually shortened as Baāfin), whose officers are of the sixth grade and who are eunuchs, implying that it is for males. There are three leaders of this grade:
- Ọna’ẹfa or eunuch of the middle (ọna means path or, in this context middle) – who is the chief of the eunuchs , functions as the Ọba’s legal adviser and handles legal matters on his behalf;
- Ọtun’ẹfa or eunuch of the right –ọtun means right – who is one of the chief guardians of the Ọba’s children, assists in the settling of legal matters; and
- Osi’ẹfa or eunuch of the left (osi means left) – who is also known as the Olosi or owner of the left path, his office is the least of the three but his function is to act as the Ọba in all matters whether civil or military whenever the Ọba is not around and thus has intimate access to him, his children, and is allowed to use his paraphernalia of office.
Other officers include assistants to these leaders, untitled officers, boys, among others. Being Iwẹfa they have access to the Ọba’s irun (same as the irun in irunmole; transliterated by the oyinbo as harem) and can be seen in public with his wives.The impact of the roles of Iwẹfa can be seen in an incident that happened some centuries ago in the palace of the Ọba of Ifẹ, who is the Ọọni (the Olori Alade Gbo Gbo or Head of all owners of crowns), the spiritual head of all Aku kingdoms.
There once lived an Ọọni – the 12th – named Ọba Aworokolokin who had a certain Lajuwa as his Osi’ẹfa. When this Ọọni joined his ancestors Lajuwa who may have coveted the glory and honour of the throne having tasted of it saw an opportunity to rule as the Ọọni. To accomplish this he put away the Ọọni’s body, and put on his clothes and thus was able to fool people for a while. In order to perpetrate and perpetuate his deception he probably would have required the assistance of his fellow eunuchs and may have worn a royal mask like that of Ọbalufọn to hide his face. After a while the truth was revealed, Ekun who was selected as the next Ọọni was crowned, and Lajuwa and his colleagues were executed. Note that the duration of the plot is not mentioned in publicly available accounts but, given the power of Ifa and the Yoruba taboo against interregnums lasting more than a day, it could not have lasted for longer.
[Click here to read about and see an image of the terracotta head of Lajuwa]
[Click here to see an image of the Obalufon mask]
The relevance of the story above to the topic becomes obvious upon the application of fractal analysis, that is, history is repetitive and whatever happens in Ile Aye (physical realm, especially of the earth; directly translated as home of Aye; ḥayyim is the Jewish transliteration of Aye but with the plural suffix “-im” appended) has a precedent in ọrun (spiritual realm; origin of the Greek ouranos).
Firstly, Lajuwa’s attempted coup is regarded by the Yoruba as a significant event and since events are historical fractals a similar and previous one must have taken place perhaps on Ile Aye but most certainly in ọrun which is the abode of Ọlọrun (Owner of ọrun). Secondly, Yoruba traditional institutions are modeled after that in ọrun, implying that there are officers of the sixth grade including the Osi’ẹfa (or Olosi), Ọna’ẹfa and Ọtun’ẹfa in ọrun. If these are true then there must have occurred an attempted coup in ọrun against Ọlọrun by the Osi’ẹfa and his fellow sixth grade officers. This can yet be analyzed further.
It is already known that Olosi is an alternate title of the Osi’ẹfa and that the Hellenist (Greco-Roman) Lucis which the oyinbo later modified to Lucifer (Lucis + ferre) is derived from Olosi: (O)losi> Luci(s). Backing this is the biblical record of an attempted coup by Lucis against Ọlọrun as seen in Isaiah 14:1-23, especially verses 12-15.
Isaiah 14:12 How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, you who weakened the nations!13 For you have said in your heart: ‘I will ascend into ọrun, I will exalt my throne above the stars of Ọlọrun; I will also sit on the mount of the congregation on the farthest sides of the north;14 I will ascend above the heights of the clouds, I will be like the Most High.’15 Yet you shall be brought down to Sheol, to the lowest depths of the Pit.
In this reminder of Lucis’ failed coup, the exact similarity with Lajuwa’s is very plain to see. Another similar comparison based on the same analysis of the historical fractal in question can be seen in the bible passage of Ezekiel 28:1-19 which is divided into two parts. The first is from verse 1 to 10 and is a negative review of the behavior of the then king of Tyre while the second is from verse 11 to 19 and is a reminder of a similar behavior of a creature in ọrun that was cast out for pride and violence and used as a basis for the justification of the first. Note that the just quoted bible passage is a similar division but with the king of Babylon compared to Lucis (first part from Isaiah 14:1-11 and second part from 14:12-23).
Ezekiel 28:1 The word of Ọlọruncame to me again saying, “Son of man, say to the prince of Tyre, ‘Thus says Ọlọrun: “Because your heart is lifted up, and you say, ‘I am a god, I sit in the seat of gods, in the midst of the seas,’ yet you are a man, and not a god, though you set your heart as the heart of a god3 (Behold, you are wiser than Daniel! There is not a secret that can be hidden from you!4 With your wisdom and your understanding you have gained riches for yourself, and gathered gold and silver into your treasuries;5 by your great wisdom in trade you have increased your riches, and your heart is lifted up because of your riches),”6 ‘Therefore thus says Ọlọrun: “Because you have set your heart as the heart of a god,7 behold, therefore I will bring strangers against you, the most terrible of the nations; and they shall draw their swords against the beauty of your wisdom, and defile your splendor.8 They shall throw you down into the Pit, and you shall die the death of the slain in the midst of the seas.9 Will you still stay before him who slays you, ‘I am a god’? But you shall be a man and not a god, in the hand of him who slays you.10 You shall die the death of the uncircumcised by the hand of aliens; for I have spoken,” says Ọlọrun.
Ezekiel 28:11 Moreover the word of Ọlọrun came to me, saying,12 “Son of man, take up a lamentation for the king of Tyre, and say to him, ‘Thus says Ọlọrun: “You were the seal of perfection, full of wisdom and perfect in beauty.13 You were in Eden, the garden of Oluwa; every precious stone was your covering; the sardius, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald with gold. The workmanship of your timbrels and pipes was prepared for you on the day you were created.14 You were the anointed cherub who covers; I established you; you were on the sacred mountain of Oluwa; you walked back and forth in the midst of fiery stones.15 You were perfect in your ways from the day you were created, till iniquity was found in you.16 By the abundance of your trading you became filled with violence within, and you transgressed; therefore I cast you as a profane thing out of the mountain of Oluwa; and I destroyed you, o covering cherub, from the midst of fiery stones.17 Your heart was lifted up because of your beauty; you corrupted your wisdom for the sake of your splendor; Ii cast you to the ground, I laid you before kings, that they might gaze at you.18 You defiled your sanctuaries by the multitude of your iniquities, by the iniquity of your trading, therefore I brought fire from your midst; it devoured you, and I turned you to ashes upon the earth in the sight of all who saw you.19 All who knew you among the peoples are astonished at you; you have become a horror, and shall be no more forever.”’”
Here, the ruler of Tyre is described as upstart and accused of developing excessive pride upon awareness of the copious level of knowledge, wisdom and understanding that he had acquired and used to further acquire great wealth via commerce. He compared himself with the actual gods and Ọlọrun punished him with death by the hands of fellow men and expulsion into the Pit. This pride was similar to Lajuwa’s who also would have gained similar lots of knowledge, wisdom and understanding, by virtue of his position and role.
In the second part the ruler of Tyre is reminded of a much earlier incident involving Ọlọrun and a cherub. Ọlọrun who is absolutely perfect created the cherub with tremendous beauty and perfection, placed him in Eden, and, just like the ruler of Tyre, he was engaged in commerce. However, he got very proud, filled with lots of iniquity and violence, and was punished with expulsion and live cremation. This description is the same as that of Lucis, therefore this ex-cherub is Lucis and the passage an exposé and reminder of his rebellion, expulsion and execution.
Now that the identification of Lucis/Lucifer as Olosi has been established, the same fractal analysis can be applied to the one popularly known as Devil and who is regarded by many as Lucifer to confirm whether or not both are one. Doing this would require the use of bible passages in which the same historical fractals of rebellion, trying to position oneself as Ọlọrun and acquisition of riches via commerce are narrated.
A useful passage to start with is Matthew 4:1-11 which is of an attempt by the Devil to tempt the Son of Ọlọrun, who had been born as Eshu (or Eṣu; short for Eshumare) and had just done the rite of entering the igbodu (otherwise known as baptism or being born again), to rebel against Ọlọrun. Because the Devil wanted to be seen as Ọlọrun who is the only one that Eshu bows to, he tried to use his wealth and glory of the kingdoms of the world that were in his hands to tempt Eshu to bow instead to him. Obviously the Devil is Olosi because of the expression of the same behavioral trait of wanting to be regarded like Ọlọrun. Also, he is identified in this passage as Satan, hence Olosi is Satan and Satan is Osi’ẹfa (also spelled Osiwẹfa).
This is easy to agree with upon comparison with Olosi > Lucis of which the first and last sounds differ. Probably the first sound which is a vowel was removed and the last sound also a vowel was padded with a consonant to arrive at Lucis or the reverse happened to arrive at Olosi. Furthermore, the etymology of Olosi is known: Olo + osi (owner + left). When the same logic is applied to the words Satan and Osi’ẹfa which are European and Aku in origin respectively, and given that the etymology of Satan is allegedly unknown but that of Osi’ẹfa is, the derivation of the former from the latter is seen. Thus, (O)si’ẹfa> Sata(n) or (O)si- > S- and -ẹfa > -ata(n); the letter ‘t’ was substituted for ‘f’. More evidence exists that easily precludes any possibility of this linguistic comparison being fanciful, wishful or pseudo-etymological.
One of such is an Aku account of creation in which the existence of one who held the title of Olosi in ọrun is described. This Olosi is described as causing chaos in ọrun and Ile Aye and being expelled from ọrun not just to Ile Aye but the bottomless Pit at the centre. Again, this is just like the aforementioned biblical description of his expulsion to the Pit. This Yoruba account includes one more detail – his periodic release. As expected, this is referred to in Revelations 11:7; 17:8,11; and 20:1-10, in which his next release and subsequent expulsion is mentioned as the last. Perhaps the periodic movement is explained in atunwa (reincarnation) and the Aku traditional belief that this creation is in stages of which the present one is the fourth and the next is the last followed by perfection.
Furthermore, the manner of his expulsion from ọrun involved being left too weakened to get up then being burnt to ashes and the condemnation of his soul or spirit to the Pit. The burning part can be compared to the movement of an object within the atmosphere at very high speeds resulting in increasing surface temperatures and eventual combustion. Same for man-made satellites and extra-terrestrial objects like meteors and asteroids entering the atmosphere from space. Evidence of its high-speed expulsion can be seen in in the biblical passage of Luke 10:1-17 in which the Saviour remarked, after the seventy followers He appointed to go to different places that He would later visit reported their successes including the expulsion of unclean spirits from people, that He saw Osi’ẹfa’s simultaneous high-speed expulsion from ọrun.
Luke 10:17 Then the seventy returned with joy, saying, “Master, even wicked spirits are subject to us in your Name.”18 And He said to them, “I saw Osi’ẹfa fall like lightening from ọrun…”
Whenever he is released, he is probably able to go to ọrun to accuse people he is envious of and wants to accompany him to the Pit, as described in Job 1:6-12 and 2:1-8.
Job 1:6Now there was a day when the sons of Ọlọrun came to present themselves before Ọlọrun, and Osi’ẹfa came also among them.7 AndỌlọrun said to Osi’ẹfa, “From where do you come?” So Osi’ẹfa answered Ọlọrun and said, “From going to and from on the earth, and from walking back and forth on it.”8 Then Ọlọrun said to Osi’ẹfa, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears Ọlọrun and shuns evil?”9 So Osi’ẹfa answered Ọlọrun and said, “Does Job fear Ọlọrun for nothing?10 Have you not made a hedge around him, around his household, and around all that he has on every side? You have blessed the work of his hands, and his possessions have increased in the land.11 But now stretch out Your hand and touch all that he has, and he will surely curse You to Your face!”12 And Ọlọrun said to Osi’ẹfa, “Behold, all that he has is in your power; only do not lay a hand on his person.” So Osi’ẹfa went out from the presence of Ọlọrun.
Job 2:1 Again there was a day when the sons of Ọlọrun came to present themselves before Ọlọrun, and Osi’ẹfa came also among them to present himself before Ọlọrun.2 AndỌlọrun said to Osi’ẹfa, “From where do you come?” So Osi’ẹfa answered Ọlọrun and said, “From going to and from on the earth, and from walking back and forth on it.”3 Then Ọlọrun said to Osi’ẹfa, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears Ọlọrun and shuns evil? And still he holds fast to his integrity, although you incited Me against him, to destroy him without cause.”4 So Osi’ẹfa answered Ọlọrun and said, “Skin for skin! Yes, all that a man has he will give for his life.5 But stretch out Your hand now, and touch the bone of his flesh, and he will surely curse You to Your face!”6 And Ọlọrun said to Osi’ẹfa, “Behold he is in your hand, but spare his life.”7 So Osi’ẹfa went out from the presence of Ọlọrun, and struck Job with painful boils from the sole of his foot to the crown of his head.8 And he took for himself a potsherd with which to scrape himself while in the midst of the ashes.
In Matthew 4:1-11, Revelations 12:9 and 20:2 the ex-cherub is also called Devil. Since Aku sources of the appellations Satan and Lucifer have been identified, the possibility of the existence of a Aku source for Devil can be explored. This might seem hard at first but there is a vital clue mentioned in two of these passages – a physical description of him as serpentine – not just any serpent but a dragon (a serpent with limbs).
Revelations 12:9 So the great dragon was cast out, that serpent of old called the Devil and Osi’ẹfa, who deceives the whole world; he was cast to the earth, and his imọlẹ/imalẹ (Aku source of the Jewish mal’akh and its plural malakaim) out with him.
This serpent is recorded in bibles as tempting the first people on Ile Aye to disobey the instructions of Ọlọrun by perverting same following which it was cursed with locomotion on its belly, feeding on sand, and striking at the heels of people (Genesis 3:1-15). A similar incident is recorded in Aku history and is about a person called Edi tempting to commit evil a woman named Mọrẹmi (this name is a cognate of that of the biblical mother of the Saviour, Miriam/Mary) who gave birth to the Akur. In addition, it is known from this tradition that an earlier or previous incarnation of Mọrẹmi was as Iya, and that of Ọbalufọn was as Adimu. The names Adimu and Iya are very similar to those of the biblical first couple, Adam and Eve (transliterated from the Jewish ḥawwa), and must therefore be the originals. Notable is the fact that the act of perversion by the dragon to Adam and Eve is the same done by Edi to Mọrẹmi. Given that the perversion is an event and events are historical fractals, Edi must be the dragon and therefore Osi’ẹfa. If so, the name or appellation Edi must be the source of the European Devil and the “-vil” of the latter most likely a later suffix after the pattern of the suffix “-ferre” (bearer) of Lucifer: (E)di> De(vil). As expected, Edi can be translated from Yoruba as hypnotist or charmer, but that of Devil is not known.
Also in Aku tradition is the description of someone called Ajija who was a doctor but could transform into a big lizard, break person’s ankles and stir up dust. Curiously, these attributes seem to match exactly with those of Edi/Devil the dragon – serpents are reptiles, dragons are considered as reptiles and large lizards, lizards walk on their bellies, and the earthworm which moves about on its belly eats dust/sand. Perhaps Edi is Ajija, perhaps not, but the similarity of their attributes is interesting for further investigation.
As mentioned earlier, there are two other leading officers of the Iwẹfa and they are the Ọna’ẹfa and Ọtun’ẹfa. This corresponds with information in the bible about the existence of two other beasts working in collaboration with the dragon against the Saviour’s people (Revelations 13). Another mention of these two leaders is in Daniel 10.
Daniel 10:21Then he said, “Do you know why I have come to you? And now I must return to fight with the prince of Persia; and when I have gone forth, indeed the prince of Greece will come.
In this bible passage is an indication that these leaders struggle with themselves over who defiles the Saviour’s people and steal the Promised Land and that their dominance alternates –Persia (now Iran) followed by Greece. The struggle is also described in Daniel 8. Moreover, these nations are Gentile (oyinbo; melanin-deficient; physical features described in Numbers 12:12) and inseparably associated with Islam + anti-capitalism (Persia) and Christianity + capitalism (Greece). Violence, stealing the lands of others, forceful religious conversions, skewed international trade, and the deportation and enslavement of melanin-rich peoples have been features of these nations, just like the rebellious leaders. Hence, the spiritual rulers of these nations must be the Ọna’ẹfa and Ọtun’ẹfa.
Numbers 12:12 “Please do not let her (Mọrẹmi) be as one dead, whose flesh is half consumed when he comes out of his mother’s womb!”
Ọtun means “right” which is the direction of the east and associated with Islam and anti-capitalism, just like the people of the East who are recorded in the bible as attacking the Redeemer’s people with a view to wiping them out. There is also a prophecy in Ezekiel 25:1-11 about these easterners invading and taking over portions of the Levant. These suggest that the Ọtun’ẹfa is the prince of Persia and the Ọna’ẹfa is the prince of Greece. A comparison of the activities of the Ọna’ẹfa and Ọtun ẹfa in the Aku āfin with the influence of Islam and Christianity can be used to find out if this assumption is true or not.
Christianity has been characterized by confusion about the legal codes of the Aku’s people and the embellished, oratory-type writings of the letters in the new testament that are attributed to Paul. These are prevalent in Christian-dominated European nations and the Americas that are referred to collectively as the ‘West’. Lawyers are numerous in these nations and prosper due to confusion over laws enacted by their rulers. Of the two leading officers, the Ọna’ẹfa who is the legal expert has the expertise needed to bring about such confusion and is thus the prince of Greece. This leaves the Ọtun’ẹfa as the prince of Persia.
In the Ọyọ kingdom of the Aku the Ọtun ẹfa is associated with the veneration of Ṣango whom the people of Ọyọ say is one of their past rulers. Ọyọ holds Ṣango in high esteem, as a deity in fact, in order to sustain her rebellion against the supremacy and spiritual authority of Ifẹ the source of all Aku kingdoms. However, anthropological studies indicate that Ṣango may be an amalgamation of personalities used deceitfully by Ọyọ to obscure but which actually represents a line of non-Aku rulers who in times past defeated, deported and ruled over them. These foreigners were the Hausawa (Hausa people or people of Hausa character; transliterated in bibles by Europeans as Assyria) whose ruling class had been usurped by the Fulani (transliterated in bibles by Europeans as Pul). The word Ṣango is thought to be derived from šangû, the priestly royal title of Hausa kings in the ancient Middle East (some other anthropologists say sanga was the title of their traditional priests); verification from present-day Hausa traditionalists called Maguzawa would be useful. The Fulani who are blood-thirsty jihadists used Islam to deceive, intermarry with, dominate and swallow the Hausawa and position themselves as aristocrats are hardcore Islamists and got most of the Hausa populace converted to Islam. Upon conversion they tried to rule over Ọyọ, thereforeṢango in Ọyọ history most likely refers to a set of Islamic rulers who usurped her monarchy and served the Ọtun’ẹfa, implying that she still venerates the prince of Persia through Ṣango.
In the bible the Ọna’ẹfa and Ọtun’ẹfa are called princes – from which the word principal which means “leading” is derived – and the Osi’ẹfa should be described likewise since the trio are the leaders of the Iwẹfa. Buttressing this is a version of the history of the earth as narrated by some of the Aku people that were carried away as slaves by the Osi’ẹfa-led Jews and the Ọna’ẹfa-led Europeans. It is about a creature said to be the first on the earth and named Ọmọ Ọba whom Olodumare created perfect, beautiful and immortal, but then got very proud, wanted to usurp Olodumare’s throne but was punished by Olodumare with fire. Ọmọ Ọba being immortal could not die but escaped with some of the fire to the underworld, that is, the Pit, from where he emerges periodically to tempt people on earth to follow him, and began to refer to himself as Olosi. The original name Ọmọ Ọba is Yoruba for prince or offspring/child of the ruler and is in agreement with the description of Osi’ẹfa in a previously mentioned bible passage, Job 2:1-8, as joining the sons of Ọlọrun to present themselves before Ọlọrun. Since Olodumare is the Supreme Being (the A appellations Ọlọrun and Olodumare are used interchangeably depending on the context) and by implication the overall ruler of all existence, and princes are sons of rulers, these sons of Ọlọrun are princes.
Osi’ẹfa and the Jews
There are a number of bible passages in which some oyinbo people are described as strangers forcefully occupying the land of Eshu’s people and pretending to be His. In Revelations 2:9 and 3:9 Eshu is recorded as identifying them as the synagogue (or congregation/church) of Osi’ẹfa.
Revelations 2:9 “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a synagogue of Osi’ẹfa.”
Revelations 3:9 “Indeed I will make those of the synagogue of Osi’ẹfa, who say they are My people and are not, but lie–indeed I will make them come and f’oribalẹ (from fi ori ba ilẹ meaning touching the head to the ground; a salutation done while doing the d’ọbalẹ or prostrating before Ifa initiates according to rank) before your feet, and to know that I have loved you.”
The Jews also include some black people who claim to be His people but do not know Ifa, are not Yoruba or related to them, and have no regard for the Ọọni.
In the (Revelations 13:18) the number 666 (some argue that it is actually 606) is associated with the enemies of the Redeemer. The Aku word for the number ‘six’ (6) is ẹfawhich is seen in the suffix of Iwẹfa, the collective name for the palace officers of the sixth grade. It is also the suffix of the titles of its leading officers – Osi’ẹfa, Ọna’ẹfa and Ọtun’ẹfa. This is enough to show as unfounded any further doubts that the titles of the leading eunuchs of the āfin are those of the biblical dragon and the two beasts.
In Revelations 13, the two beasts are described as working for the dragon, urging their followers to serve him rather than Ọlọrun. One of them is described as emerging from a large body of water (sea or ocean), having seven heads and ten horns, and performing signs and wonders to deceive. Of these heads one had been mortally wounded but was now healed. The other beast is to emerge from the land and does the same deceitful tricks as the first beast in addition to making fire fall from the sky to ilẹ ground; surface of Ile Aye). The exact identity of the two beasts is not clearly stated but clues are given.
The beast that emerges from the sea but with one of its heads wounded is reminiscent of the death of Osama bin Laden,an oyinbo man who spearheaded the violent and chaotic cause called Islam (Ọtun’ẹfa). In 2012 the west, represented mainly by the United States but actually ruled by the Ọna’ẹfa, killed Osama bin Laden by fatally shooting him in the head and allegedly dumping his corpse into the sea. If he is of or actually is an incarnation of the beast from the sea, this beast must be the Ọtun’ẹfa. The other which would be the Ọna’ẹfa emerges from the land and causes people to make an idol of the first. He makes it speak and kill as many as possible those who resist its veneration. He also causes people to receive the mark or name of perhaps the first beast. 666 is mentioned as the resulting number from the calculation of the beast with the mark and name.
However, a beast with seven heads and ten horns like the aforementioned first beast is described in Revelations 17 and he is linked instead to Babylon, while in Daniel 7 a beast is described as coming out of a sea, also having ten horns, and associated with the prince of Greece, that is, the Ọna’ẹfa, and as a Greek emperor whom the oyinbo shamelessly refer to as Alexander the great. This implies that the people of Babylon are the same as the Greeks and are ruled by the same beast. This can be verified by noting the pattern of struggle for the Middle East by the East and West:
(a) Islam-influenced Hausawa/Assyria then Babylon the source of Christianity
(b) Media + Persia then Greece
(c) Persia then Rome
(d) Parthia/Sassanid then Byzantine
(e) Turks (fake Arabs) then Byzantine
(f) Fake Arabs then Crusaders
(g) Islamic Caliphate then British Empire
(h) Russia then United States
(i) Jihadists then NATO
Thus the beast from the sea should be the Ọna’ẹfa and the beast from the land is the Ọtun’ẹfa. Also, the beast with the 666 mark has been associated with IeZeus who is the chief god of the Greeks, the Jesus (from Zeus > IeZeus > Iesous) of Christianity, and theỌna’ẹfa. Supporting this is the information in Revelations 16:13 about 3 creatures opposed to the Saviour. One of them is described as a prophet, just like the messenger of Islam.
Revelations 16:13 And I saw three unclean spirits like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.
Even though the oyinbo devotees of Islam and Christianity fight each other their rulers work together and will bring their followers together to fight for Osi’ẹfa and the Jews against the Redeemer who is the Imisi Iye (transliterated by Europeans as Messiah) who they call the Anti-Christ. They have been deceiving the world to prepare for battle against the Imisi Iye rather than the Ọna’ẹfa who is the Anti-Imisi Iye (or Anti-Messiah). The Ọna’ẹfa and Ọtun’ẹfa work for Osi’ẹfa because he knows better than them how to ape Ọlọrun, and thus they are his prophets and their followers believe that Osi’ẹfa is Ọlọrun. While the Ọna’ẹfa who is the prophet of Christianity is Zeus (Jesus), Muhammad is the Ọtun’ẹfa and the prophet of Islam (perhaps Osama bin Laden was a reincarnation of Muhammad). Also, Osi’ẹfa the dragon is known in Islam as Allah and in Christianity as Jehovah and Yahweh. Jehovah, a name made up by the Jews sometime during 5th to 7th century CE according to their made up language, is translated as god of chaos or destruction, the very same identity of Osi’ẹfa.
The oyinbo followers spread this lie around the world, preaching to indigenes of the lands they infected that the Supreme Being in their traditions is the same as Allah, Jehovah and Yahweh. For instance, their Islamic and Christian missionaries deceived many Yoruba people into transferring all the traditional praises and appellations or praise names of Ọlọrun to Allah, Jehovah and Yahweh, and of Eshu to Jesus and Muhammad. At the same time they taught these Yoruba to see their tradition as evil and Eshu (the Way to and Divine Messenger of Ọlọrun) as the Devil, as Osi’ẹfa, a terrible blasphemy (Isaiah 52:5).
Isaiah 52:5 “Now therefore, what have I here,” says Oluwa, “that My people are taken away for nothing? Those who rule over them make them wail,” says Oluwa, “and My name is blasphemed continually everyday.6 Therefore My people shall know My name; therefore they shall know in that day that I am He who speaks: ‘Behold, it is I.’”
Even some priests of Ifa have been fooled as illustrated in their narration of a particular historical event that is recorded in Ifa. It is about a time when someone on earth was causing chaos and the Saviour came as the Great Spirit to restore order and save the world. Some priests were made to believe that Eshu is the name of the chaos-causing person which is in sharp contrast to the message of Ifa that Eshu and the Redeemer are inseparable. Thus the oyinbo made the world drunk to the point of stupor in fulfillment of prophecies recorded in the bible, but they have also believed their own lies and have likewise become filled with stupor also in fulfillment of bible prophecies e.g. Jeremiah 25.
More proof that they work together can be seen in the way they conclude their prayers by saying the same word – Amen (or Amin). The other people that use it apart from the people of the Ọna’ẹfa and Ọtun’ẹfa are the Jews who, even though they claim that they are the Redeemer’s people, must be the people of the remaining leader of the Iwẹfa, that is, Osi’ẹfa the dragon. Just like Osi’ẹfa they control global commerce and finance, manipulate the economies of others, cause large-scale divisions and conflicts among indigenous non-oyinbo peoples, filled the world with violence, have been enslaving black Africans from west and central Africa, and want the world to bow to and venerate them.Thus, when one who is a non-oyinbo traditionalist oneself in the midst of followers of Christianity, Islam and Judaism who are saying a prayer, and partakes even by answering Amen or Amin, that person participates in the rebellion and blasphemy against the true Supreme Being, against Ọlọrun.
(There seems to be another twist from the Islam concerning the identities of the two beasts. The oyinbo Islamists see oyinbo Christians as not serving Jesus but a pretender who will be killed by the one regarded by the Islamists as the true Jesus. They call the “pretender Jesus Al-Masīh ad-Dajjāland describe him as having one functional eye and a bad one. Perhaps their true Jesus is actually a reincarnation of Osama bin Laden (Ọtun’ẹfa) who is to kill the Christian Jesus (Ọna’ẹfa) as a pre-planned settlement of scores for his previous alleged execution by the forces of the Ọna’ẹfa. If true, then the Christian Jesus is to be fatally wounded in the head by the Islamic Jesus who is actually the Ọtun’ẹfa and who will eventually tell his followers to receive the mark of and make an image to and bow to the Christian Jesus.)
Osi’ẹfa and Misiri (Ancient Egypt)
Misiri has been invaded over and over by the oyinbo who lie that the original indigenes are not black Africans. One of such known invasions was during a time the Saviour’s people were living as temporary immigrants in that nation. While there, the oyinbo invaded and took over the land, enslaving the Saviour’s people. They are known in the bible as Amorites, and in oyinbo-transliterated documents from Misiri as heqa-khase from which the more common Greek name Hyksos is derived. Their god was known to the people of Misiri as one who committed murder and rebellion and was thereafter expelled to the desert, a dry wasteland. Later oyinbo invaders of Misiri transliterated from ancient Misiri documents the identity of this murderer as Seth or Set, a god of chaos known to have been served by some other oyinbo in Asia as Setekh or Setekh. A glance at these names is enough to see that they are cognates of Osi’ẹfa: (O)si’ẹf(a) > Seth; Seth > Sat(an).The proof that Seth is actually an erroneous and mischievous transliteration of Osi’ẹfa can be verified from the known deeds of both, especially the murder which is recorded in Ifa and ancient Misiri documents and referred to in the bible.
Seth (Source: Experience Ancient Egypt)
According to oyinbo translated and transliterated records from Misiri, Seth murdered Osiris (said to be a transliteration of Usir) or the sky-god Horus the elder, chopped his body into pieces, scattered them – his body was dumped in the Nile– and his phallus was eaten by some fish (the Oxyrynchus and Nile carp). Isis then retrieved and put back Osiris’ body parts, and resurrected (or birthed) him as Horus who then fought against and defeated Seth. During this battle, Seth tore out one of Horus’s eye which was later restored while Horus tore out Seth’s one of testicles leading to his inability to bear children.
The story in Ifa is unsurprisingly similar. In the beginning Ọbatala the Son and image of Ọlọrun who is also known as Orisha or Orishan’la was on earth with his servant (according to a slightly different version, the murderer was not a servant but was someone of lower rank) who was quite jealous of Him. This servant did not like Him and thus devised a way to try and eliminate his senior. He pushed a boulder off a cliff or hill above Ọbatala’s farm where Ọbatala was and it rolled down onto him (according to other versions he pushed Ọbatala off the cliff), smashing him into 401 pieces which were scattered in different places. Ọrunmila the pophet of Ifa then tried using his wisdom and patience to retrieve and put back all the parts, including an erect phallus, in order to restore order on earth. However, even though he was able to reassemble most of them he could not finish the task. Thus the parts were resurrected as the 401 orishas includingỌbatala (Orishan’la) who is of the parts that Ọrunmila put back together and elder to the other orisha.
Since the Aku and Misiri accounts are similar, they must be the same and therefore the names can be corrected using the former since the Aku people and language are still alive and well known and both languages are accepted as very similar.
- Horus is actually Orisha and thus Ọbatala – the Yoruba hardly begin the spelling of words with the letter ‘h’: Orish(a) > (H)orus
- Osiris is also Orishan’la and Ọbatala (Horus the elder) who is also known in Ifa as Ọsẹrẹ-Igbo or Ọsẹẹrẹ Magbo or Ọsẹrẹ Laso (Ancient of Days; usually shortened to Ọsẹrẹ), implying that Osiris is actually Ọsẹrẹ: Ọsẹrẹ> Osiri(s); Ọsẹr(ẹ)> Usir.
- Eshu is known to have an ever-erect and ever-ready phallus, and His name is transliterated from by the oyinbo from the same ancient Misiri documents as Shu.
Hence, Horus is the resurrected Osiris, Seth is Osi’ẹfa, and Iṣẹṣẹ or the traditional way of life will restore order on Ile Aye. In John 8:44 the Redeemer is recorded as reminding his people that Edi (Devil) has been a murderer since the beginning.
John 8:44 You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.
From the same ancient Misiri records Seth or Osi’ẹfa is described as having several rebellious attributes.
- He has melanin-deficient skin just like that of pigs and the oyinbo which he is associated with.
- His hair was red or desert-like (almost yellow) in colour, implying that his hair was not black like those of the people of Misiri and the Redeemer’s people but like the oyinbo’s. Perhaps his oyinbo skin due to premature development in the womb from which he did not wait to be born but violently tore his way out. According to Numbers 12 such complexion is “leprous” and half-dead – higher amounts of melanin results in higher absorption and use of life-giving light-energy (the Melanin Theory validated).
Numbers 12:9 So the anger of Oluwa was aroused against them, and He departed.10 And when the cloud departed from the tabernacle, suddenly Mọrẹmi became leprous (oyinbo), as white as snow. Then Aare? turned toward Mọrẹmi, and there she was, a leper.11 So Aare said to Moshe (short for Moshebọlatanandwhich the oyinbo mischievously transliterated as Moses and Musa; Moshebọlatan means “I thought my wealth/honour has finished” and Moshe or Mōšeh means “I thought/assumed”), “Oh Oluwa mi! Please do not lay this iniquity on us, in which we have done foolishly and transgressed.12 Please do not let her be as one dead, whose flesh is half consumed when he comes out of his mother’s womb!”13 So Moshe cried out to Oluwa, saying, “Please heal her, Oluwa, I pray!”
- He is a god of domineering international trade and intimidating economic policies, just like the kings of Tyre and Babylon referred to earlier, and his domain was said to be in Western Asia which is the location of ancient Babylon and Persia – Ọna’ẹfa and Ọtun’ẹfa – where the people of the East are from.
- He was of lower rank to Orisha (Horus) which is just like in the āfin where the Ọlosi is not the deputy to the Ọba but third in rank and lower than the deputy. One of Orisha’s praise titles is Eni Ọtun Eledua (One at the right of Eledua) because he is the only divinity that Ọlọrun granted to seat at His right hand side. This is also referred to in the bible (Matthew 25:31-46):
Matthew 25:31 “When the Son of Man comes in His glory, and all the divinities with Him, then He will sit on the throne of His glory.32 All the nations will be gathered before him, and He will separate them one from another, as a shepherd divides his sheep from the goats.33 And He will set His sheep on His right hand, but the goats on the left.34 Then the Ọba (Orishan’la) will say to those on His right hand, ‘Come, you blessed of Olodumare, inherit the kingdom prepared for you from the foundation of the world…’41 Then He will also say to those on the left hand, ‘Depart from Me you cursed, into the everlasting fire prepared for Edi and his imọlẹ…46 And these will go away into everlasting punishment, but the righteous into eternal life.”
- According to Ifa Ọrunmila is Ibikeji Olodumare (Vice-gerent of Olodumare). This fractal is seen in Ile Aye where the Ọọni has as one of his praise names Ekeji Orisa (Second to (the) Orisha). Ọlosi’s disrespect and lower rank is also seen in the disdain by the Aku and some other non-nomadic black Africans about the use of the left hand, especially when interacting with elders.
- Since he removed one of Orisha’s eyes one of his would have been removed as punishment and is probably the origin of the eye-for-an-eye law (Exodus 21:24; Leviticus 24:19-20; Deuteronomy 19:21) which was recorded by Moshe. Eshu is one known in Ifa as having all-seeing eyes and as represented on the Ọpọn Ifa (Ifa divining tray/board). In contrast Seth’s committed followers among the oyinbo who engage in evil occultist activities lie that their god is the one that sees everything when they refer to his only eye as the all-seeing eye (they know he has only one eye; also called the Eye of Providence or all-seeing eye of God). The symbol of this feature is an eye in the top vertex of a pyramid and an example is seen on the reverse of the Great Seal of the United States e.g. United States $1 bill. It is also represented as an eye within a triangle. His followers who stole the land they renamed as the United States have as their motto “In God We Trust”. This god is actually Osi’ẹfa and the top vertex of the pyramid most likely refers to him while the left and right vertexes likewise refer to the Ọna’ẹfa and Ọtun’ẹfa respectively.
Image of all-seeing eye
Depiction of Eshu’s eyes on Ifa tray (Folk Cuba)
- He was a terrible sex pervert, engaging in bisexuality. He tried raping Orisha out of his uncontrolled desire for homosexuality, just like many oyinbo historically. He was probably the first to commit onanism (spilling his sperm on the ground), when his attempt to get hold of and rape Isis failed. This is probably why sexual intercourse on the ground is considered as a taboo among black Africans and why one of the grandsons of Aku (“we remain”; mischievously transliterated by the oyinbo as Jacob), whose mother was a Canaanite and perhaps oyinbo woman, was killed for similarly ejaculating onto the ground (Genesis 38:8-10). In Aku tradition castration is the punishment for bestiality (beastiality; behaving like a beast e.g. sexual intercourse with a beast). The precedence for this form of punishment was most likely set when Orisha castrated Osi’ẹfa and must be one of the reasons for the Iwẹfa being eunuchs.
Genesis 38:7 But Er, Ifẹ’s firstborn was wicked in the sight of Oluwa, and Oluwa killed him.8 And Ifẹ?said to Onan, “Go into your brother’s wife and marry her, and raise up an heir to your brother.”9 But Onan knew that the heir would not be his; and it came to pass, when he went into his brother’s wife, that he emitted on the ground, lest he should give an heir to his brother.10 And the thing which he did displeased Oluwa; therefore He killed him also.
- He had no children, most likely because he was castrated. Similarly, the oyinbo are plagued with sexual problems like erectile dysfunction and low birth rates. Moshe recorded amputation as the punishment for women who grab the genitals of men (Deuteronomy 25:11-12) – perhaps based on the post-murder castration by Osi’ẹfa of Orisha’s phallus which Isis later restored.
- He lived in the northern sky and the people of Misiri associated the north with cold and bleakness which is the kind of wasteland environment the oyinbo live in and come from.
- He boasted against Ra, the owner of ọrun and Ile Aye, claiming to be responsible for Ra’s continued existence, just like the oyinbo boast of being responsible for bringing development or civilization to the different parts of the world that they infected. Ra then punished him with expulsion and continued to function, thus shaming his bluff. Unsurprisingly, the name Ra appears to be a cognate of the Aku Ọra/Ara which is translated as lightening and is also short for Ọranfẹ. Ọranfẹ is a Saviour of Ifẹ and breathes fire because he is regarded as the most potent ashẹ. He has also been erroneously identified as Olodumare.
- He is depicted during battles as a pig which he could transform into and accounts for the Saviour’s repeated declaration to his people that the it is an abomination for them to offer him pork. The oyinbo like pigs and pork and their culture, lifestyle and food is junk. He is also allegedly depicted during same as a crocodile which also he could transform into. This should be looked into as the crocodile might insead be a dragon, the type that is a large lizard and walks on its belly, just like the aforementioned description of Ajija.
- He was a storm god and his followers prayed to him to grant them destructive storm-like abilities, which is not unusual because storms are associated with destruction and their legacy on earth is destruction. According to Aku history Olodumare created the first human (a black woman) and then ordered Ọbatala and the irunmọlẹ who were divided into groups to create more humans (black, red, then yellow) after the great flood. Sometime later some from Ọbatala’s group led by Oluorogbo created without Olodumare’s instruction the oyinbo, then known as Igbo, who rebelled and refused to serve Olodumare, were expelled to a forested wasteland where they were taught by a god, most likely their creator, to attack,enslave and plunder the Redeemer’s people and the whole Ile Aye like a deadly storm.However, they were defeated and most burnt with fire and some taken as slaves. The birth of the oyinbo is alluded to by the Redeemer as recorded in the parable of the wheat and tares. Obviously, he created the oyinbo in his image and likeness to serve him and deceive and enslave others.
Matthew 13:24 Another parable He put forth to them, saying: “The kingdom of ọrun is like a man who sowed good seed in his field;25 but while men slept, his enemy came and sowed tares among the wheat and went his way.26 But when the grain had sprouted and produced a crop, then the tares also appeared.27 So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’28 He said to them, ‘An enemy has done this.’ The servants said to him, ‘Do you want us then to go and gather them up?’29 But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them.30 Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.”’”…34 All these things Eshu spoke to the multitude in àrò (Aku for puzzling story or proverb); and without a owe He did not speak to them,35 that it might be fulfilled which was spoken by the prophet, saying: “I will open My mouth in àrò; I will utter things kept secret from the foundation of the world (Psalm 78:2).”36 Then Eshu sent the multitude away and went into the house. And His disciples came to Him, saying, “Explain to us the àrò of the tares and the field.”37 He answered and said to them: “He who sowed the good seed is the Son of Man.38 The field is this world, the good seeds are the sons of the kingdom, but the tares (hardcore racist and evil oyinbo) are the sons of the wicked one.39 The enemy who sowed them is Edi, the harvest is the end of the age, and the reapers are the irunmọlẹ.40 Therefore as the tares are gathered and burned with fire, so it will be at the end of this age.41 The Son of Man will send out His irunmọlẹ, and they will gather out of His kingdom all things that offend, and those who practice lawlessness,42 and will cast them into the furnace of fire. There will be wailing and gnashing of teeth.43 Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear!”
- He is so violent that when he was born he tore his way out of his mother’s womb and was not fully developed unlike Orishan’la who was begotten (born normally), perhaps because he wanted to be the first born by any means possible. This is why creation was initially chaotic, and Ọlọrun announced in the hearing of the Yoruba people that Orishan’la is Ọlọrun’s beloved and Son;Orishan’la also confirmed that He is the only begotten Son. Furthermore, among the Aku the first born of a set of twins is regarded as the junior and whose birth heralds the coming of the senior and second born. This happened during the birth and life of Aku who rightfully took Edo’s birthright (Genesis 25:21-22) and was alluded to by John the Baptist when He announced the coming of the Orisha (John 1:6-8). In comparison, Ajaka (Jaca according to the descendants of Dan known as Dahomey; transliterated by the oyinbo as Isaac) who was Oduduwa’s chosen heir is referred to in Hebrews 11:17 as his only begotten son, even though he had step brothers.
Matthew 3:17 And suddenly a voice came from ọrun, saying, “This is My beloved Son, in whom I am well pleased.”
Matthew 17:5 While he was still speaking, a bright cloud overcame them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!”
John 3:16 “For Ọlọrun so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.17 For Ọlọrun did not send His Son into the world to condemn the world, but that the world through Him might be saved.18 He who believes in Him is not condemned; but he who does not believe is condemned already, because He has not believed in the name of the only begotten Son of Ọlọrun.
Genesis 25:21 Now Ajaka (not Isaac) pleaded with Oluwa for his wife, because she was barren; and Oluwa granted his plea, and Rebekah his wife conceived.22 But the children struggled within her; and she said, “If all is well, why am I like this?” So she went to inquire of Oluwa.23 And Oluwa said to her: “Two nations are in your womb, two peoples shall be separated from your body; one people shall be stronger than the other, and the older shall serve the younger.”24 So when her days were fulfilled for her to give birth, indeed there were twins in her womb.25 And the first came our red. He was like a hairy garment all over; so they called his name Esau (written in “The history of the Yorubas” as Isẹdalẹ but also resembling Osi).26 Afterward his brother came out and took hold of Esau’s heel; so his name was called Aku. Ajaka was sixty years old when she bore them.27 So the boys grew. And Esau was a skillful hunter, a man of the field; but Aku was a mild man, dwelling in tents.28 And Ajaka loved Esau because he ate of his game, but Rebekah loved Aku.29 Now Aku cooked a stew; and Esau came in from the field and he was weary.30 And Esau said to Aku, “Please feed me with that same red stew, for I am weary.” Therefore his name was called Edo.31 But Aku said, “Sell me your birthright as of this day.”32 So Esau said, “Look, I am about to die; so what is this birthright to me?”33 Then Aku said, “Swear to me as of this day.” So he swore to him, and sold his birthright to Aku (just like Ayin the son of Aye sold this solar system to Oduduwa without Aye’s knowledge).34 And Aku gave Esau bread and stew of lentils; then he ate and drank, arose, and went his way. Thus Esau despised his birthright.
John 1:6 There was a man sent from Ọlọrun, whose name was John.7 This man came for a witness, to bear witness of the Light (according to Ifa Ọbatala is the king of pure light), that all through him might believe.8 He was not that Light, but was sent to bear witness of that Light.
Egypt, Israel and Assyria
In order to deceive the world that they are who they claim they are, the peoples of the Ọna’ẹfa, Osi’ẹfa and Ọtun’ẹfa invaded the territories of the Misiri, Aku and Hausa peoples, introduced their religion and gods to them, colonized them and massacred, enslaved and expelled them. Thereafter they proceeded to obscure and plagiarize their history and masked oyinbo gods that originated in Babylon and Persia to take the place of theirs (Misiri, Aku and Hausa) and relocated the oyinbo Altaic (including Turkic) peoples to replace their populations.
- The Ọtun’ẹfa blinded the Hausawa with Islam before expelling them and renaming their territory as “Assyria”. The Hausawa still remember that they migrated from that region – recounted in the famous Kisra legend – but Ọtun’ẹfa violently argue that the true indigenes have always been oyinbo.
- The Ọna’ẹfa blinded the Luhya, Kongo and other peoples of Misiri with Christianity (like the introduction of the oyinbo god called Serapis Cristus), expelled them then renamed their territory as Egypt, a name possibly derived from a Kongo cognate of the Aku Ejigbo or Ejigbede. Till date they vehemently deny that the true indigenes are melanin-rich in appearance.
- TheỌna’ẹfa and Ọtun’ẹfa struggled with themselves for the Aku as they (oyinbo) could not use the religion of Osi’ẹfa’s people to deceive the them because they are completely opposite but have been trying to pull the latter apart using Islam and Christianity. This is attempted division is attributed in Daniel 8, 10 and 11 the princes of Greece and Persia and aided by those among the Aku who want to be deceived.Thus far, their divisive actions have not succeeded.
The result was expulsion from the Middle East and theHausa and Misiri peoples have not recovered but have been plagued by lots of violence. While the Hausawa have become quite morose (but their leaders benefit materially from the adoption of Islam), the Misiri people have been suffering from sustained internecine conflicts (hence the English word misery). According to the bible, the Hausa, Aku and Misiri people were not antagonistic toward each other until the oyinbo religions were used to infect them. Nevertheless, the Redeemer will soon heal them.
Isaiah 19:19 In that day there will be an altar to Ọlọrun in the midst of the land of Misiri, and a pillar to Oluwa at its border.20 And it will be for a sign and for a witness to Ọlọrun in the land of Misiri; for they will cry to Ọlọrun because of the oppressors, and He will send them a Saviour and a Mighty One, and He will deliver them.21 Then Oluwa will be known to Misiri, and the people of Misiri will know Oluwa in that day, and will make sacrifice and offering; yes they will make a vow to Oluwa and perform it.22 And Oluwa will strike Misiri, He will strike and heal it; they will return to Oluwa, and He will be entreated by them and heal them.23 In that day there will be a highway from Misiri to Hausawa, and the Hausawa will come into Misiri and the Misiri people into Hausawa, and the Misiri people will serve with the Hausawa.24 In that day Yoruba will be one of three with Misiri and Hausawa–a blessing in the midst of the land,25 whom Oluwa shall bless, saying, “Blessed is Misiri My people, and Hausawa the work of My hands, and Yoruba My inheritance.”
Osi’ẹfa and his fellow eunuchs and his people among the oyinbo people want to be seen as Supreme to Ọlọrun, Ọrisha, and all non-oyinbo people. To achieve this they vainly deny, plagiarize, obscure, and seek to destroy and replace the very obvious and purposeful works of Ọlọrun with theirs which are chaotic.Some examples include: destroying natural habitats for mineral resources, industrialization, introducing new forms of dying via products of industrialization, replacing natural habitats with concrete, referring to their religions as true and others as false, portraying Ifa as evil but secretly studying it and using it to produce their retarded computing technology, attempting to use the Bible, Koran and Talmud to counter Ifa, carrying and spreading diseases like pigs, polluting outer space, and encouraging and forcing non-oyinbo peoples to stop maintaining their indigenous customs but to adopt oyinbo lawlessness and delusions. This lunacy is not limited to the physical but has spiritual dimensions as well.
Religions of non-nomadic black, yellow and red peoples e.g.Ifa of the Aku and Bori of the Maguzawa (Hausa traditionalists) involve spirit possessions during which messages from the divine are transmitted. The oyinbo could also be possessed via Christianity, Islam and Judaism but theirs is by the unclean spirits from the Ọna’ẹfa, Osi’ẹfa and Ọtun’ẹfa. When the oyinbo began to deceive and invadethe homes of these black Africans, they introduced their own religions while convincing them that theirs was evil and inferior. Thus, the black Africans began to reject their traditions and submit themselves instead as willing preyto be devoured by Osi’ẹfa‘s spiritual predators like those of the notorious ghost worker of the Ọna’ẹfa known as the Holy Ghost.
1 Peter 5:8 Be sober, be vigilant; because your adversary Edi walks about like a roaring lion, seeking whom he may devour.
The result is that many non-oyinbo peoples have being directed to behave like the oyinbo, committing the same acts of lunacy. Such lunacy is the manifestation of personality disorder, schizophrenia and psychosis from the confusion inferiority complexes that the oyinbo inflict on their prey and use to violently rip their minds apart. While the prey may appear normal and they speak confidently, their actions give them away. An Aku term that can be used to describe such people is were alashọ or individual(s) who dresses normally but actually exhibits madness: were (lunatic) + alashọ (someone who is clothed). Many examples from the Aku society, which also applies to others, are illustrative.
- Many Aku persons including Ọbas bear and hold on to oyinboplagiarized and strange names like Lamidi, Jimoh, Rilwan, Samuel, etc.
- Many set themselves up as “spiritual fathers” of oyinbo religions and urge their followers including Ọbas to see them as such. These fake “spiritual fathers” e.g. General Overseers, Pastors, Imams and Alfas, etc., vainly try to usurp the authority of the Ọọni of Ifẹ– Orisha’s representative as opposed to the Popes, Primates who represent the Ọna’ẹfa,and the Saudi king, Sultans and Emirs who represent the Ọtun’ẹfa – and other Ọbas and traditional rulers. Such rebellion is just like that committed by Aarẹ and Mọrẹmi (Numbers 12; Mọrẹmi was punished with mutation to oyinbo) and Korah and his followers (Numbers 16; they were swallowed by Ilẹ live into the Pit) against Moshe.
- Many want to show that they are proud of their traditions and thus dress and speak traditionally. They also patronize clerics of oyinbo religions who claim to also be traditional herbalists but are actually sorcerers because they do not want to let go of these strange and abominable religions with which they willingly enslave themselves. By their delusions they make fools of themselves.
A number of Alawo teach that Eshu not Osi’ẹfa murdered Ọbatala but then also teach that the oyinbo missionaries blasphemed by referring to Eshu as the Devil. This hypocrisy is proof that such Alawo do not know what they are doing and/or want to be deceived and perhaps do not know themselves. In addition, some Alawo who want to believe oyinbo lies about the biblical Saviour being oyinbo and named Jesus assert and quote suspicious-looking Ifa verses – from Oyeku Meji – in which this Saviour is called “Jewesun” (short for Jekiewesun – allow the leaves to sleep) or Jesu and is Eshu his adversary. The late Bolaji Idowu described these verses as “hatched recitals” in his book, Olodumare: God in Yoruba Belief.
One argument put forth by some Ifa devotees who doubt the existence of Osi’ẹfa is based on the teaching of Ifa that the malevolent forces like the Ajogun ọrun (divine ministers of adversity according to Ifa, also referred to in Ezekiel 9 and who work together with the divine ministers of ire or blessings for the good of man) do not act in rebellion to Olodumare but work in overall concert with the benevolent forces under the guidance of Eshu to preserve order in Ile Aye and all creation (cf. Matthew 5:43-45). This is quite different from the teachings of the beasts via Christianity, Islam and Judaism that their gods are strictly benevolent and others malevolent.The true situation is that Osi’ẹfa and his forces are pro-chaos and, in racial and material terms, benevolent to their oyinbo and pro-oyinbo followers but malevolent toward others, despite trying to ape Olodumare.
The Alawo who have been denying his existence do so based on their own biases that are against the iwa pẹlẹ (humble character) that they preach and are mostly from Aku land. They are so stubborn that they sacrifice stubbornness on the altar of hypocrisy. Moreover, the attitude of some may stem from their perception of the negativity, including lies, of Christianity, Islam and Judaism and their subsequent total rejection of same, but ignorantly throwing away the proverbial baby with the bathwater and consequently aiding the spread of confusion. Nevertheless, some Alawo do not rule out the possibility and therefore wisely adopt a wait-and-see approach to understanding whilst making investigations of theirs. The Alawo that are descendants of trans-Atlantic slaves acknowledge his existence and are therefore more objective and teach more honestly. Perhaps the stubborn Alawo feel superior because of their location and act like a clique from which knowledge ought to flow rather than exchanges of ideas – some of their clients and prospective clients might be destined to become Alawos even of higher rank, to do very mighty works for the people, and may be re-born orishas. The presence of such illogical beliefs among Alawos implies that they make themselves accomplices of the oyinbo slave masters, speak delusions, try to make Eshu the Divine Messenger a liar, the fidelity of the Ifa they teach and interpret, not Ifa itself which cannot lie, should be questioned.
Another example of their inconsistencies is their preaching reverence for egun (ancestors) but simultaneously denying the traditional accounts migration from the Middle East and the Sudan area that have been passed down by the same egun. Yet another is their denial that the trans-Atlantic enslavement of the Aku and others from West and Central Africa is a repeat of the enslavement of the Aku’s people in ancient Misiri, despite knowing that one of the two basic tenets of Ifa is that history is repetitive.
Perhaps a reason for the straying away of many Aku people from and rejecting Ifa and their reluctance to return is because of their observance of such inconsistencies from these Alawos. Even though these Alawos have access to awo (mysteries) they have been standing in the way of those who have been seeking knowledge and consequently perceived the truth and want to return home. By their actions they oppose Ọrunmila. They ought to remember that he can take the privilege away from them, and should not forget the Ifa account of how Eji Ogbe became the senior Odu instead of Ofun Meji.
The Saviour is recorded in the bible as not mincing words in condemning their attitude and pronouncing woes on them for forsaking their responsibility – of objectively and truthfully maintaining traditions – to the people and putting selfish interests above that of their community (Ezekiel 13:1-9). Also, Ọrunmila is recorded in Ifa as killing some Alawo who were not doing their job properly (e.g. Odu Ofun-meji), and sending the Ajogun to do same (e.g. Odu Odi-meji).
Romans 8:28 And we know that all things work together for good to those who love Ọlọrun, to those who are called according to His purpose.
Luke 11:52 “Woe to you traditional historians!For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered.”
John 8:44 “You are of your father Edi, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.
Isaiah 22:15 Thus says Ọlọrun: “Go, proceed to this steward, to Shebna, who is over the house, and say:16 ‘What have you here, and whom have you here, that you have hewn a sepulcher here, as he who hews himself a sepulcher on high, who carves a tomb for himself in a rock?17 Indeed Ọlọrun will throw you away violently, O mighty man, and will surely seize you.18 He will surely turn violently and toss you like a ball into a large country; there you shall die, and there your glorious chariots shall be the shame of your master’s house.19 So I will drive you out of your office, and from your position he will pull you down.20 Then it shall be in that day, that I will call my servant Eliakim the son of Hilkiah;21 I will clothe him with your robe and strengthen him with your belt; I will commit your responsibility into his hand. He shall be a father to the inhabitants of Jerusalem and to the Ile-Ifẹ.22 The key to the house of Daodu I will lay on his shoulder; so he shall open, and no one shall shut; and he shall shut, and no one shall open.23 I will fasten him as a peg in a secure place, and he will become a glorious throne to his father’s house.24 They will hang on him all the glory of his father’s house, the offspring and the posterity, all the vessels of small quantity, from the cups to all the pitchers.25 In that day’ says Ọlọrun, ‘the peg that is fastened in the secure place will be removed and fall, and the burden that was on it will be cut off; for Ọlọrun has spoken.’”
Matthew 20:16 So the last will be first and the first last. For many are called, but few are chosen.
Matthew 11: “I thank You, Ọlọrun, that You have hidden these things from the wise and prudent and have revealed them to babes.26 even so, Ọlọrun, for so it seemed good in Your sight.”
Pigs and dragons to the East and West
Osi’ẹfa is depicted in ancient Misiri records as an amalgamation of different strange animals, two of which are a pig-like snout and a tail (forked). This is apart from his identity as a dragon. Since the Ọna’ẹfa and Ọtun’ẹfa were also leaders of the Iwẹfa, expelled from ọrun, and are beasts they must be likewise amalgamated. Likewise, their peoples in the West and East must be intimately acquainted with such depictions.
Geographically, Greece is in Europe which is in the west of Eurasia just like ancient Misiri is to the Promised Land and Europeans along with Jews were the first of the oyinbo after the global flood to invade the Americas which consists of two continents oriented north-south just like Misiri and Nubia. The Greco-Romans were known to sacrifice pigs to their gods, especially to Zeus their chief god. Zeus is a cognate of Sus, the Latin (Roman) and scientific name for pigs, and the Greco-Romans are known to have always sought to defile Orisha’s sanctuaries in the Promised Land by sacrificing on his altars the pig which is the abomination of desolation described in Daniel 9:37; 11:31; 12:11; Matthew 24:15-16 and Mark 13:14. The insult also involved placing statues of Zeus but with their faces on his altar and the site of the destroyed Temple, implying that they know they are pigs. More than once they forcefully fulfilled their desires, for instance Antiochus IV Epiphanes did so in 167 BC, Caligula ordered a golden statue in 40 CE but was assassinated in 41 CE and the plan truncated, Titus initiated the veneration of the Roman Standards on the Temple Mount in 70 CE, and emperor Hadrian tried to erect one of Jupiter Capitolinus (Roman for Zeus) which led to the revolt of 132-135 CE. Furthermore, these statues were of Zeus but with their faces, also implying that Zeus (Jesus) and Sus are truly one and the beast is a pig. In Greek versions of the book of Revelations where this beast is described, his number is written in the Greek alphabets for the number 666 which is also the same for the name Sus. Another cognate of Sus is the word for the number 6, that is, Six. The Ọtun’ẹfa also did same in 685 – 691 CE when the followers of Muhammad led by the Umayyad caliph Abd al-Malik ibn Marwanbuilt their still extant mosque, a temple to him, called the Qubbat Aṣṣakhrah (Dome of the Rock) over the site of that same destroyed Temple. In every part of the world that the oyinbo people of these two beasts have stolen and occupied, they have been building temples to the beasts on sites considered sacred to the natives, perhaps because such sites were considered portals to ọrun and they use their occupancy to mask the truth about them whilst still nursing the desire to displace Ọlọrun.
China is located in the region of Eurasia that is to the extreme right when compared to Europe and the Americas and is thus part of the people of the East. Here, the Han Chinese people have their homeland and are the most populous ethnic group in the world at over 1.2 billion. They love pigs so much that they account for most of their global position and they sacrifice them to their gods. In addition, dragons are venerated by these people who like to refer to themselves as “Descendants of the dragon” and they are depicted as amalgamated with other animals, just like the biblical beasts. The dragons are depicted in various forms including the possession of a pig’s snout and always with pig-like tusks; there is a depiction of a dragon with the head of a pig which is called pig dragon and considered in some quarters as the earliest depiction of the Han Chinese dragon.
The oyinbo people who invaded Indonesia who are devotees of Ọtun’ẹfa have been maiming the indigenous kinky-haired blacks like those in West Papua. Since their gods are dragons, the oyinbo would have known very well that they like eating pigs. These oyinbo also have a history of raiding burial grounds to steal and eat corpses. This practice has remained notorious among the oyinbo of the Ọtun’ẹfa, who raid and scavenge tombs for items they consider precious and use in building mosques and palaces, and the Ọna’ẹfa who scour tombs for crime-related evidence. Furthermore, all peoples of the three beasts ravage the tombs of the indigenous black peoples of the Middle East for archaeological evidence to manipulate and hide, search ilẹ for decayed organic matter to speculate and lie about the history of biological life on Ile Aye and justify their complexion-based supremacist proclivities. To give these some air of sanity they refer to them with such terms as Archaeology, Anthropology and Fossil Fuel.
- Click here to see images of pig dragons.
Apart from the Han Chinese, other oyinbo peoples across Eurasia have been well acquainted with them including the Chaldeans, Norse warriors (Vikings from Scandinavia),English (e.g. the flag of Wales and part of the royal insignia and included in the armorial bearings of the prince of Wales), Poland (coat of arms of Polish princes), Japanese, Koreans, Bhutanese, Vietnamese, and so on. Among the Greeks and Chinese, the dragons were also depicted as having multiple heads, just like the biblical beasts, and associated with storms just like Osi’ẹfa in Aku and Misiri traditions.
These oyinbo peoples of the east and west also knew about a constellation in the far northern sky representing Osi’ẹfa and the Romans called it Draco which is Latin for dragon. Dragon is derived from the Greek dracon meaning serpent or dragon which is derived from the Indo-European derk meaning to see as in monster with the evil eye. The north pole of the ecliptic (northern sky) is situated there, reminiscent of Misiri records of his home in the bleak north of Ile Aye and also in the same northern sky. Unsurprisingly, the constellation of the hydra-headed amalgamated dragon is well described in Revelations 12. His dwelling in the fiery centre of Ile Aye has also been known to the Hellenists.
The Han Chinese self-identification as Descendants of the Dragon derived from their belief Huangdi and Yandi their earliest emperors are their ancestors who were respectively deified as and born from a union with a dragon should be taken literally. This is because a similar tradition exists among the Europeans who have not forgotten that Zeus abducted and impregnated some of their women. This is conformation that the beasts have offspring among the oyinbo in addition to those created by Oluorogbo and his followers.
The association of lizards and other animals with gods is not unique to the oyinbo as such occurs all over the world e.g. the Aku and the chameleon. However, the oyinbo stand out because theirs are amalgamated from different and strange animals in the form of fierce beasts, just like the Misiri description of Osi’ẹfa and the biblical description of the beasts. They also have historical records of frequent social interactions with them which they never forgot, for instance the Han Chinese have records dating to 300BC which show their belief that bones of dinosaurs belong to dragons.
Other such frightful beasts known to them include the chimera (goat + lion + dragon) and the manticore. Till date the oyinbo have been mixing the DNA of various life forms including humans in the name of agriculture, biotechnologyand health (e.g. genetically modified foods, increasing crop and animal yield and size, immunization, vaccination, etc.), while telling the world that their actions are benevolent which is in sharp contrast to what they also preach that Ile Aye was good when created.
Genesis 1:31 Then Ọlọrun?saw everything that He (Eji Ogbe?) had made, and indeed it was very good. So the evening and the morning were the sixth day.
Their actions are also reminiscent of the race of giants mentioned in the bible and the formerly biblical Book of Enoch who eventually killed themselves. These giants were the result of unions similar to that of Zeus abducting women from among his people and the birth of the Chinese emperor named Yandi.
Genesis 6:1 Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them,2 that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.3 And Oluwa said, “My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years.”4 There were Nephilim on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. These were the mighty men who were of old, men of renown.
In the bible, unclean spirits are described as unable to find rest when they are expelled to dry places (wastelands) so they go to where there is life, seeking people to possess.Like the Igbo, each time they are expelled they keep returning. The same applies for Edi’s people among the oyinbo including the Han Chinese. They keep migrating out of their homeland to trade unfairly and deceive others to pay tributes to them in the form of terribly skewed balances of trade and follow their ways. Also, they disregard the customs of their hosts and venerate their beast-gods in the land of their hosts and encourage their hosts to follow them. For instance, in Aku land the Hindu and Han Chinese without regard for the customs of the land set up images/altars to their gods and sacrifice to them without the permission of the Aku. Another is the several expulsions of Jews from Europe and their frequent returns. These peoples keep emigrating to plunder their hosts and each time they return the state of their hosts worsens. Among the Aku many devotees of Christianity and Islam have noticed the worsening state of affairs in the land but instead of returning to Ifa they have been intensifying their devotion to the beasts and their lives have been deteriorating (Judges 2; Matthew 12:43-45).
Matthew 12:43 When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none.44 Then he says, ‘I will return to my house from which I came.’ And when he comes, he finds it empty, swept, and put in order. 45 Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. So shall it also be with this wicked generation”
Thankfully Orisha has assured the Aku that there is hope as it is mentioned in Ifa and the bible that they will be resurrected and return in the latter days. Such would involve the expulsion of the unclean spirits back to their homes in mostly oyinbo territory. When they arrive they will enter the bodies of these oyinbo but will not be able to last there for long because the bodies are underdeveloped like that of Osi’ẹfa and cannot be used to restrain the unclean spirits. Thus the spirits have unlimited freedom to fully express themselves which is as madness, unlike the bodies of non-oyinbo which still resists them and gives them some outer semblance of sanity. However, the eventual result is utter madness and they begin to kill themselves (Matthew 8:28-34), just as the pre-flood giants did, just as the followers of Osi’ẹfa did when battling against Orisha, just as the people of Ammon, Moab and Mount Seir did to themselves when they came up against his people (2 Chronicles 20:22-26) and just as will be done in the near future at the end of the 4th stage of creation when he has saved his people (Zechariah 14:13).
Matthew 8:28 When he had come to the other side, to the country of the Gergesenes, there met Him two men possessed by unclean spirits, coming out of the tombs, exceedingly fierce, so that no one could pass that way.29 And suddenly they cried out, saying, “What have we to do with You, Eshu, you son of Ọlọrun? Have you come here to torment us before the time?”30 Now a good way off from them there was a herd of many swine feeding.31 So the demons begged him, saying, “If you cast us out, permit us to go away into the herd of swine.”32 And he said to them, “Go.” So when they had come out, they went into the herd of swine. And suddenly the whole heard of swine ran violently down the steep place into the sea, and perished in the water.33 Then those who kept them fled; and they went away into the city and told everything, including what had happened to the men possessed by unclean spirits.34 And behold, the whole city came out to meet Eshu. And when they saw him, they begged him to depart from their region.
(Could these the two men possessed by devilish spirits have been feeding on corpses?)
Zechariah 14:13 It shall come to pass in that day that a great panic from Oluwa will be among them. Everyone will seize the hand of his neighbor, and raise his hand against his neighbour’s hand;
Ifa is the word of Olodumare to man and has a very rich body of literature covering various aspects of creation and its mysteries. The leader of evil and his description is recorded in Ifa as are his names or appellations – Osi’ẹfa, Olosi and Edi. Ifa also proves the existence of other two leadingbeasts who are the princes of Greece and Persia are the Ọna’ẹfa and Ọtun’ẹfa respectively and that Christianity, Islam and Judaism are pure frauds. Sane people will do well to avoid oyinbo supremacists.
Most of what is known about Misiri has been dished out by the same oyinbo who invaded the place several times till date, imposed their gods on the indigenes, and have been altering historical artifacts to hide their crimes and confuse the world. Thankfully, Ifa devotees can use their knowledge, wisdom and understanding to study those artifacts, as has been done above (e.g. the death and resurrection of Orisha and the actual identity of Seth and his followers) and uncover the truth for victims of the oyinbo predators to set themselves free.They can also identify from same the oyinbo-transliterated cognates of Ọna’ẹfa and Ọtun’ẹfa. Moreover, the similarity of Misiri and Yoruba cultures implies that the people of the former are melanin-rich and quite related.
A very important point for non-oyinbo people to note is that the oyinbo people along with rebels among the non-oyinbo will terribly persecute and murder a lot of them as they have been doing for millennia just as their god Osi’ẹfa did to Orisha. Therefore they should prepare themselves and devote themselves truthfully and earnestly to Orisha in order to obtain victory, healing and sanity, whilst remembering that those murdered for remaining faithful will be resurrected and avoiding anything against Him (2 John 1:7-11). Emphasizing this is the message from Ọrunmila at the 2013 Ọdun Ifa for the world (World Ifa Festival) to mark the end the traditional year and prepare for the new year starting from June 2013 that Ifa practitioners should prepare themselves for coming wars.
2 John 1:7 For many deceivers have gone out into the world who do not confess Eshu Imisi Iye (Orishan’la) as coming in the flesh. This is a deceiver and an anti-Imisi Iye.8 Look to yourselves that we do not lose these things we worked for, but that we may receive a full reward.9 Whoever transgresses and does not abide in the doctrine of Imisi Iye does not have Ọlọrun. He who abides in the doctrine of Imisi Iye has both Ọlọrun and Ọmọ Osin (Child of the Ruler).10 If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him;11 for he who greets him shares in his evil deeds.
All these are not excuses for non-oyinbo to label all oyinboas evil because not all are Osi’ẹfa’s children but some were expelled from different non-oyinbo peoples for various Osi’ẹfa-like misdemeanours and genetically transformed into oyinbo and some of them will return. For example,Mọrẹmi the sister of Moshe was mutated into oyinbo and expelled from the congregation of her Aku people for rebellion but was later healed and readmitted after Moshe interceded on her behalf. The physical identification of such among them may or may not be easy: “Don’t they all just look alike?” Perhaps the offspring of the beasts have anatomical markers like huge dewlaps (reptile-like dewlaps that they develop as they age). These bestial people are wild pigs who will not stop attacking until they are stopped because Ile Aye is to them George Orwell’s Animal Farm.
Orisha has also assured faithful Iwẹfa that he acknowledges their contributions and will reward them as if they are royalty. The following historical fractal is illustrative. Some centuries ago in Ọyọ when Ajiboyede was the Alāfin (ruler; owner of the palace) there was a particular battle fought against the Nupe (also known as Tapa) people. Ọyọ was losing and he was almost killed but for the quick intervention of the Osi’ẹfa named Ajanlapa who gave his own dress to the Alāfin to wear and advised him to flee for his life while he wore the Alāfin’s dress. The Nupe army then focused their attention on Ajanlapa, killed him but thought he was still alive by some extraordinary means following which they were confused and Ọyọ were able to thoroughly defeat them. Thereafter, Ajanlapa’s son was bestowed with lots of honours primarily in the form of unrestricted palace access.
Isaiah 56:3 Do not let the son of the foreigner who has joined himself to Orisha speak, saying, “Orisha has utterly separated me from His people”; nor let the Iwẹfa say, “Here I am, a dry tree (in Aku land their wives are called “Awewọ” or “one with tied hands” in reference to their childlessness).”4 For thus says Orisha: “To the Iwẹfa who keep My Sabbaths, and choose what pleases Me, and hold fast My covenant, even to them I will give in My house and within My walls a place and a name better than that of sons and daughters; I will give them an everlasting name that shall not be cut off.6 Also the sons of the foreigner who join themselves to Orisha, to serve him, and to love the name of Orisha, to be his servants–everyone who keeps from defiling the Sabbath, and holds fast My covenant–7 even them I will bring to my sacred mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for My house shall be called a house of prayer for all nations.”8 Iṣẹṣe who gathers the outcasts of the Aku (and by extension the Adulawo or non-nomadic West and Central Africans referred to by the oyinbo as Negro and Bantu), says, “Yet I will gather to him others besides those who are gathered to him.”
Osi’ẹfa’s murder and shattering of Orisha into 401 pieces and his resurrection by Iṣẹṣe is a historical fractal that has re-occurred over and over again. It is seen in the oyinbo’s enslavement, murder and division (e.g. Berlin Conference) and scattering of non-nomadic West and Central Africans all over the world and Iṣẹṣe’s gathering and resurrection of same. Presently these victims have been lost and wandering in despair, lethargy, despondency and hopelessness but they should be rest assured that Iṣẹṣe, the ancient, traditional and tested way of doing things will resurrect them into life and Orisha will thoroughly defeat the pig dragons.
Those of oyinbo who have been returning can counter the efforts of the rebels by using various mass media outlets like setting up television stations in West and Central Africa to propagate Ifa, encourage the natives to return home, and thus counter the efforts of their oyinbo brethren who have been encouraging otherwise. They should remember that because of their complexion they have benefitted from the rape of non-oyinbo peoples, especially West and Central Africans.This is better than putting pressure on black Ifa devotees to be politically correct in their discussions and outlook. Race (black, red, yellow and white) does matter, especially since the oyinbo have used it as justification to plunder the adulawo (non-nomadic blacks) and together with the yellow and red people look down on them, coupled with the inescapable fact that action equals reaction. Eshu is in charge of maintaining balance (action = reaction) and will judge the pro-oyinbo oyinbo, red and yellow peoples the same way they have been doing to the adulawo.
Iṣẹṣe a gbe wa o! (Iṣẹṣe will lift us).
Meanwhile, the true oyinbo are simply incorrigible.
They are mad.
The identity of the beasts was not revealed to me by the delusions and delusional gods of the oyinbo supremacists like the Holy Ghost, Yahweh, Jehovah, Allah, Jesus, angels, saints, Muhammad, nor any oyinbo.
Objective readers are encouraged to go and listen to the Alawo because they have been initiated into the awo of Ifa and chosen as custodians of the true traditions. I am just an enthusiast of Ifa. While the “nudges” I receive from my Eleda are accurate, I try my best to flesh it out accordingly.
Relevant verses from Ifa would have been included in this essay but for the need to avoid plagiarism. However, bible verses were because they seem to be freely available in the public domain without any complaints, and many Ifa devotees who wisely avoid the holy (sacrilegious, demented) books of the beast may not yet know that bibles can be forensically audited to show that they were plagiarized and mischievously edited from originals penned by Ifa devotees.
Here’s the other Deal http://falokunsblog.com/%3Fp%3D956 (argues that Jesus really existed)
Odu Ifa discussion |Page 4| http://destee.com/index.php?threads/odu-ifa-discussion.58246/page-4
Home with Obatala, and Jesus the Orisa? – Ile Awo Orisa http://www.sharif-enterprizes.com/ifa-source-ile-ife/newjourneyday6.html(Jewesun)
Does Ifa capture conversation between Jesus and satan? http://www.compassnewspaper.org/index.php/component/content/article/35-headlines/3260-does-ifa-capture-conversation-between-jesus-and-satan
Olodumare: God in Yoruba Belief (page 215)
Esu Elegbara: A Source of an Alter/Native Theory of African Literature and Criticismhttp://sta.uwi.edu/newspics/2009/Esu%2520Elegbara3.pdf
Eshu pushed a boulder from a cliff onto Obatala shattering him into 401 pieces www2.potsdam.edu/mausdc/class/343/spring04/orishas.html
The Religion In Africa and Cuba: How Different Are They Really?www.orishanet.org/africa.html
OBATALA- Ifa and the Chief of the Spirit of the White Clothhttp://www.africaspeaks.com/reasoning/index.php?topic=3562.0;wap2
ALOSI (OLOSI) and ABITAhttp://newlcocommunityboards.yuku.com/topic/1786/ALOSI-OLOSI-and-ABITA
The Abomination that Causes Desolation http://www.sabbathcovenant.com/doctrine/abomination_that_causes_deso.htm