Historical Fractals 1: An Introduction


One basic tenet of Ifá, the spiritual system of creation, is that history repeats itself, which in turn implies that the factors present during the occurrence of the initial event are present again for its repetition. Ifá devotees apply this knowledge to uplift and where necessary mend broken lives and essences, understand the story of creation, especially Ile Aye (Earth), and bring forth good tidings

For instance, a client approaches an Ifá priest for Ifá dida (Ifá consultation) and Ifá reveals the Odu (sort of like a signature of Ifá, 256 in total) known as Ogunda Ọsẹ. One of the stanzas in this Odu is about the discovery by Ọranmiyan who was the at that time – over 4,000 years ago – the overall ruler of Ile Aye (re-lexified by Amorite Egyptologists, bible translators and Sumerologists/Assyriologists to Narmer, Nimrod and Enmekar respectively) that Ogun was his true biological father, not Oduduwa as he and others had previously thought, and that he had to propitiate Ogun in order to overcome the challenges he had been facing. The Ifá priest then tells the client the interpretation of the message in this stanza, which is that s/he should seek out his true biological father as the message implies that the initial incident involving Ọranmiyan has been repeated in the life of the client.

Even devotees, priests inclusive, of pseudo-religions like Christianity, Islam and Judaism, try to apply a similar approach with their liturgical texts like the bible, quran, talmud, etc. However, theirs is schizophrenic for many reasons, one being that while Ifá is from Olódùmare the Almighty Being, these frauds are from Osi’ẹfa (Satan) who has the schizophrenic desire to be regarded as Olódùmare, and so invents various lies fashioned to appear like the truth. The result is that many of their devotees dish out and circulate schizophrenic messages among themselves and to others whom Osi’ẹfa and their gods want to deceive.

As mentioned earlier, the application of the fact of repetition of history is widespread among Ifá devotees and is also the main or only means by which they interpret the messages of Ifá. However, the manner of application seems quite limited as it does not take into consideration a particular factor known to indigenous peoples all over Ile Aye but mischievously denied by the aforementioned frauds. It is known in Ifá as atunwa (we come again) and in the English language as reincarnation, and is the belief that when a person has passed away s/he can return to experience another lifetime. Coupled with this is the fact that the Odu with which an individual was created does not change as we are created just once. This should not be hard to accept since the Irunmọlẹs who created us in their likeness each have their own Odus which does not change. Examples include Ọranmiyan whose Odu is Ogbè Òtúrá, Èṣù Láàlú whose Odu is Ọwónrín Ogbè, Èṣùmare whose Odu is Òtúrá Irẹtẹ, Olódùmare whose Odu is Òdí Ìrosùn, etc.

Since each Odu has information about events of two kinds that have occurred, are occurring and will occur in the life of an individual/essence – while certain events will occur no matter what the individual does or is done to the individual, other events will occur based on the actions of the individual – these events will be repeated in each lifetime. It can be described as the fate associated with Odu and its sub-signatures that are its verses. Thus, in the example mentioned earlier about Ọranmiyan having to discover the identity of his actual biological father, he would have reincarnated with Ogun as his father again and once more have to propitiate the latter in order overcome a challenge.

One implication of the repetition of events is that they can be modeled, even mathematically, not just to understand the present, but to verify accounts of the past and prophesy about and shape the future. Another is that this repetition is not random but unfolds according to patterns which are the signatures of Ifá that are determined by the author who is none other than Olódùmare. Yet another is that the expression of these signatures displays features like self-similarity and self-organization irrespective of scale. Such patterns are known in mathematics as fractals. Therefore, it can be safely concluded that events are fractals, but, being more specific, they are historical fractals. Below (Video 1) is a video recording of Ron Eglash explaining fractals at TED Talks in 2007.

Video 1: Ron Eglash illustrates the use of fractals by blacks

It is interesting to note that historical fractals might sort of also have the wave-particle duality of light: they can be viewed as occurring independently and at the same time they flow into each other as each has an effect on the others both individually and collectively. The Irunmọlẹ who is the Light is known as Ọbàtálá and he proceeds from Ọlọrun who is another phase of Olódùmare. Ọbàtálá does not proceed from Olódùmare but Òṣùmare (also spelled Èṣùmare) the Rainbow Spirit who is another phase of Light does. Ifá is the message of Olódùmare to Ènìyàn (“the ones chosen to bring goodness”; commonly translated as “mankind” or “human(s)”, but not all humans are chosen as some like the English, also known as Anglican, Angles and Angels – called Alujonnu or Anjonnu by Islamic missionaries in the land of Èṣùmare’s people, are the Eníyán or “the rejected ones” escaped the Great Flood that Olódùmare tried to use to wipe them out after rejecting them) and man and this message is coded. Since Èṣùmare is known among Ifá devotees to encode this message, Ifá must be Èṣùmare.

DNA is Ifá of biological essences

Èṣùmare is often represented as a snake or pair of snakes on a pole but in living things in Ile Aye as the molecule called deoxyribonucleic acid (DNA) as both are self-similar fractals. For each living organism, its DNA encodes a signature (or unique message) which is its story, past, present and future inclusive. When decoded (or expressed), this message becomes clear and it can then make informed choices about its life. An example can be seen in the expression of genes (segments of DNA) that code for the protein called haemoglobin which humans possess. This protein consists of α-type and β-type globins which are expressed at different stages (see Table 1) in the lifetime of a human.

Table 1: Stages of expression of the genes that code for α- and β- type globin

Stage

α-type globin gene

β-type globin gene

Foetus

ξ2

ϵ

Embryo

ξ2

Gγ, Aγ

Adult

α1, α2

δ, β

This field of study of DNA to decode its message and give humans the profile (or systems biology) of the owner is called systems biology and the practitioners who are scientists act as priests. However, such fields of study were developed by the Eníyán, who chose the oyinbo (including those of Eurasia) as vehicles for incarnating after the flood, in a vain attempt to manipulate living things for their malevolent objective of taking over Ile Aye. Nevertheless, the systems biology approach is very costly and somewhat invasive because it would require the extraction of DNA samples. It also does not take into account the fact that living things share their existence and interact with non-living things which also display fractal properties. Therefore, a better and complete approach is required.

It turns out that it has always been in existence, and is Ifá which the Eníyán and their followers deliberately try to silence. Ifá provides various means of access, the most well known being Ifá dida, which is also part of the more detailed profiling accessed during ikọsẹdaye (also known as ẹsẹntaye; gives the information necessary for the child to gain consciousness) and itẹfa (baptism; gives the information necessary for the individual to fulfill his/her destiny). Apart from biological details like allergens and everything about phenotype, other details are provided like social, behavioural, physical and spiritual proclivities.

This is possible because Ifá does not just speak of living entities as defined by the Eníyán but of essence which is possessed by both the living and non-living. Thus an Alawo (Ifá priest) can successfully tell stones and mountains to speak and move, speak walls to collapse or stand firmer, give orders to all flesh and parts of flesh, command graves to open, and so on.

Consequently, Ifá literature is filled for instance with accounts of events involving the “living” like animals and insects, and “non-living”, meeting with an Alawo or group of Alawo for Ifá dida or being the Alawo that performs the Ifá dida or interacting with themselves and humans. The following are some examples:

  • ·         fire, from Ika Meji:

Iba rere, awo Ina

L’o dia fun Ina

Won ni ko rubo ko ba a le e l’ashe…

Wonderful homage, the awo of Fire

Ifa’s message for Fire

Who was told to offer sacrifice for continuous authority…

  • ·         the housefly, from Ose Obara:

Sa’yi rodorodo fe

Sa’yi rodorodo fe

Dia fun Esinsin

Ti n sale osan…

Make love to the beautiful dark skin ones

And make love to the pretty fair skinned ones

Ifa’s message to Esinsin, the housefly

When going to be the secret lover of a star mango…

  • ·         white cloth from Ose Obara

Ose bara

Awo Aso funfun lo dia fun Aso funfun

To nlo sode oye

Eyi ti yoo ba won koye bow a ‘nu ile

Ose bara, the Awo of Aso funfun, white garment

Cast Ifa for Aso funfun, white garment

When going on an outing of prestige and honour

And who will return with honour and prestige to his home

 

Hence, Alawos are consulted to find out about buildings, enterprises, transactions, communities, bus-stops, and so on. Furthermore, fractals can be probed into as consisting of infinitely smaller and being part of infinitely larger fractals, which is why humans can have Ifá dida done to find out about groups humans. This indicates that fractals cannot be understood in isolation but as parts of a system which is creation as a whole. This interconnectedness might be reminiscent of the wave-particle duality of light, the particles being the fractals when treated as individually occurring events and the waves being the fractals when the interconnectedness is factored.

Consequently, since all events affect one another, events are fractals, fractals are stories and the story of an essence is its signature, a signature is a code, the manifestation of creation is the expression of code(s) which is the message that originates from Olódùmare, and Ifá is the message of Olódùmare,

  • ·         Èṣùmare encodes the fractal of creation
  • ·         Èṣùmare is Ifá.

Since fractals can be infinitely subdivided and multiplied, as confirmed in the trans-finite set theory, and Èṣùmare encodes the fractal of creation, it can be confidently asserted that Èṣùmare who is Ọbàtálá is the beginning and the end, the first and the last (cf. Revelations 1:8,11,17; 2:8; 22:13). Going further, since fractals are stories, Èṣùmare knows very well the story of creation and is thus the story.

Some thoughts

There is a title in Ifá that is translated as “Master historian” and belongs to the one called Ẹla (the Saviour) who is also known as the “Great Spirit”. The title is Opitan and its translation indicates that he is none other than Èṣùmare. According to the Odu called Ọsa Ogunda, the one who started Creation is named Akamara and also known as the Universal Spirit. Given that Èṣùmare proceeds from Olódùmare, Ọbàtálá proceeds from Ọlọrun, could it be that Ẹla the Great Spirit proceeds from Akamara the Universal Sprit, and that Olódùmare, Ọlọrun and Akamara are different states of existence of the same Spirit, especially since it is undisputed that Olódùmare is Ọlọrun?

What next?

This is the first in a series of essays in which some well-known events will be explored to provide evidence that history is fractal in nature

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My first participation in the World Ifá Festival at Ile-Ifẹ: Ọdun Ifá 2014-2015


I arrived at Ile-Ifẹ on the evening of Saturday 7 June 2014 for the annual Ọdun Ifá (World Ifá Festival) that is held at the beginning of the traditional/original year. The trip was organized by my Baba Ifá, to whom I am very grateful, and I departed for Ile-Ifẹ for the first since birth, in company with other fellow Awos (Èṣùmare’s apt explanation of the noun awo can be seen in John 3:8) of the Temple I attend and an Awo from Mexico.

By the time we arrived at the centre of that foremost kingdom by nightfall (c.f. John 7:1-10; I wonder if every Òṣùmare individual who goes to  Ile-Ifẹ for the first time after baptism arrives there unnoticed) we encountered extremely busy streets dominated by youths – iṣẹṣe waxes stronger and stronger and its future is not in doubt. There was also lots of ọti (hot drinks aka alcohol) for libation and consumption; which is not surprising since ọti is very important to Èṣùmare (Matthew 26:26-30; Mark 2:15-22; Luke 7:34; John 2:1-11).

Our main target was the Temple of Ifá located atop Oke Itase.

Note: “Itase” is rendered in the bible as “Zion”, which becomes obvious upon acknowledgement of the interchangeability of the -ts-, -s- and -sh- sounds: e.g. “Itsẹkiri” is also “Iṣẹkiri”; and noting that the Amorites also spell “Zion” as “Tzion” –

(I)tase > Tse > Tze > Tzen > Tzin > Tzion > Zion

Once at the summit we purchased some obi (kolanuts) to use for prayers, requesting for good auspices for the new year. Then we gave them to the priestesses at the foot of the Ọpẹ Ifá (Ifá palm tree) to use in casting for us telling us Ifá’s message. I also entered the Temple and saw the Araba Agbaye (worldwide head of all Ifá priests) seated on his throne and learnt that the Odu for the year is Idingbe (Odi Ogbe) with the message of ire aiku (longevity) for all Ifá devotees.

From there we went to the nearby Town Hall, located at the T-junction opposite Irẹmọ Road (my people who are called Rẹmọ migrated from Irẹmọ Quarters sometime in the 15th century CE), to eat, drink and relax. Seeing that the feast would go on throughout the night even till the following day, I decided to stroll around, feast my eyes on various happenings and look for Òṣùmare icons and beads to purchase. To my dismay I did not find any as the numerous traders of beads of various divinities that I encountered told me they had never heard of such. I thus resorted to consoling myself with the fact that Otura Irẹtẹ individuals are rare and that in this age most Ọmọ Oodua would have forgotten about Èṣùmare until the time when it is about to come to a close.

In addition, I wanted to purchase divination instruments like ọpẹlẹ (divination chain), ọpọn Ifá (divination tray), ìrọkẹ (divination staff), ìrùkẹ (Ifá’s whisk or horse tail) and ajere, since I have begun my priesthood – started as an ọmọ awo (Ifá student) – but I found the prices of the ones I saw on the high side for me so I held back. Some of the fellow awos with whom I arrived helped me search for these items and the Ifá beads, and I was able to get an Ọbatala necklace and bracelet, an Èṣù bracelet, two ọpẹlẹs, an Ifá necklace, three VCDs by Àràbà Fáyemí Elébuìbọn, an album titled “Oju Odu” by Ifáwùnmí Oladejo, and a book titled “ÌWÚRE, Efficacious Prayer to OLODUMARE, The Supreme Force” by Fáyemí Fákáyọdé.

A fellow awo with whom I arrived introduced me to Ayọ Salami, a well renowned author, with whom I had a brief chat and purchased two of his books titled “IFÁ: A COMPLETE DIVINATION” and “Yorùbá Theology and Tradition: The Genealogy”. I’ve found them quite interesting and will be using them for this blog and hope to purchase more from him soon, but I did not mention anything of this blog and myself as the author to him.

By 3 am chewing sticks were being hawked for sale and before 5 am which was over an hour before dawn we were on our way back to our Temple.

This is one of my most cherished experiences and I am most grateful to Olodumare for making it happen and drawing me to Ifá. My camcorder has been faulty to I have no picture or video of the event to upload, but I hope that changes soon.