Groundbreaking Idea Of Life’s Origin – Business Insider

It could liberate biologists from relying too much on a Darwinian explanation.

Source: Groundbreaking Idea Of Life’s Origin – Business Insider

Ọbatala! This is in no way groundbreaking as the Aku and other non-oyinbo peoples have known about it since their origins. Ifa is the message of Olodumare to mankind and this message is light and light is message. Ọbatala is the light through whom Olodumare created all things which is why he has the power of life in himself just like Olodumare. We who are one with this light are heirs of this glory from him.

Mecca Eid al-Adha Hajj Stampede: Saudi prince blames African pilgrims for over 700 dead – Yahoo News UK

Saudi Arabia’s head of the central Hajj commitee, Prince Khaled al-Faisal, has blamed the crush outside the holy city of Mecca that killed at least 717 people and injured 850 more on “some pilgrims with African nationalities”. Prince Khaled’s controversial remarks on undisciplined pilgrims were echoed by Saudi health minister Khaled al-Falih, who was quoted by El-Ekhbariya television as saying that “many pilgrims move without respecting the timetables [set by authorities, which was the] principal reason for this type of accident. Among the casualties of the incident, which happened on first day of the Eid al-Adha festival (24 September), are at least 43 Iranian nationals.

Source: Mecca Eid al-Adha Hajj Stampede: Saudi prince blames African pilgrims for over 700 dead – Yahoo News UK

6 Startling Things About Sex Farms During Slavery That You May Not Know – Atlanta Blackstar

The fertility of enslaved women was examined by owners to make sure they were able to birth as many children as possible. Secretly, slaveowners would impregnate enslaved women and when the child was born and grew to an age where he could work on the fields, they would take the “very same children (of their) …

Source: 6 Startling Things About Sex Farms During Slavery That You May Not Know – Atlanta Blackstar

OJUẸLẸGBA: Wizkid’s amazing tribute to Eṣu

Twenty-five year old Nigerian songwriter and performer Wizkid whose real name is Ayo Balogun, an Aku (aka Ọmọ Oduduwa), released the video of his hit single Ojuẹlẹgba on 5 January 2011. It is the 5th track of his self-titled album Ayọ and has been dominating the airwaves. Recently, on 11 July 2015 to be precise, it received a major boost when US fellow artists Drake and Skepta collaborated to and released their audio remix of this song. The original song is about Wizkid’s gratitude for overcoming the challenges he faced in the early stage of his career from a neighbourhood called Ojuẹlẹgba, while Drake and Skepta included theirs in their remix. Despite its popularity, there has been deafening silence about its glaring connection to Eṣu as seen in the title and Wizkid’s outfit for the video!

The Eṣu in question is not Eṣumare (aka Ọbatala) the Saviour but the assistant of Ọrunmila known variously as Eṣu Laalu, Eṣu Ọdara, Eṣu Laroye, Eṣu Agbẹbọ, Eṣu Beleke, Ẹlẹgbara, and so on. He exists both as an irunmọlẹ and an oriṣa. One of his paths as an oriṣa through which he is popularly remembered is as Eṣu Laalu who is also the biblical Joshua son of Nun. As an irunmọlẹ he is known as Ẹlẹgbara (also Ẹlẹgba and Papa Lẹgba) who is the biblical Gabriel and from which the name Ojuẹlẹgba is derived. You see, Ojuẹlẹgba belongs to Ẹlẹgbara.

Ojuẹlẹgba is the name of a most popular and busy junction on Lagos Mainland where four roads meet to intersect and form a crossroad. For strategic reasons, many business entrepreneurs fight tooth and nail to site their businesses there. According to the odu of Ifa called Ika Meji, Ẹlẹgbara has his shrine in any public place where three or more roads cross. Backing this is the English translation of Ojuẹlẹgba which is “eyes/face of Ẹlẹgba.” It is not just the name of the junction but the immediate vicinity as well. Perhaps this junction has been quite popular as an Eṣu shrine since pre-colonial times or the beginning of the colonial era, hence the name. Wizkid started his career in Eṣu’s territory.

The other connection between Eṣu and Wizkid is the colours of the outfit the latter wore for the video – dudu and pupa. Dudu is translated as black or dark while pupa is red and associated colours like pink and orange. Dudu and pupa are the colours of Eṣu, and Wizkid wore a black face cap, a black t-shirt, a pair of black pants/trousers and a pair of red sneakers. What could be clearer? He employed Eṣu’s colours for his song named after (or should I say dedicated to) Eṣu! The song was also about giving gratitude for making music his career choice and this choice proving to be a success. Well, Eṣu governs choices, hence the location of his shrine at intersections, and he dishes out the consequence (reward and/or punishment) to each of us for our choices no matter who the individual is – not even Ọbatala is spared e.g. when he refused to da’fa /ru’bọ and then got very thirsty following he drank some and got drunk on palm wine which Eṣu had strategically placed in his path. Perhaps Wizkid used the song to thank Eṣu for helping him make the right choice.

All these got me thinking of the following:

  1. Is Wizkid secretly a devotee of Eṣu?
  2. If (1) is true, is he using the video to pass on to viewers subliminal messages about Eṣu?
  3. Is the odu that gave birth to him the same as Eṣu’s, that is, Ọwọnrin Ogbe (also Ọwọnrin S’Ogbe)?
  4. If he unintentionally praised Eṣu with his video, has Eṣu been subconsciously been informing him that he is an Ọmọ Eṣu (child/devotee/follower of Eṣu)?
  5. Is Eṣu using this video to remind the world of himself and his claim to the place called Ojuẹlẹgba?
  6. Did Eṣu tell Wizkid, even if subconsciously, to sing for him?
  7. If yes to (6), did Eṣu reward Wizkid by prompting Drake and Skepta to get involved?

Whatever the answers are to all especially (6), the result has been positively massive. I wonder if Drake is familiar with the spiritual system of the Aku people known as Ifa, which is also described as the Word of Olodumare. I hope he gets to read this and get even more familiar. Surely he does not sport the ancient Egyptian owl symbol on his outfits for nothing. As for Skepta, he is an Aku but I wonder if he has been aware of the song’s connection to Eṣu, that by getting involved he has been praising Ẹlẹgbara. Also, I hope they release a video of the remix that eulogizes Ẹlẹgbara just like or more than the original.

Finally, would it not be a good idea for anybody from any part of this world who wants to present an offering to Ẹlẹgbara to sing this Ojuẹlẹgba song while presenting it?

Ọwọnrin S’Ogbe!

K’Eṣu gba!!!

(Note: Someone had noticed this much earlier, about 4 months ago. He is a YouTube user called Gerry Coldham and posted his observation

In Lagos--Ojuelegba is a bus station on the A1 road southwards via Surulere to Apapa Wharf. The place name derives from”eye of Elegba” – a deity in the old yoruba religion.

in the comments section of a YouTube post of another remix if this song that features Sarkodie this time.)

The Biafra Herald: Ooni Oba Sijuwade goes to hell with five human heads, one buried live, just one man?

Source: The Biafra Herald: Ooni Oba Sijuwade goes to hell with five human heads, one buried live, just one man?

This is another act of slander from some Igbos against the Ọmọ Oduduwa. If you click the link and read the story, you will see that there is nothing there that links it with the title, that the title is just another of the usual fabrications of some Igbos aimed at soiling the reputation of the Ọmọ Oduduwa. It seems they won’t and can’t stop lying because they don’t want to.

An Irunmọlẹ can also be an Oriṣa

An irunmọlẹ is a divine being, a spirit entity, who administers an aspect of creation on behalf of the Creator. In our solar system, Olodumare who is regarded as a higher class of irunmọlẹ or another being higher than irunmọlẹs has two hundred of them to his left, two hundred to his right, and four hundred and one that shuttle between Ọrun (the spiritual plane above) and Ile Aye (this planet). They all administer this solar system on behalf of Olodumare, and the four hundred and one are known to interact with humans and engage in superhuman feats.

However, there are also a set of humans known as Oriṣas that likewise accomplish superhuman feats, are very revered ancestors, and number four hundred and one. They are so similar to those four hundred and one irunmọlẹs that many regard them as same whilst others argue that they are different but fail to explain their equal numbers. An example has to do with the irunmọlẹ known as Ọranfẹ but whom the historians of Ọyọ prefer to call Ṣango. The nays of Ọyọ argue that the irunmọlẹ and the oriṣa who they identify with that name are totally distinct persons. My opinion is that such distinctions are false, illogical, the creation of some humans, and have served only to distort history.

The great flood covered the world marked the end of the third stage of creation and the beginning of the fourth. When this flood was over Olodumare personally created a woman, the first human of this fourth stage, and brought her from Ọrun to Ile Aye and gave her as wife to the irunmọlẹ popularly known as Oduduwa but also known as Oluiwa, Iwa and Ọlọfin Otete. Her name is Ẹni-bi-ẹni (or Ninibinini). Olodumare commanded them to populate Ile Aye and she bore eight sets of twins for her husband. In order to prevent incest, Olodumare ordered some irunmọlẹs to create more humans, and they created more, and more, and more. The irunmọlẹs were led by Ọbatala aka Oṣumare the irunmọlẹ of purity and light, and they worked in teams and adopted various groups of humans. For instance, Ọrunmila the irunmọlẹ of wisdom and prophet of Ifa sired children therefrom who became rulers in Ekiti and his lineage continues till date, just like Oduduwa’s. Thus, the Aku people commonly known as Ọmọ Oduduwa can be described as hybrids of irunmọlẹs and humans. Is it impossible for any of the sixteen children of Oduduwa to give birth to him? Is it impossible for any of the descendants of Ọrunmila to give birth to him?

Oluorogbo, an irunmọlẹ from Ọbatala’s team, along with some others then created without any order from Olodumare the last set of humans who are the oyinbo. These oyinbo were expelled for rejecting their makers and refusing to stop committing unnatural abominations, and they accepted to serve some rejected beings. Among these rejects  included the likes of Zeus, Poseidon, etc, who took their women as wives and thus had offspring. This is well recorded in the history of the Indo-Europeans.

Now, the possibility of departed parents returning via birth as children of their offspring, a phenomenon called reincarnation, is a basic fact among various cultures all over the world. In the odu of Ifa called Ọyẹku Ọṣẹ, Ọrunmila teaches that:

Ire ni Amuniwaye fi iku ṣe

Omi ti ko ṣan siwaju, ti ko ṣan sẹhin

A a di omi ọgọdọ

Ọgọdọ omi i bajẹ, omi ẹ gbin

Omi n gbe wọn lọ rere

Omi n gbe wọn bọ rere

Olokunrun ka a re’le lo gbawo tuntun bọ wa’ye


The creator uses death as a blessing

Water that does not flow forth, that does not flow back

Becomes stagnant

Stagnant water becomes bad, becomes impure

Water carries them away to a good place

Water brings them back in wellness

Let the invalid go home to get a new vessel (body) and come back to this world


Since reincarnation is possible, then parents who are irunmọlẹs can return via birth, and, since each of us has a unique destiny, such offspring would retain their irunmọlẹish destiny. Thus, as they come of age and fulfill their destinies, they would accomplish the same superhuman feats as when irunmọlẹs – however, since humans forget their destinies and lives as they cross from Ọrun to Ile Aye, I don’t yet know if they would also forget theirs. Thus, it is possible for the four hundred and one irunmọlẹs to live among humans as humans and they would be of the same number.

There are a set of humans who, according to the history of the Ọmọ Oduduwa, number four hundred and one and accomplish great feats. They are known as orisa. According to the odu called Iwori Odi,

There is no childbearing woman who cannot give birth to an Ifa priest

There is no childbearing woman who cannot give birth to Ọrunmila

Our father, if he gives birth to us in full, inevitably we shall in time give birth to him in turn

Our mother, if she gives birth to us in full, inevitably we shall in time give birth to her in turn

Here, Olodumare explicitly informs us that reincarnation via birth and rebirth is possible, and that irunmọlẹs can be reincarnated likewise. There was even no need for the previous paragraphs as this verse is self-explanatory. Ọrunmila is cited as an example implying that he has been born sometime in the past as an orisa and/or might be living with us now as same and/or might be born in the future as same. On this blog I have argued that the biblical Moses is the orisa phase of Ọrunmila whose name in that age was probably Moṣebọlatan. Some others that I have tried to point out include:

Irunmọlẹ Orisa
Oṣumare/ Eṣumare/Ọbatala/Ẹla




Ibu Agana Eri









Oṣumare/ Eṣumare

Eṣu Laalu









biblical Aaron

biblical Lazarus


Later, I will try to put forth more examples. But there is one I would like to argue in favour of now, and that is about Ninibinini. She was the first human and the first woman. When this solar system was created, the female irunmọlẹ called Aye was assigned over it and she chose this planet for herself and therefore became the first on this planet (well, apart from the maker), hence its name Ile Aye. Similarly, Ninibinini was the first female human on this planet. Since history is fractal in nature, that is, repetitive, and destinies are not identical, is it not possible that Aye and Ninibinini are the same person, that Ninibinini is the orisa incarnate of Aye?

What do you think? I don’t yet know of any Ifa stanza that states the impossibility of my argument so far, but that from Iwori Odi quoted above is an example that states clearly declares its possibility.