The Saviour also has an Ẹnikeji

(This essay is a follow-up of an earlier one titled “An Irunmọlẹ can also be an Oriṣa.”)

Ẹnikeji is a term in the Ifa lexicon that is translated directly into English as “second of one” and otherwise as “spirit double.” According to my Oluwo, each person in this physical plane of existence commonly called Aye has a double or another self that exists simultaneously in the spiritual realm called Ọrun which can be likened to another dimension. Since an irunmọlẹ can also be an oriṣa, and an oriṣa is a human and an ancestor who achieves great feats and fulfills his/her destiny, all oriṣas including Ẹla the savior who is an irunmọlẹ and has lived among his people as an oriṣa should have their own ẹnikejis as well. However, I have yet to come across any premise from Ifa priests declaring its plausibility or implausibility.

One piece of evidence is from the term itself. The ẹni- prefix of ẹnikeji means one as in a person or persons and is applied not just to humans but to irunmọlẹs as well. An example is the name of the first woman and woman created after the flood, Ẹni-bi-ẹni, which is translated as “one like us” or “one in our likeness.” Olodumare who began the human project with other irunmọlẹs by personally creating her and bringing her to this world used the pronoun ẹni in both the plural and singular sense to name her. This is seen in her name which has ẹni occurring twice – as one or a person in one instance and as us or our in the other. The plural ẹni refers not just to Olodumare but also to the other irunmọlẹs. Since Ẹni-bi-ẹni was a human and each human has an ẹnikeji and Olodumare created her in the likeness of the irunmọlẹs, then it is most likely that irunmọlẹs have ẹnikejis as well. Moreover, the ẹni in the name Ẹni-bi-ẹni is the same as that in ẹnikeji further suggesting same, that ẹnikeji is applicable to both humans and irunmọlẹs. (Note: ẹran is the term for beasts/animals.)

One such irunmọlẹ who has an ẹnikeji is the irunmọlẹ of Olodumare’s presence, the Saviour who is known esoterically as Ẹla but also as Ọbatala and Eṣumare. In the bible – even though it is a fraud based on plagiarism the baby should not be thrown away with the bath water – which is of the 4th age there are two clear records of him and his ẹnikeji.

The first record is from toward the end of the 4th age, in the first half of the 1st century CE and is clearly mentioned in John 16:5-15.

John 16:5 “But now I go away to him who sent me, and none of you ask me, ‘Where are you going?’6 But because I have said these things to you, sorrow has filled your heart.7 Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away the helper will not come to you; but if I depart, I will send him to you.8 And when he has come he will convict the world of sin, and of righteousness, and of judgement:9 of sin because they do not believe in me;10 of righteousness because I go to my father and you see me no more;11 of judgement because the ruler of this world is judged.12 I still have may things to say to you, but you cannot bear them now.13 However, when he, the spirit of truth, has come, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak; and he will tell you things to come.14 He will glorify me, for he will take of what is mine and declare it to you.15 All things that the father has are mine, therefore I said that he will take of what is mine and declare it to you.”

In this bible passage, Eṣumare is telling his disciples that he would depart from them for ọrun for a while following which a certain Spirit aka the would come to them, guide them into all truth, speak not on his own authority but what he hears, foretell the future, and take of what is Eṣumare’s and declare it to them. Curiously, Eṣumare is recorded in previous verses as having ascribed all these attributes to himself. How come?

  • Coming to them from Olodumare – there are numerous examples e.g. John 3:17, John 5:36-38, 6:33
  • As a helper – in John 14:16 Eṣumare described the Spirit of truth as another helper, implying that the two of them have the same task, that they are both helpers. “And I will pray the father and he will give you another helper, that he may abide with you.”
  • Hearing from and speaking with Olodumare’s authority – Eṣumare said in John 12:49-50 that “For I have not spoken on my own authority; but the father who sent me gave me a command, what I should say and what I should speak. And I know that his command is everlasting life. Therefore, whatever I speak, just as the father has told me, so I speak.” And in John 14:10 “Do you not believe that I am in the father, and the father in me? The words that I speak to you I do not speak on my own authority; but the father who dwells in me does the works.” And in John 8:26 “I have many things to say concerning you, but he who sent me is true; and I speak to the world those things which I heard from him.” And in John 8:40 “But now you seek to kill me, a man who has told you the truth which I heard from God…” and later in John 17:8 “For I have given them the words which you have given me; and they have received them, and have known surely that I came forth from you; and they have believed that you sent me.”
  • Foretelling the future – the bible is littered all over with such e.g. John 2:19, John 4:25-26
  • Rights – Eṣumare said later in John 17:9-10 that “I pray for them. I do not pray for the world but for these whom you have given me, for they are yours.10 And all mine are yours and yours are mine, and I am glorified in them” clearly declaring that everything Olodumare has is also his, that Olodumare has given them to him. Remember that according to Ifa (Eji Ogbe), he is Alabalaṣẹ (Wielder/Keeper of Aṣẹ) as Olodumare gave him the Aṣẹ of all creation. Also in John 17:22 we see that Eṣumare in turn gives this aṣẹ to his disciples: “And the glory which you (Olodumare) gave me I have given to them, that they may be one just as we are one.” Upon comparison with John 16:14-15, we see that this aṣẹ over all is also possessed by the helper, and that he emphasized that the helper and himself are the same person. As an analogy, it is not possible for me to share out the possession of another unless I am a thief. Let us look at verse 15 again: “All things that the father has are mine. Therefore I said that he (the helper) will take of mine and declare it to you.” Eṣumare affirms that all things that Olodumare has are his, and as a consequence the helper will take of it and declare it to Eṣumare’s disciples, clearly implying that Eṣumare aka Ọbatala is also the helper! The only way I know this to be possible is if one is the ẹnikeji of the other.


The second record is in the Old Testament and of the same 4th age and was recorded by an Aku individual of Ifẹ Owodaye (biblical Judah. He is known popularly as Daniel – I strongly suspect that his odu is Otura Irẹtẹ and that his name is an Amorite re-lexification of Ada_ (Ada is one of the names of those born of this odu). It is found in Daniel 7:9-10, 13-14 –

Daniel 7:9 “I watched till thrones were put in place, and the Ancient of Days was seated; his garment was white as snow, and the hair of his head was like pure wool. His throne was a fiery flame, its wheels issuing a burning fire;10 a fiery stream issued and came forth from before him. A thousand thousands ministered to him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened…13 I was watching in the night visions, and behold, one like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought him near before him.14 Then to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him. His dominion is an everlasting dominion, which shall not pass away, and his kingdom the one which shall not be destroyed.

In the New Testament, Eṣumare is recorded as referring to himself as the Son of Man, so he is the same person in the passage above that came before someone seated as a judge, bearing the appellation Ancient of Days, wearing a white garment and possessing white hair. According to Ifa, Ọbatala is the owner of that appellation and fully fits this description. Also, he claimed in John 5:22 that “the father judges no one but has committed all judgement to the son.” When these knowledge bits are applied to Daniel’s bible passage, we see that Ọbatala was the judge and he gave the Son of Man who also is Ọbatala glory, dominion and a kingdom. How is this possible? The only way that I am aware of is if the Ancient of Days is the ẹnikeji of the Son of Man and the Son of Man is the ẹnikeji of the Ancient of Days.

However, in the pseudo-religion called Christianity, there has been confusion over the identities of both based on the false premise that one of them must be referring to the Supreme Being known in Ifa as Olodumare. Some have argued that the Ancient of Days is the Almighty to whom one like the Son of Man came, they cannot explain why the Son of Man is referred to in verse 22 as the Most High and why the Ancient of Days gave him, that is, the Most High, dominion, glory and a kingdom. Others have argued that it is the other way round, that the one like the Son of Man is actually the Supreme Being who received these from the Ancient of days, perhaps because of the additional reference to the recipient as the Most High. This latter view is in sharp contradiction with passages in the rest of the bible like the ones quoted earlier where the Saviour claimed that the father had given him all things – the Supreme Being cannot receive dominion from the Saviour. That the Saviour can also be the Most High has backing in Ifa where he is also known as Ajalọrun (xxxx) and which affirms that his kingdom is in the spiritual realm above called ọrun (also mentioned in the bible – John 8:23; 17:14,16; 18:36). Furthermore, verses 18, 22 and 27 the aforementioned Daniel passage has it that the people of the Most High would also receive the kingdom which the Ancient of Days had declared for him. This is exactly what Eṣumare promised his disciples in John 17:14:15 that the helper would take of what is his and declare it to them.

If Olodumare was there in Daniel’s vision, it would be in contradiction to Eṣumare’s assertion that apart from himself no one had seen the form of Olodumare (John 6:46; cf. John 1:18; 14:6) and also the account of the Ọrunmila the biblical Moses that even though he was in the presence of Olodumare he could only see his back (actually the buttocks; Ọsa Otura and Exodus 33:11-23) as it would have been impossible for Daniel to see Olodumare’s face and frontage/ventral side – Ifa has it that when Olodumare manifested here for the first time, Eṣumare initially proceeded forth from him, implying that he can bear the glory of Olodumare unlike the others who had to maintain some distance apart from bowing. Since Olodumare was not there, then Daniel saw the same person, that is, Ẹla the Saviour in two coexistent forms. Therefore, Christian exegetes have been leading themselves and their followers on a wild goose chase while the actual exegesis is from Ifa.

Now, the imagery of Daniel’s vision occurs in another portion of the bible, the book of Revelations of the New Testament, which is of a vision recorded by a certain John and suggests that it is another (3rd) biblical record of the Saviour having an ẹnikeji.

  1. In Revelations 1:7, John noted that “Behold, he (the Saviour) is coming with the clouds…” which is the same description of the Son of Man aka Most High in Daniel’s vision (Daniel 7:13).
  2. In the next verse the Saviour refers to himself as the “Almighty” which is not surprising since he has the Aṣẹ of all creation and is the Most High (cf. Daniel 7:22).
  3. In verse 13 he described the Saviour as “One like the Son of Man” which is the same that Daniel used (Daniel 7:13).
  4. In verse 14 he noted that the Saviour’s “head and hair were white like wool, as white as snow” which is Daniel’s description of same of the Ancient of Days. This indicates that the author knew that the Ancient of Days is the Son of Man and that they resemble each other.
  5. In Revelations 2:26-27 he promises his people his kingdom: “And he who overcomes and keeps my works until the end, to him I will give power over the nations– he shall rule them with a rod of iron; they shall be dashed to pieces like the potter’s vessels– as I also have received from my father;…” which is the same prophecy mentioned in Daniel 7:18, 22 and John :16:14-15, 17:9-10,22. This is reaffirmed in Revelations 3:21 “To him who overcomes I will grant to sit with me on my throne, as I also overcame and sat down with my father on his throne” and in 5:10 “…and made us kings and priests to our God; and we shall reign on the earth.”
  6. In Revelations 4:2,3,4,8,10,11 is the description of a thrones being set up and someone dressed in white sitting on a particular throne, the main throne, being referred to as the Almighty and having ten thousand times ten thousand and thousands of thousands around him and praising him. This is the exact description of the Ancient of Days of Daniel 7:9 and of Eṣumare the Saviour in Revelations 1:8, reaffirming that this person mentioned in this chapter 4 of Revelations is not Olodumare but Ọbatala.
  7. In Revelations 5 is the description of someone else, also referred to as a lamb, approaching the one seated on the main throne, obtaining a favourable judgement from him an everlasting kingdom, dominion and power, just as the Son of Man is described in Daniel 7:13-14,18,22-27, implying that the lamb is the Son of Man, that is, Eṣumare the Saviour. Since the Son of Man is the ẹnikeji of the Ancient of Days, then the lamb is the ẹnikeji of the one who dispensed the favourable judgement.
  8. However, the Almighty who gave him the favourable judgement is noted in Revelations 4 as having a particular set of attributes as the Saviour, and they are associated with the number seven. Such descriptions of the Almighty include –

Revelations 4:2 Immediately I was in the spirit; and behold, a throne set in heaven, and one sat on the throne3 like a jasper and sardius stone in appearance

Revelations 4:5 And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven spirits of God.

Revelations 5:1 And I saw in the right hand of him who sat on the throne a scroll written inside and on the back, sealed with seven seals.

The following are some similar descriptions of the Saviour –

Revelations 1:10: I was in the spirit on the Lord’s Day (actually Ọsẹ Ọbatala), and I heard behind me a loud voice, as of a trumpet,11 saying, “I am the first and the last, “and, “What you see, write in a book and send to the seven churches (re-lexified from the Aku word Ijọ which is translated as congregation/assembly)which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.”12 Then I turned to see the voice that spoke with me. And having turned, I saw seven golden lampstands, 13 and in the midst of the seven lampstands one like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire;…16 He had in his right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength… 20 “The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: the seven stars are the irunmọlẹs (never angels) of the seven ijọ, and the seven lampstands are the seven ijọ.”

Revelations 2:1 “To the irunmọlẹ of the ijọ of Ephesus write, ‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands:…”

Revelations 3:1 “And to the irunmọlẹ of the ijọ in Sardis write, ‘These things says He who has the seven Spirits of God and the seven stars: “I know your works, that you have a name that you are alive, but you are dead…”

Revelations 5:6 And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Ram as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth.

Revelations 1:4 John, to the seven Ijọ which are in Asia: Grace to you and peace from him who is and who was and is to come, and the seven spirits which are before his throne.

Since Ifa teaches that Eṣumare is also known as the Rainbow Spirit or the irunmọlẹ of the rainbow, and the Aku word for rainbow is Oṣumare, and the rainbow consists of seven colours – red, orange, yellow, blue, green, indigo and violet – which are the seven paths of Eṣumare, the one seated on the throne and the ram are the same person, Eṣumare also known as Ọbatala. Furthermore, the ram is described as having been slain but then resurrected, suggesting that he is an oriṣa (actually the Oriṣa of oriṣas) while the one from whom he received the favourable judgement is an irunmọlẹ.

According to accounts of Aku history, there was lived in Ifẹ a youth known as Ẹla who was the only son of Mọrẹmi his mother while his father was Ọbalufọn. He was sacrificed for the salvation of Ifẹ, resurrected, and then ascended into ọrun. Since he was human, he was an oriṣa. Ọbalufọn is also known as Adimu or Adamọ; a name which the Amorites re-lexified to Adam. The name Adamọ seems to have as one of its stems -amọ which is translated as clay and is related to ọmọ which is child and has mọ (mould) as its root. Hence the transliteration of the name as ʼădāmȃ and translation as soil/earth, man, human and mankind by the Jews (synagogue of satan) and their fellow Amorites. The English human and man and the Latin homō are cognates/derivatives of ọmọ. When these are applied to the aforementioned account of the parentage of Ẹla, it can be seen that he is Ọmọ Adamọ or Offspring/Child/Son of Adamọ which the Amorites render in their bibles as Son of Man. But he also called himself the Son of God. Now, Olodumare is also known in Ifa as Olodumare Agọtun. In the field of comparative linguistics, the consonants d and t are known to be liquid e.g. peder > foot, and if the words God and Agọtun are compared, it can be seen that the former was derived from the latter:

  • (A)got(un) > Got > God.

If this is the fact, by calling himself the Son of God he claimed to be the Offspring of Olodumare. Well, according to Ifa, the spirit known as Ẹla is also known as Ọmọ Osin where Osin is another appellation of Olodumare and is usually translated as Ruler. It has as its root the verb sin which is translated as venerate/worship. Another derivative of this verb is the noun ẹsin which is translated as religion. Thus Osin is the (ultimate) focus of religion or veneration. Since Ẹla Ọmọ Osin is the offspring of Olodumare, then it can be seen that he is the Son of God. This Ẹla is an irunmọlẹ who was not born into this world but does descend here and ascend to ọrun back and forth as an irunmọlẹ. When Ifa devotees call on him to descend from ọrun into their presence, they chant

Ẹla rọ (Ẹla descend)

which is likely what the Amorites transliterate as El Roi and schizophrenically translate as “the God who sees” that is mentioned in Genesis 16:13. He is also known as

Ẹlasoode (Ẹla ties Ide on),

of which I don’t yet know the reason but suspect it may have to do with the odu of Ifa called Ọkanran Ogbe (aka Ọkanran So’de) that includes a recommendation for a learned babalawo (Ifa priest) to always wear a necklace of ‘Ifa’ (Ọrunmila) beads that includes one ide bead. The Jewish El Shaddai which the Amorites schizophrenically translate as “God Almighty” appears to be derived from Ẹlasoode.

Alternate incarnations

One particular thing about ẹnikeji with regard to humans that my Oluwo taught me is that they incarnate in alternating cycles. That is, when a person in this world dies he returns to ọrun but when it is time for him/her to return the ẹnikeji is the one who returns. For instance, a man X has a son Y and later dies and Y sires X who has reincarnated. The ẹnikeji of X who is also X is the one who has returned. This explains why Eṣumare told his disciples that the spirit of truth would come only when he would have returned to ọrun

In conclusion, Ẹla the Saviour is both Ẹla the irunmọlẹ and Ẹla the ọriṣa, both the Son of God and the Son of Man, and both Eṣumare/Ọbatala the irunmọlẹ and Eṣumare/Ọbatala the ọriṣa. This can be applied to the relationship between Akamara and Olodumare – while some regard them as one, some others regard them as different, whereas both opinions might just be correct.

Spacemen In African History? By Yemi Ogunsola The Guardian – Nigeria

(This essay seems to be the original version of the one titled “Of Egungun, Albert Einstein and Orunmila…” by the same author that I “re-blogged” in September 2012. Some details differ though.)

Have you taken a long, hard look at the typical masquerade? And an equally long hard look at the typical American astronaut or Russian cosmonaut?

Have you noticed the curious semblance between the two? The face piece, especially?

Can there possibly be a connection between, say, Yuri Gagarin, the ‘first man in space’ and a common Yoruba Tombolo (type of masque) cartwheeling to the cheers of a market crowd?

Curiously, the Yoruba call the masquerade ara orun (visitor from heaven. But, is the astronaut not an ara orun too? After all, he travels in deep space (the heavens ñ even farther than conventional planes).

Could it be that the cult of Egungun (masquerade) really is in remembrance of beings who in the ancient past travelled form the ‘heavens’ to the earth? Yoruba tradition interprets ara orun (masquerades) as spirits of long-dead fathers returned to visit their offsprings on earth.

But why call such spirits ara orun rather than oku orun (spirit of the dead). Oku orun is more descriptive of someone who is in heaven in consequence of having died here on earth.

Ara orun suspiciously sounds like a “living being” naturally resident in ‘heaven’ but who elects to visit the earth.

The ‘Ara’ part of the name, in Yoruba means a ‘resident of’ or a ‘visitor from’.

Interestingly, from Yoruba folklore comes a song that sounds very relevant to this discourse. It evidently recounts an encounter between an earthman and an Ara Orun. The song goes:

Lead: Ara Orun, Ara Orun Chorus:Inomba ntere tere nte inomba Lead: Kilo wa se ni nile yi oo? Chorus: Inomba ntere tere nte inomba Lead: Emu ni mo wa da Chorus: Inomba ntere tere nte inomba Lead: Elelo lemuu re o Chorus: Inomba ntere tere nte inomba Lead: Okokan Egbewa Chorus: Inomba ntere tere nte inomba Lead: Gbemu sile ki o maa loo Chorus: Inomba ntere tere nte inomba.

Translated as:

Lead: Visitor from (the) heaven(s), visitor from (the) heaven(s) Chorus: Inomba ntere tere nte inomba Lead: What do you seek in this land? Chorus: Inomba ntere tere nte inomba. Lead: I’ve come to tap palmwine. Chorus: Inomba ntere tere nte inomba. Lead: How much do you sell your palmwine? Chorus: Inomba ntere tere nte inomba. Lead: Ten thousand cowries per keg. Chorus: Inomba ntere tere nte inomba. Lead: Put the palmwine down and go.

It is clear from the mood of this encounter that the ara orun or visitor from (the) heaven(s) being addressed is not a ghost. The Yoruba have a more appropriate name for ghost.

It is Oku.

Again, the average Yoruba man does not care to hold dialogue with an oku. He (or she) is more likely to flee in terror. However, our earthman here is clearly under the influence of plain curiosity ñ as opposed to dark terror: “What was the mission of the ara orun? He wanted to know.

Again, why did the earthman call the entity Ara Orun? Did he see the entity descend from the skies (Heaven)?

In fact, the use of ile yi (this land) while asking the being his mission shows that the Ara Orun was a total alien. That’s how the Yoruba use the word.

Fortunately again, the Ara Orun discloses his mission: To tap palmwine. Hardly anything one will call spiritual. That dispels any notion that the alien was probably a spirit being or an ‘angel’.

So, our alien was flesh enough to be capable of relishing the taste of palm wine or was from a land (or world) where palmwine is so appreciated.

Back to the question, how did the earthman recognise the alien as being from ‘Heaven’. Did he see him float down from the ‘skies’? It should be noted that the Yoruba have the same word ñ Orun ñ for both sky and heaven (supposed abode of good people and Olodumare). Some times though, they take extra pains to use oju orun to distinguish the skies; so did the Earthman see this being descend?

Again, a portion of his song suggests just “descent.” We must, however, admit that at this stage, we are at the level of conjectureñ but reasoned conjecture.

This portion of the song is the part of the chorus: Ntere tere nte. What does tere nte connote in the Yoruba language.

For answer, we refer to yet another folklore. this one comes from the Ifa literary corpus.

According to the story, reports reached Orunmila, the Yoruba divinity of wisdom that one of his wives was having an affair with a male mammy water (Pappy Water?)

A naturally enraged Orunmila then trailed the unfaithful woman to the couple’s rendezvous at a sea shore or river bank. He caught them in the act ñ and opened fire on (or macheted) the half-fish-half-man.

Wounded the casanova fell back into the deeps and moments later, the water surface hen blood went blood-red.

Now in great sorrow, the apparently unrepentant woman burst into a dirge for for her lover.

Lead: Oko omi, oko omi o. Chorus: Tere na. Lead: Oko mi Oko mi o. Chorus: Tere na. Lead: Ogbe mi lo terere. Chorus: Tere na. Lead: Ogbemi lo tarara. Chorus: Tere na. lead: O tarara Oju omi Chorus: Tere na. Lead: Oju omi a feroro. Chorus: Tere na. Lead: Eja nla hurungbon. Chorus: Tere na. Lead: Oju eye perere. Chorus: Tere na. Lead: My love, my dear love. Chorus: Tere na. Lead: He bore me far, far away (into the sea) Chorus: Tere na. Lead: He bore me far, far (back from the sea). Chorus: tere na Lead: Along the highways of the waters. Chorus: Tere na. Lead: The expansive, limitless waters. Chorus: Tere na. Lead: The mighty bearded fishman Chorus: Tere na.

Tere re in this song clearly indicates “great distance”, the great distance the lovers covered as they traversed the waters during their illicit affair.

The other part of our original words: is easily clearer. In Yoruba, Nte connotes “floatation”, “high” or “air-borne”.Thus we have Lori Oke tente (on the very top of the hill), Ate (a hat worn on the very top of the head. And ole tente (it floats pretty).

Thus, a combination of tere and nte suggests something “floating down, air-borne form great distance, from far away.”

Thus what the Tere nte chorus is probably telling us is that this visitors from the heavens, this aliens, floated down from a great distance.

We can now wonder. Did the Yoruba, indeed , Africans, make contact with space being or extra-terrestrials in the ancient past? And did they preserve these encounters in their folklore and folksongs?

I was still “brain-storming” over all these, digging into litreatures on Egungun and allied matters when a most fortunate clue literally fell on my laps.

There is this weekly Ifa programme on the Broadcasting Corporation of Oyo State (BCOS). Anchored by Wale Rufai, it features stories from the Ifa corpus by an Ifa priest, Gbolagade Ogunleke Ifatokun.

Being one of my favourite programmes, I was listening on Wednesday November 20, last year when a brief digression in the discussion brought up the issue of the mutual respect between the Ifa priesthood and the Egungun cult. Ifatokun, declared flatly that an Egungun must never whip an Ifa priest. (Egungun o gbodo na Babalawo), especially by reason of an ancient alliance between Orunmila (founder of the Babalawo school) and the Egungun at a time in the ancient past when the Earth was threatened by a deluge of Ifatokun’s story held me spellbound.

According to him, the real meaning of egungun is Mayegun that is, “keep the world in order” or “those who keep the world running smoothly.”

In the distant past, Ifatokun related, there occurred a deluge, which threatened all life on earth.

Seeing the earth so imperilled, Orunmila, and other (Irunmales the divinities) who were resident on Earth then, sent an S.O.S. to Orun, (Heaven).

In response, the Ara orun, came to the Earth in special costumes.

These costumes, said Ifatokun, had the unique property of drying up any portion of the inundated earth over which they were swung.

The “Egungun” cult sprang from this incident of the invitation of these heavenly beings.

The special and elderly egungun who wear imitations of these today are called Babalago, Ifatokun said.

So, the Egungun (Mayegun) cam from orun (heaven, Space) to rescue aye (Earth) form the deluge.

The modern interpretation of the Ifatokun story is glaring:

When the deluge hit the Earth, extraterrestrial beings resident on Earth, among whom was Orunmila, himself, sent an S.O.S to their home planet. And in response, extraterrestial hydrologists landed on Earth in spacesuits (and, by inference, space craft) to rid the Earth of the excess water!.

Of course, the matter does not end here. Some sailent questions have been raised, especially by this last account.

For instance, Was Orunmila truly an extraterrestial? were the Irunmales or orisas (divinities) extra terrestrials?

For instance, was Orunmila truly an extraterrestial? Were the Irunmales or Orisas, extraterrestials? The answer is Yes.

However, that is another story…

Story originally published by The Guardian – Nigeria By Yemi Ogunsola


So I’m back!

On 6 September 2015 I had to make this blog private such that the public wold be unable to view it. I had to do it suddenly in accordance with Ifa’s instructions and make certain changes aimed at improving it. This involved the removal of views expressing blanket condemnation of some groups, heavy and racism, and that might have been used by some people seeking excuses to wreak havoc. I have also edited the posts to include updates about new information that Ifa has been teaching me. For instance, I’ve stopped referring to “my people” as Yoruba but as Aku. Thankfully, I have been able to implement them and from 25 September let the public view my blog like before, and I hope these improvements make for easier reading.

Making these improvements was inevitable as I’ve been growing and in the process learning more from Ifa about myself and creation. This process is natural and is akin for instance to the growth of an insect from egg to larva to pupa to adult – certain genes are switched on and off depending on the stage of development so that all that needs to be expressed at certain stages will be expressed accordingly. For this I am very grateful to Olodumare, Ifa, my parents, my Ori, my ẹnikeji (spirit double), ancestors, ẹgbẹ (spiritual companions), and all of iṣẹṣe (traditionalism) for making my itẹfa happen as it has been through the itẹfa that I’ve learned a lot about the necessity of this changes for growth and personal development. Ifa has also been showing me more taboos that neither myself nor (some) fellow awos that I had been interacting with had been aware of. Otura Irẹtẹ says “If you are born try to bring forth yourself again.”

There’s the issue of hypocrisy as regards racism that I’ve had to deal with from certain persons which I will be addressing in another blog post. The hypocrisy of these persons and their blindness will be exposed. There’s also the issue of plagiarism that I’ll be addressing likewise.

Kindly “stay tuned.”