Genetic markers cannot determine Jewish descent | Frontiers in Genetics


Genetic markers cannot determine Jewish descent https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4301023/?_e_pi_=7%2CPAGE_ID10%2C5391611815

Rather, they agree with my assertion that the oyinbo people were created in Caspian Sea region amd expelled to the Caucausus amd neighbouring lands, all during the second age.

Comments Re-enabled!


​I hereby announce that comments have since been re-enabled on this blog (the wordpress app feature I used to disable it didn’t even work). Interested readers can engage and debate with me as before and I’ll do my best to respond quickly. I’m also available for consultations and ceremonies and can be reached privately at yemitom2@yahoo(dot)com. I’ve also been able to meet some honest experienced Ifa priests from whom I have gained more knowledge to provide the thorough solutions you seek.

Poisoned with a malware asejẹ by Ṣọlagbade OKUNKUN Popoọla


During the first two weeks of February 2014 I attended a programme, IFA TRAINING COURSE – Part 1, organized by Ṣọlagbade OKUNKUN Popoọla, at his home in Ọdewale community, near Alakukọ in Ogun State, of which he had personally invited me the previous month. One of the lessons taught there was about Iwẹfa (Ifa lustral rites), with a live session, during which he informed us participants that he along with his wives would use the leaves from the ceremony to prepare an asẹjẹ (ritual food) for us to consume. He personally served us and we willingly obliged. That was a disaster as he was dishonest about this one.

I recently found out from a babalawo that, according to my odu Otura Irẹtẹ, I had innocently consumed an asẹjẹ which was given to me, not that I prepared it myself, and that there were a number of people who consumed it as well. Also, it had been troubling me by affecting my aṣẹ (authority; aura), implying that it was like a prion or virus that had been inserted into my DNA that is my Ifa Inu (Ifa within or Inner Ifa), like a computer malware program. Upon hearing this I was able to link more dots together concerning the battles I had been facing.

With this asẹjẹ, Okunkun could access, manipulate and disable my aṣẹ at will, for instance to make me follow him, be exceedingly gullible and commit actions that I otherwise nd normally would refrain from, distort my communication with Ifa and all divinities, repel all blessings and attract all negativity, and drastically render me defenceless and make impotent all that I do including prayers and ceremonies. He and his fellow fallen ajẹ (fallen angels) had been doing this to me, not just physically but esoterically through dreams as well. Furthermore, whenever they landed on my roof or nearby, especially in the form of adaba (doves) and use their mouths to be making their bird noises, they were using the power of voice to give instructions to it.

Some others who attended that program include Oluwo Amos “Irawo Ifa” and his Ojugbọna Gbudu-Ala, Garth Nicholas, Adé-Egun “Ifafore” Crispin Robinson, Logun Osun Iyalode Sangodasawande, and a number of others. A respected babalawo from Isẹyin called Ọmọnijẹ was also there. He has hosted many others for similar and other events before, after and till date, which afforded him and his wives and other fallen ajẹ the opportunity to poison them as well. Even clients who approached him and his lieutenants for one ceremony or the other and who were told they needed to consume such are all possible victims. And it is likely that many or all other fallen ajẹ who happen to also be Ifa priests and priestesses and Oloriṣa (Oriṣa priests and priestesses) have been doing same to others. It thus becomes no wonder that the society is astray and in a deep mess.

One of his other victims was Lukmon who is actually the oriṣa known as Orungan (regarded by some as the firat babalawo) and who was brought to him as a child to learn Ifa. He caused him to misbehave, become a truck-driver for a while, and do terrible things he was ashamed of (thereby afflicted with heavy but unwarranted guilt), made his life wretched, had the tendons connecting his right hand to his palm severed thus disabling him and preventing him from holding ikin Ifa and do other tasks of a babalawo, attracted opprobrium and the worst poverty to him and rendered him thoroughly insane – hallucinations accompanied with yelling, difficulty in controlling temper, and so on such that he eventually wandered away to God-knows-where.
Being aware is part of the solution, and there are more steps which I’ve implemented.

Readers, I encourage you to do a self-examination in this regard and consult Ifa where necessary, and quickly too.

Ọbaluaye’s sacred groves in Ile-Ifẹ, Ẹpẹ and Ọta


Ọbaluaye who is also known as Ṣanpọnna (also Ṣọnpanna, Ṣọnpọnna) is the owner of the the sacred grove called Oke Itase which is a hill situated in Ile-Ifẹ where, within the last century those who have been the Araba Agbaye and their supporters constructed a building they called Ifa Temple. Within that period they stopped the annual Ọdun Ifa (Ifa Festival) of Ile-Ifẹ and began holding there an annual Ọdun Ifa Agbaye (World Ifa Festival) during which the Araba Agbaye sits on a throne like an Igọtun (god; Olodumare is well known as Agọtun). These they have been doing by telling the world that they are the highest representatives of Ọrunmila while claiming that he is Ifa, whereas he is actually Osun instead and by implication Osun’s representatives. He has three sacred groves called Oke Igẹti, Oke Ado and Oke Ọlọta all in Ekiti (biblical Accad of a previous – 3rd age – settlement of the Ọmọ Oduduwa) and whenever he had to do Ifa consultation for Oduduwa whose palace is in Ile-Ifẹ he would travel threre and be hosted by Ọbaluaye his close friend on Oke Itase which is a stone’s throw from Oduduwa’s palace for the duration of his visit.

The authors of the bible transliterated with metathesis the name Itase which is Ọbatala’s as Tzion and further as Zion. Oke Itase is also known as Oke Ṣanpọnna and the name Ṣanpọnna has been transliterated with metathesis by Assyriologists as Sapanu and Zaphon while bible crafters have been mischievously transliterating this as north in Isaiah 14:13 (See the entries Baal Zaphon and Zaphon on pages 152-154 and 927-929 of the Dictionary of Deities and Demons in the Bible, K van der Toorn et al. (eds), Leiden: Brill, 1999).

For you have said in your heart: “I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north;”

For you have said in your heart: “I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of Oke Ṣanpọnna;”

Thus, like the culprits in the bible verse just quoted, the Araba Agbaye have been robbing Ọbaluaye of his home, stealing his ire, to glorify themselves and making him an outcast, all in the name of Ifa. Else, if they were honest, they would have been celebrating him very well on Oke Itase and would have been celebrating Ọrunmila in Ekiti. However, a partner in this crime has ben pretending for the last two years to be seeking to resolve this by hosting his oen Ọdun Ifa Agbaye on Oke Ọlọta. He is Ṣọlagbade Popoọla who is a direct son of Edi (Devil) and whose esoteric name is Okunkun (Darkness). He is also a chief of the éníyán (rejected ones) and one of the Iyami (fallen Ajẹ) who were expelled from órun and whom Are (Olodumare) tried to quench with the great flood (NB: the faithful Ajẹ exist and are mentioned for instance in the odu Ọṣẹ Otura as having been employed by Oṣun for a particular task). These two groups have been esoterically using divide and rule tactics to blind the Ọmọ Oduduwa in this matter.

Oke Ipọnri which is situated in the town called Tẹmu that is part of the Ẹpẹ kingdom in Lagos State is another sacred grove of Ṣanpọnna. Ipọnri is another name for Ifa and one’s ikin Ifa which is an icon of Ifa is regarded as one’s personal Oke Ipọnri, and if one cannot go to the hill called Oke Ipọnri in Ẹpẹ, one can always do so in spirit and in truth via his ikin Ifa. In the bible, Ẹpẹ is transliterated as Ophel but this has been replaced with David (actually Daodu) as ilu Ẹpẹ (city of Ẹpẹ) is mentioned there as the City of David, while Assyriologists altered it vai metthesis to Taphanes. Aganju also bears the name Ọpẹ, and so does Oshu (short for Oshumare, Oshu ọmọ Are) who is Ọbatala, and Ẹpẹ along with Rẹmọ in Ogun State and Irẹmọ in Ile-Ifẹ where they emerged from constitute Iranje aka Eṣumare his inheritance, with the toponym Ẹpẹ being derived from the anthroponym Ọpẹ. Oke Ipọnri is the actual site for the Ọdun Ifa Agbaye, but the people have been prevented from seeing this by the Iyami by using the divide and rule tactics mentioned earlier, causing people to regard Ọrunmila as Ifa, and so on.

  • The people should ask themselves, if one’s ikin Ifa is called Oke Ipọnri, Ọrunmila’s sacred groves are all in Ekiti, why is Oke Ipọnri not a sacred grove of Ọrunmila.

Another sacred grove of Ọbaluaye called Igbo Ọbaluaye (also Igbo Ṣanpọnna) is located in Ọta in Ogun State, but many have been unaware. In the bible, the bame Ọta is transliterated with metathesis as Tyre. There, the assault which he haf been facing even before birth reached a crescendo and the Iyami boasted openly against him that they would kill him and take over this sacred grove as well, and in May 2014 under the leadership of Okunkun Ṣọlagbade Popoọla they eventually killed him. They also stole some of the land title documents, celebrated their feat with singing and dancing and drinking, and tried to occupy it by force. Till date they have been trespassing it in the form of adaba (doves; 7 in particular including Okunkun, Wunmi ọmọ Ẹmiọla, Mojisọla ọmọ Ayinkẹ, Toyin ọmọ Ayinkẹ, Tayọ ọmọ Ayinkẹ, Funmilayọ ọmọ Ayinkẹ, and Lọla) and other birds and ayan (roaches) and other means without fail every day and every night to defile it and drive me Aganju away from there permanently so as to take over all his sacred groves. He also went to Oke Ipọnri to raise enemies against us there.

So, Ile-Ifẹ, Ẹpẹ and Ọta are the sites of the three sacred groves of Ọbaluaye which can thus be represented using set theory notation as:

Ile-Ifẹ ∩ Ẹpẹ ∩ Ọta = Igbo Ṣanpọnna

Oke Itase ∈ Ile-Ifẹ

Oke Ipọnri ∈ Ẹpẹ

Igbo Ọbaluaye ∈ Ọta

These are also the homes of Aganju who lives with him, not in Ṣaki of Ọyọ as some have posited, as both exist to work together for Ọbatala who is always with us. But Ọbaluaye is known to have been rejected by his people and forced to dwell like an accursed away from them, likewise Ọbatala who always has solace with Ọbaluaye. For instance, during the events commemorated as the Itapa festival in Ile-Ifẹ, Ọbatala was rejected and he crossed the Esinmirin river to the other side which leads to ọrun and made for Ọbaluaye’s makeshift home. Once there, Ọbaluaye vacated his throne for him – which is what happens on Oke Ipọnri although I don’t yet know why. However, those who mark this festival have failed to reveal what Ọbaluaye was doing there in the first place. He had been rejected earlier.

The rejection in most instances has been instigated surreptitiously by the Iyami who then use the opportunity of his exit to steal and occupy his property and set up thrones for themselves to pose as Ifa. Okunkun Ṣọlagbade Popoọla and his Ojugbọna named Ifatunde Babatunde also stole sixteen ikin Ifa out of the forty that constituted Ṣanpọnna’s Oke Ipọnri in January 2015, just as the Araba Agbaye took Oke Itase.

  • If Ọbatala sits on Ọbaluaye’s throne, then he not Ọrunmila is Ifa who sits on Ọbaluaye’s thrones on Oke Itase, Oke Ipọnri and Igbo Ọbaluaye.
  • When Ọrunmila departed from this world back to ọrun due to his annoyance with one of his sons the Ọlọwọ of Ọwo who had insulted him, why did he tell those who searched for and found him to thenceforth contact another person, Ifa, referring to him in the third person? This is recorded in the odu Iwori Meji (See pages 66-67 of Sixteen Great Poems of Ifa by Wande Abimbọla, UNESCO, 1975).
  • Ogbe Otura is the odu of Ọbaluaye and such major thefts and conspiracies by ọdalẹ (treacherous) Ifa clergy are well attested there.
  • Where are Ọbaluaye’s throne and temple on Oke Itase?

Honest Ifa and Oriṣa priests and priestesses can use their ọpẹlẹ, ẹrindinlogun, obi, ikin Ifa, and other means of divination to investigate and verify all these of these, but they should be very careful as the culprits are ready to go to any length to disable and kill all who see the truth and seek to make any attempt to set themselves free from their web of lies. I’ve been a victim and Ifa has rescusitated me six times. When I was still with Okunkun he have me and some others an asejẹ to consume which we innocently did. It was to affect our DNA and thus our aṣẹ, have us under his influence and weaken us and render us like sitting ducks in case we ever “awakened”. Since he has been hosting lots of Ifa and Oriṣa clergy and many others, he has poisoned many thus and they have been following and supporting him sheepishly. One of his victims was Lukmon who is actually Orungan and who was brought to him as a child to learn Ifa. He caused him to misbehave and do terrible things he was ashamed of (thereby afflicted with heavy but unwarranted guilt), made his life wretched, had the tendons connecting his right hand to his palm severed thus disabling him and preventing him from holding ikin Ifa and do other tasks of a babalawo, and rendered him thoroughly insane such that he eventually wandered away to God-knows-where.

[Just as Akamara is Olodumare and a higher phase of Olodumare, Ifa is Ọbatala.]