A babalawo was introduced to me a month ago to investigate my Ifa and that of my dad because the prognosis of many was that Obaluaye’s was okay apart from the missing 16 ikin that Solagbade “Okunkun” Popoola’s stole but something exceedingly terrible had been done to mine. When he took a seat and began reciting and diagnosing with stanzas from my odu Otura Irete and Obaluaye’s Ogbe Otura (aka Ogbe Alara), the atsmosphere of that room was that of wailing from start to finish. I found the details too painful but shed no tear as none surprised me. Rather, they confirmed my suspicions and all I knew about Okunkun as having an insatiable appetite for wickedness. Basically, he used our itefa to kill us.
With regard to my ikin Ifa, that babalawo referred to an Otura Irete stanza about Jegbe who had gone to tefa. This is the same Jegbe of Ogbe Otura who was falsely called a liar and who founded Oyo. Remember my assertion and allusions on this blog that Ogbe Otura and Otura Irete are closely linked and work together, sort of like twins, with similar fractals. Well, in this Otura Irete incident, as Jegbe was undergoing itefa someone stole all the ikin that constituted his Ifa and the culprit replaced them with his. For a while Jegbe was unaware, but the result was that his post-itefa life was wretched, he was a sitting duck open to all attacks and his ashe was like nil. The babalawo doing the diagnosis however did not apply this well to my case as he assumed that my Ifa and Obaluaye’s odu were exchanged, that is, that my odu is actually Ogbe Otura while Obaluaye’s is Otura Irete.
He further noted accurately that I entered the igbodu and came out before Obaluaye’s went in, that the Awos present were fighting themselves, and much more. The painful part with regard to Obaluaye was that he was too ill to walk into the ignoring by himself but was carried in and out whereas some things ought to have been done like feeding Eshu in a particular way at the start of the ceremony, all of which would resulted in him being able to walk there by himself and then walk out fully fit, hale and hearty.
We te’fa together at Okunkun’s Ogbe Alara temple in his compound and he was thus the Oluwo while Babatunde Ifatunde his assistant and accomplice was his Ojugbona. That night they replaced all the 40 ikin of my Ifa with Okunkun’s impotent Ifa (cf. 1 Kings 3:16-28). Upon fleeing I had always had a nagging hunch, in the light of their theft of Obaluaye’s ikin, that they must have substituted some or all of mine. And I knew from the attitudes of his women during that week of our itefa that all was not well.
They hated us for no just cause (Psalm 69:4; John 15:25) and have, like rotating black holes which gorge on stars (Revelations 12:3-4) and shine with their light (2 Corinthians 11:12-15), been consuming us and our ire and blocking our receipt of same and quenching our ashe while redirecting their punishments to us.
I love Ifa and wanted Obaluaye to te’fa partly so we could overcome our many enemies who had begun threatening openly to kill us, but it’s like I led him straight into their belly. Initially I felt quite guilty but he later urged me not to despair, and Ifa’s made me understand that they had to happen. One fact about Otura Irete individuals is that if an unpleasant situation is foreseen and s/he offers ebo and/or other prescriptions of Ifa, it would happen nonetheless but s/he would survive and overcome it as such events were necessary for one to rise into an advanced phase of his/her life (cf. Luke 17:24-25; 24:6-7, 18-27; John 20:9). Another personal example is the series of 6 successful attempts to kill me which Ifa converted to near death experiences (NDE) as he revived me after a couple of minutes. Opening my eyes and staring at the world from the bottom, the ground, and then picking myself up had initially felt humiliating but later humbling (a major side effect has been very poor long term memory which, following the last incident, was resolved with some akunlebo).
Since there are other Otura Irete individuals, have they been through same? Are they sure of their Ikin Ifa? What of others who have innocently approached Okunkun and Ifatunde and their likes and kind.
Fig 1. Ifatunde in white seated on the floor, Okunkun topless and seated on a chair to the right, and I in the middle
Fig 2. Ifatunde
Fig 3. Okunkun
This wickedness was perpetrated by Awos, practicing Ifa and Orisha priests and priestesses, and I’ve noted that a message of Otura Irete and Ogbe Otura is that these clergy conspire against the irunmole/orisha.
I want to believe that one or more of these clergy who are aware of this stanza did come across this blog but then chose to keep quiet and let me suffer (Luke 10:25-37). Well, let them continue to keep their Ifa in their stomachs but may they die shamefully.
If you reading this have te’fa or had any Ifa clergy do any ceremony for you and s/he feeds the Iyami rather than the upright aje, flee from such. There’s a easy way to identify such clerics which I’ll reveal in a later blog post.
By the way, that babalawo who did the diagnosis later ran away as he was afraid of the Iyami, having told me that a message of Otura Irete is that even Though I’ll definitely overcome, before then I’ll know what is called Awon Aye (aka Iyami). This wasn’t news and has never bothered me. I’ve wondered why babalawos who have Ifa fear these insane rejects. The fear is based on lies about them (like all aje are Iyami whereas Iyami are rejected aje) and is therefore irrational and inexcusable (Deuteronomy 32:28-31).