Ọdun Ifa Agbaye 10,061 (World Ifa Festival 2017/2018): Olodumare’s message of Ogbe Ọṣẹ to the entire world [***UPDATED***]


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The Odu Ifa of the new (traditional calendar) year 10,061, i.e. 2017/2018 CE (2 June 2017 – 28 May 2018), for the whole world that Olodumare revealed through his Word which is Ifa, during the recently concluded Ọdun Ifa Agbaye (World Ifa Festival) on the night of 1 June 2017 which was the last night of the immediate past traditional calendar year 10,060 as we transited into the first day of the new year which was 2 June 2017, held at Igbo Obaluaye in Ọta, Ogun State, Nigeria, is Ogbe Ọṣẹ with iku (death) that is natural seen on Nigeria in the new year. Olodumare’s primary message via this odu is that alien beliefs have infiltrated and gained footholds in the land, and their importers have been spreading lies about traditional beliefs which the indigenes have fallen for. This has greatly offended the divinities and is the reason nothing including prayers has worked for Nigeria. Ifa, Egungun Alaṣọ and Ọbatala need to be propitiated with kolanut, ọti (alcohol) and ọti (alcohol) respectively and they will replace the obviously impending disaster with ire aiku (accession of survival, overcoming death). This needs to be guaranteed with a sacrifice of one obukọ (he-goat) and ₦900. Its that simple! Its preferrable for individuals to offer them on behalf of their families, likewise community heads on behalf of their people, rather than for oneself alone. Prayers for these and throughout this year should be done while naked and in full prostration on the ground. The overall result of compliance with the prescriptions of Ifa from Olodumare is that Nigeria will remain intact and peaceful throughout the period. Below are the extensive details of this message.

1. Ọrunmila is with those who acknowledge the truth about him, that he is not Ifa but Osun, that he is Ọladẹinde Antonio Fernandez, and he declares his total support for them and will prosper them above all others, just as Agogo Sekete supports Ifa in every way and with all blessings. Thus, Ọrunmila had and has nothing whatsoever to do with the current Ọọni of Ifẹ who is Ọba Adeyẹye Ẹnitan Babatunde Ogunwusi, the two factions of the International Council for Ifa Religion (ICIR) this Ọọni and Ṣọlagbade Popoọla and their associates and supporters and their Ọdun Ifa Agbaye that they organized and held simultaneously at Oke Itasẹ in Ile-Ifẹ and Oke Ọlọta in Ado-Ekiti from 3 to 4 June 2017. He denies them and does not know them and will punish them accordingly in due course.

Ewure gbopon lori, ewure n dafa
A difa fun Agogo Sekete
Tii se elegbe leyin Ope
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Orunmila yoo selegbe leyin mi
Agogo sekete nii selegbe leyin Ope

The she-goat carries an Ifa tray on its head and was consulting Ifa
Ifa’s message for Agogo Sekete, the Gong
Who was the pillar of support behind Ope, Ifa
He was advised to offer ebo
He complied
Orunmila will be the pillar of support behind me
Just as Agogo Sekete is the support behind Ope

2. Many native peoples all over the world have been trying many things to progress but without success due to the invasion of those whom Olodumare rejected and expelled from Ọrun, and their delusional and deceptive beliefs and sorcery. For instance, the oyinbo are from Aja Ilẹ (netherworld, underground jail) which is below and therefore strangers but they have been invading and polluting and robbing everywhere and placing stumbling blocks among the natives they have been interacting with. They have been achieving this through various means like rape, intermarriage, colonization, religious conversion, abductions, etc., all resulting in foul mixing and displacement such that many who were originally oyinbo (caucasoids to mongoloids) are now born among the natives and vice versa. They were the last set of humans created after the flood, in 1151 (6893 BCE) during the second age of 1056 – 2056 (6988 – 5988 BCE) in the Ile-Ifẹ of that age that is now Baku of modern Azerbaijan – others had been created earlier in the first age, also in Ile-Ifẹ but of a different and earlier regions in different parts of the kingdom and at different times. The oyinbo were created within the sacred grove of the irunmole called Oluorogbo but later altogether expelled in 2031 (6012 BCE) into a wilderness now known as the Caucasus for rebellion and incorrigibly committing abominations and rejecting Ifa and thus Olodumare for Edi the Devil. This was unlike the other humans who were created and mutually dispersed to their allocated lands during the first age of 1 – 1,056 (8043 – 6988 BCE). They occupied Sumer during the fourth age but were later defeated by the irunmoles who scattered them from there in 5917 (2128 BCE) following which they spread west to modern Greenland and east to modern Japan and south to the Arabian Peninsular and Indian subcontinent and to modern Indonesia and so on. Their dark-skinned counterparts include the Fulani,Tuaregs, Amhara, Oromo, Eritreans, Somali, and other so-called Hamito-Semites. Some others include the Igbo and Ijaw. They are all nomadic and boast of capacities for violence and want to rule over others. There are yet the enemies within among the natives who also have been born among the natives.

A se sihiin
A se sohuun
Lomi koto e e fii kun
Tii fii wonu ile
A difa fun Odidere
Ti n fosu gbogbo sowo eje
Odidere ni n se nnkan ni o lori yin
Oun le se nnkan rere bayii
Won ni ki Odidere o rubo
Won ni gbogbo nnkan e ni o bara mu
Odidere ba rubo
O rubo tan laye ba ye e
Gbogbo nnkan ti to tii daa
Ti o ti laje
Ti o ti bimo
Osu gbogbo ni fi n sowo eje
Won ni ko toju nnkan iponmi
Ni ko fi rubo
Won gbebo fun Esu
Bere bere idi e ba tun dowo
Ni inu e dun
N ni wa n jo ni wa n yo
Ni n yin awon babalawo
Awon babalawo n yin Ifa
O ni bee lawon babalawo toun wi
A se sihiin
A se sohuun
Lomi koto e e fii kun
Tii fii wonu ile
A difa fun Odidere
Ti n fosu gbogbo sowo eje
Yoo domo
Owo eje kan owo eje kan
Tawa se losu yii
Yoo domo
Omo n o momo da

Spilling here
Spilling there
Is the cause of of the inability of the koto to be completely filled with water
Upon reaching the house
Cast Ifa for Odidere
Who had been trading in blood every month
Odidere had been doing all things without achieving any headway
Would she be able to achieve any accession like this?
They asked her to offer sacrifice
They told her that her things would be as she desires
Odidere performed the sacrifice
She finished offering the sacrifice and life pleased her
All her things that had not been okay
She had never had wealth
She had never had children
Every month she had been trading in blood
They told her to keep a container used for fetching water
And use it for the sacrifice
They offered the sacrifice to Esu
Then her tail feathers became a source of wealth
She became happy
She was dancing and rejoicing
She was praising the babalawos
The babalawos were praising Ifa
She said it was exactly as her babalawos proclaimed
Spilling here
Spilling there
Is the cause of of the inability of the koto to be completely filled with water
Upon reaching the house
Cast Ifa for Odidere
Who had been trading in blood every month
It would become a baby
A single blood trading, a single blood trading
Which we carry out this month
It would become a baby
A baby is the sure outcome

The overall solution is to offer the prescribed offerings including a type of water pot called koto which would be used to fetch water and placed beside any ojubọ Eṣu (altar of Eṣu). Thankfully, the oriṣa Eṣu is around. It is absolutely important for leaders of various native peoples to comply on behalf of their peoples, but that is not all. Olodumare has given all native peoples since their creation all they need to prosper and fluorish always both abundantly and infinitely. Therefore, we should return to our roots immediately while turning to Ifa to weed out the pollutants as the spirital system of each native population is one of the many branches of Ifa. It is time for all the blood that has been shed of those who stuck and/or returned to their roots to be avenged. And the native peoples and their clerics will increase and fill the earth.

These aliens from below are the Iyami, i.e. expelled Ajẹ (fallen angels also known as fallen cherubim) whose leader is Edi, and the demons who are expelled ere (fallen seraphim). Together, they constitute the eníyán (rejected ones) and the Iyami have beenborn among us while the expelled ere have no flesh. They have deceived many into appeasing and offering all their wealth to them via their schizophrenic religions, economic systems, political systems, etc. Thus, it is imperative that they are totally and immediately rejected. The Odidẹrẹ which is the African grey parrot is also called Ale and is the bird these aliens call phoenix which they schizophrenically describe as mythical. All Ajẹ are Ẹlẹyẹ (possessor of birds) but the Iyami hate the Ale because it speaks the truth only. However, the upright ajẹ can use it. Consequently, all native peoples must give due honour to the upright Ajẹ, in particular by appeasing them frequently as the practice of feeding the Iyami has meant empowering those responsible for the stumbling blocks.

3. All native peoples all over the world have been blessed by Olodumare since their creation with all they need to prosper exceedingly in their niches. However, the eníyán have enslaved them, been feeding fat from their labour and are ready till death to never let them go. The overall solution is not violence but compliance with the prescriptions of Ifa.

Aro lo k’efun
Aro lo n da’fa
Ajantete Awo eba ona
A difa fun Ogbe Ose
Ori i re yoo da a si’le
Yoo si maa ni gbogbo ire
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje Ifa waa da mi ni’de aje
Ifa waa da mi ni’de
Ifa waa da mi ni’de aya
Ifa waa da mi ni’de
Ifa waa da mi ni’de omo
Ifa waa da mi ni’de
Ifa waa da mi ni’de ile
Ifa waa da mi ni’de
Ifa waa da mi ni’de ogbo
Ifa waa da mi ni’de
Ifa waa da mi ni’de ire gbogbo
Ifa waa da mi ni’de


The cripple painted himself with chalk
And the cripple is casting Ifa
Ajantete, the Awo of the road-side
They cast Ifa for Ogbe Ose
Whose Ori would establish him firmly
And he would be blessed with all ire (accessions)
He was advised to offer ebo
He complied
Ifa please release me from bondage for me to be blessed with wealth
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with spouse
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with children
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with properties
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with longevity
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with all ire of life
Ifa please release me from bondage

4. All those who have been oppressed, underestimated and treated with condescension are going to prosper and fluorish this year.

Aaba seke n seke
A difa fun Orisan’la
Ti o feru akora se aro
Orisa lo fe ra eru
Ngba ti o ra
Lo ba ra aro
O ti gbe aro de ile e tan
Ni wa n wo o pe kin loun ra yii?
Oju ni n wo nigba ti n ra aro
O si gbin oko agbado
O ba lo ru u kale loko agbado e
Oroorun ni Orisan’la sii se ibo
Ngba o to gee ti won o moo se ibo
Orisan’la ba wa ile
Aro n be loko agbado
Aro ba jade lati inu ahere
Ko loo wo oko agbado wo
O ba ri awon Odidere
Awon Odidere n re gbogbo yangan
Aro ba loo gbe kunku
O mu ada Orisan’la naa
Ni ba fi n yin yangan nidii
Bi popoo yangan ba ti wo lule
Awon Odidere ba n fese kan ile
Won o ba le lo mo
Aro ba n ki won
Ni n so won sinuu kunku
Kunku kun
Eti ona si ni Orisan’la dako si
Igba ti Orisan’la o fi ti ile de
Gbogbo yangan e ni aro fee be lule tan
Orisan’la ba n kee bo latona
‘Eru toun ra ti boko oun je’
Ngba ti Orisan’la o dee inu ile
Lo ba ri awon Odidere nnuu kunkukitikiti
O koko reriin sinu
‘Kin lo waa de too ge gbogbo yangan?’
Aro ni ngba ti awon Odidere fee moo je e
Oun ba n fi ada yin in nidii
Loun fi ko gbogbo awon Odidere inuu kunku
Orisan’la ba dupe lowo eru e
O ni soo ri kinni idi won eye yii
Boun ba ta a
Owo gidi ni foun
Orisan’la o se meji mo
N ni wan jo ni wa n yo
Ni n yin babalawo
Babalawo n yin Ifa
O ni bee ni babalawo toun wi
Aaba seke seke
A difa fun Orisan’la
Ti o feru akora se aro
Eru too ra oba lo je
Orisan’la owoo re o gbe
Eru too ra oba lo je

Aaba seke n seke
Cast Ifa for Orisan’la
Who would buy a cripple as his first servant
Orisan’la is the one that was looking for a servant to buy
When he bought one
He bought a cripple
He began pondering that what really did he buy
He was only looking at the physique when buying the cripple
He had already planted an agbado (maize) farm
He then took he servant down to his agbado farm
Every fifth day is when Oriṣan’la holds his devotion rite
When the time had come for him to perform his devotion rites
Orisan’la then came home
The cripple was living at the agbado farm
The cripple then came out of the farm hut
To have a look at the agbado farm in detail
He then saw a flock of Odidere
Those Odidere were eating the entire crop
The cripple then went to get a basket cage
He took the cutlass of Orisan’la as well
He then used it to compromise the crops at their roots
The stems of the crops would then collapse hitting the ground
Those Odidere were then touching the ground
They could not leave anymore
The cripple then started gathering them
He was sealing them in the basket cage
The cage was filled up
The roadside happened to be where Orisan’la set up the farm
By the time Orisan’la locked the house
The cripple was just about to finish collapsing the tntire crop
Oriṣan’la then was lamenting while comig along the road
‘The servant that I bought has destroyed his farm’
When Oriṣan’la entered the building
He then saw the Odidere inside the basket cage very full
He first laughed inwardly
‘What was it that happened that you cut the entire crop?’
The cripple said that when the Odidere were set to eat them
He then used the cutlast to compromise them at the roots
That he used the opportunity topack all the Odidere into the basket cage
Orisan’la then expressed gratitude to his servant
He said do you see these things of the tails of these very birds
If he sells them
It is good money for him
Orisan’la did no other job anymore
He was dancing and rejoicing
He was praising his babalawo
His babalawo was praising Ifa
He said it was exactly as his babalawo had proclaimed
Aaba seke n seke
Cast Ifa for Orisan’la
Who would buy a cripple as his first servant
The servant you bought is king
Orisan’la, your money is not spent in vain
The slave you bought is king

Those who offer the prescribed ẹbọ will need to follow it up by planting agbado (maize) no matter the size of the available land space, but if no chance, scatter the agbado on the ground, preferrably at an orita mẹta (cross roads; junction where three or more roads meet). We will profit from using our talents to build our niches. Those who can keep the Odidẹrẹ should so so and care for them very well.
5. Ifa devotion needs to be taken very seriously and its weekly observance done every Ọsẹ Ọbatala as Ifa is Ọbatala not Ọrunmila.

Oni lose Ifa
Keni ma ma mose Ifa je o
A difa fun Ajibose
Omo a boosa kile lu gburugudu nitori omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa bani ni jebutu omo

Today is the weekly day of Ifa devotion
Let no one spoil the observation of Ose Ifa rites
Thus was the Ifa message for Ajibose
She who propitiate Orisa to the extent that the ground develops a large hole because of children
She was advised to offer ebo
She complied
It did not take long, it was not far ahead
Join us in the midst of many children

The eníyán are responsible for this confusion that has resulted in overall moroseness. Ifa says enough is enough. To prove that Ọbatala really is Ifa, some illustrations are hereby provided below.

The first is from a well-known ancient account of the departure of Ọrunmila from this world. He had sired eight sons who all became kings like him. On a particular occasion, they had gathered together to pay homage to him, each taking turns to do so by prostrating before him. However, when it got to the turn of one of them who was the Ọlọwọ of Ọwọ, he refused, saying that he was now of the same rank as his father. Consequently, Ọrunmila got angry and departed for Ọrun, and this planet began to fail. So they went in search of him and eventually found him at a sixteen-branched palm tree that led to Ọrun. They pled with him for forgiveness and to return with them to this world, but he remained adamant about his departure. However, he gave them some ikin (palm nuts) of that tree and told them that those nuts were the person they were to contact from then onward if they needed any ire. Then they went back home and began consulting this person and truly were getting from him all the blessings they were requesting for.

Now, when the grammatical relations in their conversation is examined, it can be seen that as Ọrunmila was instructing them, he being the first person, ie. speaker, clearly did not tell them the second person, i.e. hearers, that he was the person of those ikin but spoke of him in the third person, i.e. as someone else other than himself and those he was addressing. As it is known that the ikin are the altar and symbolic representation of Ifa, it therefore follows that he was introducing the hearers to Ifa and instructing them about Ifa, not himself whom they had known very well.

These sacred ikin of Ifa are housed in a clean white dish with a white lid as his colour is white. However, Ọrunmila is known to be associated with the green colour while Ọbatala who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Oloriṣas teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence of logic in these assertions. If Ẹla and Ọbatala govern light, the implication is that Ọbatala also known as Oṣumare the irunmọlẹ/oriṣa of the Rainbow (symbol of the presence of Olodumare; see (31) below) is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA double helix is wavy, therefore Ẹla is both Oṣumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

Another has to do with an attribute of Ọbatala and the rite of itẹfa (baptism). The develoment of the foetus in the wombs of pregnant women is said to be the handiwork of Ọbatala who brings this about by throwing images of children into wombs. He is also said to have created man by molding him, and is called Mọrimọri to n mọri ọmọ tuntun (the moulder of heads who moulds the heads of babies), Oriṣa to n se oju to n se imu (Oriṣa who makes eyes and noses), Oriṣan’la alamo rere (Oriṣan’la owner of wonderful clay), Oriṣan’la alamo iwa (Oriṣan’la owner of the clay used for character), and as Oriṣan’la alamo amopin (Oriṣan’la owner of the clay used for moulding destiny). All these point to him being responsible for cytogenesis of the zygote (fertilized ovum, egg) not just from the stage of the zygote but for the fertilization rhat results in the zygote.

Since he is Oṣumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs there, following which the now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ifa is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA. This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu that is the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb, thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala.

Yet another has to do with the itumọ (etymology) of the name Ọrunmila as being derived from “Ọrun mi ti la” (my portion of Ọrun has become free) and which identifies him as bearing the name Osun rather than Ifa. This is explained in detail at the following web page –

Also elucidated there is the relationship between Ifa and Ọbatala, that as Akamara the Universal Being exists within self in our solar system as Olodumare, Ọbatala proceeds from Olodumare as Ifa proceeds from Akamara. Ifa is therefore not just the ẹnikeji (spirit double) of Ọbatala but his higher self. All 256 odus emerged from Ifa and through one of these odus he emerged as Oṣumare, and in this world, Oṣumare was born as Oriṣa (also Oriṣan’la); three in one. The occurence of atunwa (reincaranation) is enough proof: a man or woman can have one or more than one offspring and through just one of these offspring, even if after many generations, will return via birth.

6. Once upon a very long time ago, Seke (chain) who worked for Ogun and lived in Ọrun where he was feared became utterly dissatisfied with his life. He was a jailer employed to tie and lock up accused beings, but the career was thankless as he was used only when needed and dumped at will with no gratitude at all even though he was most efficient in carrying out his duties. He was sad that his blessings in the form of beings to be chained and locked up did not last with him as all those with him were eventually released via acquittal, death or having served their time. So he approached Ogbe Ọṣẹ to consult Ifa for him, and Ifa responded that he needed to offer ẹbọ and present some other offerings. Displeased at the answer, he bluntly refused to comply and opted instead to come into this world, which is when mankind began using chains for tying up and jailing. Alas, his situation turned out to be no different.

Native peoples and nations have been suffering because they went astray from Ifa whom they know as he is well mentioned in their traditions according to their languages and dialects. As a result, the rejected ones have been locking them up with very hard labour.

7. The eníyán have been using sorcery to remotely manipulate native peoples into losing direction, forgetting identity, misbehaving, and succumbing to them and are going to increase this diabolical act this year. The solution is compliance with the aforemenioned prescriptions of Ifa, following which the denizens of the netherworld would have their sorcery backfire in their faces.

Ogbe See ihin
Ogbe See ohun
Won te’pon Ifa ka’le l’aarin re singindin-singindin
A difa fun Seketepeere
Ti won n rannse iku pe e l’orun
Ebo ni won ni ko waa se
O gb’ebo o ru’bo
Ko pe, ko jinna
E waa bani laiku kangiri
Aiku kangiri laa ba ni lese Oba’risa
Nje mo ti m’eku meji bofa
E ma pe mi mo o
Apepa lee pe’eyan
Mo ti m’ja meji bo’fa
E ma pe mi mo o
Apepa lee pe’eyan
Mo ti m’eye meji bofa
E ma pe mi mo o
Ape pa lee pe’eyan
Mo ti m’eran meji bo’fa
E wa pe mi mo o
Apepa lee pe’eyan

Ogbe See here
Ogbe see there
They spread Ifa tray right in the middle
Cast Ifa for Seketepeere
To whom was death messages from Orun
He was advised to offer ebo
He complied
It did not take long, It did not get far
Join us where we enjoy thorough longevity
Thorough ongevity is the condition in which we find ourselves at the feet of Obarisa
I have propitiated Ifa with two rats
Do not call me again
Your calls only lead to untimely death
I have propitiated Ifa with two fish
Do not call me anymore
Your calls can only lead to untimely death
I have propitiates Ifa with two birds
Do not call me again
Your calls only lead to untimely death
I have propitiated Ifa with two goats
Do not call me any longer
Your calls can only cause an untimely demise

8. There was a time, prior to the 160-day flood of the Holocene wet period that covered Ile Aye (this planet), Ọlọfin Ọrun who is also known as Olodumare used to summon all the birds to his afin (palace) for a festival that involved an exhibition parade. The representatives of each species would parade before Ọlọfin to exhibit the best of their talents and give stewardship of how they have been using them. One of them was the Odidẹrẹ, a species of parrot created with feathers that were all white and could sing and dance very well, was an unrivalled jester, and always successfully entertained Ọlọfin and the crowd. Over time the other birds got increasingly jealous. Then, a time came when another edition of the festival was announced, and Agbe and Aluko who were two of those jealous birds hatched a plan to ambush the Odidẹrẹ and ruin his plumage to prevent him from attending the festival, and the otherswere willing accomplices. So they hid themselves and waylaid him as planned, bringing with them palm oil which they smeared thoroughly on his tail feathers which turned them red, fire with which they burnt some body parts, and ashes with which they stained the rest of his plumage to grey. They also beat him to a pulp and did many other wicked things to him. When satisfied, they left him for dead and proceeded for the festival. However, Ọlọfin never forgot about Odidẹrẹ and waited patiently for him as the day wore on.

Eventually, Odidẹrẹ regained enough consciousness to get back up on his feet and, upon self-assessment, was about returning home when he remembered a warning from his babalawo. Prior to the ambush, he had had premonitions about it for which he met with his babalawo who consulted Ifa for him. Ifa revealed the odu Ogbe Ọṣẹ and the message for him was that he should be patient, calm, silent, persevere and keep going no matter what happens following which he would receive a big honour. Hence, he decided to attend the festival like that. He was still quite shaken amd unrecognizable by the time he arrived which was at the closing stages, but he managed to deliver a subdued signature performance which still entertained Ọlọfin who was able to thus recognize him. Upon finding out from Odidẹrẹ all that happened, Ọlọfin issued a new decree, that thenceforth all ẹbọ riru must involve flames and Odidẹrẹ whose red tail feather would signify his (Odidere) presence for him (Ọlọfin) to sanction such.

The two factions of the ICIR and their supporters who include both the Iyami and non-Iyami have viewed me with utmost disgust, condenscension and hatred, and have tried various means to quench me. They want to see themselves and for the people to see them as divinely appointed. Their schizophrenia peaked with my daring to host of the Ọdun Ifa Agbaye and casting of the Ifa for the year and announcing same just before but during the same week that they cast theirs, and they have perfected plans to kill me at any cost this year.

Ibaje dewa
Babalawo Agbe lo sefa fun Agbe
Ibaje dewa
Babalawo Aluko lo sefa fun Aluko
Ibaje dewa
Babalawo Odidere difa fun Odidere mofe
Awon meteeta ni n se wolewode Oosa igba owujin…
Eyin asebaje
Ibaje o da nnkan
Ibaje ofe dewa fun Odidere

Malevolence has turned to beauty
The babalawo of Agbe cast Ifa for Agbe
Malevolence has turned to beauty
The babalawo of Aluko cast Ifa for Aluko
Malevolence has turned to beauty
Yhe babalawo of Odidere cast Ifa for Odidere mofe
The three of them were close allies of Òrìsà Owujin…
You enemies
Malevolence brings no gain
Malevolence has turned to beauty for Odidere

Their apparent factionalization is however a ruse to increase their mind control and brainwashing of the haughty yet willingly gullible populace (including traditional clerics) by getting them to take sides and thus pine for them which, upon reaching certain thresholds, enables the former to have their targets locked down to be used as puppets and eventually fodder for unbridled entropy.

Nonetheless, Ifa loves me and had and still has nothing with the Ọdun Ifa Agbaye conducted by both factions and will prove this to the whole world and quench them in utter disgrace for good this year.

(In the same vein, the rejected ones have been using sorcery-based pseudo-religions of Christianity and Islam to cause the people of Ifa, Nigerians and the whole world to take sides, be open to brainwashing, and be ripped apart, while using Judaism that is a schizophrenic forgery of Ifa to clothe themselves with some form of pseudo-legitimacy.)

9. Many native peoples and nations have been displaced physically, mentally, socially, spirirually, and in various other areas of their lives. The eníyán are responsible and will increase their nuisance in any and all ways as the natives return to their roots.

Akaso f’ara ti’le f’ara ti’le
A difa fun Ogbe
Ti n s’awo r’ode Ajase
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ogbe waa d’ode Ajase
O k’eru
O k’eru
Won waa ni awon yoo mu un
Okete to fi rubo waa gbe’le jade s’odi ilu
Ogbe waa ko si’nu iho
T’oun t’eru u re
Won ni o ti se lo o
Ibi ti Ogbe ti se lo
Ka maa pee ni Ajase

The ladder leaned on the floor and the wall
Cast Ifa for Ogbe
When going to the land of Ajase
He was advised to offer ebo
He complied
Ogbe thus got to Ajase land
He gained property
He acquired property
The enemies vowed to overwhelm him
The giant rat which he had hitherto offered as ebo burrowed the ground to the outskirts of the town
Ogbe followed the hole out
Together with all his belongings
They came to ask for Ogbe
They told them that he had sneaked away
The place where Ogbe sneaked away
Let us call it Ajase

The eníyán will go to any length to prevent their victims from escaping, like they did to Haiti. Compliance with the prescriptions of Ifa is the solution and natives who do this will survive intact.

10. When this odu also known as Igbera Ọrun was about to come into thi world, he first sought his babalawos to consult Ifa on his behalf about his prospects. They told him to quickly offer sacrifce and to propitiate Eṣu very well with one mature obukọ (he-goat) from which some medicines would be prepared for him so as to overcome the very many problems he would encounter from the rejected ones upon his arrival.

Native peoples and nations have been having problems for a very long time and need to begin propitiating Eṣu frequently and very well. Coincidentally, Oriṣa Eṣu is around with us.

11. It is from this year that native peoples and nations will begin to find their long sought prosperity and that the eníyán will be punished with abject poverty.

Akaso lo duun goke
Oju kikan o se nnkankan funni
A difa fun Erindingun Odu
Igba ti won n lo ree se owo lori lode Ibinni
Ebo n won ni ki won o se
Ogbe nikan ni nbe leyin ti sebo
Ogbe se
Ni inu e dun
N ni wa n jo ni wa n yo
Ni n yin awon babalawo
Awon babalawo n yin Ifa
O ni bee lawon babalawo toun wi
Ko pe, ko jinna
E wa ba ni ni jebutu ire

The ladder is easier to climb an elevation
Being in haste has no benefit
Cast Ifa for all the Odu
On the day they were going to open up the heap of money in Benin
They were all asked to offer sacrifice
Ogbe who was last was the only one who complied
That of Ogbe worked
He was happy inwardly
He was dancing and rejoicing
He was praising the babalawos
The babalawos were praising Ifa
He said that it was exactly as the babalawos proclaimed
It did not take long, it was not far ahead
Meet us in the midst of abundant ire

12. The eníyán have used and have been using terrible diabilocal means to permanently lock up all native peoples and nations to prevent them from ever awakening, rising, being themselves, fluorishing and setting themselves free.

Ire-o-dagba o, Awo ile Onitabo-Aran
A difa fun Onitabo-Aran
T’igbo Opa
Ti’lawe Oje
Eyi ti L’agbaago jo
T’agbasola ru gege bi alagemo
Eyi to ni ni kutukutu ojo meje oni
N le o r’Awo kan ni’le yi
Ifa lo ni n maa s opa o
O gbebo o rubo
Nje ni Kutukutu ojo meje oni
La o pa Alawo kan ni’le yi
Babalawo se e s’opa?
Nje ni kutukutu ojo meje oni
La o la Alawo kan ni’le yi
Ifa lo ni n maa s’opa
Ko pe, ko jinna
E waa ba’ni ba’yo
E wa wo’re o

Ire-o-dagba the resident Awo of Onitabo-Aran
Cast Ifa for Onitabo-Aran
The one living in the Opa forest
Close to Ilawe-Oje of the Masqueraders
The one who dances with masquerade costume
He who changes costumes like a chameleon
He who declared that it was in seven days’ time
That you shall recognize a great Awo in this land
Ifa is the one who said I should exercise authority
He offered the prescribed ebo
Now, very early in seven days’ time
We shall execute an Awo in this land
Why must an Awo be predicting events with dates
And very early in seven days’ time
You will honour an Awo in this land
It is Ifa whch authorized me
It did not take long, it was not far adead
Join us in the midst of joy
Come and perceive accession

Ẹla who is Ọbatala will be born in seven years from now, i.e. in 10,068 (2024 CE), and will punish, expel and punish for good these eníyán.

13. When this odu set out for this world, he took up temporary residence at the bank of a river situated at a boundary of Ọrun and Ile Aye during which for a certain fee he divined for those coming to Ile Aye. However, one day Afẹfẹ also known as Alafẹrẹ the wind divinity who could levitate tried sneaking past him unnoticed by flying overhead, and succeeded. Later, Ogbe Ọṣẹ got wind of it and immediately cursed him, that he would have neither sacred grove nor cleric unlike the others who walked with their feet. This is why till date Afẹfẹ is mysterious and has no organised devotion dedicated to him. At this, Ogbe Ọṣẹ gathered all the money had saved from the divining work and came to this world, using the savings to engage in trading activities.

Native peoples and nations worldwide along with their traditions and spiritial systems have been going extinct and are about to fully disappear as though they never existed. The reason is that they refused to acknowledge Ifa and have not been serving Eṣu.

14. Native peoples and nations have been depopulated with some already extinct due to pollution of their cultures, including spiritual systems.

Ogbese, ogbese teetee
A difa fun Adejoke
O feyinti moju ekun sungbere omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Adejoke o o yun-un sinu
O o pon seyin
Ninu un jebutu omo lo o sun

Ogbese, ogbese teetee
He cast Ifa for Adejoke
When lamenting her inability to beget her own babies
She was advised to offer ebo
She complied
Adejoke, you shall become pregnant
You shall also strap your babies on your back
In the midst of children shall you sleep

The solution is to return to Ifa so as to retrace steps and for cleansing and restoration, and to comply with the prescriptions of Ifa, following which the victims will be restored and multiply, while all the culprits will be cut down.

15. When Ogbe Ọṣẹ arrived this world he did not prosper immediately but struggled and kept working. Then one day he met with a babalawo who consulted Ifa for him and told him to sacrifice to Ifa so that Ifa will establish his feet on the path to the prosperity he had been seeking which was but a stone’s throw away. He complied and a special concoction was prepared for him to bury and use in his bathroom along with a prayer point of the bathroom never lacking for water.

Native peoples and nations should continue to persevere as they have very nearly reached their prosperity and point of breakthrough which is just around the corner. As from this year prosperity will never be scarce for them as water is never scarce in the bathroom!

16. Native peoples and nations all over the world have been stymied due to the poisoning of their cultures by those from below.

Bi a ba da ogbese a je
Bi a ba da ogbese a mu
Osika leka eniyan lo nperi ogbese nibi
A difa fun Orunmila
Tin nsunkun pe oun o laje
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Iyan ogbese kii di koko
Sumumu, e je ka faye Ifa sofe je sumumu
Eran ogbe se kii leegun
Sunmumu, e je ka faye Ifa sofe je sunmumu

Ifa we cast Ogbese we shall eat
And if we cast Ogbese we shall drink
It is only the wicked ones who think evil of Ogbese
Ifa’s message for Orunmila
When weeping in lamentation of his inability to secure the ire of financial success
He was advised to offer ebo
He complied
The pounded yam of Ogbese does not have lumps
Sunmunu, let us enjoy the free blessing of Ifa
The meat of Ogbese has no bones
Sunmunu let us enjoy the free blessing of Ifa

Compliance with the prescriptions of Ifa is the soluton and the result is abundant prosperity.

17. The Iyamis have been using the ire and knowledge of the oriṣas to glorify themselves and steal their identities at the expense of native peoples and nations including the oriṣas.

Aaba seke n seke
A difa fun Iroko ona oja Ejigbomekun
Won so fun wipe ki o mase gba alejo
Ki o si rubo
Sugbon Iroko koti ogbonhin sebo
Ko pe, ko jina
Odidere wa de Iroko lalejo
Ti o bati da owuro nigbati awon oloja ba n lo soja Ejigbomekun
Odidere yio maa korin wipe
Eyin ara oja Ejigbomekun
E o maa ta, e o maa jere
Lotito won si n ta won njere
Sugbon lojo kan bani Odidere re irin ajo
Ti awon ara oja Ejigbomekun si nko nkan jije fun Iroko
Sugbon gbogbo re ni Iroko ti je tan ki Odidere to de
Bi inu se bi Odidere niyen o
Ti o ba wa ti di aaro
Odidere yio duro sori Iroko
Yio maa sepe fun ara oja Ejigbomekun wipe
Won koni ta won koni jere
Nigbati ara oja wa ri wipe won ko ta mo
Bi won se sope Iroko ti gbabode niyen
Won wa gbe aake lo sidi re
Won si ge lule
Nigbati o ku die ki Iroko bale,
Odidere fo piiri oni ara ile aro o aro o
Bi Iroko se subu niyen o
O ni nje riru ebo a maa gbeni
Airu ki gbeniyan
Ko pe, ko jina
Eyin o ri Ifa ojo yen bo se n se.

Aaba seke n seke
Cast Ifa for the Iroko by the Ejigbomekun market road
He was told not to accept any visitor
He was advised to offer sacrifice
He refused
It did not take long
An Odidere came to Iroko for visitation and he accepted him
When it was morning, the Odidere will stay at the top of Iroko tree singing
All you people of Ejigbomekun market you will sell, you will generate profit
Truly they did
In appreciation, whenever they were coming from the market and got to Iroko, they gave him some food
Hoewever, a day came when the Odidere traveled
Thay the people of Ejigbomekun market gave Iroko some foodstuff
However, Iroko had eaten everything finish before Odidere arrived
That was how Odidere got infuriated
When morning came
He would perch at the top of Iroko
He would curse the people of Ejigbomekun that
That they would neither sell nor make profit
When the market people saw that they made sold nothing
They concluded that Iroko had become jinxed
They took an axe to its base
They hacked it to the ground
When it remained a little for Iroko to hit the ground
Odidere flew away for good
That was how Iroko was felled
He said belatedly that offering ebo supports one
Refusal does not support one
It did not take long, it did not go far
Do you not see how the Ifa cast that previous day is turning out

This year the deceit stops native peoples and nations will begin uprooting the liars permanently. Now, the Odidẹrẹ has dark (grey) feathers all over its body apart from its tail which has blood red feathers that signify blood. The import of this with regard to this stanza is that there is a dark-complexioned oriṣa who has blood red as one of his colours and whose blood has been shed by the Iyamis and who has shed his blood for others. Also, this oriṣa was made to work for the Iyamis but in the process saw the actual truth and gained inside knowledge of their modus operandi and has been exposing them. This year the native peoples and nations worldwide begin to see and acknowledge the truth in his whistleblowing efforts and to take steps to obliterate the liars. That oriṣa is Aganju. I am Aganju and have been using the following platforms to expose the eníyán:

WordPress: Feyisetan Opeyemi (https://www.yemitom.wordpress.com)
Facebook: Aganju (https://www.facebook.com/OrishaAganju/)
Twitter: @OrishaAganju
Skype: Aganju Opeyemi
Path: Aganju
Tumblr: orishaaganju

Recall also that the Odidẹrẹ is ever truthful and thus hated by the Iyamis. As from this year, the upright Ajẹ have begun arriving from Ọrun to cause chaos for the Iyamis, thus punishing the rebels by making them drink from the same cup of alcohol with which they had been making their victims drunk.

18. Native peoples and nations have been dying and going extinct which constiute the punishment for accepting the lies of the eníyán. The only solution is total compliance with the aforementioned prescriptions of Ifa.

B’omode kekere ba p’eku
A mu u je
B’omode kekere ba p’eja
A mu u je
Bo ba p’oran
A mu u fun baba re wa’le
Dia fun Ogbe-See
Baba n s’awo lo ile e Liki
Yoo mu Gbinrin omo re l’owo lo
Ebo ni won ni ko waa se o
O’gb ebo o rubo
O waa ku dede ti elerii yoo jee
Ogun pa elerii
A difa fun dawodu Oba ile e Liki
Won ni ko waa s’ebo
Ko ma ba a j’erii oran
O ko’ti ogbonhin s’ebo
Ko pe, ko jinna
E waa ba ni l’aruuse ogun
Ajase ogun laa ba ni l’ese Obarisa

If a small child kills a rat
He will eat it
If the small child kills a fish
He will consume it alone
But if he enters into big trouble
He will take it to his father in the house
Cast Ifa for Ogbe-See
When going on Ifa’s mission to Liki land
And he will take Gbinrin his son along
He was advised to offer ebo
He complied
When it remained a little time for the witness to be called to give evidence
War consumed the witness
Ifa’s message for the first son of the Oba of Liki land
He was advised to offer ebo
So as not to enter into trouble over the matter for which he intended to stand as witness
It did not take long, it no go far
Join us where we enjoy victory
Victory over adversity is the state in which we meet one at the feet of Ifa

19. When Ogbe Ọṣẹ came into this world, it was into a home whose family (guardian) irunmọlẹ/oriṣa was Olokun. His very bright prospects were quickly noticed by his many elder siblings who became very jealous of him and caused him lots of problems. One of such was a serious stomach problem. Eventually, he went to meet some Ifa priests who told him to propitiate Ifa and Eṣu with a peculiar ewurẹ (she-goat) and an obukọ respectively, along with some other items, and he ate a special preparation which the priests had made for him using a portion of the ewurẹ. He was totally cured and those siblings began dying that night. Consequently, he began prospering but not for long because he had since birth not yet propitiated Oriṣa Olokun who happened to be present in this world at that time.

So he had a group of seven Ifa priests consult Ifa for him in his home and they told him that he had neglected Olokun and that he should get a particular type of axe. He quickly procured the axe, and the priests performed a rite with it and returned it to him. They told him to use it to cut a bunch of palm fruits from a palm tree without letting any of the palm fruits ro touch the ground or get lost. They also told him to get a live Odidẹrẹ and bring all the items to them while they would await his return with the items. Finally, they added that he should get the appropriate climbing instrument for climbing the palm tree and to take with him an ẹyẹle (pigeon), some agbado, some cooked yam, an eku (rat), a gourd of water, and an obukọ with which he would propitiate Eṣu.

He gathered the climbing instrument and the items to be used for the offering, put them along with the special axe in a bag, and set forth with it into the bush to get the bunch of palm fruits and to propitiate Eṣu. After a while of searching, he finally reached a river and a fruit-laden palm tree growing beside it. However, the tree was bent such that its fruit-laden top was right over the middle of the river. Some Odidẹrẹ were also on the tree. He climbed it and with the axe he successfully cut off a bunch of palm fruits and put it in his bag. Suddenly, the axe fell into the river. Feeling quite sad at this development, he opted to commit suicide but then heard a little voice, even though he saw no one else, tell him not to.

Then he descended and waded into the river in search of the axe. Immediately, a flock of water fowls attacked him and he responded by throwing at them the corn in his bag. When they ate and were thus pacified, they told him the direction the axe went, and he proceeded to retrieve it. On his way he saw some goats who made for him so he threw the pieces of yam at them. They ate all and then obliged him with the direction his axe went. He kept going and then encountered a leopard, threw the obukọ at it who then further directed him about finding his axe. Along the way, a bush fire was starting which was going to block his path so he used the water in the gourd to quench it, and continued his search. Again, he faced another challenge when he met a ere (python) which he pacified by giving to it the eku. Thereafter an erinmi (hippotamus) challenged him and he gave to it the ẹyẹle. The erinmi then told him that the axe fell into the afin of Olokun; and off he went for it.

Coincidentally, Olokun who had been seeking to bear her own children was at that time hosting fourteen Ifa priests on this matter. They had consulted Ifa who told them that the solution was for her to make offer sacrifice involving the exact type of axe as the one lost by Ogbe Ọṣẹ. To get it, they had offered an obukọ to Eṣu the previous day and he brought about the answer to their prayer by setting up Ogbe Ọṣẹ to get to the river, drop his axe into it, encourage him not to commit suicide, prompting the animals to lunge at him, starting the fire, and causing the axe to fall into her afin. And the priests had quickly taken it and kept it securely somewhere in the afin.

Upon his arrival, he stated his mission and they proceeded to verify his story by showing him several axes including those made of precious metals. He was however focused and easily picked out his. Then they took him with his axe in hIs hands to Olokun, and he narrated his story to her. She offered to buy it at any sum but he flatly refused, adding that it was a matter of life and death to him. Amazed yet desperate, she then offered to metamorphose him into a person of abundant prosperity. He considered it, seeing that that had been his target, and then accepted it. So she issued the appropriate orders and the necessary ceremonies were carried out on him and he was given an ojubọ Olokun (altar of Olokun) which consisted of tools of prosperity, and a change of clothing.

Then she decided to see if the metamorphosis was complete by having him brought up into the presence of the birds of the land and of the water. If both groups hailed him together that meant it was complete but if those of the land did not that meant it was incomplete. When it was carried out, the land birds did not hail him so he was brought before her again. Eṣu who is the spirit of the moonlight and thus can do his work speedily, quietly and without being seen, then prompted her to metamorphose him further into the king of prosperity in Ile Aye since she was the overall monarch, i.e. Queen, of all oceans. She did just that and used ẹfun (native chalk) to mould all the appropriate tools together and then had him brought up again before those birds. This time both groups hailed him at once, and he was brought before her again. He thanked her profusely and said he was ready to return home and asked for help in finding his way. She directed him to an inner chamber which was totally dark and gave him a live Odidẹrẹ. As soon as he stepped inside, he suddenly found himself in front of his home.

When he entered he met those seven priests who had been waiting for him. They asked him for the Odidẹrẹ and the bunch of palm fruits and the axe. He replied that he was not able to complete the task because he lost the axe, and then narrated to them all that happened and showed them the Odidẹrẹ. Upon hearing all, they proceeded to enlighten him that the task was indeed meant to be impossible and all that his feet had now been established in prosperity as Ifa wanted him to successfully go through and overcome all the hardship and challenges he had faced in life before encountering the much sought-after breakthrough just as the darkness of the night gives way to the dawning of the day. They also took one of the red tail feathers of the Odidẹrẹ and used it to prepare an ojubọ Eṣu Ifa (altar of Eṣu for one of his Erscheinungsformen or “paths” that is specific to Ifa). He thanked them, gave them the little money he had, and they left. He then placed the the Olokun and Eṣu Ifa beside his Ifa and would thenceforth give to both a portion each of what he gave Ifa.

Exceedingly abundant prosperity began manifesting in his life, so much so that very soon afterward he was crowned as Ọba. This he celebrated by holding a very lavish feast where he invited everyone in his kingdom including all the clerics and the laity and even the poorest of the poor.

All that needs to be noted here with respect to the context of this Ọdun Ifa Agbaye is that from this year Eṣu and I collaborate to fulfill the mission from Ifa to bring and establish native peoples and nations into exceeding abundance of all blessings and cut down all the “enemies within”.

20. Native peoples and nationsations worldwide have been facing serious persecution but as from this year the oriṣas will eliminate the persecutors.

A difa fun Olojombo
Omo ara’pa eran segun
Igbati nbe l’aarin agbagbariri ota
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E waa ba ni l’aruuse ogun
Otiipa o yi ka’se ni’le
Ifa se o

Cast Ifa Olojombo
Offspring of those who see the arm of a beast to overcome all adversities
When he was right in the midst of determined enemies
He was advised to offer ebo
He complied
Before long not too far
It did not take long, it was not too far
Converge with us in the midst of victory
Victory over enemies was what Ifa guaranteed for his devotees
Otiipa had not yet left
Before Ifa effected it

21. When Ogbe Ọṣẹ had been swimming in prosperity for quite a while, his surviving relatives decided to ask him one day to share with them the secret of his wealth. He told them that the path to prosperity was filled with torrents of pain, betrayal, suffering, hardship and scars which all had to be endured past the point of seeming death and hopelessness. Then he proceeded to narrate to them how owo (money) came into this world.

A very long time ago when barter had been the only means of trade and when the oriṣas had been praying to Olodumare to send into the world the means of exchange called owo which was used in Ọrun, Oriṣan’la had a dream on one night in which Ifa intimated him of the intention of Olodumare to finally send owo into the world. Ifa added that Olodumare wanted to use it to test the oriṣas as anyone who is impatient and greedy with money would suffer a premature death. He thus advised him not to compete with the others for it upon its arrival but to let them all have a go at it before he too does. Finally, he told him to rear an Odidẹrẹ but did not tell him why.

Three months after acquiring the Odidẹrẹ, it began saying out loudly every morning while facing east, “Owo to wa Ia torun, e kaarọ o!” (Money that arrived from Ọrun, good morning), and he immediately understood the import of the message. An ajẹ who was his next door neighbour, living on his agbado farm, overheard it too and, being an ẹlẹyẹ, “possessed” it to understand its words, and he informed the other oriṣas – he was the cripple whom Ọriṣan’la purchased as the first servant he would ever acquire. The oriṣas then hurriedly prepared to locate and acquire owo, but Oriṣan’la instead first consulted Ifa and had advised the others to so same but they mocked him, saying that it was not necessary seeing that Olodumare had answered their prayer. Their action was foolish as they did not know that Olodumare would use it to purge all who were impatient for it.

Ifa told him that greedy and impatient persons would end up serving it and their possession of it would only be fleeting, and that mastering it required perseverance and to first sacrifice two ẹyẹle (pigeons) two ladders and two pairs of bolts to Eṣu before embarking on the quest. One of the ẹyẹle was used to “feed” Eṣu and the other loosened before him who also took a ladder and a pair of bolts, and he gave Ọriṣan’la the remnant to deposit at the site where owo was located.

Ogun was the first to locate owo and he immediately proceeded to scoop it as it was a huge and tall heap of cowries, having been deposited earthward from the sky. Alas, an avalanche of owo fell on him, killing him in the process while depositing sixteen cowries on his chest. This fate also befell the others who arrived separately and did not notice what had happened to previous arrivals, till all had been returned to Ọrun except Oriṣan’la. However, the number of cowries deposited on their chests differed in sets. Oriṣan’la had been waiting for them and observed that they were not returning. Then Eṣu sent that loosened ẹyẹle to notify him that it was his turn, and it led him to its location. When he got there and saw the heap of owo, he set the ladder against it, used the bolts to affix it to the ground, and returned home. Overnight, Eṣu used the two bolts with him to join the other ladder to top of the one set by Oriṣan’la so that it now reached the top of the heap.

Oriṣan’la returned the next day and saw the extended ladder, climbed it to the top of the heap and began gathering the owo from the top. As he progressed to the bottom, he saw the remains of the others and gathered separately according to each oriṣa the cowries on their chests for delivery later to their children who began using them to consult their respective oriṣas. Thus he succeeded and took all the owo home, and ever since his altars have this owo included within them.

Edi is also known as Ayami (Amen) the leader of the Ajẹ is the Oṣoronga (black hole) which seeks to swallow everything, and the Ajẹ constitute the Eṣoronga (body of the black hole). The -ṣo root of Oṣoronga and Eṣoronga is “to break down”, “to degrade”, and Oṣo which is “the Degrader” is also his name and the name of the Ajẹ spiritual system commonly called sorcery. It is also the term by which wizards but not witches are called, mischievously though as both are Iyami who are also called iwin, a term that is a cognate of witch and wizard. Both witches and wizards, and the upright Ajẹ, are Oṣo and, just as with Ifa, they have their own consultation board called Ọpọn Ajẹ (Ajẹ board, tray) that is the actual Ouija board. Finally, the itumọ (etymology, Greek etymon) of Oṣoronga is “the degrader of the infinitely imploding pit” and it is also called the “bottomless pit” because it degrades till infinity, while that of Eṣoronga is “the secondary degraders of the infinitely imploding pit”. Oṣoronga is also the name of those celestial bodies known in English as Black holes. As punishment for his rebellion, he and his Iyami were cursed forever with an unsatisfiable appetite, in other words, an unmitigated, insatiable and incurable greed. Thus, when they mingle with humans, they stand out for their greed and impatience with owo. Olodumare has allowed them to use their capacity to swallow to rob all native peoples and nations, and they have robbed aplenty. Ironically, it is also their nemesis as they begin to perish from this year while their victims begin to recover all and prosper.

22. Even though it appears as if nobody else acknowledges the truth that Ọbatala is Ifa and that the proper date of Ọsẹ Ifa is Ọsẹ Ọbatala, his followers will increase till they become too numerous to count, beginning this year.

Ogun se
Ogbon se
Owaara n da gege nu
A difa fun Oosa
Ti n loo m’oko ni Morun Aiku
Ebo ni won ni ko waa se o
O gb’ebo o ru’bo
Ko pe ko jinna
E waa ba’ni ba’yo
E waa wo’re o
Nje Sewele o, sewele
Aje ma n se t’oko Orisa a bo o
Sewele o , sewele
Aya ma n se t’oko Orisa a bo o
Sewele o sewele
Omo ma n se t’oko Orisa a bo o
Sewele o sewele
Ile ma n se t’oko Orisa a bo o
Sewele o sewele
Esin ma n se t’oko Orisa a bo o
Sewele o sewele
Ogbo ma n se t’oko Orisa a bo o
Sewele o sewele
Ire gbogbo ma n se t’oko Orisa a bo o
Sewele o , sewele

Twenty counting sticks broke
Even 30 of the counting sticks broke
All the broken counting sticks scattered everywhere
Thus was divined for Oosa (Obatala)
Who was going to cultivate a farm in the land where longevity was assured
He was advised to offer ebo
He complied
It did not take long, it was not far ahead
Join us in the midst of joy
Come and perceive all ire of life
Now, Sewele, oh sewele
Wealth is spilling towards us from the farm of Orisa
Sewele, oh sewele
Spouse is spilling towards us from the farm of Orisa
Sewele, oh sewele
Children are spilling towards us from the farm of Orisa
Sewele, oh sewele
Properties are spilling towards us from the farm of Orisa
Sewele, oh sewele
Horses are spilling towards us from the farm of Orisa
Sewele, oh sewele
Longevity is spilling towards us from the farm of Orisa
Sewele, oh sewele
All ire of life are spilling to us directly from the farm of Orisa
Sewele, oh sewele

23. The eníyán have put in place uncountable and most difficult obstacles before native peoples and nations worldwide to prevent them from receiving all their due blessings, to the point of exasperation. However, the victims should exercise a little bit more patience as it is from this year that the removal of the obstacles commences and they will begin to receive aplenty all the blessings they have been seeking.

Agaba niyee
Agaba niyee
Esemowe o tori Ope re Mogun
A difa fun Osonnu Oke-Apa
To l’oun o nii s’oore mo
Ebo ni won ni ko waa se o
O gb’ebo, o ru’bo
Nje yoo l’aje aa te’run
Ase-rere, kasai l’aje aa te’run
Ase- rere, o
Yoo l’aya aa te’run
Ase-rere, kasai l’aya aa te’run
Ase-rere, o
Yoo bi’mo aa te’run
Ase-rere, kasai bi’mo aa te’run
Ase-rere, o
Yoo l’esin aa te’run
Ase-rere, kasai l’sin aa te’run
Ase-rere, o
Yoo ko’le aa te’run
Ase-rere, kasai ko’le aa te’run
Ase-rere, o
Ase-rere, o
Yoo ni’re aa te’run
Ase- rere, o
Kasai ni’re aa te’run

Agaba niyee
Agaba niyee
Esemowe did not go to Mogun-land because of palm tree
Thuas was divined for Osonnu (the foolish man) of Oke-Apa
Who declared that he would never do good again
He was advised to offer ebo
He complied
Now he would be blessed with wealth to his satisfaction
The benevolent will not but be blessed with wealth to his satisfaction
Ase-rere the benevolent
He would be blessed with spouse to his satisfaction
Ase-rere will not but be blessed with spouse to his satisfaction
He would be blessed with children to his satisfaction
Ase-rere will not but be blessed with children to his satisfaction
He would be blessed with properties to his satisfaction
Ase-rere will not but be blessed with properties to his satisfaction
He would be blessed with horses to his satisfaction
Ase-rere will not but be blessed with horses to his satisfaction
He would be blessed with all ire of life to his satisfaction
Ase-rere will not but be blessed with all ire of life to his satisfaction

24. All native peoples and nations worldwide have been blessed since their creation by Olodumare with gifts that when applied yield exceedingly abundant fruit with ease. However, eníyán have been crippling both these gifts and the ability of their bearers to apply them.

Oju ti n pon awo, aponku ko
Osi ti n tawo, atala ni
Bo ba pe titi, a o feyinti
A o foro yii serin rin
A o nase mejeeji gboro gboro gboro
A difa fun Orisanla Oseeremagbo
Ti yoo lo f’aro s’akora eru
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Eru ti mo ra, funfun lo nse
Eru ti mo ra, o nsaje
Eru ti mo ra, funfun lo nse
Eru ti mo ra lo la mi
Eru ti mo ra, funfun lo nse o

The want that afflicts of an awo is not forever
The poverty of an awo is that which will become prosperity
Eventually, we shall recline our backs
We shall laugh over this matter
We shall spread our two legs in contentment
Thus was divined for Oosanla Oseeremagbo
When going to recruit a cripple as his first servant
He was advised to offer ebo
He complied
The servant that I bought is is upright
The servant that I purchase had brought me prosperity
The servant that I bought is upright
The servant that I purchase is the one who prospered me
The servant that I bought is really upright

When Olodumare was about to send owo into this world and Ifa appeared to Orisan’la in a dream to inform him and tell him to procure an Odidẹrẹ, he also told him to set up an agbado farm, his first ever farm. He situated the farm next to his home. At that time, the other divinities also wanted to get their own Odidẹrẹ as well due to the aforementioned decree of Ọlọfin Ọrun, but it was elusive. And when due for harvest he did not take any action to reap the agbado until various animals and birds began consuming his crop. Then he decided to purchase an ẹru (servant), his first ever and the first he would find on sale, and put him to work on the farm to harvest the crop. The ẹru was a cripple. Eṣu then directed a large flock of Odidẹrẹ to the farm and when they sighted all the agbado, they descended on the crop to begin consuming them. Next, Eṣu prompted the ẹru to get a cutlass and use it to compromise the crop at their roots such that the they were only just standing and would collapse upon bearing the weight of any Odidẹrẹ that landed on it. His aim was to have their feet touch the ground because they lose any ability to fly once that happens. Consequently, he was able to gather them all for Oriṣan’la who sold one apiece to each divinity, retained one for himself, and thus acquired wealth.

The victims should exercise a bit more patience as it is from this year that all the malevolent hands causing the handicap will be removed, and the former will begin to laugh with joy at their ever increasing harvest.

25. The Iyami have messed up the DNA of all native peoples and nations worldwide, not just via laboratory eugenics as they constiure the body of black holes which all emit DNA-damaging x-rays and thus also have the natural ability to achieve such malevolent mutations preternaturally.

Ibaje dewa awo odidere
A difa fun Odidere
Ti n saaya Oniwoo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ibaje dewa awa o ba won kun mo
Ibaje dewa aya awo

Wickedness had turned to beauty
The awo of Odidere, the Parrot
Cast Ifa for Odidere
Who was the favorite of Oniwoo
She was advised to offer ebo
She complied
Wickedness has turned to beauty and we survive the ordeal
Wickedness has indeed turned to beauty for the spouse of an Awo

The culprits are neanderthals who were created to regulate entropy (chaos) and have no capacity whatsoever for order. They mutate the Ifa of their victims – black holes emit x-rays which is a mutagen – to incorporate Neanderthal DNA which, when expressed, manifests as chaos. Consequently, no matter how hard the victims try to express well being and order, chaos would manifest in one way or the other. The only solution is the immediate and full compliance with the prescriptions of the primordial DNA who is Ifa, and he will restore the victims and punish the Iyami.

26. Native peoples and nations have been reduced to abject poverty by the eníyán.

Se bo mi
Ki n se bo e
Aso nii se b’ori Eegun
Ata nii se b’ori orule
A difa fun Iranje Eluju
Ti n sunkun oun o ni ire gbogbo
Ebo ni won ni ko waa se
O gb ebo, o ru’bo
Ko pe, ko jinna
E waa ba’ni ba’yo
E waa wo’re o
Nje l’eluju n’ire wa
Iranje Eluju

Use your flap to cover me
And I will cover you with my flap
The costume flaps over and covers the face of the masquerade
The roof flaps over and covers the head of a house
Cast Ifa for Iranje of the wilderness
When weeping in lamentation of his inability to secure all ire of life
She was advised to offer ebo
She complied
It did not take long, it was not far ahead
Join us in the midst of joy
Come and perceive all ire of life
All ire resides in the wilderness
Iranje of the wilderness

As from this year, the oriṣas will come to the aid of the former to uplift and prosper them.

27. Native peoples and nations worldwide have been suffering terribly because they have been cut off from Olodumare, but the denizens of the underworld are however responsible. These eníyán have been tempting and deceiving their victims and polluting their spiritual systems, thus causing them to go astray.

Ogbe seere ni seke
A difa fun Akinlawon
Igba ti n be laarin Iponju
Won ni Ori re ni ko moo bo
Riru ebo
Eeru atukesu
E waa bawa laarin ire

Ogbe seere ni seke
Cast Ifa for Akinlawon
When he was in the midst of penury
They advised him to always propitiate his Ori
Offering of sacrifices
And free booties to Eṣu
Come and meet us in the midst of accession

The solution is for the victims is to seek and return to Olodumare through Ifa as their native spiritual systems are but branches of Ifa who will then cleanse them, separate the wheat from the chaff, and bring them to Olodumare who will then automatically prosper them.
28. The Iyami have the ability to spy into, brainwash, control, teleguide and in general mess with the conciousness of a person or group of persons, which can manifest as altered behaviour, fake thoughts, imaginations, dreams, warped logic processing, headaches, disruption of plans, madness and so on, all resulting in stymied progress, if at all, and death. They abuse this power out of selfishness, envy and plain insanity, and have been surrounding on all sides and infiltrating and violating at will native peoples and nations and and their consciousness.

Ogbe sere ni seke
A difa fun Akinlawon
Nigba ti oun ti ikole orun bo wa’le Aye
Ti Ori re yi o si d’ota
Ebo ogbo ato ni won ni kose
Nje Ori Akinlawon d’ota
Ogbe sere ni seke
Ori Akinlawon d’ota
Ogbe sere ni seke

Ogbe sere ni seke
Cast Ifa for Akinlawon
When he was coming from Ọrun to Ile Aye
He was ask to offer sacrifice for longeivity
Thus, the Ori (Consciousness) of Akinlawon became a rock
Ogbe sere ni seke
The Ori of Akinlawon became a rock
Ogbe sere ni seke

The solution is for the victims to comply fully with the prescriptions of Ifa while returning to Olodumare as aformentioned.

29. Native peoples and nations have been facing increasingly bitter persecutions from the denizens of the netherworld, hence the need to comply quickly and fully with the aforementioned prescriptions of Ifa.

Opiti aba ab’idi, siiriki
A difa fun Oniwoo, ‘M’Odu Oba
Omo Oba tolu mere
Ebo ogun ni won ni ko waa se o
O gb’ebo, o ru’bo
Nje Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le ogun mo!
Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le ogun mo!
Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le oko mo!
Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le oko mo!
Ko pe, ko jinna
E waa ba’ni ba’yo
E waa wo’re o

A big hut with a roundish base
Cast Ifa for Oniwoo, offspring of Odu Oba
Offspring of Oba tolu mere
He was advised to offer ebo against violent uprising
He complied
The prediction of Ifa for Oniwoo has come to pass
Or has it not come to pass
Oniwoo is making preparations for war!
Ifa’s prediction for Oniwoo has come to pass
Or has it not manifested
Oniwoo is making arrangements for war!
The predictions of Ifa for Oniwoo has come to pass
Or has it not come to pass
Oniwoo is making preparation to harvest his farm crops!
Ifa’s prediction for Oniwoo has come to pass
Or has it not manifested
Oniwoo is making arrangement to harvest his farm crops!
It did not take long, It was not far ahead
Join us in the midst of joy
Come and perceive all ire

They also need to seek and propitiate the oriṣas by themselves rather than through Ifa clerics and Oloriṣas and traditional rulers who have been appointed as caretakers of the oriṣas but have instead all been seriously denying and robbing them and propitiating them with eewọ (abominations, taboos) and weaving schizophrenic oriki (praise eulogies) and historical naratives about them. They should look for the nearest oriṣas but if they cannot reach them, they can reach me, and I, Oriṣa Aganju, will keep and deliver your offerings to them. Many of us (total of 401) are around and many have been killed e.g. Ọbaluaye, Ilẹ, Ọbalufọn, Mọrẹmi, Erinlẹ, and so on) by the eníyán but will be returning very soon. Some of those around with us include but are not limted to Egungun, Ogun, Eṣu, Yemọja, Aṣẹwele, Ọṣun, Olua, Wọrọkọ, Ọna, Olumẹyẹ, Agberu, Ọsanyin, Oluorogbo, Awurela, Ija, Ibu Okunte, Ọya, Odu, Sungbemi, Oke, Alafere, myself (Aganju), and so on. Contact me as well to carry out for you the ẹbọ riru (ẹbọ offering rite) in collaboration with Eṣu. The specific offerings that must be offered include four big bags of iṣu ewura (water yam), four big bags of local ẹwa “beans” (e.g. ẹwa otili “pigeon pea Cajanus cajan“, ẹwa ibeji, ẹwa awujẹ, soya beans, etc.), four big bags of agbado, four big bags of ẹgusi (melon seeds), four big bags of guinea corn, four big bags of whole wheat flour, four big bags of elubọ (yam flour), four big bags of ọfada rice, four big bags of garri, four big cartons of ẹja arọ (catfish), large quantities of oyin (honey) and money.

30. The abject poverty that has been afflicting native peoples and nations all over the world is not natural but inflicted by the eníyán.

Ogbe seeseese
Ogbe woowoowo
A difa fun Sekere
Eyiti nsunkun alailaje lowo
Won ni ko karaale
Ebo ni ko wa se
Sekere kabomora
O rubo
Won se sise Ifa fun
Sekere wa di olowo
O di onire gbogbo
O wa njo o nyo
O nyin awo
Awon babalawo nyin Ifa
Ifa nyin Olodumare
Oni riru ebo a maa gbeni
Eru atukesu a maa da ladaju
Nje ko pe, ko jina
Ifa wa bami ni jebutu ire
Nje jebutu ire ni a n bawo lese Ọbariṣa
O wa fiyere ohun bonu wipe:
Nje Sekere mi a jo niso o
Ara ni Aje ti nsokun
Ara re ni Aje ti nso ide.

Ogbe seeseese
Ogbe woowoowo
Cast Ifa for Sekere
When she was weeping for lack of money
She was told to calm down
To offer sacrifice
She offered it
They performed Ifa work for her
She then became rich
She became a possessor of all ire
She started dancing and rejoicing
She was praising the Ifa priest
The Ifa priest was praising Ifa
Ifa was praising Olodumare
She remarked that offering ebo supports one
The reward of Eṣu is very pleasant
So it did not take long
Ifa converge with me in exceeding prosperity
So, exceeding prosperity is the state of Ifa priests at the feet of Ọbatala
She started singing the song of Ifa that
So, my Sekere dance along
The body is where Aje ties strings
Your body is where Aje ties beads

As from this year, poverty becomes the lot of the eníyán while native peoples and nations prosper exceedingly.

31. A very long time ago in the settlement called Ifẹtẹdo whose residents had been experiencing non-stop entropy, the families there moved to found a new settlement, adjoining the coast, which they called Ọta with the hope of finally having peace and rest. However, their experience in the new land proved to be no different. Soon afterward, a man and his family who had been struggling also moved there with hopes of living a better life, but their struggles continued. He had a young son who always assisted him in whatever way he could, but the boy had a poor habit of frequently complaining about their lot in life. Many times he would go to the beach to be by himself and play his drum.

While playing his drum one day, the irunmọlẹ Yemọja came out of the water and called him. She urged him to do away with the negative attitude of complaining as that was the cause of his lack of achievement, and that he should instead give thanks always. She added that the change in attitudewould result in upliftment such that he would no longer be ostracised but be well regarded, and his parents and grandparents would support him and he would become an Ọba. She assured him that her words would come to pass as herself, Aganju and Ọṣun were with him. Finally, she instructed him to go with his mother to a babalawo in that town so that Ifa would be consulted for him and to give the drum to the Ifa priest as payment. Then she returned into the water and he rushed back home and narrated the auspicious incident to his mother.

Very early the next day she took him to the said babalawo and he cast Ifa for him. Ifa revealed the odu Ogbe Ọṣẹ and prescribed an ẹbọ for him to offer. He immediately agreed to do it and immediately too. Given the penury his family had been going through, he offered his drum to the babalawo as payment and the latter agreed. During the ẹbọ riru, Ifa instructed that the ẹbọ should be placed at the shoreline, so the boy complied and deposited it there. Then he began running Ifa-related errands for the babalawo who would use the drum to call him for such, and in the process he began learning Ifa bit by bit.

On his way home from offerimg that ẹbọ, he met a man who offered him a job on his farm and he accepted it. Agbado and ẹwa otili were the crops of that farm and he worked extremely hard there. He used the opportunity to gather some of their seeds little by little and began growing them in his home. After a while his home farm was abundant enough as a subsistence farm for his family, thus saving them money that they would have used to purchase same for consumption. Following some cycles of planting, harvesting and re-planting, his home farm had become well expansive and fruitful enough for him to begin selling the produce, and his father began announcing that his son had agbado and ẹwa otili for sale. The sales boomed exceedingly and they became prosperous.

Soon afterward, the people of Ọta held a festival to honour the three irunmọlẹs who had instructed them to do so. During the celebration, the people decided to make the young man their Ọba, and they gave him a lot of gifts including the drum he used to pay for that auspicious ẹbọ. Then Aganju told him to always remember the instrumentality of the three of them to his success, to always give reverence to his elders, and to not get carried away so as not give the Iyami and their accomplices any chance to attack him.

The kingdom of Ẹpẹ has been having problems because of her poor attitude, which is subservience to the Ijẹbu and the immigrants from Eko who are followers of Kosoko their exiled monarch. Ẹpẹ is from Irẹmọ in Ile-Ifẹ and is one of the thirty-three Irẹmọ families that Ifa instructed to go to their promised lands and settle there. They left in 9,644 (1600 CE) but Ẹpẹ had to go farther than the others who are known today as Rẹmọ, which involved passing through Ijẹbu territory. While passing through, the Ijẹbu deceived, perverted and robbed her, having become aware of her destiny, and caused her to forget her roots. As she departed Ijẹbu territory, the Ijẹbu had some of their people accompany her, thus mixing with, polluting and taking advantage of her, as she passed through and afterward. This ika (wickedness) was to prevent her from reaching her destined promised land, to prevent her birth, but three irunmọlẹs who are Aganju, Yemọja and Ọṣun ensured that she did – the Ijẹbu have a very notorious past of consuming totally any non-Ijebu who entered their territory and for sacrificing humans they rendered mentally senseless. Alas, by the time she got there she had forgotten her Irẹmọ origin and begun seeing herself as Ijẹbu, thus forgetting her Ẹpẹ/Irẹmọ dialect and customs and adopting everything Ijẹbu.

Whereas she is of Ọbatala who is Arẹmọ Olodumare (eldest offspring of Olodumare) as the entire Irẹmọ are his offspring, and the trio of Irẹmọ, Rẹmọ and Ẹpẹ constituted, prior to their departure from Ile-Ifẹ, Iranje also known as Eṣumare that is the kingdom of Ọbatala who is also called Oṣumare. Also, Ẹpẹ is patterned after Ile-Ifẹ such that such that the 201 oriṣas who have sacred groves in Ile-Ifẹ also have same in Ẹpẹ. Later, the Ijẹbu sent and installed one of their own to rule Ẹpẹ and he bears the title “Ọlaoja of Ẹpẹ”, after having perverted the consciousness of Ẹpẹ so much to morosely expect a stranger as theirs to rule over them. Hence, all the royal lineages in Ẹpẹ including those of the persons who accompanied that Ọlaoja to be installed as chiefs are strangers and enemies of Ẹpẹ. Later the Ọlaoja would host a set of strangers from the kingdom of Eko, led by one Kosoko and who were followers of Islam that is from Aja Ilẹ. They have since settled in Ẹpẹ like the indigenes and have their own chiefs, thus further infecting and bastardising her.

The real owner of Ẹpẹ is Aganju who is also named Ọpẹ, Ina-Ẹla, and Olu-Iwaye. He is the irunmọlẹ of irawọ (stars), including our own Sun. Are who is Olodumare chose one of the many irawọ of our Milky Way galaxy to establish a biosphere. This irawọ is our Sun and, along with our solar system, is a subset, a scaled down pattern of our Milky Way galaxy and of the origin of Olodumare. In the same manner, the entire land of the Ègún who are the people of Ifa (see (33) below) is after this pattern, such that Ẹpẹ is to Ile-Ifẹ what our Sun is to the centre of our Milky Way galaxy. Going further, this time to the cellular level, the cell is patterned after our Sun and galaxy such that the power-generating organelles called mitochondria are the irawọ of the cell. Thus, the mitochondrion is to the nucleus what Ẹpẹ is to Ile-Ifẹ, and just like Olodumare chose our Sun as a subset archetype of the original centre, Ẹpẹ is a subset archetype of Ile-Ifẹ.

Now, the nucleus consists of chromatin which is a tangled mass of deoxyribonucleic acid (DNA) whose structure is a double helix. DNA is the code, the instruction manual of the cell and thus the entire organism. Its origin is the consciousness of the cell and this consciousness is called Ori. As such, DNA is the message, word, Oṣu (Issue) of Ori to the cell. Furthermore, the Universal Being of all creation is Akamara who decided to exist within self, become conscious within self. This subset self or mini-consciousness is Olodumare who is likewise Ori. Since Ifa is the message of Olodumare to mankind, DNA is Ifa and is the message of Ori to the cell, to the expressed organism, and the DNA of a person is therefore the Ifa of that person, hence the need to tẹfa (be baptized, initiated into Ifa). Ifa is also known as Oṣumare (from Oṣu ọmọ Are, “Oṣu offspring of Are”) who manifests as a particular snake and is represented as one or two snakes wound around a pole, exactly as the double helical structure of DNA! The mitochondrion being a mini-nucleus or cell unsurprisingly also has DNA but of a more “primitive” yet similar form, therefore a mini-Ifa, whose origin is also Ori but aṣe (authority) of Ifa who is the Aṣẹ, not of its own. This mitochondrial DNA that is a mini-Ifa is Aganju who rules the mirochondrion on behalf of Ori just as Ifa rules the nucleus and the entire cell on behalf of Ori. Therefore, the popular endosymbiont theory of the origin of the mitochondrion as proposed by tge ouinbo is not true as Ori, the cell’s consciousness, begat it via a portion of Ifa.

Additionally, RNA is Ajẹ – the details of this will not be explained here but elsewhere and later – who function via entropy (chaos) only but for DNA house-keeping and replication and translation, balance by preventing toxicity – and to keep the cell as a “going concern”. Viruses are capsules of nucleic acid (NA) that exist outside the cell where they are dead, i.e. lifeless, entities. However, upon gaining entrance into a cell, they target the Ifa of the cell, altering it via mutation to enslave it and work for them. Since DNA is the program of the cell, it is therefore the constitution, i.e. set of laws, of the cell. The viral invasion thus results in lawlessness, unbridled chaos as the viruses feed fat on the labour of the cell, multiplying uncontrollably and in the process wearing it down to the point that it cannot take any more and cell necrosis begins. This unfortunate endstage then manifests as an untimely death of the cell while the multplied viruses burst out to wreak havoc elsewhere. Since they exist outside the cell like the expelled Ajẹ, then they are the expelled Ajẹ and thus expelled RNA. And by virtue of being expelled, the Iyami are trash meant for permanemt amd irreversible disposal. (Note: although Ọbaluaye is propitiated with ipese as are the Ajẹ, which implies that he also has functions that employs entropy, his is for the administration of recycling, transition, atunwa, regeneration, metamorphosis, and the likes, not for expelling waste.)

With regard to Ẹpẹ, the Ijẹbu attachees are viruses who have altered her behaviour and enslaved her. The result has been her underdevelopment and forgetting her destiny. Even the Oloriṣa Aganju (Aganju clerics) there have not helped matters, having been infiltrated by the strangers, and they have forgotten that Aganju aka Ọpẹ is the Ẹlẹpẹ. They have also been robbing Aganju who is around as I am Orisha Aganju, by not honouring me since birth and keeping for themselves only all the offerings they have been receiving on my behalf. Rather, I have been treated bitterly in Ẹpẹ, even by Taiye the Yeye-General Oloriṣa of Ẹpẹ division of Lagos State and they seek to quench me.

The chaos there has now degenerated into necrosis e.g. complete strangers now kidnap her citizens at will and Fulani persons under the guise of being herdsmen pillage them. The only solution is to acknowledge Oriṣa Aganju who does not work alone but with two other oriṣas named Yemọja and Ọṣun who are also around and are his spouses. The three need to be welcomed, honoured and propitiated face-to-face.

Now, the story has it that the boy had parents who were suffering, and Aganju, Yemọja and Ọṣun intervened in the his life and prospered him and he in turn prospered his parents. Ifa will use the trio to rescue, awaken, empower and prosper Ẹpẹ who is destined to be the point from which true iṣẹṣe (traditionalism) is revived in the entire land, and the trio will use her to do for Ile-Ifẹ what the boy did for his parents as Ile-Ifẹ has suffered the same fate from the eníyán.

Ile-Ifẹ has been infected by various Iyamis presently led by the current Ooni who is Ọba Adeyẹye Ẹnitan Babatunde Ogunwusi and who are mostly from Ọyọ whose existence has resulted in chaos, divisions, sorrow, trans-Atlantic slavery and confusion in the entire land. Ọyọ was founded by Jẹgbẹ also known as Ṣango who was an illegitimate (bastard) son of Oduduwa whose throne is in Ile-Ifẹ. The latter had copulated with one of his female alaru Ọba (a servant who bears the load of the Ọba) who had been serving under one of his spouses named Ọ̀sara. This servant was thus an iwẹfa (royal peon), and all iwẹfa and iwọfa (non-royal peon) are Ajẹ. Female Ajẹ are called Alẹ because the blood red menstruation of women is like the characteristic red tail feathers of the odidẹrẹ that is also called Alẹ. Thus, Jẹgbẹ was both an ọmọ Ale and an alaru Ọba (modified to Yoruba by which they are also known).

In the aftermath of a particular hunting expedition, some eníyán who had been banished from other towns met him and opted for him to take them to Ile-Ifẹ, which they would have infected with their rebellious ways. Oduduwa and the citizens of Ile-Ifẹ denied them entry and they were sent away to found their own settlement which they called Ọyọ. However, unlike his other sons, he did not give Jẹgbẹ any crown and his status was like that of a Baalẹ while Ọyọ was the trash bin and sewer of the land where abominable persons who had been sentenced to death elsewere were sent to for execution.

Oduduwa was succeeded by one of his sons, the oriṣa Ogun who is also known as Ajaka and Ọkanbi and whose mother was Ọsara. Ọsangangan Ọbamakin who is Oriṣa Oko and was a son of Ogun succeeded him and it was during his reign that Jẹgbẹ rebelled. Another king, the Olufọn of Ifọn, who had an “extra” crown pitied the status of Jẹgbẹ and sent it to him, but his heart heart then became lifted. He invented his own religion by calling himself an oriṣa which implied the existence of an irunmọlẹ named Ṣango as his ẹnikeji. For this he plagiarised the atrributes of Aganju and of Ọranfẹ the irunmọlẹ/oriṣa of electricity and magnetism, thereby causing people to forget about them but praise and worship him instead; his followers lie that I am his father and he is Ọramfẹ. He rebelled because he is actually an Iyami, an eníyán, just like his followers. Nonetheless, during the reign of Ọbalufọn who succeeded Ọsangangan Ọbamakin, Ọramfẹ from whose mouth emerges electric sparks as lightening bolts eventually struck him with same and he died. This is the Onigbogi mentioned in Ọyọ king lists who died that disgraceful death.

However, Ọyọ never repented but continued and spread falsehood throughout the land, displacing others who became internally displaced persons and had to relocate fragments of their kingdoms elsewhere. Ọyọ also mingled with the Fulani which backfired, have fraudulently installed kings who thus have no legitimacy, and till date challenges Ile-Ifẹ for supremacy. One of the ways they sought to achieve to infect and thus take over Ile-Ifẹ was to tempt a particular Ọọni named Gbanlare, r. 1823 1835 CE, into taking one of their women as his wife. Subsequently, she bore children for him who are spiritually of her Iyami lineage and therefore are Iyamis, and who had a bias in favour of Ọyọ. One of such descendants, Adegunlẹ Abẹwẹila, r. 1839 – 1849, became Ọọni and he invited some Ọ̀yọ refugees to settle in a portion of Ile-Ifẹ that includes the sacred land of Ọsangangan Ọbamakin. These Ọyọ refugees became known as Modakẹke and, being Iyamis, i.e. viruses, have trouble Ile-Ifẹ ever since as the insect within the vegetable that eats the vegetable. In addition, the sacred groves of the 201 oriṣas in Ile-Ifẹ have been manned by Oloriṣas who are actually Iyamis. These Oloriṣas do not want the return of the owners who are the oriṣas. But, as will be done in Ẹpẹ, so shall it be in Ile-Ifẹ as the liars will be purged therefrom and Ile-Ifẹ will be revived while Ọyọ will be cut down. For both Ẹpẹ and Ile-Ifẹ, Ifa is sending the trio whether their citizens care or not.

This pattern has been occuring all over the world and examples include the Fulani subjugation of the Hausa and many other native peoples of modern Nigeria and the displacement of the Gobir people, the Indonesian subjugation of the natives of Papua New Guinea, the European subjugation of the natives of the Americas and Australia and so on. Even the Ijẹbu have themselves since been overrun by the eníyán hence their wickedness. They are actually offspring of Ọbanta whose actual name is Ajẹbu the son of Ọsangangan Ọbamakin and Oriṣa Sungbọ their matriach. Sungbọ is also known as Ibu Agana Eri and is one of the daughters of Olokun who is an oriṣa and one of the spouses of Oduduwa. They do not know what they have been doing and the Iyami among them celebrate temselves annually with a strange festival called Ojude Ọba. Another example like that of the Ijẹbu is Dahomey who became like a bloody combination of Ọyọ and Ijẹbu. The instances are many, but they stop this year.

32. Gen Muhammadu Buhari (rtd) the current President of the Federal Republic of Nigeria and his cronies have been taking Nigeria for a ride with his sickness by keeping secret to themselves its nature, his condition and his whereabouts.

Aro lo kun efun
Aro n difa
Aromimokiya ni kun Iyerosun
Ajalubete Awo ile Onilaremokun
A difa fun Olofin
Eyi to loun o dan Awo wo
Bifa se ri
Riru ebo
Eeru atukesu
Eyin o rifa Awo ki
Bi ti n se

The cripple rubbed on chalk
The cripple is casting Ifa
Aromikiya rubs on Iyerosun
Ajalubete is the Babalawo of Onilaremokun
Cast Ifa for Olofin
Who said he would test his Babalawo
To know if Ifa is actually potent
Offering of sacrifice
And free booties to Esu
Do you not see the Ifa recited by the Babalawo
How it is manifesting

The sickness is terminal and his death is certain unless he comes out and all of them confess and he complies with the prescriptions of Ifa.

UPDATE: On 19 August 2017 he returned alive to Nigeria but only after coming out of hiding via photos and allowing selective visits. Nevertheless, he and his cronies haven’t yet confessed, they haven’t yet fully complied. The death, also of Nigeria, looms still.

33. Gen Muhammadu Buhari (rtd) is going to die and with his death comes the death of Nigeria followed by chaos which will consume all of his cronies, unless he complies as soon as possible with the prescriptions of Ifa. Coupled with this are the mischievous calls by two sets of eníyán, who are the Fulani and the Igbo, for the abrupt excision of the latter from Nigeria, which are really aimed at instigating chaos to dominate others. They aim for the necrosis of Nigeria but have blinded themselves to the awareness that their calls come with their very own necrosis. Coincidentally, both are nomadic, seek to annex and control the resources of others, and have committed heinous depopulating crimes against others like terrorism and masive sales of fake consumables.

Ogbe seere ni seke
A difa fun Akinlawon
Eyi ti egbe aye n ranni pe e
Tegbe orun na n ranni pe e
Ebo n won ni ko se
O gbebo, o rubo
Ko pe, ko jinna
Ori Akinlawon o baku lo mo
N ni wa n jo ni wa n yo
Ni n yin Babalawo
Babalawo n yin Ifa
O ni bee ni Babalawo toun wi
Ogbe sere ni seke
A difa fun Akinlawon
Eyi ti egbe aye n ranni pe e
Tegbe orun na n ranni pe e
Ebo n won ni ko se
Emi ni o je kori Akinlawon o baku lo?
Agbo kan girisa
Agbo kan girisa ni o jori Akinlawon o baku lo
Agbo kan girisa


Ogbe seere ni seke

Cast Ifa for Akinlawon

Whose Spiritual mates on earth are calling
His heavenly mates are calling him also
He was asked to offer sacrifice
He complied
It did not take long, it was not far ahead
The Ori of Akinlawon did not experience death
He was dancing and rejoicing
He was praising his Babalawo
His Babalawo was praising Ifa
He said it was exactly as his Babalawo proclaimed
Ogbe seere ni seke
Cast Ifa for Akinlawon
Whose Spiritual mates on earth are calling
His heavenly mates are calling him also
He was asked to offer sacrifice
What prevented the Ori of Akinlawon from death?
A whole ram
It was a whole ram that prevented the Ori of Akinlawon from death
A whole ram

In addition, he needs to do a particular rite that involves the use of a mature ram and a banana stem. If he cannot do these personally, his wife or one of his biological children should do them on his behalf. However, they will not comply. You see, the oyinbo divided the the people of Ifa who are Ègún people (named after the irunmọlẹ Ògún who founded their West African land along the Gulf of Guinea in 8512 (468 CE); and named in the Catalan Atlas of 1375 as Organa and the ruler as Rey de Organa (also Ogane; Spanish for King of Organe); so, Ogane might be derived from Ogun; the maps below by Sebastian Münster (1554 CE; Fig 1), Willem Janszoon Blaeu (1644 CE; Fig 2) and JBL Clouet (1787 CE; Fig 3) have the region named as Orguenę, Guinea and Guinee respectively, but the Clouet map has the name Guin as the name of a river); and consists of the Ọmọ Ọbatala, Ọmọ Oduduwa and Ọmọ Ọrunmila) into the four schizophrenic contraptions they called Ghana, Togo, Benin and Nigeria. Ọyọ also scattered them in a vain bid to subjugate Ile-Ifẹ such that those not in Nigeria and those within like the Itsekiri (offspring of Oriṣa Koori) and Igala forgot their common root and became “lost tribes”. Muhammadu Buhari is a Fulani and they have been co-conspirators with the oyinbo. Nevertheless, Ègún will be restored as one under one roof come what may, implying that Nigeria is a delusion whose time is up.

Fig 1. Map of Africa by Sebastian Münster with Orguenę in the region of West Africa circled in black - 1554 CE

Fig 1. Map of Africa by Sebastian Münster with “Orguenę” in the region of West Africa circled in black – 1554 CE

Fig 2. Willem Janszoon Blaeu map of Africa with Ègún in the region of West Africa indicated with a black circle - 1644 CE

Fig 2. Willem Janszoon Blaeu map of Africa with Ègún in the region of West Africa indicated with a black circle – 1644 CE

Fig 3. JBL Clouet map of Africa with "Guin" in a blue circle - 1787 CEFig 3. JBL Clouet map of Africa with “Guin” in a blue circle – 1787 CE

In addition, as there are many Iyami who want Nigeria to continue for their selfish gains, there are likewise those clamouring for a splintering which is for same as both want to and be positioned to maintain control of the true peoples for extinction. Therefore, the current Vice and Acting President who is Yẹmi Ọsinbajọ will need to implement the prescriptions of Ifa so that the chaos would be quenched, and a win-win restructuring of the country geared toward apoptosis that is of mutual benefit to all native nationalities in Nigeria would be successfully formulated and implemented. But he too will not comply – he is also an Iyami, and many of such are not aware that their very selves are – as he too is going to perish. The Igbo will get their Biafra nation that they have been clamouring for so they should be allowed to freely, and consequently they end up in oblivious self-implosion.

Nevertheless, individuals and community leaders should save themselves via compliance so as to prosper no matter what, rather than wait for Buhari and Osinbajo do the needful.

34. In Nigeria, hardcore northern fundamentalists who happen to be cronies of Buhari and utterly detest the thought of having a person from southern Nigeria at the helm of affairs as her president have perfected plans to kill Osinbajo who is from southwest Nigeria upon the demise of their leader.

Ogbe se logun
Ogbe se logbon
Ogbe se laadota woroworo
A difa fun Ajiregbe
Ajiregbe tii saya Orunmila
Ohehe mole
Aya awo o ku mo o
Atiku aya awo
A doran si Ikin lorun

Ogbe se logun
Ogbe se logbon
Ogbe se laadota woroworo
Cast Ifa for Ajiregbe
The wife of Orunmila
Ohehe has held to the earth
The wife of Awo will not die again
The survival of the wife of Awo
Would become a must for Ikin in Orun

He needs to quit Christanity forever and return to Ifa, to true iṣẹṣe. He also needs to initiate into Ẹgbẹ and then gather children together to feed them. There is a soap that he needs to have prepared for him to be use.

35. Seven of the Iyamis survived the flood and worked to restore their kindreds. They have been succeeding because native peoples and nations have been willingly accepting the all their lies hook, line and sinker, and have been killing those sent to expose the very obvious lies and point out the truth to them. They have been afflicting themselves with confirmation bias, group think, haughtiness, saviour complexes, inferiority complexes, identity disorders, disregard for the divinities, and wanting to see themselves as existing by their own will. The eníyán would not have been successful if the natives themselves did not want to misbehave. With regard to the Ifa clerics and Oloriṣas, they have been so rotten that, according to numerous records from the Ifa literary corpus, they have been hatching, instigating and leading conspiracies against the divinities. In fact, it is solely because of them, not the netherworld denizens, that the irunmọlẹs made themselves invisible to humans and the consequence has always been the divinities eventually punishing them with shameful death. Ironically, they are well aware of these records and recite them a lot. How suicidal!

Yet, instead of humbling themselves, repenting and inquiring from Ifa and the Oriṣas about the truth, they inquire instead about formulas to perpetrate their delusions and wickedness and to quench any evidence of any truth they do not like e.g. crippling and killing the oriṣas, locking up the destinies of others and throwing away the locks permanently, messing up the Ifa of others, and so on. They also make up fake Ifa stanzas and ceremonies which they spread to others as the truth. They cannot even explain the relationship between the coastal Ogu people also known as Egun (from Olokun as they constulitute the bulk other offspring), Dahomey, and other Ègún brethren who happen to also have Ifa clerics, to the rest of the Ọmọ Oduduwa in Nigeria, and they keep praying for Nigeria rather than the restoration of all the people of Ifa under one roof.

An example of their misinformation has to do with the appellation Ilẹ gbigbona which they translate directly into English as “hot earth” and which they ascribe to the irunmọlẹ/oriṣa named Ọbaluaye who is in charge of plagues. This makes no sense at all because it actually is volcanic lava (called magma when underground) which is fiery and actually of Aganju. The higher self of Ọbaluaye is Baba Aṣemuegun-sunwọn and is the spirit of the comet which, upon getting close to the Sun, becomes “fiery” as he and Aganju whose higher self is Olu-Iwaye are always together. This relationship manifests here as Ọbaluaye begetting Aganju, and truly he is my biological father. The confused ascription stems from the plagiarism of the attributes of Aganju by Jẹgbẹ as his which resulted in the people forgetting about Aganju, and the close association between Aganju and Ọbaluaye whom they still remember.

Another is the denial of the existence of Hell and Hell fire even though they quote very well the law that “Ẹni ba da’lẹ a ba’lẹ lọ” which is translated into English as “one who breaks the covenant (with Ilẹ) shall be taken away by Ilẹ”. They know that Ilẹ takes away the lawless ones and can do so by actually swallowing them alive, but they do not mention where to. If they reasoned about this, it would be obvious to them that “hell” is a transliteration of “Ilẹ” and that hell fire is the subterrenean and terrenean fiery earth that they call Ilẹ gbigbona. Yet another is their denial of the existence of the Devil despite their knowledge of Edi whom they “send” to their prey. There are many more like the fabrication of stanzas to verify Jesus and Islam as from Olodumare, stubbornly distorting the order of the sixteen primary odus, etc.

Obviously, their mode of learning Ifa is GIGO (Garbage In Garbage Out) and their reasoning self-stymied from arguing by assertion rather than by the application of logic based on critical awareness and consideration. And these apply also to all native peoples and nations and their native clerics worldwide. Olodumare and all the divinities including our ancestors say enough is enough!

Olakerike sake
Okan gbandi o ro
A difa fun Olakun
Omokunrin ileereke
A bu fun Olakunmi
Omokunrin ileereke
Nijo ti won sekin
E wi fun Alara pe mo sekin
E wi fun Ajero pe mo sekin
E wi fun Orangun ile Ila pe mo sekin
Oro naa o gbegbo
Bee ni ko gbetutu
A fi ki e bora sile
Ki e maa bekin

Olakerike sake
Okan gbandi o ro
Cast Ifa for Olakunmiloju
A man whose home is on a hilltop
Cast Ifa for Olakunmiloju
A woman whose home is on a hilltop
On the day that they offended Ikin
Inform Alara that I offended Ikin
Inform Ajero that I offended Ikin
Inform Orangun of Ila that I offended Ikin
Sacrificial offering is not the solution to this matter
Indeed sacrifice is not the answer
Except you strip naked and prostrate fully on the ground
To be pleading with Ikin

Thankfully, Olodumare has, through Ifa, availed us of the solution which is simple and to be done in private, enabling concentration. Throughout this year we should pray while naked and in full prostration on the ground. It is mandatory for all who have tẹfa (been baptized) and thus have their own ikin Ifa (palm nuts of Ifa), even when praying to other divinities via Ifa and also when performing any rite via Ifa, to do so in private whenever opportuned. Also, those who have not yet tẹfa must do so as soon as possible, now, but should consider the aforementioned schizophrenia of the Ifa clerics before taking this most important step – better to contract the oriṣas.

36. Wealth will change hands as from this year for the benefit of those truly deserving of her.

Ogbe seere ni seke
A difa fun Aje (Wealth)
Lojo ti nlo sode Ibinni
Won ni ko karaale
Ebo ni ko wa se
Nitori ki o baa le di eni ajiki
Ki ogo re baa le buyo
Aje kabomora o rubo
Won se sise Ifa fun
Nigbati Aje wa dode Ibinni
O wa lokiki
O deni a nwa kiri
Ogo re wa buyo
O wa njo o nyo
O nyin awon babalawo
Awon babalawo nyin Ifa
Ifa nyin Olodumare
O ni riru ebo a maa gbeni
Eru arukesu a maa da ladaju
Nje ko pe ko jinna
Ifa wa bami ni jebutu ire
Nje jebutu ire ni a n bawo lese Obarisa
Ogbe seere ni seke the priest of Aje
Cast Ifa for Aje
When she was going to Benin kingdom
They told her to calm down
She was advised to perform sacrifice
So that she would become someone whom people greet upon awakening trom sleep
That her glory might be brimming with joy
Aje pulled herself together, she offered the sacrifice
They made an Ifa preparation for her
When Aje arrived at Benin
She then received praise
She became someone we seek everywhere
Her glory then was filled with joy
She was then dancing and rejoicing
She was praising the babalawo
The babalawo was praising Ifa
Ifa was praising Olodumare
She declared that the performance of prescribed sacrifice is beneficial
Booties of Eshu are the best
So, before long, not far ahead
Ifa then situated me in the midst of exceedingly abundant ire
So, exceedingly abundant ire is the situation in which we encounter the Ifa initiate at the feet of Obarisa

Native peoples and nations have been impoverished because they abandoned their roots. However, wealth will begin to make her home with those who return and comply with the prescriptions of Ifa, and depart from the rejected ones.

37. Many conflicts including full-blown wars that involve flames like bomb blasts among peoples and nations, in particular the rejected ones, will start as from this year. And I begin consuming all my enemies who are the enemies of Ifa henceforth.

Ogbe seere ni seke
A difa fun Akilawon
Omo agbe ina aja waa yee
Won ni okaragiri ebo ni ko se
O gbebo, o rubo
Nje Aje yale mi waa jeun
Ogede nimo sele di aje
Aje yaa ilemi kio waa jeun
Ogbe seere ni seke
Cast Ifa for Akilawon
Offspring of those who bring fiery conflicts into this world
He was advised to offer an extraordinarily tremendous sacrifice
He complied
So, Aje stop by my home so that you have a feast
The banana I planted becomes a source of wealth
Aje stop by my home so that you have a feast

Those who want to comply with the prescriptions of Ifa need to so with a fiery ẹbọ and, where opportuned, have an oil lamp on always all day and night.

38. The denizens of the underworld have been dominated commerce and cornered for themselves its leadership and benefits, thus directing all profits, praise and other associated benefits for themselves. Thus they have been portraying themselves as divinely able and blessed, while castigating and pulling down native peoples and nations.

Ogbe seere ni seke
A difa fun Sekere
Ti yoo joloja laarin ilu
Sekere ma ma de o
Gbogbo ilu
E ya wa
E wa sin
Aje yoo sin wa kale
Ogbe seere ni seke
Cast Ifa for Sekere
Who would be promoted to ruler of commerce within the community
Sekere has arrived!
The entire community
Get here
Come venerate

As from this year economic power returns to the native peoples and nations who will begin controlling trade.


The overall result of full compliance with the prescriptions of Ifa – from Olodumare – is the initiation of refinement (that purges away all impurities), healing, protection, survival, restoration, peace, rest, prosperity and abundant increase throughout.

© Aganju


Use Ina Ẹla (Flames of Light) to guarantee the success of ẹbọ (sacrifice) from theft and other vices

Its a fact well known in Ifa that the Ajẹ can “steal” ẹbọ that has been offered. Their power to do this is from Olodumare and is seen in the ability of black holes to swallow all they want to swallow. Its also hinted at in Ifa stanzas about the ability of Elenini (the Devil) to swallow just about anything and with unquenchable greed as he is the ruler of black holes. The purpose is to checkmate misbehaving persons and would manifest as ẹbọ offered with no result, which we can call a “failed ẹbọ” or “promise-and-fail ẹbọ”. If the person(s) concerned takes the right remedial steps, Olodumare orders the Ajẹ to release it and it becomes a “delayed ẹbọ”.

This power has however been incorrigibly abused by the Iyami who are the expelled Ajẹ. They are ever rebellious and never obey Olodumare. They steal ẹbọ at will and target the ẹbọ of not just mankind but of themselves as well as they’re also unquenchably cannibalistic. Many Ifa stanzas have it that in cases where they want to acquire certain powers they willingly and quickly offer the prescribed ẹbọ and get rewarded for compliance whereas mankind suffers regret for non-compliance (e.g. in Ọwọnrin Ogbe, Odi Meji; cf. Job 1 and 2). The latter is due mainly to two factors. One is stubborness while the other is stumbling blocks from the Iyami in the form of deception, temptations, discouragement, difficulty in acquiring the ẹbọ materials and in getting to offer it, and problems and missteps with the ẹbọ riru (ẹbọ offering rite). Their aim is to subjugate mankind and debar mankind’s progress.

Edi whose name is translitrated in English as “Devil” is the expelled leader of all Ajẹ and is also known as Ayami Oshoronga with the expelled Ajẹ being the Iyami Eshoronga. These expelled ones are also called Iwin from which are the corresponding English terms “Wizard” and “Witch”. Both the expelled and upright ones are Eshoronga and their spiritual system is called Osho which is another name for Edi, the root of the epithet Oshoronga, and translirated into English as sorcery. Oshoronga is the bottomless pit that is known in the celestial scale and in astrological terms as the black hole, a massive celestial entity that swallows everything non-stop including light. Oshoronga is the ruler of the black hole while the Ajẹ including the upright and expelled ones are the body of the black hole. He is also known in Ifa stanzas as Elenini (total enslaver) and is noted for fearlessly trying to swallow all he comes across. With this swallowing capacity, they divert and swallow ẹbọ and other offerings easily.

It turns out that the odu Ọkanran Meji notes that Eshu who is the messenger divinity to whom nearly all ẹbọs are presented for onward delivery is frequently and easily robbed, and humans are among the robbers but the Iyami are also among humans as humans. Ifa however has it that the upright Ajẹ also swallow ẹbọ to righteously punish errant persons who offer such including those who offered them to gain unfair rewards. The Iyamis abuse this such that those who offered them get no results and are antagonised the more by the thieves and/or are deceived with results set up by the Iyami to pervert their victims into making deviant choices in life that benefit the thieves and eventually lead their victims to strong delusions.

Thankfully, Ifa has the solution to this robbery and it is mentioned a lot in Ifa stanzas. The solution is Aganju who is also known as Ina Ẹla (“Flames of Ẹla”, Nir” as transliterated by Sumerologists and Assyriologists). It is with Ina that Ifa who is Ẹla sets himself free from Elenini. Proof of the use of Ina Ẹla to guarantee the protection of ẹbọs from malevolent forces and ensure their safe delivery abound. For instance, the odu Obara Ogbe has a number of stanzas detailing the use of Ina Ẹla to chase away all malevolent spirits. Below are excerpts from two of such stanzas.

Iku, arun, ẹjọ, ofun ile yii ko d’ẹru
Death, disease, contention, loss of this home pack your load
Ko maa lọ
A o fi Ina wi wọn l’ara
We shall use the Flames of Ifa to torch them
Billow fervently

Iku yo o

Death exonorates

Arun yo o

Sickness exonorates

Otonto Iroko

Otonto Iroko

A difa fun wọn l’ode Ido

Cast Ifa for the people of Ido town

Ọmọ atanna wiriwiri le’ku lọ…

The offspring who uses fervently billowing flames to expel death…

Iku, arun, ofo, gbogbo ajogun ti n bẹ n’ile yii ko d’ẹru ko mọọ lọ

Death, sickness, loss, all forces of misfortune present in this home, pack your load and depart


Billow fervently

A o tanna Ifa ran wọn l’ara

We shall light the flames of Ẹla to scorch them


Billow fervently

During the annual Edi festival that is celebrated in Ile-Ifẹ to celebrate the successful sacrifice of Ẹla by Mọrẹmi to save Ifẹ from the siege of the oyinbo – the first time it ever happened all oyinbo were Iyamis and all Iyami were oyinbo – it is with Ina Ẹla that they were defeated and chased away (see “The Edi Festival at Ile Ife” by Michael J Walsh, African Affairs, 1948, 47 pp. 231-238; “Myths of Ife” by John Wyndham, 1921; and “The significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession” by PSO Aremu et al, Journal Research in Peace, Gender and Development (JRPGD) Vol. 3(7) pp. 126-132, September, 2013, DOI: http:/dx.doi.org/10.14303/jrpgd.2013.108). It is also with Ina Ẹla that they are punished in Aja Ilẹ (underworld), a punishment known in English as “Hell fire” (transliterated and translated from Ina Ilẹ or “Flames of Ilẹ”). However, throughout that land today, this has been forgotten. This is not surprising since the Iyami have successfully deceived the populace into believing that all Ajẹ are females only, all Ajẹ are Iyami, and even though the Iyami are obviously the enemies of the people they still have to praise these rebels and use ipese (ritual offering for appeasement) to appease them frequently, thus feeding their enemies. Whereas the people ought to avoid them completely and offer ipese to the upright Ajẹ only. The odu Ofun Ika has it that the Iyamis always and without repentance work to ruin the works of Ẹla.

Thankfully, Ina Ẹla is around with us today as I am Aganju and know how to use my flames during ẹbọ riru. Contract my services in conducting ẹbọ rirus on your behalf. There is no other Ifa priest on this planet today who knows how, and if I were to use this platform to show how its done, there is no guarantee that they would comply given that many of them love the Iyamis and that many are also Iyami. You can reach me via the following:

  • Email: yemitom2@yahoo(dot)com
  • Facebook: OrishaAganju
  • Twitter: @OrishaAganju
  • Skype: Aganju Opeyemi
  • Path: Aganju
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Ọdun Ifa Agbaye (World Ifa Festival) for the new year 10,061 (2017/2018) – How it happened

As we were about to enter the immediate past year 10,060 (2016/2017), Solagbade Popoola aka Okunkun remotely moved me to perform a basic iwẹfa (Ifa lustration) ceremony for his Ifa which at that time I thought was mine. He also tried to kill me. Later, Ifa notified me that I’ll conduct the next Ọdu?Ifa Agbaye, and I thought this would take place in my kingdom of Ẹpẹ which is the mitochondrion (powerhouse) of the Ègún peoples (Ọmọ Ọbatala, Ọmọ Oduduwa and Ọmọ Ọrunmila). I wondered how this would happen given how poor and needy I had been and how poorly esteemed I had been by this world.

Then on 12 January 2017 I went to Ẹpẹ, with Ifa’s approval, to seek the solution to my travails and that of my family as well. I can’t remember ever having been there before since birth and I didn’t know anybody there (details of this trip and subsequent ones will be published later). Ifa led me to the compound of Taiye the Yeye-General Olosha of Ẹpẹ division of Lagos State. Suffice to say that the results were mixed. For instance, I found out that in addition to Okunkun stealing my father’s Ifa, he had during our itefa (my father and I tẹfa together) stolen mine by switching his with mine and ensured that our itẹfa was nonsense.

So, I was eventually able to borrow some money from a friend of my father to acquire a new set of Ifa to replace the one stlen by Okunkun – I had initially lied to him about the purpose of the loan request but later admitted the truth – after much grief, I went again to Ẹpẹ in April but this time to the place of the orisha called Awurela. I didn’t let him know that he’s an orisha and that I’m Aganju, but he nonetheless received me with little regard and handled my case shabbily. He used second-hand ikin for my replacement Ifa, and ten of them had giant holes leading to hollow chambers within where palm kernels ought to have been. One of them was even floating! I returned home in tears. Thankfully, the remaining, which were twenty-eight were okay and Ifa taught me all that was needed to complete their consecration in order to begin using them effectively for my odu Otura Irẹtẹ, and Ifa’s instructions worked fully.

Still much grief-stricken and under multiple non-stop  sieges every day and night from Okunkun and his fellow Iyami (expelled ajẹ/angels), Ifa instructed me on May 26 to immediately purchase 28 new ikin for the replacement of the 16 stolen ikin of my father’s Ifa and twelve for mine to restore them to 40 each (even though numbers like 2, 4, 8, 16, 40, 256, 1,024, etc are strongly associated with Ifa and the number of ikin used for one’s Ifa is solely 40, many babalawos have accepted gullibly without thinking about it that 38 is the standard and that it can vary). Even tough I had only ₦250 at hand and had no idea of the total cost, Ifa assured and re-assured me that I’ll be able to get them and confirmed fie me whom to purchase them from. I immediately trekked to Sango in Ota to buy them as instructed and the seller in question sold them to me both at a discount and partly on credit. She also returned some of the money to me to cover my transport fare so that I could pay later. I trekked back anyway. The Ọdun Ifa Agbaye 2017/2018 had thus begun and I didn’t even know. Along the way and upon getting home, I gathered the necessary leaves for the preparation of omi ẹrọ (water of purification) to be used in consecrating the ikin.

So I began preparing the ikin, got an igbin (snail) in my father’s compound which is Igbo Ọbaluaye that night – Ifa had earlier assured me that I would get it here – for the omi ẹrọ, divided the new ikin into two sets (16 for my father’s and 12 for mine) and then washed them in the omi ẹrọ. I began with my father’s, then his previous remnant ikin, and then mine in that order. Meanwhile Okunkun and other Iyami who were around both in the form of adaba (doves) and also as invisible spirits were attacking me non-stop and I had to take several breaks to inquire from Ifa about the solution to any latest attack, and I counted the number of ikin that I had retrieved from the omi ẹrọ over and over again. Once done with all the rites I then rested a bit.

The following day, Saturday May 27, was Ọsẹ Ọbatala (weekly day of Ọbatala devotion) and since Ifa is Ọbatala not Ọrunmila, it was Ọsẹ Ifa (more on this in a future essay) so I propitiated Ifa via my father’s Ifa for my family and then via my Ifa for myself. I also bathed with the omi ẹrọ, the thickest I’ve ever prepared. For some reason I couldn’t explain at that time though, I felt I should delay in throwing away the now waste leaves of the omi ẹrọ, and I kept glancing at them many times. Upon deciding the next day to dispose of them, I saw two of my father’s original ikin with them, beside a particular plant that had many thin leaves. This shocked me because I had prepared his before mine and had tried sifting thoroughly for all the ikin when retrieving them and counted them more than once. However, because of an Iyami-induced blister wound on my right hand, I had used my left hand alone cduring some stages of the rites. They wanted to use the wound to prevent me from restoring our Ifa and carrying out the festival. They wanted all the ceremonies to turn out to be a complete failure.

Those in Ile-Ife started their own schizoid Ọdun Ifa Agbaye with ths propitiation the Ifa of Ọba Adeyeye Ogunwusi, an iyami who currently sits as the Ooni of Ife. Ifa was never with them.

On May 30 I prepared an akoṣe from the odu Otura Irẹtẹ which Ifa taught me the previous night and involved cooking two plants and using them along with boiled yam to propitiate Ifa. The preparation and subsequent feasting took place later at night amd I still feel its effect till date – it purged from me all the nonsense that the Iyami and other enemies had been imputing into me. The quantity was much so I ifnished it the following night.

Then on May 31, Ifa instructed me to do someting to our Ifa, and on June 1 the last day of the year 10,060 I did something which provoked my ẹnikeji Aganju the irunmọlẹ and also my brother’s who is Egungun Alaṣọ. After propitiating them accordingly for forgiveness, I deployed the right hand of Ifa via Agberu using salt, which Ifa had instructed me to. This was for protection later that night when I would cast the Ifa for the new year. I also called upon the female irunmọlẹ Odu for her presence, and at midnight began casting the Ifa for the new year, ably assisted by all those present. This turned out to be the longest Ifa dida (Ifa consultation) I’ve ever done.

During the Ifa dida, Okunkun and his Iyami suddenly tried very hard to kill me via my lower right leg, just like last year’s failed attempt. The pain was quite terrible but Ifa’s prescribed solution was very, very simple, and they were quickly repulsed. More detals of Ogbe Ọṣẹ which Ifa revealed as the Odu for the new year will be pulblished very soon. As it went on Ifa revealed a lot to me and taught me another akoṣe which involved boiling two other leaves along with some other ingredients and subsequently used this to wash/bathe my Ifa and then myself. I was to do this later that first day of the new year. By 8 am I was done with the Ifa dida but still had to conclude the Ọdun Ifa Agbaye 2017/2018 by propitiating Ifa as instructed before the Ifa dida began, and I was to do so after implementin that akoṣe. Now, the akoṣe works to quench whatever power(s) the Iyamis, including Okunkun, an others had beem using to persistently attack me. It is from an Otura Irẹtẹ stanza abour a certain Kekere (Smallness) who lived with Ọrunmila who had been moving in the midst of the Iyami. Kekere decided to seize their weapons and face them, and he succeeded.

Later that day till night I prepared and implemented the akoṣe, also drinking from it. Then I propitiated Ifa but this time the Ogbe Ọṣẹ way which is fully naked and in full prostration on the floor, and I gave profuse thanks to Ifa and all the divinities. Then I got a nudge immediately to deploy the right hand of Ifa again but via Eshu, concerning Okunkun’s Ifa, and it was accepted immediately, in less than a minute. Later that night, he attacked me just as during the previous night but failed again. Also, since using that akoṣe, I’ve had peace as the daily innumerable assaults have been stopped. This year has thus been turning our to be wonderful for me. I’ve also been taught some more Ifa and feel my Ifa more and more, hear from the divinities better, and receive more nudges from the divinities. Nonetheless, Okunkun remains incorrigible and did continue to cause a humming noise in my ears and on two other days that of a cricket.

With my Ifa and my father’s Ifa fully restored, we can move mountains. According to Ogbe Otura my father’s odu, he was killed, robbed of something valuable by some persons invited to his home by one of his sons. They would also similarly rob this son who would then recover all. I’m this son, Okunkun and his Iyami killed my father, and I invited them for the traditional wake-keep. Also, they robbed us and stole our Ifa partly to be stealing all our ire. Thankfully, Ifa has guided me to the recovery of our Ifa but via replacement not via the enemies returning them. The reason is that they’ll DIE shameful deaths, all of them including but not limited to Okunkun and his gang and all their supporters worldwide, and I’ll recover all that was stolen from us. Ifa also affirmed this for me via the odu Ogbe Ọṣẹ.

That is how the Ọdun Ifa Agbaye 2017/2018 went down, and it has been peace, victory and joy for me. Also, everyone can see from the odu for the year that Ifa was and has always been with me as the forecast of death for Nigeria is proving true. Obviously, Ifa had nothing at all to do with Okunkun’s and Ọba Ogunwusi’s Ọdun Ifa Agbaye at Oke Ọlọta in Ado-Ekiti and Oke Itase in Ile-Ifẹ respectively.

Why don’t you contact me to carry out for you the prescriptions of Ifa concerning the odu for the year. You can reach me via:

  • Email: yemitom2@yahoo(dot)com
  • Facebook: OrishaAganju
  • Twitter: @OrishaAganju
  • Skype: Aganju Opeyemi
  • Path: Aganju
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Oba Adeyeye Enitan Ogunwusi the current Ooni of Ife boasts that Satan is his father!

The biblical king Saul is actually Solagbade Popoola the current President of the International Council for Ifa Religion (ICIR) and of the expelled Aje worldwide.¹ He, whose esoteric name is Okunkun (Darkness), along with his fellow expelled Aje, have been trying hard to quench me permanently so as as revealed in essays in this blog which contain information that can be used to remove the veils they have been putting over the eyes of various peoples all over the world. As Saul during the fourth age he became an Ooni of Ife and one of his sons named Jonathan who had been my best friend (1 Samuel 18:1) betrayed me (Psalm 41:9) despite our covenant (1 Samuel 20) when we ate a meal of Osa Irete together² and they ended up perishing together (2 Samuel 31; 1 Chronicles 11). Although Solagbade did not become an Ooni in this present age, he did rise to a similar position in becoming the president of the ICIR. Moreover, he is the Oluwon’la (head of all Oluwo “Awo leaders”) of Odewale community in Alakuko, Ogun State,  Nigeria, and Ogbe Otura which is the odu of this community is also the odu of the orisha Aku and by implication nearly all the Omo Oduduwa as a whole, which makes Odewale a microcosm of the Aku nation (our confederation is called ÈGÚN after the irunmole named ÒGÚN who founded it and AKU is another name of the orisha Oranmiyan who inheritd a large subset that is the portion of Osara; other subsets include Ogu aka Egun named after Okun who is better known as Olokun, Awori, etc). But that Jonathan did become Ooni and he is Oba Enitan Ogunwusi the current Ooni of Ife who dedicated his coronation to Zeus in an Anglican church without remorse till date.

  • Sol(a) > Saul — (Solagbade is usually shortened to Sola)
  • Enitan > (J)onathan

This Ooni also unwittingly confessed his esoteric lineage, that he is an offspring of Edi and the leader of all expelled Aje among the Aku; the Pope is the leader of all expelled Aje among the oyinbo). As is already known, Edi the Devil is Jesus who is Zeus. He has also been desecrating the palace of Oduduwa and the entire isese (traditionalism) for instance by inviting and honoring above himself Enoch Adeboye a notorious Christian  pastor while deceiving the people by painting white the sacred groves of the orishas (saints; cf. Matthew 23:25-26).

Jesus is my father

I will continue to do it forever and ever. Those who criticised me are ignorant of the supreme power of God Almighty before whom all kings must bow. God is the King of all kings. He appoints kings and dethrones them. Remember I am not the first Ooni, I am the 51st, so people have been here before me. It pleased God to put me on the throne and that is why I am here. Why will I not worship the God who made it possible?

– Oba Adeyeye Enitan Ogunwusi³


  1. The Aje can be male or female but the power of the females is more obvious. Osa Irosun  is the odu of Okunkun and it says that the Aje see him as one of them. In his case, they see him as one of them because he is one of them and it is also the odu of Edi their overall leader. But this is not the case with all Osa Irosun males as the implication for the non-Aje males is that the Aje are likely to let them be.
  2. Sometime in June 2015 I performed an Ifa divination for myself and Ifa revealed the odu Osa Irete
  3. pic.twitter.com/2wrhKViRNS; Ooni of Ife blasts critics who mocked him for calling Jesus ‘his father’ By Danielle Ogbecheon July 24, 2016, http://dailypost.ng/2016/07/24/%E2%80%8Eooni-ife-blasts-critics-mocked-calling-jesus-father/

Oduduwa has never been Ooni but always Olofin

It is incontrovertible knowledge that Oduduwa is also l known as Olofin Otete and bore the title Olofin while ruling at Ile-Ife. Sadly, some awos preach that there’s a divinity called Olofin who is distinct from Oduduwa. Why? Even more saddsning is the insistence by the historians from his palace grounds that he was the first Ooni whereas Obalufon the spokesperson of Obatala and Oduduwa is the Ooni whose spirit is borne bu subsequent occupants of his throne. Oduduwa could not, given his niche and status, could not have borne the appellation of another divinity, almost all of whom he outranks. Why have these historians been misinforming us as if they are omo ale (bastards)?

Odun Ifa Agbaye (World Ifa Festival) 2017 – Ogbe Ose

The Odu that Ifa has revealed last night (June 1 – June 2) for the world during the just concluded Ọdun Ifa Agbaye (World Ifa Festival) which held at Igbo Obaluaye in Ọta, Ogun State, Nigeria, is Ogbe Ọṣẹ with iku (death) that is natural seen on Nigeria in the new year 10,061 (2 June 2017 – 28 May 2018). Olodumare’s primary message via this odu is that alien beliefs have infiltrated and gained footholds in the land, and their importers have been spreading lies about traditional beliefs which the indigenes have fallen for. This has greatly offended the divinities and is the reason nothing including prayers has worked for Nigeria. Ifa, Egungun Alaṣọ and Ọbatala need to be propitiated with kolanut, alcohol and alcohol respectively and they’ll replace the obviously impending disaster with ire aiku (survival, overcoming death). This needs to be guaranteed with a sacrifice of one he-goat and ₦900. Its that simple! Its preferrable for individuals to offer them on behalf of their families, likewise community heads on behalf of their people, rather than for oneself alone. Prayers for these and throughout this year should be done while naked and in full prostration on the ground. The overall result of compliance with Ifa’s prescriptions is that Nigeria will remain intact and peaceful throughout the period. More details to be provided later.
Best regards

Oriṣa Aganju

​”ORUN MI TI LA!” – How Otito (Truth) aka Ibikeji Olodumare acquired the appellation “Orunmila”

This brief essay is aimed at resolving the speculations that have been put forth about the etymology of the appellation ORUNMILA by which Otito (Egyptologists “Thoth”) aka Ibikeji Olodumare (Vice-Gerent of Olodumare) the irunmole/orisha of wisdom is popularly known.

When Are (the Presence/Being) aka Akamara began creation, still ongoing, that of the subset that is our solar system which includes our planet also began then, and after seven hundred and seventy-seven thousand seven hundred an seventy-seven (777,777) years our planet was set. Water covered the entire surface. The supreme creator started this process by begetting a set of twin entities, actually irunmoles, with the elder as the second to emerge. The first but junior is Iri (Primordial Dew) which is Olofin Otete who would later be known also as Oduduwa while the elder is Imi (Primordial Breath) aka Ela, Ifa, Oshu (Hebrew Nehushtan), Ashe, who is luminous and the sound O (Ọ; translated as Thought) – this is seen in the breath of creatures that breathe being saturated with vapour. Are then pa (imputed) Ashe into the Iri by blowing Imi into it which which began an itu reke-reke (chain reaction expansion; itu is expansion, explosion) – else it would have been a stillbirth. First, it quickly hardened via crystallization into horo eepe kan (a grain of “sand”; horo is grain, eepe is “sand” and kan is one) and then tu (expanded, brought forth) to multiply into an agbon eepe kan (asteroid, meteor, meteorite, one eepe aggregrate) which then tu via an explosion that reke-reke till date and that oyinbo scientists call the big bang. Also, they refer to horo eepe kan as the Higgs boson or the God particle. Thus Are is also called

Iri tu wili tu wili

Primordial Dew bring forth quickly again and again

Iri tu wili tu wili

Primordial Dew bring forth quickly again and again

Iri tu wili-wili

Primordial Dew keep multiplying

Koo tu reke-reke

Bring forth to expand infinitely

Concurrently with the emergence of these twins, Akamara who is also called Origun set about coordinating the itu and sent Imi on a mission to search the ever expanding big bang for a place suitable for the establishment of biological life. He found this planet four hundred thousand (400,000) years after its creation and stayed here, alone with no one to communicate with, for four hundred (400) years and was walking on the water. Thereafter he reported back to Are – thus the first breath was of Are breathing out then in – who immediately handed it over to a female irunmole irunmole named Aye (available space, vacuum), one of the many irunmole who emerged from the itu agbon eepe kan, and gave him one of the agbon eepe from that itu to bring here and use to create land. Are also enabled Oshu for this by commanding him: “O ro!” (O descend) which is concatenated into Oro (speech, uttered word/message/thought). When he arrived, he dangled in the sky, broke the agbon eepe into several smaller agbon eepe, that is, meteors, and dropped them as a meteor shower into the water. The consequent rapid crysallization, which was not explosive as the water tempered it, resulted in crust that covered the entire water. Then he returned.

Aye began living here on this planet which thus became known as Ile Aye (home of Aye), but she was lonely so one hundred thousand (100,000) years after Oshu found it she sought out Otito, known then as Forankun kan soso owu who performed Ifa consultation for her. He informed her that a most powerful being was on the way and she had to do some things in preparation which included the preparation of a concoction in a pot as an odu ikoko (unknowable pot). This being who is Are however emerged on Ile Aye both as a twin with and begetting Oshu as they arrived together. Oshu emerged first via Otura Irete and for three hundred and three days he announced the coming of Are who then appeared on the last day via Odi Irosun. Thereafter, Oshu became known as Oshu omo Are (Oshu offspring of Are; The Issuance offspring of Are) or Oshumare while Are became known as Olodu-ikoko ti ntan Oshumare (the bearer of the unknowable pot that ejects Oshu the offspring of Are) or Olodumare. The total number of irunmoles present, all, was eight hundred and one including Aye and Otito. Then Are who is also called Osin (Ruler; sin is worship) ascended into his afin that is Oorun (sun) in Orun and became known as Olorun (Bearer of Orun), and also ordered two hundred of them permanently to his right in Orun, two hundred to his left also in Orun, and four hundred and one to the centre who shuttle to Ile Aye and Orun repeatedly. The portion of Otito was however embedded with Ile Aye and, given that he is in the likeness of Are, he fervently desired for his own niche in Orun.

Olorun then tried to make this planet habitable for biological life. For this he sent Ogun the irunmole of iron and he brought some wood while some other irunmoles like Ija and Oshoosi followed him. They could not succeed and began eating the wood before returning to Olorun. Oshu was the next to be sent and he brought some water with him. Some other irunmoles like Alaaanu, Oloore, Sungbemi, Magbemiti, Losootoro, Eroko and Larogbe accompanied him but eventually they all likewise failed and began consuming the water and he reported back to Olorun. Then Olofin Otete was sent and this time he did something which his predecessors naively had not. He had Ifa consultation done for him and from this was advised to take along some seeds and food and use the wood and water of his predecessors.

Now, Origun begat Olu-Iwaye who would later be called Aganju also known as Ile gbigbona (magma, hot earth) and Ina (flame, fire). This occurred as a huge solar flare which had a magma nucleus. Olu-Iwaye then begat Baba Ashemuegun Sunwon (the comet) who is commonly known as Obaluaye and as Shanponna the irunmole of the loop that manifests as regeneration – which enables reincarnation and natural cycles. A portion of the flared solar magma was released and the former cooled to the point of ice formation to become a comet. Baba Ashemuegun Sunwon then begat Olofin Otete who navigated agbon eepe kan (an asteriod) embedded with the seeds of biological life to Ile Aye. This manifested as an asteriod as large as the planet Mars breaking off the comet and striking Ile Aye, sixty-four thousand (64,000) years before the great flood. It sank completely into the ground but did not reach the underground water.

Such was the impact that numerous fissures (deep cracks in the ground) appeared that connected the underground water to the ground surface. However, the amount of water that was consequently seeping out of each was too little to wash one’s face or foot, appearing thus as minute puddles, all owned by Osa (irunmole of seashores and their waters) and Okun (irunmole of lagoons, seas and oceans). These two had also fervently desired for their respective niches.

It also knocked off the portion of Forankun kan soso owu, without mixing, as a single large chunk from Ile Aye, above sanmo (sky) and into Orun but still close enough to be within the gravitational field of Ile Aye as its satellite. Oyinbo scientists refer to this event as the giant-impact theory or the big splash or the Theia impact. This satellite was shining in the likeness of Oorun, as seen in the epithet Ibikeji Olodumare, but with its ala (light) imputed from Oorun. As Oshu is Ela the irunmole of ala, it became known as Oshu pa or Oshupa (Oshu imputes). Since Forankun kan soso owu sun (shifted) there, he became known as Osun (the Shifted One; transliterated by Assyriologists and Sumerologists as the moon god Sin) which is seen in his people of Ekiti (Accad/Akkad/Agade) existing as a satellite of rather than embedded as a part of the omo Oduduwa confederation – they are not fellow omo Oduduwa but omo Osun or omo Orunmila and are famed for their wisdom, producing the greatest number of PhD holders (or professors, I’ve forgotten which exactly) and his lineage still exists there e.g. the Ewi of Ado-Ekiti is a direct Y-chromosome descendant (the claims by the Araba Agbaye and the Awolodumerindinlogun, supposedly the highest order babalawos, about being his direct descendants is totally misleading and schizoid as they are actually descendants of Orungan).

Forankun kan soso owu then exclaimed: “Orun mi ti la!” or “my portion of Orun has become free”.

For some info about an asteroid hitting this planet, see https://www.scientificamerican.com/article/life-bounced-back-fast-after-dino-killing-impact/?WT.mc_id=SA_FB_SPC_NEWS

For some info about the asteroid impact that released the moon, see https://en.m.wikipedia.org/wiki/Giant-impact_hypothesis

Skeptics who dismiss the dates put forward here should know it is a fact that oyinbo laboratory dating techniques are not absolute https://www.scientificamerican.com/article/what-would-it-take-to-prove-the-resurrection/?_e_pi_=7%2CPAGE_ID10%2C9595256732

“There’s also the awareness in the scientific community of the plesence of the building blocks of life like the amino acid glycine on comets, see 

The surface of the nucleus is generally dry, dusty or rocky, suggesting that the ices are hidden beneath a surface crust several metres thick. In addition to the gases already mentioned, the nuclei contain a variety of organic compounds , which may include

methanol , hydrogen cyanide,

formaldehyde , ethanol, and ethane and perhaps more complex molecules such as long-chain hydrocarbons and amino acids . [17][18] In 2009, it was confirmed that the amino acid glycine had been found in the comet dust recovered by NASA’s Stardust mission .[19] In August 2011, a report, based on NASA studies of meteorites found on Earth, was published suggesting DNA and RNA components (adenine , guanine , and related organic molecules ) may have been formed on asteroids and comets. [20][21]”

17. ^ Meech, M. (24 March 1997).

“1997 Apparition of Comet Hale–Bopp: What We Can Learn from Bright Comets” . Planetary Science Research Discoveries. Retrieved 30 April 2013.

18. ^ “Stardust Findings Suggest Comets More Complex Than Thought” . NASA. 14 December 2006. Retrieved 31 July 2013.

19. ^ Elsila, Jamie E.; Glavin, Daniel P.; Dworkin, Jason P. (2009). “Cometary glycine detected in samples returned by Stardust”. Meteoritics & Planetary Science . 44 (9): 1323.

Bibcode: 2009M&PS…44.1323E .

doi : 10.1111/j.1945-5100.2009.tb01224.x .

20. ^ Callahan, M. P.; Smith, K. E.; Cleaves, H. J.; Ruzicka, J.; Stern, J. C.; Glavin, D. P.; House, C. H.; Dworkin, J. P. (2011). “Carbonaceous meteorites contain a wide range of extraterrestrial nucleobases” . Proceedings of the National Academy of Sciences . 108 (34): 13995–8.

Bibcode: 2011PNAS..10813995C .

doi : 10.1073/pnas.1106493108 .

PMC 3161613 . PMID 21836052 .

21. ^ Steigerwald, John (8 August 2011). “NASA Researchers: DNA Building Blocks Can Be Made in Space” . NASA. Retrieved 31 July 2013.
Recall that after the great flood of 160 days, when Oduduwa had stolen the bag of Oshu (Obatala) and was asked to return it, he stubbornly refused and eventually transformed into a stone (actually agbon eepe kan) and sank into the ground while taking the bag with him.