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
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- Twitter: @OrishaAganju
- Skype: Aganju Opeyemi
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