Odu begets offspring for Oshumare, never for Orunmila!

As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) 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 Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare 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. 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), Orisha to n se oju to n se imu (Orisha who makes eyes and noses), Orishan’la alamo rere (Orishan’la owner of wonderful clay), Orishan’la alamo iwa (Orishan’la owner of the “clay” used for character), and as Orishan’la alamo amopin (Orishan’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 that results in the zygote.

Since he is Oshumare 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 by marrying their DNA. 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, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala 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, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), 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 who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

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