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
Depart
Ko maa lọ
A o fi Ina wi wọn l’ara
We shall use the Flames of Ifa to torch them
Owiriwiri
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

Owiriwiri

Billow fervently

A o tanna Ifa ran wọn l’ara

We shall light the flames of Ẹla to scorch them

Owiriwiri

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
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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
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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.

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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.

Re: Aku calendar for the current year 10,060 (June 2016 – June 2017)


I’ve noticed that two persons, both females, have come up with calendars subtly directed at discrediting the one I published (https://yemitom.wordpress.com/2016/10/20/aku-calendar-for-the-current-year-10060-june-2016-june-2017/) and to keep the Omo Oduduwa astray.

One acknowledges that the beginning of the traditional calendar year corresponds roughly with the the start of June of the European (Julian) calendar but still went ahead to publish one that starts on January 1 like the European calendar. And she claims to be proudly Yoruba. This is hypocrisy. She also asserted that the year of her calendar is 10,059 based on the same source as the one I published. Now, how did she arrive at that while simultaneously acknowledging that the beginning of the Julian and traditional calendars differ by 5 to 7 months, depending on if counterfeits from January to June or June to January? Additionally, she asserted that the traditional calendar begins during the first weekend of every June or 2nd/3rd June. This is quite sad and unintelligent because like the Julian calendar, the length of the traditional calendar is not fixed such that the New Year starts every Friday, Saturday, Sunday, and so on. It should be obvious that having the New Year celebrations on weekends has been due to the dominance of the society by oyinbo ways and the desire to accommodate those who work and attend to clients during gb the week. By the time we all return to our roots and stop bowing to alien ways, it would no longer be every weekend. Lastly, she claimed that the 7-day solar week is strange to the Omo Oduduwa, that hat only the 4-day lunar week is known. Wrong. The former is noted in the story of the Ogba Ashe as recorded in the odu Ogunda Osa while the roots of the latter are in the odu Ogunda Otura and Iwori Otura. She claims to be Yoruba, but Yoruba is Oyo alone never the entire Omo Oduduwa. As Oyo is a delusion hers is too.

The other woman also denied the existence of a traditional 7-day week.

Even though both portray themselves as truly interested in the restoration of the Isese (traditionalism) of the Omo Oduduwa, the latter is a liar who subtly tries to deceive the people and have them beating about the bush in wilderness journeys, to have them “ya” (stray, pervert) from the true path. She Iyami (fallen aje/angels). The former has however been delusional due to the lies of the Iyami.

PS: Did you know that Solagbade Popoola aka Okunkun (Darkness) the president of the International Council for Ifa Religion (ICIR) celebrated a New Year crossover service every night of December 31 into January 1 at his Odewale home during which his fellow Iyami attend en masse? And he portrays himself as one divinely chosen to restore the glory of the Omo Oduduwa. January 1 is his birthday so it is used as an opportunity for his fellow Iyami to celebrate him.