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.


Oshun is not Oshogbo

There are 801 Igọtun (English gods) who are ministers of Are the Supreme Being who is better known fully as Olodumare Agọtun (God). Of these divinities, 200 are stationed permanently to the left and another 200 to the right while the remaining 401 are in the centre and come to Ile Aye (this planet) and return, shuttling to and fro. Each of the 401 igọtun has a human ẹnikeji (spirit double), all totalling 401 as well and the term Igọtun applies to them as well. However, the latter are better known as Orisha (also elided as Oosha; English saint) while the former are better known as Irunmọlẹ (also Irunmalẹ, Imọlẹ, Imalẹ, Umalẹ; Ashkenazi/Hebrew Malakh). Ọshun (English Esther, Ishtar) is the name of one of the 401, is female and is the Igọtun of fertility, the amniotic sac and the odo aro (river of dye) through which we cross when coming into this world.

One of her sacred igbo (groves) is in an ilu (kingdom) called Oshogbo located southwest of the modern delusion called Nigeria. The itumọ (etymology) of the toponym Oshogbo is usually given as Osho-Igbo whose English translation has been peddled as “sorceress of the sacred grove” osho is “sorcerer/sorceress.” This has been used by many persons as basis to assert that she is a witch, which is impossible simply because

  • witches and wizards are Iyami
  • Iyami are still Ajẹ even though expelled
  • Ajẹ are Iwẹfa and Iwofa, that is, peons or servants, of the Igọtun
  • Ajẹ were created to serve the Igọtun and are their caretakers.

To buttress their false assertion, they cite a record in the odu Ọshẹ Otura which they schizophrenically warp.

A very long time ago, Olodumare sent some irunmọlẹs on a mission to this world, and Ọshun was the only female among them. Upon arrival, the others went about working on their own and ignored her. So she summoned 135 Ajẹ to her right and another 135 to her left, and directed them to compromise the works of her colleagues. Now, the power of the Ajẹ is entropy (disorder, chaos) which is the only means by which they function. Olodumare created them thus to regulate entropy and prevent toxicity. Thus, nothing her male counterparts did worked, and they reported their failure to Olodumare who then asked them why they had ignored the female among them. So they returned, apologised to Ọshun, and sought her input and blessings in all they did and were thus able to complete their assigned tasks.

The Iyamis including those among the Ifa clergy have been using this to lie by perverting the details and lessons:

  1. that because she was able to summon them she’s one of them which is impossible as the Ajẹ are peons of the irunmọlẹs and never irunmọlẹs themselves, and an irunmole cannot also be  an Aje;
  2. that she summoned them whereas she summoned the upright Ajẹ, and;
  3. that all women are Iyamis and all are witches and have the capacity for witchcraft whereas that power to summon the Ajẹ is gender neutral, possessed by both sexes, and witchcraft is simply osho (sorcery)  by female iwin (witches), and a term used deceptively to distract awareness from wizardry which is osho by male iwin (wizards);
  4. to back up (3) they lie or are economical with the truth by claiming that all osho are wizards whereas all upright Ajẹ and Iwin are Osho.

They also used this lie to pervert the story of origin of the toponym Oshogbo. When the first set of people to settle there arrived, some of them felled a tree by her river in a way which upset her. She and her servants had been around alhough unseen and in that river which is named after her, and she had been engaging in producing dyes which were being stored in pots. The tree fell on those pots and smashed them following which she shouted “Osho Igbo!” Another version of this account has it that her servants were the ones who shouted out instead. The people had to apologize profusely and promise to celebrate her annually.

The perverters of this account say that she was the one being called Osho-Igbo because she had been living there and therefore she must be a witch. Given the arguments above however, it is clear that this claim cannot be tenable. To further underscore why, let’s take a further look at the term Osho.

Edi (English Devil) is Olosi (epitome of the left/chaos) was created as the leader of the Ajẹ but rebelled, led others to do same, and they were consequently expelled. He is Osho (primary degrader), known better as Oshoronga (bottomless pit). Esho (secondary degrader) or Eshoronga is the eponymous appellation of all Ajẹ including the excommunicated ones called Iyamis after him who is also called Ayami (English Amen, Yam; Arabic Amin; the root -ya is “to divert/stray/deviate, Aya- is “Perverter” and Iya- is “Perversion” as in Iyana (road tributary/diversion) while the suffix -mi is the root of Ẹmi “Spirit.” And, as with Ifa, Osho is also the name of their spiritual system.

When all these are now considered and applied to understanding the toponym Oshogbo, it becomes obvious that the people are the Osho-Igbo because they degraded her grove by felling the tree and destroying her pots. The people of Oshogbo, not Ọshun, are the Osho! And till date they have prove and live this by degrading the ilu with the osho pseudo-religions of Islam and Christianity. It has become so bad that the current ruler whose title is Ataoja of Oshogbo bears an Islamic name and they built a mosque right by the afin (palace) such that the mosque’s minaret overlooks and overshadows the afin.

Moreover, Orisha Ọshun is around but the the Iyamis deny and don’t want to know her.

From Jegbe to Shango: Oyo’s schizoid revision of history and robbery of Aganju and Aramfẹ to mask an Iyami as an Igọtun for a saviour complex

Ọyọ whose existence has resulted in chaos, divisions, sorrow, trans-Atlantic slavery and confusion in the entire land. Ọyọ was founded by Jẹgbẹ (English Jeroboam) 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 Ọsara. 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 Aramfẹ (also called Ladesuwa, Ohun, Olugbohun, Jakuta) 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 Aramfẹ. He rebelled because he is actually an Iyami, an eníyán, just like his followers. Nonetheless, during the reign of Ọbalufọn who succeeded Ọsangangan Ọbamakin, Aramfẹ 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, swallowing and 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 Ọyọ 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. Rather, they have ben deceiving the people into feeding delusions and enemies while potraying themselves as saviours and upholders of iṣẹṣe (traditionalism) and senior to Ile-Ifẹ and the Ọọni. Its no wonder that growth in the land has been stunted. 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 of myself, Yemója and Ọṣun whether their citizens care or not.

A flooded river, Otura Irete, Onisemu Leguru, and my imminent return to Orun

Does the title shock you, or are you rejoicing?

Yes, I’ll soon be going away, back home to Ọrun (the spiritual realm above). Ifa revealed this to me when propitiating him last month on the 9th of Agẹmọ of this new year 10,061 (10th of July, 2017), which was an Ọsẹ Ọbatala, i.e. Ọsẹ Ifa, and then gave me further details about it during the following Ọsẹ Ifa on the 13th of Agẹmọ. Read on for for more, while noting that Ifa told me that he wouldn’t give me all the details yet, and I won’t share with you all that he’s told me. Note also that there are Otura Irẹtẹ stanzas affirming it of which I’ll cite one, and I’ll refer to some bible verses as well as part of my efforts to show that the bible was forged from Ifa by impostors. Read and learn.

Thus far, the Iyami who are those of the Ajẹ (English Angel, Genius, Genie, Gentile, Anglo, Angles, English; Ashkenazi Goy, plural Goyim; Arabic Jinn) whom Ọlọrun expelled from Ọrun to the jail in the underworld called Aja Ilẹ for disobedience have killed me seven times via an invisible poisoning technique. To have had achieved this, they had afflicted me with a deleterious mutation(s) of a gene(s) of my Ifa (English Faith, Ephod) which is my genome (DNA) – actually sets of mutations for various other afflictions as well – as I entered my mother’s womb and, upon killing her (Ilẹ) to separate me from her and deny me her protection, render me vulnerable and control me. A stanza of Otura Irẹtẹ has it that those born of this odu need the utmost protection of their mothers, as seen for instance in the the relationship between Ilẹ Gbigbona (lava/magma or molten earth, hellfire) of which I’m the orisha and Ilẹ (Land, Ground) of which my mother is the orisha: Ilẹ Gbigbona is usually always subterranean (underground, in the ground) as magma, occasionally coming to the surface via vents and crevasses and angrily as volcanic eruptions (one of such resulted in the great flood that covered this planet and began the Holocene wet period). Upon her premature return to Ọrun, they began “switching on” those mutations that they hadn’t been able to prior to her transition. One of them was used to disrupt and direct the transcription and translation of a gene or set or genes to produce proteins that catalyzed the synthesis of toxins which in turn disrupted the metabolism of toxins in my gut and induce an extreme hormonal fright response, epecially concentrated in my solar plexus. The final result was a heart failure.

Five of them happened before my itẹfa, but the last two which were post-itẹfa were quite different in that Ifa had notified me some days earlier. They occurred when those fighting me had been permitted to deny me the resources to propitiate him and also offer ebo on time or despite offering ebo. The externally induced scarcity is attested in the odu Irẹtẹ Ogbe while various odus like Odi Meji, Ọwọnrin Ogbe have it that the culprits get permits for wickedness from Ọlọrun (cf. Job 1:6-12, 2:1-8; Revelations 13;7,11-15; 2 Corinthians 12:7). However, all these esoteric murders were quickly undone as Ifa always resurrected me a couple of seconds to minutes later. Thankfully, I’ve implemented Ifa’s prescription from my odu, and it can’t occur again. Nevertheless, the denizens of Aja Ilẹ haven’t stopped trying quench me thus and via other means. Consequently, neither is iku strange to me nor am I scared of it.

So, I wasn’t surprised when Ifa told me that I’ll soon be going away again. You may be wondering why, given my claim above that I’ve implemented Ifa’s prescription. Well, this coming instance, the eight, will differ from the earlier ones in some notable ways. One is that the period between my transition and resurrection will last longer, for more than a day. Another is that it involves a river that will be flooded, in Ijẹbu territory. I’ll perform a rite to ward off the flood for both Ijẹbu and and her neighbour Ẹpẹ (my inheritance) that will ward off the flood but will cost me my life.

Insight from Otura Irẹtẹ
Now, let’s take a look at that stanza which happens to be sufficiently self-explanatory.

Ayinyin woroworo ninu oko Ojomu
A difa fun Agbe
Eyiti o nlo oko alere odun
Ti won ni ko rubo aso ara re
Sugbon o koti ogboin sebo
Nigbati Agbe wa sise tan ninu oko
Ti o fe maa bo wa sile
Bi arabaribiti ojo se bere sini ro niyen
Nigbati ojo wa da
Ti Agbe wa nlo sile
Nigbati o de eti odo Ero Arokanle
Odo ti kun napenape
Ese to ni koun na siwaju
Seni odo ba gbelo
Nigbati awon ara ile re reti re tititi
Ki o de
Ti won ko ri
Ni won ba wa lo si oko
Sugbon sibesibe won kori
Nigbati o wa di igba eerun
Ti omi ti gbe
Ni okunrin ode kan wa ri awon egungun ati aso re
Nibiti omi pa si legbe igi
Won ni ki won maa tu Ifa da
Moni won ko ki ntufada
Babalawo ni yio maa yin Ifa
Ifa ni yio maa yin Olodumare
Nje riru ebo ni gbeni
Airu ki ngbeniyan

Ayinyin woroworo in the farm of Ojomu
Cast Ifa for a farmer
When he was advised to use his favourite cloth to offer sacrifice
But he refused
So when the farmer had finished working in the farm
And he wanted to begin coming home
A very heavy downpour began
When the rain had fallen
And the farmer was going home
When the he got to the bank of the Ero Arokanle river
The river had overflown its banks
He decided to take a step forward
Alas the river carried him away
When the members or his household had been waiting a long while for him
To return home
And they had not seen him
Then they went to the farm
But they did not see him there
When the dry season had set in
And the flood had dried
One male hunter happened to come across his bones and cloth
Where the flood had deposited them by a tree
They were told not to disregard Ifa
I said that they should not disregard Ifa
The Babalawo declares praise to Ifa
Ifa declares praise to Olodumare
Compliance with prescription of sacrifice uplifts one
Non-compliance does not support one

From the above, it is clear that I’ll definitely come across a flooded river but, giong by my destiny as affirmed by Ifa’s noification, offering ẹbọ which I’ve already done won’t prevent it but ensure a glorious outcome. I’ll definitely be brought back. There’s more proof from the life of Ẹla the saviour whom I’ve pointed out severally on this blog as actually being Ọbatala and Oshumare and not Ọrunmila (see for instance (1) Biblical Moses is actually Ọrunmila the Prophet of Ifa – the evidence of Olodumare’s backside; (2) Deinde Fernandez is truly Orunmila; and (3) The biblical Torah is a schizoid copy of Ọrọ also known as Ifa.

During the second age 1056 – 2056 (6988 – 5988 BCE) after that global flood, there came a time when the denizens of Aja Ilẹ whom Olodumare had sought to use the flood to wipe out successfully manipulated Oluorogbo, the irunmọlẹ of writing and literature whose ẹnikeji (also elekeji ẹni; spirit double) the orisha known popularly as Wọle Ṣoyinka, into creating bodies for the Iyamis, who constitute one of the two groups that make up the rejected ones, the other being expelled ere (sarap; plural seraphim) also called demons, to live among us as humans. They were all oyinbos and created in his igboro (sacred grove) in 1151 (6893 BCE) in the Ile-Ifẹ of that age on which is now modern Baku the capital of Azerbaijan, by the Caucasus. Soon after, they began showing their true nature by committing abominations and rebelling against Olodumare and all constituted authorities accorrding to a schizophrenic born-to-rule mentality, following which they were expelled – their destiny – in 2031 (6012 BCE) but then regrouped in the Caucasus. From there they began pillaging their former masters for use as slaves to satisfy that mentality. They also planted their seed among their victims by raping and mischievously tempting them into mixed marriages, thus resulting in the birth of iyamis who racially resemble their victims and oyinbo-looking non-iyamis among the oyinbos. However, the orisha of blood named Mọrẹmi (English Miriam, Mary) whose ẹnikeji is the irunmọlẹ called Osere let herself be captured, and then got a leader of the oyinbos, who wanted to use her as his sex slave, to reveal to her that its with Ina (flames) that they could be defeated. Armed with this intelligence, she escaped, returned to her people and informed them. Alas, Iku also known as Ọbameri and as Meri the irunmọlẹ of death and the Esiminrin river in Ile-Ifẹ to whom she had promised to offer the first living legged being of her household upon her successful return demanded unrepentantly for Ẹla her only child as an offering, as he was the first that she had sighted even though she had expected to sight first one of her domesticated animals. So, he was taken to a bank of the river with the people proclaiming that all their unfortunate loads of iniquities be transferred upon him for him to bear to Ọrun. And before he could be slain, he “gave up the ghost” and his spirit crossed the river and they departed, but on the third day, by inclusive counting, he resurrected and later ascended on the fortieth day in their sight into Ọrun with a promise to return with judgement. Also, when the oyinbos attempted to carry out their next set of raids, her people used Ina to cremate and thus defeat them. This is marked annually in Ile-Ifẹ as the Edi festival, a misnomer as its actually the Ẹla festival.

A similar incident occurred at the start of our present age, the sixth, which Ogun the irunmọlẹ of war and iron founded. Ẹla’s people had previously been situated in the Horn of Africa and the southern Arabian peninsular during the fifth age and we emigrated to our present West African homeland in three waves. Ogun led the first from 8510 to 8512 (466 – 468 CE) for which the land and people are named after him as Ègún, while Ọbatala led the second from 8721 to 8722 (677 – 678 CE) and Oduduwa led the third from 8898 to 8900 (854 – 856 CE). However, when Oduduwa arrived and met Ọbatala in charge, he plotted and executed a coup that saw a seven-day battle and, on the seventh day, the retirement of Ọbatala across the Esiminrin river. His reign was nonetheless stillborn and he eventually had to plead with Ọbatala for forgiveness and to return. And it was only when Ọbatala did return on the third day of exile that his reign was brought to life. This is marked annually as the Itapa festival.

There’s also an event involving me, Aganju, from an earlier lifetime. It is said that Aganju used to ferry people across a river and that a day came when he fell into it and was about being drowned when Ọshun came to his rescue.

These three sample events all involve a river and overcoming death, just as with the Otura Irẹtẹ stanza cited above. They also bolster my argument on this blog that Ẹla is indeed Ọbatala and my assertion that I’m Aganju. I’ve also illustrated that Oshumare the irunmọlẹ of the rainbow whose odu is known unarguably to also be Otura Irẹtẹ is none other than Ọbatala – white consists of the colours of the rainbow. This implies that Ifa clergy who have been teaching that they are distinct individuals with Ọbatala being of the odu Irẹtẹ Oturupọn are rebellious liars from Aja Ilẹ.

There’s also an annual but near moribund festival marked by the Ijẹbu in honour of a certain Oniṣẹmu Lẹguru whom they now scarcely remember. It is said that when they were settling in their present land, it had been seriously waterlogged, a situation which threatened their existence. The solution was for a ritual to be performed and its associated offering deposited by the river. Oniṣẹmu Lẹguru performed it and in the process it was discovered that he was the one divinely chosen to deliver it. As he complied, indeed the flood water receeded and his effort saved the Ijẹbu but alas, it took him away and he drowned. This brief account is all that has been made available to the public. There’s a very important additional detail though that the Iyamis have been suppressing, which is that Ifa resurrected him later as he is the orisha called Agẹmọ, that is, me – just as the wave-particle duality of light that is seen in Ẹla’s paths of manifestation as Oshumare and Ọbatala after whom I am begotten, I manifest likewise and respectively as Agẹmọ and Aganju. It is recounted by Ijẹbu historians that when Ọbanta a grandson of Olokun (one of spouses of Oduduwa) and son of Sungbọ (a daughter of Olokun; English Queen Sheba) and Ọsangangan Ọbamakin also called Orisha Oko (English Solomon) was about leaving Ile-Ifẹ to claim and rule over his inheritance the Ijẹbu, he asked Agẹmọ to accompany him and his entourage. They also don’t provide any detailed reason so as to hide the knowledge that Oniṣẹmu Lẹguru who sacrificed his life for the Ijẹbu in their early days is in fact Agẹmọ who accompanied them to ensure their survival. Sadly, some Ijẹbu persons who have been claiming to be my priests and refer to themselves as Alagẹmọ stubbornly killed many persons in my name allegedly for sacrifice to me for centuries. Till date they haven’t apologized to Olodumare, Ifa, me and my ẹnikeji, all the divinities and the entire Ègún people, simply because they (the Alagẹmọs) originally were caretakers, i.e. faithful Ajẹ, who became infested with and overrun by Iyamis. They also annexed and colonized my kingdom of Ẹpẹ situated right by Ijẹbuland, and have deliberately yet schizophrenically portrayed my two paths as distinct entities, as distinct individuals.

This flood is also mentioned in Revelations 12 of the bible, a prophetic passage about Edi (English Devil) attempting to use a flood to drown a mother of Ẹla who would have just been born, following which the threat was quenched via the ground opening (an earthquake) and swallowing all the flood waters. Given that Agẹmọ is one of the irunmọlẹs/orishas who have the ability to cause such a fissure, we can affords ourselves an insight, based on this flood fractal of Otura Irẹtẹ, into how Oniṣẹmu Lẹguru obtained that Pyrrhic victory over that aforementioned flood – he commanded the ground to split open, which resulted in a “miraculously” rapid drainage of the flood, and in the process his ẹnikeji received him. And Ifa resurrected him soon after followed by Ọshun guiding him ashore. Going further, with these in mind it becomes obvious that when Oshu, i.e. Ẹla, was impaled (not crucified) on a stake in the year 8057 (13 CE) toward the end of the fourth age, it must have taken place by a river which would most definitely have been the Esiminrin river of that age.

We can also use it to see that the annual Itapa festival celebrated in Ile-Ifẹ is another manifestation of this fractal. When Oduduwa led the third wave of his people from the Horn of Africa to the present Ile-Ifẹ, he settled on Oke Ọra (short for Oke Ọramfẹ or “Hill of Ọramfẹ”, biblical English Mount Ararat of this age). From there he began plotting to overthrow in the valley Ọbatala whom he had met there and was the overall ruler. Its execution was met with resistance in the form of a war for seven days following which Ọbatala, out of severe annoyance, led his followers across the Esiminrin river and was hosted by Ọbaluaye who, having been earlier rejected by the people and had been living on that side, abdicated his throne for him. Thus Oduduwa and his followers and the people rejoiced but their celebration was soon dimmed upon their realization that without Ọbatala who is Ashẹ, through whom all that is made is made, nothing including biological proceeses worked, like a stillbirth. So, they pled with him for forgiveness and he only acceded when they sought the intercession of his huntress aya (spouse) named Yemowo (usually elided to Yemoo) also called Anu (re-lexified by Assyriologists as Anat and translated into English as Mercy) and the orisha of histones – together they are called Mawu-Lisa but erroneously as a single entity taken to be Olodumare (together however they do constitute the unit that is the chromosome). Eventually, he accepted and crossed that river to return on the third day, just as in the schizoid bible account, which was the tenth day from the commencement of the war. From this brief account, it can be seen that Ọbatala is Ẹla and that Yemowo is to him what Ọshun is to me: a reverse-reaction catalyst. who promotes my transition back into this world.

By now it should have become unarguably clear to all readers that I know my onions and am clear-headed and that my transtion will definitely happen followed by my return on the third day. But why?

Spaghettification of Light
Well, Ifa is Oshu who exists to la (split open) as he is Ẹla, to fa (expand) existence/creation, and to shu (issue, express) himself as he is the message/expression of Olodumare to existence. That manual of biological life which the oyinbos have called deoxyribonucleic acid (DNA), a polar double stranded helix polymer found in the cell but which is actually Ifa always expresses itself and expands (multiplies, grows, replicates), only by la-ing (splitting open). Another set of molecules called ribonucleic acid (RNA) serve this process by being created to attached to both strands and pulling them apart, mimicking them by copying their coded messages, and ensuring their proper transition. From the bible iconography of the ark of the covenant which is both his ojubọ (altar) and an earthly mini-replication of his throne, we can see that the RNA are the Ajẹ. It features an aniconic (physically empty) throne called the Mercy Seat with a cherub on each side, that is, one to its left and another to its right. Similarly, when Oshu was impaled, two others were impaled alongside him with one positioned to his right and the other to his left.

Wherever cherubs (also cherubim, keruvim) are described in the bible, it is as winged anthropomorphic beings. The term cherub is a cognate of Christ (also Kristus) and both are a metathesis of Ooki Oru which is an elision of Olokiki Oru “nocturnal praise singers”), an alternative appellation of the Ajẹ: (Oo)kiOru > Cheru(b). Yet another appellation of theirs is Ẹlẹyẹ (Ashkenazi Elyon) which is derived from Ẹlẹ– (Oni; English owner, epitome) + –ẹyẹ (bird) as they use birds. Moreover, in Ezekiel 1 and 10 of the bible are narratives of two visions in which they are described as each having four faces that, according to the Ègún, are masks whose bearers also called Olori Mẹrin are messengers of the irunmọlẹs/orishas (see: (1) A.B. Ellis, The Yoruba-Speaking Peoples of the Slave Coast of West Africa, London: Chapman and Hall, 1894, pp 84; and (2) Peter Morton-Williams, The Yoruba Ogboni Cult in Ọyọ, Africa: Journal of the International African Institute, Vol. 30, No. 4 (Oct., 1960), pp. 362-374, http://www.jstor.org/stable/1157598). So, those cherubs by the Mercy Seat are definitely faithful Ajẹ.

Now, the iconography of Oshu is of the rainbow snake that, just like DNA, is similarly wound as a helix about a pole. He is the igọtun (god) of ẹshu which refers to the waves of visible light or the visible portion of the electromagnetic (EM) spectrum, and of all fluids, including sound waves. To move, ẹshu and snakes shu. To the left and right of white or rainbow light which is at the centre of the EM spectrum are its invisible ends that include x-rays, radio waves, micro waves, gamma rays, ultra-violet rays, etc, all easily capable of mutating and ripping apart DNA. And since waves can he involved in the destructive interference of another wave, these invisible portions can be involved in the destructive interference of Ifa, of DNA, as attested in the odu Ofun Ika:

Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Gbogbo ire teeyan of baa ni laye
Oosanla nii da a ngba iwase
Yoo so feleyii ko laje
Tohun ko bimo
Yoo si ri be
Won ni ko rubo awon ti n bo wale aye o
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Oosa waa gbebo nbe
O rubo
Oosa n fosan taye se
Ayami Oshoronga n foru ba a je

Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their intercourse
Ifa’s message for Oosanla Oseeremagbo (Obatala) when coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
All the good tidings one seeks in this life
Oosanla has been apportioning from the beginning
He would say that this one should have wealth
Before bearing children
It would happen thus
He was told to offer sacrifice against coming intruders
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their escapades
Ifa’s message for Oosanla Oseeremagbo who was coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye se
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
Oosa presented the sacrifice
He offered the sacrifice
Oosa uses the day to mend Ile Aye
Ayami Oshoronga uses the night to spoil it

Obviously, the implication of these relationships is that one’s RNA is one’s Ajẹ, that these beings are of the invisible portions of the EM spectrum, and that they have the ability to rip apart Ifa. Furthermore, they show that the creation continues ad infinitum with Ifa expanding it ad infinitum but with an ever increasing entropy (chaos, mess) that the Ajẹ were created to handle. So the iri tutu wili (big bang) mentioned in the odu Osa Ogunda as the manner or procession of creation is ad infinitum and messy, thereby encapsulating the Second Law of Thermodynamics which states that the total entropy of a system plus that of its surroundings always increases (that is, the occurence of any process, including fractals, always results in an increase of the entropy of the universe) – thus the oyinbos never discovered this law because it was already known. And the Ajẹ sho (degrade) the mess which can thus be described with the synonyms toxicity and these beings as potential toxins. This attribute is well acknowledged in stanzas of the Ifa literary corpus wherever the Ajẹ are mentioned, that they are able to stealthily cause problems, neutralize the efforts of others, and rob and make others go astray. With regard to the EM spectrum, it is destructive interference. Edi who is Olosi (epitome of the left/chaos) was created as their leader but rebelled, led others to do same, and they were consequently expelled. He is Osho (primary degrader), known better as Oshoronga (bottomless pit). Esho (secondary degrader) or Eshoronga is the eponymous appellation of all Ajẹ including the excommunicated ones called Iyamis after him who is also called Ayami (English Amen, Yam, Yamm; Arabic Amin; the root –ya is “to divert/stray/deviate, Aya– is “Perverter” and Iya– is “Perversion” as in Iyana (road tributary/diversion) while the suffix –mi is the root of Ẹmi “Spirit.” And, as with Ifa, Osho is also the name of their spiritual system.

Going further, this pattern of relationships between Ẹla and the Ajẹ also exists at the celestial level of which Oshoronga whose odu is Ọsa Irosun and who is the black hole, specifically the quasar. Black holes are spinning celestial bodies or regions of space with such high gravity that they pull spirally all, including light, that gets near them into them and spaghettify (degrade) them till infinity, till they are lost from view. This gravitational field is the ability of the Ajẹ to tempt, manipulate and set up others to do their bidding extremely well and, as attested in the odu Irẹtẹ Irosun, consume even orishas, hence his other appellation Elenini (Enslaver, Puppeteer). And the entity being spaghettified is pulled apart and shredded in an energy intensive process that invests tremendous amounts of heat which melts the entity to plasma. The swallowing of Irawọ (stars) by black holes is a well studied instance. Similarly, the pulling apart and nicking of the strong covalent DNA bonds by RNA is energy intensive process. Additionally, the melting releases x-rays therefrom into space, which can damage seriously other celestial bodies like planets in their paths Including biospheres and DNA.

There are many more ways of illustrating that one’s Ajẹ is one’s RNA (e.g. RNA interference: a process that involves the introduction of RNA into a cell; the RNA cleaves unto the DNA so as to stymie its expression) and that these beings have the ability to compromise and denature DNA which is one’s Ifa. To buttress the assertion here that Edi is the Devil and leader of the Ajẹ, it would be useful to turn to narratives from the Ifa literary corpus and ancient Ejigbo (Egypt), here summarized.

According to the former, sometime during the very beginning of all creation, Edi was able for a short while manipulate Akamara the higher self (ẹnikeji) of Olodumare into making Ifa impotent – as seen in a line from the oriki (praise eulogy of Ori (the Consciousness or Olodumare of the individual) that ko s’Orisha tii da’ni gbe leyin Ori ẹni (there’s no Orisha who can do anything for a person without the permission of that person’s Ori) – granting him the authority to kill Ifa. He dragged in and fired an ọfa (a shot, an arrow) at Ifa who, however, did not die as expected but had sixteen pieces broken off from him and reconstituted himself, just like in DNA replication and the ability of pieces of complementary single stranded pieces of DNA to anneal ino a double stranded helix. Edi did try likewise again against the sixteen odus but instead of being shredded fifteen pieces that are the 240 secondary odus broke off from each of them.

Later, when Ifa came into this solar system via the odu Otura Irẹtẹ – akin to one among siblings begetting his parent but in this case not as the al-Ifa with all his attributes but only those encapsulated in the subset of this odu -as the first and, that time, the only Orisha – an appellation usually elided to Oosha (English saint) – for which he was and is still known as Orisha, he had iwẹfa (palace servants/peons who are eunuchs and of the sixth grade of palace officials; mẹfa is the number 6; recall 666 the biblical number of Edi acccording to Revelations 13) the chief of whom was Osi iwẹfa or Osi’ẹfa (Latin Lucis ferre, English Lucifer), also known as Olosi (European/Latin Lucis) and also simply as Osi (Latin Iezeus, Zeus; English Jesus, Seth, Satan, Six, Sea) who is the ẹnikeji of Edi.

A time came when Osi got the permission of Olodumare to kill his master, which he carried out by pushing him off a cliff. Then he butchered Oosha’s corpse and dumped the spaghettified remains into the Esinmirin river but Iku rejected it; so he butchered Oosha’s corpse into several more pieces which he scattered about as far as he could imagine. Oosha was later resurructed from these pieces but such that 400 out ot the 401 irunmọlẹs of the centre unanimously consumed portions of the pieces. This was the first passover meal and it was used to bring about 400 Orishas from Orisha who subsequently became known as Orishan’la (Orisha splits/multiplies/resurrects) the expansome Orisha and as Ọbatala (the king of resurrection). This incident was recorded in ancient Ejigbo but the oyinbo who have been colonizing – RNA interference – that place have been perverting the records such that they have rendered the name Osi as Seth. Same also with Orisha which they have rendered as Osiris and as Horus to portray them as two distinct persons: Osiris being the murder victim and Horus being simultaneously a re-born Osiris and son of Osiris.

It is useful to point out here that, with regard to biochemistry, the emergence of Orisha from Ifa is the primordial gene expression that results in protein synthesis as one’s Orisha is one’s proteome and the ẹnikeji of Ifa. There are two classes of molecules of which proteins and nucleic acids are of the class of large molecules called biological macromolecules, reflected in the epithet Orishan’la. While the emergence of the 400 Orishas from Orisha is evolution of the other class of molecules called metabolites that are low-molecular weight molecules. Together, they constiute the metabolome, and their interactions as seen in all metabolic pathways are elucidated in the Ifa-Orisha literary corpus in a very easily understandable format of records of the interactions of the divinities.

Thus far, nucleolar DNA has been considered. But, there exists extra-nuclear DNA which exists within the cell organelle called mitochondrion (plural mitochondria) that is responsible for energy generation via processes called oxidative phosphorylation and the citric acid cycle. This DNA, referred to as mtDNA, is almost entirely of maternal inheritance and is circular and spiral unlike nuclear DNA that is of equal paternal and maternal inheritance. In celestial comparison, the irawo which, according to the odu Ọsa Ogunda, were created by the irunmọlẹ called Olu-Iwaye (Ruler of orderliness), are fiery energy-generating bodies of solar systems and galaxies with circular and spiral motions. He is the same irunmọlẹ called Ina (flame, fire), who is known alternatively as Agẹmọ, Alagẹmọ and Epe (the Curse), especially by the Ijẹbu (English Jebus, Jebusites). And his totem is the ọga which the English call chameleon, a name derived from Agẹmọ: (A)gẹmọ > chame(leon), and which possesses a spiral tail and is colourful like flames. Unsurprisingly, it is a reptile as is the rainbow snake and both have long tongues. Additionally, the orisha called Aganju who is known as the orisha of Ina is the ẹnikeji of Ina. I am Aganju.

As earlier noted, irawọ are spaghettified and consumed by oshoronga (black holes) that are governed overall by Edi. His odu is Ọsa Irosun whose alternate appellation is Ọsa o lee sun or “Ọsa cannot sleep”, an attribute characteristic of rotating black holes (non-rotating black holes are of the faithful Ajẹ). According to the odu Ọsa Ofun, Olodumare punishes rebels, liars and sinners overall with expulsion and curses them with restlessness (cf. Luke 11:24-26). For Edi’s crimes of manipulating Akamara and refusing Akamara’s thrice order to let go of Ifa and seeking instead to overthrow Akamara, he was expelled and cursed accordingly as manifested in the development of rotating black holes from the non-rotating ones.

Ṣọlagbade Popoọla the President of the International Council for Ifa Religion is a direct scion of Edi and also of same odu, just as the relationship between Ẹla and I. He is the biblical king Saul and had been attacking me since childhood decades before I met him physically and is the leader of all those trying to quench me. Eventually and unbeknownst to me, he eventually drew me to his malevolently acquired home at 1 Ṣọlagbade Popoọla Street, Ọdẹwale, which is situated in Alakukọ, Ogun State, Nigeria, when I went there to tẹfa (to be baptized/initiated into Ifa). He compromised me, my ashẹ and this ceremony in several ways in order to render me impotent and consequently kill me, just as Edi tried against Ẹla. One way was by ensuring that I did not see Odu the female irunmọlẹ/orisha of the womb (actually her icon) who bears the odus of Ifa and thus Ifa initiates for Ifa/Ọbatala. Given that I have not seen the biological odu (womb) with my naked eyes since my biological birth till date and that my mother who is Ilẹ the orisha of the ground was killed several years before I tẹfa, and that by virtue of the itẹfa, Odu is my mother in Ifa, and he is the leader of those responsible for the premature transition of Ilẹ. Another thing he did was to switch my ikin Ifa (Ifa’s icon) with his, just as oshoronga uses the light of Ẹla and of irawọ to shine, thus stealing and using my glory. Stolen ikin Ifa can be used for money and ire-stealing rituals and, according to the odu Odi Ogbe, can be used by nefarious Ifa priests via prayers and associated rites to manifest misfortunes in the life of the owner. While Osi who was created to serve (nucleolar) Ifa and has thus been imbued with the ability to denature Ifa but abuses this to fatally butcher nucleolar Ifa, Ṣọlagbade has been killing by abusing his ability to compromise mtDNA and the mitochondrion itself. He governs all other rotating black holes that are lesser in size than the super behemoths of Osi called quasars. At this juncture, it is useful to point out that oshoronga are considered by scientists as being the ideal black bodies – they absorb light with ease and cannot on their own emit anything – as seen in the terms Oru and Okunkun which are words in the Ọyọ (Yoruba/Alaru Ọba) dialect of the Ègún languages for pitch blackness and utter darkness respectively. And Oru opposes Ẹla just as Okunkun opposes Ina, a fact attested in the aforementioned stanza of odu Ofun Ika.

Going further, the coastal ilu (kingdom) of Ẹpẹ in southwest Nigeria is my inheritance and the powerhouse of the Ègún. Thus, Ègún is the cell, Ile-Ifẹ is its nucleus, Irẹmọ/Iranje is its nucleolus, Arẹmọ Olodumare is its nuclear DNA, Ẹpẹ is its mitochondrion, and I am its mtDNA. And as mtDNA is patterned after nuclear DNA, 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. My name is Ọpẹ, as is Ọbatala’s, and it is an Otura Irẹtẹ name. Its eponymous and toponymous derivative is Ẹpẹ that is rendered by the oyinbo in the bible as Ophel and substituted therein with my other epithet Daodu (English David, Arabic Daud). That is, the City of David (2 Samuel 5:6-9) is actually Ilu Ẹpẹ (see MacCarter PK, David in Dictionary of Deities and Demons in the Bible, Toorn, K. van der, et al. (eds.), Leiden: Brill, 1995, pp 940-941). Like the mitochondrion that is riddled inside with folds called cristae that facilitate transport, Ẹpẹ is riddled with creeks. Ẹpẹ along with Rẹmọ and Irẹmọ constitute the parent ilu called Iranje also known as Eshumare (English Sumer, Shinar, Ashkenazi YHWH Shammah; Japanese Samurai; “Hamitic” Somali) and as Irẹmọ (English Aramaea, Aramean, Aramaic, Rome; Italian Roma) of Ile-Ifẹ that is the inheritance of Oshu who is Arẹmọ Olodumare (leader of Olodumare’s offspring).

A couple of centuries ago in this present age, in the year 9644 (1600 CE), 33 Irẹmọ families to emigrate southward to their inheritances within Ègún, in obedience to Ifa’s directive to do so. Thirty-two of them who are the Rẹmọ (biblical Syria which is derived after Oshu by the metathesis suffixation of -ria) settled west of Ijẹbu while the Ẹpẹ went further to settle south of and by Ijẹbu but had to pass through Ijẹbu. While passing through, the Ijẹbu deceived, perverted and robbed her, having become aware of her destiny, and caused her to forget her roots. From the perspectives of EM spectroscopy and genetics, these constituted destructive interference and RNA interference. 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 and compromise her birth (recall what Okunkun did to me during my itẹfa), but three irunmọlẹs who are Aganju, Yemọja and Ọshun ensured that she did – the Ijẹbu have a very notorious past of consuming totally any non-Ijẹbu 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 instead had begun seeing herself as Ijẹbu, thus forgetting her Ẹpẹ/Irẹmọ dialect and customs and adopting everything Ijẹbu whereas she is of Arẹmọ Olodumare. Later, the Ijẹbu sent and installed one of their own as a colonial master 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, actually banished Ajẹ, from ilu Eko, led by one Kosoko, 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 (see: MO Jimoh, The growth and development of Islam in Epe, Lagos State, Nigeria, 1851-2010, Ilorin Journal of Religious Studies, Vol 6(2), 2013, 1-18). So, stunted development and criminal activities like abductions have since been manifesting there and the chaos 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.

Similarly, Okunkun and his Iyami gangs have battered and bruised me so much and killed me seven times already. Thankfully, Olodumare who has imbued Ifa with the power of resurrection, as seen in the ability of denatured and nicked DNA to anneal and ligate itself, and also to code healing proteins like p53, has been sending Ifa to resurrect me, although the huge scars have remained as a testimony of the incorrigible determination of the enemies. Otura Irẹtẹ has it that

Bi a ba l’eni ba o ba ba’ni iwon laa bani s’ota mo.

If we have engaged in unsuccessful pursuit of someone, we should desist from being that one’s enemy.

The meaning is that the enemies of Otura Irẹtẹ never stop attacking those of this odu and that the wicked ones of this odu never stop attacking their intended prey. In both situations, the antagonist rejects reason out of senseless hatred and keeps attacking their intended prey, even disobeying orders from higher authorities to stop. Eventually they succeed in putting their prey away from the land of the living. The aforementioned example of the Esiminrin river crossing by Ọbatala is an apt illustration. However, the iku can also be metaphorical as seen in the bible accounts of two Otura Irẹtẹ orishas who got locked up in a pit and dungeons: Ajọse (also Jọsẹ; English Joseph, Arabic Yusuf) also known as Sungbemiti (Genesis 37, 39-50) and Ada (English Daniel ; see Daniel 1 – 12). Iyọnu (English John) the Baptist is another Otura Irẹtẹ orisha who, like Ẹla, was not only locked up but killed (Luke 3:1-20; Matthew 14:1-12). And as Daodu, Saul (i.e. Ṣọlagbade) never stopped seeking my life (1 Samuel 16 – 31)even after I escaped from his home (noted in the odu Ọsa Ọbara; 1 Samuel 19 – 20) until his own life was shamefully terminated (1 Samuel 31). This imprisonment, attested in the odu Ọwọnrin Oyẹku, is the manifestion of being dragged into an oshoronga beyond its event horizon from which freedom is impossible. The following Otura Irẹtẹ attests to this impossbility.

Teteregun abeepo ponha-ponha
A difa fun Omodejo
Tii somo won lotu Ife
Ebo ni won ni ko waa se
O koti ogbonyin sebo
E wi fun won nile o
Wipe Omodejo o wale mo
Omodejo ti deran Ogboni o
Aguntan kii wole iledi ko bo

Teteregun abeepo ponha-ponha
Cast Ifa for Omodejo
Who hailed from Otu Ife
They prescribed sacrifice for her to perform
She disobeyed, refused to perform the sacrifice
Tell those at home
That Omodejo is not coming home
Omodejo has become meat for the Ogboni
A female sheep does not enter the Iledi enclave and emerge

Although, there is hope when not yet crossed (John 8:34-36) during which one is vulnerable like a siting duck and can be made to wobble, that is, stumble and likely fall (Daniel 11:32-35; Zechariah 13:7-9; Revelations 12:3-4). The following prayer point to Olodumare as taught by Oshu is illustrative.

…Lead us not into temptation
But deliver us from the malevolent one…
Matthew 6:13 (cf. John 17:15)

But the enmity is suicidal, according to the odu Ogbe Ogunda which has a record of an ancient challenge by Ajalaye (Oduduwa) against his twin brother Ajalọrun (Ọbatala) over seniority, and also according to Otura Irẹtẹ which has a record of a suicidal rejection of Oshumare by his people.

Okunkun’s theft of my Ifa was to prevent Olodumare from sending Ifa to resurrect and restore me as I don’t have this ability to resurrect myself. Unsurprisingly, even though Ọsa Ogunda has it that Origunwa who is Olodumare (the Ori of our solar system) sent forth Olu-Iwaye, meaning that Olodumare sent forth Ẹpẹ from Iranje and that mtDNA is autonomous, this attribute is not total but still dependent on Ifa. And it is seen in the description of mtDNA by scientists as semiautonomous, because it does not include some genes (portions of DNA that encode proteins) needed for certain proteins and some of a class of RNA called transfer RNA (tRNA) vital to the function and reproduction of the mitochondrion. In short, I depend on and need to remain ever connected to Ifa. The odu Ọkanran Irẹtẹ has it that I am akin to, modeled after or in the likeness of Ifa-Orishan’la; yet I’ve always never seen myself as up to him. I know my niche.

To facilitate the connection, nuclear proteins (proteins encoded by nuclear DNA) are present in the mitochondrion. According to the odu Oturupọn Ọsa which has an ancient record of I, Agẹmọ, initially getting displaced (autonomy, displacement) from Ọbatala which was accompanied with my inability to do anything that worked for me following which I resolved this by returning to reconnect with him – I’ve recently replaced my stolen Ifa even though I had forgotten about this record only to unconsciously re-enact it. During the fourth age I achieved this by bringing the Ark of God, that is, the throne and ojubọ of Oshu (Ashkenazi Shem or HaShem, English Name or the Name), to me (2 Samuel 6; 1 Chronicles 13, 15 & 16). In the same vein, the Ijẹbu have really tried to quench Ẹpẹ by making her forget her roots (Ifa-Orishan’la and Iranje/Irẹmọ) for Islam. It can thus be understood that Ori replicates copies of the required portions of the nuclear DNA and sends them from the nucleus into the mitchondrion where they are translated into proteins. Okunkun has tried to prevent me from answering the call of Orishan’la but my return to Ọrun is to achieve this. Thus, Okunkun and other enemies have unwittingly been facilitating this and, with regard to the Iyamis, performing their RNA roles, by seeking my life.

Benefits of suicidal hatred against me
If DNA repair has been inhibited and the damage to DNA is beyond repair, the cell initiates apoptosis (programmed cell death), which it also initiates in cases of development to a particular age. The mitochondrion is responsible for regulating apoptosis and performs it under those conditions by releasing activators like cytochrome c. The presence of this particular activator outside the mitochondrion initiates chain reactions by activating a cascade of enzymes called caspaces that denature (kill, butcher) proteins and DNA, that is, one’s Orisha and Ifa, a process nicknamed “death by a thousand tiny cuts.” It is therefore not insignificant that my icon includes an ida (sword) and an oshe (bifid axe) that I am the orisha of anger and violence, and a walking flame-thrower (cf. 1 Chronicles 14:12) known for copious bloodshed (1 Chronicles 22:8) and scorched earth warfare (cf. 1 Samuel 27:9-11). The fractal just described also exists with regard to volcanoes of which I am also the orisha. Volcanoes are the Ẹpẹ and mitochondria of this planet, and their eruption during which Ilẹ Gbigbona the mtDNA of volcanoes is released from within onto Ilẹ is the release of cytochrome c into the cytoplasm. In the process, Ilẹ Gbibona destroys all biological lifeforms that it encounters, including their DNA, RNA and proteins. I am also called Ilẹ Gbigbona. Just as Ifa is to Orishan’la what nuclear DNA is to nuclear proteins, Agẹmọ is to Aganju what mtDNA is to cytochrome c. Also, one of my appellations is Akogun Olodumare which can be translated in English as “most potent warrior of Olodumare,” while scientists describe cytochrome c as one of the most potent activators of apoptosis.

Furthermore, ina of which I’m the orisha can denature DNA, RNA and proteins beyond repair by incinerating them to total cremation at which point identification and reconstitution are impossible. When Edi thrice disobeyed Akamara’s order to let go of Ifa, Akamara then restored the potency of Ifa who then set himself free by flaring up, which is how Olu-Iwaye was begotten. Since then, Ina has been used to chase away Edi and all wicked beings including those oyinbo who have been enslaving his people, a formula recorded in many odus like Ọbara Ogbe, Ogbe Ọṣẹ, Otura Irẹtẹ, etc, and re-enacted in the Edi festival (see PSO Aremu et alThe significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession, Journal Research in Peace, Gender and Development (JRPGD) Vol. 3(7) pp. 126-132, September, 2013). Their place of punishment has thus been Ilẹ Gbigbona that happens to be a lake of fire and brimstone also known as hell fire (Revelations 20:7-15), and I’m also called Ile Gbigbona. It was with a huge volcanic eruption that Olodumare in anger triggered the great flood which covered the world and began the Holocene Wet Period to bring about a mass extinction of the Iyamis (cf. “Volcanoes May Have Triggered The Last Unexplained Mass Extinction“). And in 1984 around the period of my birth, Mauna Loa the world’s largest active volcano that is situated in Hawaii erupted (cf. Matthew 2:2,9-10). Along with Hawaii, they are the Mt Vesuvius and Pompeii of this age, and since my relocation along with my family to Ọta that is the presenty Iyami-infested non-rotating black hole of Ègún in 2013, has been re-awakening. (In September 2015, just before I fled from Ṣọlagbade Popoọla the following month, I told him about Ifa’s advice to me that the only permanent protection for me from the endless assaults was for me to seek the death of the culprits. He responded with a lie that doing such was not good at all. Presently, he no longer has Ifa following my execution of the divine mandate to do the needful to his Ifa that I had all the while thought was mine.)

It turns out that Olodumare’s message to the world this year 10,061 that is from 2 June 2017 till 28 May 2018 is of the odu Ogbe Ọshẹ which has it that this time Olodumare will bring me back with all my potency restored to bring down my enemies with a most fiery recompense, quench the delusions called Ọyọ, Yorubaland, Nigeria, the Iyami-infested Ile-Ifẹ, and restore the entire Ègún land. Also, I’ll bring back my biological father Ọbaluaye (biblical Lazarus of John 11:1-44) who is the igọtun of comets and the alimentary canal and the cellular Golgi apparatus that supplies me with fuel – Okunkun along with his fellow Iyamis had stolen part of his Ifa and killed him to deny me fuel and his companionship and leadership (1 Samuel 21:1-6; 22:6-23) and ever since extreme hunger had been my companion. I’ll also return with some other orishas, and some more afterward. It is a loss for these rebels in every possible scenario as they have by their hateful actions against me been bringing about this outcome. This is what Olodumare brought me into this world to do as revealed to me when Ifa was cast for me in December 2013 at Okunkun’s home concerning my enquiry about being jobless and what career path was destined for me. Ifa revealed the odu Osa Ogbe and I began learning Ifa officially on the 1st of February 2014. As the following stanza shows, I have the mandate to and will melt all the Ifa and Orisha clergy and their allegedly consecrated altars, groves and tools with which they have been doing nonsense and distorting iṣẹṣe (traditionalism). Charity begins at home, and its time these blind guides of the blind are put away.

Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Ogun lakaye lo gbe Ogun lakaye re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Ija lo gbe Ija re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaeoro Obalufon lo gbe Obalufon re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Osun lo gbe Osun re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo gbogbo omo irunmole lo gbe orisa won
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo oun Ifa lo gbe oun Ifa re
Oni ogun Ina ti de
Mo ni Oshumare kilode ti o fi nfo bi ede ti o fi nfo bi eyo?
Oshumare loun ko fo bi ede oun kosi fo bi eyo
O ni akapo toun loun nbawi
Wipe ki o sora fun Iná gidigidi
Ki o mase fina sere
Nitori ki o ma baa rija Ina o

Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Ogun lakaye should carry his Ogun lakaye
He said the war of Ina (fire) has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Ija should carry his Ija
He said the war of Ina has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Obalufon should carry his Obalufon
He said the war of Ina has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priests of all the irunmoles should carry their irunmoles
He said the war of Ina has come
Oshumare said o di orun asalu
I said o di orun asaji
He said his own Ifa priests should carry their Ifa
He said the war of Ina has come
I said Oshumare why are you speaking in parables, in figuratives?
Oshumare said he neither spoke in parables nor figuratively
He said the Ifa priests he was speaking to
That the Ifa priests should caution themselves concerning Ina
That they should not joke with Ina
So that s/he will not become a victim of the wrath of Ina

Finally, my transition which is the denaturing of DNA, in this case mtDNA, assuredly leads not only to lack of any ire for the rebels to rob from me, but also to replication, to multiplication of all ire for me. It is the same transition that occurs with DNA replication and with the planting of seeds that results in germination and yield of multple seeds (John 12:23-24). As the first mitochondrion in a cell multiplies into the many thousands and as there are an uncountable number of irawọ in a galaxy, so do I multiply and beget many offspring and followers.

Reflections and looking ahead
It should be obvious to readers by now that I know my onions and that my transition will definitely occur and in fulfillment of my destiny. Also, all the common motifs illustrated here are all fractals derived from a single ancestral or primordial fractal that is Ifa which is applicable to all aspects of existence, be it biology, chemistry, sociology, physics, mathematics, chemistry, metaphysics, economics, etc. For instance, the shredding fractal can be seen in (1) the use of Islam and Christianity to rip apart Ifa and the Ègún and all native peoples while inserting Judaism and the oyinbo State of Israel in place of Ifa and Ègún respectively, (2) the ripping apart and scattering or Owu by the Ijẹbu for Ọyọ to take her place, (3) the division of the Ègún by the Ọyọ and Ile-Ifẹ, (4) the creation of the ICIR by the Iyamis and division into two factions with one led by Okunkun and the other backed by Ọba Adeyẹye Ẹnitan Ogunwusi who is the current Ọọni of Ifẹ and the biblical Jonathan and self-acclaimed offspring of Olosi. In considering all these, non-oyinbo peoples should be proud of their traditions and reject oyinbo labels like fetish, primitive and archaic as modernity, technological advancements, great achievements and civilization from the oyinbo are just schizophrenic and regressive. I would rather don my babalawo regalia to carry out 100% guaranteed gene therapy the ancient non-polluting way than don a lab coat for trial-and-error oyinbo copycat gene therapy that is not guaranteed but very costly and associated with unwelcome and unknown side effects. Think of the implications for health and food supply. The Iyamis have been trying hard to quench Ifa and me in order to keep the people blind and morose while paradoxically working toward their own demise. They do not want me to learn Ifa and the biosciences and tried hard to quench my education and career in these fields. They have failed and their claims (1) that Odu bears children for Ọrunmila and (2) that Ifa is Ọrunmila are big fat lies, akin to gravitational lensing by black holes. One cannot consequently but wonder if those who prepare altars of Ọbatala under another odu, that is, not Otura Irẹtẹ, worship demons.

I’m most eager for Olodumare to end my misery by bringing closer the date or my return into his Presence and to give Ifa the command to kindle me.

Olubadan appeals for violence-free Egungun festival – Punch Newspapers


Why wouldn’t there have been chaos during the previous edition to the extent that the Olubadan said concerning this year’s edition that,

As a monarch, my appeal to our people is to celebrate the festival within the ambit of the law. I will also like to persuade our people to avoid the use of weapons like guns, daggers, machetes and broken bottles not only during the festival but also after it, as the long arm of the law will not spare any merchant of violence.

if not that those Egungun priests are actually Iyami Eṣoronga, i.e. expelled Ajẹ? The real oriṣa Egumgun is around and is my brother. He has no part whatsoever in their nonsense and they have no part in him at all.

Ndigbo Will Conquer And Rule In Oduduwa Republic By Churchill Okonkwo | Sahara Reporters


The Igbo people (also called Ndigbo) are nomadic, trespassers, and openly display and boast of an innate colonialist (born-to-rule-over-others) mentality, just like the Fulani, which in reality is an expression of inner awareness of being of lower status. And the way they incorrigibly brag about it, which is hate speech, even right in the faces of their hosts in whose lands and homes they flock to and settle in droves and commit Ilẹ Dida (abominations against the land) like viruses and drive to provocation, bears all the hallmarks of the pathological condition of toxoplasmosis and of being a subspecies of the Iyami (fallen Ajẹ).

I used to have lots of Igbo friends and acquaintances, but over the years filled with personal experiences and observations of those of others with them, I began dissociating from them but without discrimination. I could describe them but they are so numerous and I don’t know where to start. And not all non-Igbo are truly Igbo as they’ve used their baby factories to implant their kind among others. They’ll soon implode anyway, but not before they get their Biafra Republic which is a certainty.

Duped by Oriṣa Awurela (Balogun Faṣina the biblical Zaccheus) and Taiye Oloriṣa the Yeye-General Oloriṣa of Ẹpẹ Division


Late in the evening of 11 January 2017 when about to enter my compound which is Igbo Ọbaluaye, situated in Ọta, having gone out to purchase something, Eṣu prompted me to taka a detour to the compound of a respected elder, a stone’s throw away. An Igbira, he’s the immediate past Chairman of the Oriade Community Development Association. He knew my father briefly and I enjoy the wise counsel he gives me whenever we chat one on one.

This time, I wanted to gve him some update on all I had been going through (e.g. immediately successive gangrene attacks inflicted by rejected Ẹlẹyẹ upon landing on my roof), to tap into some of that wisdom, and so he wouldn’t make false assumptions about my isolation. Having known that my family had been battling not to be wiped out by enemies and how I fled for my life from my arch enemy Ṣọlagbade Popoọla aka Okunkun who never wanted me to learn Ifa and had offered a bounty for my head, he suddenly suggested that I go to a very far place where nobody knew both me and Ṣọlagbade, and look for real elders there who would know the Ifa solution. In particular, he suggested that I ask them for the solution to make those seeking our lives to forget about us completely. I didn’t comment about this because I knew they were many and all were determined to kill us no matter the cost, and Ifa had over a year earlier confirmed to me that the best protection for me is their death. Immediately, I knew intuitively that his counsel was actually from Ifa, and I decided that Ẹpẹ was the place for me to go – I had already known via Ifa that Ẹpẹ is my kingdom. Then I returned home and got approval from Ifa to act on my plan.


So I set off the following day even though I could not recall ever having been there since my birth, but assured that the trip would be worthwhile. The route I took was through Lekki where I was stuck in a traffic jam that lasted for perhaps two hours in the blazing heat of the Sun. From there to Ẹpẹ were vast virgin greenery crisscrossed with rivers which I found breathtaking. Upon arrival at a motor park, I walked about a bit with the hope of encountering any sign having to do with iṣẹṣe (traditionalism), but got none. So I walked up to a roadside vulcanizer, asked him for directions to any nearby Awo (Ifa cleric) or Oloriṣa (usually shortened to Olooṣa) if he knew of any, and he obliged me with directions to a nearby Oke Ipọsun where I would ask around for someone who bore the title “Apena”, an Ogboni. I did get to that area but I had a gut feeling not to look for that person, so I walked about a bit till I finally saw a shed where a woman a who sold there materials used in iṣẹṣe rites was with her children. Again, I asked for directions to any Awo or Oloriṣa and she mentioned one by the name plus title Taiye Olooṣa and showed me the way to her place, a bungalow painted white in Ẹyin Idi. After walking for a couple of minutes and wondering if I had missed my way, I saw another similar trader and she told me it was a stone’s throw away. At last I got there.

Taiye Olooṣa was of a petite build, aged but had a thoroughly bleached skin. She was lying on a mat in front of the bungalow while some men of different age ranges but younger than her, sat beside her smoking cigarettes which she had been selling. I stated that I had come for consultation and their response was to begin interrogating me. First, she and one of the men nicknamed Jafolu, perhaps in his sixties, asked how I got to know the place and I told them I was given directions and that somebody had suggested I come all the way to Ẹpẹ. Jafolu then said he was Taiye Olooṣa and the two of them asked me to follow them inside while saying to themselves that they would verify my answers.

Fig 1. Street view from the entrance of the house of Taiye Oloriṣa
It was a fenceless face-me-I-slap-you building with three rooms. A corridor led from the front entrance to a yard at the back. There were two adjacent rooms to the right which were the bedrooms and hers was the first and the only one with a mosquito screen door and window. Actually these two rooms were originally one but had been incompletely partitioned as a horizantal gap was along the celing. To the immediate left was an entrance with no door  save for a dried set of overhanging palm fronds, which led into the room for the Oriṣas where clients were received. It had three windows with no mosquito nets, one facing the street opposite, and the other facing the corridor and another opposite this second window. There were two chairs, a sofa, and one kingsize bare matress on the floor that had seen much use and better days. Ojubọs (altars; Hebrew mizbeah: oj(u)bo > (m)izbeah) of some Oriṣas were set in the front (by the wall facing the street) and back of this room. Those at the front had no partition but for a chair and the sofa with both backing them and placed by opposite walls, leaving a gap inbetween which allowed for easy access to them. On the immediate left was the sofa with a table of similar length in front of it and on the far left was the chair with its own table of similar length. Taiye Olooṣa used that chair which she would abdicate briefly for a babalawo, and her erindinlogin (Oriṣa consulting tools) were kept in a little basket on its table, as was also a small transparent white bucket filled with cigarettes, her stock in trade. The ojubọs at the other side which included Oriṣa’s (aka Ọbatala, Oriṣan’la) and Ọṣun’s were partitioned from the rest of the room with a white curtain. The other chair was to the immediate right of the entrance while the bed was on the far right. At the back of the building was a raffia shed underneath which cooking was done, an ojubọ Ogun, a roofless bathroom and a roofless pit latrine. She has a pet pigeon which wandered freely about the house.

Fig 2. Photo of a portrait of Taiye Oloriṣa the Yeye General Oloriṣa of the Ẹpẹ Division of Lagos State

Fig 3. Another photo of a portrait of Taiye Oloriṣa

As she was about to take a seat to begin her inquiry, I realized that both of them lied as she was actually Taiye Olooṣa, and I wondered why? Did they have skeletons in their cupboard(s)? They interrogated me some more and then began consulting proper about my situation. For instance, she found out that I’m an eyan nla (“big” person), an Ọba, and that the most terrible of charms, lots of them, were being used against me by lots of biological relatives and the by Ṣọlagbade Popoọla and his fellow Iyamis of his Ogbe Alara temple where my father and I had tẹfa (initiated into Ifa; baptism). Same was the case for my brother and she got to know that my father was killed. She added that I needed to propitiate Oriṣan’la and Ọṣun and to purchase from her a particular soap that would be prepared for me for ₦10,000. Given the urgency of the situation, I paid ₦3,000 with nearly all the cash on me and with a mitual agreement to pay the balance later, but while also noticing, during our negotiation, that she was greedy. In the course of our discussion, she let me know that she’s an ọmọ Ọbaluaye or “initiated devotee of Ọbaluaye”, and I told her my odu, Otura Irẹtẹ, which she said was hers as well – it speaks of a disproportionate propensity for greed.

Arefurefu oju omi
A difa fun Agbe
Ti yoo sawo, ti yoo gbewu osun
Arefurefu oju omi
A difa fun Aluko
Ti yoo sawo ti yoo gbewu osun
Arefurefun oju omi
A difa fun Aasee-magamaga
Ti yoo sawo, ti yoo gba gbundu-aran
Arefurefu oju omi
A difa fun Orunmila
Ti yoo sawo, ti yoo gba isu ewura meta nile Olofin
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Emi o mo pori Oloro ni mo ni loko

Arefurefu oju omi
Cast Ifa for Agbe
Who did Ifa works and received clothes soaked in dye
Arefurefu oju omi
Cast Ifa for Aluko
Who did Ifa works and received clothes soaked in camwood
Arefurefu oju omi
He cast Ifa for Aasee-magamaga
Who did Ifa works and received velvet clothes
Arefurefu oju omi
Cast Ifa for Orunmila
Who did Ifa works and received three tubers of water yams in Olofins home
He was advised to offer ebo
He complied
I had not known that the prosperity exuding Ori (Consciousness) is what I harbour

The propitiation of Ọṣun almost did not happen, if at all it did. You see, Ọṣun requested for an obidiyẹ (a hen) and Jafolu acted like he had really gone to purchase it, only to return after a while without it, claiming that he couldn’t get it anywhere. I didn’t buy his story. So she began asking Ọṣun if she would accept an ẹyẹle or any other alternative, and the response was negative. After asking several times and still getting the same response, she brought out a set of muslim prayer beads and began using her right hand to swing it near her right ear while purportedly asking Ọṣun the  same question. Given her age and the apparent full acceptance by those around in that room of this alien means of consultation which the divinities never handed over to us, I kept quiet and maintained an expressionless face. Unsurprisingly, she alone heard the alleged response from Ọṣun and announced that it was positive. I felt gobsmacked. So they proceeded to propitiate Ọṣun for me with one of her ẹyẹle. She assured me that I would see signs of a positive response from the divinities within three days, and we exchanged phone numbers. Hers was 08165465227.

The soap was prepared by Tunde, one of her sons who had a bad attitude. He loved so much to be greeted the oriṣa way by the female Oloriṣas serving his mother, was stubborn, and unsurprisingly retarded. She told him to buy native soap for ₦500, as if I didn’t know it was actually ₦300 and even though she knew that I’m a babalawo, and told him severally to get the standard quantity not any smaller one. The amount they gave me after supposedly adding some ingredients to it was less than half of the standard. Not only that, Tunde did not unwrap it to mix the necessary ingredients into it but mixed the paper wrapping thoroughly with it such that I couldn’t retrieve it for transfer into a container or another paper wrapping. So, anytime I wanted to use it, I had to patiently unravel, scoop and scrape the desired portion that I needed at that time.

As I made to depart for my home, Jafolu shamelessly asked me for some more money to cover the cost of the alleged transport fUHare that he incurred in search of the adiyẹ, and I gave him ₦200. These very greedy slobs were well aware of the abject poverty and non-stop siege that I had been going through, having not just heard this from me but also from Oriṣan’la. They were also aware of a particular diabolical attack from Ṣọlagbade Popoọla and other Iyamis against me both as adabas (doves) and as invisible trespassers of my home to compromise realtime my ability to consult Ifa by whatever means. But she assured me that all was well and that the problems were over.

When I got home it was the same story of attacks so, upon confirming the following day from Ifa that I needed to see her again and this time take my father’s Ifa, of which Ṣọlagbade Popoọla had stolen 16 ikin Ifa, and “mine” with me for “fixing”. I did call her on the phone to speak with her about the situation and all she offered were assurances rather than investigating the cause of the continued siege. The next day which was the third day after our first meeting, I arrived at her place to their surprise and I told her that I had come because of the nonstop attacks and to get the solution to my father’s Ifa and mine too, in particular to restore his back to 40. It was then she did another consultation to find out what was happenning, while adding that the restoration would cost me quite some money.

Oriṣa’s response was that I needed to answer two calls, bọri mi (propitiate my Ori, my Consciousness), and that serious ika (wickedness) had been done to my Ifa. Again, given the urgency of the situation I had been dealing with, I inquired from her about the costs of the two sets of rites. While she didn’t give any definite amount for the “fixing” of my Ifa, I opted for that since Ifa is of a higher level than the others concerned with the other set of rites. She asked me how much was with me, adding that the “fix”, including the restoration of my father’s ikin Ifa back to 40, was quite costly while refusing to mention any particular cost or range. Thereafter, she went out to another place to meet with one or more babalawos. After a while of waiting for her, she returned with the information that while my father’s Ifa was still okay, something extremely terrible had been done to my Ifa. She still insisted that it was costly and didn’t mention any particular amount, which meant that she intended to exploit me. Even though I was disappointed, I weighed the cost of paying and having it done immediately with the knowledge that I would receive and recover all my (stolen) ire gbogbo (all accessions) which would far outweigh the initial sunk cost of paying there and then, versus delaying with the payment that came with a risk of being attacked much further and being killed again. So I agreed to pay. Then, instead of responding with the cost, she began asking me how much I had at hand, and demanded for everything save for my transport fare, which left me penniless – such questions are unmistakable hallmarks of greedy persons who have no conscience when seeking to exploit others. She said that my Ifa just needed to be propitiated (ibọfa) with a pair each of obidiyẹ (hen), ẹja arọ (catfish), igbin (snail), ẹyẹle and obi (kolanut), and they would be fine. So, she proceeded to the market to get the items, including the adiyẹ that Jafolu claimed he couldn’t get three days earlier, while also arranging with her subordinates to perform the ibọri (propitiation of Ori) upon her return.

After over an hour, she returned with a bag in hand and news from the  babalawo(s) she met. As she brought out the propitiation items from the bag, it was discovered that one of the of the obidiyẹ had died, having been suffocated en route in the blazing heat of the afternoon Oorun (Sun). The reason was simple and I felt shocked that someone of her age and experience would let such happen. That bag was actually a disused sac of Dangote Cement which had been cut open at one end and holes cut into this end to serve as handles. It is popular due to its durability and strength when used for certain heavy loads, and the obidiyẹ would have survived in this. It died because it was kept inside a nylon bag (I remember it had yellow and black stripes), the two obidiyẹ, which was placed in the sac. Was that not very daft? Thankfully, the other obidiyẹ survived and she told those at home to immediately cook the cadaver for them to eat but offered me no portion of it. Anyway, it is an eewọ (taboo) for me.

Fig 4. Nylon bag used by Taiye Oloriṣa

Then the ibọri was done but that babalawo hadn’t yet shown up so she instructed a young man who was a traditionalist (I don’t know if he was a babalawo or Oloriṣa or both) to search for him while she went out somewhere. He soon returned with two young men who wanted to proceed straight away with the ibọfa. Just before they could begin she arrived, got infuriated, queried them angrily and then sent them away while saying that her anger was not to be joked with and that even the Ọlaoja of Ẹpẹ who is the Ijẹbu-installed colonial governor of Ẹpẹ and functions as her Ọba, was wary of it. She also scolded and banished that traditionalist from her home and scolded me too for letting them want to handle my Ifa and my father’s Ifa. She added that they were fraudsters and that there were many of such in Ẹpẹ. I was just looking at her without responding but all the while thinking that, if only she knew the person she was yelling at and that my expression of anger exceeds hers many fold. Anyway, I wasn’t surprised, having already been aware of how angry Ọbatala also known as Oṣumare whose odu is also Otura Irẹtẹ can get. Its an Otura Irẹtẹ thing, and I, Aganju also known as Ina-Ẹla (Flames of Light), as Ilẹ Gbigbona (magma, lava, molten/hot earth), Epe (the Curse), Agẹmọ, Oniṣẹmu Lẹguru, Daodu, am the oriṣa of irawọ (stars), mitochondria, anger and violence. According to the odu Ọṣẹ Ọbara, my ẹnikeji (irunmọlẹ Aganju) and I are Akogun Olodumare (Olodumare’s most potent warrior).

Ose bula lago
A difa fun Ina
Tii s’akogun Olodumare
Ebo ni won ni ko se
O gbebo, o rubo
Bi ipori ina ba gbepo je
Iwa a re a si goke

Ose bula lago
Cast Ifa for Ina
The head warrior of Olodumare
He was advised to offer ebo
He complied
If palm oil is added to fire
His essence will increase intensely

Thereafter, she instructed her subordinates, mostly females, to take me to a nearby babalawo who was an arọ (cripple) and had a three-storey building with his office in one of the rooms of the second floor. Its floors were of wood planks and I was told that was were the Ọdun Ifa Ẹpẹ (annual Ifa Festival of Ẹpẹ) was held. After waiting there for a short while, she phoned one of us to tell us to return to her place as her babalawo was on the way. Some minutes after we returned, he showed up. A burly, slightly fair-complexioned young man in his thirties, I was told that he had previously been a struggling barber who had been resisting the call of Ifa and only began to prosper upon answering and had now become a successful and prosperous Babalawo.

He was offered her seat and a mat was set on the floor before him for me to sit on. I didn’t like this arrangement at all but I had to remain focused on the big picture. After exchanging pleasantries, he then proceeded to tell us the synopsis of my Ifa and my father’s and all that we had been going through. I’m forever grateful to Ifa for this session because he used stanzas from our odus that I hadn’t yet come across in all the years of my sojourn in Ifa during which I travelled far and met other Ifa clerics. For instance, he described how, according to Ogbe Otura and without me having told anyone there, my father was very sick when we tẹfa, and he could not walk by himself or use any of his feet into and out of the igbodu and as he had to be carried both times. This is because Ṣọlagbade “Okunkun” Popoọla the Oluwo of that ceremony and Babatunde Ifatunde his Ojugbọna deliberately did not call upon Eṣu at the commencement of the itẹfa, else my father should have been totally healed inside the igbodu and would have walked out by himself on his two feet. Immediately upon hearing this and others from him, I felt like crying but didn’t as I wasn’t surprised, having already been aware that absolutely nothing is too evil for Ṣọlagbade Popoọla and his kind.

Fig 5. Ṣọlagbade “Okunkun” Popoọla

Fig 6. Babatunde Ifatunde the Ojugbọna of Okunkun
The Babalawo also told us that, according to Ogbe Otura, during the ceremony the Awos who were conducting it fought  with each other, which was also true. I still recall quite vividly the events of that night and my disappointment at the outcome. The Awos quarrelled throughout and at times it seemed they were about to exchange blows in their non-stop kerfuffles. One of them was named Lukmon whom Ifa would later reveal to me is the oriṣa called Orungan, the divinity of heat, the first babalawo and the ancestor of the lineage that produces the Araba Agbaye. The others were quite disrespectful to him, which had been his experience before and after that ceremony while he lived under the roof of Ṣọlagbade Popoọla who disabled him and ruined his life completely. His odu is Ofun Meji. At some point during the quarrels, my father told them, “ẹ ma ja o (don’t fight o)!” which was surprising given the excruciating pain he was in. Orungan never forgot this incident.

Then the Babalawo turned his attention to me and my Ifa, saying many things which were expectedly accurate like being from a royal lineage and so on. What stood out for me was his reference to an Otura Irẹtẹ stanza about Jẹgbẹ the founder of Ọyọ having gone through same. Before he founded that city of rebellion he had tẹfa but in the course of that ceremony the Oluwo who was a wicked person switched all of his ikin Ifa – his odu is Ogbe Otura. Consequently, his life nosedived progressively for three years with no abatement even though he kept working hard and honestly. So, one day he met with another Babalawo who had no affiliation with his Oluwo, and Ifa was consulted for him. Ifa revealed the odu Otura Irẹtẹ and the Babalawo told him its message that something terribly malicious had been done to his Ifa, hence the hardship, as this odu speaks of exceedingly abundant prosperity and being crowned as an Ọba immediately upon itẹfa. The exact nature of the evil was that that Oluwo switched his personal Ifa with Jẹgbẹ’s so as to use the latter’s, to masquerade preternaturally as him which enabled him be stealing all his ire (accessions) while simultaneously using his actual Ifa which was in Jẹgbẹ’s possession to cause problems for and attack him, even to kill him, in every possible way. That Oluwo wasn’t just plain wicked but also envious as Ogbe Otura individuals are quite blessed by Olodumare and thus come into this world not without ire or with ire in measures but with all ire of life.

The Babalawo narrating this to us however didn’t mention the solution which Ifa prescribed for Jẹgbẹ and thereby for me but said instead that he would look further into my Ifa later. He then added that my Ifa had been switched during the night my father and I tẹfa together but such that his was switched with mine and mine with his. This part didn’t make sense to me, even though I wracked my brain to no end to understand it. Finally, he said that, according to Otura Irẹtẹ, those causing problems for me were the worst of the Iyamis and that even though I would definitely overcome them, I would face the most bitter war imaginable from them and suffer really, really hard at their hands before the victory. Nothing surprising there. As he was saying all these, everybody in the room, which happened to be filled with many Awos, Oloriṣas, and so on, wailed as he described in detail the deliberate evils done to my father and I. Holding back my tears was very hard. Before he finished, I told them that Ṣọlagbade Popoọla the president of the International Council for Ifa Religion (ICIR) was the culprit Oluwo.

It was dusk by the time he was through so he said that he would return the next day to have a thorough look at my Ifa. Then he proceeded with one or two other men to the shed at the back to discuss another issue with Taiye Olooṣa. Later, she told me that his versatility was the reason she drove away those two young men earlier that day as we would never have learned all we did from her Babalawo. So I had to sleep there overnight, at the mercy of so many mosquitoes. Rats roamed about freely there too and the loudest irẹ (cricket) which had lodged right by Oriṣan’la chirped throughout the night. I could almost forgive the others but that of the irẹ right by Oriṣan’la who likes serenity was inexcusable. And I know from personal experience that it is a willing tool in the hands of the Iyami to deliberately constitute a nuisance to man.

We waited throughout the next day for him and she called him several times on the phone but he didn’t show up even though he said he would arrive. That morning though she had my bathe with a bucket of water had been infused via boiling with certain leaves and an egg, and I also had to eat this egg there and then. The no show continued until day five when she and Jafolu sent me away.

During the days of waiting, I ate garri or rice and shawa (a kind of smoked very bony fish). One of her sons named Bashiru who reminded me very much of Orungan and had a very nice character, except that he smoked her cigarettes everyday with Jafolu and others. In addition, thst next day her pet ẹyẹle which had been bullying the two ẹyẹle meant for our ibọfa and killed the other on the fourth day. One day, one of her Iyaloriṣas who had unknowingly dropped some money on the floor in that room and was notified of this by a fellow Iyaloriṣa quickly picked it and remarked that their boss had no scruples with regard to money as she had a habit of claiming as hers any money she found on the floor of any part of her premises no matter whatever counterclaims, protests and explanations from others, and used her officiating rank to silence others. On the third and fourth days I asked her about the restoration of my father’s Ifa back to 40 which was part of the “fixing” we had earlier discussed, but her response was almost of surprise, and she started saying again that that would be costly, thus implying that she wanted to use the ibofa to rip me off.

Also in that period, her pet ẹyẹle killed my remaining ẹyẹle, the rats ate the ẹja arọ, and one snail was left. The iyamis were also attacking me right there, poisoning me preternaturally and so on. There was also an adaba (dove) that every morning between 6.30 am and 7 am would perch on top of an electricity pole at the orita mẹta right by her compound and begin cooing for some minutes before flying off. It was actually an Iyami – Zeus who is Edi the Devil is recorded in ancient texts as  manifesting at times as an adaba, and the he amd his kind who are his subordinates use its voice, i.e. speech, to switch on the neanderthal (Iyami) DNA that the Iyamis have inserted into the DNA of their prey, via mutations and offspring of intermarriages with non-Iyami, who include all who actively or passively hear their voices. I did tell her about the attacks and, to my expressionless consternation, her reaction which was of haughty denial was to assert that such cretins could not get into her home to do harm, rather than inquiring from the divinities about it. That babalawo still didn’t show up and I knew that she was about to deplete completely the money which I had given her. And I began hearing she and Jafolu tell themselves their schizophrenic assumption that the delay and attacks were because I must have done something quite bad to bring about the hardship. Their conclusion was that the divinities must have abandoned me.
Sometime during my fourth day there, as I was using my ọpẹlẹ to inquire from Ifa about certain things including all that I had been noticing and the steps I needed to take there and upon returning home, she approached me to consult Ifa on her behalf.

On day five she got up earlier than usual, to hatch her plan of driving me away. Usually upon awakening before the break of dawn, she would enter that room with a special agogo (gong) in her hand which she would shake continuously, to greet the Oriṣas as part of her morning prayers. This time however, she didn’t. Instead, she told me to get set to leave for my home as she had to travel somewhere early that morning. She added that since her babalawo hadn’t shown up she would take me to another following where my Ifa and my father’s Ifa would be propitiated following which I should be on my way home with my Ifa. This was before dawn and the said babalawo’s place was very close, about 3 minutes of walking, but we left her home just a few minutes after 9 am even though she had said that she had an important early trip to make. She, Jafolu and Bashiru took me there and, unbeknownst to them, their schizophrenic rejection of me was being used by Eṣu to expose them and, crucially, to introduce me to a fellow oriṣa.


Balogun Faṣina is the name of the babalawo and Ifa would later reveal to me that he too is an oriṣa. His odu is Ọṣẹ Otura and he’s known in that area by the nickname Awurela, a name borne by a very popular oriṣa of that odu. Well, that is not his nickname but his actual name as he is the real deal, the real Oriṣa Awurela! His compound is nearly at the vertex of the Ẹpẹ General Hospital and the Ẹpẹ Central Mosque, and off a something Adebiyi Street. When we arrived and entered his Ile Ifa (Ifa office) which was a shed about fifteen metres from a bungalow that was the main building of his residence. We sat and waited as word was sent to him for our arrival, and she gave me ₦500 out of the money I had paid her, for me to pay him in pretence as if directly from me and to hide her true motives.

We didn’t have to wait long before he arrived. He is an Oluwo, in his fifties or thereabout, stocky and about four feet tall. They exchanged pleasantries and then she and Jafolu proceded to lie, in the presence of Ifa, that I had come just to bofa (propitiate Ifa) so she brought me to him. They told him that I brought one adiyẹ and one igbin along with obi (kolanuts) to propitiate both Ifa. So he had me sit on a mat across from him, and he began the rite during which they shamelessly responded AṢẸ to his prayers, offered their own deceptive prayers, and did their best to dominate the conversation to prevent me from speaking. Throughout, she and Jafolu were intentionally gloating to try to disabuse his mind from being aware that something was amiss, and, being that I have a natural flair for perceiving from various angles the consciousness of others – its an Otura Irẹtẹ thing –  in addition to mine, I watched out for moments in which they had distracted themselves while and I simultaneously scanned the room.

Upon espying his phone number on one of the walls, I quietly asked Awurela if I could tear off a very little portion of a disused piece of paper on the floor, and he permitted me. Them I brought out my pen which I had deliberately kept in one of my pockets before leaving her place, having felt quite intuitively that I would need it there and because I’ve had a habit since my days as a university first degree student of jotting down notes anytime I come across or think of anything of interest for further research and/or future reference. When the gloating seemed to have peaked for some seconds, I quickly scribbled it down, and then gave him the ₦500 during the final stages of the rite.

To conclude the ibọfa prayer, he committed a most heinous abomination by saying, “ni orukọ Jesu (in Jesus’ name)” to which they all in unision responded, “Amin Aṣẹ”, to my utter consternation. Confused Awos were handling my matter! Jesu is the Yoruba (Ọyọ) transliteration of the English Jesus who is Zeus also known as Edi, that is, Satan, while Amin is the opposite of Aṣẹ and the Arabic cognate of the Hebrew Amen that is actually the Indo-European transliteration and cognate of the Yoruba Ayami an alternate appellation of Edi the leader of the Iyami who are fallen Ajẹ (English Angel, Arabic Jinn, schizoid Yoruba transliteration Anjonnu). Since I had met Taiye Olooṣa and Jafolu, they hardly, if at all, said such in my presence – perhaps I haven’t remembered clearly – even though Islamic greetings were frequently used in their circle of friends and associates, but, given her use of Islamic prayer beads, I therefore wasn’t surprised that they had responded thus as though they it was of a commonly accepted belief and practice. However, I felt quite pained that the elderly babalawo before me who appeared quite experienced and, even more important, whose odu is Ọṣẹ Otura that is the Aṣẹ of Ifa, was ignorant of his own being, his self, the import of the name Awurela, and didn’t know what he was doing. And I hadn’t yet known that he’s also an oriṣa, which makes his action, though neither more nor less abominable, utterly shameful. I just glanced at them and quietly said, “Aṣẹ”. It is said that

A o kii ṣe ọmọ ale to n fi ọwọ osi juwe ile baba ẹ.

We don’t do as illegitimate offspring who uses the left hand to describe his/her father’s home.

When the ibofa was completed, I wanted to ask him some questions about Ifa so as to learn some things from him with the hope of establishing a mutual agreement that would see me visiting him afterward as his Ifa student. I also wanted to stay longer that morning so as to discuss with him after Taiye Olooṣa and her accomplice would have, given her alleged crucial trip, left. However, before I could initiate my intended discussion, Taiye Olooṣa and Jafolu quickly told me that I could begin leaving, and I tactfully replied that I wanted to stay awhile to rest and take in the impact of the just concluded rite. Stumped at this, their reaction was to stare at me in surprise and then at themselves for about five seconds, before their indefatigable greed recovered with Jafolu blurting out that they would wait for me. She immediately expressed agreement and both began saying to each other that it wouldn’t be proper for them to leave me there by myself, and they waited. This was the same declaration by my father’s former sisters – I’ve since disowned them – who are all Iyamis and had boasted openly and to my face against Ifa and me, with threats to deal with me and never let go, before, during and after they and other Iyamis killed him; and truly they’ve been dealing with me even fatally but my Ifa has been resurrecting me. Those born of Otura Itẹtẹ are prone to being surrounded by persons who schizophrenically want to see themselves as better and superior.

E je ki won ma baje niso
K’awa ma tun se bo leyin
A difa fun Abere
A bu fun Obe
Won n jija agba re’le Olodumare Agotun
Ebo ni won ni ki won waa se
Abere nnkan ni nbo leyin tii sebo
Nje, Abere de o
Egbon Obe
Bi omo kekere ba ko’fa
A a d’eru fun agba

Let them keep on ruining
Whereas we mend their ruins
Thus was divined for the needle
So also for the knife
They had been arguing over who was the senior, all the way to Olodumare’s court
Sacrifice was prescribed for them
Abere alone who had been lagging behind complied
Noe Abere arrives
Superior to Obe
If a child/disregarded person learns Ifa
He becomes fearsome to the elders

I waited for a short while, perhaps around fifteen minutes, knowing already that their shameless desperation was incorrigible, and thus I used this time to inwardly psychoanalyzed them. During that period they behaved true to type in that they initiated and engaged in all sorts of chit-chat acompanied with deliberate theatrics like exaggerated facial and other body movements and vocalizations, all in a vain bid to deceive Awurela and I that they were cosy and had no impure mission. So I made to depart and they said that they would see me off to which I protested calmly as if I didn’t  suspect them by saying that they didn’t need to as I knew my way. However, they insisted and followed me out of there and, to my further disappointment, tried to mislead me into the wrong direction so that I wouldn’t ever be able to find my way back. To counter this, I asked them for the direction to the commercial motor park at Aiyetoro which is the last major park for commercial vehicles being driven into Ẹpẹ. Undeterred and desperate to do way with me, they took, rather “escorted”, me into that “something” Adebiyi Street which leads straight to the Ẹpẹ General Hospital and away from the park. Again I told them I could go on my own so they said they would wait to see me as I left before they themselves left. I walked down the street without looking back and when I had reached midway I sensed them returning to her place – Otura Irẹtẹ has strong ties to Ori (Consciousness), i.e. has deeply conscious intuition. I wanted to return immediately or after a couple of minutes through another route but my Ori told me to find my way instead to Aiyetoro and return home as I would definitely be back soon, plus I had Awurela’s number and knew my way around.

Thus I walked all the way rather than board a commercial vehicle, partly so that I could get an intimate albeit yet rough idea of useful landmarks, traits and auras. While doing so, I mulled over the recurring patterns of rejection, ostracism, conspiracies and betrayals from the world toward me and in particular from fellow Awos. These are well noted in Ogbe Otura and Otura Irẹtẹ, and is summed up in the following stanza from the latter.

Bi onifa ba n difa
Babalawo to ba mo’fa
Yi o fi’fa jeun
B’onifa o ba difa
Yi o fi’fa jeun
Apaapaa difa
Atai difa
A difa fun Oshumare Ego ti i s’awo Olofin
Ti yoo pada s’awo Olokun Seniade
Ebo ni won ni ko waa se
Ko pe, ko jinna
E wa bani bayo
E wa wore
Ije, ngba iwo ko mi si’le
Olorun nbe pelu mi o

If the client decides to consult Ifa
A competent Babalawo
Will get his means of livelihood through Ifa
If the client refuses to consult Ifa 
A competent Babalawo will get his means of livelihood through Ifa
Whether the client consult Ifa or not
It will not change anything
Thus was Ifa’s proclaimatiom to Osumare Ego
Who had been the Babalawo of Olofin
Who would become the Babalawo of Olokun Seniade
Sacrifice was prescribed for him
It did not take long, there was no delay
Come and join tue celebration
Come and see ire
Hmm, when you rejected me
Olorun was always with me

Furthermore, she and Jafolu had da’lẹ i.e. commited abomination against Ilẹ (Land) not just with their actions overall and by lying before and to Ifa but also by their disregarding the ibọfa which is a covenant meal, in this case with all divinities and ancestors. It is a well known law that:

Ẹni to da’lẹ a ba’lẹ lọ.

One who commits a crime against Ilẹ will be consumed by Ilẹ.

And it so happens that Ilẹ is my mother and we are known to be able to open the ground to swallow offenders live and whole, in every literal sense.


Upon getting home, all the attacks resumed in full force, including their compromisation of my ability to difa which they couldn’t interfere with while I was in the compound of Taiye Olooṣa. However, I was speaking and thinking in Yoruba fluently, as the ika that had been done to my language faculties by Ṣọlagbade Popoọla and his Iyamis when they killed my mother in 1992 had been removed. I also realized that January 12 which was the day I embarked on my first trip to Ẹpẹ was the anniversary of this transition – significant events in my life have been occuring on certain anniversaries. The following day I offered two ẹbọs with obi and orogbo (bitter kola) and money for my father and I from our respective odus of which Ifa had earlier instructed me to while at her place. In the course or performing the ẹbọ riru, Ifa removed the irẹ and humming noise which Ṣọlagbade had put in my ears but, about thirty minutes after I finished, the stubborn oku igbẹ (unburied corpse that is thrown away like sewage) put back the nuisance and soon afterward re-compromised my language faculties (many babalawos in Nigeria can’t speak and write intelligible English despite their vast knowledge and skills because of the Iyamis whom they foolishly empower and worship and who make them consequently disregarded in the eyes of the society at large that has been blinded by same). Ifa used the ẹbọ riru to teach me some important lessons.

Later in the day after that ẹbọ riru or the next day, I called Awurela to tell him what I had been going through and for the solution to my Ifa, but he insisted that I see him at his place for us to have a better discussion. In response, I told him that I couldn’t say for sure when I would be able to get there due the severe hardship I had been afflicted with. So, that was how our conversations – we spoke over the phone more than once – ended with no help whatsoever like tips I could use in self-defence, prospering even if a teeny weeny bit, etc. The next time I would get in touch with him was on April 15, in between my mother’s and father’s birthday anniversaries, but, before then, Ṣọlagbade Popoọla killed me – recall the aforementioned proclamation of Ifa via my odu Otura Irẹtẹ as delivered by the babalawo who chickened out that I would face the most bitter battle from the Iyamis before I gain freedom. These unrepentant assaults are attested in a saying from Otura Irẹtẹ that:

Bi a ba l’eni ba o ba ba’ni iwon laa bani s’ota mo

If we have engaged in unsuccessful pursuit of someone, we should desist from being that one’s enemy

which has it that the real enemies of Otura Irẹtẹ never stop attacking those of this odu and that the wicked ones of this odu never stop attacking their intended prey. In both situations, the antagonist rejects reason out of senseless hatred and keeps attacking their intended prey, even disobeying orders from higher authorities to stop. Consequently, they are punished with a most disgraceful death. (In September 2015, just before I fled from Ṣọlagbade Popoọla the following month, I told him about Ifa’s advice to me that the only permanent protection for me from the endless assaults was for me to seek the death of the culprits. He responded with a lie that doing such was not good at all.)

On 11 February they caused me to consume some epo ọbọ which is the bark of a tree and used to neutralize and repel sorcery. I nearly died but, Ifa taught me the solution and made me aware that it was this same substance that Ṣọlagbade Popoọla gave me deceitfully in March or April 2014 as medicine for my father to consume following which he was hospitalized and passed away in May 2014, seven weeks after our itẹfa by Ṣọlagbade Popoọla. On 16 February, they attacked me via a serious sleep paralysis with which they nearly succceded in killing me, and Ifa taught me a tool from Ọsa Ọbara which Osun, then Eṣu and then Ifa prepared for me to use in repelling them as from 20 February. On 18 February, Ifa taught me an akoṣe related to the one he would later teach me on 2 June the first day of the current year 10,061. On 25 February, they nearly blinded me by causing me severe difficulty in opening my eyes in a dream that they had set up in which they had afflicted me with that evil and which had continued physically upon awakening. On 1 March, just before 12 midnight, they began afflicting me with serious breathing difficulty which I had to keep repelling for the next couple of weeks. At exactly 12 midnight they used something like a knife to stab my throat preternaturally and it felt like they left it there. It was very terrible and really felt like a blade was lodged there. Eṣu removed it but they put it back by 3.43 am.

On 4 March they put something in my stomach while I was on my way to the market at Oju-Ore roundabout in Ọta to buy some items for me to use in overcoming an impending attack. Upon getting there, they quickly used the poison to trigger a heart failure and thus killed me in the midst of the bustling crowd mostly of Iyamis. It was such that even though I had sat on a platform with the hope of waiting for the poison to wear off, I blacked out after some minutes and fell headfirst and in the fall they struck my forehead against a piece of concrete debris jutting out of the bare earth – the consequent concussion lasted for some days. Nobody came to my aid and I don’t know how long I laid there dead, but, thankfully, Ifa used the power of Otura Irẹtẹ granted him from Olodumare to eventually resurrect me. As I regained consciousness and opened my eyes, I heard and then saw that they had been mocking me, and then I got up. I made to return home immediately but along the way they struck again while I was on a commercial motorcycle, rendering me unconscious but I didn’t fall off as I was sandwiched between the rider and another passenger, both unaware of my precarious state. Below is a picture of the gash on my forehead. It was the seventh fatal attack and of the longest time for me to be resurrected. I’ll soon be returning to Ọrun via a river and this time my resurrection will be longer, on the third day. Its a DNA thing.

Fig 7. Forehead gash that I suatained at the hands of the éníyán (rejected ones)

From 5 March the wound had begun decaying, the third of such in four months. The first was in December 2016 on my left hand which was done to prevent me from being able to perform certain rites like invoking the presence of the divinities. For this I complied with Ifa’s prescription to shave and give my scalp hair to Eṣu, which I did face-to-face at Iyana Ipaja of Lagos State on December 31. He was in Nigeria on vacation. I just needed to hand it over to him directly and it was healed in less than 24 hours but when I returned home that night they landed on my roof and a toe of my left foot began to ache severely. Consequently, Ifa strictly warned me not to step out of my flat at all throughout that night. By daybreak it had swollen with pus as they had immediately initiated another decay. This time however, on March 8, Ifa taught me the Otura Irẹtẹ akoṣe to use in treating the decaying gash. It involved mashing a leaf with an oyin (honey)-based akoṣe that Ifa had taught me a year earlier and which I had been using as an ika-repellent and ire-attracting topical ointment, and applying the new mixture as a dressing on the gash. Once done, the pus, stench and pain from the  wound stopped.

Yet undeterred, on 11 March they very nearly dislocated my right leg from its hip socket as I awakened from the usual troubled sleep. In addition, sometime after I began applying the new akoṣe to the gash, they caused the development of what initially appeared to be a painless but gradually enlargening acne on my nose. Then another developed and both became increasingly painful so on 17 March I burst and pressed them real deep and hard; a very painful process. Upon seeing on a later date that it wasn’t healing but instead decaying, I confirmed from Ifa that it was attack similar to the gash and I had to use the same akosẹ. Interestingly, as soon as I applied it the wound began throbbing seriously and independently, the reason being that a very stubborn expelled ere (sarap; plural seraphim), i.e. a demon, was being expelled.

On 19 March I got from Ifa the solution to a particularly nasty attack that had been inflicted upon me since January after my journey to Ẹpẹ. They had sought to make defeacation impossible for me, as they had done with Ọbaluaye my father, and in the event that I managed to do so they ensured that the output was in small balls like an agbo’s (ram), incomplete and puny. Thus each toilet session would last for at least one hour accompanied with very intense huffing and puffing to expel something, no matter how little, and have some spatial relief in my bowels. I had to deploy the right hand of Ifa and perform some other rites, following which I began to defeacate normally a couple of days later. Earlier in March still, sometime during the night of 5 – 6 March just after the death experience, Ifa let me know that the market women of Ọja Ọta – the Ọba T Dada Market, located very close to my home – who were going to start ridiculing me as from 6 March which happened to be a Market day. I had to avoid it by timing my movement there, and that month, they did attempt such more than once. Also that month, they caused severe bouts of fatigue, insomnia, lethargy, and so on.


On 21 March, Ifa informed me that I would have to seek for financial aid for the replacement or my father’s Ifa and mine and to carry out some other rites. On the next day, Ifa prompted me to contact two friends of my father who were his old schoolmates. One of them had assisted us tremendously during his hospitalization but this time he didn’t repond while the other did. I initially lied about the purpose of my loan request and then admitted the truth. It turns out that he too is an oriṣa. Ifa revealed this to me during the night of July 18 – 19 that he is Ọbameri (also Meri; Assyriologists Mot) better known as Iku (Death) and as Onikọ whom I had been longing so much to meet and begin working with! During the night of March 28 – 29, Eṣu taught me about the use or an essential ingredient for his ojubọs and deploying myself, i.e. the use of Ina (flames), for ẹbọ riru. And during the night ot April 6 – 7, the irunmọlẹ Awurela whose odu is Ọṣẹ Otura confirmed to me my deep suspicion that Balogun Faṣina is indeed his ẹnikeji, Ooṣa Awurela. I was overjoyed at having met him, but later disappointed when we met again and he displayed utter greed, stupidity, and a totally unabashed disregard for Ifa. But just before then, Iku gave me the financial aid and, during the night of 9 – 10 April, the rebels scarred me with a big scalding wound on my lower right leg by causing the spillage of boiling hot water on it. Thankfully, on 12 – 13 April, Ifa gave me the green light to undertake another trip to Ẹpẹ to see Awurela, and on 14 April I was there again.

Fig 8. Scalding wound on my right leg


I left my home for Ẹpẹ on 14 April sometime around 1 pm but not before performing some Ifa prescribed rites, and without first informing Awurela, also as prescribed by Ifa. Somehow, I didn’t comply fully with Ifa’s prescribed itenarary and ended up getting there by 8.30 pm; and I immediately put a phone call through to him. I had to remind him about myself and our initial meeting and subsequent phone calls, and asked if I could see him that night and spend the night at his Ile Ifa but he refused. His excuse was that he had been ill and had no place for me to stay as he himself slept in one room with his family. I added that I could stay overnight in the open outside his Ile Ifa but he still refused and with the excuse that an important communal rite was taking place in Ẹpẹ. Eventually, he suggested that I find a hotel to lodge in overnight, which I balked at inwardly given how extremely poor and needy I had been but then acquiesced to as it was my only option. Only his first excuse was honest, and I don’t bear any grudge against him for thie rejection which was entirely his prerogative. According the odu Iwori Irosun, when Ọbatala who is also of Otura Irẹtẹ went to Ifọn he had to bear three hardships from the people there who initially provided no shelter for him. He was exposed to the elements e.g. the blazing daytime heat from the Sun and thoroughly drenching downpours, but he didn’t complain. When the people realized their error and its gravity, they offered to make him their Ọba but he declined, accepting instead to be their Baba Arugbo N’Ile Ifọn (foremost sage of Ifọn). It is worth reiterating that rejection by the world is a trait of our odu.

Bonifa ba n difa
Babalawo to ba mo’fa
Yoo fi Ifa jẹun
Bonifa o ba difa
Yoo fi Ifa jeun
Apaapaa difa
At’a i difa…
Ije ngba iwo ko mi sile
Olorun n be pelu mi

If the client decides to consult Ifa
A competent Babalawo
Will get his means of livelihood through Ifa
If the client refuses to consult Ifa 
A competent Babalawo will get his means of livelihood through Ifa
Whether the client consult Ifa or not
It will not change anything
Thus was Ifa’s proclaimatiom to Osumare Ego
Who had been the Babalawo of Olofin
Who would become the Babalawo of Olokun Seniade
Sacrifice was prescribed for him
It did not take long, there was no delay
Come and join tue celebration
Come and see ireTranslation:
If the client decides to consult Ifa
A competent Babalawo
Will get his means of livelihood through Ifa
If the client refuses to consult Ifa 
A competent Babalawo will get his means of livelihood through Ifa
Whether the client consult Ifa or not…
Hmm, when you rejected me
Olorun was always with me

and the fact that we are divine visitors who bring divine messages from Ọlọrun but are treated shabbily by this world.

Abata nla aboju serengudu
Difa fun Agbon, abiwe Kinndo
Eyi ti n se iko Ajalaye
Eyi ti n se iko Ajalorun
Eyi ti Olodumare n ran nise
Difa fun Orunmila
Ti nsunkun owo ohun o tore
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ifa yale wa o wa jeku-jeja
Otura-Reka, Ifa yale wa

Abata nla aboju serengudu
Cast Ifa for Agbon, abiwe Kinndo
The ambassador of Ajalaye
And the ambassador of Ajalorun
He who Olodumare sends on missions
Cast Ifa for Orunmila
When lamenting is inability to acquire all Ire of life
He was advised to offer ebo
He complied
Ifa please come to my home to consume rat and fish
Otura reka, Ifa please come to my home

So I hailed and got a commercial motorcycle rider to take me to any cheap hotel nearby, and we eventually found one along Adebisi Street, off Oluwa Junction, Erepoto Ẹpẹ, where I spent the night. The next morning, I arrived at his compound, and soon afterward we began a disappointing discussion. His movement wasn’t agile due to the illness troubling him at that time, and he said he would call for his son to attend to me better. I did make mention summarily of the ika from Taye Olooṣa to which he didn’t react. And I told him that Ifa had instructed me to hold an Ọdun Ifa (Ifa Festival) in the last week of May 2017, without indicating that it was to be for the entire world, i.e. the  Ọdun Ifa Agbaye (World Ifa Festival), to which this time he replied that it was almost a coincidence that he was getting set to hold his, although earlier, on 5 May, and I added that I would attend his. At some point he went back into his main building to do something, so I used the privacy to inquire from Ifa about the solution to the illness and it turned out to be quite simple and of no cost. He just needed to use some consecrated owo ẹyọ (trimmed monetary cowries) to call upon his ẹnikeji in a particular way, as I call upon mine, to sanctify a cup of water which he would drink. I also asked if it was time for me to deliver two messages to him there and then, and Ifa’s response was that I should only deliver one one, which I did. Now, I’m to deliver it in full, not directly though, but through this medium that is my blog.

Ifa had earlier told me to inform him that he is Ooṣa Awurela but I shouldn’t tell him yet. The other was that his present compound wasn’t for him and that he needed to relocate elsewhere, to his sacred grove which is his true home. This I told him but without mentioning where this grove is as the Iyamis were still retarding my intellect to prevent me from knowing the particular community. At that time I thought this place is also in Ẹpẹ even though I knew, according to Ọṣẹ Otura, that he would go to Ijẹbu and was well aware of the Iyami-inspired and thus schizophrenic colonization and paper annexation of my Ẹpẹ by the Ijẹbu. Below are three stanzas from this odu that is nicknamed after him as Ọṣẹ Awurela:

Penpe l’ese e tubu
Aala agemo ni o to gele
I ba to gele
Won o ba mu u re’le lo o we
A difa fun Awurela
Ti n s’awo r’ode Ijebu
Apejin la a pe Oniru
Apejin la a pe Oniyo
Apejin, apela la a pe Awurela
Ni Ijebu
Ose Awurela, Awo ire ni o
Tiny are the feet of Tubu
The colourful stripes of a chameleonare inadequate for use as a head gear
Had it been enough to make a head gear
I would have taken it home and adorned my head with it

Ifa’s declarations to Awurela

When going on Ifa’s mission to Ijebu land
We call on the locust bean seller and pay her money
We call on the salt seller and make her rich
We call on Awurela with respect in Ijebu land
Ose Awurela, is a good Awo

Pitii lesee subu
Aala Alagemo o to gele
O to gele bee ni o too fi weri
A difa fun Awurela
Nijo ti n sawo rode Ijebu
Oun le laa lokeere toun n lo bayii?
Won ni yoo la
Won ni ko rubo
O ba ke si awon Pitii lesee subu
Awon Aala agemo o to gele
Awon o to gele bee ni o too fi weri
Won ni ‘aye o ye o’
Gbogbo eni o ba n so nnkan fun
Nnkan ohun o moo daa
Awurela ba kori si ode Ijebu
O sawo lo
O ba ko ola wale
Pitii lesee subu
Aala Alagemo o to gele
O to gele bee ni o too fi weri
A difa fun Awurela
Nijo ti n sawoo rode Ijebu
Ebo ni won ni o se
O waa gbegbo nbe
O rubo
Apejin laa p’Oniru
Apejin laa p’Oniyo
Apejin ni won pe Alata
Apejin ni won pe Elepo
Apejin, Apela ni won p’Awurela ni Ijebu
Ose Awurela, Awo rere ni
Pitii lesee subu
The colourful stripes of Agemo is not enough a scarf
It is enough a scarf yet is not enough to tie on the head
Cast Ifa for Awurela
On the day he was venturing priesthood in the city of Ijebu
‘Would I become rich in this foreign land?’
They told him that he would be rich
But he should perform sacrifice
He then called on the priests ‘Pitii lesee subu’
The priests ‘Aala Alagemo o to gele’
The ‘O to gele bee ni o to fi weri’
‘Life would be fine with you’ they said
‘All the people to whom you predict anything’
‘All the predictions would prove true’
Awurela then left for the city of Ijebu
He practiced his priesthood there
He got home with loads of wealth
Pitii lesee subu
The colourful stripes of Agemo is not enough a scarf
It is enough a scarf yet is not enough to tie on the head
Cast Ifa for Awurela
On the day he was venturing priesthood  in the city of Ijebu
It is sacrifice they had asked him to perform
He heard about the sacrifice
And performed it
Apejin is the manner of calling the locust bean seller
Apejin is the manner of calling the salt seller
Apejin is the manner of calling the pepper seller
Apejin is the manner or calling the palm oil seller
Apejin, Apela is the manner of calling Awurela in Ijebu
Ose Awurela is a good priest

Pelebe lese subu
Aala agemo ko to gele
Bo ba to gele ko le to gba ori
A difa fun Awurela
Lojo to nsawo rode ijebu
Won ni ki o karale ebo ni ki o se
Won ni ki o bo Esu to bade Ijebu
Nigbati Awurela de Ijebu
To wa fe maa bo Esu
Ni asosu ba gbamu
To mu Awurela lo sile Oba
Nigbati won mu dele Oba
Won ni kini oruko re nje?
O wa da won lohun wipe Awurela ni
Kabiesi wa beere wipe
Kini nkan to wa se nilu oun?
Awurela ni oun wa sinu ilu yi nitori
Ki aboyun ile le maa bi were
Ki awon agan baa le maa towo ala bosun
Ki awon alaisan baa le maa dide ni idubule
Ki eku si maa ke bi eku
K eye si maa ke bi eye
Ki omo eniyan si maa fohun bi eniyan
Oba wa sofun wipe ki o wure si ohun lori
Awurela si wure sori Oba
O si nse lesekese
Oba wa da ile o da ona si mejimeji
O ko ikan fun Awurela
Won wa bere sini njo won nyo
Won nyin awo
Awo nyin Ifa
Ifa nyin Olodumare

Won ba ke Ijasi

Ki laa pe Awurela ni Ijebu

Apeje laa peAwurela

Apegba laa pe Awurela

Apeje, Apegba laa pe Awurela ni Ijebu

Ose Awurela, awo rere ni

Pelebe lese subu 

Aala agemo ko to gele

Bo ba to gele ko to gbari

The feet of subu are flat

The colourful stripes of the Agemo is inadequate for a head scarf

Were it adequate for a headscarf it would be inadequate still to wrap the head

Ifa’s message for Awurela

When going to venture priesthood in Ijebu

He was advised to offer sacrifice

And tlto feed Esu upon arrival in Ijebu

When Awurela reached Ijebu

As he wanted to propitiate Esu

The task force against the propitiation of Esu in public caught him

He took Awurela to the palace

When Awurela reached the palace the king asked him

“What is your name?”

He replied that he is Awurela

The king then demanded to know what his mission was in this kingdom

Awurela replied that he came to this kingdom

So that the pregnant women may deliver safely

So that the barren women may conceive

So that the sick ones may recover full health to arise

So that a rats may cry like rats

So that birds may cry out like

And so  that the children of man may also engage in speech like mankind

The king asked Awurela to pray for his Ori

Awurela propitiated rhe Ori of the king

He was still doing this for the king when the iwure (prayer) then la (manifested suddenly)

The king the divided his properties into two equal parts

He gave one part to Awurela

They started dancing and rejoicing

They were praising the priest

The priest was praising Ifa

Ifa was praising Olodumare

They started singing that

What do we call Awurela in Ijebu

It is apeje

It is apegba

Ose Awurela is a good priest

After a while a son of his arrived and we began discussing. A really nice and amiable fellow bearing the Islamic name Waidi (I’m not sure of the spelling), he’s taller than his father, perhaps six feet tall or almost, and, as Ifa and his ẹnikeji would reveal to me some weeks later, he too is an oriṣa. He reacted with shock at my account of the extent of the ika that was being done to me. Then his father returned and we discussed further. I told them of some of the rites that Ifa had taught me, including the use of owo ẹyọ as described above for healing but without mentioning that I’m Ooṣa Aganju and that my ẹnikeji is the irunmọlẹ Aganju to whom I use the owo ẹyọ to invoke, and Awurela showed neither interest nor regard. Ifa had advised me earlier, when I was alone in his office before his son arrived and after, not to to tell him yet that he could similarly call upon his ẹnikeji for instant healing. Later, another babalawo whom he had trained and also called to work on my case arrived.
This other babalawo who was calling Waidi by a nickname “Counter” or something like that was very loquacious, telling stories to psyche me up for me to give in to his plan to milk me. Then they said only my Ifa would be worked on while ọti alone would be given to Ọbaluaye’s also to which, according to the loquacious one, I would have to offer an agbo (ram) to  his later when financially capable. The latter’s greed blinded him from the awareness that since I had been learning and practising Ifa as a Babalawo it would be highly likely that I wasn’t a novice with regard to his prescription of an agbo as not from Ifa but for his pocket and stomach and the rite he wanted to use it for Ọbaluaye’s Ifa, that I could have already performed that rite, and that I could lucidly perceive the aura of his Ori. He also said that I had two options for the replacement of my Ifa viz:

  1. Purchase allegedly prepared ikin Ifa from an igbodu (sacred grove of Odu the female irunmọlẹ of the womb through whom we emerge born again to tẹfa) at a high cost and have some additional rites performed, all for a prohibitive price but with the result being a ready-for-use brand new Ifa.
  2. Get fresh ikin Ifa on which some iṣẹfa-like rite would be performed to partially consecrate them such that they wouldn’t yet have any odu, following which I would return in 6 months already financially buoyant to pay them to carry out some final procedures that would have the ikin fully processed and ready as of Otura Irẹtẹ for me.

Given that I already had an idea of the initial steps for preparing ikin Ifa to be used for itẹfa, I sensed from their auras that they saw my pityful state as their opportunity to milk a vulnerable fellow human. In addition, I recalled and reminded Awurela of our earlier phone conversation in January during which he quoted a particular amount as the total cost for the restoration of my Ọbaluaye’s and my Ifa, cheaper their latest quotation, and didn’t mention any procedures that would involve returning there. Besides, they seemed illogical to me. In short, he was shifting goalposts to rip me off. They urged me to take the second option to which, after inquiring from Ifa and considering that I couldn’t wait for six months due to the exponentially increasing severity and frequency of the non-stop simultaneous multiple fatal sieges against me which this trio were aware of, I agreed, but Ifa had something to say about it.

So I asked him for the initial cost and he responded with greed, both in his voice and facial expression, and started beating about the bush just like Taiye Olooṣa did, by similarly asking me for how much I had on me. I truthfully told him that I had the sum we had agreed to in January, which I had declared to him when I arrived that morning, plus my transport fare back home, and that I had nothing else with which to feed and take care of myself. Earlier that day he had tried profiling me financially, also just like Taiye Olooṣa had also done, by asking me repeatedly for the job I had been doing to take care of myself, and I told him none, since 2009 -2010, which was true and due to the siege. Besides, I wanted a career in Ifa which, upon my itẹfa as revealed in Otura Irẹtẹ, is my destiny which he’s aware of, but people around me including biological relatives, neighbours and associates ostracised me and openly declared to my face that they would deal with and kill me. I asked him what the cost of option (2) would be since it wouldn’t be whole unlike that we had discussed in January, but he remained greedy and asked for that same sum less ₦1,000 as if to pity me whereas that was for him to schizophrenically drown any protest from his conscience and deceive me into seeing him as having sympathy for me.

Upon giving him the money, he handed it over to the louquacious one and the trio went out to get the items needed. A rew minutes later, Waidi returned to ask me for what I would like to eat – they did see how lean my physique was – all my bones were visible and I was already feeling dizzy from hunger, so he might have suggested to his father that they give me something to eat or his father himself might have suggested it. He said that some rice, stew and meat were available but I told him I couldn’t take those as they would have been cooked with salt and vegetable oil which are taboos for me. So I asked for just garri and water to soak it and eat. He insisted that I eat it with some protein and suggested shawa to which I agreed. Then he went back to the residental building to send someone to get them. After I waited for about an hour or more, he returned from an errand to check on me but was surprised to see that whoever he had sent hadn’t done anything, so he went to get them himself. He first got some garri and water and left again to get the shawa. I didn’t wait any further but began devouring the garri, and Awurela expressed surprise upon returning that I didn’t wait for the fish. I told him it was because I had been very hungry, having not eaten for about 24 hours. However, when Waidi returned with the shawa and wanted to give me, he immediately ordered him not to, thinking that I wouldn’t hear.

Then two elderly women arrived; the elder having been brought there for ibọri or ‘feeding of Ori. It was then or just before that Awurela’s marital spouse who’s tall like Waidi arrived. She too is an oriṣa. When they had attended to them, they resumed with me. Intuitively, I was feeling very uneasy about their intended rites and I didn’t hide this from Awurela who reacted by calmly asking me if I felt I knew better than them. In order not to be perceived as haughty and arrogant and not to run the risk of having them get annoyed and drive me away, I quickly replied that I wasn’t questioning their competence but was only feeling uneasy. Also, I had used my ọpẹlẹ in their presence more than once to inquire from Ifa whether they were doing the right thing and Ifa’s reponse each tme was “No”. I told him but they disregarded me with Awurela’s initial reaction to seeing me use an ọpẹlẹ being to bring my attention to a dummy/toy ọpẹlẹ hung on a wall there and telling me that he he used that to train neophytes, thereby telling me indirectly that he saw me as an ọmọ kekere, i.e. neophyte, in Ifa. This did not surprise me as it is said in Otura Irẹtẹ that

Bi ọmọ kekere baa ko’fa, a d’eru f’agba

When a neophytelearns Ifa, he becomes feared by the elders

Eventually, they used one of Awurela’s ọpẹlẹs to inquire likewise from Ifa several times and Ifa’s response each time was also “No”, until Ifa responded that they proceed nonetheless. And they perceived no question marks over Ifa’s “No” responses but proceeded with schizophrenic confidence.

The loquacious one then wanted to get thirty-eight fresh ikin from a small blue plastic bucket where Awurela had been keeping such for use whenever needed. But the latter quickly told him to get them instead from a dusty heap of old clay dishes containing ikin that had been used in the past for other clients and also to use one of such dishes for me instead of a brand new one. He did as directed and I watched and saw that those ikin were so old that he had to be examining them for reasons I wasn’t yet aware of. But I did notice how he took some more seconds when examining some ikin that had large holes in their sides, and he selected them too with Awurela also watching and approving! Eventually, he couldn’t get enough from the old clay dish, perhaps because they were very worn out, that he selected the remaining from the blue bucket. Then Awurela left for the residential building, leaving the loquacious one and Waidi to continue. Upon washing the ikin and clay dish in omi ẹrọ, the loquacious one then proceeded to use them to bọfa during which he told me to take them home with me and return with them on the seventh day for the remaining rites. Thus he unwittingly gave themselves away as having been dishonest with the six-month time-table.

Fig 9. Some of the terrible ikin that Awurela approved for me.

I had told the trio that Ṣọlagbade Popoọla and his gang were the culprits who did the ika to Ọbaluaye’s and my itẹfa and killed Ọbaluaye and had been killing me. And Waidi repeatedly remarked that my Ori had been saving me all the while and that Ṣọlagbade Popoọla wanted to stop (kill) me by all means as he never wanted me to learn Ifa because that would result in me finding out his secrets of of ika and me undoing them. I also told Waidi and the loquacious one how Bankọle Adekunle Popoọla (biblical Judas Iscariot; see a photo of him below) who is a son of Ṣọlagbade Popoọla had in November 2015 used an obi with three lobes instead of four to perform ibọri for me and also told me to be using such obi for same. They were shocked at this and told me that that was a taboo that would cause a person to be opposed always by his/her Ori.

Fig 9. Bankọle Adekunle Popoọla

Then I bathed with the omi ẹrọ but not before having to show them the large bandage on my leg from the aforementioned scalding attack of 11 April, and was offered some food by his mother, a nice woman, from a ceremonial meal being preNpared on behalf of those female clients. Again, I had to politely refuse the offer, citing taboos, but I later got some more garri from Waidi to eat. Then I made to begin returning home and asked Waidi if he could teach me one or more akoṣe from my odu, and he obliged with one; but I can’t use it as one of the ingredients is a conditional taboo for me. I did teach him two from same.

Then I made the journey back home, quietly shedding tears along the way at the poor treatment from Awurela who’s not just anybody but an oriṣa and whom I had expected to be above board and compassionate but instead exhibited the opposite and disregarded me and thus Ifa who sent me. I was also saddened at the awareness that I could easily have done by myself all that they did for which Awurela took from me five times the actual cost even though he saw the misery I had been going through. As a fellow babalawo, he could have promoted esprit de corps over making superprofit by instead teaching me all the steps and encouraging me for insyance rather than seeing me as a prey.

Upon returning home the death-intended siege against me resumed in full force. Also, I starved and couldn’t raise any money for the trip back to Ẹpẹ. Instead, Ifa who didn’t want me to go back there for the remaining rites taught me how to perform them, and I did. In the process, I discovered that ten of the second-hand ikin had giant holes that exposed the inner chambers which were empty rather than housing the fleshy palm kernels, probably eaten by insects and/or decayed. One of them was even floating! Thankfully, the remaining twenty-eight were okay and, upon completing all the rites as taught by Ifa, I could begin using them for my odu Otura Irẹtẹ, and ever since I’ve been feeling strongly the impact of Ifa, even physically. Ifa also used the bad ikin episode to prepare me for the Ọdun Ifa Agbaye.

On 30 April which was an Ọsẹ Ifa, Ifa instructed me to inform him that he had offended both Ifa and I, Aganju, and I did via a text message. But he never acknowledged receipt just as he had never bothered to contact me as a follow-up to our last encounter to find out how I was doing and why I hadn’t yet shown up. His recalcitrance is however not surprising as Ifa used the whole situation to reveal to me that the diminutive person briefly mentioned as Zaccheus in Luke 19:1-10 of the new testament or the bible that is a schizophrenic copy of the Ifa literary corpus is actually Balogun Faṣina, i.e. Awurela.

According to that bible passage, Ẹla the Saviour who is Oṣu (short for Oṣumare) – whose name the oyinbo identity thieves and fabricators of the bible transliterated as Yeshu (also Yeshua) and replaced with Jesus the disguised name of Zeus their leader who is Olosi (English Lucis, Lucifer) – was passing through the region of Jericho on his way to his kingdom of Jerusalem where he would be glorified. Upon hearing that he was around, Zaccheus who had a very short physique ran ahead along Ẹla’s route and climbed a tree to get a good and unobstucted view or him as he approached. As he got closer, he called out to Zaccheus and told him that he was coming to his home to visit him. The latter who was a chief tax collector then declared in response that he would repay fourfold anybody whom he had falsely accused. Thus, he confessed that he had been a corrupt civil servant who cheated his people and through this, i.e. illegality, had acquired wealth, and that before the divine encounter he had been rcalcitrant about it. Also, some people described him as a sinner, implying that he was a notorious extortionist. This occurred toward the end of the fourth age.

In his latest incarnation, Awurela has likewise been a corrupt civil servant (perhaps working in a revenue collection department) and Babalawo but this time rejected Ifa who through him wanted to come into his home. Upon retrospection of my introduction to him by Taiye Olooṣa, it comes as no surprise that she who was also corrupt did not consider him as her first choice Babalawo back then in January to handle my case but as her last option. She must have known him to be likewise shamelessly greedy and corrupt. He will have another opportunity to host Ifa once he stops being greedy, restitutes all that he acquired dishonestly, and relocates quickly to Jericho which is actually Ijẹbu the biblical Jebus as the name Jericho is actually mischievously derived via the reverse metathesis of a sacred grove called Oke Ẹri, and used as a disguised alternative name.

  • Oke Eri > ireeko > Yericho > Jericho

The place called Oke Ẹri (Hill/Mount of Witness) is named after the female irunmọlẹ/oriṣa known as Ẹri, as Ibu Agana Ẹri, and popularly as Sungbọ. She is a daughter of Olokun and mother of Ajẹbu also known as Ọbanta the progenitor of the Ijẹbu, whom she bore for Ooṣa Oko also known as Ọsangangan Ọbamakin the biblical Solomon. She is also the biblical Queen Sheba of the fourth age. During another incarnation, of the fifth age, she was among the leaders of the three-batch migration of Ifa’s people from our fifth age land of the Horn of Africa and the southern Arabian peninsular to our present sixth age home in West Africa along the Gulf of Guinea. Upon settling here, she had a mighty wall, the largest man-made earthwork, built around her inheritance called Eredo, within which is Oke Ẹri, always doing so in each age – thus this is  the same inheritance of the third age which Sumerologists transliterate as Eridu of Sumer that is actually Eṣumare. This wall of Oke Ẹri is the same wall of Jericho that was demolished during the fourth age by Eṣu (biblical Joshua) who defeated the Iyamis that had infested her inheritance (Joshua 5:10 – 6:27).

Ọṣẹ Otura also happens to be the odu of the Ijẹbu land, implying that her people constitute the aṣẹ of the entire land of Ifa’s people. And Olodumare is sending Awurela there to restore this aṣẹ that the Iyamis, mostly Islamic, have compromised. However, he and his own aṣẹ have also been compromised by same who used lies to achieve this. They’ve inculcated the lie that all Ajẹ (English Angel, Arabic Jinn) are Iyamis females and witches and serve Olodumare whereas the Iyamis are the fallen Ajẹ who were expelled by Olodumare for rebellion and who serve themselves only and in this physical plane of existence are born as both males (wizards) and females (witches). Coupled with this is their perversion of a stanza of Ọṣẹ Otura that is an account of an event involving the Ajẹ.

A very long time ago, Olodumare sent some irunmọlẹs on a mission to this world, and Ọṣun the irunmọlẹ of fertility and sensuality was the only female among them. Upon arrival, the others went about working on their own and ignored her. So she summoned 135 Ajẹ to her right and another 135 to her left, and directed them to compromise the works of her colleagues. Now, the power of the Ajẹ is entropy (disorder, chaos) which is the only means by which they function. Olodumare created them thus to regulate entropy and prevent toxicity. Consequently, nothing her male counterparts did worked, and they reported their failure to Olodumare who then asked them why they had ignored the female among them. So they returned, apologised to Ọṣun, and sought her input and blessings in all they did and were thus able to complete their assigned tasks.

However, the Iyamis including those among the Ifa clergy have been using this to lie by perverting the details and lessons:

  1. that because she was able to summon them she’s one of them which is impossible as the Ajẹ are peons of the irunmọlẹs and never irunmọlẹs themselves, and an irunmole cannot also be  an Aje;
  2. that she summoned them whereas she summoned the upright Ajẹ, and;
  3. that all women are Iyamis and all are witches and have the capacity for witchcraft whereas that power to summon the Ajẹ is gender neutral, possessed by both sexes, and witchcraft is simply oso (sorcery)  by female iwin (witches), and a term used deceptively to distract awareness from wizardry which is oso by male iwin (wizards);
  4. to back up (3) they lie or are economical with the truth by claiming that all oso are wizards whereas all upright Ajẹ and Iwin are Oso.

Ijẹbu will be healed and, just as in a previous lifetime,  Ifa will send Awurela there for this very purpose. But he has on his own been greedy and corrupt, and the Iyamis whom he has been empowering have been using this propensity to manipulate him to do more, be unrepentant, and inflict pain on others. On April 30, Ifa instructed me to inform him that he has offended both Ifa and Aganju and that I’m Oosa Aganju, which I did via a text message – his phone number is somewhere in this article. He has defied Ifa and refused to acknowledge receipt and to apologize. If only he realized the import of having fleeced me of Iku’s money of which he has, by being corrupt, incurred the indebtedness to Iku on his very head. If also he would open his eyes to see that, according to those three aforementionedbstanzas of his odu, it is a complete waste of time and effort to attempt milking riding anr harming me, Agẹmọ, and thus very serious taboo for him which he uas broken, and that the punishment is iku, unless he makes amends quickly. I’m also coming for Ẹpẹ to reclaim my inheritance from the Iyamis and the Ijẹbu and Islamists and will forcibly expel him without batting an eyelid if the need arises, and won’t pity Taiye Olooṣa.

Despite their high positions in the society relative to mine, I just could not resist Olodumare’s charge for me to draft and publish this piece.

Otura Rete, baba ogbon s’Awo

B’Awo o wi, Awo a ku

B’Ogberi o tu, Ogberi a rorun
Dia fun Agbon, abiwe Kinndo
Eyi tii se iko Ajalaye
Eyi tii se iko Ajalorun
Eyi tii Olodumare ran nise
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ojise Olorun kii fe
Bee ni kii ko rara

Otura rere, baba ogbon s’Awo
If an Awo does not deliver the divine message, the Awo will die
If the client refuses to comply wth Ifa’s prescriptions the client will die
Ifa’s message for Agbon, Abiwe Kinndo
Who was the plenipotentiary of Ajalaye
And the plenipotentiary of Ajalorun
He whom Olodumare will be sending on assignments
He was advised to offer ebo
He complied
The plenipotentiary of Olodumare will never lie
And will never refuse the mission assigned to him

Olubadan appeals for violence-free Egungun festival – Punch Newspapers


Why wouldn’t there have been chaos during the previous edition to the extent that the Olubadan said concerning this year’s edition that,

As a monarch, my appeal to our people is to celebrate the festival within the ambit of the law. I will also like to persuade our people to avoid the use of weapons like guns, daggers, machetes and broken bottles not only during the festival but also after it, as the long arm of the law will not spare any merchant of violence.

if not that those Egungun priests are actually Iyami Eṣoronga, i.e. expelled Ajẹ? The real oriṣa Egumgun is around and is my brother. He has no part whatsoever in their nonsense and they have no part in him at all.