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

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

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

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

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

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

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

Iku yo o

Death exonorates

Arun yo o

Sickness exonorates

Otonto Iroko

Otonto Iroko

A difa fun wọn l’ode Ido

Cast Ifa for the people of Ido town

Ọmọ atanna wiriwiri le’ku lọ…

The offspring who uses fervently billowing flames to expel death…

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

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


Billow fervently

A o tanna Ifa ran wọn l’ara

We shall light the flames of Ẹla to scorch them


Billow fervently

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

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

  • Email: yemitom2@yahoo(dot)com
  • Facebook: OrishaAganju
  • Twitter: @OrishaAganju
  • Skype: Aganju Opeyemi
  • Path: Aganju
  • Tumblr: orishaaganju

The biblical Torah is a schizoid copy of Ọrọ also known as Ifa

The Amorites, especially of the synagogue of Satan who call themselves Jews, claim that the Torah is the divine revelation from God to them for mankind. Some argue that it consists of the Pentateuch, i.e., the first five books of the Old Testament of the bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) while another group argues that it is instead restricted to the legal portions of the Pentateuch, and for others it is the whole hebrew bible. We now know that they have been lying, that the Jews are impostors who fabricated their identity from the Aku (aka Ọmọ Oduduwa). One implication of this theft is that the Torah is a schizoid fake of an original that is possessed by the Aku. But what is the original? The answer is Ifa.

Proving this is quite easy and the way to go about it is by comparison.

According to the Aku, Ifa is the direct speech (also message, word) of Olodumare the Supreme Being to mankind, and the Aku are its custodians. They add that Olodumare revealed it to the irunmọlẹ of wisdom who is known as Ọrunmila and who is thus its prophet. Superficially, the definitions appear too similar, but there is more. I’ve already shown on this blog that Moses is actually Ọrunmila and that the name Moses which the English version of Moshe (Mōšeh) of the schizoid language of the Jews known as Modern Hebrew might even be a re-lexification of the Aku name Moṣeb’ọlatan (Joy hitherto despaired of). Nevertheless, crux of my argument follows.

The Aku word for speech or message is Ọrọ which is an elision of and rọ. The root is the verb rọ which can be translated as “descend” while is both the nominalizing agent that when prefixed to -rọ converts it to a verb and is a noun that is the first and authoritative utterance of Olodumare. This authoritative utterance is also written as Họ, but the H is somewhat silent and not written, and Egyptologists who have come across it in the records of ancient Egypt render it as Hu or Ḥw. is also known to the Aku as Ẹla the spirit of purity, pure light, and the Aku word for light is Ala. Now, Ala is white and is governed by the irunmọlẹ called Ọbatala. It consists of light of seven colours (wavelengths) namely red, orange, green, blue, indigo and violet which are the colours of the rainbow that is governed by the irunmọlẹ called Eṣumare. Ẹla is Ọbatala and Ọbatala is Eṣumare, and the noun light is derived from Ala and/or Ẹla, while the verb light is derived from the root -la (perceive, free, save) of Ala and Ẹla:

  • Ala > Li(ght)
  • La > Li(ght)

We know that light, whether natural or unnatural, proceeds from a source and exists only as long as it is connected to the source and the source exists or is “switched on.” So, whenever a source of light is switched on light descends from the source and proceeds to infinity. This act of descent/procession is encapsulated in the Aku verb rọ and is fundamental to Aku spirituality in the form of a prayer request for the spirit of pure light to descend from Olodumare into their presence: Ẹla rọ. Since Ẹla is Ọ, a request for Ẹla to rọ is a request for Ọ to rọ, Ọrọ. For creation to commence, Olodumare had to command Ọ to descend from him, suggesting that Ọ is not just the authoritative utterance and light but the thought of Olodumare and consisting of the instruction manual of creation which is traditionally known to the Aku as Ifa. For this manual to become reality he had to command it to proceed forth form him, hence Ọrọ. Now, how is Ọrọ connected to Torah?

The word Torah is a re-lexification and derivative of Ọrọ. Torah is an English word of which the cognate in Modern Hebrew is Tôrâ.

  • Ọrọ > (T)ora > Tora(h)

The oyinbo including Jews have been unable to demonstrate the etymology and meaning of tora/torah but have only been able to speculate that it might have to do with the root YRH and that if this is accurate than the meaning would be “instruction, teaching, direction”. The use of YRH is deceitful because there is no H in the Jewish Tora but the English Torah and no Y sound in both. Also, the roots of both are, according to spelling TR and TRH, but only TR if going by pronunciation alone. Since they have been using YRH, it is likely that the T in Tora/Torah is not supposed to be there and they are aware. This would imply that this T ought to be Y, that is, Yora/Yorah. This is quite close to the Aku Ọrọ whose root is just R. However, if we modify it with the addition of H as described earlier and also as the English did with Torah, we have Họrọ or Họrọh whose roots are HR and HRH which is just like YR/YRH:

  • HR > YR(H)
  • HRH > YRH.

This indicates the possibility of the veracity of the argument here that the Tora is a schizoid derivative of Ọrọ. Support for this is seen in the existence or rather discovery of other words in the Aku lexicon that start with vowel sounds that the Jews padded at the anterior with consonants. Examples include:

  • Eshu > Yeshu, Yeshua, Jeshua, Joshua;
  • Ọkọ > Shechem;
  • Epe > Yepet, Iapetus, Japheth, Jupiter;
  • Aku > Yakub, Jacob;

Owodaye or Oodaye > Yehudah, Juda, Judea

Identifying the incarnations of Obalufon and Iya by using as markers the (i) birth of the Redeemer and (ii) perversion by Edi

Sometime in the beginning of eniyan (human) life on this planet there lived a woman named Mọrẹmi who was married to a man named Obalufọn and both lived in Ile-Ifẹ. She had a daughter but no son which got her very worried because, in those days, each woman was expected to give birth to sons who would become the founding fathers of nations. After an Ifa consultation the message she was given seemed to have been perverted by someone who wanted her to take a wrong step. The Perverter was successful because her state of mind left her vulnerable to suggestion. This Perverter is known to the Aku (aka Omo Oduduwa) as Edi and around the world as Devil: (E)di > De(vil). Sometime later she had a son known as Ẹla which might have been during or not too long before a wasteland-dwelling people known as Igbo (the first Amorite/oyinbo race) and who had been expelled from Ile-Ifẹ for rebellion (refusing to serve the gods) began attacking, terrorizing, abducting and enslaving her people the Aku. She reacted by using her body to get information from one of the Igbo about their ways and relayed it to her people who, under the leadership of the orisha, used it to utterly defeat the Igbo and enslave some of them.

However, when she went to give thanks to the gods she had to sacrifice her son. Again, Edi was involved. Nevertheless, Ẹla who had been left for dead resurrected and ascended into heaven. Ẹla is the lamb slain in the foundation of the world (Revelations 13:8), the period just described. The points or fractals to note are that (i) the Redeemer was born to Obalufon and Mọrẹmi, and (ii) Edi perverted the divine message to Mọrẹmi.

Obalufon and Mọrẹmi are the same persons as Obalufon (Adimu) and Iya as will be explained next. (Remember that Obarese and Osere have also been identified as Adimu and Iya.)

In the garden of Eden in Ile-Ifẹ the words of Ọbatala (son of Ọlọrun) to Iya were perverted by someone, and she listened and acted on the suggestion of the Perverter. This Perverter must be none other than Edi, and, because Iya listened to him she must be a reincarnation of Mọrẹmi. Evidence of the latter can be seen in the consequent declaration by Ọbatala that Iya would bear a seed (Redeemer) who would bruise the head of the Perverter (Genesis 3).

This promise was fulfilled some millennia later when a certain Mọrẹmi (perverted by Amorites to Miriam and Mary) who was married to a man popularly known as Joseph (not actual name but a perverted version by the Amorites) bore a son who is the Redeemer but was this time named Eshu (perverted by Amorites to Yeshu, Yeshua, Jeshua, Joshua, IHCOUC, Iesous, Jesus, etc.) in the land renamed by the Amorites as Israel (yet another perverted name). His birth and eventual sacrifice and resurrection occurred at a time the Amorites (including the Hellenists, Persians and so on) had been attacking, terrorizing, abducting and enslaving his people (the Aku) who, like Mọrẹmi in the beginning, had been playing the harlot with Amorite ways and in the process began to see their bogus might and longed for Him to deal with them. Edi again tried to pervert the truth but this time his prime target was Eshu; and he failed (Matthew 4:1-11). Obviously, Joseph and Mọrẹmi are the same couple as Obalufon and Iya.

Now that the incarnations have been identified they can be listed according to order of appearance starting from the earliest:

  • Obalufon and Mọrẹmi
  • Obarese and Osere
  • Obalufon (Adimu) and Iya
  • Obalufon (Joseph) and Mọrẹmi

It is worth noting that for the past 2,000 years the Amorites have behaved like true perverts by perverting the Scriptures, world history, invading the continent they call Africa to steal resources, abducting and enslaving Negroes (including the Aku), tempting Aku, Negroes and the world in general with their perverted religions like Christianity, Islam and Judaism. These Amorites have been blaspheming seriously by referring and inducing the Yoruba to refer to Eshu as the Devil and Edi as Ọlọrun. As in the beginning when fire was used to quench them, unrepentant Amorites are to be quenched with fire. Furthermore, it is not for nothing that a people today known as Igbo who boast of being like the Amorites and in fact act like them (e.g. migrating en masse to Aku land with the aim of enslaving the Aku, claiming their land and rewriting its history) exist today.

The main source for this essay is the book titled “Myths of Ífè” by John Wyndham (1921), an oyinbo who insisted on referring to Eshu as the Devil despite being well aware of Edi’s attribute as the actual Perverter. Perhaps he did so because he did not want to admit that the “white people” spoken of by the Ife High Priests he interviewed for the book are his people.

The name is Dawodu (not David) – Part II

Deciphering the name

Some weeks ago Olodumare gave me a very vital clue to ascertain the whether or not the the biblical Israelites are actually the people who proudly call themselves Ọmọ Oodua (a.k.a. Aku) and have Ifa as their national constitution. The clue is the name Daodu, also spelled as Dawodu, and the actual name for the man known today worldwide as David – please see “The name is Dawodu (not David)” where this was first discussed. I was able to learn that the Ọmọ Oodua use it more as a designation – for which the conditions are well stipulated and of common knowledge – than a name. I searched for the meaning knowing that “beloved” as suggested by the Jews and their fellow Amorites is false. I asked some of  my fellow Ọmọ Oodua and Edo people but they were at a loss, which I took to be a symptom of stupor – having eyes to see and ears to hear but achieving neither (Isaiah 6:9-10; Acts 28:26-27) – and a test of how knowledgeable Ọmọ Oodua people are of their mother tongue. Don’t get me wrong, even though I am an Ọmọ Oodua my grasp of the language is still poor but my appreciation seems higher that that of many fluent speakers. Going by the way the Ọmọ Oodua, in comparison with the biblical Israelites, name their children prophetically e.g. Moshe/Moses, Apata/Peter, etc., I decided to use such as a yardstick for deriving the translation of Daodu. I did get a clue from VoodooDoll of but it did not in my opinion fit the life experiences of Oba Daodu/David and the designation as applied by the Ọmọ Oodua.

I prayed and asked for the meaning of the name (Daniel 1:17; 2:19-30, 47; 5) and shortly after, at 00.22 or 00.23 a.m. of Saturday 28th January, 2012, the Source gave me the answer:

Daodu      →        Ẹni to da Odu lẹ

The One who established/founded/set down/gave us the Odu


                                The One who casts the configuration of the Odu

The translation above can be shortened to

Ẹni to da Odu

or quite simply as

Da Odu

without the message therein getting lost to those already familiar with the Aku language and customs.

The Odu here refers not just to the Odu Ifa, but the ordinances (derived from the word odu) by which mankind must abide. There are 16 primary Odu and 24 secondary Odu all containing Olodumare’s’s message for the guidance of man. The diviner or Babalawo (father of secrets) prays to Ela (Spirit of Purity) for the success of the divination, tosses/throws/casts down a set of palm nuts of a special kind or a chain called Ọpẹlẹ or kolanuts, and Ela who is Ifa responds with the unique Odu configuration which contains the message for the client.

SuggestedSpeculative deeper translation: If the Odu represent creation, Daodu would mean ‘founder of the world’ or ‘He who founded the world,’ thus proving that Ela is the divine Daodu who indeed laid the foundations of the world (Job 38:4; Psalm 102:25, 104:5; Proverbs 3:19; 1 Corinthians 3:11; Hebrews 1:10; 1 Peter 1:20).

Role of Daodu

As previously described Daodu is a designation referring to the heir who is male, represents all the offspring of the family, and is accepted as the first among the sons and daughters, thus the most senior and qualified representative. Upon receiving the family inheritance he becomes the father of the family. Thereafter he shares it amongst his siblings whilst having taken his portion and deciding what system to employ in this distribution. He settles disputes amongst the siblings and is the family representative whenever important matters arise as he makes decisions on behalf of the sons and daughters thus promoting unity. In short, he executes judgment and gives each person his or her reward.

Orisha Daodu

In the history of the Ọmọ Oodua there once reigned an Oba (royal father/father of the people) named Aganju, but whose name from birth, according to twisted biblical information, was and is Daodu (erroneously called David). The use of Daodu as a name as suggested by the bible compilers is quite strange, unless it was Ifa’s revelation as his name from heaven during his Ẹsẹn’taye or Itefa ceremonies. If true, that name may have been what the Aku call Orukọ Amutọrunwa. Using such a lens to discern the veracity or not of Daodu as his true name, it can be seen from the descriptive above of the role of a Daodu that he did live it out as the:

  • father of the people of Israel (1 Samuel 24:11,16);
  • one who gave to each person his/her due reward whether rich or poor (1 Samuel 25, 30:22-26; 2 Samuel 1:1-16); and
  • one who administered judgment and justice to all his people (2 Samuel 8:15; 1 Chronicles 18:14).

Therefore it can be seen that he was indeed born to rule over his nation the Ẹgbẹ Ọmọ Oodua (nation of Oduduwa’a heirs; 1 Chronicles 28:4; Ezekiel 34:23-24, 37:24-25).

Prime Daodu

A closer look at the Aku way of life including customs and traditions reveals that it is patterned after heaven (Matthew 6:10). Orisha Daodu is also seen as a forerunner of the Ọbatala a.k.a. Ẹla who is Ọmọ Osin (“Child of the Ruler” or Child of the prime venerate”) the prime Daodu of creation, which He did point out severally.

He is the only begotten son of God (John 1:18), Moremi’s (transliterated by Amorites to Mary, Maryam, Mariam and Miriam, Meri etc) firstborn son (Matthew 1:25), the Oba of His people (Micah 5:2; Matthew 2:2; John 12:13-15), the One who will reward each according to his/her works thus administering judgment and justice (Matthew 16:27; 20:1-16; 24:45-51; 25; Acts 17:3; Revelations 2:23; 22:12), the Heir (Matthew 21:33-41), the first to resurrect into incorruption and One to distribute the divine inheritance to His elect (Revelations 1:5; 2:7,17, 22-28; 3:12,21), and the One to identify His people (John 12:36). In all these He fulfills the leadership role of the Daodu as practiced by the Ọmọ Oodua, but with pure perfection that can only be divine.

There are certain behavioural traits that can be seen in the lives of the Orisha and Prime Daodu. Prior to his sitting on the throne of the Ọmọ Oodua, Orisha Daodu had as followers people who were in social distress and discontent, people who left all to follow him (1 Samuel 22:2), and he interacted freely with his people regardless of social status (1 Samuel 18:13,16; 22:2); the Prime Daodu preached to the poor (Isaiah 61:1; Matthew 11:5; Luke 4:18), went in and out among his people regardless of social status and perception as saints or sinners (Mark 2:14-17), and had as disciples people who left all to follow him (Matthew 19:27-29). Furthermore, the Prime Daodu has told us that he will give the keys of Daodu – perhaps his keys unless they refer to a role of Orisha Daodu, especially since the former referred to “Daodu” in the 3rd person – to those who overcome. This he can do because Olodumare has handed the Kingdom to the divine Daodu (Isaiah 22:2; Matthew 16:19; Revelations 2:26-27; 3:7-8,21) who then shares his inheritance to his elect (John 5:22-23; 16:15). Perhaps he grants his elect access to the Kingdom by giving them his keys.

Another interesting observation is the administrative setup of Yoruba kingdoms. Here, the Oba has 200 mighty men to his left and another 200 to his right, which is in accordance with that in heaven – Olodumare having the Igba Irunmọlẹ Ojutokun and the Igba Irunmọlẹ Ojukosi (or 200 divinities to the right and 200 divinities to the left) of His throne. It seems this was alluded to in 2 Samuel 16:6 when Orisha Daodu was described as having mighty men on his right and left, and in Matthew 20:20-23 and Mark 10:35-40 when the mother of James and John asked Prime Daodu to let her sons sit on His right and left in his kingdom. How did James, John, their mother, and the Ọmọ Oodua know about the Left and the Right? Could Prime Daodu have taught their fathers/ancestors? Orunmila who is Ibikeji Olodumare (Vice-Gerent of Olodumare) and Prophet of Ifa did give to and teach mankind Ifa where the Left and Right are mentioned.

Daodu and Ifa

Ifa is said to be Oloduamare’s message to man which was brought to earth, and according to Dr William Bascom, its divination aspect is based on 16 basic and 240 derivative configurations of Odu which are obtained either by the use of sixteen Ikin (palm-nuts) or the Ọpẹlẹ (chain) of eight half-seed shells.

Since the Saviour is the Prime Daodu and He was born as Oba to rule over all the Ọmọ Oodua and the world (John 18:33-37), Orisha Daodu who was born to rule and save the Ọmọ Oodua from enemies must have been associated with the use of Ifa as well.

Ifa in the Bible

Words like Ephod, Epha, and Epher are variant transliterations of Ifa. This linguistic similarity can be used to trace its use in biblical Israel.

  • 1 Samuel 23: 2, 4, 6, 9, 12. Orisha Daodu carried the ephod in his hand and used it by himself to inquire of Ẹla about certain decisions. This is similar to the way many Babalawo today still carry their divining instruments like the ọpẹlẹ when going from place to place.


Figure 1: Ifa Divination instruments – the diviner’s bags on the wall and the divination tray just below (Source: Hamill Gallery of Tribal Art)

  • 1 Samuel 30: 7-8. Here, Orisha Daodu used the ephod by himself to inquire of Ẹla. He did not get anyone else to do that for him, thus indicating that he had learned the practice of divination and was a Babalawo.


Figure 2: A babalawo performing d’ifa (divination) with the special ikin or palm nuts in his hand

  • 2 Samuel 6: 14; 1 Chronicles 15: 27. Orisha Daodu wore a linen ephod (leather and beaded options also available), most likely just as the Alawo (re-lexified to Levites) did and still do today, indicating that he was a full-fledged Babalawo.

Figure 3: [picture to be replaced soon]

  • Exodus 28:33-35. The Alawo had bells as part of their apparel which may have looked like the pictures below of some Ifa bells. (see also this image and another image)

Figure 4: Ifa bell

  • 1 Chronicles 25: 8; 26: 13-16. Lots were cast to determine and schedule the duties of the musicians and gatekeepers, probably using either the ikin or ọpẹlẹ which are perfectly suitable for obtaining yes or no answers from the Prime Daodu.

Figure 5: A babalawo using the ọpẹlẹ

Ifa and Christianity among the Aku

I saw myself walking on what appeared to be a street or stalls in a market preaching with a Bible in hand and coming from the opposite direction and walking past me was another person preaching with Ifa. As he walked past I turned around and listened to what he was saying, only to notice that we were saying the same thing but going in different directions. This is what was shown to me in a dream, what I saw. Maybe it was just a dream, maybe not, time will soon tell. My understanding of it is that the Ọmọ Oodua both in West Africa and in the Daispora need to seek the Olodumare with all our heart (not hearts) and soul (not souls), as one nation, before the Prime Daodu saves us as prophesied since the time of the founding of biblical Israel (Genesis 15; Deuteronomy 30:1-14; John 11:52). Seeking the Almighty this way would be comparable to the type of revival that occurred in the kingdom of Ifẹ Owodaye (Judah) when and where the Prime Daodu preached Ifa.

(I later understood the dream to mean that although I had good intentions I was unknowingly going in the wrong direction and preaching a fraud, but Olodumare helped me take time to perceive and not resist the true message, which is only Ifa. So far with this blog, I have dropped my initial unpolished stance and now preach only Ifa.)

However, the oyinbo religions like Christianity and Islam that have been sold to the Ọmọ Oodua by the oyinbo are for the purpose of slavery, exploitation and domination by the latter. The result is a sizeable portion of the populace that follows alien ways and blasphemes against Ifa. This is a brainwashing from thinking that fair skin and equates to white, good and lisght, and dark skin equates to gloom, doom and evil. The false perception is perpetrated using various means including the electronic media with which the Babalawo are frequently, erroneously and maliciously depicted as Oso (wizards). It also seems many of the Babalawo do not help matters with what appears to be their various accounts, misinterpretations perhaps, and edits of the Ifa literary corpus.

Indicator of erroneous translations

The name David as pronounced and popularized around the world is fictitious and the product of deviating transliterations of Biblical names and the racism against Daodu’s people and all blacks. Those perpetuating this fraud, claiming that David means beloved include the Amorites that enslaved Oduduwa’s descendants for 400 years (Genesis 15), including the cuckoos who call themselves Jews (Revelations 2:9; 3:9) and took leading roles in this horror. The name David is one evidence of plagiarism of the Jews and fellow Amorites like the Indo-Europeans for the purpose of deceiving the whole world. As these Jews are not the original people their language which they call Hebrew or Modern Hebrew is is a poor fabrication from the original of which there are many words whose etymologies and translations are still unknown to them e.g. the name Aaron.

Daodu in Ọmọ Oodua king lists

Daodu is a very unique and special name that deserves special attention and study within the Akucommunity. As Daodu is hardly used by the Aku as a name there is the likelihood that the earthly Daodu might have been given a different name at birth. If so there is the consequent possibility that this other name features in the Ife king lists in place of Daodu and that the Ọmọ Oodua might have been calling him Daodu in recognition of his position as first among the Ọmọ Oodua – a similar situation occurred sometime ago in Abeokuta when the father of Fela Anikulapo-Kuti was popularly referred to as Daodu instead of his actual name. He is however remembered in the Ọyọ division as Orisha Aganju.