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


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

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

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

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

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

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

Iku yo o

Death exonorates

Arun yo o

Sickness exonorates

Otonto Iroko

Otonto Iroko

A difa fun wọn l’ode Ido

Cast Ifa for the people of Ido town

Ọmọ atanna wiriwiri le’ku lọ…

The offspring who uses fervently billowing flames to expel death…

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

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

Owiriwiri

Billow fervently

A o tanna Ifa ran wọn l’ara

We shall light the flames of Ẹla to scorch them

Owiriwiri

Billow fervently

During the annual Edi festival that is celebrated in Ile-Ifẹ to celebrate the successful sacrifice of Ẹla by Mọrẹmi to save Ifẹ from the siege of the oyinbo – the first time it ever happened all oyinbo were Iyamis and all Iyami were oyinbo – it is with Ina Ẹla that they were defeated and chased away (see “The Edi Festival at Ile Ife” by Michael J Walsh, African Affairs, 1948, 47 pp. 231-238; “Myths of Ife” by John Wyndham, 1921; and “The significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession” by PSO Aremu et al, Journal Research in Peace, Gender and Development (JRPGD) Vol. 3(7) pp. 126-132, September, 2013, DOI: http:/dx.doi.org/10.14303/jrpgd.2013.108). It is also with Ina Ẹla that they are punished in Aja Ilẹ (underworld), a punishment known in English as “Hell fire” (transliterated and translated from Ina Ilẹ or “Flames of Ilẹ”). However, throughout that land today, this has been forgotten. This is not surprising since the Iyami have successfully deceived the populace into believing that all Ajẹ are females only, all Ajẹ are Iyami, and even though the Iyami are obviously the enemies of the people they still have to praise these rebels and use ipese (ritual offering for appeasement) to appease them frequently, thus feeding their enemies. Whereas the people ought to avoid them completely and offer ipese to the upright Ajẹ only. The odu Ofun Ika has it that the Iyamis always and without repentance work to ruin the works of Ẹla.

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

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

Awo – the real Jews of the bible and the proof of the metathesis of Akoda to Nicodemus


​Those set of persons named in the bible as Jews are actually persons who have been baptized into Ifa and consequently known as Awo(s) while the Hebrews and associates of the oyinbo-defined country called State of Israel are counterfeits. If the circumstances leading to the emergence of these two groups in the present (6th) age are evaluated and then compared with that of the group described in the bible which is forged collection of records from the fourth age, the validity of this argument becomes obvious and tenable. An attempt is made here toward achieving this. To aid in clarification, the counterfeits will be labelled on this blog henceforth as anti-Awo and fake Jews.

Awo is an appellation in the Omo Oduduwa language referring to anybody male or female who has te’fa. To te’fa is to be baptized and thus become born again, a ceremony which involves entering and coming out of the igbo (sacred grove) of a female irunmole called Odu (womb), like entering and emerging from a vaginal. So an Awo is anybody who, literally, has again entered his mother’s womb and then come out to be born again. During the ceremony the initiate is given a set of consecrated ikin (palm nuts of a variety of Elaies guineensis that doesn’t produce palm oil) which represent Ifa in relation to him/her, and is also informed of his/her odu (256 in all) through which he was brought into being. The odu is the individual’s world, the kingdom within, and the initiate who is now an Awo becomes aware of this world and all its mysteries of which he had hitherto been an ogberi (blind even though having eyes that see). The Awo can thus use it as the (mathematical) equation/formula to be in control of his/her life, destiny, and the manifestation of the mysteries (treasures within) to the world without. In doing so, s/he is a mystery to others and is one with both worlds. Being able to access both worlds fully, s/he has access to Ogba Itero (paradise) like having a passport. To achieve this, that is, to seek and find the “kingdom of God”, one must be born again and to be born again one must enter odu like when s/he entered his/her mother’s womb and come out again likewise through consecrated water (amniotic fluid) and the blood of a sacrificial animal (like the blood on babies during birth). This much is emphatically stressed in the first part of a particular stanza of Otura Irete, the odu of Ifa through whom Ifa came into this world as Oshu aka Obatala:

Tun ara re te

Re-birth yourself

Bi a ba bi eni

If we birth someone

A tun ara eni bi

That one will yet undego re-birth

Sometime during the 4th age when Ela the saviour was born to Obalufon (biblical Joseph of the “New” Testament) and Moremi (biblical Miriam) during a time of Roman (French) colonization, he preached about himself, that is, Ifa, and harped on this need to born again. This is recorded in John 3:1-10 of the bible, although mischievously altered by the oyinbo. It is an excerpt of a conversation he had with someone called Nicodemus, a schizoid appellation actually re-leixfied from Akoda, a title of a chief of Awos that is lower in rank to Araba and Oluwo.

John 3:1 There was a man of the Pharisees named Nicodemus, a ruler of the Jews.2 This man came to Oshu by night and said to him, “Araba, we know that you are a teacher come from Olodumare Agotun; for no one can do these signs that you do unless Olodumare is with him.”3 Oshu answered and said to him, “Most assuredly, I say to you, unless one Osborn again he cannot see the kingdom of Are.”4 Nicodemus said to him, “How can a man be born again when he is old? Can he enter again into his mother’s womb and be born?”5 Oshu answered, “Most assuredly, I say to you, unless one is born of water and of the spirit, he cannot enter the kingdom of Are.6 That which is flesh is flesh, and that which is born of spirit is spirit.7 Do not marvel that I said to you, ‘You must be born again.’8 The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the spirit.”9 Nicodemus answered and said to him, “How can these things be?”10 Oshu answers and said to him, “Are you a teacher of the Aku, and do not know these things?…”

Note that he did not tell Nicodemus to be born again but was speaking generally and wa reminding him of what, according to verse 10, he already knew. The best-fit reason is that Nicodemus was not a Jew as the term is used today but an Awo, a lease of Awos. According to the odu of Ifa called Okanran Iwori, Akoda is a title of a rank ofleades of Awos, there being others like Agbongbon, Oluwo, Ojugbona, Asheda, etc.

  • Akoda > (N)icode(mus)

So, to be a Jew as mentioned in the bible is to te’fa, not just to be from the tribe of Judah as the oyinbo protagonists have been asserting. According to their bible, the half-tribe of Ephraim schizophrenically led the other tribes apart from Judah to rebel against Olodumare and invent a religion and form the “northern kingdom of Israel” (actually Oyo) while the tribe of Judah didn’t and became known as the kingdom of Judah. However, the name of the religion of the tribes that constituted the northern kingdom of Israel prior to the rebellion is not mentioned in the bible, and oyinbo bible scholars and exegetes have not come up with a name for it and one for the Ephraimite-led invention. But they came up with a name for the post-rebellion religion of Judah and labelled it Judaism as no name is given for it in the bible. Oddly, those who practice this Judaism are labelled in the bible as Jews, an appellation which occurs therein for the first time in Daniel 3:8 during the Babylonian Exile from and thereafter, but the the limits of its application appear somewhat vague. While it refers directly to those of the tribe of Judah who observed the religion given to them by Olodumare, it also refers to those of the same tribe who also rebelled.

While the derivation via Indo-European metathesis of Nicodemus from Akoda is plain to see, doubts about that of Jew from Awo fade away upon comparing the various form of the English word Jew and its earlier cognates with Awo.

  • Old French Giu: Awo > Giu
  • Middle English Iewe, Modern English Jew: Awo > Iew(e) > Jew

The oyinbo have argued that Jew was elided from an earlier Medieval Latin Iudaeus that dropped the letter “d” but, given the aforementioned that the biblical Jew was someone who had te’fa, coupled with the fact that the name Judah is a re-lexification of the Aku name Ade and the bearer who is around is the orisha of coronation popularly known as Ashewele and as Baba Yo, those forms with the “d” (e.g. Greek Ioudaios, Medieval Latin Iudaeus, Hebrew Yhudi, Ladino Djudio, Yiddish Yid, Arabic Yahoudiy, German Jude, Portuguese Judeu, Spanish Judío, Dutch Jood, and Danish and Norwegian Jøde) have nothing to do with Jew but Ade.

  • Ade > Iudae(us)

If my argument that a biblical Jew is actually an Awo is true, an implication would be that the biblical Saviour is also an Awo, having te’fa to become an Awo rather than because he was born into the tribe of Judah. Another would be that the Jews he referred to a lot included rebellious Jews of the Old Testament kind who had been worshipping others, polluting Judaism with their own inventions and committing wickedness alongside Judaism, just as happened before the Babylonian Exile, just like Solagbade Popoola and his followers. In short, the saviour came to restore true Judaism (Matthew 5:17; cf. John 7:19; 8:39; 10:35; also indicated in the Jordan lead codices), never to invent and institute a new religion which pro-European oyinbo-defined call Christianity. Even the name Christianity is odd for someone who neither called himself Christ nor directed his followers to call themselves Christians, given that Christ is an appellation of Zeus who is Satan, the chief deity of the Graeco-Romans who had forcibly colonized Oshu’s people. It is actually derived from Ooki Oru (short for Okiki Oru) which in English is Cherub and in Hebrew is Keruv: (Oo)ki (O)ru > Keru(v) and (Oo)k(io)ru > Chri(st) of Kri(stos). And it is a known fact that wherever these oyinbo invaded they planted their schizoid religions, temples, cults and fraternities, erected statues to Satan and fellow ruling Iyami, engaged in getting their victims to commit apostasy and blasphemy either through guile or under the pain of death or both as has been done to West, Central and Southern African nations till date like pressurizing them to accept homosexuality and economic sabotage with the threat of economic sanctions. These suggest that there were people who called themselves Christian during the time of Oshu’s ministry but we’re never his followers. Rather, Oshu called himself Omo Osin or “Offspring of Osin,” Osin (Ruler) being a title of Are. It is a title in his mother tongue and was translated by the ancient Greeks (now Spanish) as messian, by the Hebrews as Masiah and by the English (then Macedonians) as Messiah. These oyinbo have been unable till date to demonstrate any proof of their claim that Christ is the translation of Messiah.

According to Aku tradition, Ela is not just an Awo but the leader of all Awos as indicated in another appellation of his, Oluwo lalade Orun, which is elided a bit from Oluwo ni alade Orun (Leader of Awos in the highest/ethermost region of Orun). In comparison, the Bible narrative has it that the saviour is the Messiah and a Jew and the leader of all Jews which Pontius Pilate acknowledged (John 19:19-22). Therefore, the biblical saviour was an Awo, and, since Ela is also known as Ifa of whom the religious aspect – seven in all (the seven colours of the rainbow and the seven spirits of Zechariah 4 and Revelations 4:5; 5:6) – is also called Ifa, the Awos of the bible had Ifa as their religion. Perhaps then this aspect can also be called Awoism.

More support for this argument can be sending a comparison of the context in which the term Jew was used in the bible times an the say Awo is used today.

Before the Ephraimite-led rebellion the same religion was practised in all the land hence there was no need for believers to distinguish themselves in this regard from fellow citizens except from other nations; they were all Jews. However, alien ways crept in from the Iyami Eshoronga and followers of these grew in number. A plausible consequence was that this led to the “converted/rebellious” citizens identifying themselves according to the various alien religious beliefs as well, the punishment of which was expulsion and death that also affected the rebels among the Jews.

Similarly, before the arrival of Christian, Islamic, Hindu, etc., missionaries to this present land of the Akus, itefa was the norm in the land as Ifa, or shall we say Awoism, was the only religion. But as these alien beliefs crept in and the Iyami began to be born among them and altering the Ifa literary corpus, their followers grew in number, calling themselves Christians and Muslims for instance to distinguish themselves from Awos among whom included rebels like the and led by the Iyami within. These Iyami among the Awos (John 8) infiltrated and occupy till date the sacred groves of the divinities (Matthew 21:33-46), defiling them and copying the communication between divinities and the people by manipulating the divination instruments of kolanuts, bitter kola, cowries, opele, ikin, and so on, teaching the lie that Edi (Devil) aka doesn’t exist and isn’t noted in Ifa and seducing the people to appease them with ipese (English appeasement) instead of appeasing the faithful Ooki Oru who never rebelled.

Finally, let us endeavour to te’fa and become Awo, but pray hard about it as many Ifa priests who are the biblical Levites are devils (Matthew 23:15).

Biblical Moses is actually Ọrunmila the Prophet of Ifa – the evidence of Olodumare’s backside


In the bible, it is mentioned that the Almighty once raised a prophet from among the biblical Israelites to lead them, give them his constitution allegedly called the Law, prepare them for the establishment of their nation, and prepare them for the coming of the savior who is also the word of the Almighty. Since, as argued on this blog, the biblical Israelites are the Aku people a.k.a. Ọmọ Oduduwa, it follows that Olodumare who is known to them as the Supreme Being is this Almighty. Now, the Akus have a constitution or Law called Ifa (interestingly, ancient Chinese law is known as Fa) whose prophet is Ọrunmila, and he is known as the one who gave them Ifa. Since the Moses was one of the the biblical Israelites and gave the same people their constitution, they must be the same persons as the Aku people. Doubters should know that there’s even proof common to both the Ifa literary corpus and the bible which was corrupted from Ifa, and it has to do with Olodumare’s backside.

According to Exodus 32, there was a time Moses pleaded with Olodumare on behalf of his people after they had rebelled by bowing to a golden calf. In the next chapter, Exodus 33, he further pleaded for his people, prayed for Olodumare’s Presence to be with them, and then asked to see Olodumare in his glory. In verse 11 of this chapter, it is noted that Olodumare who was in a pillar of cloud spoke to Moses “face to face.” This indicates that whenever he wanted to speak with Moses he let his face be visible but not the rest of his body, which we do not know if it is naked or not, although the use of the terms ‘goodness’ in verse 19 and ‘glory’ in verses 18 and 22 is suggestive of the former. However, in verses 20 and 23, Olodumare allegedly told Moses that he would let him see his back but not his face, which is in clear contrast to the earlier notification that he and Moses spoke face to face. Perhaps ‘face’ in these instances is used in two different contexts, with “face to face” of verse 11 referring in the literal sense to direct dialogue with the faces of the speakers seen by each other, and the face or glory or goodness being a figurative reference to the frontage, perhaps even including the genital frontage of Olodumare. This resonates with the passage of verse 23 where ‘face’ and ‘back’ are used in direct contrast to each other, that is, as if ‘face’ is the frontage and opposite of ‘back’ instead of being the part of the head. If so then ‘back’ in that context is the buttocks. Is this blasphemous? Well, let’s compare it with the cognate account in the Ifa literary corpus.

In the Odu of Ifa known as Ọsa Otura is an ẹsẹ (stanza) that is an account of an event involving Olodumare and Ọrunmila. Below are parts of the stanza.

Ẹni o ba koonu omi

Ni mọ ibi ti omi muni de

Ẹni o ba ke iboosi

Nii fẹju yanyaanyan soke

A difa fun Ọrunmila

Nijọ ti n lọ ree ridii Olodumare

Oun le ridii gbogbo nnkan bayii?

Wọn ni ki Ọrunmila o rubọ

Wọn ni ṣugbọn ni ẹsẹ okun ni ko gbẹbọ ẹ lọ

Ọrunmila ba rubọ

O gbẹbọ ẹ o dẹsẹ okun

Bi o ti mọọ gbẹbọ kalẹ nbẹ

Olodumare si bọraa lẹ

O wa ni gbalaja…

…Ọrunmila o gbẹbọ kalẹ

Ara ba fu Olodumare

O niwọ Ọrunmila

Ọrunmila ba dahun o ni ‘Hin’

Olodumare ni njẹ o o ridii oun bayii?

Ọrunmila ni ‘buburu idii rẹ naa loun n wo

Olodumare ni ‘ko si n too ni ridii mọ laye

Ọrunmila ba n jo ni n yọ…

…Awaa rẹ ni

Awaa rẹ ni

Ọrunmila pẹlu Olodumare

Ọgba ni wọn jọ ṣe

Awaa rẹ ni

 

Translation:

One who steps into the river

Would know the depths of the river

One who cries out for help

Would open his eyes wide up to the sky

Cast Ifa for Ọrunmila

On the day he was going on a quest to see Olodumare’s buttocks

Would I discover the secrets of everything? He asked

They told him to offer sacrifice

But to ensure that the beach is where he offers it

He carried his sacrifice to the beach

As he was about to place it there

Olodumare had disrobed himself

He was stark naked…

…Just as Ọrunmila was about to set down the sacrifice

Olodumare became suspicious

He called ‘You Ọrunmila!’

Ọrunmila answered ‘Hiinn’

Olodumare asked ‘Did you not see my secret?’

Ọrunmila responded ‘I only saw the robust part of your buttocks’

Olodumare said ‘There’s no secret that you won’t know henceforth

Ọrunmila then started dancing and rejoicing…

…It is really you and we

It is really you and we

Ọrunmila and Olodumare

They are of equal status

It is really you and we

It is clearly stated there that Ọrunmila saw Olodumare’s closely guarded secret which is a part of Olodumare’s body. It is the buttocks which is located at the back. Just like biblical Moses, Ọrunmila saw the naked back of Olodumare, which suggests that biblical Moses is the same person as Ọrunmila.

Even the name Moses which is from the Jewish Moshe seems originally derived from the Aku name Moshebọlatan. Admittedly, the circumstances through which Ọrunmila and biblical Moses saw Olodumare’s secret differ, and Ọrunmila is known to the Akus as an irunmọlẹ while Moses is an orisha (transliterated by the Jewish as rison or harison). Well, Ifa has it that the irunmọlẹs did sire children, and that it is through children that ancestors are reborn and reincarnated. The implication is that the offspring of these irunmọlẹs can give birth to these irunmọlẹs who would be revered as orishas and go through the same experiences/events as when irunmọlẹs. Hence, biblical Moses was the orisha of Ọrunmila.

There is more evidence of both being the same individual – both had an assistant, the same assistant. This will be discussed in my next essay. Also, it would be interesting to know why Ọrunmila knows the secret of and is in the same class as Olodumare. He isn’t called Ibikeji Olodumare (Vice-Gerent of Olodumare) for nothing

Between Ifa and Lex Luthor of Superman: how the oyinbo stole the story of land creation from the Ọmọ Oodua


It is already well known that the Amorites (Gentiles; oxy-hominoids; non -black, -yellow and -red people) among the oyinbo have been shamelessly but fiendishly plagiarizing the knowledge, wisdom and understanding of the non-Gentiles, especially the adulawo (non-nomadic blacks), yet deriding their victims. At the same time they use that which they stole to fill the world, including their selves, with death-inducing stupor. One of such which seems to have passed unnoticed from the Gentiles of the west is their invention of a pantheon of fictional comic-book superheroes that are copied from Aku orishas and are oyinbo and homosexually dressed. The rulers of the Gentiles use such superheroes like Superman, Batman, Catwoman, Justice League, for occultist purposes of the evil kind and prepare their people psychologically for their gods who are unclean spirits to rule physically over them. In the process they steal ideas from the adulawo, especially Ifa. One glaring example is seen in the Superman series.

In a scene of the movie Superman Returns (2006), Lex Luthor who is portrayed as the arch enemy of Superman obtains some kryptonite crystals – according to the comic producers Superman is fatally allergic to kryptonium – and dumps them into a small pool of water that is part of a toy train set. Immediately the crystals begin mix with the water and spread as a hard rock-like material. Armed with this discovery he later drops some of these crystals somewhere in the North Atlantic Ocean and the crystals spread forming dry land, his very own island. This creation of dry land in the midst of water is taken right out of Aku history which is documented in Ifa. According to Ifa this happened more than once. The first time this was in the beginning after the earth had been created and when it was covered with water and thus not yet habitable. It is narrated from different angles but the theme remains same.

  • One account has it that Olodumare (the Supreme Being) sent Ọbàtálá his Son to create dry land and gave Him some sand in a snail shell, a five-toed cock and some iron. bàtálá used a gold chain that had been forged by Ogun to descend from Ọrun (spiritual realm; home of the ancestors and of the Aku and all non-Amorites) to and hover over Ile Aye (earth). He then dropped some of the iron into the water and poured the sand onto it following which dry land emerged. Next, He let the cock onto the land and it began spreading it by using its toes to scratch it. Thereafter, He was able to land on it. Another version of this account makes mention of bàtálá having with him a pigeon in addition to the cock, and both birds spreading the sand.
  • According to another account, Olodumare sent the sixteen Odus of Ifa to make the earth habitable under the condition that they first performed necessary sacrifices before embarking on the mission. Fifteen of them did not perform the sacrifices and so could not proceed except for the most junior called Eji Ogbe who accomplished it in six days, including the command to the water to let dry land appear, and rested on the seventh, thus becoming the most senior.
  • Another account has it that Olodumare sent Ọrunmila along with other irunmọlẹ, all carrying parcels, to Ile Aye to make it habitable, a task which included making dry land to emerge.Only he was able to accomplish it, using the same materials as mentioned in the account involving Ọbàtálá except for a net instead of pieces of iron, and was thus the first to set foot on Ile Aye. Before permitting the others to descend He demanded tithes of their parcels.
  • Another time was during the global flood when Olodumare sent Ọbàtálá to create dry land again on the earth just as in the beginning. However, he got drunk on palm wine along the way and dozed off. Oduduwa who was sent by Olodumare to find out the cause of the delay took the materials from Ọbàtálá except the ashẹ and, hanging from a chain, poured the sand over the water following which dry land emerged.
  • Yet another time was when the descendants of Oduduwa who are known today as the Aku (Ekiti, Ijẹbu, Itsẹkiri, Dan, Ga, Yoruba proper or Ọyọ,etc) were migrating from the Sudan area (having previously come from the Middle East) to their original and present homeland called Ile-Ifẹ. Someone sent fifteen people to Ile-Ifẹ and another person named Ọkanbi, Oduduwa’s son, joined them. Ọkanbi was given a trumpeter named Okinkin, a servant named Tetu, something tied up in a piece of black cloth, and a cock,. When they arrived the place was covered with water which they found discouraging but then proceeded on the mission upon considering the consequent retribution, if they returned, of the one who sent them. After entering the water which was found to be shallow, and proceeding for some time, Okinkin blew his trumpet in obedience to the instructions which he had been given by the one who sent them. The blast of the trumpet was to serve as a reminder to Ọkanbi to untie the black cloth. Ọkanbi untied the black cloth and dropped some of the contents which were some sand and a palm nut into the water. The palm nut then grew within minutes into a tall palm tree (Elaeis guineensis). This was not just any palm tree but a special kind with sixteen branches. The sixteen people who were by then tired climbed onto it to rest there till dawn. By morning someone named Okiki saw them from the place where they had been sent and reminded Okinkin of the instruction to blow the trumpet the second time. Upon doing so Ọkanbi opened the black cloth and dropped some sand from it onto the water and it spread, forming a small mound of earth. Next, he dropped let the cock fly onto it and the cock began using its feet to scratch the earth and as it mixed with the water it began to expand into larger and larger areas of dry land. When he observed that a sizeable expanse of dry land had been created, he landed onto the earth and allowed Okinkin and Tetu to do so as well but not yet the other fifteen persons from whom he first demanded they pay him periodic tributes from then onward. The spot where the palm tree grew, where land emerged, was thereafter known as Ifẹ. What many descendants of Oduduwa have forgotten and/or failed to realize is that Ọkanbi is the same person as Ogunthe god of iron/technology who is known to have blazed the trail of the second habitation of Ifẹ and that he is the same person as Ajaka (the name is written in bibles by the oyinbo as Isaac, Genesis 21:3). He is also the same person known to his people the descendants of Oduduwa as Tobe Ode(written in bibles, Genesis 4:22, by the oyinbo as Tubal Cain; the Yoruba name Akin is the original cognate of Cain).

These accounts have been known to the Yoruba since time immemorial, way before the 21st of June 2006 when the oyinbo released Superman Returns. Till date the oyinbo have not acknowledged the source of the land creation idea. A curious detail about the Superman character is that he comes from a planet called Krypton from which the kryptonite crystals were obtained. According to the creators of Superman, this planet was destroyed and Superman who was initially thought to be the only survivor was sent to Ile Aye by his parents who perished.Furthermore, in the movie he saves Ile Aye by removing the island from it. This theft is symptomatic of transference, a mental disorder plaguing the oyinbo and seen in their violent and mostly incorrigible redirection of their severe inferiority complex to blacks.

They want to be seen as saviours but they damage the planet more and more, especially via industrialization and building concrete jungles, and use mass media which they dominate to promote and sustain this fraudulent impression. It is known that their rulers are oxy-hominoids and not from this planet, and this much seems alluded to in the origin of Superman from Krypton which had been destroyed. Perhaps the Superman series is a subliminal reminder of how they destroyed their home (perhaps seen in the industrialized concrete jungles seen in their sci-fi comics and movies) and why they seem incapable of seeing their works, including industrialization, as thoroughly disastrous. Here’s a speculation for conspiracy theorists. What if the oxy-hominoids sent the Voyager space probes to their former home?

Ifa proves the existence of historical fractals


Below is a YouTube video, uploaded by funanvatamalongo (Tata Jose Castro) on October 19, 2012, of an interview with an elder Ifa priest, Oluwo Solagbade Popoola, conducted by Jose Castro and Meibrin Parraga of Makaba 9 Radio and with Ifa as the topic. During the interview the Oluwo mentions that one of the two ways on which Ifa is based is the repetition of history, which is proof to Ifa devotees that may have had doubts about the validity of my essay about the existence of historical fractals for understanding world history.  (Some of my posts have been quite controversial, which I hope to address soon, but I urge readers to consider the merits and demerits of the ones about historical fractals.)

The part where this is mentioned is from 8.18 – 8.59

Here’s the relevant section of the transcript:

Ifa works in two major ways only. The first one is history repeats itself. Whatever happened thousands of years ago, if it happens again today, and if we use the same materials that were used thousands of years ago we are going to get the same result. That is the first principle under which Ifa works.

This is in agreement with my observations about Ifa which I will now describe.

Right from the first moment of creation till date patterns have been established and are repeated throughout the universe even from the lives of galaxies to the smallest particles. According to the story of creation as recorded in Ifa, there was a lot of entropy (disorder) at the beginning which Olodumare put an end to by establishing the pattern of anti-clockwise motion found all over the universe as seen for instance in the motion of galaxies. Thus, order was established after a period of disorder, a pattern that has been observed in biological systems including man. During the foundation of the earth, when Olodumare began the creation of humans and immediately afterward, certain events (itan/stories) took place which over time has been repeated and the lives of humans have been after the pattern of those events. These events are recorded in the Ifa literary corpus and are used whenever Ifa devotees desire to d’ifa or consult with the divine – during the d’ifa the querent makes his/her request known to Olodumare via Eshu who sees everything (not the oyinbo concept of a cyclops with one eye that they refer to as ‘all-seeing eye’; Eshu does not have one eye like cyclops) and returns with the approved message encoded as binary odu marks which the babalawo interprets according to the associated itan. The devotee is expected to trust and obey the message and apply the lessons therefrom. Just as fractals have the same features as the scale changes in size, these itan are applicable to the family, community, nation and the world. Thus, all the events taking place around the world are not strange but some people want to deceive others into believing otherwise so they can carry out their nefarious activities unnoticed and deceive people into partaking in their rebellion against Olodumare.

The existence of historical fractals proves the existence of intelligent design and Olodumare as the author, is evidence of the truth of atunwa (reincarnation), shows the error of Amorite-inspired rebellious behavior like atheism, perversions, etc., and exposes the version of world history generated and propagated by Amorites as deliberately false with the aim of entrenching their soon-to-be-extinct world domination. These lies about world history are taught especially in the field of anthropology and linguistics and are used to dismiss the truth as recounted by various indigenous melanin-rich peoples as spurious mythology and unscientific. While the Amorite leaders have been learning from the past to entrench mental slavery of blacks among other evils they have been lying to the world that atunwa is unscientific and false, in order to prevent people from seeing the connections that show they are the same people rebelling and deceiving others to rebel against Olodumare.

Those who have been seeking the truth about creation and the truth can analyze various historical events as fractals and they will see clearly the deception in this world. However, those in the academia might find it difficult to promote and publish their findings as such would be considered by the establishment as threats to their positions, hence the need to escape/resign from them. Everyone who wants to live truthfully will have to learn from the past and leave their false lives in this world, however hard it that might be.

Analysis of historical fractals: determining the religions of Christianity, Islam and Judaism as Indo-European, non-Abrahamic and Canaanite, and Ifa as the only Abrahamic religion


I have removed this essay and replaced it with the series Historical Fractals.

Searching for Lost Heritage


Searching for Lost Heritage. (Taken from Tell Magazine but the link no longer works)

Vandermeer (in white) during his initiation, with Wande Abimbola (in green)

In search of direction and purpose in life, African Americans, Latinos, Jamaicans, Cubans and Brazilians in America become Ifa worshippers and consult priests

By ABDULRAFIU LAWAL / Boston, Massachusetts

The grey staircase banister leading to the five-bedroom house smells of fresh paint.  As he opens the kitchen door while reciting some Ifa poems in Yoruba language laced with American accent, the neatness of the kitchen and fragrance of rose air freshener become convivial.

The kitchen area reveals a dining table with four chairs, a refrigerator and gas cooker on the far left. Moving through the passage to the divination room, one needs to take off shoes before proceeding further.  On the right is a black wooden shelf containing books on Ifa authored by scholars from all over the world. Atop the shelf rests a black gong, pictures and Ifa divination chain, opele.

Unlike the room of an average Ifa priest in Nigeria, this room has no strange wall hangings. In the middle of the room there is a rug, two small chairs facing each other, a small table between and some Ifa paraphernalia. On this table, you have a divination tray carved from wood known as Opon Ifa containing Iyerosun (divination powder), carved ivory object used to invoke Ifa during divination (Iroke) and cowrie shells (Eerindinlogun). Welcome to the home of Tony Vandermeer, an African American Ifa priest, known as Babalawo, located in the Dorchester area of Boston, Massachusetts, United States, US.

Vandermeer, an enigmatic character in many ways, hails from Harlem, a part of New York, which is a predominantly black settlement. Harlem is famous in America for producing a generation of black intellectuals. He comes from a family of seven. Coincidentally, he also has seven children, five boys and two girls. This is unusual in America where most families do not have more than three children.  It is however not the only unusual thing about Vandermeer. Equally unusual is the fact that he does not celebrate Christmas, Easter or any of the Christian holidays in the US, which is predominantly Christian.

Rather, he observes the Ifa new year (odun Ifa)  and other celebrations recognised by his religion. As an Ifa worshipper, Vandermeer is known for his practice throughout New England and beyond by his students and clients. New England is a region in the northeastern corner of the US consisting of six states namely Maine, Vermont, Rhode Island, Connecticut, New Hampshire and Massachusetts.

So why would someone in America, the land of opportunities, need the services of an Ifa priest?

One of his clients, Yvette Modestin, a social worker and coordinator for Network for Afro Latin American and Afro Caribbean Women, says divination allows her to understand the sequence of events unfolding in her life. According to her, “I have been in the position where Ifa divination has spoken directly to a situation that I was in. I actually find it hard to explain because it is an internal thing that happens, that validates the next step you are about to make.”

Modestin, founder of Encuentro Diaspora Afro who through her association with Vandermeer also embraced Ifa religion, says it has cleared confusion and pains from her life. “Ifa has become my voice and whisper because I felt like my ancestors were speaking to me. I had tapped into something that was deeper than me. This is what has been calling me and what I need in my life,” she said.

For Askia Toure, a 73-year-old writer, poet and political activist who says he comes for divination when his mind is troubled, Ifa is a direction giver. “Ifa is a blessing for me because I get the right answers. I grew up in the African American church, my father was a deacon. Then, I had influence of Sunni Islam. My whole life has been a search for how best to communicate with my creator. After a very traumatic experience in my life, I met Wande Abimbola,” Toure said.

Similar to what obtains in Nigeria, African Americans, Latinos, Jamaicans, Cubans or Brazilians in America who are Ifa worshippers consult priests when searching for jobs, setting up a new business, contracting marriages and facing other challenges of life.

Bridgit Brown, an African American blogger and writer in Boston, says she had an Ifa divination when she was going to work in West Africa for the first time few years ago. She wanted to know how the journey would turn out and the divination revealed that it would be a major success. “And it was. It also told me to be mindful of the importance of ordinary things, and to not just see wealth in terms of money, but in terms of having those things which are of basic needs: food, shelter, love, and so on, which is very contrary to the American way that I grew up knowing,” she said.

The method of divination for Vandermeer’s clients is also similar to that of Nigerian Ifa priests. All a client needs is to give a small consultation fee, whisper his intentions on it and Vandemeer consults Ifa for answers. For him, Ifa divination is a vehicle to help the society rather than an avenue for material gains. “This is why I have no fixed price for divination. I have students who come with coins or a dollar from their pockets. I tell people who come to see me that if they are doing well, I am happy to be part of it.”

He says some of the qualities he has learnt from Ifa in dealing with clients are honesty and patience. “No divination can bless one unless one’s Ori (inner self) accepts it. It is a two-prong process involving divination and sacrifice (ebo). So, if you are not gonna go through the process, don’t even bother. This is because the idea of sacrifice concretises what is it you came for,” he said.

Vandermeer recalls his first contact with traditional African religion in 1978, when he was about graduating from the university. “Things were kind of rough, I was having problems with the mother of my daughter. I went to an Obatala priest for divination which enabled me to get through these problems but things got worse in 1983.” This Obatala priest was of Jamaican ancestry who got initiated through the Cuban system and was part of the African Americans who set up Oyotunji village in North Carolina.

In 1983, sensing that his life had not really changed for the better, this father of seven met some Cubans who introduced him to their own form of Ifa practice. He was given a cauldron, beads of various deities (awon orisa) like Esu and Osanyin. Still not fulfilled, Vandermeer left the Cuban house in 1994 when he met a Nigerian, Afolabi Epega, whose father had written a book on Ifa in the early 1900. However, his romance with Ifa took a turning point when he met Abimbola, who is spokesperson for Babalawos worldwide (Awise Awo Ni Agbaye).

Vandermeer ended up studying with Abimbola for 12 years. “If people come for divination, I would help on any kind of spiritual work like ebo (sacrifice). At this point, he (Abimbola) had set up the Ifa Institute in Atlanta where people were coming to see him.” The interaction culminated in Vandermeer’s initiation in Oyo State in 1999, adding that when he got involved, his mission was to use Ifa “to get the kind of spiritual balance and guide  that I need to navigate the challenges of life.”

But as fate would have it, his destiny decided otherwise. He soon became a full scale Ifa diviner, though with a difference. One unique difference between Ifa diviners in the US like Vandermeer and Nigeria is that they have paid jobs through which they fend for their families. In addition to being an Ifa priest, Vandermeer is a senior lecturer in the Department of African American Studies at the University of Massachusetts, Boston, and he is currently working towards his doctorate degree.

Like adherents of Islam and Christianity who observe their morning prayers before leaving the house, Vandermeer begins his day chanting Ifa verses, odus and ancestral chants for Egungun and throwing kolanuts before Esu. The essence is for him to have an idea how the day would be and determine what his schedule should look like. “If  it is caution and I don’t have to go out, I will stay indoors. If I have to, I will be cautious,” Vandermeer said.

So why would an educated, widely travelled African American chose to become an Ifa priest? Vandermeer says before embracing Ifa religion, he had developed a sense of himself as a descendant of Africa. “So it made sense to me that my spiritual system should be one that related to Africa.”

Ifa divination system and religion associated with Yoruba history is common in most cultures in West Africa and later Cuba, Brazil, Haiti, Jamaica, Colombia, Mexico and Venezuela due to the trans-Atlantic slave trade. The divination system uses an extensive corpus of texts and mathematical formula interpreted by the diviner. The Ifa literary corpus, known as Odu, is made up of 256 parts subdivided into verses called Ese. In the US, Abimbola, a professor of Yoruba language and literature, has given it so much prominence through his works, especially in the last two decades. Its philosophy centres around belief in Olodumare, the Yoruba high God, humility and honesty. Statistics from the Council for Parliament of the World Religions estimate that Ifa religion has over 70 million followers in Africa and the Americas.

According to Yoruba myth, Ifa is one of the 401 divinities sent to the cradle of Yoruba civilisation in Ile Ife, Osun State, by Olodumare to carry out specific tasks on earth. Some of the other divinities are Ogun who is in charge of hunting, war and iron implements; Esu, the universal policeman and keeper of Ase;and Ifa who is in charge of divination because of its mental capacity. This role earned Ifa the nickname Akerefinusogbon (the young one whose mind is full of wisdom).

Our leaders should be sworn-in with traditional objects–Elebuibon, Ifa Priest


 

By:

BAMIGBOLA GBOLAGUNTE, Osogbo

Date:

Sat, 06/02/2012 – 23:51

Chief Ifayemi Elebuibon, a renowned traditionalist and foremost Ifa priest in Nigeria despite his belief in Ifa and other traditional gods is married to Christians and Muslims. However,  Elebuibon said he doesn’t  regret marrying  women from other religions, which he described as foreign religions.

Elebuibon, a visiting Professor of Ifa Mythology at the Chicago State University and  the Araba Awo of Osogbo, said Ifa had predestined his greatness 10 years before his birth, adding that his mother got him directly from the goddess of Osun river in Osogbo over 60 years ago. In this interview, the Osogbo born artist and playwright explained the mystery behind his birth and also spoke on other issues affecting the culture and traditions of the Yoruba nation. Excerpts:

Background My name is  Ifayemi Elebuibon and  I was born to the Oluode family in Osogbo, the Osun state capital. I am a direct descendant of Olutimehin, the great man that founded Osogbo. My father married six wives and my mother was the youngest. He  was an herbalist. Before my birth, Ifa had told my father that I would be a great achiever.  My parents had problems conceiving children,but  later my father was told that River Osun would give a child to them. My mother drank water from  Osun river before she eventually gave birth to me, and that was why I was named Osundagbonu and Ifayemi. Ifayemi means Ifa oracle  suits me. I have always enjoyed the support of Ifa and it has never disappointed me since my childhood . Ifa has been so wonderful to my household .

My father taught me how to worship Ifa early in life. I started receiving training in the art of Ifa  divination when I was four years old. I was 17 years old in 1955 when the late sage, Chief Obafemi Awolowo, introduced the first free education scheme. I was with my father when the  government was enrolling pupils in school in  Osogbo.  All attempts to convince my father to let me go to school did not yield any good result. He insisted that I would not go to school because my older sibblings who went to school abandoned  Ifa.  In 1957 my father died and I was taken to Chief Ifaniyi Agbongbon who continued training me in the art of Ifa divination. I thought initially this was impossible after my father’s death, but to my surprise, I continued with it. After some years, I began to learn from my friends who were attending  school.

As  they did  their homework  I would join them and study with them. Initially , I was writing rubbish  but later I  understood the art of  writing . Some of my colleagues are now professors. They include Ismaila Raji, and a host of others. My friends taught  me how to read and write. Unfortunately, the man teaching me Ifa, Chief Agbongbon was not favorably disposed to my action and he beat me each time I was reading, but I managed to persevere.  One day, a  teacher asked for the spelling  of sokolokobangose and despite the fact that I didn’t go to school I was able to spell it  correctly and he  was impressed.

Formal Education One of my friends introduced  me to  correspondence courses and I started. That was how I began  formal education . My Ifa teacher had a Ghanian friend who said people in Ile-Ife loved Ifa and art work and so he left for Ile-Ife. My  Ifa  teacher couldn’t read his  correspondence, but later after some studying I told him to give me his letters, and when I read the letters and replied on his behalf he was impressed. Later, his Ghanaian friend  came visiting  and asked of who wrote the letters for him and he said I did. He later sent for me and gave me 20 kobo.

In1962, I joined Duro Ladipo and his Mbari-nbayo Drama Troupe. My education got a boost when a  director at the Institute of African Studies at the University of Ibadan helped me with my education.  I made friends among European group members  and in 1975 we started traveling out as a group. In 1977, I started traveling alone to deliver lectures at  universities overseas.

Scholarly works/recording I have written about eight books, including Wife of Oranmiyan, Healing power of the sacrifice and Invisible Power of the Metamorphic god. In addition, I have produced many records and my  first was Eeyan won. I established my company Yemi Elebuibon Records Stores in 1979. We started Ifa Olokun Asorodayoo series at the Nigeria Television Authority (NTA) Ibadan in 1980. We have done series of records and films. I have also done a one-hour documentary on Obatala , Osun and others. I am an artiste  and resident professor  at   universities overseas where I teach African philosophy. I have also delivered lectures in Nigeria too.

The Ifa Oracle Ifa is a great oracle in Africa, like Jesus came from Jerusalem and Mohammed came from Saudi Arabia, so also Orunmila came and  gave  knowledge and wisdom. Ifa consists of so many things  which human beings need. Orunmila has its own disciples. Odu Ifa has 266 chapters and so many verses. Ifa teaches us so many things about the founding of each town. The roles of Ifa are enormous in the lives of all and sundry.

Odu Ifa is now  almost in all parts of the world. Orunmila is like Jesus or Mohammed because human beings transform to oracles. Ifa verses are now in almost all the parts of the world. I have written six books that contain the mystery of Ifa Oracle. All Africans must believe in Ifa regardless of their religions because Oranmiyan is a supernatural being sent by God to deliver the people.

My marriage, family and Ifa Ifa directed me to those I  married. I consulted the  Ifa before I married my wives. All my wives were  either Christians or Muslims before we  married ,  but Ifa directed me to them and told me that they would later be  converted to my own religion. All my children know about Ifa divination and  I practice Ifa with all my wives and children. Some of my children have been ordered by Ifa to take after me and they will definitely take after me like I took after my own father.

Ifa says many things clearly about marriage  after looking at where one wants to marry from. It is very important to consult Ifa , because it  may say something important or different from one’s perception about the woman or man  an individual wants to marry. Ifa advises us about whom to marry, and we Ifa priests are free to marry as many wives as we can manage.

Above all, I have no regrets marrying from  Christian and Muslim families although their  families  were against  our relationship initially. Later they accepted me and today we are living together happily. Now my wives   have been  converted to Ifa divination and worshipping. All origins are traced to traditional religion. None of my wives is giving me problems.

Yoruba & other Nigerian cultures Something urgent must be done to prevent the deterioration of the Yoruba culture . It’s very rich but we do not value our culture. Our origins should be traced and  we must value our own things. Disrespect or lack of  regard for our own things are making our  culture to fade . We must not be ashamed of our culture because it’s  very rich. Generally, if our country must develop, we need to promote our cultures and traditions. Today, Nigerians are not respected abroad, because of cultural decadence.

Our government will be better for it, if we use traditional objects in administering oaths taken by  our leaders instead of  the  Bible or Quran. Such  traditional objects include land and iron. Our leaders should swear by traditional objects if we actually want to develop this nation.

The use of foreign objects to swear-in our leaders is making corruption  thrive in Nigeria. Nobody can say boldly that he’s a Nigerian to  the outside world. Nigerians  abroad are now ashamed of themselves, and this is as a result of bad leadership . If we want good people to represent us, we must change our orientation.

Christianity ,Islam & Tradition Those who want to do well are not given the opportunity to rule. Churches and Mosques are increasing by the day, yet corruption continues to thrive in  the land. However, traditional religion cannot die in this country because of its therapeutic effect. It’s the last remedy  after prayers and fasting at various places and  even after medical services people still resort  to traditional means. It remains the last remedy and the last hope for the people.

In the Western world where foreign religions were brought to Nigeria, they  still value their culture and traditions and they respect traditional religions, they practice it and the governments  respect  its converts and practitioners. That’s why their industries stand for years.

Cultism Cultism has no origin in Nigeria. Its genesis is traceable  to Europe. Ifa  divination is not shrouded in secrecy, because  it’s done in the open. Some traditionalists meet in the night because  night is very convenient for them. At that time, many practitioners are in high places, and the nature of their jobs do not afford them the opportunity to gather during the day.  Cultism is a bad omen and it can jeopardize the future of our young ones.  Our youths who are members of different cults should shun cultism for the sake of their future and the reputation of their families.

Source link

[This interview, including the image, was taken from page 6 of Sun Newspapers of June 3, 2012 but the link is no longer active]

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 Nairaland.com 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

or

                                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.

SHAPE  \* MERGEFORMAT

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.

SHAPE  \* MERGEFORMAT

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.