Ọdun Ifa Agbaye 10,061 (World Ifa Festival 2017/2018): Olodumare’s message of Ogbe Ọṣẹ to the entire world


Ogbe Ọṣẹ - The Odu of Ifa which Olodumare revealed during the Ọdun Ifa Agbaye 10,061 (2017/2018) at Igbo-Ọbaluaye in Ogun State, Nigeria

Ogbe Ọṣẹ

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The Odu Ifa of the new (traditional calendar) year 10,061, i.e. 2017/2018 CE (2 June 2017 – 28 May 2018), for the whole world that Olodumare revealed through his Word which is Ifa, during the recently concluded Ọdun Ifa Agbaye (World Ifa Festival) on the night of 1 June 2017 which was the last night of the immediate past traditional calendar year 10,060 as we transited into the first day of the new year which was 2 June 2017, held at Igbo Obaluaye in Ọta, Ogun State, Nigeria, is Ogbe Ọṣẹ with iku (death) that is natural seen on Nigeria in the new year. Olodumare’s primary message via this odu is that alien beliefs have infiltrated and gained footholds in the land, and their importers have been spreading lies about traditional beliefs which the indigenes have fallen for. This has greatly offended the divinities and is the reason nothing including prayers has worked for Nigeria. Ifa, Egungun Alaṣọ and Ọbatala need to be propitiated with kolanut, ọti (alcohol) and ọti (alcohol) respectively and they will replace the obviously impending disaster with ire aiku (accession of survival, overcoming death). This needs to be guaranteed with a sacrifice of one obukọ (he-goat) and ₦900. Its that simple! Its preferrable for individuals to offer them on behalf of their families, likewise community heads on behalf of their people, rather than for oneself alone. Prayers for these and throughout this year should be done while naked and in full prostration on the ground. The overall result of compliance with the prescriptions of Ifa from Olodumare is that Nigeria will remain intact and peaceful throughout the period. Below are the extensive details of this message.

1. Ọrunmila is with those who acknowledge the truth about him, that he is not Ifa but Osun, that he is Ọladẹinde Antonio Fernandez, and he declares his total support for them and will prosper them above all others, just as Agogo Sekete supports Ifa in every way and with all blessings. Thus, Ọrunmila had and has nothing whatsoever to do with the current Ọọni of Ifẹ who is Ọba Adeyẹye Ẹnitan Babatunde Ogunwusi, the two factions of the International Council for Ifa Religion (ICIR) this Ọọni and Ṣọlagbade Popoọla and their associates and supporters and their Ọdun Ifa Agbaye that they organized and held simultaneously at Oke Itasẹ in Ile-Ifẹ and Oke Ọlọta in Ado-Ekiti from 3 to 4 June 2017. He denies them and does not know them and will punish them accordingly in due course.

Ewure gbopon lori, ewure n dafa
A difa fun Agogo Sekete
Tii se elegbe leyin Ope
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Orunmila yoo selegbe leyin mi
Agogo sekete nii selegbe leyin Ope

Translation:
The she-goat carries an Ifa tray on its head and was consulting Ifa
Ifa’s message for Agogo Sekete, the Gong
Who was the pillar of support behind Ope, Ifa
He was advised to offer ebo
He complied
Orunmila will be the pillar of support behind me
Just as Agogo Sekete is the support behind Ope

2. Many native peoples all over the world have been trying many things to progress but without success due to the invasion of those whom Olodumare rejected and expelled from Ọrun, and their delusional and deceptive beliefs and sorcery. For instance, the oyinbo are from Aja Ilẹ (netherworld, underground jail) which is below and therefore strangers but they have been invading and polluting and robbing everywhere and placing stumbling blocks among the natives they have been interacting with. They have been achieving this through various means like rape, intermarriage, colonization, religious conversion, abductions, etc., all resulting in foul mixing and displacement such that many who were originally oyinbo (caucasoids to mongoloids) are now born among the natives and vice versa. They were the last set of humans created after the flood, in 1151 (6893 BCE) during the second age of 1056 – 2056 (6988 – 5988 BCE) in the Ile-Ifẹ of that age that is now Baku of modern Azerbaijan – others had been created earlier in the first age, also in Ile-Ifẹ but of a different and earlier regions in different parts of the kingdom and at different times. The oyinbo were created within the sacred grove of the irunmole called Oluorogbo but later altogether expelled in 2031 (6012 BCE) into a wilderness now known as the Caucasus for rebellion and incorrigibly committing abominations and rejecting Ifa and thus Olodumare for Edi the Devil. This was unlike the other humans who were created and mutually dispersed to their allocated lands during the first age of 1 – 1,056 (8043 – 6988 BCE). They occupied Sumer during the fourth age but were later defeated by the irunmoles who scattered them from there in 5917 (2128 BCE) following which they spread west to modern Greenland and east to modern Japan and south to the Arabian Peninsular and Indian subcontinent and to modern Indonesia and so on. Their dark-skinned counterparts include the Fulani,Tuaregs, Amhara, Oromo, Eritreans, Somali, and other so-called Hamito-Semites. Some others include the Igbo and Ijaw. They are all nomadic and boast of capacities for violence and want to rule over others. There are yet the enemies within among the natives who also have been born among the natives.

A se sihiin
A se sohuun
Lomi koto e e fii kun
Tii fii wonu ile
A difa fun Odidere
Ti n fosu gbogbo sowo eje
Odidere ni n se nnkan ni o lori yin
Oun le se nnkan rere bayii
Won ni ki Odidere o rubo
Won ni gbogbo nnkan e ni o bara mu
Odidere ba rubo
O rubo tan laye ba ye e
Gbogbo nnkan ti to tii daa
Ti o ti laje
Ti o ti bimo
Osu gbogbo ni fi n sowo eje
Won ni ko toju nnkan iponmi
Ni ko fi rubo
Won gbebo fun Esu
Bere bere idi e ba tun dowo
Ni inu e dun
N ni wa n jo ni wa n yo
Ni n yin awon babalawo
Awon babalawo n yin Ifa
O ni bee lawon babalawo toun wi
A se sihiin
A se sohuun
Lomi koto e e fii kun
Tii fii wonu ile
A difa fun Odidere
Ti n fosu gbogbo sowo eje
Yoo domo
Owo eje kan owo eje kan
Tawa se losu yii
Yoo domo
Omo n o momo da

Translation:
Spilling here
Spilling there
Is the cause of of the inability of the koto to be completely filled with water
Upon reaching the house
Cast Ifa for Odidere
Who had been trading in blood every month
Odidere had been doing all things without achieving any headway
Would she be able to achieve any accession like this?
They asked her to offer sacrifice
They told her that her things would be as she desires
Odidere performed the sacrifice
She finished offering the sacrifice and life pleased her
All her things that had not been okay
She had never had wealth
She had never had children
Every month she had been trading in blood
They told her to keep a container used for fetching water
And use it for the sacrifice
They offered the sacrifice to Esu
Then her tail feathers became a source of wealth
She became happy
She was dancing and rejoicing
She was praising the babalawos
The babalawos were praising Ifa
She said it was exactly as her babalawos proclaimed
Spilling here
Spilling there
Is the cause of of the inability of the koto to be completely filled with water
Upon reaching the house
Cast Ifa for Odidere
Who had been trading in blood every month
It would become a baby
A single blood trading, a single blood trading
Which we carry out this month
It would become a baby
A baby is the sure outcome

The overall solution is to offer the prescribed offerings including a type of water pot called koto which would be used to fetch water and placed beside any ojubọ Eṣu (altar of Eṣu). Thankfully, the oriṣa Eṣu is around. It is absolutely important for leaders of various native peoples to comply on behalf of their peoples, but that is not all. Olodumare has given all native peoples since their creation all they need to prosper and fluorish always both abundantly and infinitely. Therefore, we should return to our roots immediately while turning to Ifa to weed out the pollutants as the spirital system of each native population is one of the many branches of Ifa. It is time for all the blood that has been shed of those who stuck and/or returned to their roots to be avenged. And the native peoples and their clerics will increase and fill the earth.

These aliens from below are the Iyami, i.e. expelled Ajẹ (fallen angels also known as fallen cherubim) whose leader is Edi, and the demons who are expelled ere (fallen seraphim). Together, they constitute the eníyán (rejected ones) and the Iyami have beenborn among us while the expelled ere have no flesh. They have deceived many into appeasing and offering all their wealth to them via their schizophrenic religions, economic systems, political systems, etc. Thus, it is imperative that they are totally and immediately rejected. The Odidẹrẹ which is the African grey parrot is also called Ale and is the bird these aliens call phoenix which they schizophrenically describe as mythical. All Ajẹ are Ẹlẹyẹ (possessor of birds) but the Iyami hate the Ale because it speaks the truth only. However, the upright ajẹ can use it. Consequently, all native peoples must give due honour to the upright Ajẹ, in particular by appeasing them frequently as the practice of feeding the Iyami has meant empowering those responsible for the stumbling blocks.

3. All native peoples all over the world have been blessed by Olodumare since their creation with all they need to prosper exceedingly in their niches. However, the eníyán have enslaved them, been feeding fat from their labour and are ready till death to never let them go. The overall solution is not violence but compliance with the prescriptions of Ifa.

Aro lo k’efun
Aro lo n da’fa
Ajantete Awo eba ona
A difa fun Ogbe Ose
Ori i re yoo da a si’le
Yoo si maa ni gbogbo ire
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Nje Ifa waa da mi ni’de aje
Sewele
Ifa waa da mi ni’de
Ifa waa da mi ni’de aya
Sewele
Ifa waa da mi ni’de
Ifa waa da mi ni’de omo
Sewele
Ifa waa da mi ni’de
Ifa waa da mi ni’de ile
Sewele
Ifa waa da mi ni’de
Ifa waa da mi ni’de ogbo
Sewele
Ifa waa da mi ni’de
Ifa waa da mi ni’de ire gbogbo
Sewele
Ifa waa da mi ni’de

 

Translation:
The cripple painted himself with chalk
And the cripple is casting Ifa
Ajantete, the Awo of the road-side
They cast Ifa for Ogbe Ose
Whose Ori would establish him firmly
And he would be blessed with all ire (accessions)
He was advised to offer ebo
He complied
Ifa please release me from bondage for me to be blessed with wealth
Sewele
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with spouse
Sewele
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with children
Sewele
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with properties
Sewele
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with longevity
Sewele
Ifa please release me from bondage
Ifa please release me from bondage for me to be blessed with all ire of life
Sewele
Ifa please release me from bondage

4. All those who have been oppressed, underestimated and treated with condescension are going to prosper and fluorish this year.

Aaba seke n seke
A difa fun Orisan’la
Ti o feru akora se aro
Orisa lo fe ra eru
Ngba ti o ra
Lo ba ra aro
O ti gbe aro de ile e tan
Ni wa n wo o pe kin loun ra yii?
Oju ni n wo nigba ti n ra aro
O si gbin oko agbado
O ba lo ru u kale loko agbado e
Oroorun ni Orisan’la sii se ibo
Ngba o to gee ti won o moo se ibo
Orisan’la ba wa ile
Aro n be loko agbado
Aro ba jade lati inu ahere
Ko loo wo oko agbado wo
O ba ri awon Odidere
Awon Odidere n re gbogbo yangan
Aro ba loo gbe kunku
O mu ada Orisan’la naa
Ni ba fi n yin yangan nidii
Bi popoo yangan ba ti wo lule
Awon Odidere ba n fese kan ile
Won o ba le lo mo
Aro ba n ki won
Ni n so won sinuu kunku
Kunku kun
Eti ona si ni Orisan’la dako si
Igba ti Orisan’la o fi ti ile de
Gbogbo yangan e ni aro fee be lule tan
Orisan’la ba n kee bo latona
‘Eru toun ra ti boko oun je’
Ngba ti Orisan’la o dee inu ile
Lo ba ri awon Odidere nnuu kunkukitikiti
O koko reriin sinu
‘Kin lo waa de too ge gbogbo yangan?’
Aro ni ngba ti awon Odidere fee moo je e
Oun ba n fi ada yin in nidii
Loun fi ko gbogbo awon Odidere inuu kunku
Orisan’la ba dupe lowo eru e
O ni soo ri kinni idi won eye yii
Boun ba ta a
Owo gidi ni foun
Orisan’la o se meji mo
N ni wan jo ni wa n yo
Ni n yin babalawo
Babalawo n yin Ifa
O ni bee ni babalawo toun wi
Aaba seke seke
A difa fun Orisan’la
Ti o feru akora se aro
Eru too ra oba lo je
Orisan’la owoo re o gbe
Eru too ra oba lo je

Translation:
Aaba seke n seke
Cast Ifa for Orisan’la
Who would buy a cripple as his first servant
Orisan’la is the one that was looking for a servant to buy
When he bought one
He bought a cripple
He began pondering that what really did he buy
He was only looking at the physique when buying the cripple
He had already planted an agbado (maize) farm
He then took he servant down to his agbado farm
Every fifth day is when Oriṣan’la holds his devotion rite
When the time had come for him to perform his devotion rites
Orisan’la then came home
The cripple was living at the agbado farm
The cripple then came out of the farm hut
To have a look at the agbado farm in detail
He then saw a flock of Odidere
Those Odidere were eating the entire crop
The cripple then went to get a basket cage
He took the cutlass of Orisan’la as well
He then used it to compromise the crops at their roots
The stems of the crops would then collapse hitting the ground
Those Odidere were then touching the ground
They could not leave anymore
The cripple then started gathering them
He was sealing them in the basket cage
The cage was filled up
The roadside happened to be where Orisan’la set up the farm
By the time Orisan’la locked the house
The cripple was just about to finish collapsing the tntire crop
Oriṣan’la then was lamenting while comig along the road
‘The servant that I bought has destroyed his farm’
When Oriṣan’la entered the building
He then saw the Odidere inside the basket cage very full
He first laughed inwardly
‘What was it that happened that you cut the entire crop?’
The cripple said that when the Odidere were set to eat them
He then used the cutlast to compromise them at the roots
That he used the opportunity topack all the Odidere into the basket cage
Orisan’la then expressed gratitude to his servant
He said do you see these things of the tails of these very birds
If he sells them
It is good money for him
Orisan’la did no other job anymore
He was dancing and rejoicing
He was praising his babalawo
His babalawo was praising Ifa
He said it was exactly as his babalawo had proclaimed
Aaba seke n seke
Cast Ifa for Orisan’la
Who would buy a cripple as his first servant
The servant you bought is king
Orisan’la, your money is not spent in vain
The slave you bought is king
Those who offer the prescribed ẹbọ will need to follow it up by planting agbado (maize) no matter the size of the available land space, but if no chance, scatter the agbado on the ground, preferrably at an orita mẹta (cross roads; junction where three or more roads meet). We will profit from using our talents to build our niches. Those who can keep the Odidẹrẹ should so so and care for them very well.

5. Ifa devotion needs to be taken very seriously and its weekly observance done every Ọsẹ Ọbatala as Ifa is Ọbatala not Ọrunmila.

Oni lose Ifa
Keni ma ma mose Ifa je o
A difa fun Ajibose
Omo a boosa kile lu gburugudu nitori omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E wa bani ni jebutu omo

Translation:
Today is the weekly day of Ifa devotion
Let no one spoil the observation of Ose Ifa rites
Thus was the Ifa message for Ajibose
She who propitiate Orisa to the extent that the ground develops a large hole because of children
She was advised to offer ebo
She complied
It did not take long, it was not far ahead
Join us in the midst of many children

The eníyán are responsible for this confusion that has resulted in overall moroseness. Ifa says enough is enough. To prove that Ọbatala really is Ifa, some illustrations are hereby provided below.

The first is from a well-known ancient account of the departure of Ọrunmila from this world. He had sired eight sons who all became kings like him. On a particular occasion, they had gathered together to pay homage to him, each taking turns to do so by prostrating before him. However, when it got to the turn of one of them who was the Ọlọwọ of Ọwọ, he refused, saying that he was now of the same rank as his father. Consequently, Ọrunmila got angry and departed for Ọrun, and this planet began to fail. So they went in search of him and eventually found him at a sixteen-branched palm tree that led to Ọrun. They pled with him for forgiveness and to return with them to this world, but he remained adamant about his departure. However, he gave them some ikin (palm nuts) of that tree and told them that those nuts were the person they were to contact from then onward if they needed any ire. Then they went back home and began consulting this person and truly were getting from him all the blessings they were requeusting for.

Now, when the grammatical relations in their conversation is examined, it can be seen that as Ọrunmila was instructing them, he being the first person, ie. speaker, clearly did not tell them the second person, i.e. hearers, that he was the person of those ikin but spoke of him in the third person, i.e. as someone else other than himself and those he was addressing. As it is known that the ikin are the altar and symbolic representation of Ifa, it therefore follows that he was introducing the hearers to Ifa and instructing them about Ifa, not himself whom they had known very well.

These sacred ikin of Ifa are housed in a clean white dish with a white lid as his colour is white. However, Ọrunmila is known to be associated with the green colour while Ọbatala who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Oloriṣas teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence of logic in these assertions. If Ẹla and Ọbatala govern light, the implication is that Ọbatala also known as Oṣumare the irunmọlẹ/oriṣa of the Rainbow (symbol of the presence of Olodumare; see (31) below) is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA double helix is wavy, therefore Ẹla is both Oṣumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

Another has to do with an attribute of Ọbatala and the rite of itẹfa (baptism). The develoment of the foetus in the wombs of pregnant women is said to be the handiwork of Ọbatala who brings this about by throwing images of children into wombs. He is also said to have created man by molding him, and is called Mọrimọri to n mọri ọmọ tuntun (the moulder of heads who moulds the heads of babies), Oriṣa to n se oju to n se imu (Oriṣa who makes eyes and noses), Oriṣan’la alamo rere (Oriṣan’la owner of wonderful clay), Oriṣan’la alamo iwa (Oriṣan’la owner of the clay used for character), and as Oriṣan’la alamo amopin (Oriṣan’la owner of the clay used for moulding destiny). All these point to him being responsible for cytogenesis of the zygote (fertilized ovum, egg) not just from the stage of the zygote but for the fertilization rhat results in the zygote.

Since he is Oṣumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs there, following which the now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ifa is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA. This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu that is the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb, thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala.

Yet another has to do with the itumọ (etymology) of the name Ọrunmila as being derived from “Ọrun mi ti la” (my portion of Ọrun has become free) and which identifies him as bearing the name Osun rather than Ifa. This is explained in detail at the following web page –

Also elucidated there is the relationship between Ifa and Ọbatala, that as Akamara the Universal Being exists within self in our solar system as Olodumare, Ọbatala proceeds from Olodumare as Ifa proceeds from Akamara. Ifa is therefore not just the ẹnikeji (spirit double) of Ọbatala but his higher self. All 256 odus emerged from Ifa and through one of these odus he emerged as Oṣumare, and in this world, Oṣumare was born as Oriṣa (also Oriṣan’la); three in one. The occurence of atunwa (reincaranation) is enough proof: a man or woman can have one or more than one offspring and through just one of these offspring, even if after many generations, will return via birth.

6. Once upon a very long time ago, Seke (chain) who worked for Ogun and lived in Ọrun where he was feared became utterly dissatisfied with his life. He was a jailer employed to tie and lock up accused beings, but the career was thankless as he was used only when needed and dumped at will with no gratitude at all even though he was most efficient in carrying out his duties. He was sad that his blessings in the form of beings to be chained and locked up did not last with him as all those with him were eventually released via acquittal, death or having served their time. So he approached Ogbe Ọṣẹ to consult Ifa for him, and Ifa responded that he needed to offer ẹbọ and present some other offerings. Displeased at the answer, he bluntly refused to comply and opted instead to come into this world, which is when mankind began using chains for tying up and jailing. Alas, his situation turned out to be no different.

Native peoples and nations have been suffering because they went astray from Ifa whom they know as he is well mentioned in their traditions according to their languages and dialects. As a result, the rejected ones have been locking them up with very hard labour.

7. The eníyán have been using sorcery to remotely manipulate native peoples into losing direction, forgetting identity, misbehaving, and succumbing to them and are going to increase this diabolical act this year. The solution is compliance with the aforemenioned prescriptions of Ifa, following which the denizens of the netherworld would have their sorcery backfire in their faces.

Ogbe See ihin
Ogbe See ohun
Won te’pon Ifa ka’le l’aarin re singindin-singindin
A difa fun Seketepeere
Ti won n rannse iku pe e l’orun
Ebo ni won ni ko waa se
O gb’ebo o ru’bo
Ko pe, ko jinna
E waa bani laiku kangiri
Aiku kangiri laa ba ni lese Oba’risa
Nje mo ti m’eku meji bofa
E ma pe mi mo o
Apepa lee pe’eyan
Mo ti m’ja meji bo’fa
E ma pe mi mo o
Apepa lee pe’eyan
Mo ti m’eye meji bofa
E ma pe mi mo o
Ape pa lee pe’eyan
Mo ti m’eran meji bo’fa
E wa pe mi mo o
Apepa lee pe’eyan

Translation:
Ogbe See here
Ogbe see there
They spread Ifa tray right in the middle
Cast Ifa for Seketepeere
To whom was death messages from Orun
He was advised to offer ebo
He complied
It did not take long, It did not get far
Join us where we enjoy thorough longevity
Thorough ongevity is the condition in which we find ourselves at the feet of Obarisa
I have propitiated Ifa with two rats
Do not call me again
Your calls only lead to untimely death
I have propitiated Ifa with two fish
Do not call me anymore
Your calls can only lead to untimely death
I have propitiates Ifa with two birds
Do not call me again
Your calls only lead to untimely death
I have propitiated Ifa with two goats
Do not call me any longer
Your calls can only cause an untimely demise

8. There was a time, prior to the 160-day flood of the Holocene wet period that covered Ile Aye (this planet), Ọlọfin Ọrun who is also known as Olodumare used to summon all the birds to his afin (palace) for a festival that involved an exhibition parade. The representatives of each species would parade before Ọlọfin to exhibit the best of their talents and give stewardship of how they have been using them. One of them was the Odidẹrẹ, a species of parrot created with feathers that were all white and could sing and dance very well, was an unrivalled jester, and always successfully entertained Ọlọfin and the crowd. Over time the other birds got increasingly jealous. Then, a time came when another edition of the festival was announced, and Agbe and Aluko who were two of those jealous birds hatched a plan to ambush the Odidẹrẹ and ruin his plumage to prevent him from attending the festival, and the otherswere willing accomplices. So they hid themselves and waylaid him as planned, bringing with them palm oil which they smeared thoroughly on his tail feathers which turned them red, fire with which they burnt some body parts, and ashes with which they stained the rest of his plumage to grey. They also beat him to a pulp and did many other wicked things to him. When satisfied, they left him for dead and proceeded for the festival. However, Ọlọfin never forgot about Odidẹrẹ and waited patiently for him as the day wore on.

Eventually, Odidẹrẹ regained enough consciousness to get back up on his feet and, upon self-assessment, was about returning home when he remembered a warning from his babalawo. Prior to the ambush, he had had premonitions about it for which he met with his babalawo who consulted Ifa for him. Ifa revealed the odu Ogbe Ọṣẹ and the message for him was that he should be patient, calm, silent, persevere and keep going no matter what happens following which he would receive a big honour. Hence, he decided to attend the festival like that. He was still quite shaken amd unrecognizable by the time he arrived which was at the closing stages, but he managed to deliver a subdued signature performance which still entertained Ọlọfin who was able to thus recognize him. Upon finding out from Odidẹrẹ all that happened, Ọlọfin issued a new decree, that thenceforth all ẹbọ riru must involve flames and Odidẹrẹ whose red tail feather would signify his (Odidere) presence for him (Ọlọfin) to sanction such.

The two factions of the ICIR and their supporters who include both the Iyami and non-Iyami have viewed me with utmost disgust, condenscension and hatred, and have tried various means to quench me. They want to see themselves and for the people to see them as divinely appointed. Their schizophrenia peaked with my daring to host of the Ọdun Ifa Agbaye and casting of the Ifa for the year and announcing same just before but during the same week that they cast theirs, and they have perfected plans to kill me at any cost this year.

Ibaje dewa
Babaláwo Agbe lo sefa fun Agbe
Ibaje dewa
Babaláwo Aluko lo sefa fun Aluko
Ibaje dewa
Babalawo Odidere difa fun Odidere mofe
Awon meteeta ni n se wolewode Oosa igba owujin…
Eyin asebaje
Ibaje o da nnkan
Ibaje ofe dewa fun Odidere

Translation:
Malevolence has turned to beauty
The babalawo of Agbe cast Ifa for Agbe
Malevolence has turned to beauty
The babalawo of Aluko cast Ifá for Aluko
Malevolence has turned to beauty
Yhe babalawo of Odidere cast Ifa for Odidere mofe
The three of them were close allies of Òrìsà Owujin…
You enemies
Malevolence brings no gain
Malevolence has turned to beauty for Odidere

Their apparent factionalization is however a ruse to increase their mind control and brainwashing of the haughty yet willingly gullible populace (including traditional clerics) by getting them to take sides and thus pine for them which, upon reaching certain thresholds, enables the former to have their targets locked down to be used as puppets and eventually fodder for unbridled entropy.

Nonetheless, Ifa loves me and had and still has nothing with the Ọdun Ifa Agbaye conducted by both factions and will prove this to the whole world and quench them in utter disgrace for good this year.

(In the same vein, the rejected ones have been using sorcery-based pseudo-religions of Christianity and Islam to cause the people of Ifa, Nigerians and the whole world to take sides, be open to brainwashing, and be ripped apart, while using Judaism that is a schizophrenic forgery of Ifa to clothe themselves with some form of pseudo-legitimacy.)

9. Many native peoples and nations have been displaced physically, mentally, socially, spirirually, and in various other areas of their lives. The eníyán are responsible and will increase their nuisance in any and all ways as the natives return to their roots.

Akaso f’ara ti’le f’ara ti’le
A difa fun Ogbe
Ti n s’awo r’ode Ajase
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ogbe waa d’ode Ajase
O k’eru
O k’eru
Won waa ni awon yoo mu un
Okete to fi rubo waa gbe’le jade s’odi ilu
Ogbe waa ko si’nu iho
T’oun t’eru u re
Won ni o ti se lo o
Ibi ti Ogbe ti se lo
Ka maa pee ni Ajase

Translation:
The ladder leaned on the floor and the wall
Cast Ifa for Ogbe
When going to the land of Ajase
He was advised to offer ebo
He complied
Ogbe thus got to Ajase land
He gained property
He acquired property
The enemies vowed to overwhelm him
The giant rat which he had hitherto offered as ebo burrowed the ground to the outskirts of the town
Ogbe followed the hole out
Together with all his belongings
They came to ask for Ogbe
They told them that he had sneaked away
The place where Ogbe sneaked away
Let us call it Ajase

The eníyán will go to any length to prevent their victims from escaping, like they did to Haiti. Compliance with the prescriptions of Ifa is the solution and natives who do this will survive intact.

10. When this odu also known as Igbera Ọrun was about to come into thi world, he first sought his babalawos to consult Ifa on his behalf about his prospects. They told him to quickly offer sacrifce and to propitiate Eṣu very well with one mature obukọ (he-goat) from which some medicines would be prepared for him so as to overcome the very many problems he would encounter from the rejected ones upon his arrival.

Native peoples and nations have been having problems for a very long time and need to begin propitiating Eṣu frequently and very well. Coincidentally, Oriṣa Eṣu is around with us.

11. It is from this year that native peoples and nations will begin to find their long sought prosperity and that the eníyán will be punished with abject poverty.

Akaso lo duun goke
Oju kikan o se nnkankan funni
A difa fun Erindingun Odu
Igba ti won n lo ree se owo lori lode Ibinni
Ebo n won ni ki won o se
Ogbe nikan ni nbe leyin ti sebo
Ogbe se
Ni inu e dun
N ni wa n jo ni wa n yo
Ni n yin awon babalawo
Awon babalawo n yin Ifa
O ni bee lawon babalawo toun wi
Ko pe, ko jinna
E wa ba ni ni jebutu ire

Translation:
The ladder is easier to climb an elevation
Being in haste has no benefit
Cast Ifa for all the Odu
On the day they were going to open up the heap of money in Benin
They were all asked to offer sacrifice
Ogbe who was last was the only one who complied
That of Ogbe worked
He was happy inwardly
He was dancing and rejoicing
He was praising the babalawos
The babalawos were praising Ifa
He said that it was exactly as the babalawos proclaimed
It did not take long, it was not far ahead
Meet us in the midst of abundant ire

12. The eníyán have used and have been using terrible diabilocal means to permanently lock up all native peoples and nations to prevent them from ever awakening, rising, being themselves, fluorishing and setting themselves free.

Ire-o-dagba o, Awo ile Onitabo-Aran
A difa fun Onitabo-Aran
T’igbo Opa
Ti’lawe Oje
Eyi ti L’agbaago jo
T’agbasola ru gege bi alagemo
Eyi to ni ni kutukutu ojo meje oni
N le o r’Awo kan ni’le yi
Ifa lo ni n maa s opa o
O gbebo o rubo
Nje ni Kutukutu ojo meje oni
La o pa Alawo kan ni’le yi
Babalawo se e s’opa?
Nje ni kutukutu ojo meje oni
La o la Alawo kan ni’le yi
Ifa lo ni n maa s’opa
Ko pe, ko jinna
E waa ba’ni ba’yo
E wa wo’re o

Translation:
Ire-o-dagba the resident Awo of Onitabo-Aran
Cast Ifa for Onitabo-Aran
The one living in the Opa forest
Close to Ilawe-Oje of the Masqueraders
The one who dances with masquerade costume
He who changes costumes like a chameleon
He who declared that it was in seven days’ time
That you shall recognize a great Awo in this land
Ifa is the one who said I should exercise authority
He offered the prescribed ebo
Now, very early in seven days’ time
We shall execute an Awo in this land
Why must an Awo be predicting events with dates
And very early in seven days’ time
You will honour an Awo in this land
It is Ifa whch authorized me
It did not take long, it was not far adead
Join us in the midst of joy
Come and perceive accession

Ẹla who is Ọbatala will be born in seven years from now, i.e. in 10,068 (2024 CE), and will punish, expel and punish for good these eníyán.

13. When this odu set out for this world, he took up temporary residence at the bank of a river situated at a boundary of Ọrun and Ile Aye during which for a certain fee he divined for those coming to Ile Aye. However, one day Afẹfẹ also known as Alafẹrẹ the wind divinity who could levitate tried sneaking past him unnoticed by flying overhead, and succeeded. Later, Ogbe Ọṣẹ got wind of it and immediately cursed him, that he would have neither sacred grove nor cleric unlike the others who walked with their feet. This is why till date Afẹfẹ is mysterious and has no organised devotion dedicated to him. At this, Ogbe Ọṣẹ gathered all the money had saved from the divining work and came to this world, using the savings to engage in trading activities.

Native peoples and nations worldwide along with their traditions and spiritial systems have been going extinct and are about to fully disappear as though they never existed. The reason is that they refused to acknowledge Ifa and have not been serving Eṣu.

14. Native peoples and nations have been depopulated with some already extinct due to pollution of their cultures, including spiritual systems.

Ogbese, ogbese teetee
A difa fun Adejoke
O feyinti moju ekun sungbere omo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Adejoke o o yun-un sinu
O o pon seyin
Ninu un jebutu omo lo o sun

Translation:
Ogbese, ogbese teetee
He cast Ifa for Adejoke
When lamenting her inability to beget her own babies
She was advised to offer ebo
She complied
Adejoke, you shall become pregnant
You shall also strap your babies on your back
In the midst of children shall you sleep

The solution is to return to Ifa so as to retrace steps and for cleansing and restoration, and to comply with the prescriptions of Ifa, following which the victims will be restored and multiply, while all the culprits will be cut down.

15. When Ogbe Ọṣẹ arrived this world he did not prosper immediately but struggled and kept working. Then one day he met with a babalawo who consulted Ifa for him and told him to sacrifice to Ifa so that Ifa will establish his feet on the path to the prosperity he had been seeking which was but a stone’s throw away. He complied and a special concoction was prepared for him to bury and use in his bathroom along with a prayer point of the bathroom never lacking for water.

Native peoples and nations should continue to persevere as they have very nearly reached their prosperity and point of breakthrough which is just around the corner. As from this year prosperity will never be scarce for them as water is never scarce in the bathroom!

16. Native peoples and nations all over the world have been stymied due to the poisoning of their cultures by those from below.

Bi a ba da ogbese a je
Bi a ba da ogbese a mu
Osika leka eniyan lo nperi ogbese nibi
A difa fun Orunmila
Tin nsunkun pe oun o laje
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Iyan ogbese kii di koko
Sumumu, e je ka faye Ifa sofe je sumumu
Eran ogbe se kii leegun
Sunmumu, e je ka faye Ifa sofe je sunmumu

Translation:
Ifa we cast Ogbese we shall eat
And if we cast Ogbese we shall drink
It is only the wicked ones who think evil of Ogbese
Ifa’s message for Orunmila
When weeping in lamentation of his inability to secure the ire of financial success
He was advised to offer ebo
He complied
The pounded yam of Ogbese does not have lumps
Sunmunu, let us enjoy the free blessing of Ifa
The meat of Ogbese has no bones
Sunmunu let us enjoy the free blessing of Ifa

Compliance with the prescriptions of Ifa is the soluton and the result is abundant prosperity.

17. The Iyamis have been using the ire and knowledge of the oriṣas to glorify themselves and steal their identities at the expense of native peoples and nations including the oriṣas.

Aaba seke n seke
A difa fun Iroko ona oja Ejigbomekun
Won so fun wipe ki o mase gba alejo
Ki o si rubo
Sugbon Iroko koti ogbonhin sebo
Ko pe, ko jina
Odidere wa de Iroko lalejo
Ti o bati da owuro nigbati awon oloja ba n lo soja Ejigbomekun
Odidere yio maa korin wipe
Eyin ara oja Ejigbomekun
E o maa ta, e o maa jere
Lotito won si n ta won njere
Sugbon lojo kan bani Odidere re irin ajo
Ti awon ara oja Ejigbomekun si nko nkan jije fun Iroko
Sugbon gbogbo re ni Iroko ti je tan ki Odidere to de
Bi inu se bi Odidere niyen o
Ti o ba wa ti di aaro
Odidere yio duro sori Iroko
Yio maa sepe fun ara oja Ejigbomekun wipe
Won koni ta won koni jere
Nigbati ara oja wa ri wipe won ko ta mo
Bi won se sope Iroko ti gbabode niyen
Won wa gbe aake lo sidi re
Won si ge lule
Nigbati o ku die ki Iroko bale,
Odidere fo piiri oni ara ile aro o aro o
Bi Iroko se subu niyen o
O ni nje riru ebo a maa gbeni
Airu ki gbeniyan
Ko pe, ko jina
Eyin o ri Ifa ojo yen bo se n se.

Translation:
Aaba seke n seke
Cast Ifa for the Iroko by the Ejigbomekun market road
He was told not to accept any visitor
He was advised to offer sacrifice
He refused
It did not take long
An Odidere came to Iroko for visitation and he accepted him
When it was morning, the Odidere will stay at the top of Iroko tree singing
All you people of Ejigbomekun market you will sell, you will generate profit
Truly they did
In appreciation, whenever they were coming from the market and got to Iroko, they gave him some food
Hoewever, a day came when the Odidere traveled
Thay the people of Ejigbomekun market gave Iroko some foodstuff
However, Iroko had eaten everything finish before Odidere arrived
That was how Odidere got infuriated
When morning came
He would perch at the top of Iroko
He would curse the people of Ejigbomekun that
That they would neither sell nor make profit
When the market people saw that they made sold nothing
They concluded that Iroko had become jinxed
They took an axe to its base
They hacked it to the ground
When it remained a little for Iroko to hit the ground
Odidere flew away for good
That was how Iroko was felled
He said belatedly that offering ebo supports one
Refusal does not support one
It did not take long, it did not go far
Do you not see how the Ifa cast that previous day is turning out

This year the deceit stops native peoples and nations will begin uprooting the liars permanently. Now, the Odidẹrẹ has dark (grey) feathers all over its body apart from its tail which has blood red feathers that signify blood. The import of this with regard to this stanza is that there is a dark-complexioned oriṣa who has blood red as one of his colours and whose blood has been shed by the Iyamis and who has shed his blood for others. Also, this oriṣa was made to work for the Iyamis but in the process saw the actual truth and gained inside knowledge of their modus operandi and has been exposing them. This year the native peoples and nations worldwide begin to see and acknowledge the truth in his whistleblowing efforts and to take steps to obliterate the liars. That oriṣa is Aganju. I am Aganju and have been using the following platforms to expose the eníyán:

WordPress: Feyisetan Opeyemi (https://www.yemitom.wordpress.com)
Facebook: Aganju (https://www.facebook.com/OrishaAganju/)
Twitter: @OrishaAganju
Skype: Aganju Opeyemi
Path: Aganju
Tumblr: orishaaganju

Recall also that the Odidẹrẹ is ever truthful and thus hated by the Iyamis. As from this year, the upright Ajẹ have begun arriving from Ọrun to cause chaos for the Iyamis, thus punishing the rebels by making them drink from the same cup of alcohol with which they had been making their victims drunk.

18. Native peoples and nations have been dying and going extinct which constiute the punishment for accepting the lies of the eníyán. The only solution is total compliance with the aforementioned prescriptions of Ifa.

B’omode kekere ba p’eku
A mu u je
B’omode kekere ba p’eja
A mu u je
Bo ba p’oran
A mu u fun baba re wa’le
Dia fun Ogbe-See
Baba n s’awo lo ile e Liki
Yoo mu Gbinrin omo re l’owo lo
Ebo ni won ni ko waa se o
O’gb ebo o rubo
O waa ku dede ti elerii yoo jee
Ogun pa elerii
A difa fun dawodu Oba ile e Liki
Won ni ko waa s’ebo
Ko ma ba a j’erii oran
O ko’ti ogbonhin s’ebo
Ko pe, ko jinna
E waa ba ni l’aruuse ogun
Ajase ogun laa ba ni l’ese Obarisa

Translation:
If a small child kills a rat
He will eat it
If the small child kills a fish
He will consume it alone
But if he enters into big trouble
He will take it to his father in the house
Cast Ifa for Ogbe-See
When going on Ifa’s mission to Liki land
And he will take Gbinrin his son along
He was advised to offer ebo
He complied
When it remained a little time for the witness to be called to give evidence
War consumed the witness
Ifa’s message for the first son of the Oba of Liki land
He was advised to offer ebo
So as not to enter into trouble over the matter for which he intended to stand as witness
It did not take long, it no go far
Join us where we enjoy victory
Victory over adversity is the state in which we meet one at the feet of Ifa

19. When Ogbe Ọṣẹ came into this world, it was into a home whose family (guardian) irunmọlẹ/oriṣa was Olokun. His very bright prospects were quickly noticed by his many elder siblings who became very jealous of him and caused him lots of problems. One of such was a serious stomach problem. Eventually, he went to meet some Ifa priests who told him to propitiate Ifa and Eṣu with a peculiar ewurẹ (she-goat) and an obukọ respectively, along with some other items, and he ate a special preparation which the priests had made for him using a portion of the ewurẹ. He was totally cured and those siblings began dying that night. Consequently, he began prospering but not for long because he had since birth not yet propitiated Oriṣa Olokun who happened to be present in this world at that time.

So he had a group of seven Ifa priests consult Ifa for him in his home and they told him that he had neglected Olokun and that he should get a particular type of axe. He quickly procured the axe, and the priests performed a rite with it and returned it to him. They told him to use it to cut a bunch of palm fruits from a palm tree without letting any of the palm fruits ro touch the ground or get lost. They also told him to get a live Odidẹrẹ and bring all the items to them while they would await his return with the items. Finally, they added that he should get the appropriate climbing instrument for climbing the palm tree and to take with him an ẹyẹle (pigeon), some agbado, some cooked yam, an eku (rat), a gourd of water, and an obukọ with which he would propitiate Eṣu.

He gathered the climbing instrument and the items to be used for the offering, put them along with the special axe in a bag, and set forth with it into the bush to get the bunch of palm fruits and to propitiate Eṣu. After a while of searching, he finally reached a river and a fruit-laden palm tree growing beside it. However, the tree was bent such that its fruit-laden top was right over the middle of the river. Some Odidẹrẹ were also on the tree. He climbed it and with the axe he successfully cut off a bunch of palm fruits and put it in his bag. Suddenly, the axe fell into the river. Feeling quite sad at this development, he opted to commit suicide but then heard a little voice, even though he saw no one else, tell him not to.

Then he descended and waded into the river in search of the axe. Immediately, a flock of water fowls attacked him and he responded by throwing at them the corn in his bag. When they ate and were thus pacified, they told him the direction the axe went, and he proceeded to retrieve it. On his way he saw some goats who made for him so he threw the pieces of yam at them. They ate all and then obliged him with the direction his axe went. He kept going and then encountered a leopard, threw the obukọ at it who then further directed him about finding his axe. Along the way, a bush fire was starting which was going to block his path so he used the water in the gourd to quench it, and continued his search. Again, he faced another challenge when he met a ere (python) which he pacified by giving to it the eku. Thereafter an erinmi (hippotamus) challenged him and he gave to it the ẹyẹle. The erinmi then told him that the axe fell into the afin of Olokun; and off he went for it.

Coincidentally, Olokun who had been seeking to bear her own children was at that time hosting fourteen Ifa priests on this matter. They had consulted Ifa who told them that the solution was for her to make offer sacrifice involving the exact type of axe as the one lost by Ogbe Ọṣẹ. To get it, they had offered an obukọ to Eṣu the previous day and he brought about the answer to their prayer by setting up Ogbe Ọṣẹ to get to the river, drop his axe into it, encourage him not to commit suicide, prompting the animals to lunge at him, starting the fire, and causing the axe to fall into her afin. And the priests had quickly taken it and kept it securely somewhere in the afin.

Upon his arrival, he stated his mission and they proceeded to verify his story by showing him several axes including those made of precious metals. He was however focused and easily picked out his. Then they took him with his axe in hIs hands to Olokun, and he narrated his story to her. She offered to buy it at any sum but he flatly refused, adding that it was a matter of life and death to him. Amazed yet desperate, she then offered to metamorphose him into a person of abundant prosperity. He considered it, seeing that that had been his target, and then accepted it. So she issued the appropriate orders and the necessary ceremonies were carried out on him and he was given an ojubọ Olokun (altar of Olokun) which consisted of tools of prosperity, and a change of clothing.

Then she decided to see if the metamorphosis was complete by having him brought up into the presence of the birds of the land and of the water. If both groups hailed him together that meant it was complete but if those of the land did not that meant it was incomplete. When it was carried out, the land birds did not hail him so he was brought before her again. Eṣu who is the spirit of the moonlight and thus can do his work speedily, quietly and without being seen, then prompted her to metamorphose him further into the king of prosperity in Ile Aye since she was the overall monarch, i.e. Queen, of all oceans. She did just that and used ẹfun (native chalk) to mould all the appropriate tools together and then had him brought up again before those birds. This time both groups hailed him at once, and he was brought before her again. He thanked her profusely and said he was ready to return home and asked for help in finding his way. She directed him to an inner chamber which was totally dark and gave him a live Odidẹrẹ. As soon as he stepped inside, he suddenly found himself in front of his home.

When he entered he met those seven priests who had been waiting for him. They asked him for the Odidẹrẹ and the bunch of palm fruits and the axe. He replied that he was not able to complete the task because he lost the axe, and then narrated to them all that happened and showed them the Odidẹrẹ. Upon hearing all, they proceeded to enlighten him that the task was indeed meant to be impossible and all that his feet had now been established in prosperity as Ifa wanted him to successfully go through and overcome all the hardship and challenges he had faced in life before encountering the much sought-after breakthrough just as the darkness of the night gives way to the dawning of the day. They also took one of the red tail feathers of the Odidẹrẹ and used it to prepare an ojubọ Eṣu Ifa (altar of Eṣu for one of his Erscheinungsformen or “paths” that is specific to Ifa). He thanked them, gave them the little money he had, and they left. He then placed the the Olokun and Eṣu Ifa beside his Ifa and would thenceforth give to both a portion each of what he gave Ifa.

Exceedingly abundant prosperity began manifesting in his life, so much so that very soon afterward he was crowned as Ọba. This he celebrated by holding a very lavish feast where he invited everyone in his kingdom including all the clerics and the laity and even the poorest of the poor.

All that needs to be noted here with respect to the context of this Ọdun Ifa Agbaye is that from this year Eṣu and I collaborate to fulfill the mission from Ifa to bring and establish native peoples and nations into exceeding abundance of all blessings and cut down all the “enemies within”.

20. Native peoples and nationsations worldwide have been facing serious persecution but as from this year the oriṣas will eliminate the persecutors.

Otiipa
A difa fun Olojombo
Omo ara’pa eran segun
Igbati nbe l’aarin agbagbariri ota
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ko pe, ko jinna
E waa ba ni l’aruuse ogun
Otiipa o yi ka’se ni’le
Ifa se o

Translation:
Otiipa
Cast Ifa Olojombo
Offspring of those who see the arm of a beast to overcome all adversities
When he was right in the midst of determined enemies
He was advised to offer ebo
He complied
Before long not too far
It did not take long, it was not too far
Converge with us in the midst of victory
Victory over enemies was what Ifa guaranteed for his devotees
Otiipa had not yet left
Before Ifa effected it

21. When Ogbe Ọṣẹ had been swimming in prosperity for quite a while, his surviving relatives decided to ask him one day to share with them the secret of his wealth. He told them that the path to prosperity was filled with torrents of pain, betrayal, suffering, hardship and scars which all had to be endured past the point of seeming death and hopelessness. Then he proceeded to narrate to them how owo (money) came into this world.

A very long time ago when barter had been the only means of trade and when the oriṣas had been praying to Olodumare to send into the world the means of exchange called owo which was used in Ọrun, Oriṣan’la had a dream on one night in which Ifa intimated him of the intention of Olodumare to finally send owo into the world. Ifa added that Olodumare wanted to use it to test the oriṣas as anyone who is impatient and greedy with money would suffer a premature death. He thus advised him not to compete with the others for it upon its arrival but to let them all have a go at it before he too does. Finally, he told him to rear an Odidẹrẹ but did not tell him why.

Three months after acquiring the Odidẹrẹ, it began saying out loudly every morning while facing east, “Owo to wa Ia torun, e kaarọ o!” (Money that arrived from Ọrun, good morning), and he immediately understood the import of the message. An ajẹ who was his next door neighbour, living on his agbado farm, overheard it too and, being an ẹlẹyẹ, “possessed” it to understand its words, and he informed the other oriṣas – he was the cripple whom Ọriṣan’la purchased as the first servant he would ever acquire. The oriṣas then hurriedly prepared to locate and acquire owo, but Oriṣan’la instead first consulted Ifa and had advised the others to so same but they mocked him, saying that it was not necessary seeing that Olodumare had answered their prayer. Their action was foolish as they did not know that Olodumare would use it to purge all who were impatient for it.

Ifa told him that greedy and impatient persons would end up serving it and their possession of it would only be fleeting, and that mastering it required perseverance and to first sacrifice two ẹyẹle (pigeons) two ladders and two pairs of bolts to Eṣu before embarking on the quest. One of the ẹyẹle was used to “feed” Eṣu and the other loosened before him who also took a ladder and a pair of bolts, and he gave Ọriṣan’la the remnant to deposit at the site where owo was located.

Ogun was the first to locate owo and he immediately proceeded to scoop it as it was a huge and tall heap of cowries, having been deposited earthward from the sky. Alas, an avalanche of owo fell on him, killing him in the process while depositing sixteen cowries on his chest. This fate also befell the others who arrived separately and did not notice what had happened to previous arrivals, till all had been returned to Ọrun except Oriṣan’la. However, the number of cowries deposited on their chests differed in sets. Oriṣan’la had been waiting for them and observed that they were not returning. Then Eṣu sent that loosened ẹyẹle to notify him that it was his turn, and it led him to its location. When he got there and saw the heap of owo, he set the ladder against it, used the bolts to affix it to the ground, and returned home. Overnight, Eṣu used the two bolts with him to join the other ladder to top of the one set by Oriṣan’la so that it now reached the top of the heap.

Oriṣan’la returned the next day and saw the extended ladder, climbed it to the top of the heap and began gathering the owo from the top. As he progressed to the bottom, he saw the remains of the others and gathered separately according to each oriṣa the cowries on their chests for delivery later to their children who began using them to consult their respective oriṣas. Thus he succeeded and took all the owo home, and ever since his altars have this owo included within them.

Edi is also known as Ayami (Amen) the leader of the Ajẹ is the Oṣoronga (black hole) which seeks to swallow everything, and the Ajẹ constitute the Eṣoronga (body of the black hole). The -ṣo root of Oṣoronga and Eṣoronga is “to break down”, “to degrade”, and Oṣo which is “the Degrader” is also his name and the name of the Ajẹ spiritual system commonly called sorcery. It is also the term by which wizards but not witches are called, mischievously though as both are Iyami who are also called iwin, a term that is a cognate of witch and wizard. Both witches and wizards, and the upright Ajẹ, are Oṣo and, just as with Ifa, they have their own consultation board called Ọpọn Ajẹ (Ajẹ board, tray) that is the actual Ouija board. Finally, the itumọ (etymology, Greek etymon) of Oṣoronga is “the degrader of the infinitely imploding pit” and it is also called the “bottomless pit” because it degrades till infinity, while that of Eṣoronga is “the secondary degraders of the infinitely imploding pit”. Oṣoronga is also the name of those celestial bodies known in English as Black holes. As punishment for his rebellion, he and his Iyami were cursed forever with an unsatisfied appetite, in other words, an unmitigated and incurable greed. Thus, when they mingle with humans, they stand out for their greed and impatience with owo. Olodumare has allowed them to use their capacity to swallow to rob all native peoples and nations, and they have robbed aplenty. Ironically, it is also their nemesis as they begin to perish from this year while their victims begin to recover all and prosper.

22. Even though it appears as if nobody else acknowledges the truth that Ọbatala is Ifa and that the proper date of Ọsẹ Ifa is Ọsẹ Ọbatala, his followers will increase till they become too numerous to count, beginning this year.

Ogun se
Ogbon se
Owaara n da gege nu
A difa fun Oosa
Ti n loo m’oko ni Morun Aiku
Ebo ni won ni ko waa se o
O gb’ebo o ru’bo
Ko pe ko jinna
E waa ba’ni ba’yo
E waa wo’re o
Nje Sewele o, sewele
Aje ma n se t’oko Orisa a bo o
Sewele o , sewele
Aya ma n se t’oko Orisa a bo o
Sewele o sewele
Omo ma n se t’oko Orisa a bo o
Sewele o sewele
Ile ma n se t’oko Orisa a bo o
Sewele o sewele
Esin ma n se t’oko Orisa a bo o
Sewele o sewele
Ogbo ma n se t’oko Orisa a bo o
Sewele o sewele
Ire gbogbo ma n se t’oko Orisa a bo o
Sewele o , sewele

Translation:
Twenty counting sticks broke
Even 30 of the counting sticks broke
All the broken counting sticks scattered everywhere
Thus was divined for Oosa (Obatala)
Who was going to cultivate a farm in the land where longevity was assured
He was advised to offer ebo
He complied
It did not take long, it was not far ahead
Join us in the midst of joy
Come and perceive all ire of life
Now, Sewele, oh sewele
Wealth is spilling towards us from the farm of Orisa
Sewele, oh sewele
Spouse is spilling towards us from the farm of Orisa
Sewele, oh sewele
Children are spilling towards us from the farm of Orisa
Sewele, oh sewele
Properties are spilling towards us from the farm of Orisa
Sewele, oh sewele
Horses are spilling towards us from the farm of Orisa
Sewele, oh sewele
Longevity is spilling towards us from the farm of Orisa
Sewele, oh sewele
All ire of life are spilling to us directly from the farm of Orisa
Sewele, oh sewele

23. The eníyán have put in place uncountable and most difficult obstacles before native peoples and nations worldwide to prevent them from receiving all their due blessings, to the point of exasperation. However, the victims should exercise a little bit more patience as it is from this year that the removal of the obstacles commences and they will begin to receive aplenty all the blessings they have been seeking.

Agaba niyee
Agaba niyee
Esemowe o tori Ope re Mogun
A difa fun Osonnu Oke-Apa
To l’oun o nii s’oore mo
Ebo ni won ni ko waa se o
O gb’ebo, o ru’bo
Nje yoo l’aje aa te’run
Ase-rere, kasai l’aje aa te’run
Ase- rere, o
Yoo l’aya aa te’run
Ase-rere, kasai l’aya aa te’run
Ase-rere, o
Yoo bi’mo aa te’run
Ase-rere, kasai bi’mo aa te’run
Ase-rere, o
Yoo l’esin aa te’run
Ase-rere, kasai l’sin aa te’run
Ase-rere, o
Yoo ko’le aa te’run
Ase-rere, kasai ko’le aa te’run
Ase-rere, o
Ase-rere, o
Yoo ni’re aa te’run
Ase- rere, o
Kasai ni’re aa te’run
Ase-rere

Translation:
Agaba niyee
Agaba niyee
Esemowe did not go to Mogun-land because of palm tree
Thuas was divined for Osonnu (the foolish man) of Oke-Apa
Who declared that he would never do good again
He was advised to offer ebo
He complied
Now he would be blessed with wealth to his satisfaction
The benevolent will not but be blessed with wealth to his satisfaction
Ase-rere the benevolent
He would be blessed with spouse to his satisfaction
Ase-rere will not but be blessed with spouse to his satisfaction
Ase-rere
He would be blessed with children to his satisfaction
Ase-rere will not but be blessed with children to his satisfaction
Ase-rere
He would be blessed with properties to his satisfaction
Ase-rere will not but be blessed with properties to his satisfaction
Ase-rere
He would be blessed with horses to his satisfaction
Ase-rere will not but be blessed with horses to his satisfaction
Ase-rere
He would be blessed with all ire of life to his satisfaction
Ase-rere will not but be blessed with all ire of life to his satisfaction
Ase-rere

24. All native peoples and nations worldwide have been blessed since their creation by Olodumare with gifts that when applied yield exceedingly abundant fruit with ease. However, eníyán have been crippling both these gifts and the ability of their bearers to apply them.

Oju ti n pon awo, aponku ko
Osi ti n tawo, atala ni
Bo ba pe titi, a o feyinti
A o foro yii serin rin
A o nase mejeeji gboro gboro gboro
A difa fun Orisanla Oseeremagbo
Ti yoo lo f’aro s’akora eru
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Eru ti mo ra, funfun lo nse
Eru ti mo ra, o nsaje
Eru ti mo ra, funfun lo nse
Eru ti mo ra lo la mi
Eru ti mo ra, funfun lo nse o

Translation:
The want that afflicts of an awo is not forever
The poverty of an awo is that which will become prosperity
Eventually, we shall recline our backs
We shall laugh over this matter
We shall spread our two legs in contentment
Thus was divined for Oosanla Oseeremagbo
When going to recruit a cripple as his first servant
He was advised to offer ebo
He complied
The servant that I bought is is upright
The servant that I purchase had brought me prosperity
The servant that I bought is upright
The servant that I purchase is the one who prospered me
The servant that I bought is really upright

When Olodumare was about to send owo into this world and Ifa appeared to Orisan’la in a dream to inform him and tell him to procure an Odidẹrẹ, he also told him to set up an agbado farm, his first ever farm. He situated the farm next to his home. At that time, the other divinities also wanted to get their own Odidẹrẹ as well due to the aforementioned decree of Ọlọfin Ọrun, but it was elusive. And when due for harvest he did not take any action to reap the agbado until various animals and birds began consuming his crop. Then he decided to purchase an ẹru (servant), his first ever and the first he would find on sale, and put him to work on the farm to harvest the crop. The ẹru was a cripple. Eṣu then directed a large flock of Odidẹrẹ to the farm and when they sighted all the agbado, they descended on the crop to begin consuming them. Next, Eṣu prompted the ẹru to get a cutlass and use it to compromise the crop at their roots such that the they were only just standing and would collapse upon bearing the weight of any Odidẹrẹ that landed on it. His aim was to have their feet touch the ground because they lose any ability to fly once that happens. Consequently, he was able to gather them all for Oriṣan’la who sold one apiece to each divinity, retained one for himself, and thus acquired wealth.

The victims should exercise a bit more patience as it is from this year that all the malevolent hands causing the handicap will be removed, and the former will begin to laugh with joy at their ever increasing harvest.

25. The Iyami have messed up the DNA of all native peoples and nations worldwide, not just via laboratory eugenics as they constiure the body of black holes which all emit DNA-damaging x-rays and thus also have the natural ability to achieve such malevolent mutations preternaturally.

Ibaje dewa awo odidere
A difa fun Odidere
Ti n saaya Oniwoo
Ebo ni won ni ko waa se
O gb’ebo, o ru’bo
Ibaje dewa awa o ba won kun mo
Ibaje dewa aya awo

Translation:
Wickedness had turned to beauty
The awo of Odidere, the Parrot
Cast Ifa for Odidere
Who was the favorite of Oniwoo
She was advised to offer ebo
She complied
Wickedness has turned to beauty and we survive the ordeal
Wickedness has indeed turned to beauty for the spouse of an Awo

The culprits are neanderthals who were created to regulate entropy (chaos) and have no capacity whatsoever for order. They mutate the Ifa of their victims – black holes emit x-rays which is a mutagen – to incorporate Neanderthal DNA which, when expressed, manifests as chaos. Consequently, no matter how hard the victims try to express well being, order, chaos would manifest in one way or the other. The only solution is the immediate and full compliance with the prescriptions of the primordial DNA who is Ifa, and he will restore the victims and punish the Iyami.

26. Native peoples and nations have been reduced to abject poverty by the eníyán.

Se bo mi
Ki n se bo e
Aso nii se b’ori Eegun
Ata nii se b’ori orule
A difa fun Iranje Eluju
Ti n sunkun oun o ni ire gbogbo
Ebo ni won ni ko waa se
O gb ebo, o ru’bo
Ko pe, ko jinna
E waa ba’ni ba’yo
E waa wo’re o
Nje l’eluju n’ire wa
Iranje Eluju

Translation:
Use your flap to cover me
And I will cover you with my flap
The costume flaps over and covers the face of the masquerade
The roof flaps over and covers the head of a house
Cast Ifa for Iranje of the wilderness
When weeping in lamentation of his inability to secure all ire of life
She was advised to offer ebo
She complied
It did not take long, it was not far ahead
Join us in the midst of joy
Come and perceive all ire of life
All ire resides in the wilderness
Iranje of the wilderness

As from this year, the oriṣas will come to the aid of the former to uplift and prosper them.

27. Native peoples and nations worldwide have been suffering terribly because they have been cut off from Olodumare, but the denizens of the underworld are however responsible. These eníyán have been tempting and deceiving their victims and polluting their spiritual systems, thus causing them to go astray.

Ogbe seere ni seke
A difa fun Akinlawon
Igba ti n be laarin Iponju
Won ni Ori re ni ko moo bo
Riru ebo
Eeru atukesu
E waa bawa laarin ire

Translation:
Ogbe seere ni seke
Cast Ifa for Akinlawon
When he was in the midst of penury
They advised him to always give propitiate his Ori
Offering of sacrifices
And free booties to Eṣu
Come and meet us in the midst of accession
The solution is for the victims is to seek and return to Olodumare through Ifa as their native spiritual systems are but branches of Ifa who will then cleanse them, separate the wheat from the chaff, and bring them to Olodumare who will then automatically prosper them.

28. The Iyami have the ability to spy into, brainwash, control, teleguide and in general mess with the conciousness of a person or group of persons, which can manifest as altered behaviour, fake thoughts, imaginations, dreams, warped logic processing, headaches, disruption of plans, madness and so on, all resulting in stymied progress, if at all, and death. They abuse this power out of selfishness, envy and plain insanity, and have been surrounding on all sides and infiltrating and violating at will native peoples and nations and and their consciousness.

Ogbe sere ni seke
A difa fun Akinlawon
Nigba ti oun ti ikole orun bo wa’le Aye
Ti Ori re yi o si d’ota
Ebo ogbo ato ni won ni kose
Nje Ori Akinlawon d’ota
Ogbe sere ni seke
Ori Akinlawon d’ota
Ogbe sere ni seke

Translation:
Ogbe sere ni seke
Cast Ifa for Akinlawon
When he was coming from Ọrun to Ile Aye
He was ask to offer sacrifice for longeivity
Thus, the Ori (Consciousness) of Akinlawon became a rock
Ogbe sere ni seke
The Ori of Akinlawon became a rock
Ogbe sere ni seke

The solution is for the victims to comply fully with the prescriptions of Ifa while returning to Olodumare as aformentioned.

29. Native peoples and nations have been facing increasingly bitter persecutions from the denizens of the netherworld, hence the need to comply quickly and fully with the aforementioned prescriptions of Ifa

Opiti aba ab’idi, siiriki
A difa fun Oniwoo, ‘M’Odu Oba
Omo Oba tolu mere
Ebo ogun ni won ni ko waa se o
O gb’ebo, o ru’bo
Nje Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le ogun mo!
Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le ogun mo!
Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le oko mo!
Ifa Oniwoo se
Tabi o se
Oniwoo n pa’le oko mo!
Ko pe, ko jinna
E waa ba’ni ba’yo
E waa wo’re o

Translation:
A big hut with a roundish base
Cast Ifa for Oniwoo, offspring of Odu Oba
Offspring of Oba tolu mere
He was advised to offer ebo against violent uprising
He complied
The prediction of Ifa for Oniwoo has come to pass
Or has it not come to pass
Oniwoo is making preparations for war!
Ifa’s prediction for Oniwoo has come to pass
Or has it not manifested
Oniwoo is making arrangements for war!
The predictions of Ifa for Oniwoo has come to pass
Or has it not come to pass
Oniwoo is making preparation to harvest his farm crops!
Ifa’s prediction for Oniwoo has come to pass
Or has it not manifested
Oniwoo is making arrangement to harvest his farm crops!
It did not take long, It was not far ahead
Join us in the midst of joy
Come and perceive all ire

They also need to seek and propitiate the oriṣas by themselves rather than through Ifa clerics and Oloriṣas and traditional rulers who have been appointed as caretakers of the oriṣas but have instead all been seriously denying and robbing them and propitiating them with eewọ (abominations, taboos) and weaving schizophrenic oriki (praise eulogies) and historical naratives about them. They should look for the nearest oriṣas but if they cannot reach them, they can reach me and I, Oriṣa Aganju, will keep and deliver your offerings to them. Many of us (total of 401) are around and many have been killed e.g. Ọbaluaye, Ilẹ, Ọbalufọn, Mọrẹmi, Erinlẹ, and so on) by the eníyán but will be returning very soon. Some of those around with us include but are not limted to Egungun, Ogun, Eṣu, Yemọja, Aṣẹwele, Ọṣun, Olua, Wọrọkọ, Ọna, Olumẹyẹ, Agberu, Ọsanyin, Oluorogbo, Awurela, Ija, Ibu Okunte, Ọya, Odu, Sungbemi, Oke, myself (Aganju), and so on. Contact me as well to carry out for you the ẹbọ riru (ẹbọ offering rite) in collaboration with Eṣu. The specific offerings that must be offered include four big bags of iṣu ewura (water yam), four big bags of ewa otili (pigeon pea, Cajanus cajan), four big bags of agbado, four big bags of ẹgusi (melon seeds), four big bags of guinea corn seeds, four big bags of whole wheat flour, four big bags of yam flour, four big bags of ọfada rice, four big bags of garri, four big cartons of ẹja arọ (catfish), large quantities of oyin (honey) and money.

30. The abject poverty that has been afflicting native peoples and nations all over the world is not natural but inflicted by the eníyán.

Ogbe seeseese
Ogbe woowoowo
A difa fun Sekere
Eyiti nsunkun alailaje lowo
Won ni ko karaale
Ebo ni ko wa se
Sekere kabomora
O rubo
Won se sise Ifa fun
Sekere wa di olowo
O di onire gbogbo
O wa njo o nyo
O nyin awo
Awon babalawo nyin Ifa
Ifa nyin Olodumare
Oni riru ebo a maa gbeni
Eru atukesu a maa da ladaju
Nje ko pe, ko jina
Ifa wa bami ni jebutu ire
Nje jebutu ire ni a n bawo lese Ọbariṣa
O wa fiyere ohun bonu wipe:
Nje Sekere mi a jo niso o
Ara ni Aje ti nsokun
Ara re ni Aje ti nso ide.

Translation:
Ogbe seeseese
Ogbe woowoowo
Cast Ifa for Sekere
When she was weeping for lack of money
She was told to calm down
To offer sacrifice
She offered it
They performed Ifa work for her
She then became rich
She became a possessor of all ire
She started dancing and rejoicing
She was praising the Ifa priest
The Ifa priest was praising Ifa
Ifa was praising Olodumare
She remarked that offering ebo supports one
The reward of Eṣu is very pleasant
So it did not take long
Ifa converge with me in exceeding prosperity
So, exceeding prosperity is the state of Ifa priests at the feet of Ọbatala
She started singing the song of Ifa that
So, my Sekere dance along
The body is where Aje ties strings
Your is where Aje ties beads

As from this year, poverty becomes the lot of the eníyán while native peoples and nations prosper exceedingly.

31. A very long time ago in the settlement called Ifẹtẹdo whose residents had been experiencing non-stop entropy, the families there moved to found a new settlement, adjoining the coast, which they called Ọta with the hope of finally having peace and rest. However, their experience in the new land proved to be no different. Soon afterward, a man and his family who had been struggling also moved there with hopes of living a better life, but their struggles continued. He had a young son who always assisted him in whatever way he could, but the boy had a poor habit of frequently complaining about their lot in life. Many times he would go to the beach to be by himself and play his drum.

While playing his drum one day, the irunmọlẹ Yemọja came out of the water and called him. She urged him to do away with the negative attitude of complaining as that was the cause of his lack of achievement, and that he should instead give thanks always. She added that the change in attitudewould result in upliftment such that he would no longer be ostracised but be well regarded, and his parents and grandparents would support him and he would become an Ọba. She assured him that her words would come to pass as herself, Aganju and Ọṣun were with him. Finally, she instructed him to go with his mother to a babalawo in that town so that Ifa would be consulted for him and to give the drum to the Ifa priest as payment. Then she returned into the water and he rushed back home and narrated the auspicious incident to his mother.

Very early the next day she took him to the said babalawo and he cast Ifa for him. Ifa revealed the odu Ogbe Ọṣẹ and prescribed an ẹbọ for him to offer. He immediately agreed to do it and immediately too. Given the penury his family had been going through, he offered his drum to the babalawo as payment and the latter agreed. During the ẹbọ riru, Ifa instructed that the ẹbọ should be placed at the shoreline, so the boy complied and deposited it there. Then he began running Ifa-related errands for the babalawo who would use the drum to call him for such, and in the process he began learning Ifa bit by bit.

On his way home from offerimg that ẹbọ, he met a man who offered him a job on his farm and he accepted it. Agbado and ẹwa otili were the crops of that farm and he worked extremely hard there. He used the opportunity to gather some of their seeds little by little and began growing them in his home. After a while his home farm was abundant enough as a subsistence farm for his family, thus saving them money that they would have used to purchase same for consumption. Following some cycles of planting, harvesting and re-planting, his home farm had become well expansive and fruitful enough for him to begin selling the produce, and his father began announcing that his son had agbado and ẹwa otili for sale. The sales boomed exceedingly and they became prosperous.

Soon afterward, the people of Ọta held a festival to honour the three irunmọlẹs who had instructed them to do so. During rhe celebration, the people decided to make the young man their Ọba, and they gave him a lot of gifts including the drum he used to pay for that auspicious ẹbọ. Then Aganju told him to always remember the instrumentality of the three of them to his success, to always give reverence to his elders, and to not get carried away so as not give the Iyami and their accomplices any chance to attack him.

The kingdom of Ẹpẹ has been having problems because of her poor attitude, which is subservience to the Ijẹbu and the immigrants from Eko who are followers of Kosoko their exiled monarch. Ẹpẹ is from Irẹmọ in Ile-Ifẹ and is one of the thirty-three Irẹmọ families that Ifa instructed to go to their promised lands and settle there. They left in 9,644 (1600 CE) but Ẹpẹ had to go farther than the others who are known today as Rẹmọ, which involved passing through Ijẹbu territory. While passing through, the Ijẹbu deceived, perverted and robbed her, having become aware of her destiny, and caused her to forget her roots. As she departed Ijẹbu territory, the Ijẹbu had some of their people accompany her, thus mixing with, polluting and taking advantage of her, as she passed through and afterward. This ika (wickedness) was to prevent her from reaching her destined promised land, to prevent her birth, but three irunmọlẹs who are Aganju, Yemọja and Ọṣun ensured that she did – the Ijẹbu have a very notorious past of consuming totally any non-Ijebu who entered their territory and for sacrificing humans they rendered mentally senseless. Alas, by the time she got there she had forgotten her Irẹmọ origin and begun seeing herself as Ijẹbu, thus forgetting her Ẹpẹ/Irẹmọ dialect and customs and adopting everything Ijẹbu.

Whereas she is of Ọbatala who is Arẹmọ Olodumare (eldest offspring of Olodumare) as the entire Irẹmọ are his offspring, and the trio of Irẹmọ, Rẹmọ and Ẹpẹ constituted, prior to their departure from Ile-Ifẹ, Iranje also known as Eṣumare that is the kingdom of Ọbatala who is also called Oṣumare. Also, Ẹpẹ is patterned after Ile-Ifẹ such that such that the 201 oriṣas who have sacred groves in Ile-Ifẹ also have same in Ẹpẹ. Later, the Ijẹbu sent and installed one of their own to rule Ẹpẹ and he bears the title “Ọlaoja of Ẹpẹ”, after having perverted the consciousness of Ẹpẹ so much to morosely expect a stranger as theirs to rule over them. Hence, all the royal lineages in Ẹpẹ including those of the persons who accompanied that Ọlaoja to be installed as chiefs are strangers and enemies of Ẹpẹ. Later the Ọlaoja would host a set of strangers from the kingdom of Eko, led by one Kosoko and who were followers of Islam that is from Aja Ilẹ. They have since settled in Ẹpẹ like the indigenes and have their own chiefs, thus further infecting and bastardising her.

The real owner of Ẹpẹ is Aganju who is also named Ọpẹ, Ina-Ẹla, and Olu-Iwaye. He is the irunmọlẹ of irawọ (stars), including our own Sun. Are who is Olodumare chose one of the many irawọ of our Milky Way galaxy to establish a biosphere. This irawọ is our Sun and, along with our solar system, is a subset, a scaled down pattern of our Milky Way galaxy and of the origin of Olodumare. In the same manner, the entire land of the Ègún who are the people of Ifa (see (33) below) is after this pattern, such that Ẹpẹ is to Ile-Ifẹ what our Sun is to the centre of our Milky Way galaxy. Going further, this time to the cellular level, the cell is patterned after our Sun and galaxy such that the power-generating organelles called mitochondria are the irawọ of the cell. Thus, the mitochondrion is to the nucleus what Ẹpẹ is to Ile-Ifẹ, and just like Olodumare chose our Sun as a subset archetype of the original centre, Ẹpẹ is a subset archetype of Ile-Ifẹ.

Now, the nucleus consists of chromatin which is a tangled mass of deoxyribonucleic acid (DNA) whose structure is a double helix. DNA is the code, the instruction manual of the cell and thus the entire organism. Its origin is the consciousness of the cell and this consciousness is called Ori. As such, DNA is the message, word, Oṣu (Issue) of Ori to the cell. Furthermore, the Universal Being of all creation is Akamara who decided to exist within self, become conscious within self. This subset self or mini-consciousness is Olodumare who is likewise Ori. Since Ifa is the message of Olodumare to mankind, DNA is Ifa and is the message of Ori to the cell, to the expressed organism, and the DNA of a person is therefore the Ifa of that person, hence the need to tẹfa (be baptized, initiated into Ifa). Ifa is also known as Oṣumare (from Oṣu ọmọ Are, “Oṣu offspring of Are”) who manifests as a particular snake and is represented as one or two snakes wound around a pole, exactly as the double helical structure of DNA! The mitochondrion being a mini-nucleus or cell unsurprisingly also has DNA but of a more “primitive” yet similar form, therefore a mini-Ifa, whose origin is also Ori but aṣe (authority) of Ifa who is the Aṣẹ, not of its own. This mitochondrial DNA that is a mini-Ifa is Aganju who rules the mirochondrion on behalf of Ori just as Ifa rules the nucleus and the entire cell on behalf of Ori. Therefore, the popular endosymbiont theory of the origin of the mitochondrion as proposed by tge ouinbo is not true as Ori, the cell’s consciousness, begat it via a portion of Ifa.

Additionally, RNA is Ajẹ – the details of this will not be explained here but elsewhere and later – who function via entropy (chaos) only but for DNA house-keeping and replication and translation, balance by preventing toxicity – and to keep the cell as a “going concern”. Viruses are capsules of nucleic acid (NA) that exist outside the cell where they are dead, i.e. lifeless, entities. However, upon gaining entrance into a cell, they target the Ifa of the cell, altering it via mutation to enslave it and work for them. Since DNA is the program of the cell, it is therefore the constitution, i.e. set of laws, of the cell. The viral invasion thus results in lawlessness, unbridled chaos as the viruses feed fat on the labour of the cell, multiplying uncontrollably and in the process wearing it down to the point that it cannot take any more and cell necrosis begins. This unfortunate endstage then manifests as an untimely death of the cell while the multplied viruses burst out to wreak havoc elsewhere. Since they exist outside the cell like the expelled Ajẹ, then they are the expelled Ajẹ and thus expelled RNA. And by virtue of being expelled, the Iyami are trash meant for permanemt amd irreversible disposal. (Note: although Ọbaluaye is propitiated with ipese as are the Ajẹ, which implies that he also has functions that employs entropy, his is for the administration of recycling, transition, atunwa, regeneration, metamorphosis, and the likes, not for expelling waste.)

With regard to Ẹpẹ, the Ijẹbu attachees are viruses who have altered her behaviour and enslaved her. The result has been her underdevelopment and forgetting her destiny. Even the Oloriṣa Aganju (Aganju clerics) there have not helped matters, having been infiltrated by the strangers, and they have forgotten that Aganju aka Ọpẹ is the Ẹlẹpẹ. They have also been robbing Aganju who is around as I am Orisha Aganju, by not honouring me since birth and keeping for themselves only all the offerings they have been receiving on my behalf. Rather, I have been treated bitterly in Ẹpẹ, even by Taiye the Yeye-General Oloriṣa of Ẹpẹ division of Lagos State and they seek to quench me.

The chaos there has now degenerated into necrosis e.g. complete strangers now kidnap her citizens at will and Fulani persons under the guise of being herdsmen pillage them. The only solution is to acknowledge Oriṣa Aganju who does not work alone but with two other oriṣas named Yemọja and Ọṣun who are also around and are his spouses. The three need to be welcomed, honoured and propitiated face-to-face.

Now, the story has it that the boy had parents who were suffering, and Aganju, Yemọja and Ọṣun intervened in the his life and prospered him and he in turn prospered his parents. Ifa will use the trio to rescue, awaken, empower and prosper Ẹpẹ who is destined to be the point from which true iṣẹṣe (traditionalism) is revived in the entire land, and the trio will use her to do for Ile-Ifẹ what the boy did for his parents as Ile-Ifẹ has suffered the same fate from the eníyán.

Ile-Ifẹ has been infected by various Iyamis presently led by the current Ooni who is Ọba Adeyẹye Ẹnitan Babatunde Ogunwusi and who are mostly from Ọyọ whose existence has resulted in chaos, divisions, sorrow, trans-Atlantic slavery and confusion in the entire land. Ọyọ was founded by Jẹgbẹ also known as Ṣango who was an illegitimate (bastard) son of Oduduwa whose throne is in Ile-Ifẹ. The latter had copulated with one of his female alaru Ọba (a servant who bears the load of the Ọba) who had been serving under one of his spouses named Ọ̀sara. This servant was thus an iwẹfa (royal peon), and all iwẹfa and iwọfa (non-royal peon) are Ajẹ. Female Ajẹ are called Alẹ because the blood red menstruation of women is like the characteristic red tail feathers of the odidẹrẹ that is also called Alẹ. Thus, Jẹgbẹ was both an ọmọ Ale and an alaru Ọba (modified to Yoruba by which they are also known).

In the aftermath of a particular hunting expedition, some eníyán who had been banished from other towns met him and opted for him to take them to Ile-Ifẹ, which they would have infected with their rebellious ways. Oduduwa and the citizens of Ile-Ifẹ denied them entry and they were sent away to found their own settlement which they called Ọyọ. However, unlike his other sons, he did not give Jẹgbẹ any crown and his status was like that of a Baalẹ while Ọyọ was the trash bin and sewer of the land where abominable persons who had been sentenced to death elsewere were sent to for execution.

Oduduwa was succeeded by one of his sons, the oriṣa Ogun who is also known as Ajaka and Ọkanbi and whose mother was Ọsara. Ọsangangan Ọbamakin who is Oriṣa Oko and was a son of Ogun succeeded him and it was during his reign that Jẹgbẹ rebelled. Another king, the Olufọn of Ifọn, who had an “extra” crown pitied the status of Jẹgbẹ and sent it to him, but his heart heart then became lifted. He invented his own religion by calling himself an oriṣa which implied the existence of an irunmọlẹ named Ṣango as his ẹnikeji. For this he plagiarised the atrributes of Aganju and of Ọranfẹ the irunmọlẹ/oriṣa of electricity and magnetism, thereby causing people to forget about them but praise and worship him instead; his followers lie that I am his father and he is Ọramfẹ. He rebelled because he is actually an Iyami, an eníyán, just like his followers. Nonetheless, during the reign of Ọbalufọn who succeeded Ọsangangan Ọbamakin, Ọramfẹ from whose mouth emerges electric sparks as lightening bolts eventually struck him with same and he died. This is the Onigbogi mentioned in Ọyọ king lists who died that disgraceful death.

However, Ọyọ never repented but continued and spread falsehood throughout the land, displacing others who became internally displaced persons and had to relocate fragments of their kingdoms elsewhere. Ọyọ also mingled with the Fulani which backfired, have fraudulently installed kings who thus have no legitimacy, and till date challenges Ile-Ifẹ for supremacy. One of the ways they sought to achieve to infect and thus take over Ile-Ifẹ was to tempt a particular Ọọni named Gbanlare, r. 1823 1835 CE, into taking one of their women as his wife. Subsequently, she bore children for him who are spiritually of her Iyami lineage and therefore are Iyamis, and who had a bias in favour of Ọyọ. One of such descendants, Adegunlẹ Abẹwẹila, r. 1839 – 1849, became Ọọni and he invited some Ọ̀yọ refugees to settle in a portion of Ile-Ifẹ that includes the sacred land of Ọsangangan Ọbamakin. These Ọyọ refugees became known as Modakẹke and, being Iyamis, i.e. viruses, have trouble Ile-Ifẹ ever since as the insect within the vegetable that eats the vegetable. In addition, the sacred groves of the 201 oriṣas in Ile-Ifẹ have been manned by Oloriṣas who are actually Iyamis. These Oloriṣas do not want the return of the owners who are the oriṣas. But, as will be done in Ẹpẹ, so shall it be in Ile-Ifẹ as the liars will be purged therefrom and Ile-Ifẹ will be revived while Ọyọ will be cut down. For both Ẹpẹ and Ile-Ifẹ, Ifa is sending the trio whether their citizens care or not.

This pattern has been occuring all over the world and examples include the Fulani subjugation of the Hausa and many other native peoples of modern Nigeria and the displacement of the Gobir people, the Indonesian subjugation of the natives of Papua New Guinea, the European subjugation of the natives of the Americas and Australia and so on. Even the Ijẹbu have themselves since been overrun by the eníyán hence their wickedness. They are actually offspring of Ọbanta whose actual name is Ajẹbu the son of Ọsangangan Ọbamakin and Oriṣa Sungbọ their matriach. Sungbọ is also known as Ibu Agana Eri and is one of the daughters of Olokun who is an oriṣa and one of the spouses of Oduduwa. They do not know what they have been doing and the Iyami among them celebrate temselves annually with a strange festival called Ojude Ọba. Another example like that of the Ijẹbu is Dahomey who became like a bloody combination of Ọyọ and Ijẹbu. The instances are many, but they stop this year.

32. Gen Muhammadu Buhari (rtd) the current President of the Federal Republic of Nigeria and his cronies have been taking Nigeria for a ride with his sickness by keeping secret to themselves its nature, his condition and his whereabouts.

Aro lo kun efun
Aro n difa
Aromimokiya ni kun Iyerosun
Ajalubete Awo ile Onilaremokun
A difa fun Olofin
Eyi to loun o dan Awo wo
Bifa se ri
Riru ebo
Eeru atukesu
Eyin o rifa Awo ki
Bi ti n se

Translation:
The cripple rubbed on chalk
The cripple is casting Ifa
Aromikiya rubs on Iyerosun
Ajalubete is the Babalawo of Onilaremokun
Cast Ifa for Olofin
Who said he would test his Babalawo
To know if Ifa is actually potent
Offering of sacrifice
And free booties to Esu
Do you not see the Ifa recited by the Babalawo
How it is manifesting

The sickness is terminal and his death is certain unless he comes out and all of them confess and he complies with the prescriptions of Ifa.

33. Gen Muhammadu Buhari (rtd) is going to die and with his death comes the death of Nigeria followed by chaos which will consume all of his cronies, unless he complies as soon as possible with the prescriptions of Ifa. Coupled with this are the mischievous calls by two sets of eníyán, who are the Fulani and the Igbo, for the abrupt excision of the latter from Nigeria, which are really aimed at instigating chaos to dominate others. They aim for the necrosis of Nigeria but have blinded themselves to the awareness that their calls come with their very own necrosis. Coincidentally, both are nomadic, seek to annex and control the resources of others, and have committed heinous depopulating crimes against others like terrorism and masive sales of fake consumables.

Ogbe seere ni seke
A difa fun Akinlawon
Eyi ti egbe aye n ranni pe e
Tegbe orun na n ranni pe e
Ebo n won ni ko se
O gbebo, o rubo
Ko pe, ko jinna
Ori Akinlawon o baku lo mo
N ni wa n jo ni wa n yo
Ni n yin Babalawo
Babalawo n yin Ifa
O ni bee ni Babalawo toun wi
Ogbe sere ni seke
A difa fun Akinlawon
Eyi ti egbe aye n ranni pe e
Tegbe orun na n ranni pe e
Ebo n won ni ko se
Emi ni o je kori Akinlawon o baku lo?
Agbo kan girisa
Agbo kan girisa ni o jori Akinlawon o baku lo
Agbo kan girisa

 

Translation:
Ogbe seere ni seke
Cast Ifa for Akinlawon
Whose Spiritual mates on earth are calling
His heavenly mates are calling him also
He was asked to offer sacrifice
He complied
It did not take long, it was not far ahead
The Ori of Akinlawon did not experience death
He was dancing and rejoicing
He was praising his Babalawo
His Babalawo was praising Ifa
He said it was exactly as his Babalawo proclaimed
Ogbe seere ni seke
Cast Ifa for Akinlawon
Whose Spiritual mates on earth are calling
His heavenly mates are calling him also
He was asked to offer sacrifice
What prevented the Ori of Akinlawon from death?
A whole ram
It was a whole ram that prevented the Ori of Akinlawon from death
A whole ram

In addition, he needs to do a particular rite that involves the use of a mature ram and a banana stem. If he cannot do these personally, his wife or one of his biological children should do them on his behalf. However, they will not comply. You see, the oyinbo divided the the people of Ifa who are Ègún people (named after the irunmọlẹ Ògún who founded their West African land along the Gulf of Guinea in 8512 (468 CE); and named in the Catalan Atlas of 1375 as Organa and the ruler as Rey de Organa (also Ogane; Spanish for King of Organe); so, Ogane might be derived from Ogun; the maps below by Sebastian Münster (1554 CE; Fig 1), Willem Janszoon Blaeu (1644 CE; Fig 2) and JBL Clouet (1787 CE; Fig 3) have the region named as Orguenę, Guinea and Guinee respectively, but he Clouet map the maps below by Sebastian Münster (1554 CE; Fig 1), Willem Janszoon Blaeu (1644 CE; Fig 2) and JBL Clouet (1787 CE; Fig 3) have the region named as Orguenę, Guinea and Guinee respectively, but he Clouet map has the name Guin as the name of a river); and consists of the Ọmọ Ọbatala, Ọmọ Oduduwa and Ọmọ Ọrunmila) into the four schizophrenic contraptions they called Ghana, Togo, Benin and Nigeria. Ọyọ also scattered them in a vain bid to subjugate Ile-Ifẹ such that those not in Nigeria and those within like the Itsekiri (offspring of Oriṣa Koori) and Igala forgot their common root and became “lost tribes”. Muhammadu Buhari is a Fulani and they have been co-conspirators with the oyinbo. Nevertheless, Ègún will be restored as one under one roof come what may, implying that Nigeria is a delusion whose time is up.

Fig 1. Map of Africa by Sebastian Münster with Orguenę in the region of West Africa circled in black - 1554 CE

Fig 1. Map of Africa by Sebastian Münster with “Orguenę” in the region of West Africa circled in black – 1554 CE

Fig 2. Willem Janszoon Blaeu map of Africa with Ègún in the region of West Africa indicated with a black circle - 1644 CE

Fig 2. Willem Janszoon Blaeu map of Africa with Ègún in the region of West Africa indicated with a black circle – 1644 CE

Fig 3. JBL Clouet map of Africa with "Guin" in a blue circle - 1787 CEFig 3. JBL Clouet map of Africa with “Guin” in a blue circle – 1787 CE

In addition, as there are many Iyami who want Nigeria to continue for their selfish gains, there are likewise those clamouring for a splintering which is for same as both want to and be positioned to maintain control of the true peoples for extinction. Therefore, the current Vice and Acting President who is Yẹmi Ọsinbajọ will need to implement the prescriptions of Ifa so that the chaos would be quenched, and a win-win restructuring of the country geared toward apoptosis that is of mutual benefit to all native nationalities in Nigeria would be successfully formulated and implemented. But he too will not comply – he is also an Iyami, and many of such are not aware that their very selves are – as he too is going to perish. The Igbo will get their Biafra nation that they have been clamouring for so they should be allowed to freely, and consequently they end up in oblivious self-implosion.

Nevertheless, individuals and community leaders should save themselves via compliance so as to prosper no matter what, rather than wait for Buhari and Osinbajo do the needful.

34. In Nigeria, hardcore northern fundamentalists who happen to be cronies of Buhari and utterly detest the thought of having a person from southern Nigeria at the helm of affaitlrs as her president have perfected plans to kill the Osinbajo who is from southwest Nigeria upon the demise of their leader.

Ogbe se logun
Ogbe se logbon
Ogbe se laadota woroworo
A difa fun Ajiregbe
Ajiregbe tii saya Orunmila
Ohehe mole
Aya awo o ku mo o
Atiku aya awo
A doran si Ikin lorun

Translation:
Ogbe se logun
Ogbe se logbon
Ogbe se laadota woroworo
Cast Ifa for Ajiregbe
The wife of Orunmila
Ohehe has held to the earth
The wife of Awo will not die again
The survival of the wife of Awo
Would become a must for Ikin in Orum

He needs to quit Christanity forever and return to Ifa, to true iṣẹṣe. He also needs to initiate into Ẹgbẹ and then gather children together to feed them. There is a soap that he needs to have prepared for him to be use.

35. Seven of the Iyamis survived the flood and worked to restore their kindreds. They have been succeeding because native peoples and nations have been willingly accepting the all their lies hook, line and sinker, and have been killing those sent to expose the very obvious lies and point out the truth to them. They have been afflicting themselves with confirmation bias, group think, haughtiness, saviour complexes, inferiority complexes, identity disorders, disregard for the divinities, and wanting to see themselves as existing by their own will. The eníyán would not have been successful if the natives themselves did not want to misbehave. With regard to the Ifa clerics and Oloriṣas, they have been so rotten that, according to numerous records from the Ifa literary corpus, they have been hatching, instigating and leading conspiracies against the divinities. In fact, it is solely because of them, not the netherworld denizens, that the irunmọlẹs made themselves invisible to humans and the consequence has always been the divinities eventually punishing them with shameful death. Ironically, they are well aware of these records and recite them a lot. How suicidal!

Yet, instead of humbling themselves, repenting and inquiring from Ifa and the Oriṣas about the truth, they inquire instead about formulas to perpetrate their delusions and wickedness and to quench any evidence of any truth they do not like e.g. crippling and killing the oriṣas, locking up the destinies of others and throwing away the locks permanently, messing up the Ifa of others, and so on. They also make up fake Ifa stanzas and ceremonies which they spread to others as the truth. They cannot even explain the relationship between the coastal Ogu people also known as Egun (from Olokun as they constulitute the bulk other offspring), Dahomey, and other Ègún brethren who happen to also have Ifa clerics, to the rest of the Ọmọ Oduduwa in Nigeria, and they keep praying for Nigeria rather than the restoration of all the people of Ifa under one roof.

An example of their misinformation has to do with the appellation Ilẹ gbigbona which they translate directly into English as “hot earth” and which they ascribe to the irunmọlẹ/oriṣa named Ọbaluaye who is in charge of plagues. This makes no sense at all because it actually is volcanic lava (called magma when underground) which is fiery and actually of Aganju. The higher self of Ọbaluaye is Baba Aṣemuegun-sunwọn and is the spirit of the comet which, upon getting close to the Sun, becomes “fiery” as he and Aganju whose higher self is Olu-Iwaye are always together. This relationship manifests here as Ọbaluaye begetting Aganju, and truly he is my biological father. The confused ascription stems from the plagiarism of the attributes of Aganju by Jẹgbẹ as his which resulted in the people forgetting about Aganju, and the close association between Aganju and Ọbaluaye whom they still remember.

Another is the denial of the existence of Hell and Hell fire even though they quote very well the law that “Ẹni ba da’lẹ a ba’lẹ lọ” which is translated into English as “one who breaks the covenant (with Ilẹ) shall be taken away by Ilẹ”. They know that Ilẹ takes away the lawless ones and can do so by actually swallowing them alive, but they do not mention where to. If they reasoned about this, it would be obvious to them that “hell” is a transliteration of “Ilẹ” and that hell fire is the subterrenean and terrenean fiery earth that they call Ilẹ gbigbona. Yet another is their denial of the existence of the Devil despite their knowledge of Edi whom they “send” to their prey. There are many more like the fabrication of stanzas to verify Jesus and Islam as from Olodumare, stubbornly distorting the order of the sixteen primary odus, etc.

Obviously, their mode of learning Ifa is GIGO (Garbage In Garbage Out) and their reasoning self-stymied from arguing by assertion rather than by the application of logic based on critical awareness and consideration. And these apply also to all native peoples and nations and their native clerics worldwide. Olodumare and all the divinities including our ancestors say enough is enough!

Olakerike sake
Okan gbandi o ro
A difa fun Olakun
Omokunrin ileereke
A bu fun Olakunmi
Omokunrin ileereke
Nijo ti won sekin
E wi fun Alara pe mo sekin
E wi fun Ajero pe mo sekin
E wi fun Orangun ile Ila pe mo sekin
Oro naa o gbegbo
Bee ni ko gbetutu
A fi ki e bora sile
Ki e maa bekin

Translation:
Olakerike sake
Okan gbandi o ro
Cast Ifa for Olakunmiloju
A man whose home is on a hilltop
Cast Ifa for Olakunmiloju
A woman whose home is on a hilltop
On the day that they offended Ikin
Inform Alara that I offended Ikin
Inform Ajero that I offended Ikin
Inform Orangun of Ila that I offended Ikin
Sacrificial offering is not the solution to this matter
Indeed sacrifice is not the answer
Except you strip naked and prostrate fully on the ground
To be pleading with Ikin

Thankfully, Olodumare has, through Ifa, availed us of the solution which is simple and to be done in private, enabling concentration. Throughout this year we should pray while naked and in full prostration on the ground. It is mandatory for all who have tẹfa (been baptized) and thus have their own ikin Ifa (palm nuts of Ifa), even when praying to other divinities via Ifa and also when performing any rite via Ifa, to do so in private whenever opportuned. Also, those who have not yet tẹfa must do so as soon as possible, now, but should consider the aforementioned schizophrenia of the Ifa clerics before taking this most important step – better to contract the oriṣas.

Conclusion

The overall result of full compliance with the prescriptions of Ifa – from Olodumare – is the initiation of refinement (that purges away all impurities), healing, protection, survival, restoration, peace, rest, prosperity and abundant increase throughout.

© Aganju

 

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.

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