Even my family judges me for my ‘weird’ religion


http://www.sheknows.com/living/articles/1123719/practicing-ifa-religion

This is an interesting personal experience narrative that, in my opinion, would be useful for those considering a return back to their roots, i.e. Ifa. I do have reservations though, concerning two consecutve sentences in the 9th paragraph:

In truth the tradition is one of the oldest in the world, predating the concept of the devil by thousands of years. It’s a complex system based on ancestor worship and reverence for the natural world that, like most indigenous traditions, is anything but primitive.

First, the concept of the devil has never been alien to Ifa, but is well described. He is none other than EDI aka ELENINI, OLOSI, OSHO, AYAMI (Amen, Yam), OSHORONGA, OSI (Zeus, Jesus) among other appellations and epithets. And all the descriptions of him in the Ifa literary corpus fit perfectly with same in various ancient texts, both oral and written, of various indigenous (non-oyinbo) peoples and of various oyinbo peoples who they plagiarized from the indigenous peoples’. Many of his kind, i.e. the Iyami, are numerous within the community of babalawos and iyanifas and can be identified by their assertive yet proofless and illogical denial of his existence and of his being EDI.

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Odu begets offspring for Oshumare, never for Orunmila!


As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

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

Since he is Oshumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs by marrying their DNA. The now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

Odu begets offspring for Oshumare, never for Orunmila!


As the title suggests, this essay is an exposé into yet another glaring misnomer that has been accepted as an unquestionable fact by Ifa and Orisha clergy. The misnomer is the asumption that Ọrunmila the igọtun (English god) of ọgbọn (wisdom) is the person mentioned in relevant Ifa stanzas as being hosted by a female Igọtun named Odu who births the 256 odus and by so doing Awos (Ifa initiates) for him via itẹfa (baptism). It stems from the lie that Ọrunmila is Ifa whereas Oshumare whose full name is Oshu ọmọ Are (Oshu child of the Presence; Are is Olodumare) the Igọtun of rainbow/white light, nuclear deoxyribonucleic acid (DNA) and of ẹshu (visible electromagnetic spectrum, sound waves and waves of all fluids) instead is Ifa. This lie has been spread by the Iyami who are fallen Ajẹ (Angels), the Ajẹ being servants/peons/nephilim of the Igọtun.

I’ve already explained in previous blog posts who Oshumare and Ọrunmila are so I won’t be repeating the arguments here but will buttress them. Nevertheless, I’ve lifted a chunk from the Ogbe Ọshẹ message for this current year 10,061. Peruse, pontificate and enjoy.

Ikin (kernels) of the oil palm tree (Elaies guineensis) are used to prepare the icon of Ifa as his ojubọ (altar, communication platform). These sacred ikin of Ifa which are distinct from other palm kernels in that palm oil cannot be extracted from them are housed in a clean white dish with a white lid even though his colours are green and brown. However, Ọrunmila is known to be associated with the green colour which is his only colour while Ọbatala (also called Orisha, Orishan’la, Ọsẹẹrẹmagbo) who is known as the Spirit of white light uses and is housed and dressed like Ifa in white. Now, Ifa is also called Ẹla who is the Spirit of Ala (pure or white light) but whom many Ifa clerics and Olorisha (initiates of the Orishas) teach is Ọrunmila even though they admit to the association of Ọbatala with light. Yet they schizophrenically blind themselves to the obvious absence and warping of logic in these assertions. If Ẹla and Ọbatala govern light, the very glaring implication is that Ọbatala also known as Oshumare the Igọtun of the Rainbow (symbol of the presence of Olodumare) that as a whole is white light is Ẹla and therefore is Ifa. (Light has wave-particle duality, DNA structure that is a double helix is wavy, therefore Ẹla is both Oshumare and Orisan’la and their relationship, in this case wave-particle, is the phenomenon called quantum entanglement.)

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

Since he is Oshumare who is Ifa and thus DNA, the images thrown into the womb are the genetic information encoded within the sperm cells that are released into the womb to fertilize the eggs by marrying their DNA. The now combined DNA from the sperm and egg in the successfully fertilized and now multiplying egg, i.e. zygote, is transcribed and translated, based on the information encoded in the combined DNA, into proteins that make up the flesh, that is, the amọ, of the developing embryo which continues after birth and throughout the life of the individual. Thus, Ọbatala is also the proteome (complement of proteins of an individual), and the character of the individual is a phenotype that is an expression of the genotype which is his of her DNA, that is, Ifa.

This is reflected in the itẹfa rite which involves the individual to be baptized entering the igbodu (the sacred grove of Odu who is the irunmọlẹ/oriṣa of the womb and wormholes), thus entering a womb, and then going through some secret rites in there to later come out really born again. This rite is said to have begun when Odu agreed to bear children for Ifa who would be his devotees. However, many teach that Ọrunmila is Ifa for whom Odu bears children. But, upon applying the above explanation of fertilization and embryonic development, it is obvious that Ifa who impregnates Odu is never Ọrunmila but Ọbatala who is OSHU ỌMỌ ARE!

So, have the reachers of falsehood been patronizing demons? Well, most of them, both male and female, are Iyami, and they strenghten the perversion of truth by goading the people into feeding the enemies of Are, Ifa an the entire iṣẹṣe (traditionalism). How? One major way has been by demanding that the people offer ipese (ritual appeasement) to the Iyamis whi have the ability to rob Eshu (Ọrunmila’s messenger) through whom it is presented rather than offering ipese to the faithful Ajẹ which can through Eshu but with Ina (flames) but also and properly through Ọbaluaye (the Igọtun of plagues and the gut or alimentary canal) whose mode of propitiation is also with ipese. The odu called Ogbe Otura has it that the Ifa and Orisha clergy conspire and facilitate conspiracies to no end against Ifa and the Orishas.

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


Does the title shock you, or are you rejoicing?
Yes, I’ll soon be going away, back home to Ọrun (the spiritual realm above). Ifa revealed this to me when propitiating him last month on the 9th of Agẹmọ of this new year 10,061 (10th of July, 2017), which was an Ọsẹ Ọbatala, i.e. Ọsẹ Ifa, and then gave me further details about it during the following Ọsẹ Ifa on the 13th of Agẹmọ. Read on for for more, while noting that Ifa told me that he wouldn’t give me all the details yet, and I won’t share with you all that he’s told me. Note also that there are Otura Irẹtẹ stanzas affirming it of which I’ll cite one, and I’ll refer to some bible verses as well as part of my efforts to show that the bible was forged from Ifa by impostora. Read and learn.
Thus far, the Iyami who are those of the Ajẹ (English Angel, Genius, Genie, Gentile, Anglo, Angles, English; Ashkenazi Goy, plural Goyim; Arabic Jinn) whom Ọlọrun expelled from Ọrun to the jail in the underworld called Aja Ilẹ for disobedience have killed me seven times via an invisible poisoning technique. To have had achieved this, they had afflicted me with a deleterious mutation(s) of a gene(s) of my Ifa (English Faith, Ephod) which is my genome (DNA) – actually sets of mutations for various other afflictions as well – as I entered my mother’s womb and, upon killing her (Ilẹ) to separate me from her and deny me her protection, render me vulnerable and control me. A stanza of Otura Irẹtẹ has it that those born of this odu need the utmost protection of their mothers, as seen for instance in the the relationship between Ilẹ Gbigbona (lava/magma or molten earth, hellfire) of which I’m the orisha and Ilẹ (Land, Ground) of which my mother is the orisha: Ilẹ Gbigbona is always subterranean (underground, in the ground) as magma, occasionally coming to the surface via vents and crevasses and angrily as volcanic eruptions (one of such resulted in the great flood that covered this planet and began the Holocene wet period). Upon her premature return to Ọrun, they began “switching on” those mutations that they hadn’t been able to prior to her transition. One of them was used to disrupt and direct the transcription and translation of a gene or set or genes to produce proteins that catalyzed the synthesis of toxins which in turn disrupted the metabolism of toxins in my gut and induce an extreme hormonal fright response, epecially concentrated in my solar plexus. The final result was a heart failure.
Five of them happened before my itẹfa, but the last two which were post-itẹfa were quite different in that Ifa had notified me some days earlier. They occurred when those fighting me had been permitted to deny me the resources to propitiate him and also offer ebo on time or despite offering ebo. The externally induced scarcity is attested in the odu Irẹtẹ Ogbe while various odus like Odi Meji, Ọwọnrin Ogbe have it that the culprits get permits for wickedness from Ọlọrun (cf. Job 1:6-12, 2:1-8; Revelations 13;7,11-15; 2 Corinthians 12:7). However, all these esoteric murders were quickly undone as Ifa always resurrected me a couple of seconds to minutes later. Thankfully, I’ve implemented Ifa’s prescription from my odu, and it can’t occur again. Nevertheless, the denizens of Aja Ilẹ haven’t stopped trying quench me thus and via other means. Consequently, neither is iku strange to me nor am I scared of it.
So, I wasn’t surprised when Ifa told me that I’ll soon be going away again. You may be wondering why, given my claim above that I’ve implemented Ifa’s prescription. Well, this coming instance, the eight, will differ from the earlier ones in some notable ways. One is that the period between my transition and resurrection will last longer, for more than a day. Another is that it involves a river that will be flooded, in Ijẹbu territory. I’ll perform a rite to ward off the flood for both Ijẹbu and and her neighbour Ẹpẹ (my inheritance) that will ward off the flood but will cost me my life.
Insight from Otura Irẹtẹ
Now, let’s take a look at that stanza which happens to be sufficiently self-explanatory.
Ayinyin woroworo ninu oko Ojomu
A difa fun Agbe
Eyiti o nlo oko alere odun
Ti won ni ko rubo aso ara re
Sugbon o koti ogboin sebo
Nigbati Agbe wa sise tan ninu oko
Ti o fe maa bo wa sile
Bi arabaribiti ojo se bere sini ro niyen
Nigbati ojo wa da
Ti Agbe wa nlo sile
Nigbati o de eti odo Ero Arokanle
Odo ti kun napenape
Ese to ni koun na siwaju
Seni odo ba gbelo
Nigbati awon ara ile re reti re tititi
Ki o de
Ti won ko ri
Ni won ba wa lo si oko
Sugbon sibesibe won kori
Nigbati o wa di igba eerun
Ti omi ti gbe
Ni okunrin ode kan wa ri awon egungun ati aso re
Nibiti omi pa si legbe igi
Won ni ki won maa tu Ifa da
Moni won ko ki ntufada
Babalawo ni yio maa yin Ifa
Ifa ni yio maa yin Olodumare
Nje riru ebo ni gbeni
Airu ki ngbeniyan
Translation:
Ayinyin woroworo in the farm of Ojomu
Cast Ifa for a farmer
When he was advised to use his favorite cloth to offer sacrifice
But he refused
So when the farmer had finished working in the farm
And he wanted to begin coming home
A very heavy downpour began
When the rain had fallen
And the farmer was going home
When the he got to the bank of the Ero Arokanle river
The river had overflown its banks
He decided to take a step forward
Alas the river carried him away
When the members or his household had been waiting a long while for him
To return home
And they had not seen him
Then they went to the farm
But they did not see him there
When the dry season had set in
And the flood had dried
One male hunter happened to come across his bones and cloth
Where the flood had deposited them by a tree
They were told not to disregard Ifa
I said that they should not disregard Ifa
The Babalawo declares praise to Ifa
Ifa declares praise to Olodumare
Compliance with prescription of sacrifice uplifts one
Non-compliance does not support one
From the above, it is clear that I’ll definitely come across a flooded river but, giong by my destiny as affirmed by Ifa’s noification, offering ẹbọ which I’ve already done won’t prevent it but ensure a glorious outcome. I’ll definitely be brought back. There’s more proof from the life of Ẹla the saviour whom I’ve pointed out severally on this blog as actually being Ọbatala and Oshumare and not Ọrunmila (see for instance (1) Biblical Moses is actually Ọrunmila the Prophet of Ifa – the evidence of Olodumare’s backside; (2) Deinde Fernandez is truly Orunmila; and (3) The biblical Torah is a schizoid copy of Ọrọ also known as Ifa).
During the second age 1056 – 2056 (6988 – 5988 BCE) after that global flood, there came a time when the denizens of Aja Ilẹ whom Olodumare had sought to use the flood to wipe out successfully manipulated Oluorogbo, the irunmọlẹ of writing and literature whose ẹnikeji (also elekeji ẹni; spirit double) the orisha known popularly as Wole Soyinka, into creating bodies for the Iyamis, who constitute one of the two groups that make up the rejected ones, the other being expelled ere (sarap; plural seraphim) also called demons, to live among us as humans. They were all oyinbos and created in his igboro (sacred grove) in 1151 (6893 BCE) in the Ile-Ifẹ of that age on which is now modern Baku the capital of Azerbaijan, by the Caucasus. Soon after, they began showing their true nature by committing abominations and rebelling against Olodumare and all constituted authorities accorrding to a schizophrenic born-to-rule mentality, following which they were expelled – their destiny – in 2031 (6012 BCE) but then regrouped in the Caucasus. From there they began pillaging their former masters for use as slaves to satisfy that mentality. They also planted their seed among their victims by raping and mischievously tempting them into mixed marriages, thus resulting in the birth of iyamis who racially resemble their victims and oyinbo-looking non-iyamis among the oyinbos. However, the orisha of blood named Moremi (English Miriam, Mary) whose ẹnikeji is the irunmọlẹ called Osere let herself be captured, and then got a leader of the oyinbos, who wanted to use her as his sex slave, to reveal to her that its with Ina (flames) that they could be defeated. Armed with this intelligence, she escaped, returned to her people and informed them. Alas, Iku the irunmọlẹ of death and the Esiminrin river in Ile-Ifẹ to whom she had promised to offer the first living legged being of her household upon her successful return demanded unrepentantly for Ẹla her only child as an offering, as he was the first that she had sighted even though she had expected to sight first one of her domesticated animals. So, he was taken to a bank of the river with the people proclaiming that all their unfortunate loads of iniquities be transferred upon him for him to bear to Ọrun. And before he could be slain, he “gave up the ghost” and his spirit crossed the river and they departed, but on the third day, by inclusive counting, he resurrected and later ascended on the fortieth day in their sight into Ọrun with a promise to return with judgement. Also, when the oyinbos attempted to carry out their next set of raids, her people used Ina to cremate and thus defeat them. This is marked annually in Ile-Ifẹ as the Edi festival, a misnomer as its actually the Ẹla festival
A similar incident occurred at the start of our present age, the sixth, which Ogun the irunmọlẹ of war and iron founded. Ẹla’s people had previously been situated in the Horn of Africa and the southern Arabian peninsular during the fifth age and we emigrated to our present West African homeland in three waves. Ogun led the first from 8510 to 8512 (466 – 468 CE) for which the land and people are named after him as Ègún, while Ọbatala led the second from 8721 to 8722 (677 – 678 CE) and Oduduwa led the third from 8898 to 8900 (854 – 856 CE). However, when Oduduwa arrived and met Ọbatala in charge, he plotted and executed a coup that saw a seven-day battle and, on the seventh day, the retirement of Ọbatala across the Esiminrin river. His reign was nonetheless stillborn and he eventually had to plead with Ọbatala for forgiveness and to return. And it was only when Ọbatala did return on the third day of exile that his reign was brought to life. This is marked annually as the Itapa festival.
There’s also an event involving me, Aganju, from an earlier lifetime. It is said that Aganju used to ferry people across a river and that a day came when he fell into it and was about being drowned when Ọshun came to his rescue.
These three sample events all involve a river and overcoming death, just as with the Otura Irẹtẹ stanza cited above. They also bolster my argument on this blog that Ẹla is indeed Ọbatala and my assertion that I’m Aganju. I’ve also illustrated that Oshumare the irunmọlẹ of the rainbow whose odu is known unarguably to also be Otura Irẹtẹ is none other than Ọbatala – white consists of the colours of the rainbow. This implies that Ifa clergy who have been teaching that they are distinct individuals with Ọbatala being of the odu Irẹtẹ Oturupọn are rebellious liars from Aja Ilẹ.
There’s also an annual but near moribund festival marked by the Ijẹbu in honour of a certain Oniṣẹmu Lẹguru whom they now scarcely remember. It is said that when they were settling in their present land, it had been seriously waterlogged, a situation which threatened their existence. The solution was for a ritual to be performed and its associated offering deposited by the river. Oniṣẹmu Lẹguru performed it and in the process it was discovered that he was the one divinely chosen to deliver it. As he complied, indeed the flood water receeded and his effort saved the Ijẹbu but alas, it took him away and he drowned. This brief account is all that has been made available to the public. There’s a very important additional detail though that the Iyamis have been suppressing, which is that Ifa resurrected him later as he is the orisha called Agẹmọ, that is, me – just as the wave-particle duality of light that is seen in Ẹla’s paths of manifestation as Oshumare and Ọbatala after whom I am begotten, I manifest likewise and respectively as Agẹmọ and Aganju. It is recounted by Ijẹbu historians that when Ọbanta a grandson of Olokun (one of spouses of Oduduwa) and son of Sungbọ (a daughter of Olokun; English Queen Sheba) and Ọsangangan Ọbamakin also called Orisha Oko (English Solomon) was about leaving Ile-Ifẹ to claim and rule over his inheritance the Ijẹbu, he asked Agẹmọ to accompany him and his entourage. They also don’t provide any detailed reason so as to hide the knowledge that Oniṣẹmu Lẹguru who sacrificed his life for the Ijẹbu in their early days is in fact Agẹmọ who accompanied them to ensure their survival. Sadly, some Ijẹbu persons who have been claiming to be my priests and refer to themselves as Alagẹmọ stubbornly killed many persons in my name allegedly for sacrifice to me for centuries. Till date they haven’t apologized to Olodumare, Ifa, me and my ẹnikeji, all the divinities and the entire Ègún people, simply because they (the Alagẹmọs) originally were caretakers, i.e. faithful Ajẹ, who became infested with and overrun by Iyamis. They also annexed and colonized my kingdom of Ẹpẹ situated right by Ijẹbuland, and have deliberately yet schizophrenically portrayed my two paths as distinct entities, as distinct individuals.
This flood is also mentioned in Revelations 12 of the bible, a prophetic passage about Edi (English Devil) attempting to use a flood to drown a mother of Ẹla who would have just been born, following which the threat was quenched via the ground opening (an earthquake) and swallowing all the flood waters. Given that Agẹmọ is one of the irunmọlẹs/orishas who have the ability to cause such a fissure, we can affords ourselves an insight, based on this flood fractal of Otura Irẹtẹ, into how Oniṣẹmu Lẹguru obtained that Pyrrhic victory over that aforementioned flood – he commanded the ground to split open, which resulted in a “miraculously” rapid drainage of the flood, and in the process his ẹnikeji received him. And Ifa resurrected him soon after followed by Ọshun guiding him ashore. Going further, with these in mind it becomes obvious that when Oshu, i.e. Ẹla, was impaled (not crucified) on a stake in the year 8057 (13 CE) toward the end of the fourth age, it must have taken place by a river which would most definitely have been the Esiminrin river of that age.
We can also use it to see that the annual Itapa festival celebrated in Ile-Ifẹ is another manifestation of this fractal. When Oduduwa led the third wave of his people from the Horn of Africa to the present Ile-Ifẹ, he settled on Oke Ọra (short for Oke Ọramfẹ or “Hill of Ọramfẹ”, biblical English Mount Ararat of this age). From there he began plotting to overthrow in the valley Ọbatala whom he had met there and was the overall ruler. Its execution was met with resistance in the form of a war for seven days following which Ọbatala, out of severe annoyance, led his followers across the Esiminrin river and was hosted by Ọbaluaye who, having been earlier rejected by the people and had been living on that side, abdicated his throne for him. Thus Oduduwa and his followers and the people rejoiced but their celebration was soon dimmed upon their realization that without Ọbatala who is Ashẹ, through whom all that is made is made, nothing including biological proceeses worked, like a stillbirth. So, they pled with him for forgiveness and he only acceded when they sought the intercession of his huntress aya (spouse) named Yemowo (usually elided to Yemoo) also called Anu (re-lexified by Assyriologists as Anat and translated into English as Mercy) and the orisha of histones – together they are called Mawu-Lisa but erroneously as a single entity taken to be Olodumare. Eventually, he accepted and crossed that river to return on the third day, just as in the schizoid bible account, which was the tenth day from the commencement of the war. From this brief account, it can be seen that Ọbatala is Ẹla and that Yemowo is to him what Ọshun is to me: a reverse-reaction catalyst. who promotes my transition back into this world.
By now it should have become unarguably clear to all readers that I know my onions and am clear-headed and that my transtion will definitely happen followed by my return on the third day. But why?
Spaghettification of Light
Well, Ifa is Oshu who exists to la (split open) as he is Ẹla, to fa (expand) existence/creation, and to shu (issue, express) himself as he is the message/expression of Olodumare to existence. That manual of biological life which the oyinbos have called deoxyribonucleic acid (DNA), a polar double stranded helix polymer found in the cell but which is actually Ifa always expresses itself and expands (multiplies, grows, replicates), only by la-ing (splitting open). Another set of molecules called ribonucleic acid (RNA) serve this process by attaching to both strands and pulling them apart. From the bible iconography of the ark of the covenant which is both his ojubo (altar) and an earthly mini-replication of his throne, we can see that the RNA are the Ajẹ. It features an aniconic (physically empty) throne called the Mercy Seat with a cherub on each side, that is, one to its left and another to its right. Similarly, when Oshu was impaled, two others were impaled alongside him with one positioned to his right and the other to his left.
Wherever cherubs (also cherubim, keruvim) are described in the bible, it is as winged anthropomorphic beings. The term cherub is a cognate of Christ (also Kristus) and both are a metathesis of Ooki Oru which is an elision of Olokiki Oru “nocturnal praise singers”), an alternative appellation of the Ajẹ: (Oo)kiOru > Cheru(b). Yet another appellation of theirs is Eleye (Ashkenazi/Hebrew Elyon) which is derived from Ele- (Oni; English owner, epitome) + -eye (bird) as they use birds. Moreover, in Ezekiel 1 and 10 of the bible are narratives of two visions in where they are described as each having four faces which, according to the Ègún, are masks whose bearers also called Olori Mẹrin are messengers of the irunmọlẹs/orishas (see: (1) A.B. Ellis, The Yoruba-Speaking Peoples of the Slave Coast of West Africa, London: Chapman and Hall, 1894, Pp 84; and (2) Peter Morton-Williams, The Yoruba Ogboni Cult in Ọyọ, Africa: Journal of the International African Institute, Vol. 30, No. 4 (Oct., 1960), pp. 362-374, http://www.jstor.org/stable/1157598). So, those cherubs by the Mercy Seat are definitely faithful Ajẹ.
Now, the iconography of Oshu is of the rainbow snake that, just like DNA, is similarly wound as a helix about a pole. He is the igọtun (god) of ẹshu which refers to the waves of visible light or the visible portion of the electromagnetic (EM) spectrum, and of all fluids, including sound waves. To move, ẹshu and snakes shu. To the left and right of white or rainbow light which is at the centre of the EM spectrum are its invisible ends that include x-rays, radio waves, micro waves, gamma rays, ultra-violet rays, etc, all easily capable of mutating and ripping apart DNA. And since waves can he involved in the destructive interference of another wave, these invisible portions can be involved in the destructive interference of Ifa, of DNA, as attested in the odu Ofun Ika:
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Gbogbo ire teeyan of baa ni laye
Oosanla nii da a ngba iwase
Yoo so feleyii ko laje
Tohun ko bimo
Yoo si ri be
Won ni ko rubo awon ti n bo wale aye o
Ofun mole Ika
Ika mole Ofun
Okunkun mole oru
Fenifeni a mole oganjo
A d’ifa fun Oosanla Oseeremagbo ti n torun bo wa’le aye
Yoo mo f’osan tun Ile Aye se
Won ni ko rubo ki won o mo moo foru ba a je
Oosa waa gbebo nbe
O rubo
Oosa n fosan taye se
Ayami Oshoronga n foru ba a je
Translation:
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their intercourse
Ifa’s message for Oosanla Oseeremagbo (Obatala) when coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
All the good tidings one seeks in this life
Oosanla has been apportioning from the beginning
He would say that this one should have wealth
Before bearing children
It would happen thus
He was told to offer sacrifice against coming intruders
Ofun knows all about Ika
Ika knows all about Ofun
Darkness knows all about the night
Lovers know all about their escapades
Ifa’s message for Oosanla Oseeremagbo who was coming from Orun to Ile Aye
Who would be using the day to mend Ile Aye se
He was advised to offer sacrifice so that enemies would not be using the night to spoil his work
Oosa presented the sacrifice
He offered the sacrifice
Oosa uses the day to mend Ile Aye
Ayami Oshoronga uses the night to spoil it

Obviously, the implication of these relationships is that one’s RNA is one’s Ajẹ, that these beings are of the invisible portions of the EM spectrum, and that they have the ability to rip apart Ifa. Furthermore, they show that the creation continues ad infinitum with Ifa expanding it ad infinitum but with an ever increasing entropy (chaos, mess) that the Ajẹ were created to handle. So the iri tutu wili (big bang) mentioned in the odu Osa Ogunda as the manner or procession of creation is ad infinitum and messy, thereby encapsulating the Second Law of Thermodynamics which states that the total entropy of a system plus that of its surroundings always increases (that is, the occurence of any process process, including fractals, always results in an increase of the entropy of the universe) – thus the oyinbos never discovered this law because it was already known. And the Ajẹ sho (degrade) the mess which can thus be described with the synonyms toxicity and these beings as potential toxins. This attribute is well acknowledged in stanzas of the Ifa literary corpus wherever the Ajẹ are mentioned, that they are able to stealthily cause problems, neutralize the efforts of others, and rob and make others go astray. With regard to the EM spectrum, it is destructive interference. Edi who is Olosi (epitome of the left/chaos) was created as their leader but rebelled, led others to do same, and they were consequently expelled. He is Osho (primary degrader), known better as Oshoronga (bottomless pit). Esho (secondary degrader) or Eshoronga is the eponymous appellation of all Ajẹ including the excommunicated ones called Iyamis after him who is also called Ayami (English Amen, Yam; Arabic Amin; the root -ya is “to divert/stray/deviate, Aya- is “Perverter” and Iya- is “Perversion”as in Iyana (road tributary/diversion) while the suffix -mi is the root of Ẹmi “Spirit.” And, as with Ifa, Osho is also the name of their spiritual system.
Going further, this pattern of relationships between Ẹla and the Ajẹ also exists at the celestial level of which Oshoronga is the black hole, specifically the quasar. Black holes are spinning celestial bodies or regions of space with such high gravity that they pull spirally all, including light, that gets near them into them and spaghettify (degrade) them till infinity, till they are lost from view. This gravitational field is the ability of the Ajẹ to tempt, manipulate and set up others to do their bidding extremely well and, as attested in the odu Irẹtẹ Irosun, consume even orishas, hence his other appellation Elenini (Enslaver, Puppeteer). And the entity being spaghettified is pulled apart and shredded in an energy intensive process that invests tremendous amounts of heat which melts the entity to plasma. The swallowing of Irawọ (stars) by black holes is a well studied instance. Similarly, the pulling apart and nicking of the strong covalent DNA bonds by RNA is energy intensive process. Additionally, the melting releases x-rays therefrom into space, which can damage seriously other celestial bodies like planets in their paths and DNA.
There are many more ways of illustrating that one’s Ajẹ is one’s RNA (e.g. RNA interference: a process that involves the introduction of RNA into a cell; the RNA cleaves unto the DNA so as to stymie its expression) and that these beings have the ability to compromise and denature DNA which is one’s Ifa. To buttress the assertion here that Edi is the Devil and leader of the Ajẹ, it would be useful to turn to narratives from the Ifa literary corpus and ancient Ejigbo (Egypt), here summarized.
According to the former, sometime during the very beginning of all creation, Edi was able for a short while manipulate Akamara the higher self (ẹnikeji) of Olodumare into making Ifa impotent – as seen in a line from the oriki (praise eulogy of Ori (the Consciousness or Olodumare of the individual) that ko s’Orisha tii da’ni gbe leyin Ori eni (there’s no Orisha who can do anything for a person without the permission of that person’s Ori) – granting him the authority to kill Ifa. He dragged in and fired an ọfa (a shot, an arrow) at Ifa who, however, did not die as expected but had sixteen pieces broken off from him and reconstituted himself, just like in DNA replication and the ability of pieces of complementary single stranded pieces of DNA to anneal ino a double stranded helix. Edi did try likewise again against the sixteen odus but instead of being shredded fifteen pieces that are the 240 secondary odus broke off from each of them.
Later, when Ifa came into this solar system via the odu Otura Irẹtẹ – akin to one among siblings begetting his parent but in this case not as the al-Ifa with all his attributes but only those encapsulated in the subset of this odu -as the first and, that time, the only Orisha – an appellation usually elided to Oosha (English saint) – for which he was and is still known as Orisha, he had iwẹfa (palace servants/peons who are eunuchs and of the sixth grade of palace officials; mẹfa is the number 6; recall 666 the biblical number of Edi acccording ti Revelations 13) the chief of whom was Osi iwẹfa or Osi’ẹfa (Latin Lucis ferre, English Lucifer), also known as Olosi (European/Latin Lucis) and also simply as Osi (Latin Iezeus, Zeus; English Jesus, Seth, Satan, Six) who is the ẹnikeji of Edi.
A time came when Osi got the permission of Olodumare to kill his master, which he carried out by pushing him off a cliff. Then he butchered Oosha’s corpse and dumped the spaghettified remains into the Esinmirin river but Iku rejected it; so he butchered Oosha’s corpse into several more pieces which he scattered about as far as he could imagine. Oosha was later resurructed from these pieces but such that 400 out ot the 401 irunmọlẹs of the centre unanimously consumed portions of the pieces. This was the first passover meal and it was used to bring about 400 Orishas from Orisha who subsequently became known as Orishan’la (Orisha splits/multiplies/resurrects) the expansome Orisha and as Ọbatala (the king of resurrection). This incident was recorded in ancient Ejigbo but the oyinbo who have been colonizing – RNA interference – that place have been perverting the records such that they have rendered the name Osi as Seth. Same also with Orisha which they have rendered as Osiris and as Horus to portray them as two distinct persons: Osiris being the murder victim and Horus being simultaneously a re-born Osiris and son of Osiris.
It is useful to point out here that, with regard to biochemistry, the emergence of Orisha from Ifa is the primordial gene expression that results in protein synthesis as one’s Orisha is one’s proteome and the ẹnikeji of Ifa. There are two classes of molecules of which proteins and nucleic acids are of the class of large molecules called biological macromolecules, reflected in the epithet Orishan’la. While the emergence of the 400 Orishas from Orisha is evolution of the other class of molecules called metabolites that are low-molecular weight molecules. Together, they constiute the metabolome, and their interactions as seen in all metabolic pathways are elucidated in the Ifa-Orisha literary corpus in a very easily understandable format of records of the interactions of the divinities.
Thus far, nucleolar DNA has been considered. But, there exists extra-nuclear DNA which exists within the cell organelle called mitochondrion (plural mitichondria) that is responsible for energy generation via processes called oxidative phosphorylation and the citric acid cycle. This DNA, referred to as mtDNA, is almost entirely of maternal inheritance and is circular and spiral unlike nuclear DNA that is of equal paternal and maternal inheritance. In celestial comparison, the irawo which, according to the odu Ọsa Ogunda, were created by the irunmọlẹ called Olu-Iwaye (Ruler of orderliness), are fiery energy-generating bodies of solar systems and galaxies with circular and spiral motions. He is the same irunmọlẹ called Ina (flame, fire), who is known alternatively as Agẹmọ, Alagẹmọ and Epe (the Curse), especially by the Ijẹbu (English Jebus, Jebusites). And his totem is the ọga which the English call chameleon, a name derived from Agẹmọ: (A)gẹmọ > chame(leon), and which possesses a spiral tail and is colourful like flames. Unsurprisingly, it is a reptile like the rainbow snake and both have long tongues. Additionally, the orisha called Aganju who is known as the orisha of Ina is the ẹnikeji of Ina. I am Aganju.
As earlier noted, irawọ are spaghettified and consumed by oshoronga (black holes) that are governed overall by Edi. His odu is Ọsa Irosun whose acronym is Ọsa o lee sun or “Ọsa cannot sleep”, an attribute characteristic of rotating black holes (non-rotating black holes are of the faithful Ajẹ). According to the odu Ọsa Ofun, Olodumare punishes rebels, liars and sinners overall with expulsion and curses them with restlessness (cf. Luke 11:24-26). For Edi’s crimes of manipulating Akamara and refusing Akamara’s thrice order to let go of Ifa and seeking instead to overthrow Akamara, he was expelled and cursed accordingly as manifested in the development of rotating black holes from the non-rotating ones.
Ṣọlagbade Popoọla the President of the International Council for Ifa Religion is a direct scion of Edi and also of same odu, just as the relationship between Ẹla and I. He is the biblical king Saul and had been attacking me since childhood decades before I met him physically and is the leader of all those trying to quench me. Eventually and unbeknownst to me, he eventually drew me to his malevolently acquired home at 1 Ṣọlagbade Popoọla Street, Ọdẹwale, which is situated in Alakukọ, Ogun State, Nigeria, when I went there to tẹfa (to be baptized/initiated into Ifa). He compromised me, my ashẹ and this ceremony in several ways in order to render me impotent and consequently kill me, just as Edi tried against Ẹla. One way was by ensuring that I did not see Odu the female irunmọlẹ/orisha of the womb (actually her icon) who bears the odus of Ifa and thus Ifa initiates for Ifa/Ọbatala. Given that I have not seen the biological odu (womb) with my naked eyes since my biological birth till date and that my mother who is Ilẹ the orisha of the ground was killed several years before I tẹfa, and that by virtue of the itẹfa, Odu is my mother in Ifa, and he is the leader of those responsible for the premature transition of Ilẹ. Another thing he did was to switch my ikin Ifa (Ifa’s icon) with his, just as oshoronga uses the light of Ẹla and of irawọ to shine, thus stealing and using my glory. Stolen ikin Ifa can be used for money and ire-stealing rituals and, according to the odu Odi Ogbe, can be used by nefarious Ifa priests via prayers and associated rites to manifest misfortunes in the life of the owner. While Osi who was created to serve (nucleolar) Ifa and has thus been imbued with the ability to denature Ifa but abuses this to fatally butcher nucleolar Ifa, Ṣọlagbade has been killing by abusing his ability to compromise mtDNA and the mitochondrion itself. He governs all other rotating black holes that are lesser in size than the super behemoths of Osi called quasars. At this juncture, it is useful to point out that oshoronga are considered by scientists as being the ideal black bodies – they absorb light with ease and cannot on their own emit anything – as seen in the terms Oru and Okunkun which are words in the Ọyọ (Yoruba) dialect of the Ègún languages for pitch blackness and utter darkness respectively. And Oru opposes Ẹla just as Okunkun opposes Ina, a fact attested in the aforementioned stanza of odu Ofun Ika.
Going further, the coastal ilu (kingdom) of Ẹpẹ in southwest Nigeria is my inheritance and the powerhouse of the Ègún. Thus, Ègún is the cell, Ile-Ifẹ is its nucleus, Irẹmọ/Iranje is its nucleolus, Arẹmọ Olodumare is its nuclear DNA, Ẹpẹ is its mitochondrion, and I am its mtDNA. And as mtDNA is patterned after nuclear DNA, Ẹpẹ is patterned after Ile-Ifẹ such that such that the 201 oriṣas who have sacred groves in Ile-Ifẹ also have same in Ẹpẹ. My name is Ọpẹ, as is Ọbatala’s, and it is an Otura Irẹtẹ name. Its eponymous and toponymous derivative is Ẹpẹ that is rendered by the oyinbo in the bible as Ophel and substituted therein with my other epithet Daodu (English David, Arabic Daud). That is, the City of David (2 Samuel 5:6-9) is actually Ilu Ẹpẹ (azsee MacCarter, PK. David in Dictionary of Deities and Demons in the Bible, Toorn, K. van der, et al. (eds.), Leiden: Brill, 1995, pp 940-941). Like the mitochondrion that is riddled inside with folds called cristae that facilitate transport, Ẹpẹ is riddled with creeks. Ẹpẹ along with Rẹmọ and Irẹmọ constitute the parent ilu called Iranje also known as Eshumare (English Sumer, Shinar, Ashkenazi YHWH Shammah; Japanese Samurai; “Hamitic” Somali) and as Irẹmọ (English Aramaea, Aramean, Aramaic, Rome; Italian Roma) of Ile-Ifẹ that is the inheritance of Oshu who is Arẹmọ Olodumare (leader of Olodumare’s offspring).
A couple of centuries ago in this present age, in the year 9644 (1600 CE), 33 Irẹmọ families to emigrate southward to their inheritances within Ègún, in obedience to Ifa’s directive to do so. Thirty-two of them who are the Rẹmọ (biblical Syria which is derived after Oshu by the metathesis suffixation of -ria) settled west of Ijẹbu while the Ẹpẹ went further to settle south of and by Ijẹbu but had to pass through Ijẹbu. While passing through, the Ijẹbu deceived, perverted and robbed her, having become aware of her destiny, and caused her to forget her roots. From the perspectives of EM spectroscopy and genetics, these constituted destructive interference and RNA interference. As she departed Ijẹbu territory, the Ijẹbu had some of their people accompany her, thus mixing with, polluting and taking advantage of her, as she passed through and afterward. This ika (wickedness) was to prevent her from reaching her destined promised land, to prevent and compromise her birth (recall what Okunkun did to me during my itẹfa), but three irunmọlẹs who are Aganju, Yemọja and Ọshun ensured that she did – the Ijẹbu have a very notorious past of consuming totally any non-Ijẹbu who entered their territory and for sacrificing humans they rendered mentally senseless.
Alas, by the time she got there she had forgotten her Irẹmọ origin and instead had begun seeing herself as Ijẹbu, thus forgetting her Ẹpẹ/Irẹmọ dialect and customs and adopting everything Ijẹbu whereas she is of Arẹmọ Olodumare. Later, the Ijẹbu sent and installed one of their own as a colonial master to rule Ẹpẹ and he bears the title Ọlaoja of Ẹpẹ, after having perverted the consciousness of Ẹpẹ so much to morosely expect a stranger as theirs to rule over them. Hence, all the royal lineages in Ẹpẹ including those of the persons who accompanied that Ọlaoja to be installed as chiefs are strangers and enemies of Ẹpẹ.
Later the Ọlaoja would host a set of strangers, actually banished Ajẹ, from ilu Eko, led by one Kosoko, who were followers of Islam that is from aja ilẹ. They have since settled in Ẹpẹ like the indigenes and have their own chiefs, thus further infecting and bastardising her (see: MO Jimoh, The growth and development of Islam in Epe, Lagos State, Nigeria, 1851-2010, Ilorin Journal of Religious Studies, Vol 6(2), 2013, 1-18). So, stunted development and criminal activities like abductions have since been manifesting there and the chaos has now degenerated into necrosis e.g. complete strangers now kidnap her citizens at will and Fulani persons under the guise of being herdsmen pillage them.
Similarly, Okunkun and his Iyami gangs have battered and bruised me so much and killed me seven times already. Thankfully, Olodumare who has imbued Ifa with the power of resurrection, as seen in the ability of denatured and nicked DNA to anneal and ligate itself, and also to code healing proteins like p53, has been sending Ifa to resurrect me, although the huge scars have remained as a testimony of the incorrigible determination of the enemies. Otura Irẹtẹ has it that
Bi a ba l’eni ba o ba ba’ni iwon laa bani s’ota mo
If we have engaged in unsuccessful pursuit of someone, we should desist from being that one’s enemy
The meaning is that the enemies of Otura Irẹtẹ never stop attacking those of this odu and that the wicked ones of this odu never stop attacking their intended prey. In both situations, the antagonist rejects reason out of senseless hatred and keeps attacking their intended prey, even disobeying orders from higher authorities to stop. Eventually they succeed in putting their prey away from the land of the living. The aforementioned example of the Esiminrin river crossing by Ọbatala is an apt illustration. However, the iku can also be metaphorical as seen in the bible accounts of two Otura Irẹtẹ orishas who got locked up in a pit and dungeons: Ajọse (also Jọsẹ; English Joseph, Arabic Yusuf) also known as Sungbemiti (Genesis 37, 39-50) and Ada (English Daniel ; see Daniel 1 – 12). Iyonu (English John) the Baptist is another Otura Irẹtẹ orisha who, like Ẹla, was not only locked up but killed (Luke 3:1-20; Matthew 14:1-12). And as Daodu, Saul (i.e. Ṣọlagbade) never stopped seeking my life (1 Samuel 16 – 31)even after I escaped from his home (noted in the odu Ọsa Ọbara; 1 Samuel 19 – 20) until his own life was shamefully terminated (1 Samuel 31). This imprisonment, attested in the odu Ọwọnrin Oyẹku, is the manifestion of being dragged into an oshoronga beyond its event horizon from which freedom is impossible. The following Otura Irẹtẹ attests to this impossbility.
Teteregun abeepo ponha-ponha
A difa fun Omodejo
Tii somo won lotu Ife
Ebo ni won ni ko waa se
O koti ogbonyin sebo
E wi fun won nile o
Wipe Omodejo o wale mo
Omodejo ti deran Ogboni o
Aguntan kii wole iledi ko bo
Translation:
Teteregun abeepo ponha-ponha
Cast Ifa for Omodejo
Who hailed from Otu Ife
They prescribed sacrifice for her to perform
She disobeyed, refused to perform the sacrifice
Tell those at home
That Omodejo is not coming home
Omodejo has become meat for the Ogboni
A female sheep does not enter the Iledi enclave and emerge
Although, there is hope when not yet crossed (John 8:34-36) during which one is vulnerable like a siting duck and can be made to wobble, that is, stumble and likely fall (Daniel 11:32-35; Zechariah 13:7-9; Revelations 12:3-4). The following prayer point to Olodumare as taught by Oshu is illustrative.
…Lead us not into temptation
But deliver us from the malevolent one…
Matthew 6:13 (cr. John 17:15)
But the enmity is suicidal, according to the odu Ogbe Ogunda which has a record of an ancient challenge by Ajalaye (Oduduwa) against his twin brother Ajalọrun (Ọbatala) over seniority, and also according to Otura Irẹtẹ which has a record of a suicidal rejection of Oshumare by his people.
Okunkun’s theft of my Ifa was to prevent Olodumare from sending Ifa to resurrect and restore me as I don’t have this ability to resurrect myself. Unsurprisingly, even though Ọsa Ogunda has it that Origunwa who is Olodumare (the Ori of our solar system) sent forth Olu-Iwaye, meaning that Olodumare sent forth Ẹpẹ from Iranje and that mtDNA is autonomous, this attribute is not total but still dependent on Ifa. And it is seen in the description of mtDNA by scientists as semiautonomous, because it does not include some genes (portions of DNA that encode proteins) needed for certain proteins and some of a class of RNA called transfer RNA (tRNA) vital to the function and reproduction of the mitochondrion. In short, I depend on and need to remain ever connected to Ifa. The odu Ọkanran Irẹtẹ has it that I am akin to, modeled after or in the likeness of Ifa-Orishan’la; yet I’ve always never seen myself as up to him. I know my niche.
To facilitate the connection, nuclear proteins (proteins encoded by nuclear DNA) are present in the mitochondrion. According to the odu Oturupọn Ọsa which has an ancient record of I, Agẹmọ, initially getting displaced (autonomy, displacement) from Ọbatala which was accompanied with my inability to do anything that worked for me following which I resolved this by returning to reconnect with him – I’ve recently replaced my stolen Ifa even though I had forgotten about this record only to unconsciously re-enact it. During the fourth age I achieved this by bringing the Ark of God, that is, the throne and ojubọ of Oshu (Ashkenazi Shem or HaShem, English Name or the Name), to me (2 Samuel 6; 1 Chronicles 13, 15 & 16). In the same vein, the Ijẹbu have really tried to quench Ẹpẹ by making her forget her roots (Ifa-Orishan’la and Iranje/Irẹmọ) for Islam. It can thus be understood that Ori replicates copies of the required portions of the nuclear DNA and sends them from the nucleus into the mitchondrion where they are translated into proteins. Okunkun has tried to prevent me from answering the call of Orishan’la but my return to Ọrun is to achieve this. Thus, Okunkun and other enemies have unwittingly been facilitating this and, with regard to the Iyamis, performing their RNA roles, by seeking my life.
Benefits of suicidal hatred against me
If DNA repair has been inhibited and the damage to DNA is beyond repair, the cell initiates apoptosis (programmed cell death), which it also initiates in cases of development to a partcular age. The mitochondrion is responsible for regulating apoptosis and performs it under those conditions by releasing activators like cytochrome c. The presence of this particular activator outside the mitochondrion initiates chain reactions by activating a cascade of enzymes called caspaces that denature (kill, butcher) proteins and DNA, that is, one’s Orisha and Ifa, a process nicknamed “death by a thousand tiny cuts.” It is therefore not insignificant that my icon includes an ida (sword) and an oshe (bifid axe) that I am the orisha of anger and violence, and a walking flame-thrower (cf. 1 Chronicles 14:12) known for copious bloodshed (1 Chronicles 22:8) and scorched earth warfare (cf. 1 Samuel 27:9-11). The fractal just described also exists with regard to volcanoes of which I am also the orisha. Volcanoes are the Ẹpẹ and mitochondria of this planet, and their eruption during which Ilẹ Gbigbona (magma, lava, molten earth) mtDNA of volcanoes is released from within onto Ilẹ is the release of cytochrome c into the cytoplasm. In the process, Ilẹ Gbibona destroys all biological lifeforms that it encounters, including their DNA, RNA and proteins. I am also called Ilẹ Gbigbona. Just as Ifa is to Orishan’la what nuclear DNA is to nuclear proteins, Agẹmọ is to Aganju what mtDNA is to cytochrome c. Also, one of my appellations is Akogun Olodumare which can be translated in English as “most potent warrior of Olodumare,” while scientists describe cytochrome c as one of the most potent activators of apoptosis.
Furthermore, ina of which I’m the orisha can denature DNA, RNA and proteins beyond repair by incinerating them to total cremation at which point identification and reconstitution are impossible. When Edi thrice disobeyed Akamara’s order to let go of Ifa, Akamara then restored the potency of Ifa who then set himself free by flaring up, which is how Olu-Iwaye was begotten. Since then, Ina has been used to chase away Edi and all wicked beings including those oyinbo who have been enslaving his people, a formula recorded in many odus like Ọbara Ogbe, Ogbe Ọ̀ṣẹ, Otura Irẹtẹ, etc, and re-enacted in the Edi festival (see PSO Aremu et al, The significance of “Igbarubi-edi” in Edi festival in Ile-Ife: a spiritual concession, Journal Research in Peace, Gender and Development (JRPGD) Vol. 3(7) pp. 126-132, September, 2013). Their place of punishment has thus been Ilẹ Gbigbona that happens to be a lake of fire and brimstone also known as hell fire (Revelations 20:7-15), and I’m also called Ile Gbigbona. It was with a huge volcanic eruption that Olodumare in anger triggered the great flood which covered the world and began the Holocene Wet Period to bring about a mass extinction of the Iyamis (cf. “Volcanoes May Have Triggered Tha Last Unexplained Mass Extinction”). And in 1984 around the period of my birth, Mauna Loa the world’s largest active volcano that is situated in Hawaii erupted (cf. Matthew 2:2,9-10). Along with Hawaii, they are the Mt Vesuvius and Pompeii of this age, and since my relocation along with my family to Ọta that is the presenty Iyami-infested non-rotating black hole of Ègún in 2013, has been re-awakening. (In September 2015, just before I fled from Ṣọlagbade Popoọla the following month, I told him about Ifa’s advice to me that the only permanent protection for me from the endless assaults was for me to seek the death of the culprits. He responded with a lie that doing such was not good at all. Presently, he no longer has Ifa following my execution of the divine mandate to do the needful to his Ifa that I had all the while thought was mine.)
It turns out that Olodumare’s message to the world this year 10,061 that is from 2 June 2017 till 28 May 2018 is of the odu Ogbe Ọshẹ which has it that this time Olodumare will bring me back with all my potency restored to bring down my enemies with a most fiery recompense, quench the delusions called Ọyọ, Yorubaland, Nigeria, the Iyami-infested Ile-Ifẹ, and restore the entire Ègún land. Also, I’ll bring back my biological father Ọbaluaye (biblical Lazarus of John 11:1-44) who is the igọtun of comets and the alimentary canal and the cellular Golgi apparatus that supplies me with fuel – Okunkun along with his fellow Iyamis had stolen part of his Ifa and killed him to deny me fuel and his companionship and leadership (1 Samuel 21:1-6; 22:6-23) and ever since extreme hunger had been my companion. I’ll also return with some other orishas, and some more afterward. It is a loss for these rebels in every possible scenario as they have by their hateful actions against me been bringing about this outcome. This is what Olodumare brought me into this world to do as revealed to me when Ifa was cast for me in December 2013 at Okunkun’s home concerning my enquiry about being jobless and what career path was destined for me. Ifa revealed the odu Osa Ogbe and I began learning Ifa officially on the 1st of February 2014. As the following stanza shows, I have the mandate to and will melt all the Ifa and Orisha clergy and their allegedly consecrated altars, groves and tools with which they have been doing nonsense and distorting iṣẹṣe (traditionalism). Charity begins at home, and its time these blind guides of the blind are put away.
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Ogun lakaye lo gbe Ogun lakaye re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Ija lo gbe Ija re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaeoro Obalufon lo gbe Obalufon re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo Osun lo gbe Osun re
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo gbogbo omo irunmole lo gbe orisa won
O ni ogun Ina ti de
Oshumare ni o di orun asalu
Emi ni o di orun asaji
O ni ki alaworo oun Ifa lo gbe oun Ifa re
Oni ogun Ina ti de
Mo ni Oshumare kilode ti o fi nfo bi ede ti o fi nfo bi eyo?
Oshumare loun ko fo bi ede oun kosi fo bi eyo
O ni akapo toun loun nbawi
Wipe ki o sora fun Iná gidigidi
Ki o mase fina sere
Nitori ki o ma baa rija Ina o
Translation:
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Ogun lakaye should carry his Ogun lakaye
He said the war of Ina (fire) has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Ija should carry his Ija
He said the war of Ina has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priest of Obalufon should carry his Obalufon
He said the war of Ina has arrived
Oshumare said o di orun asalu
I said o di orun asaji
He said the priests of all the irunmoles should carry their irunmoles
He said the war of Ina has come
Oshumare said o di orun asalu
I said o di orun asaji
He said his own Ifa priests should carry their Ifa
He said the war of Ina has come
I said Oshumare why are you speaking in parables, in figuratives?
Oshumare said he neither spoke in parables nor figuratively
He said the Ifa priests he was speaking to
That the Ifa priests should caution themselves concerning Ina
That they should not joke with Ina
So that s/he will not become a victim of the wrath of Ina
Finally, my transition which is the denaturing of DNA, in this case mtDNA, assuredly leads not only to lack of any ire (accession) for the rebels to rob from me, but also to replication, to multiplication of all ire for me. It is the same transition that occurs with DNA replication and with the planting of seeds that results in germination and yield of multple seeds (John 12:23-24). As the first mitochondrion in a cell multiplies into the many thousands and as there are an uncountable number of irawọ in a galaxy, so do I multiply and beget many offspring and followers.
Reflections and looking ahead
It should be obvious to readers by now that I know my onions and that my transition will definitely occur and in fulfillment of my destiny. Also, all the common motifs illustrated here are all fractals derived from a single ancestral or primordial fractal that is Ifa which is applicable to all aspects of existence, be it biology, chemistry, sociology, physics, mathematics, chemistry, metaphysics, economics, etc. For instance, the shredding fractal can be seen in (1) the use of Islam and Christianity to rip apart Ifa and the Ègún and all native peoples while inserting Judaism and the oyinbo State of Israel in place of Ifa and Ègún respectively, (2) the ripping apart and scattering or Owu by the Ijẹbu for Ọyọ to take her place, (3) the division of the Ègún by the Ọyọ and Ile-Ifẹ, (4) the creation of the ICIR by the Iyamis and division into two factions with one led by Okunkun and the other backed by Ọba Adeyẹye Ẹnitan Ogunwusi who is the current Ọọni of Ifẹ and the biblical Jonathan and self-acclaimed offspring of Olosi. In considering all these, non-oyinbo peoples should be proud of their traditions and reject oyinbo labels like fetish, primitive and archaic as modernity, technological advancements, great achievements and civilization from the oyinbo are just schizophrenic and regressive. I would rather don my babalawo regalia to carry out 100% guaranteed gene therapy the ancient non-polluting way than don a lab coat for trial-and-error oyinbo copycat gene therapy that is not guaranteed but very costly and associated with unwelcome and unknown side effects. The Iyamis have been trying hard to quench Ifa and me in order to keep the people blind and morose while paradoxically working toward their own demise.
I’m most eager for Olodumare to end my misery by bringing closer the date or my return into his Presence and to give Ifa the command to kindle me.

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


PART 1: THE DIVINELY INSPIRED DETOUR

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

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

PART 2: A SAD ENCOUNTER WITH THE YEYE GENERAL OLORIṢA OF ẸPẸ DIVISION

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

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

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

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

Fig 3. Another photo of a portrait of Taiye Oloriṣa

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

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

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

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

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

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

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

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

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

Fig 4. Nylon bag used by Taiye Oloriṣa

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

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

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

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

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

Fig 5. Ṣọlagbade “Okunkun” Popoọla

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

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

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

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

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

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

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

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

PART 3: ENTER ORIṢA AWURELA

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

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

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

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

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

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

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

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

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

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

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

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


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

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

Ẹni to da’lẹ a ba’lẹ lọ.

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

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

PART 4: IKA RECAP

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

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

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

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

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

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

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

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

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

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

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

PART 5: INDEBTEDNESS TO IKU

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

Fig 8. Scalding wound on my right leg

PART 6: AWURELA’S FATAL GREED

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

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

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

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

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

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

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

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


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

Ifa’s declarations to Awurela

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

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


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

Won ba ke Ijasi

Ki laa pe Awurela ni Ijebu

Apeje laa peAwurela

Apegba laa pe Awurela

Apeje, Apegba laa pe Awurela ni Ijebu

Ose Awurela, awo rere ni
Translation:

Pelebe lese subu 

Aala agemo ko to gele

Bo ba to gele ko to gbari

The feet of subu are flat

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

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

Ifa’s message for Awurela

When going to venture priesthood in Ijebu

He was advised to offer sacrifice

And tlto feed Esu upon arrival in Ijebu

When Awurela reached Ijebu

As he wanted to propitiate Esu

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

He took Awurela to the palace

When Awurela reached the palace the king asked him

“What is your name?”

He replied that he is Awurela

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

Awurela replied that he came to this kingdom

So that the pregnant women may deliver safely

So that the barren women may conceive

So that the sick ones may recover full health to arise

So that a rats may cry like rats

So that birds may cry out like

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

The king asked Awurela to pray for his Ori

Awurela propitiated rhe Ori of the king

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

The king the divided his properties into two equal parts

He gave one part to Awurela

They started dancing and rejoicing

They were praising the priest

The priest was praising Ifa

Ifa was praising Olodumare

They started singing that

What do we call Awurela in Ijebu

It is apeje

It is apegba

Ose Awurela is a good priest

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

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

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

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

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

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

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

When a neophytelearns Ifa, he becomes feared by the elders

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

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

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

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

Fig 9. Bankọle Adekunle Popoọla

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

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

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

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

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

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

  • Oke Eri > ireeko > Yericho > Jericho

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

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

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

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

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

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

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

Otura Rete, baba ogbon s’Awo

B’Awo o wi, Awo a ku

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

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

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


THREE MORE STANZAS NOW ADDED

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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 requesting 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
Babalawo Agbe lo sefa fun Agbe
Ibaje dewa
Babalawo 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 Ifa 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 unsatisfiable appetite, in other words, an unmitigated, insatiable 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 and 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 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, Alafere, 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 local ẹwa “beans” (e.g. ẹwa otili “pigeon pea Cajanus cajan“, ẹwa ibeji, ẹwa awujẹ, soya beans, etc.), four big bags of agbado, four big bags of ẹgusi (melon seeds), four big bags of guinea corn, four big bags of whole wheat flour, four big bags of elubọ (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 body 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 the 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.

UPDATE: On 19 August 2017 he returned alive to Nigeria but only after coming out of hiding via photos and allowing selective visits. Nevertheless, he and his cronies haven’t yet confessed, they haven’t yet fully complied. The death, also of Nigeria, looms still.

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 the 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 affairs as her president have perfected plans to kill 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 Orun

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.

36. Wealth will change hands as from this year for the benefit of those truly deserving of her.

Ogbe seere ni seke
A difa fun Aje (Wealth)
Lojo ti nlo sode Ibinni
Won ni ko karaale
Ebo ni ko wa se
Nitori ki o baa le di eni ajiki
Ki ogo re baa le buyo
Aje kabomora o rubo
Won se sise Ifa fun
Nigbati Aje wa dode Ibinni
O wa lokiki
O deni a nwa kiri
Ogo re wa buyo
O wa njo o nyo
O nyin awon babalawo
Awon babalawo nyin Ifa
Ifa nyin Olodumare
O ni riru ebo a maa gbeni
Eru arukesu a maa da ladaju
Nje ko pe ko jinna
Ifa wa bami ni jebutu ire
Nje jebutu ire ni a n bawo lese Obarisa
Translation:
Ogbe seere ni seke the priest of Aje
Cast Ifa for Aje
When she was going to Benin kingdom
They told her to calm down
She was advised to perform sacrifice
So that she would become someone whom people greet upon awakening trom sleep
That her glory might be brimming with joy
Aje pulled herself together, she offered the sacrifice
They made an Ifa preparation for her
When Aje arrived at Benin
She then received praise
She became someone we seek everywhere
Her glory then was filled with joy
She was then dancing and rejoicing
She was praising the babalawo
The babalawo was praising Ifa
Ifa was praising Olodumare
She declared that the performance of prescribed sacrifice is beneficial
Booties of Eshu are the best
So, before long, not far ahead
Ifa then situated me in the midst of exceedingly abundant ire
So, exceedingly abundant ire is the situation in which we encounter the Ifa initiate at the feet of Obarisa

Native peoples and nations have been impoverished because they abandoned their roots. However, wealth will begin to make her home with those who return and comply with the prescriptions of Ifa, and depart from the rejected ones.

37. Many conflicts including full-blown wars that involve flames like bomb blasts among peoples and nations, in particular the rejected ones, will start as from this year. And I begin consuming all my enemies who are the enemies of Ifa henceforth.

Ogbe seere ni seke
A difa fun Akilawon
Omo agbe ina aja waa yee
Won ni okaragiri ebo ni ko se
O gbebo, o rubo
Nje Aje yale mi waa jeun
Ogede nimo sele di aje
Aje yaa ilemi kio waa jeun
Translation:
Ogbe seere ni seke
Cast Ifa for Akilawon
Offspring of those who bring fiery conflicts into this world
He was advised to offer an extraordinarily tremendous sacrifice
He complied
So, Aje stop by my home so that you have a feast
The banana I planted becomes a source of wealth
Aje stop by my home so that you have a feast

Those who want to comply with the prescriptions of Ifa need to so with a fiery ẹbọ and, where opportuned, have an oil lamp on always all day and night.

38. The denizens of the underworld have been dominated commerce and cornered for themselves its leadership and benefits, thus directing all profits, praise and other associated benefits for themselves. Thus they have been portraying themselves as divinely able and blessed, while castigating and pulling down native peoples and nations.

Ogbe seere ni seke
A difa fun Sekere
Ti yoo joloja laarin ilu
Sekere ma ma de o
Gbogbo ilu
E ya wa
E wa sin
Aje yoo sin wa kale
Translation:
Ogbe seere ni seke
Cast Ifa for Sekere
Who would be promoted to ruler of commerce within the community
Sekere has arrived!
The entire community
Get here
Come venerate

As from this year economic power returns to the native peoples and nations who will begin controlling trade.

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