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.

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).

Entering the igbodu: the Redeemer’s baptism and crowning as king


Around 2,000 years ago the Redeemer was born in the land known in error as Israel to one of the incarnations of Ọbalufọn (allegedly ‘Joseph’) and Mọrẹmi, and was named Oshu which is short for Oshumare. When He was about thirty years of age it was time for Him to begin His ministry but before doing so He went to the Jordan river to get baptized (Luke 3:21-23), a ceremony heavily associated with water. In the Amorite-perverted bible texts where this event is described the origin and purpose of baptism is not included and appears to be non-existent in the ‘Old’ Testament. Thankfully, it is recorded in Ifa, Olodumare’s message to eniyan (man), and is still observed by the remnant (the ku in Aku?) of his people who are faithful Ifa devotees.

There is an Ifa ceremony called itefa which involves ‘entering the igbodu’. The igbodu (from igbo odu or womb of the forest/wilderness) is one of many groves places on earth with certain properties and is associated with a body of water which could be underground and located in a forest or wilderness. Such an environment is a fractal of the human female sexual organs which includes a hairy or forest-like genitalia and an internal womb that, when in a state of pregnancy, contains an amniotic fluid sac that is like a body of water. When an individual (hereinafter referred to as ‘participant’) enters the igbodu, an interaction takes place between Ọrunmila (the prophet of Ifa) and Odu (said to be his wife but also translated as womb). Upon emerging therefrom s/he is told specific details about him- or herself including the identity, dos and don’ts or eewo (taboos), personal guardian Orisha (not rison or harison: orisha/orisa/horisa > (ha)rison), life path and so on.

In addition, the participant becomes born again because s/he emerges from that womb – it is from some igbodu in the Ile-Ifẹ of the 1st age that mankind was created; the oyinbo were created in the Ile-Ifẹ of the 2nd age. From John 3:4 it can be seen that the process of being born again consists of two parts, being born of water and of the spirit. This is obvious upon comparison with the birth of a baby: (a) the baby emerges from the body of water in the mother’s womb and (b) receives the breath of life which enters his nostrils to the lungs and from there oxygen the important constituent enters the bloodstream and the flesh is quickened or given life. Also, when Ọbatala (who is the personification of light energy and the son and image of Ọlọrun) created Adimu (or is it Adamọ; never Adam; an incarnation of Obalufon), Ọlọrun breathed into him the breath of life which is just as described for babies.

While in the igbodu, Ẹla the Spirit of Manifestation (never holy/Ale ghost of Hellenist robbery rebellion tradition) purifies and connects the individual to ọrun, the spiritual realm, and to Ile Aye or ‘Home of Aye’ which is the Earth. This is possible because through Ifa, everything that was created is made manifest, and through Ẹla the spiritual is made manifest in the physical.

This is also comparable to the presence of a baby in its mother’s womb. While there it is connected via the umbilical cord to the mother, just as the igbodu is connected to Odu and is akin to a portal connecting Ile Aye to ọrun and through which the spiritual is made manifest in the physical. The mother’s womb is the portal through which the soul to ‘occupy’ the foetus manifests from ọrun and, according to Aku tradition, obinrin (woman) is highly respected and quite powerful partly because she houses this portal.

Another part of the ceremony which is not mentioned in the perverted Bible involves pressing the participant to the ground. This is called itẹfa (translated literally as ‘stepping into Ifa’ but formally as ‘initiation into Ifa’) and implies that the participant, having come out of the igbodu, has begun his/her journey in the ‘highway of purity; (compare with Isaiah 35:8), and is aligned with ọrun and Ile Aye (or Nature) to learn and use awo (mysteries) to become a son/daughter of Olodumare (John 1:12). It is reminiscent of esen’taye, the naming ceremony of newborns, during which Ifa divination is performed to know about the child’s actual names, destiny, genotypic and phenotypic peculiarities, patron egun (ancestors) and/or Orisha. The child’s feet are pressed unto the ground to mark the beginning of its journey in Ile Aye to fulfill its destiny.

Upon considering all these, it is obvious that:

a) John (Iyonu) the Baptist, a reincarnation of Elijah (a perverted transliteration) did perform at the Jordan the ceremony of itẹfa, but only the earthly/water/flesh part, that is, baptizing with water, just as do the Alawo (not Levites) and priests today;

b)      Ẹla performs the spiritual) part  of the ceremony and this is referred to in Matthew 3:11-12, Mark 1:8, Luke 3:16 and John 1:31-34;

c)       When Ọbatala aka Oshumare was born 2,000 years ago as Oshu (compare with Revelations 3:12) and was about to commence His ministry, He entered the igbodu at the Jordan and did the itẹfa.

As mentioned earlier, the outcome of these ceremonies is the declaration of the participant’s identity and destiny. Unsurprisingly, when Oshu emerged from the igbodu and, given His status as the Way, his identity was declared by none other than Ọlọrun who said:

Luke 3:22 You are my beloved son; in You I am well pleased

(see also Matthew 3:16-17 and Mark 1:9-11)

and this was proved when a bird descended from heaven unto Oshu’s head. In the Amorite-perverted bibles it is mentioned that this bird was a dove and the physical manifestation of the ‘holy’ spirit/ghost. Given that

a)      the “‘holy’ ghost” is a fraudulent insertion by the Hellenist Amorites from Hellenist tradition who worship Zeus who uses doves, and

b)      Ifa is the constitution of His people the Aku and their original way of life

Ifa can be used to verify what truly happened.

Birds are usually represented as motifs are on (i) staffs used by priests and medicine men and (ii) crowns worn by the Ọba (male ruler/king). During itefa, Ifa rides on the faithful Aje to be enthroned inthe participant’s ori (head) and s/he is thus crowned. Since crowns are worn on the head Oshu must have received His. The design of these crowns which is of a conical projection at the top and hanging beaded fringes to veil the Ọba’s face/gaze (compare with Exodus 33:17-23) may include birds around the projection but there is always a bird on top. The bird is known in Yoruba as Ọkin (African paradise flycatcher) and is described as whitish with tail streamers – some have argued that the bird is actually an egret or a peafowl. According to Aku tradition, Ọkin is regarded as royal, hence the sayings “ọkin lọba eiye” (ọkin is the king of birds) and “ọkin lọba eranko” (ọkin is the king of the animal kingdom), and some Aku kings are said to include its feathers in their crowns. With the itefa however, the bird involved is the Odidere, the variety of the African Grey parrot (Psittacus erithacus) that has red tail feathers and is found in the forest regions of West and Central Africa. Therefore, Oshu was crowned by Ela his enikeji (spirit double) who, although unseen, rode on an Odidere and was subsequently acknowledged by Olodumare as Ọba, as Oluwa, in the presence of His people and other dark-skinned indigenes of the region around the land of His people and most likely repentant and humble Gentiles/Amorites (Matthew 3:5; Mark 1:5) when He emerged from the igbodu at the Jordan.

Note that the comparison of esen’taye with itẹfa is possible because both are fractals but there is yet another which is also important – the baptism of the earth.

Sometime ago in the beginning, during one of the stages of creation, Ọbatala (heaven) married Ilẹ (earth), formed mankind in the igbodu, and the earth gave birth to mankind (Genesis 2:4-7). Later, there was a global deluge during which the earth went through the first phase of baptism which is physical, that is, the survivors were born of water. The next phase is spiritual which is by fire and only remnants of the various families of the earth who do not rebel against Ọlọrun will be purified. This fire will be used to destroy all works of impurity and rebellion from the earth, especially works of and inspired by Edi (Devil) and his children and followers among the Amorites. It will be so intense that their DNA and the DNA of the flora and fauna they have infected and altered in all the earth’s ecosystems, their seed banks and traces of their presence will be utterly burnt to ashes and destroyed (Malachi 4). Interestingly, Ifa has it that this present creation is in the fourth stage and is about to enter the fifth stage. It should also be remembered that the earth is expecting the unveiling of the sons of Ọlọrun, that is, those who are born of water and Spirit (Isaiah 27:16-21; 37:3; 61:11; 66:7-13; Jeremiah 4:31; Hosea 1:8-11; Micah 5:1-3; John 1:6-13; 12:35-36).

These analyses make possible a better understanding of part of the conversation between one of the Pharisees (the ‘Pha’ in ‘Pharisee’ could very well be the ‘Fa’ in ‘Ifa’) named Nicodemus (another Amorite-perverted name frm the Ifa title Akoda) and Oshu as recorded in John 3:1-10 about the importance of being ‘born again’. Nicodemus was a leader of the Awo (those who have te’fa; biblical Jews) and went out at night to seek him as the comunity of Awo had been seeking to kill Ela and he did not want them to seek his also.

John 3:1 There was a man of the Pharisees named Nicodemus, a ruler of the Awo.2 This man came to Oshu by night and said to him, “Araba, we know that you are a teacher come from ARE (Ọlọrun); for no one can do these signs that You do unless ARE is with him.”3 Oshu answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of ARE.”4 Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”5 Oshu answered, “Most assuredly, I say to you, unless one is born of water and the Spirit he cannot enter the kingdom of ARE.6 That which is born of the flesh is flesh, and that which is born of the 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 answered and said to him, “Are you the teacher of the Aku, and do not know these things?21…”

Here, Oshu emphasized the importance of entering the igbodu to tẹfa aka being ‘born again while Nicodemus admitted that he had difficulty understanding the process, following which the Redeemer expressed incredulity. This reaction was because the Alawo (not Levites), who are teachers of the awo or mysteries (Deuteronomy 33:8-11), and the shepherds (Ọba, never the Christian clerics) had allowed among themselves and the people the encroachment and adoption of the ways and religions the Hellenist Amorites from the West on one hand and on the other the Amorites of the East including the Persians. These Amorite ways revolve around the religions known today respectively as Christianity and Islam that have been in existence even about 2,000 years before this conversation took place. Due to the adoption of Amorite ways among His people they had been forgetting Ifa as seen in Nicodemus’ lack of awareness of the ceremony of ‘entering the igbodu’.

Another point worthy of note is Oshu’s identification of the association of being born of the flesh with water, and being born of the Spirit with fire. Again, this can be compared to the purification of metal ores extracted from the earth. Upon extraction they are washed and filtered to remove external impurities, and thereafter heated to remove the internal impurities. It can also be compared to the esen’taye during which the child is passed under water dripping from the eaves of the building where it is being performed and a fire lit (I read about this fire in Smith’s “Yoruba-speaking people of West Africa”).

Yet another point is Oshu’s comparison of the initiate, that is, the participant who has emerged from the igbodu, with the wind which He described as mysterious. This is probably because the initiate begins to gain more light (im (knowledge) + ọgbọn (wisdom) + oye (understanding)) of the awo of creation, is aligned with the awo, and thus becomes an awo. These initiates are addressed with ‘Awo’ as a title before their Ifa names.

Since history repeats itself, it is not surprising that again many Aku people today are not aware that the biblical ceremony of baptism is part of Ifa, partly because the aforementioned Amorites viciously slandered and blasphemed against Ifa while tempting the Aku (and Negroes in general) Edi-style, that is, via ‘hypnosis + charming + deceit’. This ceremony seems to be present in other Negroid African cultures, for instance in some circumcision ceremonies during which the initiates-to-be enter a grove where it is performed and secrets learnt. Nowadays, the ‘baptism’ is performed by Alawo not only at groves but at places situated conveniently away from prying eyes.

A lot of lies have been propagated and many have gone astray. Let’s go back home, let’s return to Ifa.

Iṣẹṣe Lagba!

For more information on itẹfa, try the following: