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 impostors. 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 usually 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 favourite 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 Wọle Ṣoyinka, 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 Mọrẹmi (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 also known as Ọbameri and as Meri 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 (together however they do constitute the unit that is the chromosome). 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 being created to attached to both strands and pulling them apart, mimicking them by copying their coded messages, and ensuring their proper transition. From the bible iconography of the ark of the covenant which is both his ojubọ (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 Ẹlẹyẹ (Ashkenazi Elyon) which is derived from Ẹlẹ– (Oni; English owner, epitome) + –ẹyẹ (bird) as they use birds. Moreover, in Ezekiel 1 and 10 of the bible are narratives of two visions in which they are described as each having four faces that, 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, 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, Yamm; 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 whose odu is Ọsa Irosun and who 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 Including biospheres 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 ẹni (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 to 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, Sea) 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 mitochondria) 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 as is 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 alternate appellation 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/Alaru Ọba) 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 (see 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). Iyọnu (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 (cf. 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 particular 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 the 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 Ọṣẹ, Otura Irẹtẹ, etc, and re-enacted in the Edi festival (see PSO Aremu et alThe 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 The 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 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. Think of the implications for health and food supply. 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. They do not want me to learn Ifa and the biosciences and tried hard to quench my education and career in these fields. They have failed and their claims (1) that Odu bears children for Ọrunmila and (2) that Ifa is Ọrunmila are big fat lies, akin to gravitational lensing by black holes. One cannot consequently but wonder if those who prepare altars of Ọbatala under another odu, that is, not Otura Irẹtẹ, worship demons.

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.


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Oba Adeyeye Enitan Ogunwusi the current Ooni of Ife boasts that Satan is his father!


The biblical king Saul is actually Solagbade Popoola the current President of the International Council for Ifa Religion (ICIR) and of the expelled Aje worldwide.¹ He, whose esoteric name is Okunkun (Darkness), along with his fellow expelled Aje, have been trying hard to quench me permanently so as as revealed in essays in this blog which contain information that can be used to remove the veils they have been putting over the eyes of various peoples all over the world. As Saul during the fourth age he became an Ooni of Ife and one of his sons named Jonathan who had been my best friend (1 Samuel 18:1) betrayed me (Psalm 41:9) despite our covenant (1 Samuel 20) when we ate a meal of Osa Irete together² and they ended up perishing together (2 Samuel 31; 1 Chronicles 11). Although Solagbade did not become an Ooni in this present age, he did rise to a similar position in becoming the president of the ICIR. Moreover, he is the Oluwon’la (head of all Oluwo “Awo leaders”) of Odewale community in Alakuko, Ogun State,  Nigeria, and Ogbe Otura which is the odu of this community is also the odu of the orisha Aku and by implication nearly all the Omo Oduduwa as a whole, which makes Odewale a microcosm of the Aku nation (our confederation is called ÈGÚN after the irunmole named ÒGÚN who founded it and AKU is another name of the orisha Oranmiyan who inheritd a large subset that is the portion of Osara; other subsets include Ogu aka Egun named after Okun who is better known as Olokun, Awori, etc). But that Jonathan did become Ooni and he is Oba Enitan Ogunwusi the current Ooni of Ife who dedicated his coronation to Zeus in an Anglican church without remorse till date.

  • Sol(a) > Saul — (Solagbade is usually shortened to Sola)
  • Enitan > (J)onathan

This Ooni also unwittingly confessed his esoteric lineage, that he is an offspring of Edi and the leader of all expelled Aje among the Aku; the Pope is the leader of all expelled Aje among the oyinbo). As is already known, Edi the Devil is Jesus who is Zeus. He has also been desecrating the palace of Oduduwa and the entire isese (traditionalism) for instance by inviting and honoring above himself Enoch Adeboye a notorious Christian  pastor while deceiving the people by painting white the sacred groves of the orishas (saints; cf. Matthew 23:25-26).

Jesus is my father

I will continue to do it forever and ever. Those who criticised me are ignorant of the supreme power of God Almighty before whom all kings must bow. God is the King of all kings. He appoints kings and dethrones them. Remember I am not the first Ooni, I am the 51st, so people have been here before me. It pleased God to put me on the throne and that is why I am here. Why will I not worship the God who made it possible?

– Oba Adeyeye Enitan Ogunwusi³

Notes

  1. The Aje can be male or female but the power of the females is more obvious. Osa Irosun  is the odu of Okunkun and it says that the Aje see him as one of them. In his case, they see him as one of them because he is one of them and it is also the odu of Edi their overall leader. But this is not the case with all Osa Irosun males as the implication for the non-Aje males is that the Aje are likely to let them be.
  2. Sometime in June 2015 I performed an Ifa divination for myself and Ifa revealed the odu Osa Irete
  3. pic.twitter.com/2wrhKViRNS; Ooni of Ife blasts critics who mocked him for calling Jesus ‘his father’ By Danielle Ogbecheon July 24, 2016, http://dailypost.ng/2016/07/24/%E2%80%8Eooni-ife-blasts-critics-mocked-calling-jesus-father/

​Killed by Solagbade “OKUNKUN” Popoola again but then resurrected by Ifa


On March 4 at the Oju-Ore roundabout market in Otta, Solagbade OKUNKUN Popoola aka anti-Aganju along with his fellow Iyami used their sorcery to kill me, and as previoisly by putting something in my stomach, again in public. This time nobody came to my aid as I was in the very midst of the Iyami who were buyers and sellers there, and my lifeless body lay there for God knows how long. I heard them mocking and jeering as I gained enough consciousness to first open my eyes and then to get back up, following which wore livid faces.

Previously, I had assumed that the number of such successful attempts against my life was was six, but apparently this was wrong as I had wanted to believe that assumption given that I had been afraid of the import of an observation: between my birth and itefa I had been killed five times and once between my itefa until 4 March 2017, and pre-itefa individual and all events in the lives of my father and I were re-occurring post-itefa according to exact patterns.

As with the previous fatal assault, Ifa had forewarned me but Okunkun had prevented me from propitiatiating Ifa on the Ose Ifa (Ose Obatala) of March 1 – I had water and ₦40 that was not enough for obi, oti and orogbo. Ifa had again notified me about it that very day and it happened while I was procuring the materials to overcome it but my opelebwhich Ifa reminded me to take along was with me.
So, he and his gang still have the ability to kill me even though I have offered the ebo for this particular vulnerabiliry of Otura Irete. His son Bankole Popoola (Judas Iscariot) conducted the ebo riru in June 2014 only to be nearly disowned by Okunkun who had stolen and switced all of my ikin Ifa during my itefa in his compound in March 2014, thus stealing all my ire – using me for money ritual.

I’ve also done the associated akose of using a particular leaf to wash the ikin Ifa and been using soap pounded with this leaf to bathe. The soap works effectively but the effect is temporary because the ikin Ifa which I used the leaf to wash were not mine but his which is Osa Irosun. This special bathing of ikin would have removed the vulnerability permenantly, but he never meant well for me. He has also been killing me so as to retrieve his from me, and I recently learned that he had been attacking me severely since the transition of my mum in 1992 of which he is involved.
Now I am more determined to unleash the most horrible of vengeance on them all.

An illustration of the possibility of the above follows, using celestial phenomena and eugenics.
Ela the saviour is light while Edi is the black hole (Oshoronga) that has the ability to swallow light and stars. “La” is to save, release, open, free, while “di” is to block, squeeze, grip. Edi is Olosi (aka Lucis/Lucifer) or Osi’efa the leader of the Ajẹ (jinn, angel, anglo-) aka ooki oru (olokiki oru; English cherub) who constitute the body of the black hole. They are iwefa/iwofa & were created by Akamara/Olodumare Agotun to regulate entropy, break down waste & to serve the Igotun (gods) who are the irunmole (imole; Hebrew malakh) & check their excesses. He manipulated Olodumare to try to get Ifa & the imole to serve him & he murdered Ifa. But he & some of his kind who followed him were expelled from orun to aja ilẹ.

These rebels are iwin (WItches & WIzards) aka Eníyán (rejected ones) aka Ìyàmi Eshoronga, Edi is Ayami Oshoronga. “yà” is to pervert, Ayami is d Perverter who perverts the truth & causes others to stray (both seen in gravitational lensing characteristic of black holes) so as to swallow them. Thus saying among our people about “stealing one’s glory/star” is valid & advanced knowledge.

With regard to DNA, one’s RNA is one’s aje while viruses, prions & other such foreign nucleic acids (NA) are the  Iyami. “Yami” is “pervert me”, Ayami is the Amen/Amin: (A)yami > Yami(n) > Amin. According to Ifa, some (their seven chiefs) survived the flood & have succeeded in living & mixing with us. As genomic activity is in constant flux (every 16 days), routine Ifa dida gives a snapshot of DNA activity at that time. DNA & RNA work together. Both the upright & fallen aje are oso (sorcerers) who can consult their spiritual system called oso – much lower than Ifa dida – gain some insight into the DNA profile & affect it positively and/or negatively. The upright aje use entropy the way they are instructed by the gods while the iyami’s is unregulated. Itefa & routine Ifa dida enlightens one about this relationship & how to make the most of it.

The Iyami deceive & use chaos to infiltrate, displace, dull, terrorize & subjugate others.

Solagbade Popoola (aka Okunkun) collaborated with Dayo Ifafore Ifanibire Sango-tayo to deceive and try to kill me


​Here’s another instance of the desperation of Solagbade Popoola the president of the International Council for Ifa Religion (ICIR) to use sorcery to deceive me and try to kill me, this time with the help of his neighbour Dayo Ifanibire Ifafore Sango-tayo. Okunkun and his crew have for long been setting up fake WordPress accounts to subscribe to my blog and thereby deceive me into rejoicing at this and seeking to communicate with them. And they would then do something diabolical with my mere response. They set up a facebook account with the name Caroline Wangechi, used the email addresses beautyandgoregalore@gmail.com with the name rinder rindercella, and caroline.mbau@gmail.com, and assumed that they had successfully and irretrievably yi ori mi (distorted my head) for their despicable intents. Otura Irete speaks of the most malicious assaults to the head (recall the Awo known as Oshumare Ego where Ego is translated as the foolish one).

The first contact for this particular series of screenshots was sometime in My 2016. When I published some days ago a similar attempt with Olufemi Ezekiel Olympus, Dayo/Solagbade responded immediately with a deceptive email, claiming to be Dayo’s former intimate friend named Caroline Mbau, a Kenyan, using the email addresses caroline.mbau@gmail.com.  Kindly compare the next screenshot with the first.

These persons have their homes and families but don’t want me to have any, and have hated me for no just cause. Yet many follow Okunkun blindly, also because I call myself Aganju. But they didn’t bother to confirm from Ifa before taking sides.

To give Dayo the benefit of doubt, could it be that Okunkun did this alone, stealing Dayo’s identity? I’ll update this post perhaps next week with his photo.

There’s still more from Okunkun posing as prospective clients inquiring for instance about ORI and Aje (wealth).

Solagbade “Okunkun” Popoola stole the identiy of OLUFEMI EZEKIEL OLYMPUS to deceive me and try to kill my brother


​Two months ago I disabled comments on this blog due to the nuisance of somebody, male, using false names in comments and emails to pose as persons actually interested in my blog and services. When I re-enabled comments some weeks later, I decided to respond to some emails which I had confirmed from Ifa to be genuine. However, in the process he, an oloriburuku (possessor of a head troublesome unto death) compromised my ability to make enquries from Ifa which he had been doing every day and night as an adaba (dove) and otherwise, having earlier compromised my ikin Ifa from the moment of my itefa. Thus, when I enquired about an email from someone who used the name OLUFEMI EZEKIEL OLYMPUS he tampered with the cast. In the email, he claimed to be in need of my divination services and added that his mother’s name was Adunni Ogunnoiki. When I innocently replied, he speedily responded.

Curiously, in the course of our conversation he slyly re-directed the correspondence and began interrogating me, urging me to see myself as needing his help and to give him my brother’s personal details. He also said I needed to rubo (offer sacrifice) but refrained from telling me the odu that Ifa revealed to him from his divination because he never divined. Before I fled from the home of Solagbade “Okunkun” Popoola and for months afterward he made me offer countless ebo (sacrifice) to make me waste resources, having compromised my Ifa. I was taking note.

Recall that in Part 9 of “The dubious metonymy of the Amorites, Arameans and Iyami” which I published on January 28 I alerted readers of Ifa’s revelation to me that two persons who are Okunkun and his Ojugbona/Assistant named Ifatunde Babatunde wanted to kill my brother. Well, the identity thief is Okunkun and in his desperation he exposed himself and confirmed to me Ifa’s revelation. His odale (betrayer) son Bankole Adekunle Popoola the biblical Judas Iscariot who is a programmer and hacker without a conscience provided the technical know-how for this diabolical plot. I’ve contacted Olufemi via facebook in order to ensure that I’ve got my facts right but he hasn’t yet responded. Did they collaborate?

This is not the first of such as he had previously stolen the identity of another in his suicidal fight against Ifa, me and my family, and all orisa. Some other goons of his who have tried deceiving me include Ifagbemileke Adeagbo, Ibrahim omo Ganiyat, Dayo Sangotayo, Abebi Ade Yusuf, and so on. Know for sure that he is about to be silenced for good and all his diabolism and accomplices exposed.

Below is another such email fro Okunkun.