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

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

Ogbe Ọṣẹ

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

© Aganju


​”ORUN MI TI LA!” – How Otito (Truth) aka Ibikeji Olodumare acquired the appellation “Orunmila”

This brief essay is aimed at resolving the speculations that have been put forth about the etymology of the appellation ORUNMILA by which Otito (Egyptologists “Thoth”) aka Ibikeji Olodumare (Vice-Gerent of Olodumare) the irunmole/orisha of wisdom is popularly known.

When Are (the Presence/Being) aka Akamara began creation, still ongoing, that of the subset that is our solar system which includes our planet also began then, and after seven hundred and seventy-seven thousand seven hundred an seventy-seven (777,777) years our planet was set. Water covered the entire surface. The supreme creator started this process by begetting a set of twin entities, actually irunmoles, with the elder as the second to emerge. The first but junior is Iri (Primordial Dew) which is Olofin Otete who would later be known also as Oduduwa while the elder is Imi (Primordial Breath) aka Ela, Ifa, Oshu (Hebrew Nehushtan), Ashe, who is luminous and the sound O (Ọ; translated as Thought) – this is seen in the breath of creatures that breathe being saturated with vapour. Are then pa (imputed) Ashe into the Iri by blowing Imi into it which which began an itu reke-reke (chain reaction expansion; itu is expansion, explosion) – else it would have been a stillbirth. First, it quickly hardened via crystallization into horo eepe kan (a grain of “sand”; horo is grain, eepe is “sand” and kan is one) and then tu (expanded, brought forth) to multiply into an agbon eepe kan (asteroid, meteor, meteorite, one eepe aggregrate) which then tu via an explosion that reke-reke till date and that oyinbo scientists call the big bang. Also, they refer to horo eepe kan as the Higgs boson or the God particle. Thus Are is also called

Iri tu wili tu wili

Primordial Dew bring forth quickly again and again

Iri tu wili tu wili

Primordial Dew bring forth quickly again and again

Iri tu wili-wili

Primordial Dew keep multiplying

Koo tu reke-reke

Bring forth to expand infinitely

Concurrently with the emergence of these twins, Akamara who is also called Origun set about coordinating the itu and sent Imi on a mission to search the ever expanding big bang for a place suitable for the establishment of biological life. He found this planet four hundred thousand (400,000) years after its creation and stayed here, alone with no one to communicate with, for four hundred (400) years and was walking on the water. Thereafter he reported back to Are – thus the first breath was of Are breathing out then in – who immediately handed it over to a female irunmole irunmole named Aye (available space, vacuum), one of the many irunmole who emerged from the itu agbon eepe kan, and gave him one of the agbon eepe from that itu to bring here and use to create land. Are also enabled Oshu for this by commanding him: “O ro!” (O descend) which is concatenated into Oro (speech, uttered word/message/thought). When he arrived, he dangled in the sky, broke the agbon eepe into several smaller agbon eepe, that is, meteors, and dropped them as a meteor shower into the water. The consequent rapid crysallization, which was not explosive as the water tempered it, resulted in crust that covered the entire water. Then he returned.

Aye began living here on this planet which thus became known as Ile Aye (home of Aye), but she was lonely so one hundred thousand (100,000) years after Oshu found it she sought out Otito, known then as Forankun kan soso owu who performed Ifa consultation for her. He informed her that a most powerful being was on the way and she had to do some things in preparation which included the preparation of a concoction in a pot as an odu ikoko (unknowable pot). This being who is Are however emerged on Ile Aye both as a twin with and begetting Oshu as they arrived together. Oshu emerged first via Otura Irete and for three hundred and three days he announced the coming of Are who then appeared on the last day via Odi Irosun. Thereafter, Oshu became known as Oshu omo Are (Oshu offspring of Are; The Issuance offspring of Are) or Oshumare while Are became known as Olodu-ikoko ti ntan Oshumare (the bearer of the unknowable pot that ejects Oshu the offspring of Are) or Olodumare. The total number of irunmoles present, all, was eight hundred and one including Aye and Otito. Then Are who is also called Osin (Ruler; sin is worship) ascended into his afin that is Oorun (sun) in Orun and became known as Olorun (Bearer of Orun), and also ordered two hundred of them permanently to his right in Orun, two hundred to his left also in Orun, and four hundred and one to the centre who shuttle to Ile Aye and Orun repeatedly. The portion of Otito was however embedded with Ile Aye and, given that he is in the likeness of Are, he fervently desired for his own niche in Orun.

Olorun then tried to make this planet habitable for biological life. For this he sent Ogun the irunmole of iron and he brought some wood while some other irunmoles like Ija and Oshoosi followed him. They could not succeed and began eating the wood before returning to Olorun. Oshu was the next to be sent and he brought some water with him. Some other irunmoles like Alaaanu, Oloore, Sungbemi, Magbemiti, Losootoro, Eroko and Larogbe accompanied him but eventually they all likewise failed and began consuming the water and he reported back to Olorun. Then Olofin Otete was sent and this time he did something which his predecessors naively had not. He had Ifa consultation done for him and from this was advised to take along some seeds and food and use the wood and water of his predecessors.

Now, Origun begat Olu-Iwaye who would later be called Aganju also known as Ile gbigbona (magma, hot earth) and Ina (flame, fire). This occurred as a huge solar flare which had a magma nucleus. Olu-Iwaye then begat Baba Ashemuegun Sunwon (the comet) who is commonly known as Obaluaye and as Shanponna the irunmole of the loop that manifests as regeneration – which enables reincarnation and natural cycles. A portion of the flared solar magma was released and the former cooled to the point of ice formation to become a comet. Baba Ashemuegun Sunwon then begat Olofin Otete who navigated agbon eepe kan (an asteriod) embedded with the seeds of biological life to Ile Aye. This manifested as an asteriod as large as the planet Mars breaking off the comet and striking Ile Aye, sixty-four thousand (64,000) years before the great flood. It sank completely into the ground but did not reach the underground water.

Such was the impact that numerous fissures (deep cracks in the ground) appeared that connected the underground water to the ground surface. However, the amount of water that was consequently seeping out of each was too little to wash one’s face or foot, appearing thus as minute puddles, all owned by Osa (irunmole of seashores and their waters) and Okun (irunmole of lagoons, seas and oceans). These two had also fervently desired for their respective niches.

It also knocked off the portion of Forankun kan soso owu, without mixing, as a single large chunk from Ile Aye, above sanmo (sky) and into Orun but still close enough to be within the gravitational field of Ile Aye as its satellite. Oyinbo scientists refer to this event as the giant-impact theory or the big splash or the Theia impact. This satellite was shining in the likeness of Oorun, as seen in the epithet Ibikeji Olodumare, but with its ala (light) imputed from Oorun. As Oshu is Ela the irunmole of ala, it became known as Oshu pa or Oshupa (Oshu imputes). Since Forankun kan soso owu sun (shifted) there, he became known as Osun (the Shifted One; transliterated by Assyriologists and Sumerologists as the moon god Sin) which is seen in his people of Ekiti (Accad/Akkad/Agade) existing as a satellite of rather than embedded as a part of the omo Oduduwa confederation – they are not fellow omo Oduduwa but omo Osun or omo Orunmila and are famed for their wisdom, producing the greatest number of PhD holders (or professors, I’ve forgotten which exactly) and his lineage still exists there e.g. the Ewi of Ado-Ekiti is a direct Y-chromosome descendant (the claims by the Araba Agbaye and the Awolodumerindinlogun, supposedly the highest order babalawos, about being his direct descendants is totally misleading and schizoid as they are actually descendants of Orungan).

Forankun kan soso owu then exclaimed: “Orun mi ti la!” or “my portion of Orun has become free”.

For some info about an asteroid hitting this planet, see https://www.scientificamerican.com/article/life-bounced-back-fast-after-dino-killing-impact/?WT.mc_id=SA_FB_SPC_NEWS

For some info about the asteroid impact that released the moon, see https://en.m.wikipedia.org/wiki/Giant-impact_hypothesis

Skeptics who dismiss the dates put forward here should know it is a fact that oyinbo laboratory dating techniques are not absolute https://www.scientificamerican.com/article/what-would-it-take-to-prove-the-resurrection/?_e_pi_=7%2CPAGE_ID10%2C9595256732

“There’s also the awareness in the scientific community of the plesence of the building blocks of life like the amino acid glycine on comets, see 

The surface of the nucleus is generally dry, dusty or rocky, suggesting that the ices are hidden beneath a surface crust several metres thick. In addition to the gases already mentioned, the nuclei contain a variety of organic compounds , which may include

methanol , hydrogen cyanide,

formaldehyde , ethanol, and ethane and perhaps more complex molecules such as long-chain hydrocarbons and amino acids . [17][18] In 2009, it was confirmed that the amino acid glycine had been found in the comet dust recovered by NASA’s Stardust mission .[19] In August 2011, a report, based on NASA studies of meteorites found on Earth, was published suggesting DNA and RNA components (adenine , guanine , and related organic molecules ) may have been formed on asteroids and comets. [20][21]”

17. ^ Meech, M. (24 March 1997).

“1997 Apparition of Comet Hale–Bopp: What We Can Learn from Bright Comets” . Planetary Science Research Discoveries. Retrieved 30 April 2013.

18. ^ “Stardust Findings Suggest Comets More Complex Than Thought” . NASA. 14 December 2006. Retrieved 31 July 2013.

19. ^ Elsila, Jamie E.; Glavin, Daniel P.; Dworkin, Jason P. (2009). “Cometary glycine detected in samples returned by Stardust”. Meteoritics & Planetary Science . 44 (9): 1323.

Bibcode: 2009M&PS…44.1323E .

doi : 10.1111/j.1945-5100.2009.tb01224.x .

20. ^ Callahan, M. P.; Smith, K. E.; Cleaves, H. J.; Ruzicka, J.; Stern, J. C.; Glavin, D. P.; House, C. H.; Dworkin, J. P. (2011). “Carbonaceous meteorites contain a wide range of extraterrestrial nucleobases” . Proceedings of the National Academy of Sciences . 108 (34): 13995–8.

Bibcode: 2011PNAS..10813995C .

doi : 10.1073/pnas.1106493108 .

PMC 3161613 . PMID 21836052 .

21. ^ Steigerwald, John (8 August 2011). “NASA Researchers: DNA Building Blocks Can Be Made in Space” . NASA. Retrieved 31 July 2013.
Recall that after the great flood of 160 days, when Oduduwa had stolen the bag of Oshu (Obatala) and was asked to return it, he stubbornly refused and eventually transformed into a stone (actually agbon eepe kan) and sank into the ground while taking the bag with him.

Deinde Fernandez is truly Orunmila

This should have been very obvious.

Fig 1. Deinde Fernandez

Two months ago I decided to find out from Ifa if the orisha popularly known as Orunmila is around; Ifa’s response was affirmative. Then I asked if he was in the land renamed Americas by the oyinbo and Ifa’s response was negative. I asked this question since the biblical Moses who was born abroad in ancient Ejigbo (the double polar groves; re-lexified to Egypt) really is Orunmila, the Americas is actually an Ejigbo as well but on a larger fractal area, and events are historical fractals. My next question was if he was presently in the land of his people, the Aku aka Omo Oduduwa, and Ifa’s response was negative. So I decided to seek clarification about the first question and thus confirmed from Ifa that he had been around in the Americas but departed recently, that is, passed away and will soon return via resurrection. Then I asked if he is a person known to me, whom I can identify, and Ifa’s response was yes. Next, I began considering the profile of Orunmila from his titles and oriki (praise cognomen), remembered Deinde Fernandez, and confirmed from Ifa more than once that he is Orunmila.

Deinde Fernandez whose full name is Oladeinde Antonio Fernandez is a well known billionaire who cherishes his privacy very much, an attribute misconstrued deliberately or otherwise by some ignorant bloggers who spun myths about him rather than perceiving that he is a strictly disciplined practitioner of Ifa and a confident, self-assured Oluwo (leader) of the Ogboni (the first and original earth cult). He is a widely travelled polyglot and, with his tremendous wisdom that is well and widely acknowledged till date, served as an ambassador for many nations. And from Ifa, it is known that Orunmila who is also known as Otito (Truth; re-lexified by Egyptologists as Thoth) is the irunmole/orisha of wisdom and similarly a leader of the Ogboni, a globe-trotter and a polyglot. These are well covered in the book “Yoruba Theology and Tradition: The Genealogy” by Ayo Salami which Solagbade Popoola the Anti-Aganju and son of Satan who has been deceitfully and schizophrenically mimicking Orunmila shamelessly stole from me with the connivance and betrayal of Clyde Pryce aka Ifasanu (biblical Nabal of 1 Samuel 25:2-38) as part of his desperate bid to prevent me from learning Ifa. This is attested in Otura Irete: Bi omo kekere ba ko’fa, a d’eru fun agba, “when one regarded as inconsequential learns Ifa, s/he becomes dreaded by those who regard themselves as elders”.

 Fig 2 Clyde Pryce

Like Orunmila who is strongly associated with leopards that are the totem of his odu Odi Osa and into which he can morph, he is similarly associated with it, having commissioned a portrait of himself standing between two leopards and being conferred with the national honour of Grand Officier de l’Ordre National du Leopard (Grand Officer of the National Order of the Leopard) by the Democratic Republic of Congo that is the people of ancient Ejigbo (Egypt).

One myth spun about Deinde Fernandez by bloggers has to do with an alleged habit when out dining in restaurants which I’ll now bust. It has been mentioned a lot on blogs that when in restaurants no other customer apart from his entourage would be present, to display his wealth and send a message that his class was of a very luxurious caste. According to Exodus 33:1-11 he had to remove his tent from the camp of his people to a place just outside so that Olodumare and then Oshu (misread by Egyptologists as Shu) could meet (and of course eat) with him and his assistant Eshu Laalu there without having to consume their people who have a history of disrespect and disobedience. According to Ogbe Otura the irunmoles eventually made themselves invisible to humans because of this bad character of the Omo Oduduwa which came to a head when a wife of Orunmila and two of his babalawos stole a special ikin Ifa of his and threw it into a river to ensure that he would never find it and to embarass him and take his place and glory. Ogbe Otura has more records of similar instances diabolical conspiracies against Orunmila by both Ifa priests and the laypeople who had vowed to death to quench him. A similar incident is also noted in Irete Meji which has it that their people even slapped them and tore their clothes to shreds. In the same manner Deinde Fernandez held important meetings well away from the public; perhaps there were distasteful incidents that warranted it, and perhaps when such occurred Ifa prescribed it as a final solution. In addition, no reminder is needed here of what Orunmila can do when angry. Most likely it is a prescription of his odu.

His identification with Oshupa which is attested in the odu Osa Ofun, for instance the stanza about one of his children named Onjiyan versus Ale a child of Iku (Death), by Sumerologists and Assyriologists who have been misreading his name Osun as Sîn, and by Egyptologists, when considered with his relationship with Are (Osin; a name of Olodumare from which is the English “Sun”), Oshu (misconceived by Egyptologists as the god of air instead of the god of (sun)light) and Eshu laalu (the god of moonlight), and this planet and the land of his people. Oshupa is not on this planet but nearby, likewise Oorun (the Sun), and their assistants/messengers the sunlight and moonlight have their sources as these celestial bodies that aren’t on this planet. In the same vein, Orunmila doesn’t have any sacred grove in Ile-Ife but in Ado-Ekiti, numbering three (Oke Igeti, Oke Ado and Oke Olota), located in the eastern edge of the land of the Omo Oduduwa.
Unfortunately, other schizoid and illogical myths have been spun about Orunmila as well by Ifa/Orisha practitioners which have been passed down for centuries in sacred texts. One is that he is not an orisha but only an irunmole, whereas he is both as each of the 401 irunmoles has an enikeji that is an orisha. Another is the misidentification of Oshu’s other appellations as his and these include Ifa, Edu (the E pronounced as the a in lay, different from Edu that has the E pronounced as in egg and which is of Orunmila), Ela and Obarisha. Consequently, the name Oshu, and also Are since the latter is part of the epithets Olodumare and Oshumare, have been ignored and forgotten and the bearer Obatala relegated in the minds of the people. Another effect is that some leading Ifa priests in Ile-Ife built a temple for Orunmila on Oke Itase by using the name Ifa even though Orunmila’s sacred groves are all in Ekiti and Oke Itase is a sacred grove of Obaluaye who is very close to Oshu and accommodated him as a guest by temporarily vacating his throne for him. The sum effect of such myths is chaos that is the work of Olosi (Lucifer) aka Ayami Oshoronga the black hole and his followers the Iyami Eshoronga who are all fallen aje/angels.

Deinde Fernandez had had perhaps three wives before he departed, as is suggested in the bible concerning Moses who is noted as having two persons named Reul and Jethro as his fathers-in-law even though many bible exegetes try to explain the names as belonging to one person (Exodus 2:18; 3:1; Numbers 10:29, etc.). A third person named Hobab and identified as a Kenite is mentioned in Judges 4:11, and the last wife of Deinde Fernandez is a daughter of a man from Kano, a Hausa (Assyrian) state that was colonized via Islamic guile and terrorism by the Fulani to establish their Islamic State in the Sudan called Sokoto Caliphate, in Northern Nigeria. This means that the biblical Kenites are actually the people of Kano. She bore for him a daughter named Mahreyah, which is curious because that name is Arabic and derived from the Aku name Moremi, Wole Soyinka who is orisha Oluorogbo (biblical Aaron) and the Moses’ spokesman (Exodus 4:10-17,27-31) during the fourth age has a daughter in this present (6th) age also named Moremi, and in that 4th age both were brothers who had a sister named Moremi.

Obviously this strong association of the two orishas with the name Moremi through the ages must have already been noted in the Ifa literary corpus and is a fractal. Perhaps in this present age they agreed to that bad for their daughters either due to a subconscious memory-leak from that past life, or it is due to the Iyami Eshoronga who have been aware of this relationship and so had a female Iyami born into each of their families to distract and quench them, or both. The Moremi that was their sister is the very one who gave birth to Ela (Oshu) and sacrificed him for the salvation of Ife. She, also known as Osere, is the orisha from the rib of and married to Obalufon, both constituting the Edan pair of the Ogboni that has strong ties with Orunmila, thus accounting for the afore-suggested relationship.

Just as during the 4th age that Aaron was three years older than Moses (Exodus 7:1-7), Wole Soyinka of age 82 is three years older than Deinde Fernandez who departed at the age of 78 on the 1st of September 2015. When they began the mission of the exodus of their people out of ancient Ejigbo, Moses and Aaron were 80 and 83 years of age respectively, which appears to suggest that the return of Deinde Fernandez is quite close and that mission which is a historical fractal is going to start next year for this age. His brief departure is noted in Exodus 2:11 – 5:1 about Moses’ flight as a fugitive from ancient Ejigbo where he had been born as a descendant of slaves but lived with the rulers who were oyinbo Iyami (Hyksos aka Hebrew/Habiru) even though that land belonged to the present Kongo peoples, and later returning to execute the salvation of his people. It is also noted in the odu Irete Owonrin (aka Irete Olota) about a time when Orunmila lived in Ota the land of the Aje aka Ooki Oru (cherubs). At that time Ota had been taken over by the (negro-) Iyami who are the expelled Aje, and they troubled him to no end. Eventually, his patience was taken to the limits when they killed a wife and a student of his. Thus he left in bitterness to Orun (the spiritual realm above) where he was reminded of the right hand/arm of Ifa which is used to destroy. Thereafter, he returned to Ota and began killing the Iyami Eshoronga who are incorrigible. And the Americas which together is a larger Ejigbo has been similarly overrun and ruled by the oyinbo Iyami. Any true Ifa/Orisha practitioner should not find this a hard buy, especially since many know of this account stories abound in their sacred texts about resurrections.

Sadly though, the same Iyami have become Ifa clerics and the likes and deceived the populace with lies like alleging that all Aje are Iyami, that the English translation of that appellation is “Our Mothers”, that Orunmila teaches that people need to offer ipese (ritual appeasement items) to the Iyami and thus provide for and sustain them, that they are the society’s pillars of support, and that all Iyami are females. Whereas the truth is that not all Aje are Iyami because there are Aje who never rebelled against Olodumare, that the translation of Iyami is “my perverter” or “my source of hardship”, that ipese isn’t meant to be offered to the Iyami but the righteous Aje, that they are parasites and virulent agents of depredation to the planet, and that they are both male and female – for clarification the female Aje are all called Ale (“harlot” is the English cognate albeit misapplied; distinct from the aforementioned child of Iku as the tones differ).

According to those aforementioned Ogbe Otura accounts, Ifa clerics conspired against him and almost succeeded in deceiving him into returning prematurely to Orun and when he was re-directed he killed the culprits. This has been happening again with in the last century and many culprits have been gathered under the banner if the International Council for Ifa Religion (ICIR) whose current) president is Solagbade Popoola. One wicked thing that Solagbade does is to try to mimic Orunmila hence he uses the green colour and leopard totem strongly associated with Orunmila a lot. For example, Solagbade has on the centre of his complimentary cards a drawing of the face of a leopard, has conspicuous leopard murals on some walls in his compound of which a dominant colour is green.
He also wears Orunmila beads as a bracelet on his left hand when he travels abroad but never in his home.

Fig 3. Solagbade Popoola

Fig 4. A business card used by Solagbade prior to his selection-impositionas President of the icir which he personally gave me in 2014.

These now come as no surprise since he is one of the rebellious iwefa expelled from Orun, and the iwefa were created with the ability to mimic. They are also called eleye (Hebrew elohim) and Ooki oru (keruvim/cherubim/cherubs; short for Okiki Oru). If he had been honest he’s have included wings as part of those murals. I realized these when drafting my exposé on these rejected ones. He even took it further by craftily using his vast wisdom and understanding to ascend onto Oke Olota to sit there as Orunmila, sitting there as an Igotun/god (Isaiah 14:12-15; Ezekiel 28:1-19) and using the name Orunmila to deceive others, which is unsurprising for an Epe (accursed; Rapha of the Rephaim). Thankfully, upon comparing the relationship between himself and myself whose odu, Otura Irete, is the same as that of Oshu (aka Oshumare, Obatala), and realizing the existing polarity, that Solagbade is the Anti-Aganju just as Edi aka Satan, Ayami Oshoronga, is the Anti-Oshu, it became clear that Solagbade and Edi are of the same odu, Osa Irosun. And their unquenchable greed and incorrigible stubbornness is well noted there. This doesn’t mean however that all Osa Irosun individals and groups are wicked. On 29 May 2016 I was reliably informed via a dream that Orunmila will personally deal with him (cf John 5:45) and, given the brief departure of the former, the end of these Awos (Jews) from below (John 8:23-24,37-47) is quite close as Ifa will soon send back Orunmila with the authority of his right hand to kill them all. Moreover, his family cognomen which is Aguntan meji kii mumi ninu koto kan na or “two sheep do not drink water simultaneously” attests to an inherited intolerance for copycats like Solagbade
I wonder if the birth of Deinde Fernandez was strongly linked with water as happened during the 4th age and also during the third age as Sargon of Akkad (Ekiti). In both of these instances he was born as a slave descendant, and in the present age he was also born into a family of freed slaves that had returned to their fatherland from Cuba and settled in Lagos. It turns out that the Iyami Eshoronga were responsible for the madness of slavery that engulfed the land, using it to send away and eliminate the skilled people from the land (cf. 2 Kings 24:14-17) and subsequently dominate it and pose, based on a saviour complex, as the pillars to save it. So his presence indicates that chaos is to be expelled and the people set free from the black hole.

Oladeinde happens to be my family name, and Obaluaye my father met him in Paris (derived via reverse metathesis from Sarapis, a name of Edi/Devil; the Babel and ancient Rome of the present age) where the former had been working as a diplomat with the Nigerian consulate there. Obaluaye resolved a visa issue for him who was keenly interested in him for reasons he didn’t know. And he asked Obaluaye to get in touch with him later whenever in Nigeria, an offer the Iyami distracted him from taking it up. And Obaluaye was quite fascinated with Oshupa for reasons he couldn’t explain, right from childhood, seeing it’s lot in his dreams, until he was murdered by the Iyami Eshoronga. The interest isn’t surprising as both are very close orishas and whenever Orunmila arrived at Ile-Ife from Ekiti to do Ifa work for Oduduwa he would be hosted by Obaluaye on Oke Itase. Note: this implies that Orunmila never had a house there even though some Ifa clerics if Ile-Ife schizophrenically built one for him there in the name Ifa, that it is a delusion that he and Obaluaye have no hands in, that they’ve been robbing Obaluaye, that it will be removed, that they are agents of chaos, and that they’re in trouble.

Recently there was a supermoon (November 14-15) which is the moon when closest to this planet, and within the week preceding it he directed me to re-consecrate my replica of his icon which is an iron staff. I didn’t know why at that time and I had no idea that a supermoon would soon occur, finding out just in time during the night it occurred. Coincidentally, there had been metaphysical attacks against me that night, as had been happening all day and night, and Ifa prescribed that I bring my Osun staff into my room for some hours. On November 15th an elderly Iyami-cum-babalawo who is also an in-law, Kehinde Cosmas Bodunrin from Osi-Ekiti, who had been among fighting my family and had their hands stained with the blood of Obaluaye and I, was punished with death.

The next day Osun also helped me undo a very wicked spell that Solagbade and other Iyami had been doing to my head, and that day they were phoning me to metaphysically spoil it and prevent it from working and to re-establish their connection. One of them is Abebi Ade-Yusuf (+234 9025407699, +234 8051808750) 

and Ikeolouwa omo Kehinde (+233 548487473) is the other.

Spacemen In African History? By Yemi Ogunsola The Guardian – Nigeria

(This essay seems to be the original version of the one titled “Of Egungun, Albert Einstein and Orunmila…” by the same author that I “re-blogged” in September 2012. Some details differ though.)

Have you taken a long, hard look at the typical masquerade? And an equally long hard look at the typical American astronaut or Russian cosmonaut?

Have you noticed the curious semblance between the two? The face piece, especially?

Can there possibly be a connection between, say, Yuri Gagarin, the ‘first man in space’ and a common Yoruba Tombolo (type of masque) cartwheeling to the cheers of a market crowd?

Curiously, the Yoruba call the masquerade ara orun (visitor from heaven. But, is the astronaut not an ara orun too? After all, he travels in deep space (the heavens ñ even farther than conventional planes).

Could it be that the cult of Egungun (masquerade) really is in remembrance of beings who in the ancient past travelled form the ‘heavens’ to the earth? Yoruba tradition interprets ara orun (masquerades) as spirits of long-dead fathers returned to visit their offsprings on earth.

But why call such spirits ara orun rather than oku orun (spirit of the dead). Oku orun is more descriptive of someone who is in heaven in consequence of having died here on earth.

Ara orun suspiciously sounds like a “living being” naturally resident in ‘heaven’ but who elects to visit the earth.

The ‘Ara’ part of the name, in Yoruba means a ‘resident of’ or a ‘visitor from’.

Interestingly, from Yoruba folklore comes a song that sounds very relevant to this discourse. It evidently recounts an encounter between an earthman and an Ara Orun. The song goes:

Lead: Ara Orun, Ara Orun Chorus:Inomba ntere tere nte inomba Lead: Kilo wa se ni nile yi oo? Chorus: Inomba ntere tere nte inomba Lead: Emu ni mo wa da Chorus: Inomba ntere tere nte inomba Lead: Elelo lemuu re o Chorus: Inomba ntere tere nte inomba Lead: Okokan Egbewa Chorus: Inomba ntere tere nte inomba Lead: Gbemu sile ki o maa loo Chorus: Inomba ntere tere nte inomba.

Translated as:

Lead: Visitor from (the) heaven(s), visitor from (the) heaven(s) Chorus: Inomba ntere tere nte inomba Lead: What do you seek in this land? Chorus: Inomba ntere tere nte inomba. Lead: I’ve come to tap palmwine. Chorus: Inomba ntere tere nte inomba. Lead: How much do you sell your palmwine? Chorus: Inomba ntere tere nte inomba. Lead: Ten thousand cowries per keg. Chorus: Inomba ntere tere nte inomba. Lead: Put the palmwine down and go.

It is clear from the mood of this encounter that the ara orun or visitor from (the) heaven(s) being addressed is not a ghost. The Yoruba have a more appropriate name for ghost.

It is Oku.

Again, the average Yoruba man does not care to hold dialogue with an oku. He (or she) is more likely to flee in terror. However, our earthman here is clearly under the influence of plain curiosity ñ as opposed to dark terror: “What was the mission of the ara orun? He wanted to know.

Again, why did the earthman call the entity Ara Orun? Did he see the entity descend from the skies (Heaven)?

In fact, the use of ile yi (this land) while asking the being his mission shows that the Ara Orun was a total alien. That’s how the Yoruba use the word.

Fortunately again, the Ara Orun discloses his mission: To tap palmwine. Hardly anything one will call spiritual. That dispels any notion that the alien was probably a spirit being or an ‘angel’.

So, our alien was flesh enough to be capable of relishing the taste of palm wine or was from a land (or world) where palmwine is so appreciated.

Back to the question, how did the earthman recognise the alien as being from ‘Heaven’. Did he see him float down from the ‘skies’? It should be noted that the Yoruba have the same word ñ Orun ñ for both sky and heaven (supposed abode of good people and Olodumare). Some times though, they take extra pains to use oju orun to distinguish the skies; so did the Earthman see this being descend?

Again, a portion of his song suggests just “descent.” We must, however, admit that at this stage, we are at the level of conjectureñ but reasoned conjecture.

This portion of the song is the part of the chorus: Ntere tere nte. What does tere nte connote in the Yoruba language.

For answer, we refer to yet another folklore. this one comes from the Ifa literary corpus.

According to the story, reports reached Orunmila, the Yoruba divinity of wisdom that one of his wives was having an affair with a male mammy water (Pappy Water?)

A naturally enraged Orunmila then trailed the unfaithful woman to the couple’s rendezvous at a sea shore or river bank. He caught them in the act ñ and opened fire on (or macheted) the half-fish-half-man.

Wounded the casanova fell back into the deeps and moments later, the water surface hen blood went blood-red.

Now in great sorrow, the apparently unrepentant woman burst into a dirge for for her lover.

Lead: Oko omi, oko omi o. Chorus: Tere na. Lead: Oko mi Oko mi o. Chorus: Tere na. Lead: Ogbe mi lo terere. Chorus: Tere na. Lead: Ogbemi lo tarara. Chorus: Tere na. lead: O tarara Oju omi Chorus: Tere na. Lead: Oju omi a feroro. Chorus: Tere na. Lead: Eja nla hurungbon. Chorus: Tere na. Lead: Oju eye perere. Chorus: Tere na. Lead: My love, my dear love. Chorus: Tere na. Lead: He bore me far, far away (into the sea) Chorus: Tere na. Lead: He bore me far, far (back from the sea). Chorus: tere na Lead: Along the highways of the waters. Chorus: Tere na. Lead: The expansive, limitless waters. Chorus: Tere na. Lead: The mighty bearded fishman Chorus: Tere na.

Tere re in this song clearly indicates “great distance”, the great distance the lovers covered as they traversed the waters during their illicit affair.

The other part of our original words: is easily clearer. In Yoruba, Nte connotes “floatation”, “high” or “air-borne”.Thus we have Lori Oke tente (on the very top of the hill), Ate (a hat worn on the very top of the head. And ole tente (it floats pretty).

Thus, a combination of tere and nte suggests something “floating down, air-borne form great distance, from far away.”

Thus what the Tere nte chorus is probably telling us is that this visitors from the heavens, this aliens, floated down from a great distance.

We can now wonder. Did the Yoruba, indeed , Africans, make contact with space being or extra-terrestrials in the ancient past? And did they preserve these encounters in their folklore and folksongs?

I was still “brain-storming” over all these, digging into litreatures on Egungun and allied matters when a most fortunate clue literally fell on my laps.

There is this weekly Ifa programme on the Broadcasting Corporation of Oyo State (BCOS). Anchored by Wale Rufai, it features stories from the Ifa corpus by an Ifa priest, Gbolagade Ogunleke Ifatokun.

Being one of my favourite programmes, I was listening on Wednesday November 20, last year when a brief digression in the discussion brought up the issue of the mutual respect between the Ifa priesthood and the Egungun cult. Ifatokun, declared flatly that an Egungun must never whip an Ifa priest. (Egungun o gbodo na Babalawo), especially by reason of an ancient alliance between Orunmila (founder of the Babalawo school) and the Egungun at a time in the ancient past when the Earth was threatened by a deluge of Ifatokun’s story held me spellbound.

According to him, the real meaning of egungun is Mayegun that is, “keep the world in order” or “those who keep the world running smoothly.”

In the distant past, Ifatokun related, there occurred a deluge, which threatened all life on earth.

Seeing the earth so imperilled, Orunmila, and other (Irunmales the divinities) who were resident on Earth then, sent an S.O.S. to Orun, (Heaven).

In response, the Ara orun, came to the Earth in special costumes.

These costumes, said Ifatokun, had the unique property of drying up any portion of the inundated earth over which they were swung.

The “Egungun” cult sprang from this incident of the invitation of these heavenly beings.

The special and elderly egungun who wear imitations of these today are called Babalago, Ifatokun said.

So, the Egungun (Mayegun) cam from orun (heaven, Space) to rescue aye (Earth) form the deluge.

The modern interpretation of the Ifatokun story is glaring:

When the deluge hit the Earth, extraterrestrial beings resident on Earth, among whom was Orunmila, himself, sent an S.O.S to their home planet. And in response, extraterrestial hydrologists landed on Earth in spacesuits (and, by inference, space craft) to rid the Earth of the excess water!.

Of course, the matter does not end here. Some sailent questions have been raised, especially by this last account.

For instance, Was Orunmila truly an extraterrestial? were the Irunmales or orisas (divinities) extra terrestrials?

For instance, was Orunmila truly an extraterrestial? Were the Irunmales or Orisas, extraterrestials? The answer is Yes.

However, that is another story…

Story originally published by The Guardian – Nigeria By Yemi Ogunsola



Pilgrimage to Ọrunmila’s home on Oke Ọlọta for the 2015 Ọdun Ifa Agbaye (World Ifa Festival)

The 2015 Ọdun Ifa Agbaye to mark the end of the 10,056th year of our traditional calendar and usher in the new year took place on Oke Ọlọta (Ọlọta hill) in Ado-Ekiti of southwest Nigeria during the first weekend of June 2015. It was organized by the International Council for Ifa Religion (ICIR) whose President is Oloye Ṣọlagbade Popoọla, and it was a most memorable event because

A number of us Ifa and oriṣa priests, priestesses and devotees began arriving Ekiti on the 4th of June and went to Oke Igẹti in Ado-Ekiti which is one of the three hills in Ekiti that are sacred to Ọrunmila, the others being Oke Ado and Oke Ọlọta. The hill was the originally intended site of the festival but had been acquired by the Ekiti State government during the administration of the previous governor, Kayọde Fayẹmi who had the ancient artifacts there demolished – he was later booted out of office. Even though it had been fenced, we gathered at a spot by a section of the fence and prayed to the divinities for their blessings.

The following day we embarked on pilgrimages to the sacred homes of Eṣu, Ogun and Ọṣun, all in Ekiti. For many of us it was the first time, and we were excited to visit the places we used to read about in the Ifa literary corpus. Little did we know that the divinities had more in store for us.

On the 6th of June 2015 we returned to Oke Igẹti to pray, and then departed for Oke Ọlọta, the site of the Ọdun Ifa Agbaye. Upon getting there we began ascending the steep hill, almost all of us on foot, although some managed to drive all the way up. Thankfully, the organizers had mowed down some of the bushes to create a designated path. There were many interesting finds at the summit which many of us youths began exploring immediately

I noticed that there were lots of rocks the size of barrels and elephants that had been neatly split into twos and more, apparently by lightning bolts. This got me jittery because I knew from my previous stay in Ekiti about eight to nine years ago that the summits of the many hills there were usually hidden from sight in the early morning by clouds, that thunderstorms were quite intense there, and that the biblical Moses who is actually Ọrunmila can effortlessly stay in the terrific presence of Olodumare (Exodus 19:16 – 20:21).

Some of us were admiring the scenery when others announced their discovery of footprints on the hard rock that seems to be made of granite. The heels, arcs and toes of the footprints could be clearly seen, and we were excited.

The first one to be discovered was huge (long and wide) and had what appeared to be a small toe sticking out.

A long and wide footprint Fig 2

There were others that were too long to be human, some that could fit ours, and a set that was small like a size 32. Some of their steps could be traced. Fig 3 Fig 4 Fig 5 Fig 6 Fig 7 Fig 8 Fig 9 Fig 11 Fig 12 Fig 13 Fig 14

There is also a pool there that belongs to Ọṣun who was present and gave out messages to her devotees and told us to ask her for what she would take from us as propitiation to receive the blessing of Aje (wealth) this year. She was once a consort of Ọrunmila so finding her pool there was not surprising. Also, Ọrunmila made use of the pool for itẹfa. I also noticed a stool-like rock surrounded by some grass in the midst on the rocky hill surface which appeared suitable for a teacher to sit and/or stand on while surrounded by students.

  • Click here or here to see a picture of the pool.

When the event started, we were asked to descend the hill and then ascend again while propitiating various divinities along the way. As I made my way downhill, some of my colleagues called out to me from an even higher peak so I went to meet them. The climb was tough and steep, but I made it. The view and cool breeze underneath a Neem tree was awesome. There were more split rocks that were even larger than the ones I had noticed earlier. I also remembered that the temperature at night, especially from 3am, used to drop significantly in this region, and wondered what it would be like later in the night as the festival was to continue till the next day. There was an even higher peak on which was a goat. Getting there looked tempting, but I decided not to try it since I did not know whether or not there were dangerous crevices and wild creatures in the bushes there.

By the time I returned to the venue proper of the festival by 5 pm or earlier, the Odu Ifa for the 10,057th year had been cast. It had been scheduled for 10 pm but for an approaching rainstorm. The odu is Ogunda Ọsa with ire aiku. You can read the full details here.

I got jittery once more as rains meant lightning activity and cold, but watching the storm approach was awesome. Some decided to drive their vehicles to the valley and perhaps some others departed. Then the storm reached us and the rain was hard and the climate cold. When it was over there was singing and dancing as different temple choirs took to the stage one after the other to perform and showcase their skills. Certificates of pilgrimage were also on offer. As this continued the place became colder, and colder, and colder. Even those used to winter felt it, and people began to leave. However, the path had become very slippery so many tumbled on their way to the valley. To overcome this, some got twigs and used them as support, but some still tumbled with it. Some also tried driving down but it was too risky. I tried descending but returned as it was just too slippery for me, and I lost a lens of my glasses while looking for twigs. The singing and dancing continued, and the cold increased.

By 1 am or thereabout some of us decided that we had better descend before it become too cold to for us to move, so we left immediately. Somehow we didn’t tumble but safely arrived at a primary school in the valley where our bus was parked and which was the parking lot for participants. Many others were already there napping. It was still cold there but we could still hear the singing from the summit which continued till about 4 am. We began departing about an hour later but I resolved to return next year better prepared.

Let us return to those footprints. Whose are they? When were they made? Well, my opinion is that they are proof of the Ifa literary corpus being true and accurate rather than a collection of myths as the pro-Amorites have been deceptively preaching to the world. For instance, the owners of those footprints can be traced to Ifa where the names of those of those who lived and went to Oke Ọlọta are recorded. Thus, two sets of those footprints belong to the irunmọlẹs Ọrunmila and Ọṣun, not angels. Moreover, I doubt they belong to Bigfoot a.k.a. Sasquatch who then emigrated therefrom to other parts of the world.

I hope that some day, whenever participants conclude the Ọdun Ifa Agbaye in Ekiti we immediately proceed to Ile-Ifẹ as pilgrims to pay homage to the Ọọni and all the divinities there and celebrate the new year, and that throughout the year pilgrimages will be organized to other sacred sites in the land of the Ọmọ Oduduwa that stretches from Ghana to Nigeria.

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

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

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

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

Ẹni o ba koonu omi

Ni mọ ibi ti omi muni de

Ẹni o ba ke iboosi

Nii fẹju yanyaanyan soke

A difa fun Ọrunmila

Nijọ ti n lọ ree ridii Olodumare

Oun le ridii gbogbo nnkan bayii?

Wọn ni ki Ọrunmila o rubọ

Wọn ni ṣugbọn ni ẹsẹ okun ni ko gbẹbọ ẹ lọ

Ọrunmila ba rubọ

O gbẹbọ ẹ o dẹsẹ okun

Bi o ti mọọ gbẹbọ kalẹ nbẹ

Olodumare si bọraa lẹ

O wa ni gbalaja…

…Ọrunmila o gbẹbọ kalẹ

Ara ba fu Olodumare

O niwọ Ọrunmila

Ọrunmila ba dahun o ni ‘Hin’

Olodumare ni njẹ o o ridii oun bayii?

Ọrunmila ni ‘buburu idii rẹ naa loun n wo

Olodumare ni ‘ko si n too ni ridii mọ laye

Ọrunmila ba n jo ni n yọ…

…Awaa rẹ ni

Awaa rẹ ni

Ọrunmila pẹlu Olodumare

Ọgba ni wọn jọ ṣe

Awaa rẹ ni



One who steps into the river

Would know the depths of the river

One who cries out for help

Would open his eyes wide up to the sky

Cast Ifa for Ọrunmila

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

Would I discover the secrets of everything? He asked

They told him to offer sacrifice

But to ensure that the beach is where he offers it

He carried his sacrifice to the beach

As he was about to place it there

Olodumare had disrobed himself

He was stark naked…

…Just as Ọrunmila was about to set down the sacrifice

Olodumare became suspicious

He called ‘You Ọrunmila!’

Ọrunmila answered ‘Hiinn’

Olodumare asked ‘Did you not see my secret?’

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

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

Ọrunmila then started dancing and rejoicing…

…It is really you and we

It is really you and we

Ọrunmila and Olodumare

They are of equal status

It is really you and we

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

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

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

Of Egungun, Albert Einstein And Orunmila…

Source: The Guardian Nigeria (Saturday 22 September 2012, page 16); but the link is no longer active

(Last published on January 17, 2010)


HAVE you ever felt so good, so… so wonderfully good that you could have given God a peck? I felt that way that evening.

The information that sent me into near-raptures had dropped on my laps after months of fruitless sifting through literature on the origin of the Egungun (masquerade) cult, especially among the Yoruba.

My search was sparked by a hunch. I don’t remember exactly how it happened, but the semblance between the egungun-in-costume and the astronaut-in-spacesuit had suddenly struck me. I was probably flitting through pictures of astronauts.

And I froze…

My mind went into a spin. Why! The costumes actually look similar… And the Yoruba describe the egungun as Ara Orun (visitor from heaven/the skies). But the astronaut is also Ara Orun – Traveller in, or from deep space.

In Yoruba, not only the spiritual heaven is orun but also the starry heavens, the skies.

Perhaps, the general belief that the egungun are spirits of the “dead from the spiritual heaven” is mistaken…

After all, the egungun are called Ara Orun, not oku orun (The dead of heaven). Oku orun is reserved for the dead. Just like oku eko – frozen fish arriving dead from Lagos.

Like in the phrase Ara Eko (residents of/arrivals from Lagos) or Ara Ibadan (residents of/arrival from Ibadan) Ara Orun suggests live beings resident of arriving from orun (the heavens, space).

In fact, Yoruba folklore relates encounters between Earthlings and Ara Orun which depict the latter as flesh and blood beings who, according to some accounts, relish some of the carnal joys of we humans, e.g. palm wine.

And so I mulled and mulled…

But then another thing got me curious. The full description of the egungun by the Yoruba is Ara Orun kin-in-kin. That kin-in-kin suffix fascinated me. The Yoruba hardly waste words. That kin-in-kin must have a purpose. What does it connote?

My mind was all aglow now.

Two phrases immediately sprang to my mind: Gbin kin-in (Grunt deeply) and Rin kinkin (Be deeply soaked).

When someone grunts, the Yoruba say, O gbin. But when he grunts deeply, they say O gbin kinin (he/she grunts deeply).

Also, when a piece of cloth (or some other absorbent material) is soaked, the Yoruba say O rin (it’s soaked), but when it is deeply soaked, the Yoruba say O rin kinkin (it’s deeply soaked). Back in my younger days, there was a stream in our Yemetu neighbourhood of Ibadan called Arinkinkin.

In all these instances, kin-in / kinkin connotes thoroughly, deeply: is Ara Orun kin-in-kin the Yoruba description of live visitors/travellers from the deep heavens (outer space)?

Speculations, speculations, speculations…

But then, there remained one puzzle: Why would the Yoruba link visitors from outer space with the spirits of long-dead ancestors returned to visit their relations?

I found this puzzler really hard to crack. For days, I mulled over this one… in the kitchen, in the toilet, at work, etc. Even asleep, my mind kept vigil, nudging it, turning it, kicking it round and round.

Then, one day, I remembered Time Dilation. Time dilation is a proven phenomenon in Physics. According to the acclaimed Father of Modern Physics, Albert Einstein, who first “discovered” it, time is “elastic” and passes at different rates for those of us on Earth and those cruising in space at close to the speed of light, that is 300,000 km per second.

Put simply, in a spaceship travelling at such mind-boggling speed, time slows down considerably.

A table from Mayer’s Handbook on Space (published on P.50 of In Search of Ancient Gods by Erich Von Daniken) shows the following differences in time passage between such a spaceship propelled at one G (i.e. 9.8m/sec) and the Earth.

Years for rocket crew Years for Earth inhabitants
1 1.0
2 2.1
5 6.5
10 24
15 80
20 270
25 910
30 3,100
35 10,600
40 36,000
45 121,000
50 420,000

The figures look really crazy, I agree. But physicists know that Time Dilation is a reality.

From that table, we see that when 15 years passes on the spaceship, 80 years would have passed on Earth.

The implications of these are as illuminating as they are staggering. It means that a 25-year-old man (or astronaut) who left a three-year-old daughter on Earth to go on a trip in such a space ship, will return 15 years later at age 40 to meet his daughter a toothless woman of 83 years!

More startling still, if his 83-year-old daughter had her first child at age 30 then the returnee’s grandchild will be 53 years old —- that is, 13 years older than her grandfather.

Imagine what “commotion” such a returnee space traveller (Ara orun kin-in-kin) would cause in the family circle. Should we then be surprised if the Yoruba of those far-off days regarded such a space traveller as a returned grandfather/ancestor who is immortal (perpetually young) or who had somehow resurrected from the dead?

Even our so-called modern time did not get a whiff of Time Dilation until Albert Einstein came with his Relativity Theory.

In fact, as the table shows, if our space traveller had spent 20 years instead of 15 in space, 270 years would have passed on Earth when he returned at age 45. Who would he meet?

If he succeeded in convincing those he met on his return that he was actually their great, great, great… grandfather, how would they describe him?

A returned ancestor!

It was while pondering these matters that the information that sent me into near-raptures came from the airwaves.

It was Wednesday November 20, 1999 in Ibadan. The day dawned like any other. Nothing spectacular. Then at 9.30 p.m., when the day was almost done, I tuned to Radio O-Y-O for my favourite Ifa programme.

The programme was being anchored then by Wale Rufai. It featured question and answer sessions with an Ifa priest, Gbolagade Ogunleke Ifatokun, from Saki, Oyo State.

As usual, Rufai poked the Ifa priest with sundry questions. Then, in one of the Ifa priests responses, he mentioned in passing that Egungun ko gbodo na Babalawo – it’s taboo for an Egungun to whip or harass an Ifa priest.

A curious Rufai asked why that was so. And the Ifa priest’s explanation was this: Nigba Iwase (in antiquity) when there occurred a deluge which threatened to wipe out all life on Earth, it was a collaboration between the Egungun and Orunmila, the patron saint and founder of the Ifa school, that saved the world.

According to Ifatokun, the Irunmale (divinities) were on Earth then. And it was one of them, Orunmila, who sent a Save-Our-Soul (SOS) to “Awon Ara Orun.”

The Ara Orun, in response to the distress call, then came down in “special costumes” to dry up the rising waters.

It is these Ara Orun, he said, who were thereafter hailed far and wide on Earth as Mayegun – those who set the world aright.

According to the Ifa priest, it is the name Mayegun that eventually metamorphosed to Egungun. In fact, he added, it is the special class of Egungun called Babalago whose costumes most closely resemble the ones worn by the original Mayegun of antiquity.

It is not difficult to interpret this account in modern terms: Orunmila contacted some technologically advanced civilization in outer space (very likely his home planet) whose astronauts (hydrologists) came to Earth in spacesuits (and, by inference, spaceships) to dry up the flood that threatened the world.

In short, the Egungun costume is an imitation of spacesuits worn long ago by visitors from other space. And the Egungun cult is in honour or commemoration of extraterrestrial intelligences…

Now, frankly, do you blame me for feeling like giving God a peck that evening?

That was 10 years ago…

Other findings, before and after, have put the lie to many claims made fashionable by the West and its media – which Africans have accepted without question.

There are civilizations in space by far more advanced technologically than our so-called “Super Powers.”

They came in antiquity l-o-n-g before Uri Gagarin’s great, great great, great grandfather…

And many of the “gods” (divinities) are extraterrestrials – including Orunmila and that famous one most favoured of the West: Yahweh.