October 2017 – AYE AKAMARA

Without truthfulness, uprightness and integrity one cannot be a follower of Ifa or a true human being.

Itaniji Okanran Ajangbile (Ifa discourse based on Okanran Oworin).

Holy Odu Ifa Okanran Oworin:

‘Whether You Do Good Or Not Is For Your Own Benefit, (this was the name of the awo) who consulted Ifa for the Liar, the son of Alara. Whether You Do Good Or Not Is For Your Own Benefit, consulted Ifa for the Wicked, the son of Ajaro. The Inner Truth (truthfulness) Brings More Satisfaction Than Lies (is the name of the awo) who consulted Ifa for Ifarinu (Ifa sees and knows your heart), who is the son of Orunmila. Only Ifarinu followed the injunctions of Ifa. Ifa knows your heart. The earth knows the wicked. Olorun (God) knows those who do good.’

The Story:

The three friends, Eke (the liar) son of Alara, Ika (the wicked) son of Ajero and Ifarinu (Ifa knows your inner heart condition) the son of Orunmila visited the set of babalawos mentioned above to consult Ifa. Their mission was to inquire about their intended traveling to another town for the discharge of religious activities and spiritual responsibilities. These three friends were also qualified babalawos. Since it is a wise saying that a ‘physician cannot heal themselves’ they decided to be checked spiritually by colleague babalawos. The three young babalawo friends were told the same thing by their respective babalawos: Do good, be truthful; avoid inordate ambition to get rich quickly, be obedient, do not say what you do not know, do not be treacherous and do not betray the trust of those who repose trust in you.

The first two young babalawo Eke and Ika believed that they did not need to perform the sacrifice if they have to follow the injunctions. Only Ifarinu performed the sacrifice (and obeyed the injunctions). The three babalawo friends set off on their journey. When they got to their destination in another town they decided to visit the elders of the town for guidance and counseling. They had received previous information that for anyone to survive and succeed in this town the involvement of the elders was essential. The three powerful elders were Esu, Ogun and Obatala. When they met with the elders they stated their mission. They told the elders that they can came to this town to perform their professional duties as Ifa priests and as traditional practioners of herbal medicine. The three young babalawo friends expressed to the elders their desire to have their support and protection in times of war or invasion by territorial enemies.

The elders said that they would have nothing to worry about as long as they were HONEST AND TRUTHFUL AT ALL TIMES. This was the condition they received from the elders so as to secure the guarantee of their support and protection. If they practiced truthfulness at all times they would surely succeed and thrive as babalawo and they would also be granted complete protection and survive in times of war or invasion. If they commited themselves to being honest and truthful at all times Ogun promised to save them in times of war or invasion. If they commited themselves to being honest and truthful at all times Esu promised to supply them with a strong medicine by which they would be safeguarded and protected from harm and injury in the event of war or invasion. If they committed themselves to be honest and truthful at all times Obatala gave his unfailing promise that he would shield them. Obatala promised that he himself would be their shield. After receiving these encouraging and assuring words of counsel and promise from the elders the three of them went their different ways to look for accommodation. They could have stayed together as suggested by Ifarinu but the other two insisted on establishing themselves in different localities in this town because they wanted to work independently from each other. They all settled down to do their work.

One day Esu visited Eke (the liar) son of Alara. Esu approached Eke so that Eke could prepare a special medicine. The preparation called for ingredients like leaves of Segunsete and Atare (alligator pepper) which needed to be put in a pot together with 10,000 cowries (the money used at that time) and put on a fire which will eventually turn into black ashes, the medicine. Esu at the time did not have the Segunsete leaves or atare but he turned over the 10,000 cowries to Eke together with some additional funds so as to be able to procure the Segunsete leaves and atare. Esu wanted Eke Omo Alara to perform this task for him. So after Esu gave Eke the large amount of money and instructions for the medicinal preparation he left.

After Esu had gone, Eke thought: This man must be crazy! How could Esu expect him to put all this money in a pot to burn it. Surely this man must be foolish or think that Eke is a fool. Along these lines was the thinking of Eke. Eke thought to himself, anything you put in a pot a burn is going to turn into black ashes, so how is Esu going to know whether I burned the 10,000 cowries or not? Eke thought there was no way for the elder to know whether he burned the money up or not. Eke said to himself, I did not come to this land to be stupid. I came here to make money.

Eke went to the bush and cut down herbs that Esu did not prescibe and put them in the pot to burn. Eke pocketed (stole and kept) the 10,000 cowries for himself. After Eke prepared this pseudo medicine, Esu returned. Esu asked Eke whether the medicine he asked for was prepared with the materials and instructions Esu provided. Eke said (lied) that he did. Esu told him to keep the medicine for now to be collected by Esu at a later time when necessary. Esu then left.

The following day, Esu visited Ika (the wicked) son of Ajero. He gave to him the same assignment. Ika too kept the 10,000 cowries and produced useless medicine. You see how wicked, unscrupulous and untruthful people think alike! Esu told Ika to save the medicine until he asked for it at a later time.

On the third day, Esu visited Ifarinu (Ifa knows the quality of your heart), the son of Agboniregun. He gave him the same task and left.

Immediately after Esu left the home of Ifarinu, Eke and Ika came knocking at his door. Ifarinu opened the door for them and invited them into his home. Ifarinu was very surprised and happy to see them since they hardly visited him. Eke and Ika told Ifarinu that they were aware that Esu had visited him also. Eke and Ika advised Ifarinu to not be foolish. They had kept the money to themselves and they were sure that Ifarinu would do the same. Ifarinu was surprised to hear them telling him to keep the money and to prepare some fake, bogus and useless medicine. They told Ifarinu that they came to this town to make money quickly even by hook or crook. Ifarinu thought to himself, Have Eke and Ika forgotten the injunction they received from Ifa before they came to this town? Have they also forgotten the counsel and promises they received from the three elders? Ifarinu advised them that they should reconsider and correct themselves. Ifarinu told advised them further that they should go back and prepare the proper medicine according to the instructions of Esu since they still had time to change their minds, attitudes and had time to prepare the genuine medicine. Needless to say Eke and Ika called Ifarinu many unprintable names and left for their own homes.

Ifarinu went to the forest, cut the ewe (herb) Segunsete, put them in the pot with atare (alligator pepper) and added the 10,000 cowries, put fire on it and produced the original black medicine. When Esu returned for the medicine he told Ifarinu to keep the medicine until it was needed.

Unexpectedly the territorial enemies attacked the town and everyone was running about helmet skelter finding nowhere to find safety. Everybody was looking for refuge including the three friends, Eke, Ika and Ifarinu. They then suddenly remembered the assurance given to them by the elders that they would be protected in times of war or invasion. The three young babalawo ran to the elders and said to them, ‘Please protect us from this war’. Esu responded that they already possessed the medicinal charm to be saved against attack. Esu told them further that the medicine he told them to prepare was the antidote against attack. Esu told them to go home and mix the medicine with water and drink it and they would surely survive and be kept in safety. When you do this you will return to thank us, said Esu to the three young babalawo. They all rushed home as directed but Eke and Ika knew their days were numbered since they had prepared what was useless and incapable of giving them relief. Nonetheless they still drank the fake concoctions in the hopes that they would be spared. Even though Eke and Ika drank the medicines they prepared they were killed in the war. Ifarinu took the medicinal charm (of truth, integrity and honesty), drank it (internalized it) and survived. Ifarinu prospered and thrived as a babalawo, a true son of Orunmila and as a true and noble human being.

Commentary:

The foundation of our Ifa religion is based on truth. It was the truth and adherence to the truth that made Orunmila excel over all others. It is with with the power of truth that Olodumare creates, guides, guards and upholds all things in existence. You cannot be a succesful human being, priest, father, mother, devotee, friend or citizen without imbibing truthfulness, honesty and integrity as the foundation of your life. Divine power, grace and authority or ase is inseparable from truthfulness, honesty and integrity. Truthfulness is the vehicle which receives, carries and dispenses ase. Truthfulness is in itself the heart, essence, source and center of ase. Truthfulness, uprightness and integrity is the supreme ase.

The situation with the two babalawo Eke and Ika had been faulty from the beginning. Why did they fail to offer the sacrifice? Even the injunctions they claimed were more important than the sacrifice they also failed to practice, cultivate and obey. The three elders reiterated to Eka and Ika what Ifa had already told them and they did not listen. They also failed to listen to the correcting words and timely rebuke of Ifarinu. Ifarinu demonstrated himself a true friend by offering them the advice he gave them and they only payed him back with words of abuse, anger, hate, envy and indifference and that to their own detriment! Had they listened to the repeated advice they received from Ifa, from the elders, from Ifarinu and from their own conscience (ori) they would have survived and been able to live an upright and honorable life. In addition they would have established themselves as authentic and godly babalawo of good repute.

This Odu teaches a great many lessons. We should meditate upon it and personally apply those things that our Ori highlights for us. Eke and Ika allowed themselves to be consumed with greed and an inordate desire for money. They forgot that a good and well earned reputation is better than riches. They were given many opportunities and time to reflect and correct themselves but they were stubborn, prideful and recalcitrant to the very end. The power of truth (otito) is the mysterious invisible power which guides, protects and sustains the creation. Otito is also the source and center of our lives. When we go against otito it is like slowly disconnecting ourselves and distancing ourselves from the source of life, health, peace and happiness. When Eko and Ika abandoned otito and pushed otito out of their hearts, minds and lives they were commiting spiritual-moral and physical suicide. From otito springs ase, joy, intelligence, health, peace and optimism. We should very carefully remember this teaching of Ifa and ensure that we internalize it in our own lives irrespective of whether others do so or not. Ifarinu was exemplary. He possessed a genuine faith. He was fully rooted in otito. He pursued otito out of his personal love and commitment to do, honor and live the truth. He cultivated and practice otito out of his own initiative, love for and commitment to truthfulness, integrity, uprightness and honor. Ifarinu was not fake nor a pretender. His piety, devotion and commitment to integrity was not fake or pretend but genuine like 24 karat gold. When you sustain otito then otito sustains you! Ifarinu did not have a morality-spirituality that was born out convenience, social pressure or pretense. He did not have a morality-spirituality which changed with circumstances, locations, people, places or things. Ifarinu was not like the chameleon which changes its color to suit its environment. There are chameleon human beings! This refers to people whose morality-spirituality and commitment to integrity and excellence does not go higher than what surrounds them. If what surrounds them is of high order they adjust to appear to have reached that level. If what surrounds them is low they easily and with great willingness become lax and lower their supposed standards of uprightness, truthfulness and integrity. People like this are trees without a root, which are easily toppled over by the faintest wind and who suffer from lack of genuine character and sense of divine identity and personal wholesome honor. Let us continue on in our consideration and let us apply this Ifa teaching to priests, babalorisas, iyalorisas, aworo and babalawo.

When any human being practices and pursues what is contrary to truthfulness, honesty, benevolence and compassion, negative repercussions are sure to be experienced due to the operation of the divine laws of Olodumare within us. This is the divine law of causality or cause and effect. This applies to everyone but in regard to professed babalawo, aworo, babalorisa and iyalorisa there are other things, principles, laws and realities to consider in addition to the operation of the natural laws of justice, law and causality. A priest, olorisha, babalawo, awo etc. is supposed to be a representative of Olodumare and the Irunmole. In other words that person in good measure must have developed within himself or herself the divine character and qualities of the Irunmole that he or she is representing, serving and collaborating with. We are not talking about perfection but about an acceptable, genuine and above average level of virtue, morality-spirituality and ethical conduct and behavior. The Irunmole/Orisa are very specific about what kind of people they want to represent them before others especially in regard to the exercise of priesthood. When we wrongly represent the Irunmole/Orisa and in their name practice deception, manipulation, fear-mongering and looting we can be sure that when all corrective, proper and enlightening measures have been exhausted, if we do not cease such shameful and dishonoring conduct and behavior the Irunmole/Orisa will have to apply severe and unsavory discipline consistent with the nefarious and injurious activity. Representative of Olodumare, Ifa and Irunmole/Orisa have to exercise their priesthoods with honesty, cleanliness, truthfulness, humility, good will, compassion and good faith. To use the Irunmole/Orisa and one’s priesthood authority to intimidate, control, manipulate or coerce others to do our selfish requests is to incur the displeasure and punishment of Irunmole! Look at the end of Eke and Ika! They were given more than ample consideration, time, opportunities and occasions to acknowledge their errors and reform themselves. There punishment did not come immediately but it unfailingly found them. When you with impunity and deliberateness break the laws of nature; the laws of nature will break you. Their own actions caught up with them. The divine law of causality caught up with them. The Irunmole adjudicated them in council and decided to withdraw their pledge of protection and safety because Eke and Ika did not keep their side of the reasonable agreement! Remember this well. Ifa does not ask of us what is beyond our personal ability to do. To obey Ifa is not a strenuous activity but something that is pleasant, sweet, simple and within the range of our possibilities. Consider this lesson as if it were being sent to you alone and no one else. Consider it as if this is the first and last time you will receive this teachings and its favorable benefits if you honor it or unfavorable results if you neglect it. Consider you attitude, disposition and actions following the reception of this divine teaching and understand than to the pursuer of good comes a good life and a good end, but to the pursuer of deceit, robbery, greed and manipulation their lives will be bad and their end will be bad, shameful and regrettable. Priests especially should care for the people who come to see them. They should have love, consideration and sympathy for the people. They should feel honored that they have a roll as collaborators, friends and instruments of the Irunmole/Orisa. Priests should remember that the people are not coming to consult them but to consult the Irunmole/Orisa whom they are supposed to honorably represent, worship and honestly serve. Priests should consider whether this is truly their vocation. Priests should consider whether they really love the Irunmole/Orisa and the community of devotee’s. Eke and Ika did not display love to Ifa, the Irunmole and to the people they were supposed to serve. Eke and Ika had a fake piety. Ifa, Esin Ibile and devotion to je Irunmole/Orisa was nothing more than a cash business to Eke and Ika. If there were no money to be made Eke and Ika would have had nothing to do with Ifa, Esin Ibile and Irunmole/Orisa worship. Eke and Ika wanted vain glory born out of corrosive pride and vanity and not the true divine glory born out of humility, honesty, loving service to the people and genuine devotion to Ifa and Irunmole/Orisa. It is better to do absolutely nothing than to cheat and take advantage of sincere and genuine aspirants and devotee’s in the name of the Irunmole/Orisa. One should feel self shame and embarrassment to even think about cheating and robbing others in the name of Esin Ibile. May Olodumare and Ori safeguard us from pursuing such a fruitless, sad and sorrowful path. All devotee’s of Ifa, Esin Ibile and Irunmole/Orisa should never go beyond the limits of propriety, truthfulness, fairness and uprightness. We should not allow people like Eke and Ika to lure us into bad, dishonest and disreputable practices. We should allow no one to stain our white spiritual garments with palm oil (do not allow people to persuade you to lower your good, honest and upright standards). The people should see the values, character and wholesome personality of the Irunmole/Orisa we honor and worship in us. If we cannot and will not honor our Irunmole/Orisa and Ifa with our honesty, character, truthfulness, gentleness, behavior and actions then we should cease from exercising priesthood functions until we are able to meet the moral-spiritual and ethical requirements. Ceasing from exercising priesthood functions for the above reasons out of respect and love for the Irunmole/Orisa will draw the strength, blessings and gentle corrective/healing power of the Irunmole/Orisa into our lives. Let us be genuine, honest, straightforward and fair in our dealing with people. Let us behave like Ifarinu. Remember that Ifa sees and knows the condition or quality of your heart. The earth (divine earth mother Onile Ogboduora) sees and knows the wicked. Olodumare sees and knows those who do what is right and he will impartially and fairly compensate the good doer with greater good and he will impartially and fairly compensate the evil doer according to his unfruitful and unwholesome labors. Let not pursue the lying and wicked way of Eke and Ika. Let us be noble, trustworthy, reliable and consistently honest like Ifarinu. Let us in our words, in our thoughts and in our actions prove ourselves to be the real children, sons and daughters of Orunmila Awimilogbon Oba Atayese.

Ela ‘boru.

Ela ‘boye.

Ela ‘bosise.

(((***The above teaching of Odu Ifa is here reproduced for the benefit of the reader. This Odu and commentary were obtained from the book, Ifa: Ohun Ijinle Aye or Ifa: Philosophy of Life by Awodiran Agboola. In addition to the Odu citation and commentary I also added and worked into the text some of my own original considerations. To read and consider the complete original material with the full commentary of Awodiran Agboola please see the above mentioned book pages 122-127***)))

The Divine Truth Of Moral-Spiritual Progression

Long life and good health to you by the blessings of Iworiwofun. Ase.

The authentic devotee of Ifa is easily identified by his or her moral-spiritual transformation. Ifa comes into our lives to bestow divine grace, peace, resolve, meaning, intelligence, inner strength, purity and love. These divine blessings and powerful endowments are given to us to enable and embolden us in our effort to pursue and gain Ifayelele (divine awakening, harmony and moral-spiritual-emotional-intellectual maturity). The [true] follower of Ifa can be discerned by the efforts he or she makes to uproot unwholesome tendencies and habits and replace them with divine Kand wholesome habits. The enlightened Ifa devotee is never content with his or her present moral-spiritual level but is always laboring, pressing forward and exerting himself or herself to acquire new moral-spiritual terrain (continual inner growth, virtue, understanding and purer love). An Ifa devotee delights to strive and attain ever increasing and higher levels of divine grace, sanctity, purity, character, wisdom and power. To remain stagnant or stationary in ones moral-spiritual unfoldment is to retrogress and lose spiritual ground. A river that somehow or other becomes stationary or stagnant soon becomes the breeding ground of weakness, illness, stench and death but a dynamic ever flowing river maintains tenacity, health, sweetness and vitality. Continual advancement and unceasing joyous effort is the clarion call of Ifa to its initiates. Until we reach the state or condition of non-retrogression (firm, solid, stable, unwavering, abiding and consistent moral-spiritual maturity) there will always be the risk, chance or possibility of losing what level of moral-spiritual advancement we have made due to negligence, complacency, lack of perseverence and strong determination. Only when we run the race legitimately and cross the finish line can we be considered true (spiritual) athletes, winners, champions, warriors and masters (masters of our own self, not other people). The mature and illuminated devotee understands that to continually grow morally and spiritually is the root, foundation and aim of all Ifa studies and practices. This spiritual process of growth and development cannot be had by proxy. Inner growth and development is obtained by personal determined effort, continual engagement, honest self-analysis and consistent exercise. No one can give you their well and hard earned intellectual-spiritual divine capacities, intelligence, character, gracefulness and inner spiritual powers. These things cannot be bought or sold or simply given. They must be earned and acquired through personal consistent study, continual reflection and patient practice. One must qualify to obtain them. Each one must do his or her own work. Moral-Spiritual progress is the continual fruit of diligence, hard work, self determination and personal conviction. Divine grace empower us and Divine Wisdom informs us but we must do the work. There are no short cuts and no possibility of skipping steps or side stepping divinely arranged lessons.

Ifa shows us the path to follow and walk upon. Ifa gives us the just measure of instruction and provides us with provisions (diverse kinds of ase) for the long journey but we ourselves must perseveringly, patiently and determinedly walk the path from its beginning to its ends by the strength and power of continual self-initiative. Ifa will walk with you but will not carry you on his shoulders and do your necessary work for you. Ifa has one part and you have the other. You work together. Your personal effort, consecration, sustained enthusiasm, self-renewing initiative, thoughtfulness and participation is essential. This is why there is no need and no point to be made in comparing oneself to others. You do not know and cannot know the inner life, spiritual history and trajectory of anyone. You can only truly know and discern your own. We are all on our own unique and individual path.You alone are responsible for your moral-spiritual progress. You alone are responsible for your lack of moral-spiritual progress. You alone carry the responsibility to promote your own spiritual well being, health and happiness. Other qualifed, empowered and mature people can help but the responsibility rests upon you. It is your choice whether you will progress or not. It is your practiced determination which will advance you forward. It is your choice and action that determines what kind of person you are and will become. Yours alone. Imitating others on their personal spiritual path will not help you. You have to find, discover and discern your own spiritual path and follow it irrespective of whether others approve of it or not and irrespective of whether you will be accompanied by others or not. No person can limit you except yourself. The greater your personal aspiration, inspiration, ideal and insight, the more you can and will attain if you so choose to actively pursue YOUR DIVINE IDEAL. One of the greatest secrets or greatest spiritual discoveries that all sincere aspirants eventually make is: That all times, situations and/or circumstances are ideal, just right and perfect to make genuine progress and to acquire purity (singularity of purpose), understanding, virtue, divine power and deep wisdom. It is not our environment or circumstances that determines who we are and what we can and will become. It is our attitude, disposition, personal chosen outlook, determination and quality of personal self-confidence that determines our inner and outer achievements and success.

Olodumare created us with the power of will and the ability to think and choose the path we will follow. Our will, choices and actions determine whether we are living our lives with a progressive mentality or a retarding (retrograde) mentality. Olodumare has given us the power of self-dominance if we choose to exert it or we can relegate ourselves to the self imposed status of victims of circumstance. Do not victimize yourself and subject yourself to self-pity which is nothing more than a subtle manifestation of selfishness and laxity. Be strong. Be resilient. Know and honor your true divine pedigree and identity! We are not strong or weak by artifice. We are strong or weak by our own will and choice. By our own will we decide if we are going to be determined, persevering and enthusiastic or not. Through self dominance we have grace,wisdom and power to master the negative and destructive emotions that arise within us. These negative, destructive potentialities and defilements that arise within us are represented by Oyeku. We are able to receive the light, love, power and life of Olodumare within us as represented by Ogbe. This principle of moral agency, choice and self-determination is seen in Holy Odu Ifa Ogunda Meji:

‘The Core Of The Tree Does Not Call For Water (was the name of the awo) who consulted Ifa for, When All Men Will Give Account In Heaven (before Olodumare).

‘If it is good you do then continue to do good. If you engage in evil deeds immediately desist from them because the hand will speak (reveal your actions) and the leg will give account (will reveal your activities).

‘You will account (before Olodumare) for ALL YOUR DEEDS which you practiced on earth.’

Holy Odu Ifa Otua Aira:

‘It is what Ifa expects of us that we should say. Let us speak (and practice) the truth.

‘It is he that speaks (and practices) the truth that Olodumare will uphold. Let us speak (and do) the truth.

‘It is he that speaks (and practices) the truth that Irunmole will uphold.

‘It is he that speaks (practices) the truth that the Earth will uphold.

Holy Odu Ogunda-Bede

‘Falsehood will cause the death of a liar.

‘Treachery will cause the death of the deceitful one.

‘Whatever we choose to do, even if it is beneath the earths surface (hidden from people) the (limitless) eyes of Olodumare will see them all.

‘These were Ifa’s declaration to he who stole at midnight and said the kings of the earth would not see him.

‘Even if earthly kings (human authorities and agencies) do not see you the eyes of Olodumare are surely watching you.

Holy Odu Oyeku Ofun:

‘Honest people are rare. Good people are rarer still. Ifa sees the intentions of the heart. Those who practice what is good, Olodumare knows who they are.

We have been endowed by Olodumare to a remarkable degree with the ability to choose our course in this world and the quality and kind of person we will be. The essential and fundamental nature of human beings is Ogbe (light, clarity, increase, progress, fluidity and life). But in His wisdom Olodumare has provisionally introduced the training element of Oyeku (darkness, unclarity, decrease, decline, resistance and death) as a sort of spiritual weight or sparring (training) partner so that we can exercise, develop and strengthen our moral-spiritual muscles and our intellectual-intuitive faculties. Through the interaction and interplay of Ogbe and Oyeku moral agency, choice, satisfying selection, achievement and intelligent effort is made possible. Through the interaction and interplay of the Ogbe and Oyeku principles the arena is set for the will to be able to exercise, develop and realize itself.

So, who are you? You are what you pursue, practice and associate with inwardly and outwardly. You are your cultivated and nurtured affinities. Our fundamental nature or essence by creation is Ogbe. This means that the root, core and foundation of our being is of the essence of actual fundamental and potential goodness. While our inner essence is goodness itself this goodness means nothing if it is not challenged, cultivated, tested or proved and intentionally appreciated and desired. You have to want to be and actually be, by your own decisions, thoughts, choices and actions, demonstrably good. It is a fact that from apple seeds new apple trees are born and from the trees new apple fruits are obtained. But if this seed is not cared for, protected, watered and nourished it will not even become a young creeper much less a fruit bearing tree. Not only the seed but the soil upon which it grows must be prepared. Weeds, stones, fungus and harmful insects must be continuously removed. Even the the tree grows and matures it has to be pruned so as to ensure future productivity. The apples you eat do not reach you by chance or accident. Someone intentionally took care of the soil, of the seed, of the tree, nurtured and cultivated it. In like manner you have to intentionally and responsibly nurture and cultivate your innate fundamental Ogbe nature. It needs to be said the Oyeku is not our enemy but a veiled friend. Oyeku can seem like a harsh and hard taskmaster but this is not the case. The heart of Oyeku is pure compassion. Oyeku holds out noble prospects for you but these must be worked for and earned. Oyeku comes along aside us and within us to challenge us and offer us countless opportunities and occasions for moral-spiritual growth. When we at

times feel the sting of Oyeku is only because we are looking away and drifting away from Ogbe. Oyeku is the strict and unwavering disciplinarian who trains us up and leads us to true freedom. The freedom of being mature, enlightened, disciplined and responsible people. Without enlisting the support of Oyeku, Ogbe cannot fulfil its task in regard to our moral-spiritual and emotional-intellectual training, development and education.

The manifestations of Oyeku like adversity, challenges, stressful situations and difficulties are for our ultimate good. It is not the fact of adversity, challenges, stressful situations and difficulties which injures us but it is our attitude, outlook and response to these that determines whether we gain benefit and advancement or experience loss and decline in our moral-spiritual development. These training partners reveal to us who we presently are and where we are in our spiritual unfoldment. They don’t make us who we are. We choose who and how we are by our attitudes and responses towards life challenges as well as by our developing perception of our own selves.

Moral-spiritual unfoldment is not glamorous or flashy. In fact one will experience many dry seasons and seemingly unfruitful seasons in ones spiritual career of divine ascent. To achieve deep inner transformation, divine gracefulness and god-like character is a work in progress which requires steady commitment, patience and perseverance especially during the dry and seamingly uneventful seasons. Steer away from superficiality and superficial (morally-spiritually uncultivated) people. Steer away from attitudes of laxity, complacency and laziness. Don’t try to jump steps or side step necessary lessons. Don’t fall into the contemporary practice of being a jack of all trades but a master of none. Honor your life and calling. Resist the urge to be impulsive and the habit of being a people pleaser. Stop jumping here and there and develop strong, firm and deep spiritual roots. You lament and wish there were more real and genuine spiritual devotee’s. Well become one. Be one. Achieve this for your own advancement and for the benefit of those who are seeking for the truth and its genuine representatives. Do not complain, bicker or lament but instead take steps to elevate your life condition above that which is mediocre, superficial (fake), insubstantial and unsatisfactory. No one can give you that status and inner condition. You have to develop it, work it in and cultivate it in the laboratory of your own life over many days, weeks and years. You will experience and have many highs and lows, ups and downs, and many moments of ecstasy and tears in relation to your moral-spiritual progress and development. This is a normal occurence but you have to be persevering and look to the finality of your struggles and challenges. You have to recall what it is that you are working towards. A divine quality of life has to be cultivated, divinely appropriated and earned otherwise it would hold no true meaning or value. You have to earn it, work for it, to have a right to it. Don’t look at others but instead look at yourself and what you are or are not doing with your life, privileges and opportunities. Don’t spend your time and energy assessing and criticizing others instead fairly assess yourself and honestly criticize yourself constructively. Ifa put before you two choices. You can choose the way of the genuine, honest and diligent aspirant (awo) or you can choose the path of the hypocrite (double minded), zig-zagging (unstable) and willfully uninformed (ogberi). The choice is yours alone to make. Do not blame others or find fault with others for your choices and decisions. Allow no one to take advantage of you but also ensure you do not take advantage of anyone. Do not ask or expect from others what you do not ask or expect from yourself. Do not make demands on others to practice and do what you yourself neglect to practice and do. You can only give what you have. You can only suggest and ask others to do and practice the principles of truth and noble character only if you have been firmly established in it for some considerable and observable time. Your words will lack moral-spiritual power, authority, healing gracefulness and uplifting potency if you are not a well cultivated embodiment of those moral-spiritual principles. Minimize the need for excessive verbosity and convince and win others over by the power of your actions, behavior, attitude and conduct. How can you teach others if you have not taught yourself? How can you offer others a hope and standard that you do not have for yourself? This is the teaching and standard of Ifa.

Ela ‘boru.

Ela ‘boye.

Ela ‘bosise.

Oracle Or Divination?

Blessings of long life and prosperity to you by the unfailing and efficacious blessings of Iworiwofun. Ase.

Today I would like us to briefly consider the interesting subject of Ifa in its aspect as a divinely authorized system imbued with divine life and intelligence and through which we can obtain clear, precise, specific, personal, insightful and pragmatic instructions from Olodumare which has a verifiable and significant bearing upon our lives in such a revelatory (personal) manner that there is no doubt that the Divine Olodumare is revealing things to us in a personal, astounding and lofty way through Ifa.

In common usage today the word ‘divination’, is the word used to describe the process of consulting Ifa-Olodumare. Is this word correct? Is Ifa a ‘divination’ system? Well, it all depends on your personal understanding of the exact meaning of the word divination. Personally I do not agree that Ifa is a ‘divinatory system’ and that the word ‘divination’ is the right, correct and/or accurate word to use when referring to consulting the guidance, wisdom and power of Olodumare through Orunmila (IFA). I will share my views and thoughts with you as to why I uphold my perspective and I’ll leave it up to you to make up your own mind whether ‘divination’ is the right word to use when we are referring to consulting Ifa.

That the mechanics by which we obtain Odu Ifa and that other procedural processes of Ifa consultation are orderly and systematic no one can doubt. Something being orderly and systematic is one thing and something being ‘divinatory’ is another thing altogether.

The word divination in the English language implies a process by which to arrive at answers via a method or system based mostly on probability, relative and limited capacity of intuition and/or guesswork. In others words, in ‘divination’ there is an element of uncertainty, possibility of error and incompleteness. Personally I would not want to make any real life decisions and choices based on any kind of ‘divination’ or ‘divination system’ because those systems operate on the principle of probability, relative and untrained limited intuition, and/or guesswork. Something can be probable but that doesn’t mean that it is true. Someone can make a very good, educated and intelligent guess and still be very wrong about something. A person can intuit something and discover that his or her intuition was wrong, unreliable and inconsistent.

It is truth, reality, actuality that we want; clear, realistic, accurate and verifiable truth is what we are seeking. This desired level of knowledge, understanding and wisdom or truth can only come from a Perfect Divine Source and cannot be the handiwork of probability, guesswork, and/or incomplete and narrow personal experiences nor the product of finite human intelligence and relative intuitional ability. Divination is not a sure and reliable thing. Divination guarantees nothing. At best it is a refined way of guessing, affirming what one already knows or hoping something is so. To make choices and decisions that are going to have real consequences and repercussions based on ‘divination’ i.e. hopeful guesswork, mere probability and an uninformed, untrained and unguided intuition does not seem to me to be an intelligent option, at least not for me.

Ifa does not operate like this and therefore the word ‘divination’ or ‘divination system’ is not the accurate terminology to capture and express Ifa and its sacred methodology of divine procedence. This use of the word ‘divination’ or ‘divination system’ in relation to consulting Ifa and Orunmila has become so entrenched that only with great patience and accurate explanations can this misnomer be corrected and a more accurate and more becoming term be utilized.

If I am a Medical Doctor of Cardiology and you came to me to ascertain the nature of your particular and serious heart ailment, I am sure that you would run away as fast as your legs could carry you if I told you that I am going to ‘divinate’ to see what your heart problem is and whether heart surgery is the best option! You do not want me to ‘divinate’ i.e. guess anything. You came to consult with me so that I can tell you what I cent per cent ‘KNOW’ about your ailment and what real and effective treatments we could apply to treat and cure you. Well, when we come to Orunmila, we are coming to consult the expert doctor who knows. Orunmila will not be getting me to do anything if he is ‘divinating’ i.e. giving me his best guess. No way. Not ever. Orunmila is an educated, highly trained, superbly endowed expert in all matters relating to our lives by virtue of the blessings, guidance, preparation and training he received from OLODUMARE’S DIVINE UNIVERSITY OF UNIVERSAL WISDOM, DIVINE HEALING MEDICINE, COMPASSIONATE COUNSELING AND REAL PRACTICAL DIVINE TECHNOLOGIES AND APPLICATIONS LEADING TO IMMEDIATE BENEFICIAL AND PERSONALLY VERIFIABLE RESULTS. ORUNMILA got his many PH.D.’s and DIVINE MEDICINE, DIVINE SCIENCE and PSYCHOLOGY High Degrees in Olodumare’s divine school of divine instruction and training for Irunmole. When you consult Divine Professor Ifa and Dr. Orunmila you can be sure you will be getting the precise diagnosis and most reliable, effective and beneficial treatment plan. No guesswork but true knowledge, understanding and wisdom, having its source and center in Olodumare and not the finite, unreliable and imperfect human intelligence. So, when you see your doctor, and he performs tests and then gives you the treatment plan with prescription medications, you do not say the Doctor ‘divinated’ these things for you, neither do you say that you ‘divined’ with your Doctor. You say you consulted your doctor who is competent and trustworthy due to his many years of study, training, understanding, experience and application. Am I correct? In like manner we consult Ifa through Orunmila.

Ifa is a Living Oracle and Oracular system which is not the same as saying ‘divination’ or ‘divination system’. It is not a game of symantics or word play. If words are going to hold a value and meaning for us that meaning must be clear, precise and accurate. Words are sound symbols for meanings and values. An Oracle on the other hand is a living intelligent divine agent that is immediately and directly communicating to us through some divinely authorized and established means. Ifa Priests are skilled, intelligent, well studied, well trained and divinely inspired (empowered) INTERPRETERS (Doctors) of the Divine Message which has been chosen and sent by Olodumare specifically to you, to bring remedy, solution and correction to your problem, situation and/or ailment. To call a Babalawo a ‘diviner’ is beneath his dignity and station as a servant of Olodumare, as a disciple of Orunmila and as an embodiment and living sanctuary of the Spirit of Limitless Light and Life i.e. Ifa.

When we approach an expert awo, we are not interested in his personal human opinions neither have we come to consult him per se. We have come to consult Olodumare (Ifa and Orunmila) through the mediatorship qualifications, divine grace and training of the bonafide awo.

Ancient awo who trained, learned and walked with Ifa and followed the teachings, example and instructions of Orunmila were seers, sages, saviours, visionaries, divine priests and prophets not mere ‘diviners’. There have been in recent past times and there are at present devotee’s of Ifa whose lives are so in keeping with the principles and divine pattern established by Ifa and Orunmila that without even casting Opele, Odu or utilizing Ikin they can speak with the clarity, specificity, depth, uncovering-revealing power, insightfulness and truthfulness of Ifa. These men were and are Ifa divine seers vested with power. In ancient times these divine, rare and spiritually cultured men were proudly known as oso. These divine men were held in great regard and esteem. This word ‘oso’ is also used today to refer to wizards or sorcerers but this valid word ‘oso’ is not just limited to these contemporary meanings of wizards or sorcerers. Divine men filled with the power and wisdom of Ifa were also called Oso (divine seers, sages- men of divine knowledge, power, charisma and influence). Over time many charlatans, miscreants, practioners of ignorant superstition, pseudo spirituality and pretenders corrupted the dignity, prestige and true meaning of the sacred word oso and the sacred order of oso which also referred to initiated men (awo) who were so in tune with and in harmony with Ifa and the manner of character and life of Orunmila that they could perceive, experience and relate things with a remarkable resemblance to the ways of the Irunmole. These men displayed gracefulness, power, respect inspiring character, charisma and deep wisdom in all they did. They were empowered to inspire and transform hearts and minds. But without going to far from the main topic perhaps at a later time we can consider that most interesting and important topic of divine oso (empowered divine seers) on another occasion.

To resume, Ifa is a divine, holy and omniscient guiding power which expresses and reveals itself, it’s wisdom, guidance, power and inspiration through the instrumentality of Awo, Sacred Methodology, Opele, Memorized Ifa Scripture, Ikin, Opon and Ibo. And especially through Irunmole Orunmila the divine prophet, seer and revelator who is one with the Ifa spirit of limitless light and life who guides all awo whether they are babalawo or not. Orunmila is able to appear and reveal himself and his mysteries to his devoted followers in many ways, when he deems it prudent and necessary to do so. I pray this message meets you well and encourages you to understand and appreciate Ifa on a more sublime and elevated level which Ifa and Orunmila deserve.

Ela ‘boru.

Ela ‘boye.

Ela ‘bosise