Author: AyeAkamara

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

A guidance for good, healthy meaningful life.

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 qualities and 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

Coping With Anxiety, Worry, Stress and Restlessness.

Ogbo ato, asure iworiwofun.
In today’s world we all at times experience moments or periods of anxiety, worry, stress and restlessness. This is a verifiable fact and natural experience of life common to all people. But when these mental and emotional states are not properly addressed and managed, and are of prolonged duration they can and will wreck havoc upon ones physical, mental and spiritual health, not to mention ones overall quality of life. If not addressed and resolved these unwholesome and injurious mental-emotional states will carry over into ones relationships causing further dissatisfaction, stress and sorrow.
Let us together consider what light Ifa sheds on this undesirable situation and what reasonable and effective measures we can take to resolve it.

Holy Odu Ogbe-di:
‘Fairy’s Leaf-Mat consulted Ifa Oracle for Orunmila who will bury Aisinmi, Esu Odara’s mother.’
Orunmila thought deeply of what he could do (to come out of his predicament) when he was TROUBLED, he lacked PEACE OF MIND and was RESTLESS.
(Have you in your own life ever experienced deep inner trouble, lack of peace of mind and restlessness? Have you ever felt like you are stuck in a rut and are not progressing or going nowhere and as a result feel dissatisfied, anxious and restless?  It could very well be that at this time in your life you too are experiencing something similar to what Orunmila was enduring and agonizing over. How do we come out of our agonizing state?)
Orunmila consulted Ifa and Babalawo Fairy’s Leaf-Mat relayed the message of Ifa to Orunmila: Ifa said that Orunmila would have peace of mind, but for Orunmila to secure and have peace of mind, come out of his troubles and restlessness, he would have to make arrangements to bury Aisinmi, who was Esu Odara’s mother. He was instructed to make Etutu (propitiatory rites) for her also. Orunmila buried Aisinmi and made etutu, thereafter he enjoyed lasting peace of mind, regained serenity (clarity) and step by step came out of his troubles. Orunmila therefore thanked the Babalawo. The Babalawo thanked Ifa. And Ifa thanked Eledumare, the supreme and sole King of heaven (creation).
Today we will be considering Olodumare’s counsel, guidance and instruction for dealing and coping with stress, anxiety, worry and restlessness.
When we consider and initially survey this Odu, there seems to be no connection at all between the stress, anxiety and inner turmoil Orunmila was experiencing and the solution that Ifa bestowed upon him. What does burying Esu Odara’s mother Aisinmi, and performing Etutu for her, have anything to do with his problems and how would it help or benefit him to do this? And why did he need to perform this duty for Esu Odara’s mother and not someone else’s mother, after all, shouldn’t Esu Odara have fulfilled his filial duty and bury his own mother with all due honors and accompanying propitiatory rites? Is this Odu actually about Orunmila burying Aisinmi, the mother of Esu Odara? If it is, how would that solve his problems? What’s the connection if any and can we connect the dots in this enigmatic, cryptic and deeply substantive (mystic) Odu.
As a backdrop to prepare us to understand the answer of Ifa, let us first of all establish a fact, that not all of the stories in Ifa are historical happenings. Many stories are historical happenings but not all. Some are deep allegorical and instructive teachings which are written in a very ingenious and profound way. The ancient seers, priests and holy elders of Ifa were inspired by Ifa to teach and say great, instructive, insightful and profound things through pithy and concise pronouncements. This Holy Odu is an example of the genius of Ifa, Orunmila and of the disciplic succession of priests, seers and holy elders who had a share in the progressive development and original methodology of Ifa. Let us continue on with our consideration and let us together penetrate into the meaning and understanding of the instructions that were given to Orunmila by Ifa.
Among the most beloved and cherished persons in our lives there can be no doubt that our mother together with our father holds the most prominent place. We owe our parents a debt that we can never repay. From the moment of conception they have cherished great dreams and hopes for us. To the best of their abilities, situation and resources they have done all things possible to ensure our safety and promote our happiness, peace, education, health, overall wellbeing, recreation and success. With all due respects to Irunmole/Orisa I would personally say that there are no Orisa greater than ones parents. We can never repay them for their sacrifices, labor, care, love, teachings, example and provisions. Parents are not perfect but they attempt to the best of their ability to promote the health, safety, security, happiness and success of their children. Where would we be without the support, encouragement and love of mother and father? So surely and most reasonably it stands to be said that at the conclusion of the earthly life of our parents a dutiful and appreciative son or daughter would see to the burial of their venerable parents with all it entails. If we for some unimaginable reason or due to unfortuitous times and/or circumstances could not attend to this filial duty and let us say someone else stepped up to honorably discharge this responsibility for us, without doubt, we would be very appreciative of this person and would feel indebted to this person for their kind, loving and conscientious actions towards us and our deceased loved ones. We would surely reciprocate, uphold and compensate such a person with our own lives, affection, care, personal support and means. Having said this in preparation, let us now enter to gain an accurate understanding and deep appreciation of the Odu under consideration and of the topic of coping and resolving stress, inner troubles and lack of peace of mind (inner stability).
To begin with, we must start by appreciating the humility, transparency and straightforwardness of Orunmila. Orunmila had problems and issues in his life which were eating him up on the inside. Being reasonable Orunmila attempted to draw on his personal inner resources and experiences to solve the dilemma he was in and gain freedom for the strain, stress, worry and anxiety which were accosting him. At the end of the day Orunmila accepted the fact that he could not alone satisfactorily make an end to his troubles and inner suffering. He did what he could do on his own and realized that he needed help, he needed support and reinforcement. If we are to overcome and gain the ascendancy of our troubles we first acknowledge and admit that we have them. If these problems are overwhelming we must be humble and not stubborn, and acknowledge that we need help and be willing to seek and receive qualified assistance and relief. We must seek out true solutions to our real problems. Seeking answers to non-existent problems will not help us, neither will seeking imaginary solutions to very real problems. Real illnesses require real medicines. Good feelings, good intentions and positive thinking alone cannot be a substitute for medicine. Good feelings, good intentions and positive thoughts surely have a place and are part of the solution and healing process but many times these thing alone cannot effect the desires changes. Orunmila realized this and sought additional help. He went to consult a trusted, reliable, sympathetic and mature friend. Not only would Orunmila receive benefit and relief from the counsel of Ifa that would come from this friend who in this instance is a babalawo, but he would draw strength, courage and persevering power also through the blessing a having a true friend whom he trusted to whom he could open up and share his concerns and problems. Having someone to whom we can open up and freely share our problems is a kind of inner medicine and a definitive part of the healing and solution finding process. Having a genuine, sympathetic, caring and wise friend affords us a wonderful means to unburden ourselves and lighten our load while continuing to find the lasting solution. Orunmila acknowledged his problems and what they were doing to him. He applied himself to the best of his know-how but realized it was not enough and he was humble enough to seek help and the support of a genuine friend. These things we too must do in our efforts to cope and overcome stress, inner turmoil, anxiety and worry. In the process of acknowledging his limitations and need for support and counsel Orunmila experienced a measure of relief and in the company of a trusted friend he enjoyed greater relief, strength and hope. Now, in addition we should be mindful that we should be wise in the selection of our friend or fellow helper by considering the problem we have. If you are having medical problems I wouldn’t see a guidance counselor I would see a doctor. If I was having spiritual problems I would see a genuine spiritual practitioner (bonafide babalawo). If I were having emotional, inner traumatic or mental issues, without fear or shame I would seek out a psychologist or psychiatrist. These disciplines over lap and complement each other. I think you understand. The right job requires the specific tools and specialist. Now, Ifa told Orunmila that for him to have the full measure of blessings that he was seeking which was to find a solution to his troubles, lack of inner peace and anxiety he had to bury Aisinmi, Esu Odara’s mother. The name of Esu Odara’s mother Aisinmi means RESTLESSNESS. Ifa injunction to bury Aisinmi implies that Aisinmi was dead already but needed to be buried. This is a very profound statement: it means more than you know. Often times we are suffering from anxiety, agitation, restlessness and inner turmoil because we give ourselves over to excessive pondering over things that have already happened to us in the past but are no longer happening in the present. When we will live in this dwelling upon the thoughts of past hurts and offenses we create or generate more anger, suffering, sorrow and pain for ourselves in the present that we do not need to have. The past is dead, just like Aisinmi and it is time to bury it once and for all and put and end to the festering, contaminating infectious effects and stench of unwholesome and injurious mental-emotional states. It’s time to bury Aisinmi (restlessness). It’s time to take the heavy back pack of rocks that we have saddled ourselves with or others have somehow or other saddled us with and put it down! Let us continue on our journey of exploration. It is not accidental or meaningless that the person whom Orunmila needed to bury was the mother of Esu Odara, Aisinmi. The genius of the awo who under inspiration composed and expressed this Odu cannot be overstated! Esu Odara is the protective function in creation and within ourselves that can make us or break us. Esu Odara is the power emanating from Eledumare than can do or undue. Esu Odara is the protective function of nature within us and is a part of our constitution and consciousness which can make lead us to victory or defeat. It depends on us and how we give use to this potency within us. The Esu Odara potency that is within us and is us determines our potentials, abilities and our capacity to realize them. Esu Odara exists not only as the divine minister of justice who travels between heaven and earth; and who also discharges many sacred responsibilities and duties but also is a principle that is an intrinsic part and parcel of our being. Esu Odara exists outside of us in creation and within us as part and parcel of our being. You might find this amazing, interesting and/or hard to accept, but in this Odu all of us are represented by Orunmila, Aisinmi and Esu Odara! We are. In this inspired allegory Esu Odara who loves his mother Asinmi becomes affectionately and reverentially indebted to Orunmila for his honorable service of burial and etutu. Well, Orunmila, Aisinmi and Esu Odara are you and me, allegorically and symbolically speaking, as well as spiritually speaking on the level of divine principles. Esu Odara has great affection for you and his compassion for you knows no bounds especially when you are in a condition of Aisinmi (inner restlessness, turmoil and suffering). This is true of Irunmole Esu Odara; and Esu Odara the inner principle who is part and parcel of your being, because they are inseparable, united and one. The Esu Odara potency within yourself which is qualitatively one with and united with Esu Odara Irunmole is speaking to you with the love, affection and compassion with which a son or daughter speaks to his or her mother and saying:  My beloved one whom I love as if you were my mother, it is time now to bury Aisinmi (your restlessness, turmoil and suffering). It’s time to let it go. Reverently put it in the grave but cover it over and bury it. The etutu for Aisinmi means that it is now time for you propritiate, to honor your life and bring out of yourself the inner qualities of nobility, honor, courage and resilience which have been weakened and dormant due to the destructive efforts of restlessness, worry, inner turmoil and anxiety. It’s time to cease dwelling upon and living in past sorrows and regrets. Bury Aisinmi already. Bury Aisinmi. Do with reverence, with love with feeling but bury Aisinmi (your restlessness and its causes) once and for all. When you do Etutu, when you propitiate, nurture, cultivate and bring out the honorable and positive qualities worth praising within yourself, your ability to clearly see the causes of your problems together with the solutions and the courage to apply the solutions will manifest in your life. We have to bury the past and honor it (learn from it). Only in this way will we be able to grow and develop in our lives. Ifa imparts wisdom, power and divine manifestations for our benefit and encouragement but Ifa does not relieve us from the responsibility to take control of our own lives, our decisions and the things we choose to pursue. This includes our mental and emotional habits. We have to own our lives. We have to develop and cultivate real and honorable friendships. We have to apply real solutions to our real problems. Make believe solutions cannot fix your problems. You cannot wish your difficulties and sufferings away. You have to face them honestly and head on without compromise or excuses.  Life’s problems seldom can be fixed with the snap of a finger. There are no instantaneous solutions. Peace, stability, happiness, smoothness and sound mental, emotional, physical and emotional health in our life is a product of our continual choices, decisions, attitudes and life style. While we cannot completely avoid a measure of stress and turmoil in life altogether, but we can remove the avoidable excessive, overbearing stress, turmoil and restlessness by applying the sound, profound and instructive teachings of Ifa revealed in this Odu. Life is an art and it requires dedication, perseverence and effort. What you pursue you become. Whom you choose to associate with will determine who you are and where you will go in life. The ase of Ifa will manifest itself in our lives to the degree that we are engaged in a responsible and active participation in our unfoldment and development. Walking with Ifa is like a team sport. One person cannot do it all and be it all. Ifa complements us with guidance, divine manifestation, auspicious occasions, opportunities and ass but we must do our portion of the work. It’s time to bury Aisinmi! This is the answer. It’s time to do Etutu of Aisinmi. Let us learn from the past and honor it, and through it let us elevate our life condition. So, it’s time to get the shovel and go to work…with reverence, respect and honor…but it’s time to take charge, take responsibity for our lives and choices and go to work. This Odu, like giving a final stoke and polish with a gold brush, reminds us also that while seeking to resolve and find solutions to our own problems that are causing us to experience inner turmoil, restlessness and anxiety we should not forget to help and assist others in finding solution to their own problems. You will miraculously discover that, more often than not, in the process of giving relief, assistance and support to others in the midst of our own challenges, somehow or others are own deliverance manifests and bears it joyful and peace conferring harvest of divine blessings, goodness and harmony.
Oh Ifa, it is you we praise. Only you Ifa are able to speak to each person in the specific language of their hearts and according to their needs. To each person according to their level, capacity, temperament, personality, character and stage of development are you able to speak light, wisdom, love and encouragement into their lives. Ifa continue always to enlighten us further. Ifa, imbue humility, appreciativeness, courage and loving-kindness. May through your teachings and ase Ifa, may we gain freedom from haughtiness, stubbornness, indifference and pride. Ifa bless us so that we can be a blessing to others. Ase. Ase. Ase Ooo.
Ela Sode, spirit of purity, truth, authority and nobility, guide our steps, enlighten our minds and purify our hearts. Ela may we grow, mature and experience inner transformation and increasing godliness through your intercession and divine prayers on our behalf before Olodumare. May we grow, mature and experience divine transformation by virtue of our continual honest efforts, honesty, dedicated actions and disciplined lives. May the sacrifices of our effort be accepted and bear fruit. Ela may we sacrifice our pride, childishness, immaturity, insincerity and indifference so that all we might find acceptance and approval before Ifa Olodumare. Ase. Ase. Ase Ooo.
Ogbo ato, asure iworiwofun.

God Bless You,

Olayinka Babatunde Ogunsina Adewuyi

Ifa is the divine treasure of holy men. Heartfelt praise and devotion to the precepts of Ifa is the key to genuine peace, power, health and prosperity: An Ifa devotional.

Aboru Aboye.

Long life and good health to you through the efficacious and unfailing blessings of Iworiwofun. Ase.
Ifa grant your blessings as I praise and proclaim your glory, virtues and excellences, that your life giving ase may give uplift, strength, enthusiasm, hope  and healing to all who consider these divine thoughts. May all who consider these words experience inner cleansing, peace, harmony, joy and holy empowerment. Ase.
Ifa, divine messenger, message and healing grace of Olodumare, we praise you! Ifa, you are competent to be King over us. In you Ifa, we find revealed the kindness, friendliness, power and gracefulness of Olodumare. Ifa, you are the wisdom and power of Olodumare. Ifa, who does not know that to know you Ifa is to know happiness, contentment and satisfaction!? Ifa, who is a better friend, relative and guide than you? Ifa, when you go to war against the enemies of truth, justice and goodness your enemies think that you are just playing!
Ifa, in your action you are more graceful than the centipede. In your patience you are more persevering than the ant! Nothing deters you from accomplishing your determined purpose.
Oh, Orunmila you who are one with Ifa and intimately united with Ifa, to know you is to know salvation, to know you is to partake of vibrant long life! Orunmila Ajana, you are the one who is young and small in stature yet great and full of wisdom. Your ways are untraceable, profound and difficult to comprehend. There is no better companion and friend in life than you. You are the one worth spending ones time with. Oh, Orunmila, are you not the one who is the owner of the large house that is high enough to see the limit of the flight of birds, oh dweller of heaven and earth?! To look upon your face is to behold the goodness, kindness and concern of Olorun. Orunmila you disarm us of our fears, worries and anxiety. Orunmila, you who are one with the Ifa spirit of limitless light and life, are you not the one who wards of imminent death?! Orunmila, you are a true friend and my father upon whom I can lean upon forever, because you are more firm and stronger than a rock. There is no one I would want to spend my time with more than you, for you are Iriju Olodumare (prime minister of Olodumare) . You know the secrets of the heart of Olodumare; and His glorious purposes are known to you because Olodumare hides nothing from you. To call upon you and rely upon you is to receive the full support, goodness and blessings of Olodumare Oba Ire. Strong, wise and powerful Orunmila, even the fierce and fearless leopard turns on its heels and flees when it sees you because it knows that it cannot ever overpower you! Homage  to you Orunmila, you who sits majestically upon the skin of the leopard! Even death honors you!
Oh Ifa! Oh Orunmila! Those who follow you as whole hearted student-disciples are in turn pursued and followed by limitless blessings, honor, longevity and prosperity. Homage to you Orunmila, who are the divine mystic who eats a lot of palm oil yet does not turn red, you are the divine sage who wrestles death into submission! To know you Ifa, to know you Orunmila is to know and experience eternal life (the divine quality of life). Is it not you Ifa who gives life and hope to one and all?! There is no failure with you. Orunmila you are the refuge from death, sorrow, fear and destruction. You are the one who teaches us how to spiritually transform and evolve through the mysteries of Ela, the Spirit of Purity, Nobility, Godliness and Salvation. Ifa you give us power to joyously and contentedly persevere, prevail and conquer our inner and outer antagonists through patience, goodness, divine spirituality and humility.
Orunmila Awimilogbon (wise teacher and guide)! Orunmila Awinrin (the one who sees and understands all things with clarity and precision)! Orunmila Oba Atayese (King empowered to rectify, heal and correct) why do not men not know that if they call upon you with simplicity, sincerity, earnestness  and good faith you would compassionately rush to bring them relief and deliverance from their troubles and afflictions?! Why do men not know that you are not far away but near, and that  a sincere and devoted thought directed towards you receives immediate recognition and response. Compassionate and kind Orunmila, you are the one who feels our sufferings as if they were your own. You are the one who delights and rejoices in our success and happiness. Orunmila, master of the sixteen principles of creation, may we never forget you and lose sight of you. It is in the early morning we praise Ifa and Orunmila. It is in the morning I wake up to salute, greet and praise Ifa.
Oh Ifa, oh Orunmila; remember me as I remember you. Do not forget me as I do not forget you. Do not forsake me as I will not abandon you! Others may forget you; others may not appreciate you, but I will not abandon you, I will not lose my appreciation towards you because I know you have done me only good. I will not hide from others my confidence and faith in you! I will never be ashamed that Ifa is my father and I am a loyal and grateful son (or daughter)! Ifa I call on you! Ela I call on you. Ifa! Ela! Receive and be pleased with the offering and sacrifice of my heartfelt praise and words of gratitude. Weigh my heart on the balance of truth, sincerity, honesty and good faith and bless me according the the measure, weight and quality of my heart! Ifa you live in my heart and no where else! Ifa I live in your heart and no where else! Ifa you and I are surely united. We are one! For many life times Ifa have I been following you and you have been following me! Who can understand this mystery of friendship, love and respect between you and I. Countless times I have come from Orun (pre-mortal divine spirit world) to Aye (earth) and countless times I have ascended from aye to orun, and in all my my journeying you have been with with like the loyal and trustworthy friend that you are.
Oh, Ifa! Oh, Orunmila! Your excellences and perfections cannot be enumerated. In one fell swoop no one can attain to your sublime status or condition, but little by little I seek to be firmly established in Ifayelele. Oh, Ifa! Oh, Orunmila! Many are my defects and flaws, but one sure virtue do I have and that is that I do not forget nor neglect you, and that to the best of my ability I trustingly and humbly exert myself to obey you as a son obeys a loving, caring, gentle and wise father. Ifa may I never forget you! Ifa may you never forget me.
A man can have many material goods and riches of all sorts and yet be far from you. Ifa may I never forget you, may I never be far from you. May you Ifa, be my inexhaustible treasure of inestimable value.
A man can be endowed with great intelligence, wisdom and ability and yet be far from you. Ifa may I never forget you, may I never be far from you. May you Ifa, be my intelligence, wisdom and ability.
A man can be a partaker of great affluence and be endowed with a great following and yet be far from you and your ways. Ifa, may I never forget you, may I never be far from you. May you Ifa, be my charisma and may I be masterful in my following of you.
A man can be a partaker of good physical health and well being yet be spiritually unhealthy and impoverished. Ifa, may I never forget you, may you never be far from me. May, you Ifa, impart to me mental, emotional and spiritual serenity and vitality. May I be inwardly healthy, strong and robust. Ifa, may you be my strength, stamina and vitality.
A man can be outwardly happy, content and satisfied and yet be far from you. Ifa, may I never forget you, may I never be far from you. May you Ifa, confer upon me the grace and means, to have and enjoy genuine, deep and lasting happiness, contentment and satisfaction.
Oh Ifa! Oh Orunmila. You are fully aware that our lives upon this earth are often beset with afflictions, sorrows, adversities and challenges of all sorts. Ifa, you know that at times we are under stressors and pressures that rob us of clarity and the resolve to always do what is right.

Oh, Ifa! Oh, Orunmila! We must admit before you that at times we fall short and stray from the proper path you have shown us, due to ignorance, despondency, stress or neglect. Ifa, extend the mantle of your compassion, gentleness, understanding and forgiveness upon us. Ifa uplift us, mend and heal our personal lives.
Ifa, if I have offended you please do not demand of me sacrificial offerings but instead grant me Ifa, unconditional remission as you did for the people of the town of tranquility. Ifa I take full responsibility for my choices and actions and ask of you for the gift of strength and understanding to correct myself and do what is right, proper and acceptable before you.
Ifa, if I have offended you please do not demand of me a sacrificial offering, instead grant me Ifa, complete remission, as you did for the people of the land of tranquility. Ifa lead me and empower me on the path of good conscience.
Ifa, if I have offended you by harming, injuring or deceiving others by my thoughts, words and actions please do not demand of me a sacrificial offering. Ifa, I resolve before you to make what reparations I can and I now renew my vow to proceed henceforth with honesty, truthfulness, kindness and integrity. Ifa, grant total remission and complete forgiveness as you did the people of the town of tranquility. May I be pursued by the blessings of a good character.
Forgive me great King, the forgiving King. May it be so.
Oh Ifa. Oh, Orunmila you know my great reverence and affection towards you. You are my joy and delight night and day. When I look upon my sacred Ikin Ifa, I see much more than sacred black kernels of the holy palm tree. When I look upon my mysterious, sacred, powerful and beautiful, black Ikin kernels I immediately am reminded of you Orunmila, the holy sage of black hue who came from Iketi, and with great kindness, thoughtfulness,  perseverance, and power of character and personality served the people and filled their lives with meaning, hope and values. Oh Orunmila! You served, remembered and cared for so many but only few truly appreciated, loved and remembered you in their hearts. Orunmila may I never forget you. May I always appreciate and value you.
Oh, Ifa! Oh, Orunmila! When I look upon my sacred, wonderful and powerful Ikin Ifa, I behold more than just alluring black kernels from the sacred palm tree. Orunmila Awinrin! When I look upon my Ikin, each with four beautiful eyes, it reminds me that you Orunmila are always with me and that you are always looking out for me. Just like the Ikin Ifa with four eyes, you too Orunmila have four spiritual eyes with which you see, survey and comprehend fully the events of the past, present, future and the timeless realm of Olodumare and Irunmole! Orunmila may I never forget you. May I always appreciate and value you.
Oh, Ifa! Oh, Orunmila! When I look upon my sacred, attractive and divine  Ikin Ifa, I see more than just sacred black kernels from the holy palm tree. I know that your gentle, powerful and divine fiery (active) presence, power and ase is within Ikin and envelops them. I know that through my Ikin you receive my hospitality, friendship, affection and the outpourings of my heart. Your strength, wisdom, gentleness and power are communicated to me by Ikin through which I am empowered, motivated, divinely informed and inspired! When I looked upon you Ifa I recall the sixteen principles of creations by which Olodumare brought all things into existence, upholds them and guides them to perfection! Ikin are small in size and seem to be powerless but just like you Orunmila who were small in stature and unassuming in appearance yet you were and are filled with fathomless sagacity, gracefulness, sanctity and power! Orunmila may I never forget you. May I always appreciate and value you.
Oh, Ifa! Oh, Orunmila may you always respond to my call and act on my behalf when I call upon you. May I not have to wait long to experience and see your relief, salvation and consolation. May you hear me and descend immediately, when in sincerity and earnestness I call upon you. May you never say to me Ifa:
“My son (or daughter) I have heard your call and will not descend because I have nowhere to affirm my feet!”
Oh, Ifa! Oh, Orunmila, may my heart be the place of the descent of your presence, power and ase. May my sincere (clean heart) be your spacious, proper and pure dwelling place! 
Oh, Ifa! Oh, Orunmila! May my intelligence, conscience and spirit be one with you in quality. May my heart and intelligence be an extension of you Ifa, great, wonderful and unfailing oracle, guide, mentor and friend.
May my conduct and behavior honor you and make your heart rejoice and delight in me.
Ela Ela! Praise and reverence to you.
Ela Ela! Imbue me with your light, truth and purity.
Ela Ela! May the sacrifice and offering of my praise, words of acknowledgment and gratitude be accepted.
Ela Ela! May my spirit, heart and mind soar above to Ile Ase (divine house of power, command and authority) to receive comfort, strength, wisdom, sanctity, consolation and godly power.
Ela Ela! Spirit of purity, truthfulness, honesty, courage, godliness, authority and power lead me on your path and grant me access to treasury of the divine gifts and blessings of Olodumare.
Ela Ela! Bless and prosper me so that I may be able to bring something new, original, needful and beneficial to this ailing and hurting world from the limitless treasure store of Olodumare Oba Aiku, that will contribute to the uplift, healing and rectifying of humanity.
Ela mo yin aboru.
Ela mo yin aboye.
Ela mo yin abosise.

The distinction between Irunmole and Orisa. The mystery of Odu. Part II

Previously we briefly considered the distinction between Irunmole and Orisa. Today we will consider it a little further and we will also learn about the sacred mystery of Odu.
Irunmole are divine personalities that entered the world of men and took up a human identity, that is, they  lived like ordinary human beings in the physical world. Orisa are a different class of divine beings who became deified or divinized through the power transformation after their departure from the physical state. Irunmole were divine beings of great wisdom and power as the moment of their creation whereas Orisa were beings who became divinized as the result of the lives that they lived. The Orisa became divine by a process of spiritual growth and evolution.
Irunmole have their origin in the divine realm and were chosen in heaven before coming to the world. They descended from the divine upper worlds and dwelled among men, teaching the word of God, science, agriculture, hunting, farming and other essential skills needed by humanity. The Irunmole also instituted the spiritual sciences and introduced them to humanity. The identity of irunmole are shrouded in divine mystery whereas the identity of the Orisa are readily known and recorded since they were born upon the earth.
To clarify things let me reiterate that Irunmole are divine personalities who were born from Olodumare and have the upper divine realms as their original place of residence whereas Orisa were born on earth and achieved their divine status through the laws of spiritual progress, training and effort. Now will proceed to consider the wondrous source of all powers, intelligences, life and harmony: Odu.
The POWER  that created all these  entities are from the one source called Odu. Odu is like the womb or matrix of creation.  Odu is the primordial and eternal ‘mother’. Odu is power and the source of all powers, energies, intelligences and life. This one energy produced and created all things in the world including Irunmole and Orisa. The word Odu  is the centre piece and overall energy that pervades, directs and controls all things in the universe. Odu is  the greatest and the most powerful vibration in the cosmos. All things emanate from Odu and are nourished and maintained by Odu. Odu oversees the progress, development and evolution of the physical-spiritual-divine creations.

The word Odu comes from the sacred name of the supreme being Olodumare. When you break down the word Olodumare into three syllabic word sequences you get  OLO, ODU, MARE.
OLO means  owner and proprietor.

ODU means energy, power, force and vibration.

MARE or MARERE means knowing and doing was is good or absolute goodness. The power that only and always does what is good, right and beneficial.

You will realize that the word Odu is in the middle of the sacred name of the supreme being. Olodumare means the owner of the energy or power or  force that knows what is good, does good and thinks good. The name of Olodumare and its meaning reveals to us and reminds us the things God wants us to do.

Odu is the energy that created all goodness and such energy must take the form of Olodumare. Out of this unique energy comes all creatures including Irunmole and Orisa.
Something you might find interesting about the Irunmole and Orisa is that they have form or divine bodies with features which we can discern, with which they live among us when they choose to descend. Odu on the other hand is a formless entity that  does not take up any form of image but is a  concrete energy that creates all thing. Odu created you, me and all things.
This energy is the power behind all living and non-living things. Odu is the power that directs all forces at all level of existence.

Olodumare categorizes this energy  and break it down into two hundred fifty six sub-energies which is where all living and non-living things derive their lives and their existence. All things exist and flourish within these energy patterns.  Nothing can operate outside these energies but all things fall within the regulating power and oversight of these 256 divine intelligences.

Remember that the greatest forces are invisible forces. This means that   no one can have absolute control over the all  power in creation. But we can make use of the forces of creation for the benefit of one’s life and the lives of ones progeny. Ifa teaches us through much learning, effort, patience and practice how to access these divine energies and how to integrate them in our lives upon making contact with Odu. This is why a person of lazy disposition cannot practice Ifa because of constant and learning and practice that Ifa demands of its students.  What  is learned from Ifa is utilized to remold, reshape and correct the errors of in ones life path i.e. destiny.
Some even see Odu (patterns of potential) as a destiny in entirety.  Such perspective is correct.  God passed these energy onto Orunmila Ifa bara Agbonniregun and from Orunmila to all men in the world.
Some traditions also believe that Odu  came to the world and married Ifa Orunmila.

We can see and appreciate then that Odu is the entity that produces all things. Through marriage to Orunmila the feminine nature of Odu was revealed.  Odu assumes a motherly role in relation to all seen and unseen entities. The most important point to remember is that Odu is the energy that produced all things while Orisa orIrunmole  are entities created by Odu.
Through the instrumentality of the Orisa and Irunmole the knowledge of Odu was passed on to all humanity. Those who learn or initiate into Odu are called Awo or Omo Ifa.  And those who have not initiated are called ogberi because the Odu or spiritual DNA in them has not yet been activated. Hence renew your power or reactivate the indwelling power within you through initiation into Ifa and you will get your Odu. Then you can pray with your Odu always.
The practice and science of praying everyday with your Odu gives you the power to overcome all life’s challenges. Please pray everyday for yourself and others. When you pray for others you join them to the divine energies. When you pray for others the divine light and power of Odu enters their hearts, minds and life in a very subtle but powerful way. Pray with your Ikins or Opele. Please, always try to learn something daily about Odu so as to become a true disciple of God.
Also remember that we can learn together how to pray with Odu and open opele which is called ‘Sise Opele’ with our members who might live near us. I will always try to teach Odu once a week. If you want to learn more and go deeper into Odu you can contact me or one of our knowledgeable members.

Alafia, Olayinka Babatunde Ogunshina Adewuyi

The distinction between Irunmole and Orisa. Part I

Good morning my great people. Your learning must be a constant and perpetual activity.
When a soul stops learning then it perishes or goes into perdition. Always seek the path of wisdom  through learning. What I want to share with you this morning is information about the distinction between Irunmole, Orisha and Odu.
First of all Irunmoles are different from Orisas. Many people confuse the two and use the words Irunmole and Orisa as if they are the same or as if they are two different words referring to same entity: that is they interchange the two words as if they mean the same thing.
To be best of the my abilities and knowledge of things and of the wisdom I acquired from my father these two words are not identical and do not refer to the same entities
Irunmole are entities created directly from Olodumare who represent  eternity. They cannot taste the bitterness of death nor suffer any consequence of their acts or actions because they always operate on the level of the divine laws of life. Both their names and natures are divine or holy from the moment of their creation. They transcend physical, mental, spiritual and cosmic levels of existence. They are purely divine. They ways of thinking, perceiving and acting transcends that of mankind and other beings who have become divine through a process of growth and evolution. Because the Irunmole operate from such an elevated perspective and all embracing divine understanding people at times see them as evil because they believe that the Irunmole act contrary to divine laws in creation. They do not. They live in complete harmony with the divine laws and express themselves accordingly. It is absolutely untrue that they act
contrary to divine norms because at all level sof existence there are laws that no single entity can change  what has been created from the beginning of life. Besides Supreme Olodumare will not work contrary to his divine strature, glory and plan. Indeed Olodumaee advises his own creation to act and abide by the divine laws so that  they will not suffer undesirable and negative consequences. In addition to upright conduct we can overcome negative effects through self-correction and the utilizing of  extensive prayer, sacred rituals, supplication, initiations, illumination, fasting  and other divine activities which are performed and carried out, thereby drawing upon ourselves divine compassion and mercy by which things can be made to change.
One important thing though: We MUST be obedient followers of Olodumare to reap the benefits of the divine plan. That is the main reason we must learn and have knowkedge of these Irunmole and Orisa and abide with their ways of life adhering to their divine life for generational mercy and blessings.
Prime among these primordial divine beings are Obatala oseremagbo,  or Obatala obatasa oba tanko tanko ni ile iranje. He represents and is the embodiment of purity, honesty, clarity, transparency, straightforwardness, sterling character, faithfulness, divine love and fidelity.
Orunmila bara agbonniregun. Heepa baba imole! Orunmila represents and is the embodiment of wisdom, knowledge, understanding, perseverence, patience and compassion. Orunmila is the one uniquely able to reveal the mystery of the divine and spiritual plane of existence.
Ela omo osin lagotun or Ela opitan. Ela represents maitaculous power, wonders, unassailable safety, security, forgiveness and compassion. Ela represents and is the embodiments of transformative power, irresistible charisma and extraordinary attaintments of superhuman feats that bring benefit, upliftment, inspiration and empowerment to the creation in general and to the devotee of Ela in particular.
Esu lalu ogiri oko or Esu Elegbaara. Esu is the divine messenger of Olodumare and me the deliverer of divine messages of the divinities to their devotee’s. Esu is the receiver and guardian of divine power (ase). Esu is the divine minister of justice and is empowered to enforce the divine laws ofcreation. He gives according to your deed. He protects and defends the rights of the law abiding.
Ogun lakaiye osin imole or Ogun onire  okunrin ogun. Ogun represents and is the embodiment of raw power,  endurance, courage, strength ruggedness and total victory. Ogun is the defender and guardian of truth. He is also a royal divinity. In the absence of Obatala in the assembly of the divinities it is Ogun who sits in authority in the counsel of the gods. Ogun represents persistence and strong determination. Ogun is also the spirit of engineering, creativity, hunting, farming and warriorship.
Ogun is skilled in many skills and sciences. He is also an expert master of Ifa. The life and wisdom of Ogun is very deep and multifaceted. Ogun prefers death before dishonor. Ogun values rectitude more than life. He is a great and wonderful divinity. He is loyal and faithful and compensates handsomely his devotee’s for their dedication and service to him.
Sango olugbode ara bambi.  Note: There are two differents Sangos. The first Sango came with the first set of divinities or irunmole to the world and the second Sango was born as a man and later became a king in the city called Oyo Ile. When he died he becam an Orisa because of his power, attitude and habits. His followers worshiped him and later his worship spread over the entire human race.
Like the Yoruba phrase states: Ojo a ba ku la ndere; that is at death man turns into deity. Sango represents fearlessness, thunder, wind, the power which is able to intimidate all wrong doers. He is the unstoppable force of God He represents fire, light and the unlimited capacities of man to attain all objectives and life plans.
Oro this is ancestral divinity  that came and followed other divinities to the world of physical plain and transformed at the point of death.  Oro represents the spiritual understanding of physical and likewise the wisdom of the spiritual is attained and understood at the physical level of existence
Try to understand one great point, these irunmoles or primordial entities have no beginning of days nor end of days. As they came to the world so they went back to the divine plane through mystical transformation. Because of their unique nature everything about them was shrouded in pure mystery and secrecy. Only the initiated devotee’s of these Irunmole can know them at depth.
Orisa were once human beings but through their extraordinary works  and activities in the physical plane or aye akamara  they turned into great messengers of God and they were later revered and adored by the people. This actually led to deification, immortality and worship by people  throughout the world till today. Most of these orisas include:
Osun inu ibu or yeye osun yengeye.  She represents inner power, beauty,  energy, dominion and  attractions. Osun is also known as the manly woman because of her courageousnes, bravery, fearlessness and fierceness in protecting the right and privileges of all, especially those of women and children. Osun is also an expert interpreter of the cowrie shell oracle. Osun was a wife of Orunmila and is an expert in Ifa.
Sango olukoso akasa yeriyeri oko oya.  Ina loju ina lenu . The king of Oyo. He represents human transformation into larger than life entity.
Ewa. One of the greatest and favorite wives of Sango the King of Oyo Alaafin. She represents beauty, courage and the ability to win in all competitive steps.
Aasa is another reputable wife of the great King of Oyo. She represents simplicity, attention and dynamic  power.
Osossi is the first hunter and reputable wise, and faithful follower and friend of Ogun Onire. He represents wisdom, cunning, understanding and hunting power of man in creation. He knows the trials of life and how to walk among them. He is a master tracker and hunter. He represents honor, integrity, diligence, hardworking and extraordinary intelligence.
There are many others. In the next installment or part I will write some more of Irunmole. I will also discuss the mysteries of Odu. 
ALAFIA, Olayinka Babatunde Ogunshina Adewuyi

A Powerful IFA Prayer

Aboru Aboye.

This is a simple, beautiful and powerful Ifa prayer. I will surely memorize this supplication. It is full of deep meaning and esoteric wisdom. This iwure resonates deeply within me. Ifa and my own life experiences has previously made known to me they we can convert poison into medicine. We are able to gain and manifest power of the soul through the ‘poisons’ of adversity, trials, opposition, temptation and challenge. From these poisons we should not run from. We should utilize them to convert them until medicine and longetivity by overcoming, persevering and prevailing against them. Just like the medicine which cures us from the venom of the snake is made from the same poisonous venom in like manner we can gauge virtue, spiritual power and divine radiance by courageously confronting and sublimating these poisons into life giving medicines. There is so much meaning and application that can be unpacked and brought out from this single prayer of Ejiogbe. Whoever fervently recites this prayer will be surrounded by and filled with the light of Ifa. There is deep power, meaning and grace in this prayer. I particularly appreciate the symbolic meaning of the igbi bin laboriously and perseveringly moving through the rough grains of sand and ‘eating, the poison like sand yet gaining strength, resilience and longevity as a product of its effort, exercise and determination to keep moving against the bothersome, cumbersome and irritating resistance. This prayer on the surface looks like a simple poetic analogy but us in fact permeated with many divine lights, powers and truths. Ifa is truly astounding in how it communicates its sacred meaning, power and benefit. The words of this simple but profound prayer was arranged by a masterful and holy seer, sage and priest. Simply beautiful and unassumingly powerful.

The verse under ejiogbe or ogbe meji:

Orunmila koo fi yedenu
Koo fi de kun
Ko fi yede gbogbo ara
Ifa koo seti were
Orunmila koo ro wale aye
Ki o jebo  nan I fin
Ko o  je ru o da
Ifa jee a saye re
Ki ire yi o dode orun gbure gbure  bayi ifa

A difa fun igbin nla ti o  jele ti  o ni ku
Igbin jele , omo awo
Igbin jele e si ku mo
Igbin jele omo awo
Jee won gbo
Ki won to  bayi ifa

Translation under ejiogbe
Orunmila calmly hear our supplications
Merciful accepts our prayers
Compassionayely receive our desire
Give full attention to our request
Orunmila we ask you to descend on Earth
Accept our sacrifice
Grant our desire and needs
Grant us happiness in life
Let our prayer ascend to the highest heaven
Thus declare ifa to the Giant Snail
Anything you eat , even the sand of the Earth
Shall make you live long

Devotees and disciples  of ifa are Giant Snail with absolute patient to live long
That eat poison and live long
Bless all good and faithful devotees with long life , sound health and victory
Ase

Aalafia.

Atamu Ifa

Atamu Ifa is the divination or spiritual exercise for the entire group, entire city or entire country. It is provided during the yearly celebration or during the five or sixteen days divination by assembly of babalawo.

During atamu ifa personal consultation are avoided because of the long incantation and the chanting of ifa verses or ese ifa by babalawo. It is a long expression of ifa to induce and invoke the spirit of the land or the divinity of the land to work  in favor of the people, dwelling in the land or group of people working toward the same objectives. It entails rethoric and divine pinnacle of Enitolodun to speak through babalawo concernimg the matter relating to the country and the land. Such ese ifa or ifa verses are usually long and extended to captivate the mystical force of the nature in relation to the land.

Not all problems are due to wizards, witches, spirits or divine decrees. Many problems are self created and avoidable.

Author of the text: Mark Casillas, one of our members from North America

Aboru Aboye.

Sometimes it has to be stated that not all problems emanate from wizards, witches, negative spirits etc, or divine decree. Most of the time our problems are caused by our individual and collective bad, unwholesome and selfish actions. For instance, in Odu Ogunda Meji we see the that King Olofin was the architect of his problems through greediness and acts of ungratefulness.

Oju o kan won laaaro

Lale, lale loju n kan won

A difa fun, Orunmila, Ifa n ro omo

Agbonniregun,

Ifa o lowo ti o fi te omo re nifa.

‘They are never in a hurry in the morning. But they are hurrying up in the night. Ifa divination was performed for Orunmila. Ifa complains about Agbonnireguns son. Ifa has no money with which to initiate his own offspring.’

Orunmila at a time helped prince Olofin to become the king of Ootu-Ife. When Olofin became king, Orunmila ran to him for help because he needed to borrow some money to heal his son’s sickness. On the advice of Elegbara, Orunmila went to King Olofin. On getting to him, King Olofin told him to look for a guarantor before he could be lent the said amount. Elegbara brought one of his sons called Alapatase to work as a pawn for the king pending the time Orunmila would pay the borrowed money.

One day, Elegbara visited Atapatase and gave him a hoe which he instructed him to be using hereafter. Immediately Alapatase started making use of the hoe then several catastrophes began to befall the entire household of King Olofin. One such problem was that one of Olofin’s sons called Abolowopowo fell sick. When Olofin sent for a babalawo, the babalawo revealed Ogunda Meji and said that one of the kings servants was responsible for the bad happenings and that there was a need to stop him immediately. When Atapatase was identified as the culprit, he refused to stop working and said:

 

Oju o kan won laaaro

Lalaale loju n kan won

Hin…n

A difa fun, Orunmila

Ifa n romo Agbonniregun

Hin…n

Ifa o lowo to o fi te omo re nifa

Hin…n

Abolowopowo n lomo Olofin o

Hin…n

Atapatase lomo esu odara o

Hin…n

A ki i ma maa yani lofa ka ma sinni o

A ki i mamii yanii lofa ka ma sinni

E e

A ki i mamaa yani lofa

Ka ma sinni

 

‘They never hurried in the morning. It was in the night that they were hurrying up. Yes. Ifa Oracle was consulted for Orunmila. Ifa complained about Agbonniregun’s son. Yes. Ifa (Orunmila) has no money to initiate his son. Yes. Abolowopowo is the son of Olofin. Yes. It is not possible for a pawn not to serve his master. Yes.’

And so Atapatase refused to stop working until both Orunmila and Elegbara were invited. It was then that King Olofin realized his mistake and acknowledged that he was an ingrate. He then and there bed for forgiveness, made rectification and reparations. Afterwards Orunmila pardoned King Olofin who has then given him two hundred she-goats, two hundred dried fishes, two hundred bush rats and two thousand cowries.

Moral of the story: Our own ungrateful and thoughtless actions will surely catch up to us, bringing sorrow, shame and affliction to ourselves and to our household. It is better to be grateful and appreciative. It is better to remember the kindness of others and compensate them (help them) when they are in need especially when we are in a position to help and give relief.

 

Ogbo ato asure Iworiwofun.

IWURE – Prayer For Victory And Safety Using The Vibration Of Ogun

Author of the text: Mark Casillas, one of our members from North America
Peace and blessings to you.
May the ire and ase of Ela Omo Osin Asiwaju, Obatala Oseremagbo Alabalaase and Ogun the royal seer, divine architect, warrior-sage, the possessor of the secret of strength, power and endurance, the creative genius, the guardian of truth and vanquisher of sorcerers and witches be with you. Ase. May Baba Orunmila Akerefinusogbon guide, illumine and defend you always. Ase.
Orisa Ogun is with you. Orisa Ogun is with you. Nothing to worry about, Ogun Onire is with you. He is in your left and on your right. Before you and behind you. Below you and above you. He is with you. His strength and power are in your navel. His creativity and profound thoughts are in your mind. His authority and power are upon your tongue and his dynamic spirit is in your blood. His ase is in your bones and his fortune and success are in the palms of your hands. Ogun Ogun the Great Warrior King is with you. Unrelenting and fierce is Ogun before the enemies of truth, order and reverence. He is with you and within you. Have no fear and worry not. Where you work ends, Oguns sagacity, wisdom and irresistable power begins. What others think and say of you good, bad or other enters the hearing of Ogun. He will deal justly with each one. The lovers and practictioners of truth he will reward. The lovers of deception and practioners of lies he will discipline and chastise. Have no fear, worry not and delight in Ogun, the wonderful Ogun, the magnificent and awe inspiring Ogun, Ogun Osin Imole. Patience, perseverance, and authority and tenacity are your faithful allies. With Ogun as a faithful friend, loyal father and unfailing guide what is there to worry about. Arise great Ogun and bestow your ase and ire of victory, triumph and success!!! Ogun Yee!!!
Alafia.