In observing Ose Ifa today, we must not forget Esu Odara. Orunmila and Esu are inseparable, hence they are worshipped on the same day. Please listen to the Odu cast today, Monday, Ojo Aje(day of money),” Ofun peyin (Ofun wonrin):-
Kukute kukuru awo eba ona
Adifa fun Orunmila oun Esu Odara jo nsowo po
Odara, da’re temi fun mi
Translation
Kukute kukuru, priest of the road( The sage)
Cast divination for Orunmila when engaging in business transactions with Esu Odara.
Esu Odara, please endow me with goodness.
Stay blessed.
From Araba of Oworonsoki land, Lagos Nigeria.

My sermon(oro isiti), Saturday 24th Sept 2016 at our Temple, Indigene Faith of Africa( Ijo Orunmila Ato)Inc was taken from “Ogbe Fun”.
Akole:- Aitele ikilo, okanjua ati sisare owo lona eburu ni iparun yi se de ba o.
Theme:- Failure to follow divine instructions, greediness and inordinate ambition to make quick money was responsible for your untimely death.
Ese Ifa
Oro teere awo Agunwa
Adifa fun Agunwa a bu fun Aami
Won nfomi oju sogbere aje surusu
OSI lo pa ara yooku, owo lo pa Aami ni tire.
The Ifa verse
Oro teere, the priest of Agunwa
Cast divination for Agunwa and Aami
When they were crying for money seriously
While poverty killed some people, but it was money that killed Aami himself.
The story
The two friends, Agunwa and Aami consulted the Babalawo, Oro teere when they were facing financial difficulty. They were instructed to offer 10 bush rats(eku emo) to appease Esu but it should be one rat each day for 10 days.
When they left the priest, Aami vowed not to do the ebo because he had no faith on it but Agunwa complied. Each day he offered a rat to Esu, Esu would place on his head 20,000 cowries( money) on his way home. After 10 days, Agunwa had become a millionaire.
One day Agunwa met his friend Aami, still in rags and abject poverty. He was bold to tell him that his arrogance and stupidity had affected him negatively but being a nice fellow (Agunwa), he offered to help him by giving him money to do the ebo and advised him to do as instructed by the Babalawo. But Aami thought he would do it the same day to catch his friend in wealth. He played his own game and offered 10 rats to Esu the same day. Esu in turn placed 20,000 cowries × 10 on his head. It broke his neck and Aami died painfully.
Will anybody cry for Aami for this stupidity?
We can all contribute on the lessons on this stanza.
Stay blessed.
From Araba of Oworonsoki land, Lagos Nigeria.

The beautiful thing about Ifa is, it captures both the self-evident, binary nature of reality and the seemingly counter-intuitive, quantum nature of reality.
Its binary principle, as coded in its sacred Odus, is already old and well-known (I.e. Odd and Even counts or 0s and 1s). But, its quantum principle, not so much. So, let’s talk about the quantum!
In its natural philosophy, Ifa teaches us that every event starts with an initial condition (I.e. Ori). And according to Ifa, the outcome of any event with initial conditions is totally predictable provided we control for randomness through data mining – note, in the traditional parlance, the crossroad (I.e. Oritameta) is the junction of confusion where randomness (I.e. entropy) reigns, and where Esu symbolically represents data which ultimately controls for randomness. In other words, it is lack of sufficient data/information that creates systemic randomness and thus uncertainty.
It get’s very interesting! While traditional natural philosophers separate the binary world from the quantum world, Ifa reconciles the two. Ifa teaches us that, there’s one world and it’s binary in nature. According to Ifa, the perceived uncertainty in the “quantum” level is induced by randomness or lack of sufficient data. In other words, Ifa reconciles binary determinism with quantum uncertainty. And this is why we study the natural philosophy of Ifa. We strongly advise NGR youths to do same!!!

Ifa Dare

In one of the verses of Odu Ifa,” Iwori meji “cast for Nigeria 56 years Independence Anniversary, Ifa said as follows:-
Ile igbin gba igbin
Ile ahun gba ahun
Odede ahun ko gba olojo
Ahun lo ko’le tan o yo odede re si bara idi
Adifa fun Oosanla Oseremogbo
Ti yoo ma tun aye eni ti ko sun won se
Oosanla Oseremogbo wa ba mi tun aye mi se.
My translation
The house of a snail can accommodate the snail
The house of a turtle can accommodate the turtle
The veranda of the turtle cannot accommodate strange fellows
The turtle built his own house with its veranda at the bottom
Cast divination for Obatala
Who will be improving the lives of the hopeless
Oosanla Oseremogbo, I beg you, please endow me with goodness.
Happy Ose Obatala today to you all.
Stay blessed.
From Araba of Oworonsoki land, Lagos Nigeria.

(Ile Sankofa Sweden)

Ìwà pẹ̀lẹ́ is a concept that could be translated as “gentle and balanced character”. It is a behaviour expected of all initiates. The word Ìwà means “character” and it is believed that one’s character represents one’s ethical and moral behaviour. That is, one can have a good character or a bad character. Ìwà pẹ̀lẹ́, gentle character, is considered to be the best kind of character that one must aim for in life. It is when one is in physical and spiritual balance.

Ìwà pẹ̀lẹ́ is something one must develop during their life and is linked with one’s destiny, Ori. The word Ori also means “head” and refers to one’s spiritual consciousness. Within the Yoruba religious philosophy, it is believed that before descending to earth from heaven, one decides how their own destiny will become and will spend a lifetime accomplishing this. It is for this reason one might hear they must have a “good head” and work for physical and spiritual strength together with the Orisas, so that they will accomplish Ìwà pẹ̀lẹ́.

Although a person might have a good Ori, one’s spiritual destiny won’t be fulfilled if there is a lack of good character. To have a perfect balance between one’s destiny and one’s character and thus achieve Ìwà pẹ̀lẹ́, a person must have a number of good qualities. A person with a good character has great success in life, whereas a person with a bad character will lose everything even if they have a good destiny. It is for this reason elders who have had a lifetime of gathering wisdom, are expected to have a good character. It is of great importance that religious leaders possess Ìwà pẹ̀lẹ́, as they are seen as mentors.

Ìwà as a character is mentioned in the Odù Ifá literary corpus, in Ogbe Otura. The following story was told by Professor Wande Abimbola in his essay “Iwapele: The Concept of Good Character in Ifá Literary Corpus” (1975). Ìwà was the daughter of Sùúrù (patience), who himself was the son of Olódùmarè (the Supreme God), making Ìwà the grandchild of Olódùmarè. Ìwà was also the wife of Ọrúnmìlà, the Orisa of wisdom and divination. Ọrúnmìlà loved his wife very much, but he grew impatient with his wife, which in turn led to Ìwà feeling mistreated and running away from her husband. Ọrúnmìlà began looking around for her and when he found her in heaven, he begged for her to have patience with him and come back home. She told him she wouldn’t come back with Ọrúnmìlà, but would stay with him in spirit, a possible indication that she had now become an Egun (an ancestor who has passed on to the other side). She told Ọrúnmìlà to follow her advice and not do the things that she had told him not to do, to behave well, have a good character and to take good care of his family. Ọrúnmìlà’s behaviour would determine how his character and life would be.

The fact that Ìwà is the daughter of Sùúrù, patience, is significant for the meaning of this story. As with many stories from the Odù Ifá, this story aims to teach a message with the mistakes that the protagonist makes. For a person to have a good character, Ìwà pẹ̀lẹ́, one must also have patience, something Ọrúnmìlà lacked with his own wife. The saying “Sùúrù ni baba iwa” (Patience is the father of good character) is relevant to this story. This story also teaches that one might lose their good fortune, in this case a wife, when someone is critical and impatient. Even if relationships can be difficult at times, one must be responsible and take care of their partner, which Ọrúnmìlà failed to do. One must take as good care of their character as one should take care of their partner.

Ìwà pẹ̀lẹ́ does not only make life better, it is also necessary for one’s personal and spiritual development. Several other passages of the Odù Ifá literary corpus mention how to possess Ìwà pẹ̀lẹ́. One must possess several good qualities, such as being patient, honest and truthful, respectful and humble, but also have qualities such as having control over their body and mind or being a good listener. Disrespect, dishonesty, shamelessness, impatience and greed are seen as having a bad character. One must also respect their taboos and avoid breaking them. Finally, one must do good not only for themselves but also for others. A person with a bad character who does immoral things to others will be remembered negatively or become forgotten. A person who possesses Ìwà pẹ̀lẹ́ will be remembered positively by others.

FURTHER READING:

Abimbola, Wande (1975) “Iwapele: The Concept of Good Character in Ifá Literary Corpus”. In Wande Abimbola (ed.), Yoruba Oral Tradition: Poetry in Music Dance and Drama (Ibadan: University of Ibadan Press).

In Èjì Ogbè/Ogbè Méjì, ifa foresee good health for the person this Odu is revealed too, if the person has been seeing some sings of sickness or the person is on sick bed, he or she need to offer Ebo for quick recovery.

And importantly ifa say that the person this Odu is revealed to need to offer Ebo for him/her not to experience hardship in life and such person should stay away from violence.

The Ifa goes thus:

Whoever this Odu is revealed to maybe during Ifá consultation, ìtènifá or Ìséfá, this person needs to offer Ebo and feed Ifa.
One of the biggest problem of this person is lack of wealth. This person complains alot about not having money, people’s respect and honor. He/she need to offer Ebo very well but Ifa warns this person to always appreciate things and should stop the habit of saying negative words to themselves.
Ifa advice this person to offer Ebo and feed Ifa with one big Pig in other to have lot of Ire and peace of mind.
The Ifa goes thus:
Lásánlásán ni Olósùn mejì s’ojú Lásánlásán
Bí eni tó ló’ró nínú
Béè n’Ìrosùn Méjì ò n’íkà nínú
Díá fún Olósùn Méjì
Tó f’èyìn, tó m’ójú ekún sùnráhùn Ire gbogbo
Ebo ni Wón ní kó wá se
Ó gb’ébo, ó rúbo
Aládé wá f’elédè rú’bo
Gbèdè, Lara ó ma dè wá lo, Gbèdè
Gbèdègbede níí ro igbá epo
Gbèdègbede níí ro igbá òrí.
Translation
Ordinarily, Olósùn Méjì looks like a wicked person
But Ìrosùn Méjì harbors no wicked thoughts
This was the declaration of Ifá to Olósùn Méjì
When he was lamenting his inability to have all the Ire of life
He was advised to offer Ebo
He complied
Aládé has offered Ebo with a Pig
With ease shall we be blessed with all Ire and comfort
A calabash filled with palmoil will never experience hardship
A calabash filled with Shea butter will never experience hardship.
Àború Àboyè!!!
~Owo

What is Ifa?
Ifa itself is a temple of knowledge and wisdom. It is a light that illuminates darkness, solution to problems, Right path Navigator and ability to foresee what the ancient, present and future holds in determining issues surrounding them.
What is Itefa?
Isefa simply mean Ifa initiation. The initiation into Ifa is a way of founding solution to life problem, how you must live your life, what you will be doing, what you must not do that affects/affecting your life shall be mentioned during initiation, it a remedy to life problems. This IFA initiation is not one man work, it comprises a group of vibrant babalawos. They said “when one is initiated into IFA such a person has completed all cults” Eni to te Ifa ti pari ebora. It is very important for every human being to be initiated into Ifa because it foresee what we were destined to do on earth and a way out of the problems confronting you. The taboos will be given to you at the third day of the initiation called Ikota. Ifa says;
Ategbo
Ateye
Adifafun orunmila baba nlo re te Amosun omo re nifa
Nje ategbo
Ateye Bi adire bate omo re yo ye
Ategbo
Ateye bi Ifa bate omo re yo ye.
WHAT IS ISEFA?
Isefa is simply mean receiving a hand or hands of ifa to be worshiping before ifa initiation.
Isefa is important when one is unable to pay for Itefa.
Watch out for next page
Important of Itefa and Isefa
Contact Babalawo Ifasina on whatsapp/Facebook for more details
+2348166112699

In this Odu, this person needs to reduce his/her level of anger for Ire to stay with him/her. This person needs to know that, he/she is affiliated to Sàngó, therefore he/she needs to always feed Sàngó every time for victory over enemies and for respect and prestige among peers.

 
Importantly, Ifá made it known that this person is a child of Ifa right from heaven. And such person is a born Babalawo/Iyanifa because Ifa said the only thing that this person can be successful in is to be consulting for people and finding solutions to people’s problems.

 
If this Ifa is revealed either for a pregnant woman or during ìkosèdáyé of a new born baby, it is good to know that the name of the child right from Òrun is Adésòkàn.
The Ifa goes thus:
K’íwo s’òkàn
K’émi s’òkàn
Adífá fún Adésòkàn
Ti ń r’òrun bò w’áyé
Ebo Wón ní kó wá se
Ó gb’ébo ó rúbo
Òwò tí wun ó selà n’Ifá
B’Ífá bá wu Méjì maa te òkan
Òwò tí wun ó selà n’Ifá
B’Ífá bá wu òkan maa te Méjì
B’Ífá bá wu òkan maa te Méjì
Translation
You should do one
I should also do one
Casted Ifá for Adésòkàn
When he was coming from heaven to earth
He was advised to offer Ebo
He complied
Ifá is the only thing I will do to be successful
If Ifa is remaining two, I will print one
Ifá is the only thing I will do to be successful
If Ifa is remaining one, I will print two
Ifá is the only thing I will do to be successful
Àború Àboyè ooo!!!
~Owó

Iyanifa. of iraye remo

© Araba Ifatola Onifade

Ose Ifa is like Thanksgiving. You do it for additional blessing.
Please listen to this from Irosun Awoye(Irosun Iwori)
Finfin ni tigba
Ira ni tagbe
Adifa won ni Awoye.
Ti won joye alaimoore
Erigi alo, Ifa mo wa yin o more.
Translation
Finfin ni tigba(Name of the diviner)
Ira ni tagbe(Name of the second Priest)
Cast divination for the people of Awoye.
When they were nicknamed, “ungrateful people”
The great one, Ifa, I have come to give my thanks.
Stay blessed
From Araba of Oworonsoki land, Lagos Nigeria.

Psychological manipulation is a type of social influence that aims to change the behavior or perception of others through abusive, deceptive, or underhanded tactics. By advancing the interests of the manipulator, often at another’s expense, such methods could be considered exploitative, abusive, devious, and deceptive via films like. Social influence is not necessarily negative. For example, doctors can try to convince patients to change unhealthy habits. The process of manipulation involves bringing an unknowing victim under the domination of the manipulator, often using deception, and using the victim to serve their own purposes.

For over a century, there has been Psychological attack on traditional religion of Ifa and this film you are about to watch is a typical example of how this one out of many were/are being used against the traditional religion of the Yoruba people and Africans thereby turning them against their own civilization to embrace the foreign one. This is how history is being re-written and as time goes on, the beautiful people may continue to see their own tradition as bad until they finally loss their identity and easily accept anything thrown at them.

The simple truth is, an Orisa is the living form of Irumole and the God would never ever ask anyone to die while replacing the person for another unborn child. This is a blatant fictional lie and mere propaganda against the traditional religion of Ifa.

“For your info:

Ifá is not Oracle
Traditionalist are not idol worshipper
Babalawo is different from herbalist
Èsù is not Satan

You do not need to be reminded of your responsibilities.
The Odu from Owonrin dagbon speak for itself.
Bi a ba se nbo Eegun si ni Eegun ngbeni
Bi a ba se bo Orisa si ni Orisa ngba
Bi a ba bo Ope laabo ye n se lo maa siju ire woni
Adifa fun Orunmila, baba n tikole aye lo si ikole orun
O n loree gba irinwo ade latodo Olodumare bo wa sile aye
Won ni Orunmila bawo ni irinwo ade se ma to?
O ni ko si fun gbogbo eniyan
A f´eni ti o ba se ife oun
Translation
Ancestors give support according to how well they are worshipped
Every divinity rewards according to how well its worshipped
If we worship Ifa diligently, Ifa will reward us with goodness
Cast divination for Orunmila travelling from earth to heaven
To bring to earth four hundred crowns from God.
They asked Orunmila, how could four hundred crowns be adequate for the people on earth?
He answered, the crowns are not for everybody
Except those who were committed to him.
I know I am going to be one of the recipients of the crowns.
What about you?
Stay blessed.

Ela moyin Aboru, moyin Aboye, moyin Abosise, in terms of depression we must also consider our compassion and care but our spiritual crafts and tools such as:

What is creating this restlessness for you is not far from you. You need to offer ebo in order to identify your source of agitation and restlessness.
Idin o sun
Idin o wo
Idin o sun lati ale ana wa
Dia fun Kooko
Ti yoo maa loo d’eru ba Esin
Ebo ni won ni ko waa se
Ero Ipo, ero Ofa
Eni gb’ebo ni’be ko waa s’ebo o

Translation:
Idin did not sleep
Idin did not rest
Idin did not sleep since last night
Ifa’s message for Kooko, the Dangler
Who will be creating fear into the mind of Esin, the Horse?
He was advised to offer ebo
Travelers to Ipo and Ofa towns
Let those advised to offer ebo do so accordingly.

Ayi Kwei Armah writes on
“A healer needs to see beyond the present and tomorrow. He needs to see years and decades ahead. Because, healers work for results so firm they may not be wholly visible till centuries have flowed into millennia. Those willing to do this necessary work, they are the healers of our people.
priest, we must learn to through Ifa many of the different aspects of illness which also manifest as mental illness. African and people of color have suffered at the hands of different types of oppression which now is being defined as Historical Trauma and amplified as Generational Trauma. We must also be very conscious of PTSD not as Post Traumatic Stress Disorder but what has been coined as Post Traumatic Slave Disorder. This should not exclude those people who are born outside of the United States but must be inclusive of all who can trace their ancestry to the periods of being captives from the shore of Africa and landing on shores of the many ports of the new worlds from 1504 through 1898. This makes this illness pandemic and in need of bringing serious attention to the ajogun that is impacting our people- our young people now.
It has been marked the necessity in the field of psychology to include cultural diversity as an intricate part of the counseling process for clients.

As for priest or in the undertaking of pastoral counseling, it is important to include understanding another’s cultural background which is not limited to ethnicity, sexual identity, nationality, age, or any of the identifiers that are used to describe a person’s physical, mental, and spiritual milieu

On this special holiday, I would like to share a verse from the sacred “scripture” of IFA, the collection of proverbs, stories, medicinal recepies and sayings of the Yoruba people of Western Nigeria. Everyday, every hour of our lives we should be in constant gratitude.

OBARA IRETE

After the vulture consumes the ebo material
The vulture fails to thank the supplier of the ebo materials
Showing appreciation for yesterday’s favor is the profit that one gains for extending such favors
Ifa’s message for Aina Kekeke
The offspring of several relatives
She was advised to offer ebo
She complied
Ifa, I am thankful for the ire of financial success that you blessed me with yesterday
Obara and Irete o
Ifa, thank you very much
Ifa, I am thankful for the ire of spouse that you blessed me with yesterday
Obara and Irete o
Ifa, thank you very much
Ifa, I am thankful for the ire of children that you blessed me with yesterday
Obara and Irete o
Ifa, thank you very much
Ifa, I am thankful for the ire of house/property that you blessed me with yesterday
Obara and Irete o
Ifa, thank you very much
Ifa, I am thankful for all ire of life that you blessed me with yesterday
Obara and Irete o
Ifa, thank you very much

Oluwo Jogbodo Orunmila

If the answer is no, then nobody can stop Elerii Ipin from delivering miracles. Listen to this sacred message of Olodumare from Ogbe bara as follows :-
Ogbe gbarada tan telegan loku
Ifa seun gbogbo tan o ku telenu
Adifa fun Orunmila ti yoo ma dara nile aye
Ara tifa da ko le baje , Pipele ni npele
Translation
Ogbe performed wonders, shame on detractors
Ifa has done everything while the gossips are perplexed
Cast divination for Orunmila who will be delivering miracles all over the world
Supernatural powers Ifa display cannot be tampered with, they shall continue to multiply.
Stay blessed .
From Araba of Oworonsoki Kingdom, Lagos Nigeria.

Ifa foresee lot of Ire for the person this Odu is revealed to. He/she need to offer Ebo so that Ase can be in his/her mouth.
Ifa said if this Odu was revealed to a woman that is unable to conceive, the Babalawo will need to do Isé Ifá for her very well and the woman need to stop eating groundnut so as for her to be able to conceive.
And Ifa also made it clear that this person should always be watchful of the kind of visitor that he/she will be harboring so as not to lose your territory to someone that just came with the intention of spending just little time with you.
Importantly, Ifá said that to whom this Odu is revealed to need to always feed Òsányìn very well for good health and long life. If this Odu was Casted for a pregnant woman, she needs to know that the child she’s carrying is a boy and he will grow to be a Medical Doctor or Traditional Doctor. In other words, he will be a healer.
The Ifa goes thus :
Opélopé Èjìká tí ò j’ewù ó bó
Opélopé baba Ire tó bí’ní l’ómo
Nló D’ífá fún Oníkamògún
Afi Òsányìn se’win bo
Ìgbà tíń sunkún òhun ò n’íre
Ebo Wón ní kó wá se
Ógbébo níbè ó rúbo
Èyin ò gbón o
Èyin ò mò
Òsányìn l’àwá ńbo là n’ílé wa.
Translation
If not for the shoulder that doesn’t allow our cloth to fall off
All thanks to a good father that give birth to us
Theh Casted Ifá for Oníkamògún
He who feed Òsányìn all the time
He was crying for not having Ire
He was advised to offer Ebo
And he complied
You all are not wise
You all do not know
It’s Òsányìn that we feed on our house before we become wealthy.
Àború Àboyè ooo!!!
~Owó

Ase !