Category Archives: Learning (Idanileko)

LOS RIESGOS DE LA DESOBEDIENCIA Y LOS BENEFICIOS INCALCULABLES DE LA OBEDIENCIA.

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Ifá-Orisa: La honestidad.

Los riesgos de la desobediencia y los beneficios incalculables de la obediencia.

Sagrado Odu-Ifá Okanran-Owonrin:

“Si haces el bien o no, es para tu proprio beneficio (este fue el nombre del awo) quien consultó a Ifá para Eke (el mentiroso), hijo de Alara.”

“Si haces el bien o no, es para tu proprio beneficio (este fue el nombre del awo) que consultó a Ifá para Ika (el inicuo), hijo de Ajaro.”

“La verdad interior (la honestidad y la veracidad) confiere más satisfacción que la mentira (este fue el nombre del awo) que consultó a Ifá para Ifárinu (Ifá ve y conoce tu corazón), hijo de Òrúnmìlà”.

“Solamente Ifárinu obedeció los mandamientos de Ifá. Ifá conoce la cualidad de tu corazón. La Madre Tierra conoce quiénes son los inicuos (mentirosos, deshonestos y falseantes). Olodumare conoce a aquellos que son verdaderamente buenos y que practican el bien.”

El relato de Ifá:

Los tres amigos, Eke (el mentiroso) hijo de Alara, Ika (el inicuo) hijo de Ajero, e Ifárinu (Ifá conoce la cualidad de tu corazón) hijo de Òrúnmìlà, visitaron a los babalawo previamente mencionados para consultar a Ifá.

La meta de estos tres jóvenes en consultar a Ifá era para inquirir acerca de sus planes para viajar a otro pueblo para desempeñar sus actividades religiosas y sus responsabilidades espirituales, porque Eke, Ika e Ifárinu eran babalawo y querían saber si tendrían éxito. Ellos eran babalawo cualificados para desempeñar los misterios de Ifá, pero querían consultar a Ifá por medio de otros babalawo más experimentados para saber si tendrían éxito, y para saber que es lo que tenían que hacer para asegurar el éxito.

Los babalawo mayores, venerables y de buena reputación le comunicaron a los tres jóvenes el mensaje de Ifá. Ifá les dijo lo siguiente:

“Hagan el bien. Practiquen solo lo que es bueno. Sean honestos; eviten la ambición desordenada de acumular dinero rápidamente. Sean obedientes; no hablen lo que no sepan, no sean traicioneros y no traicionen la confianza que otros descansan sobre ustedes. Y ofrézcan el ebo.”

Los primeros dos babalawo jóvenes Eke y Ika razonaron que era suficiente obedecer las palabras de consejo y que no había necesidad de ofrecer el ebo.

Solo Ifárinu cumplió con TODO lo que Ifá instruyó. Ifárinu practicó las palabras y consejos de Ifá y también ofreció el ebo.

Bueno, después que los tres jóvenes babalawo recibieron el mensaje de Ifá partieron hacia su viaje al pueblo adonde se dirigían para establecerse como babalawo competentes y como doctores de la medicina tradicional.

Cuando llegaron los tres jóvenes babalawo a su destinación decidieron visitar a los mayores o ancianos del pueblo, para recibir de ellos guianza y consejo. Los tres jóvenes habían previamente obtenido información que indicaba que para poder sobrevivir en este nuevo pueblo con éxito era esencial contar con la bendición, apoyo y participación de los ancianos y mayores de este pueblo.

Resulta que los tres poderosos mayores o ancianos de este pueblo no eran nadie más que Esu, Ogun y Obatala! Cuando ellos se reunieron con los ancianos Esu, Ogun y Obatala, los tres jóvenes babalawo les contaron cuál era su misión e intenciones. Los tres jóvenes explicaron que querían establecerse en este pueblo como babalawo y practicantes de la medicina tradicional. Los tres jóvenes también querían obtener promesa y garantía de los ancianos que ellos los protegerían en el evento de que el pueblo fuera atacado por enemigos.

Los ancianos o líderes del pueblo, Esu, Ogun y Obatala le dijeron a los jóvenes babalawo que ellos no tenían de que temer o preocuparse, tan solo que fueran honestos, íntegros y veraz EN TODO MOMENTO.

Ya vemos que la única condición que le impusieron Esu, Ogun y Obatala a los tres jóvenes babalawo para poder darle su promesa y garantía de completa y asegurada protección era, que EN TODO MOMENTO ellos fueran honestos, íntegros y veraz. Si los tres jóvenes practicaban la honestidad, la veracidad y la integridad en todo tiempo y en todo momento, tendrían la seguridad de que prosperarían como babalawo, tendrían éxito en todo, y disfrutarían de la perfecta protección y apoyo de Esu, Ogun y Obatala, en el evento de que se levantara una guerra en su contra.

Ogun dijo que el que se comprometiera con el atravez de practicar la honestidad, integridad y veracidad en todo momento, que el los salvaría en momentos de guerra o invasión.

Esu dijo que el que se comprometiera con el atravez de practicar la honestidad, integridad y veracidad en todo momento, que el les proporcionaría una ‘medicina (preparación) espiritual’ que los resguardaría y protegería de todo daño y peligro, en el evento de una guerra o invasión.

Obatala dijo y recalcó, que el que se comprometiera con el atravez de practicar la honestidad, la integridad y la veracidad, que el infaliblemente sería su escudo y que los protegerá, y que seguramente les daria refugio seguro en el. Obatala mismo sería su escudo y protección!

Después de recibir estas palabras, promesas y garantías alientadoras y aseguradas de los tres lideres, mayores y ancianos del pueblo Ogun, Esu y Obatala, los tres jóvenes babalawo se fueron en sus direcciones respectivas para buscar acomodación. Podían haberse quedado JUNTOS como sugirió Ifárinu, pero los otros dos jóvenes Eke y Ika querían establecerse en diferentes localidades del pueblo porque querían trabajar SOLOS y independientes de los otros. Cada cual se estableció en su proprio lugar para comenzar con sus labores espirituales, medicinales y de aconsejaría.

Un día Esu visitó a Eke (el mentiroso), el hijo de Alara. Esu quería que Eke le preparará un medicina especial de Ifá. Esu le dio la receta para la medicina a Eke. La preparación medicinal consistía de hojas de la planta Segunsete y pimienta de Atare que se tenían que cocinar con 10,000 cauries (caracoles pequeños que eran utilizados como dinero. 10,000 cauries o 10,000 caracoles pequeños eran una buena suma de dinero en esos tiempos). Al cocinarse estos ingredientes en un caldero de hierro las hojas de Segunsete, la pimienta de Atare y los 10,000 cauries se convertirían en una ceniza negra que resultaban en una preparación poderosa medicinal de Ifá.

En el momento de Esu visitar a Eke, Esu no tenia todos los ingredientes para hacer la medicina. Esu le entregó a Eke los 10,000 cauries que se tenían que usar en la preparación medicinal. También Esu le entregó dinero (cauries o caracoles) adicionales para que Eke pudiera conseguir y comprar las hojas de Segunsete y la pimienta Atare. Después que Esu le entregó todo lo que Eke necesitaría para preparar la potente medicina, se fue.

Después que Esu se fue, Eke pensó y dijo dentro de sí mismo:

“Este anciano (Esu) tiene que estar loco! Como puede esperar el anciano Esu que yo ponga toda esta gran cantidad de dinero (cauries) en una olla de hierro para quemarlo y reducirlos a ceniza! De seguro piensa Esu que yo soy tonto!”

De esta manera estaba razonando Eke. Es más, Eke se fue más allá en sus pensamientos corruptos y pensó:

“Cualquier cosa que se ponga en una olla de hierro y se queme se volverá en ceniza negra. Como va saber Esu si yo mezcle, cocine y queme los 10,000 cauries, las hojas de Segunsete y la pimienta de Atare?! Yo vine para este pueblo para hacer dinero y no para ser un tonto!”

Eke pensó que no había ninguna manera o
posibilidad que el anciano Esu pudiera saber si el había quemado y hecho ceniza o no, a los 10,000 cauries (gran suma de dinero) que Esu le entregó según las instrucciones. Eke decidió quedarse con todo los cauries que Esu le entregó y no hizo la preparación según la instrucciones de Esu!

Eke se fue al campo y corto y recogió hierbas que Esu no le dijo que cortara. Eke puso estas hiebas en la olla de hierro y las cocino hasta que se hicieron ceniza. Eke no utilizo los 10,000 cauries y tampoco compro las hojas de Segunsete y la pimienta de Atare! Se robó todo el dinero que Esu le entregó y preparó una medicina falsa.

Al tiempo Esu regresó a la casa de Eke para preguntarle si Eke había preparado la medicina según las instrucciones que el le habia dado. Eke mintió y dijo que si. “Muy bien le dijo Esu. Esu le dijo a Eke que guardara la preparación medicinal hasta que Esu la necesitara, y que volvería por ella más luego cuando fuera necesario.” Entonces Esu se fue.

Al día siguiente Esu visitó a Ika (el inicuo) hijo de Ajero y le dio la misma tarea que le dio a Eke. También le entregó 10,000 cauries y dinero adicional para que Ika pudiera comprar y conseguir las hojas de Segunsete y la pimienta de Atare! Al igual que Eke le dio las mismas instrucciones de como preparar la medicina. Ika también se robó y se quedó con todo el dinero que Esu le entregó y también preparó una medicina falsa. Esu volvió a la casa de Ika y le preguntó si había preparado la medicina según sus instrucciones. Ika mintió y le dijo que si al venerable anciano Esu. “Muy bien le dijo Esu, guárdame la medicina hasta que yo vuelva a buscarla cuando la necesite.” Entonces Esu se fue.

Te fijas como las personas inicuas, sin escrúpulos, sin vergüenza y mentirosas piensan y hacen los mismo!!

Al día siguiente Esu visitó a Ifárinu (Ifá conoce la cualidad de tu corazón), hijo de Òrúnmìlà bara Agboniregun. Esu también le dio las misma tarea y también le hizo la misma entrega de cauries.

Después de Esu irse de la casa de Ifárinu, al poco tiempo llegaron Eke y Ika tocando a su puerta. Ifárinu abrió la puerta y con gran alegría los invito a entrar, ya que hacia mucho tiempo que no se veían el uno al otro. Eke y Ika le dijeron a Ifárinu que Esu también los había visitado. Eke y Ika le dijeron a Ifárinu que no fuera un tonto y que se quedara con todo el dinero de Esu! Eke y Ika le dijeron a Ifárinu lo que ellos habían hecho, porque ellos equivocadamente pensaban que Ifárinu también iba a hacer los mismo. Ellos pensaban que Ifárinu no tenia valores como ellos. Que equivocados estaban Eke e Ika!

Ifárinu se sorprendió de las palabras de ellos, y como ellos le aconsejaban que se quedara con los cauries y que preparara un medicina falsa y ineficaz.

Eke y Ika insistían que ellos llegaron a este pueblo para hacer dinero y no importaba si hacían dinero atravez de la mentira, robo y engaño!!!

Ifárinu reflejo dentro de sí y pensó:Continue reading→

THE RISKS OF DISOBEDIENCE AND THE INCALCULABLE BENEFITS OF OBEDIENCE.

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Ifá-Orisa: Honesty

The risks of disobedience and the incalculable benefits of obedience.

Sacred Odu-Ifá Okanran-Owonrin:

“If you do good or not, it is for your own benefit (this was the name of the awo) who consulted Ifa for Eke (the liar), son of Alara.”

“If you do good or not, it is for your own benefit (this was the name of the awo) who consulted Ifa for Ika (the wicked one), son of Ajaro.”

“The inner truth (honesty and truthfulness) confers more satisfaction than the lie (this was the name of the awo) who consulted Ifá for Ifárinu (Ifá sees and knows your heart), son of Òrúnmìlà”.

“Only Ifárinu obeyed the commandments of Ifá. Ifá knows the quality of your heart. Mother Earth knows who the wicked are (liars, dishonest and falsifying). Olodumare knows those who are truly good and who practice good. ”

Ifá’s story:

The three friends, Eke (the liar) son of Alara, Ika (the wicked one) son of Ajero, and Ifárinu (Ifá knows the quality of your heart) son of Òrúnmìlà, visited the babalawo previously mentioned to consult Ifá.

The goal of these three young people to consult Ifá was to inquire about their plans to travel to another town to carry out their religious activities and spiritual responsibilities, because Eke, Ika and Ifárinu were babalawo and wanted to know if they would succeed. They were babalawo qualified to perform the mysteries of Ifá, but they wanted to consult Ifá through other more experienced babalawo to know if they would succeed, and to know what they had to do to ensure success.

The older, venerable and reputable babalawo communicated the message of Ifá to the three young men. Ifá told them the following:

“Do good. Practice only what is good. Be honest; avoid the disorderly ambition to accumulate money quickly. Be obedient; Do not speak what you do not know, do not be treacherous and do not betray the trust that others rest upon you. And offer the ebo. ”

The first two young babalawo Eke and Ika reasoned that it was enough to obey the words of advice and that there was no need to offer the ebo.

Only Ifárinu fulfilled ALL that Ifá instructed. Ifárinu practiced Ifá’s words and advice and also offered the ebo.

Well, after the three young Babalawo received the message from Ifá they left for their trip to the town where they were going to establish themselves as competent babalawo and as doctors of traditional medicine.

When the three young Babalawo arrived at their destination they decided to visit the elders or elders of the town, to receive guidance and advice from them. The three young people had previously obtained information indicating that in order to survive in this new town successfully it was essential to have the blessing, support and participation of the elders and elders of this town.

It turns out that the three powerful elders or elders of this town were nobody but Esu, Ogun and Obatala! When they met the elders Esu, Ogun and Obatala, the three young Babalawo told them what their mission and intentions were. The three young people explained that they wanted to establish themselves in this town as babalawo and practitioners of traditional medicine. The three young men also wanted to obtain promise and guarantee from the elders that they would protect them in the event that the town was attacked by enemies.

The elders or village leaders, Esu, Ogun and Obatala told the young Babalawo that they did not have to fear or worry, just that they were honest, complete and truthful AT ALL TIMES.

We already see that the only condition that Esu, Ogun and Obatala imposed on the three young Babalawo to be able to give their promise and guarantee of complete and assured protection was, that AT ALL TIMES they were honest, complete and truthful. If the three young people practiced honesty, truthfulness and integrity at all times and at all times, they would be sure that they would prosper as babalawo, succeed at everything, and enjoy the perfect protection and support of Esu, Ogun and Obatala, in the event of a war against him.

Ogun said that he who committed himself through practicing honesty, integrity and truthfulness at all times, that he would save them in times of war or invasion.

Esu said that he who committed himself to practicing honesty, integrity and truthfulness at all times, that he would provide them with a ‘spiritual medicine’ (preparation) that would protect them and protect them from harm and danger, in the event of a war or invasion

Obatala said and stressed, that he who committed himself through the practice of honesty, integrity and truthfulness, that the infallibly would be his shield and that he would protect them, and that he would surely give them safe refuge in him. Obatala himself would be his shield and protection!

After receiving these words, promises and guarantees encouraging and assured of the three leaders, elders and elders of the Ogun, Esu and Obatala people, the three young Babalawo went in their respective directions to seek accommodation. They could have stayed TOGETHER as Imarinu suggested, but the other two young Eke and Ika wanted to settle in different locations in the town because they wanted to work ONLY and independent of the others. Each one settled down in his own place to begin with his spiritual, medicinal and advisory work.

One day Esu visited Eke (the liar), Alara’s son. Esu wanted Eke to prepare a special medicine for Ifá. Esu gave the recipe for medicine to Eke. The medicinal preparation consisted of leaves of the Seconsete plant and Atare pepper that had to be cooked with 10,000 cauries (small snails that were used as money. 10,000 cauries or 10,000 small snails were a good sum of money at that time). When these ingredients were cooked in an iron cauldron, the leaves of Segundosete, the pepper of Atare and the 10,000 cauries would turn into a black ash that resulted in a powerful medicinal preparation of Ifá.

At the time of Esu visiting Eke, Esu did not have all the ingredients to make medicine. Esu gave Eke the 10,000 cauries that had to be used in medicinal preparation. Esu also gave him additional money (cauries or snails) so that Eke could get and buy the Seconds leaves and the Atare pepper. After Esu gave him everything Eke would need to prepare the powerful medicine, he left.

After Esu left, Eke thought and said within himself:

“This old man (Esu) has to be crazy! How can Elder Esu expect me to put all this large amount of money (cauries) in an iron pot to burn it and reduce it to ashes! Surely Esu thinks I am dumb! ”

This way Eke was reasoning. Moreover, Eke went further in his corrupt thoughts and thought:

“Anything that is put in an iron pot and burned will turn into black ash. How will Esu know if I mix, cook and burn the 10,000 cauries, the Seconds leaves and the Atare pepper ?! I came to this town to make money and not to be a fool! ”

Eke thought there was no way or
possibility that the elder Esu could know if he had burned and made ash or not, the 10,000 cauries (large sum of money) that Esu gave him according to the instructions. Eke decided to keep all the cauries that Esu gave him and did not do the preparation according to Esu’s instructions!

Eke went to the field and cut and picked herbs that Esu didn’t tell him to cut. Eke put these herbs in the iron pot and cooked them until they became ash. Eke did not use the 10,000 cauries and also did not buy the Seconds and Atare pepper leaves! He stole all the money that Esu gave him and prepared a fake medicine.

At the same time Esu returned to Eke’s house to ask if Eke had prepared the medicine according to the instructions he had given him. Eke lied and said yes. “Very well Esu told him. Esu told Eke to keep the medicinal preparation until Esu needed it, and he would come back for it later when necessary. ” Then Esu left.

The next day Esu visited Ika (the wicked) son of Ajero and gave him the same task he gave Eke. He also handed him 10,000 cauries and additional money so Ika could buy and get the Seconds and Atare pepper leaves! Like Eke, he gave him the same instructions on how to prepare the medicine. Ika also stole and kept all the money that Esu gave him and also prepared a fake medicine. Esu returned to Ika’s house and asked if he had prepared the medicine according to his instructions. Ika lied and said yes to the venerable elder Esu. “Very well Esu said, keep the medicine until I look for it again when I need it.” Then Esu left.

You look like wicked people, unscrupulous, shameless and liars think and do the same !!

The next day Esu visited Ifárinu (Ifá knows the quality of your heart), son of Òrúnmìlà bara Agboniregun. Esu also gave him the same task and also made the same delivery of cauries.

After Esu left the house of Ifárinu, soon Eke and Ika arrived knocking at his door. Ifárinu opened the door and with great joy I invite you to enter, since they had not seen each other for a long time. Eke and Ika told Ifárinu that Esu had also visited them. Eke and Ika told Ifárinu not to be a fool and to keep all of Esu’s money! Eke and Ika told Ifárinu what they had done, because they mistakenly thought that Ifárinu was also going to do the same. They thought that Ifárinu had no values ​​like them. How wrong were Eke and Ika!

Ifárinu was surprised at their words, and as they advised him to stay with the cauries and prepare a false and ineffective medicine.

Eke and Ika insisted that they came to this town to make money and it didn’t matter if they made money through lies, theft and deceit !!!

Ifárinu reflected within himself and thought:

“Is it possible that Eke and Ika as soon as they forget what Ifá told them at the beginning of their trip? How is it possible that they have also forgotten what the three elders Ogun, Esu and Obatala had told him? How could Eke and Ika ignore the promises and guarantees that the elders in good faith gave him? ”

Ifárinu with much love, patience and fear for what might happen to them, I advise them to reconsider their decision and correct themselves, since they still had time to prepare the correct medicine according to Esu’s instructions.

I will not believe what followed, but Eke and Ika discharged their anger on Ifárinu using all the offensive and derogatory words they had at their fingertips and then left for their homes!

Well Ifárinu went to the sacred mountain and cut the ewe – the sacred grass – Second. He then took the Seconds leaves and put them in the iron pot, added the pepper of Atare and the 10,000 cauries (large sum of money) and put them under fire until everything was consumed in the pot producing the black ash that was the original medicine he sent to prepare Esu. The next day Esu arrived at Ifárinu’s house and asked if he had prepared the special medicine according to his instructions. Ifárinu replied with pleasure, joy, honor and satisfaction, yes, that he had prepared according to his instructions. “Very well Esu replied. Keep it until the day I ask you to. ” Then Esu left.

It turns out that after several years the territorial enemies of the town where Eke, Ika and Ifárinu lived attacked the town. Everyone was correcting from here and there frantically looking for how to save their lives from the enemies that had invaded the town! Eke, Ika and Ifárinu were also thinking how they would save their lives! Suddenly Eke, Ika and Ifárinu were upset about the guarantees and promises that the leaders, elders and elders of the Ogun people, Esu and Obatala had given them. They remembered the promise and guarantee: that in times of war or invasion they would be protected without suffering any damage!

The three young men ran to the conciliar house where Ogun, Esu and Obatala were. When they saw the elders, they bowed in reverence and claimed the elders saying: “Protect us and save us from this war!”

Esu looked at Obatala, then looked at Ogun and then took the floor and replied to the three young babalawo, “You already have the infallible shelter that will protect you from all evil, danger and loss. That perfect protection is the special medicine that I ordered them to prepare. Go each one to your home, mix the ash with water and drink it and you will be saved from all evil. When you do this, you will come back later to thank us. ”

The three young people quickly returned to their homes. But Eke and Ika were, with good reason, scared and greatly worried because they knew that the medicine they had in their home was not what Esu ordered to prepare. They felt their days were numbered! Even so, Eke and Ika took the preparation in hope that they might be saved. Although Eke and Ika took the fake medicine they had prepared with hope of salvation, the two died, severely injured in that war! Ifárinu took the authentic preparation he sent to prepare Esu, (the medicine that represented truthfulness, integrity and honesty) and Ifárinu survived the war, without suffering any damages and losses !! When Ifárinu took medicine mixed with water, the power, virtue, promise and guarantee of Ogun, Esu and Obatala manifested in his life and was saved from damage, loss and death itself! How great are the Irunmole-Orisa and how deep their thoughts and ways!

Ifárinu gave Ifá glory by saving him through his good instruction, to which Ifárinu clung. He also went to visit the three elders to thank them and express genuine gratitude for saving him. Ifárinu then continued to prosper as a babalawo, as a traditional doctor, as a true son of Òrúnmìlà and as a true human being, truthful and noble.

Commentary:

The foundation of our Ifá religion is the truth. It was the truth and the adherence of únrúnmìlà to the truth that qualified Òrúnmìlà to stand out above all. It is with the power of truth, that Olodumare creates, guides, saves, governs and sustains all things that exist.

It is not possible for you to be a good human being, priest, priestess, father, mother, devotee, devotee, friend, friend or citizen, or citizen without imbuing truth, honesty and integrity as the foundation and anchor of your life .

Divine power, authority, grace and virtue (asé) is inseparable of truthfulness, honesty and integrity. Truthfulness or truth is the divine vehicle that receives, transports and dispenses the asá of Ifá-Olodumare and the Irunmole-Orisa.

This sacred instruction of Baba Okanran Owonrin teaches us many things. We must frequently reflect and meditate on it. Eke and Ika perished because they did not obey (did not practice) the moral and spiritual instructions and principles of Ifa and also did not offer the ebo. Truthfulness and ebo are indispensable and inseparable. Both have the same importance. The one does not work well without the other!

Eke and Ika were consumed by the love of money, pride and superficial and undeserved fame. They also surrendered to a supposedly “easy” life that was not subject to the morals, divine principles and spiritual demands of Ifá! How did Eke and Ika end ?! They forgot that a straight and noble life, and an impeccable reputation is of greater blessing and profit than the rampant accumulation of money! Remember that Eke and Ika were given adequate time to correct themselves and change. The punishment did not come overnight, but it undoubtedly arrived, and will reach the lives of all those who abuse and misuse the authority that únrúnmìlà (and the Irunmole-Orisa) has entrusted to him.

Ifá was very patient with Eke and Ika but after several years (2-3 years) it was time for Ifá to settle accounts with them. Eke and Ika were not only hurting themselves, they were also doing evil and deliberate damage to others. Imagine, as if lying and stealing were not bad in itself, Eke and Ika tried the impossible, tried to deceive, lie, steal and manipulate an Irunmole-Orisa !!! What madness !! To those who try to steal and lie to him; and try to manipulate Esu-Elegbara !!! Did you know that there are people, not ropes, who dare and try to deceive, manipulate, steal and lie to the Irunmole-Orisa as if the Irunmole-Orisa were human beings ?!

Eke and Ika did not receive or accept advice or notice from anyone! They remained rebellious, proud, stubborn, arrogant and recalcitrant until the end !! That is why there is a saying that says: “Goat that breaks the drum will pay with his own skin!” Aboru Aboye !!!

The power of truth is the mysterious and invisible power that guides, protects and sustains creation. The truth is the source, and it is the center of our life. He who goes against truthfulness, honesty and integrity is committing a moral-spiritual and even physical suicide, because he who separates himself from the truth is gradually disconnecting himself from the source of his life, his health, his intelligence, Your peace and your happiness.

When Eke and Ika abandoned the practical truth of Ifá and pushed the truth out of their hearts, they were committing moral-spiritual and even physical suicide. The spiritual is the root of the physical. First the spiritual and then the material. The spiritual world is the world of causes. The material world is the world of effects. If the root of the tree is sick the whole tree will die. If the tree root is healthy, the whole tree will live.

From the truthfulness, honesty and integrity come the divine power (asé), intelligence, health, peace and value (the meaning) of life. The truthfulness, honesty and integrity is what enables us to receive the asá of Ifá and the Irunmole-Orisa.

We must always ensure that we live in accordance with the noble and accessible instructions of Ifá, our Irunmole-Orisa and our elders of good and noble reputation.

Let us be like Ifárinu, who lived according to the words of Ifá, regardless of what others decided to do or not do. Eke and Ika decided not to follow the right path. Ifárinu was not persuaded by them. He was not convinced by the bad reasoning of Eke and Ika. Ifárinu did not allow any corojo to stain his spiritual white robes! He maintained his principles and integrity. Ifárinu discovered that when you support the truth, the truth will support you!

Ifárinu did not have a moral-spirituality that changed according to his circumstances and location. Ifárinu did not change its principles, ways and ethics for anyone. Ifárinu was not like the chameleon that is always changing its colors to match its scope. Yes! There are human beings chameleons! There are people who exercise in the “good” if they see that most of the people around them are from the beginning. At least they do it to pretend! But as soon as I change and lower the moral and spiritual realm they quickly and with pleasure are ready to get their hands dirty with lies, deception, manipulation, arrogance and disloyalty! These are unfounded people. They are ships at sea without a rudder, without destination or purpose! The waves and waves of pride, commercialism and superficiality push them and pull them from here and there! The winds of ignorance, lack of spiritual identity and the winds of great Njeje the pleasure of the people dominates them, but they do not seek the support and pleasure of Ifá and the Irunmole-Orisa, and therefore these unfortunate winds blow them from here and there, thus living in confusion, without direction, without clarity and without purpose.

When any human being practices what is contrary to righteousness, honesty, benevolence and compassion, he can be more than certain, that negative and undesirable repercussions will reach them according to the operation of divine laws. These divine laws exist outside of us and within us. This is the principle or the law of causality, or the law of cause and effect.

This law applies to every human being. But beyond this fundamental law of nature, there are other laws and spiritual principles that direct and govern the lives of babalawo, iyanifa, babalorisa and iyalorisa.

A babalawo, an iyanifa, a babalorisa and a babalorisa is or must be a representative of Olodumare and the Irunmole-Orisa. The babalawo, the iyanifa, the babalorisa and the iyalorisa that uses their knowledge and their delegated authority to try to manipulate, intimidate, control and force people are exposing themselves to the discipline, correction and punishment of the Irunmole-Orisa, above and in addition to what they will receive from the universal principle of causality! Always remember Eke and Ika!

The babalawo, the iyanifa, the babalorisa and the iyalorisa must be and must be people of good heart, honesty, simplicity and good will; and above all people of full integrity. Always remember that Ifá and the Irunmole-Orisa will never ask of you beyond what you can truly do. Obeying Ifa and the Irunmole-Orisa is not an arduous activity! On the contrary, obeying Ifa and the Irunmole-Orisa is something sweet, pleasant, simple and always within our personal capacity to do so.

Let’s be genuine, honest, clear and frank; and let’s be fair, impartial and equitable with everyone. I aspired to be like Ifárinu. Remember that Ifá sees with perfect clarity what is in you, and Ifá knows who we really are and how we are. Let’s be like Ifárinu. What we do does matter! It matters what we do, how we do it and with what spirit (attitude and disposition) we do it.

Olodumare sees everything we do and also weighs hearts. Olodumare impartially, equitably and in a dispassionate manner will compensate us for what we do: be it good or be it bad. Never forget Eke and Ika. They ran and ran but their bad behavior reached them! Never forget Ifárinu. His good behavior, his integrity, his humility, his truthfulness and his honesty reached him, blessed him, prosperous him and saved him!

Everywhere we set our feet, the divine mother -Onile Ogboduora- protector and guide of the earth sees and knows who we are, our motives and what we are doing. She will bless us if we persevere in good. But she will also correct us, even severely if necessary, if we persevere in lies, deceit and dishonesty.

Let’s be true sons and daughters of Òrúnmìlà. Let us be true sons and daughters of the Irunmole-Orisa. And above all we are true sons and daughters of Olodumare. If we practice this teaching of Okanran Owonrin we could revolutionize our lives, our community and our world. This revelation of Okanran Owonrin is the ‘medicine’ we need. If we take this divine “preparation” she will give us life, health, protection, salvation, happiness and well-being. Why talk more about other things about Ifá if we are not yet firmly established in the central and fundamental truth of Ifá? This truth of Okanran Owonrin is the root, foundation and source of power and efficiency in everything that has to do with Ifa. It is not enough to read or listen to this teaching again and again. We have to commit to it, internalize it and live it. If we don’t do this, and we don’t want to do this, let’s not talk about Ifá, Òrúnmìlà or Orisa-Irunmole. Ifá is to practice it, live it and prove it.

Outside of practice, Ifá cannot live in our hearts and minds. Outside of practice there is no possibility of having and manifesting the power, grace and wisdom of Ifá. This truth of Ifá is the heart, root, foundation, anchor, primordial secret and the whole of the life of a devotee of Ifá. Ifá, and his power and wisdom, lives, dwells and resides in this truth. No ebo, no spiritual work, and no request to Ifá will be effective and fruitful if we do not begin in the consecrated practice, it would be and continued by Okanran Owonrin.

Just as Ifá testified of the promises of Eke, Ika and Ifarinu, Ifá also testifies of your promises. Just as Ifá testified that Eke, Ika and Ifárinu received their instruction, on this day Ifá also testifies that you have received your personal instruction. The same instructions that Elegbara, Ogun and Obatala give you On Eke, Ika and Ifárinu on this day also Elegbara, Ogun and Obatala give you the same instructions. Just as Elegbara, Ogun and Obatala testified to the promises of Eke, Ika and Ifárinu, on this day Elegbara, Ogun and Obatala also testify to your promises, your attitude and your actions.

If you pursue the path Eke and Ika you can be in complete security that what happened to them will also reach you. If you pursue the path of Ifárinu you can be in complete assurance that the great salvation, blessing and benefit he received will also receive and reach you. This together with Obatala and Ogun today invite you and tell you to take this ‘legitimate spiritual preparation’ of Okanran Owonrin.

I was going Olodumare. (We praise you, revere you and offer you a tribute to Olodumare through our attitudes, behavior and behavior).

May Ifa-Olodumare and Baba Okanran Owonrin bless you, keep and defend, today and forever! Àse.

~ Awo Òrúnmìlà Mark Casillas

Olodumare is everywhere

THE GREATNESS, GLORY AND MAGNIFICENCE OF OLÓDÙMARÈ

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The Spiritual Meaning of Oruko Odumare ni ka fi iyin fun

Olódùmarè is the best, holiest, sacred and highest name of God worthy of being meditated upon. Olódùmarè means the source, origin, owner and reservoir of all energies, powers and wondrous abilities. Olódùmarè also means the one who is vested with ALL POWERS. Olódùmarè also implies the supreme one who has deep affection for us as a mother towards her child.

Olódùmarè is worthy of our admiration, reverence and adoration because Olódùmarè is just, impartial, present everywhere, of the essence of happiness, and Olódùmarè is the supreme master of the entire creation. This is why the name of Olódùmarè is the name worth praising and relying upon.

The path of Olódùmarè means adherence to Iwa. The moment that the divine word, name and sound Olódùmarè enters our hearing our hearts should immediately experience, perceive, feel and think about the exalted spiritual value of Iwa. Iwa is the highest divine value. Iwa is supreme sanctity, benevolence, rectitude and grace. Iwa is the the highest merit.

Iwa means divine, godly and/or god-like qualities, personality, character, manners and comportment. Iwa has the combined meaning of right conduct, virtuous attitude-behavior, integrity, rectitude and good conduct. Iwa also refers to that quality, value and manner of life that gives rise to a good, clean, happy and healthy conscience.

The human being who adheres to Iwa lives on the highest spiritual level and is unaffected by the censure or praise of people.

The heart and essence of Olódùmarè is Iwa. Just like salt gives flavor to food in like manner Iwa gives pleasantness, happiness, success, flavor, satisfaction and delight to human life. Iwa is the power of Olódùmarè which inspires righteousness, integrity, courage, self-discipline, personal responsibility, wisdom, good manners and virtuous comportment in us.

All of our problems are solved if we are, individually and collectively, endowed with divine wisdom, rectitude, personal responsibility, dutifulness, gentleness, kindness, understanding and honesty: This is what it means to have Iwa. Iwa is the supreme virtue of Olódùmarè which inspires us, protects us, comforts us, strengthens us and guides us. Iwa is the cord which connects us to Olódùmarè. Iwa connects us [gives us access] to Olódùmarè’s storehouse of limitless treasures, powers, secrets and wisdoms.

Without Iwa we will always find ourselves entangled in problems, conflicts, needless drama, setbacks, shame, pessimism, loss, self-defeatism and suffering. Without Iwa we will find ourselves being pursued by problems, dissatisfaction, despondency, anxiety, despair and conflict.

This is why it is important to be mindful of Olódùmarè because Olódùmarè is the embodiment and bestower of Iwa. Mindfulness of Olódùmarè is how Ifá defines praise. We must know that Olódùmarè dwells with us and within us as Ori. Ori the the immediate personal presence of Olódùmarè who dwells within our human mind who guides us, leads and encouraged us from within. When we are mindful of Olódùmarè from a heart of sincerity, the virtues, powers, wisdoms, secrets, mysteries and graces of Olódùmarè flow into our inner-selves bringing harmony, integrity, health, strength, intelligence, divine ability, enthusiasm, confidence and peace to our lives.

Iwa is not only a principle, Iwa is a divine energy and power which emanates and springs forth from Olódùmarè that lifts us up and sets us on the straight path of peace, health, success, prosperity, power and happiness.

We should always feel the presence of Father Olódùmarè and Mother Iwa within ourselves, because this awareness will enlighten us, guide us, purify us, protect us and save us from shame, sorrow, conflict, loss and calamity. This awareness will unfailingly lead us to prosperity, success, wholesome self-esteem, harmony and freedom from suffering.

Olódùmarè is a being of supreme positivity, optimism, radiance, vitality and contagious inspiration. Contact with Olódùmarè fills us with faith in ourselves and confidence towards Olódùmarè.

The words Oruko Odumare ni ka fi iyin fun mean that only the Name of Olódùmarè is dependable, reliable, exalted, adorable and worthy of supreme reverence, trust, awe and love. By Name we mean the essential experiential value [our direct personal experience of the supreme values and energy] of the divine name [living energy, vitality and power of] Olódùmarè within our own hearts. By Name we mean the supreme qualities, character and personality that are inherent in and communicated by the divine name Olódùmarè.

The name Olódùmarè was not created by human beings. The name and sound Olódùmarè is not of this world or creation. The name, sound, divine power, holy-sacred energy and spiritual vibration Olódùmarè existed before the creation. It is transcendent and timeless.Continue reading→

Orunmila_9083aead6

THE NATURE OF ÒRÚNMÌLÀ

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The Vital Importance of Becoming Acquainted with and Knowing Òrúnmìlà:

Sometimes in life we are too wise for our own good. At times we are ignorant of that which is truly for our highest and best benefit. We neglect and ignore what is truly in our best interest. We unwisely long for and cling to things that do not, and cannot satisfy our hearts, and which do not strengthen and elevate our minds [life]. We often give up quickly on the spiritual path when we are beginning to penetrate into the real and are about to attain genuine understanding, achievement and progress. We impatiently trade in true progress for things which only fatten our ego and cause us to become stuck in repetitive, self-defeating and wearisome patterns of superficiality, pettiness and lack of substance which further makes our lives empty, hollow, unsatisfying and lacking in meaning. We trade our pure gold for valueless glitter. We are moving, but we are not going anywhere, and we are not making genuine progress in any direction because we are walking aimlessly in circles without knowing what our true destination [aim] should be and the way to get there. We want to be able to believe in the divine and in people again but we have been let down so much, disappointed and hurt by others that we have lost our confidence, assurance and willingness to believe and trust, even when we really want to. How do we remedy this and come out of this predicament?

We all need guidance and we all need an attainable and realistic ideal [purpose and aim] to inspire us, guide us and to give our lives meaning. We need to know our purpose for existing and we need to achieve this purpose. As followers of Ifá, we should know and have this guidance and ideal [purpose and aim] to inspire us, guide us and to give our lives a satisfying purpose. Where do we begin in our quest to discover this guidance and ideal? How do we begin to realize our innate desires for satisfaction, fulfillment and meaning in life?

We must begin by coming to know and understand the person and nature of Òrúnmìlà.

The divine irunmole-orisa and holy sage of Ekiti, our divine master Òrúnmìlà, is our guide, exemplar and ideal. He is our inspirer, protector, encourager and guide who reveals the path to us and walks alongside us as we advance in our journey of attainment. Òrúnmìlà Oba Atayese is the sure and reliable guide, because Òrúnmìlà is the embodiment of simple, unpretentious, guileless and honest behavior and thoughts. Òrúnmìlà is profoundly simple. His simplicity is of divine origin. His simplicity is born of wisdom, knowledge, understanding, vast experience and confidence. These qualities in Òrúnmìlà enable him to establish us in certainty, serenity, contentment, assurance, confidence and peace. Òrúnmìlà is the master of consistent good character and consistent noble behavior. Òrúnmìlà is loving and lovable. Òrúnmìlà is tender hearted but of strong will, tactfulness and determination. Òrúnmìlà is not a sentimental personality. His love and compassion are not wishy-washy, weak or soft. His love, sympathetic-understanding and compassion are stronger and harder than a diamond! Òrúnmìlà reveals to us the true meaning, value and greatness of being human beings. He unfolds before our understanding our divine dignity and our extraordinary greatness and potential.

The love of Òrúnmìlà is blended with, and inseparable from divine intelligence, sheer honesty, deep insight and a firm and truthful will. Òrúnmìlà has such an extraordinary, sweet and confidence inspiring personality and character. We never need be afraid of our past mistakes before Òrúnmìlà. Just like when you face the light of the sun and it casts a shadow behind you which cannot come before you, in like manner we can approach Òrúnmìlà and his light, without fear and/or worry. Òrúnmìlà will not allow the shadows of our past to come up before us. He will not allow our past errors or mistakes to hinder and obstruct our present and future progress, success and prosperity. Òrúnmìlà knows how to convert poison into medicine, and he knows how to relate to us as unique and individual persons. He knows our history, our origins and the factors that have made us who we are today. What is good he can make better. What was bad, he can correct, heal and make good.

The character and personality of Òrúnmìlà is such that when we are with him and before him, Òrúnmìlà makes us feel that we are the most important person to him, and we are! Òrúnmìlà is the one who loves us and counsels us better than our nearest and dearest loved ones. In the presence of Òrúnmìlà one only experiences a boundless love, sympathetic understanding, confidence, certainty, assurance and peace. All fear, worry, insecurity and anxiety melts away when we make real contact with Òrúnmìlà and come to know him. How can we meet and know Òrúnmìlà? Can we really know him and meet him in person? And if we can really know him and meet him how do we go about it?

Òrúnmìlà can be known and loved just like you know and love your nearest and dearest friends and kin. The first step is to make the firm resolve and determination to really know and become intimately acquainted with Òrúnmìlà Amuwagun. Unless there is a true and firm resolve [determination] to know him and walk with him we will not be able to move even a hairs length in the direction of Òrúnmìlà, and Òrúnmìlà will seem to us to be a distant personality and power whose friendship and nearness cannot be attained and enjoyed. If you do not want to really know [meet] Òrúnmìlà and you do not really intend to become his follower then he will always be hidden, unknown and concealed to you. But if you really want to know and see [meet] Òrúnmìlà, and you are intending to be a genuine student then there are many avenues available to you for you to know, see and experience Òrúnmìlà Awinrin in person [directly]. Every sincere human being can achieve this. If there is sincerity, genuine interest, devotion, simplicity and devotion in you, then you have the capacity and ability [all you need] to receive the personal vision [manifestation] of Òrúnmìlà. Then you will find out and know for yourself who and what Òrúnmìlà is. No one else will have to tell you anything because you will be knowing [seeing and experiencing] him yourself directly, continuously and realistically. Personally knowing Òrúnmìlà makes all the difference in the world. We should offer our friendship and loyalty to Òrúnmìlà and make him our best friend. Knowing Òrúnmìlà makes us authentic, fearless and partakers of a freedom which cannot be communicated in words and which must be personally, pragmatically and realistically known each one for himself or herself.

When you feel, hear and see the spirit, presence, power and person of Òrúnmìlà you will be blessed!!! As soon as you hear [experience] the voice of Òrúnmìlà your heart will be flooded with love, hope, gratitude, wonder, awe, courage and peace. You will experience something akin to a divine fire in your heart, which fills you, empowers you and surrounds you. Divine understanding and sympathetic understanding will arise in you. Clear seeing consciousness, divine power [ability] and penetrative insight will be your constant and faithful companions, guides and protectors. Your present character, inner condition-state and behavior will become qualitively [positively] transformed and sublimated. Your character and personality will become divinely sweet, attractive, harmonious, simple, authentic and magnetic. A spirit of loving friendliness, confidence and trust will emanate from you which will disarm others of their worries, fears and doubts and will fill them with renewed hope, inspiration and certainty of success. If you resolve to be true, authentic and real, then Òrúnmìlà will most surely agree to meet with you and reveal himself and share his wisdom, his ways and powers with you.

To meet, see, experience and know Òrúnmìlà there is no particular place, no particular time and no particular ritual required. In the eyes of Òrúnmìlà nobody is intrinsically unworthy because he knows our origins and our true divine personality and eternal identity. Òrúnmìlà knows what we are destined to become, and he sees us and relates to us according to our true divine nature, eternal identity and dignity, and not according to our present lot, circumstance or condition in life. Òrúnmìlà sees all, values all and loves all with the same intensity, hope, value and assurance. It is just a matter of our personal receptivity, desire, eagerness to know Òrúnmìlà, our earnestness, affinity and responsiveness to Òrúnmìlà. Do not be afraid to approach Òrúnmìlà. Whatever he reveals and whatever action he takes in regard to you will always be for your benefit, happiness, uplift and wellbeing. Do not let your mind be tainted, troubled or swayed by the baseless, valueless and unsubstantiated opinions of others. Know Òrúnmìlà for yourself.

It is impossible to know Òrúnmìlà and not love him, trust him and obey him. Do not be afraid of your past. The moment your firmly turn your heart and mind to Òrúnmìlà your negative past will lose its power and influence over you. Òrúnmìlà will neutralize and transform all negative effects and he will turn them into positive effects. This is why Òrúnmìlà is called the one who turns our sorrow into joy!!! Òrúnmìlà turns our problems into victories, triumphs and blessings!!! Òrúnmìlà will strip away the negative imprints, impressions and mental-emotional and spiritual cankers that have had an adverse influence upon your life. If you are determined to know Òrúnmìlà then nothing and no one can stand in your way!! As soon as you make the determination to truly meet, see, experience and know Òrúnmìlà, at that moment Òrúnmìlà is present to you and his asé will work itself into your life, mind, spirit and circumstances. The moment you begin to seriously think about Òrúnmìlà, know that at that moment Òrúnmìlà is seriously thinking about you!! Òrúnmìlà is always thinking about and devising the best and efficacious means to enable us to come out of our troubles and transcend suffering. We only need to give Òrúnmìlà a chance to discover his traceless ways of bringing resolution to our problems and challenges!! Give your willingness to trust to Òrúnmìlà and he will not fail you! Give him what you honestly can and are able to offer him of your heart, sentiment and feeling, and Òrúnmìlà will accept this from you. Direct to Òrúnmìlà what measure of faith you have. What if you don’t have faith but you want to have this faith and confidence? Then offer to Òrúnmìlà your doubts, unclarity, worries, doubts, fear, mixed-feelings and uncertainty, and Òrúnmìlà will even accept this from you and he will purify, cleanse and empower these things and give them back to you in their positive transformative expressions.

Open your heart and mind to Òrúnmìlà. Just be yourself as you are. You do not need to Continue reading→

ANCESTRAL PRIDE TEMPLE CELEBRATE ITS 10TH IFA/ORISA FESTIVAL | 2nd ANNIVERSARY OF APF

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REPORT FROM THE ANNUAL IFA/ORISA FESTIVAL AND THE 2nd YEAR ANNIVERSARY/AWARD PRESENTATION OF ANCESTRAL PRIDE FOUNDATION

The Annual Ifa/Orisa Festival which always last for seven days kick-started on Monday 18th November, 2019.

The second day Tuesday 19th November, 2019 Which happens to be Oluwo Dr. Fasola Faniyi’s Birthday where Oluwo and his Foundation Members (Ancestral Pride Foundation) visited Ijamido Orphanage Home to present them gifts including food and money and also give word of Advice as Encouragement to Making Life. And 20th to 21st include welcoming of Guests and feeding of all Orisas, including the cleansing and feeding of IFA, after that, Egungun was done in the afternoon while the Egbe (ancestral mate) prayer was done in the Night with a lot of prayer been render to all visitors and the country at large.

The Grand Finale which is the Festival and Anniversary/Award Party took place on the 22nd of November, 2019 at Ijamido Town Hall, Opposite A.U.D Secondary School, Ota, Ogun State where A University Don, Professor Jelili Atiku Charged all Parents to Inculcate African Moral Values in their children. The event which summoned the presence of many reputable kings, queen and high chief’s from various town and also many invited guest from different part of the world. The Lecture is themed: “Restoration of Moral Values in our Youths through Yoruba Traditional Religion and Culture”.

TAYE Currency who was the Guest Artist made the day even more Enthralling and Fascinating with his melodic voice.

THE PRESENCE OF KINGS AT THE EVENT:

HRM Oba Adeyemi Obalanlege (Lanlege Ekun II)         – Olota of Ota, Awori
HRM Oba Wasiu Ogungbayi                                                – Onitetiku of Owode, Ota

Important dignitaries:

HRH Oba Amoo Ewegbemi Fadairo                  – Obasegun of Ado-Odo/Ota LG
Chief Lookman Arounfale                     – Baba Oba, Oyotunji Village, USA.

Groups in attendance

Ancestral Pride Foundation (APF)
Iledi Oladekoju Aborigine of Lagos, Nigeria
Reformed Ogboni Fraternity of Nigeria
Egbe Isembaye Alaaragbo of Nigeria led by Oba ASA
Ijo Orunmila Adulawo led by Olori Oluwo gbogbogbo Araba Ifagbemi Ifajobi
Olufimo Fans Club of Nigeria

Pictures from the party day (22nd):

The Root of The Problem

THE ROOT OF THE PROBLEM ACCORDING TO IFÁ

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Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

Today we are living in a world filled with strife, power struggles, aggression, in-fighting, callousness and indifference. Why? What is the cause? Where does the problem lie? Is the problem due to the particulars of the government under which we live? In part yes, but the government is not the problem. Is the problem due to the type of community and culture of which we are a part? In part yes, but our community and culture is not the problem. Who is the true culprit? Where is the root of the problem? Why so much deception, corruption and cheating in our world, in our communities, in our relationships and even within our homes?

When we have all the ingredients and elements to promote truth, honesty, justice, abundance and peace for everyone, why is our world seemingly arranged like a jungle where only the aggressive and strong survive?! Every man for himself! What does Ifá have to say about the present conditions of the world? What can be done to bring correction, healing and restoration to ourselves, our society and to our Mother Earth who is in great pain and anguish because of the way her children are living amongst themselves and because of the way they are hurting her and abusing her?

I would like us to consider two brief revelations from Ifá that will enlighten us and help us to find real solutions to these dilemmas.

(1) There is a very important episode in the life of the divine priest and holy sage of Iketi, our holy master, Òrúnmìlà, that reveals deep realities. Once Òrúnmìlà considered the issue of genuine friendship and he asked himself who were really his friends. Òrúnmìlà had helped countless people with diverse counsels, remedies, expedient means and skillful divine spiritual disciplines. Did people really appreciate him? Or did people just only want to take the benefits Òrúnmìlà had to offer? Did people really understand the fundamental root and essence of all Òrúnmìlà spoke and did, or did they give little importance to his words and only wanted what they wanted without acknowledging the kindness, intent, character and heart of Òrúnmìlà? How about you? Do you love and appreciate Òrúnmìlà? Don’t be quick to answer. Before you answer consider the rest of this story.

Òrúnmìlà wanted to know who were his real friends, who really cared about him. Òrúnmìlà really wanted to know in how many people could be found real love versus simulated, superficial and/or pretend love. Òrúnmìlà deviced a plan to find our for himself who were his friends and who really had genuine love. Òrúnmìlà also employed an expedient means to help people see themselves in the revealing mirror of Ifá, so that they could accurately ascertain for themselves what kind of people they really were and are. Òrúnmìlà, the divine priest and holy seer of Iketi, our holy master, decided to fake his own death. A call went out announcing the death of Òrúnmìlà. Messengers went out far and wide announcing the death of Òrúnmìlà to all the people. Countless people who benefited from Òrúnmìlà heard the announcement. Meanwhile Òrúnmìlà hid himself in his home to see how many people would come, to not only pay respects to his remains but to also see who would lament his death with deep hearts of gratitude and sadness at the death of the divine master Òrúnmìlà. Òrúnmìlà stood hidden, he watched and listened.

The only person who displayed true sorrow and lament because of Òrúnmìlà apparent death was Esu! The only one who displayed deep gratitude and genuine appreciation towards Òrúnmìlà was Esu. Esu cried and cried and bemoaned the loss of his friend whom he loved dearly. Esu was a loyal friend who demonstrated his love and loyalty by obeying the divine counsel and divinely revealed unselfish directives of Òrúnmìlà. Esu never forgot Òrúnmìlà after being benefitted by him. Esu was blessed and cared for by Òrúnmìlà, and in loving and appreciative reciprocation Esu blessed, assisted and came through for Òrúnmìlà in marvelous, astounding and traceless ways. Esu consistently demonstrated by his attitude, actions and response, his loyalty and friendship towards Òrúnmìlà.

I’ll ask you again. Do you love, respect and revere Òrúnmìlà? We saw what was the proof of Esu’s love, reverence and respect for Òrúnmìlà. Esu was selfless in his devotion and friendship towards Òrúnmìlà. Esu felt that he too had died when he heard the news of Òrúnmìlà’s death. Esu obeyed the clarion call of Ifá that came from the mouth of Òrúnmìlà. This was Esu’s proof and evidence. What is your proof?

Now this story is in part an allegory as well as a historical event between two divine personalities which is full of many deep, confidential and secret meanings. But for our purposes, the simple and plain meanings of this Ifá revelation is adequate because it teaches us that few people actually have fullness of love and gratitude within them. When they are put to the test they fail. Others are either almost completely selfish or their goodness is tainted in good measure by selfishness. Ifá says that genuinely good hearted people are a rarity in the world, and that truthful and honest people are rarer still!

(2) Let us move on to another episode in the life of the divine priest and holy sage of Iketi, our holy master, Òrúnmìlà. In Ose Irete the life of our divine master was in disarray. Everything seemed confused, mixed up and out of order. Òrúnmìlà was doing countless things but in all his doings he forgot the essentials and became absorbed in non-essentials. Òrúnmìlà went to find out what was going on in his life. Orunmila approached Olodumare vía Ifá.

Ifá-Olodumare basically told Òrúnmìlà that in all of his activities, works and doings he had become so preoccupied with so many things and demands, that Òrúnmìlà for a season lost sight of Olodumare. Òrúnmìlà was trying to do all kinds of things without being aligned with Olodumare and without counting upon Olodumare. Ifa told Òrúnmìlà:

“Make Olodumare your Father.”

In other words don’t forget the reality, presence and power of Olodumare. Do not forget the primacy of Olodumare and His livings guidance and instruction Ifá in your life! Guidance and instruction will only help you if you make it your own, and you live it and practice it from the heart, and from your own self-initiative and willingness. Ifá enters our hearts and lives only when we receive and practice the divine precepts of truth, the noble teachings of Ifá. Do not forget that the spirit of loving-kindness, rectitude and selflessness comes from Olodumare who supplies it to us. Do not forget that if you live disconnected from Olodumare it is inevitable that you will become selfish, aggressive, callous, unfeeling and indifferent. Do you love Olodumare? Do you love Ifá? What is your proof and evidence? Where can your love for Olodumare and Ifá be consistently seen?

Let us get back to the original question of why there is so much strife, aggression, deception, dishonesty, cheating and contention. Why are we abusing and taking advantage of each other, hurting each other, hurting our Mother Earth when we can live divine lives, beautiful lives, wholesome lives of good conscience and dignity?

Ifá has answered this for us. We have lost our divine affinity, experiential connectivity and sensitivity to things divine, holy, pure and true. We are spiritually malnourished and morally ill. And why this? Because we have forgotten Olodumare. We have forgotten to make Olodumare our father. Olodumare has ceased to be a living reality, power and person in our lives who has the right to command our obedience, loyalty and dedication.

Olodumare has become only a nice sounding name to us that we like to use when we want to feel ‘religious’ or when we want to deceive others with our false piety, but when it is time for us to make personal choices and decisions the reality of Olodumare and His instructions do not play an actual important part in our lives. He is not really our Eleda, Oluwo and Baba, because if He were we would be trusting and relying upon Him, we would we doing and practicing what is approved by him, and then our lives would not be so disorderly, empty and unsatisfying.

In Olodumare there is only order, health, life, peace, joy, truthfulness, honesty and satisfaction. When we are connected to Olodumare we enjoy and have all that He has and is. This is the teaching and reflection that Ifá brings to us this day. Olodumare is very real. He is the Lord, King and Owner of all. He is always vigilant and fully aware of all we think, intend and do. He rules over all. We are accountable to Him and towards each other. We owe Him our allegiance, loving obedience and dedication.

Òrúnmìlà acknowledged this in his own life. Òrúnmìlà did not look around to wait and see if others were going to make of Olodumare their father before he made his decision to arrange and order his life according to the joyful, life giving, meaningful and purpose giving instructions of Ifá-Olodumare.

Let us follow the teaching of Ose-Irete and the example of Òrúnmìlà. When we change the world will change because we are the world! When we are clean, sincere and honest to that degree the world will be clean, more wholesome, orderly and peaceful. If we get rid of malice, enmity, aggression, jealousy, envy, greed and pettiness from our lives, then little by little these things will cease to be in our world, in our personal lives and in our homes.

We are all children of Olodumare by creation, but Ose-Irete challenges us and invites us to become children of Olodumare by a personal and deliberate choice of our own will, to conform our lives to the spirit, principles and holy teachings of Ifá, in all the aspects, relationships, duties and facets of our lives.

When we do this, then only can we call ourselves the true, awakened and mature children of Olodumare. Only then can WE make of OLODUMARE ‘OUR’ FATHER. If we do not take the initiative to cleanse and purify our own life then we forever lose the right and moral authority to complain about and condemn the injustice, corruption and dishonesty in others.

How can you complain about and condemn the injustice, corruption and dishonesty in others if you yourself are involved in unjust, corrupt, unclean and dishonest practices?! How can you combat and correct corruption, injustice and dishonesty in others if you have not yet rid yourself of these unwholesome tendencies and defilements?

If your life and heart are not being cleansed by the knowledge and spirit of Ifá because you are not willing to accept the knowledge and spirit of Ifá, then you must be informed that you are condemning yourself in your condemnation and complaint against others. Did you know this!?

This message is for one and all. Compare yourself only to the requirements of Ifá-Olodumare and not to what people do or do not do. Look at your life only in the revealing reflective mirror of Ifá.

Compare yourself alone with Òrúnmìlà and not people, and you will know if the standard and quality of your life are leading you to genuine happiness-satisfaction-success or not.

To follow the noble standard and example of Òrúnmìlà is to follow, love and obey Olodumare.

How can we say that we believe in, trust in and and love Ifá-Olodumare and yet not do what He instructs us to do? Only Ifá-Olodumare are completely trustworthy, dependable and reliable. We must learn to trust in Olodumare and we must cultivate a disposition of joyful faithful obedience to His commands which are always intended for our genuine peace, happiness and wellbeing.

“When we are alone, asleep and there is danger, illness or evil of any kind, it is only Olodumare who awakens us and guides us, so as to avoid and avert the loss, illness, sorrow and pain. It is Olodumare alone who takes up our burdens so that our burdens seem light and bearable to us. Whoever has no relative or friend his confidence lies in the heavenly Olodumare.” ~ Holy Odu Osa-Irete (Osa Oloyan-an)

It is wisdom and power to cling to Ifá-Olodumare in trust and obedience. The spirit and asé of Ifá gives strength, comfort, assurance and confidence to the faithful, obedient and loyal devotee.

“Ifá I seek your protection; Ifá I cling to you tight for health, strength and life…” ~ Holy Odu Owonrin-Ogbe (Owonrin S’ogbe).

When we deliberately, intentionally and wholehearted pursue (obey) Ifá then only, are we true and complete children of Olodumare. We when are humble and acknowledge our need to listen to Olodumare (Ifá), and we acknowledge that we are limited, finite and not as smart as we pretend to be or think we are; and we dispose ourselves to do and practice what Ifá enjoins, then we have made Olodumare our Father.

“Ifá I am not the perfect planner (I am not really as clever as others think I am). Only you Ifá can organize things better (No one plans better than you).” ~ Holy Odu Ejiogbe

The outcome of our adherence to Ifá will always be attended by incalculable blessings, benefits, peace, security and joy. Ifá always blesses us beyond what we asked for and beyond our expectation. We will ultimately discover that there can be no better joy, satisfaction, achievement and delight than that of making of Olodumare our Father.

“Olodumare I have awakened to truth that you are my father and that I am your literal son (daughter). I accept (acknowledge) you and embrace you as my father. Protect me my compassionate Master (Gbami o, oluwo mi) through my adherence to Your divine discourses and instructions. All my hopes are on You my divine master and father (gbami oluwa mi).” ~ Holy Odu Ose-Ika

“Olorun (Olodumare) you are the supreme and only shelter and refuge. You are the giver of all kinds of protection, safety and deliverance. You alone are the bestower of fearlessness and assurance.”
~ Holy Odu Owonrin Sogbe

“Olodumare is the King worth depending upon.”
~ Holy Odu Oyeku Ogunda

Ifá has spoken. Is there anything that need be added to the above teachings of Ifá-Olodumare? How sweet, direct, elegant and inviting Ifá is. Be blessed, stay encouraged and take care.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.