The Root of The Problem


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.

ifa key


 The Concept of Saving and Salvation in Ifá.
Aboru Aboye. Ogbo ato asure iworiwofun. Àse.
Holy Odu-Ifá Iwori-Osa teaches us the grand truth that:
How does Ifá save us? What are the ways in which Ifá saves us? What does saving and salvation mean within the context of the Ifá-Orisa tradition?
Today I would like to share with you the four main ways in which Ifá saves us, but before speaking on the four ways in which Ifá saves us I want to first of all define and make clear what is meant by saving and salvation within the context of Ifá understanding and experience.
The reason I want to explain this matter on saving and salvation is because I am aware that there will be many people of different spiritual cultures and faiths who will be reading these words who have their own peculiar understanding of what saving and salvation is or means. I will speak on saving and salvation from the Ifá perspective and then I will continue with today’s consideration.
The Ifá conception of life is based on the principles of fundamental goodness, personal-dignity, celebration of life, wholesome self-esteem, harmony, gratitude, optimism and the inherent sacredness [goodness] of humanity. The Creator [Eledumare] has created mankind in goodness, innocence, purity and nobility. The things we choose to think and believe about ourselves can and will have a constructive or destructive effect upon our lives. How we perceive ourselves and how we perceive our relation to the Creator and creation is all important. Ifá reveals that human beings enter this world in dignity, innocence, without guilt and with a wholesome and wonderful nature.
Consider what Ifá teaches us in Holy Odu-Ifá Ejiogbe:
***The honorable and good way Olodumare created me in, in that way of honor and goodness I am walking. I do what is good and right. I refrain from evil and I don’t practicing lying [I practice honesty], so that I won’t die a wretched person, because the things we practice [cultivate] in our youth will catch up to us in later years. This is the revelation of Olodumare for those who practice [who have chosen to practice] truthfulness and for those who [have chosen to] indulge in wickedness. Only the truthful and upright will succeed and triumph.***
Ifá does not teach us that human beings are born ‘sinful’ or disconnected from their Creator. Such an idea or belief would dishonor our Creator and it would stain and poison our awareness of the Creator’s wisdom, tenderness, goodness, love and perfection. Such an idea or belief would psychologically sabotage our ability to take full responsibility for our lives and it would put us in an awkward, contradictory and confusing dysfunctional relationship with our Eleda [our Creator]. Such an idea or belief is also incompatible with the power, principle, ability and gift of free moral agency. In other words, how can someone be held responsible for an unwholesome nature that he or she did not choose nor was able to avoid?! Let me put it in a humorous way: How can we blame chocolate for not tasting like vanilla? How can someone live their life with confidence and joy if he or she has persuaded themselves or has been persuaded by someone else that they are sure to ‘fall’ at any moment or at some point?!
Ifá does not suscribe to such contradictory, counterproductive, psychologically damaging, toxic and hurtful ideas or beliefs. To put such ideas and beliefs in the mind of an innocent and defenseless child, adolescent, or an adult human being is to hurt, destabilize and sabotage him psychologically, emotionally and spiritually. There are many variants of these kind of negative, self-defeating, damaging and pessimistic thoughts and/or beliefs in various spiritual cultures and belief systems.
I am happy to say that Ifá is not one of these pessimistic belief systems. Western Culture has been heavily influenced by some of these beliefs which have been ascribed to ‘Christianity’. How Christianity came to adopt such ideas is a topic for another day, but the person of Jesus of Nazareth never taught such things and never weighed down the minds and hearts of people with such contradictory, pessimistic and arbitrary beliefs. The words of the great master Jesus of Nazareth also coincides with the above revelations of Ifá. Jesus said and taught that A GOOD MAN FROM THE DEPTHS OF HIS HEART BRINGS OUT GOOD THINGS AND THAT A WICKED MAN FROM THE DEPTHS OF HIS HEART BRINGS OUT WICKED THINGS. These words of the great master and teacher Jesus would be meaningless and untrue if human beings were born ‘sinful, evil or inclined to malice’. Human beings are not inclined to malice, they are inclined to happiness, dignity and peace. I don’t know about you but I have never woken up in the morning desiring and intending to be the worst human being I can be. I have always desired and intended to be the best that I can be. Jesus taught, BLESSED ARE THE PURE AT HEART BECAUSE THEY WILL SEE GOD. How could anyone be pure at heart if they were born intrinsically ‘sinful, evil or inclined to malice’? Jesus taught that, THOSE WHO ARE COMPASSIONATE AND FORGIVING WOULD BE FORGIVEN AND THAT THOSE WHO ARE INDIFFERENT AND UNFORGIVING WOULD BE TRAPPED BY THEIR OWN INDIFFERENCE AND UNFORGIVENESS. How can someone be forgiving if they were born intrinsically ‘sinful, evil or inclined to malice? So you see Jesus never taught such contradictory, confusing, sabotaging and backward teachings. He taught that people choose their character and that people determine the quality of their heart. We make ourselves good or bad.
Human beings have only ONE CREATOR and ONE ORIGINATOR of everything they are as human beings: Eledumare. Eledumare has not made any mistakes nor can anyone frustrate His perfectly laid out plans. Everything is moving perfectly according to His divine dispensation. There is a perfect and flawless plan and perfect chain of events running throughout creation. What we are experiencing as human beings is a part of that perfect plan.
When we objectively look at other Abrahamic belief systems like Judaism or Islam they also have their own variant of belief in regard to humans beings having something intrinsically negative or harmful within them.
When we consider the grand majority of Eastern Religions and/or Eastern Philosophies we will clearly see that they also are heavily laden with pessimistic ideas about life and human nature. According to Eastern Philosophy human beings are born in ‘maya’ in illusion, and to them life is something dreary, bleak, depressing and something to deny and run away from. The grand majority of eastern religions and philosophies are escapist in nature. Life and existence according to them is called ‘samsara’. Samsara means wearisome, tiring, aimless and pointless. To these systems life is not an intrinsically good thing. According to them it is better to deny life and escape! The more positive philosophies among them will at least acknowledge the goodness of the human soul but for some strange reason they account the human body as something negative. So they divide their own hearts and minds by all of these silly, foolish and self-defeating hair-splitting arguments, categorizations and conclusions! Ifá teaches us that all of the human being is one indivisible bundle of goodness, as befits the Sublime Creator Eledumare who created us. The whole of the human being is sacred, good and wonderful.
Ifá is a 100% optimistic, positive, holistic, and uplifting religion, philosophy and manner of life. Ifá explains things with such depth, clarity and reality that Ifá bestows immediate emotional, psychological and spiritual healing and correction to anyone who takes the time and makes the effort to consider and study Ifá. Ifá explains the positives and negatives of life within a context of positivity, optimism, dignity, divine achievement and satisfying meaning.
Contrary to pessimistic belief systems, pessimistic religions and pessimistic ideologies, Ifá teaches us that beyond all appearances humanity is fundamentally good, noble and divine but this goodness, nobility and divine nature has to be cultivated, practiced, developed and perfected [matured]. Our intrinsic goodness does not develop by itself or on automatic, we have to apply our will and effort because it is the maturing of our will, thoughts, intelligence and emotions that Ifá is gently encouraging and developing in us. Ifá reveals that we enter this world in innocence, but in an initial beginning state of immaturity, or we have our beginning in an undeveloped state or condition. Our sole constitution is of the nature of ogbe [light, life, increase, fluidity, progress and movement] but in his infinite wisdom Olodumare adds to us the training element of oyeku [darkness, death, decrease, solidity, resistence and inertia]. To what end does Olodumare do this? To create the basis of choice, achievement, fulfillment and satisfaction. To create the basis for free moral agency. To create the basis and criteria that enables us to know and determine what is good and bad, proper and improper and what is correct or incorrect.
We are divine seeds of pure goodness which have been planted in the soil of adversity, challenges, negative-resistance and difficulties so that we can discover our innate divine nature and develop our intellectual, moral, emotional, reflective and spiritual muscles. The provisional and [temporary] negative aspects of life are the necessary and needed contrast that will enable us to grow, develop and flourish as children of Eledumare. The provisional and [temporary] negative aspects of life are the sparring partners and spiritual weights that we train with to develop our innate but yet undeveloped and uncultivated noble qualities, powers and abilities that are yet to be matured [perfected]. And it is in this sense of maturing that the words saving and salvation apply in the Ifá conception of life.
Salvation in Ifá is not about switching out one nature for another. Salvation in Ifá is not about running away from life or trying to escape from life. Salvation in Ifá is not about fearfully trying the gain the love and favor of God because God already loves us and favors us. We relate to Eledumare in a spirit of love, gratitude, trust and awe. Eledumare can and will disclipline and chasten us when needed, even with severity [intensity] when the occasion calls for it, but he can never do us any harm. Even the apparent ‘hardness’ of Eledumare is pure love, goodness and good-will. Eledumare created us for Himself and He will see us ALL through [in His own way and time] to PERFECTION AND EXCELLENCE.
Salvation in Ifá is about immersing ourselves in the reality of life as it is, and embracing life to make a better life for ourselves and others. Salvation in Ifá is about discovering and nurturing our singular noble true-self and our singular noble-nature which we refer to as IPONRI. Ifá is about walking and relating to Eledumare as our best friend, companion and wellwisher. If we practice the good we will experience the good. If we practice what is bad then our own unwholesome actions will reprove and punish us.
Everything exists to help us in our development, unfoldment and growth. We are now individually and collective exactly as Eledumare intended. We begin in weakness and we end in strength. We begin in ignorance and we end in complete and well-rounded understanding. We begin as earth bound ‘caterpillars’ but we end up as sky bound ‘butterflies’.
Yes, there is some pain, sorrow and sadness on the journey but everything is not pain, sorrow or sadness. There is also joy, enthusiasm, excitement, friendship, love, inspiration and satisfying effort and achievement. The negativite aspects of life that we see and experience outside of ourselves and within ourselves are for our benefit, enhancement and growth. Saving and salvation in Ifá refers to all of that which we experience in the process of realizing the purpose and meaning of our existence: Ifáyelele.
Having explained the basic Ifá conception of life I will now proceed to the main topic under consideration. While I could go on to elaborate on more related topics but I think I will leave it here since I do not want to make this message too long and I do not want to lose the focus, patience and interest of the kind readers.
I will briefly share with you now the four main ways in which Ifá saves.
[1]: Ifá saves us [enlightens, assists and helps us] by making known to us in clear, experiential and reasonable ways the principles, understandings and ways of conduct by which we are to live our lives. How much pain, emotional strain and psychological stress could have been avoided in our lives if we lived honest, quiet and productive lives? How many troubles, mishaps and headaches could we have been saved from if we followed Ifá’s advice to not involve ourselves in things that do not pertain to us and in things that are none of our business? How many unsavory things would we be saved from if our conduct, behavior, manners and demeanor were according to the good teachings and example of Ifá?
[2]: Ifá saves us by exercising the power of divine manifestation in our lives to deflect hurtful, useless and dangerous things, people, situations, circumstances and antagonistic energies from our lives. Ifá saves us by exercising the power of divine manifestation in our lives by attracting to us positive, success bestowing and opportunity granting situations and circumstances. Ifá saves us by attracting good, wise and useful people to our lives. Ifá saves us by leading and guiding us to render relief, aid, help and benefit [or salvation] to others. When we take care of others, others will take care of us. When we save others, others will save us. Through mutual collaboration, benevolence and effort we advance and gain.
[3]: Ifá saves us by giving us a sound, healthy, profound and truthful outlook, perspective and understanding of life, and our place in it. Ifá saves us by correcting and removing erroneous, untruthful, immature and injurious views and beliefs from our minds and lives. Ifá saves us by removing the negative imprints of past unwholesome conditionings, traumas and impressions. Ifá implants within us through accurate knowledge and through the bestowal of àse, an understanding, experience and comprehension of our true nature, our lives in relation to one another, and our lives in relation to Eledumare that is so inspiring, empowering and uplifting that once we have this we are fixed in our course of forward progress and attainment. Ifá is so sweet, clear and satisfying that the heart and mind naturally and with cheer responds to the wholesome and uplifting attracting and drawing power of Ifá.
[4]: Ifá saves us from disillusionment by giving us a true hope, by giving us an understanding of what we should actually be expecting in life and from life. Ifá does not give us false hopes, neither does Ifá give us a vision of unrealistic and/or unrealizable expectations. Ifá teaches us in truth what our expectations of ourselves and others should be. Ifá saves us by making it clear and without sugar coating it that in life we will not be able to avoid all undesirable and painful things. Ifá saves us by communicating to us that there are certain experiences, both pleasant and unpleasant, which have been programmed into our lives that we will not be able to avoid. These occurrences fall within the category of that which we call destiny. In Ifá destiny does not mean that everything in our lives has been pre-determined. Ifá does not teach us fatalism. Our lives are our own and we are always free to choose a positive, useful and productive life, and we are also free to choose the way we respond to life’s challenges, sufferings  and difficulties when they appear. Destiny in Ifá means specific things that Eledumare has chosen for us to experience that we cannot avoid. Ifá saves us by deflecting calamity, illness and mishap from our lives, but Ifá also saves us by explaining to us that some negative experiences cannot and will not be defected, but what Ifá will do during these periods of challenge and adversity is to infuse and empower us with àse, so that we are made strong and resilient so that our mind, emotions and spirit will be fortified so that we can endure the challenge and adversity with calm, courage, serenity, composure and a contented mind. Ifá can extinguish a dangerous and out of control fire and/or Ifá can give us the power, strength and protection to walk through that fire without getting scorched [by the difficulties, problems, conflicts and challenges of life]! When we come out on the other side of the fire we will not even have the smell of smoke on us!!!
So, Ifá saves us by deflecting difficult, painful and challenging things from our lives, and Ifá saves us by giving us empowerment to calmly endure the difficulty, pain and challenge with composure, patience and a joyful attitude until it passes.
Only by undergoing this process of growth and development which is marked with moments of pain but which is also permeated with joy, happiness and satisfaction will we be able to enter into, enjoy and be established in Ifáyelele [the perfected or matured state].
Ifá gbe wa ooo!
Aboru Aboye. Ogbo ato asure iworiwofun. Àse.
Stinginess, Indifference, Ingratitude

IFÁ-ORISA: Most People Life Problems are Caused by their own Stinginess, Indifference and Ingratitude

Ifá-Orisa: Not all problems, setbacks and life difficulties are due to witchcraft, bad spirits or divine decrees. Most problems are self-created and avoidable. There is no spiritual-curse, bad-spirit and negative-witchcraft worse than being a stingy, indifferent and unappreciative person:

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

One of the things that one unfortunately and often witnesses in today’s spiritual arena is that when someone approaches a spiritual practitioner to receive answers, solutions and guidance, the spiritual practitioner will tell the person 90% of the time if not more that his or her problems are due to ‘witchcraft’ or the influence of ‘negative spiritual influences’. Lucky for the inquiring person that for a nominal fee of ‘x’ amount of dollars the ‘spiritual practitioner’ always has the solution, rite and/or ritual to undo the ‘witchcraft’ and/or has the means to vanquish the unwanted spiritual energy, or has the wisdom and power to repair/fix the problem, no matter what it is! The problem can be spiritual, emotional, psychological and/or medical but don’t worry because these ‘spiritual practitioners’ always have the solution to your problems!!! The truth of the matter is that a great many ‘spiritual practitioners’ are nothing more than fraudsters and charlatans who are living in a very dangerous fantasy land of their own making!!! These charlatan ‘spiritualists, priests and priestesses’ are in the business of selling imaginary solutions to other people’s very real spiritual, emotional, psychological and medical problems! These charlatan ‘spiritualists, priests and priestesses’ are often delusional people, psychologically unwell people, and emotionally unstable people who believe in their own lies and who also believe in their own make-believe, deceptive and fantasy solutions and remedies. These crafty charlatan ‘spiritual practitioners’ are there only to make money by hook or crook. These shameless and deluded charlatan ‘spiritual practitioners’ are there to make money at the expense of your spiritual, emotional, psychological and medical health!! The default and go to answer of these fraudsters and charlatans is to ALWAYS tell their unfortunate clients that their problems are caused in part or entirely by ‘witchcraft’, ‘bad spirits’ or other similar causes! Ignorance combined with undeserved trust and a willingness to believe in such backward and deceptive people will spell disaster, grief and suffering to all parties concerned and involved, including the charlatan ‘spiritual practitioner’.

While there is no doubt that at times the lives of people can be temporarily obstructed, hindered and adversely affected by the influence of negative energies and/or by the malicious/envious/sabotaging intent or ‘witchcraft’ of others, in most cases the cause of people’s problems lies elsewhere. There is no ‘negative-witchcraft’ and/or ‘negative-spirit’ worse than one’s own STINGINESS, INDIFFERENCE and INGRATITUDE! Yet there are some people who like to be told that the cause of their problems and failures is ‘witchcraft’ or ‘bad spirits’ because as long as the cause of their problems or failures is ‘witchcraft’ or ‘bad spirits’ then they no longer have to honestly look at themselves and the wrong way in which they have been living their lives. As long as the convenient cause is ‘witchcraft’ or ‘bad spirits’, that gives them an ‘excuse’ to not take charge of their own lives and do the work of correcting, improving and reforming themselves. Such people will gladly pay a charlatan and fraudster to tell them [convince them] that the problem is not them, but that the problem and failure in their lives is due to ‘witchcraft’, ‘curses’, the ‘evil-eye’ or ‘bad-spirits’. Superstitious thinking or a superstitious mentality is a curse unto itself!!! A superstitious person is the author of his or her own fears, worries and anxieties and is easily taken advantage of, controlled and manipulated by human spiritual predators [the charlatan spiritual practitioner, priest or priestess].

Let us learn some Ifá today. Let us learn something from Ogunda Meji. This lesson is for those of us who are spiritually mature and/or for those who want to spiritually mature and grow through the power of truth, honesty, actuality and reality.

In Ogunda Meji we will learn how King Olofin was the architect of his problems through GREEDINESS, STINGINESS and acts of UNGRATEFULNESS.

Holy Odu-Ifá Ogunda Meji:

“Oju o kan won laaro

Lale, lale loju n kan won

A difa fun, Òrúnmìlà, Ifá n ro omo


Ifá o lowo ti o fi te omo re nifa.”

“They are never in a hurry in the morning. But they are hurrying up at night. Ifá consultation was performed for Òrúnmìlà. Ifá complains about Agbonnireguns son. Òrúnmìlà has no money with which to initiate his own offspring”.

At one time prince Olofin really needed and wanted the help, guidance and assistance of Òrúnmìlà. Long-story-short Òrúnmìlà helped prince Olofin and made it possible for prince Olofin to become the king of Ootu-Ife. Now because of the help that Òrúnmìlà gave to prince Olofin he was now a King living in affluence, luxury and abundance. When Olofin became king, Òrúnmìlà needed the help of King Olofin. Òrúnmìlà speedily approached the king because Òrúnmìlà needed to BORROW some money from King Olofin to heal his sons illness which would be remedied thru initiation. On the advice of Elegbara, Òrúnmìlà went to see king Olofin to ask him for some assistance. You would think that after all Òrúnmìlà did for him that the King would just give Òrúnmìlà what he was asking for since it was not a large sum. The King spent daily and in useless, unnecessary and unpractical things much much more than what Òrúnmìlà was seeking to borrow from him. You will not believe this but King Olofin told Òrúnmìlà that he would LEND him the requested amount, only if Òrúnmìlà could provide a guarantor as collateral! Elegbara [Esu Odara] brought one of his sons called Atapatase to serve as colateral and guarantor, and to serve the king as a servant until the time that Òrúnmìlà would pay back the borrowed money! After all Òrúnmìlà did for him he asked for collateral and a guarantor before granting the loan!!!

One day Elegbara visited Atapatase and gave him a hoe which he instructed Atapatase to be using hereafter. [***The hidden meaning of this action by Atapatase of using the hoe on the Kings land meant that the King was digging a hole for himself for his disrespectful, indifferent and inconsiderate actions towards Òrúnmìlà, Òrúnmìlà’s son, Esu Odara and Esu Odara’s son***] As soon as Atapatase began using the hoe to work the land of King Olofin immediately several catastrophes began to befall the entire household of King Olofin. One of the catastrophes was that one of King Olofin’s sons, who was called Abolowopowo, fell seriously ill. [***Because the King did not have sympathy for the illness of Òrúnmìlà’s son, his own son was also experiencing the same illness***]. The more Atapatase worked the field the more ill did Abolowopowo become. King Olofin sent for the royal babalawo and the babalawo revealed the Odu Ogunda Meji. Ogunda Meji revealed that one of the king’s servants was responsible for the bad happenings and that this servant needed to be stopped immediately. The son of Elegbara, Atapatase was identified as the apparent ‘cause’ and was told to stop working, but Atapatase, son of Elegbara refused to stop working and said:

“Oju o kan won laaro

Lalaale loju n kan won


A difa fun, Òrúnmìlà

Ifá n romo Agbonniregun


Ifá o lowo to o fi te omo re nifa


Abolowopowo n lomo Olofin o


Atapatase lomo Esu Odara o


A ki i ma maa yani lofa ka ma sinni o

A ki i ma maa yani lofa ka ma sinni


A ki i ma maa yani lofa ka ma sinni.”


“They never hurried in the morning. It was in the night that they were hurrying up. Yes. Ifá oracle was consulted for Òrúnmìlà. Ifá complained about Agbonirregun’s son. Yes. Òrúnmìlà has no money to initiate his son [and thereby heal him]. Yes. Abolowopowo is the son of Olofin. Yes. It is not possible for a servant to not serve his master. Yes.”


[***This verse of Ifá means and refers to the heart condition of some people that when they are in need of help and assistance they are quick to come to see you expecting you to help them. And without fail and with genuine sympathy for their situation you lovingly and repeatedly help them and assist them to the best of your means and ability to resolve their problems, but on the one rare occasion when you need them or are counting on their help they refuse to help, or they give you many excuses for not helping you. Or if they do help they do it with reluctance, they make you feel like a nuisance. When they needed you, you did not belittle them or make them feel that they were a nuisance. As a good friend, devotee and priest you made their many problems your priority, but they on the other hand gave no priority or importance to your singular problem or situation. They were quick to ask you for help but after you helped them their sense of gratitude and indebtedness was short lived. On the other hand when you needed them, they avoided you and left you and your situation for ‘later’ that is IF they were able to rustle up some time at all!! When they need you they will call you many times or they will show up at your home or wherever you may happen to be. But when you need them they are nowhere to be found.***]

Let us continue with the Ifá story and lesson.

After King Olofin identified Atapatase as the apparent cause of his household problems he ordered Atapatase to stop working. Atapatase refused to stop working until both Òrúnmìlà and Elegbara were invited. It was then that King Olofin realized his great mistake, ingratitude and indifference towards Òrúnmìlà and his sick son, as well as his lack of consideration towards Atapatase, the son of Esu Odara. He then and there begged them for their forgiveness, made rectification and reparations. Now the King understood that he alone was the sole and true cause of all the mishap, calamity, illnesses and setbacks which were manifesting in the palace among his family. Fortunately for King Olofin, Òrúnmìlà forgave and pardoned him. King Olofin then gifted to Òrúnmìlà two-hundred she-goats, two-hundred dried fishes, two-hundred bush rats and two-thousand cowries.

What does this lesson teach us. This lesson teaches us that there is no worse ‘witchcraft’, ‘bad spirit’ and/or ‘spiritual curse’ that one’s own stinginess, indifference and lack of gratitude. An unappreciative attitude will ruin your home and relationships and make everything dear to you ‘sick’ and ‘ill’. Our own ungrateful and thoughtless actions will surely catch up to us, bringing sorrow, shame and affliction to ourselves and our household. It is better to be appreciative, grateful and generous. 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. May we in a timely manner wake-up, open our eyes and correct [rectify] ourselves. There is no ‘witchcraft’, ‘bad spirit’, ‘evil eye’ or ‘spiritual curse’ worse than being a stingy, indifferent and unappreciative person.

May Òrúnmìlà Ajana Ekun be pleased with us. Àse.

May Òrúnmìlà Ajana Ekun protect, defend and illumine us. Àse.

May Òrúnmìlà Ajana Ekun grant us forgiveness and pardon, as he did to the people of the land of serenity [tranquility]. Àse.

May Òrúnmìlà Ajana Ekun envelop us in his love, sympathy and strength. Àse.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

~ Awo Òrúnmìlà Mark Casillas



Aboru Aboye

In devotion to Ifá and the irunmole-orisa iwure [prayer] holds the place of greatest importance. Nothing in Ifá and irunmole-orisa devotion can work and/or be successful without iwure. Without iwure no ebo will be received, accepted and approved. In the absence of iwure no connection can be made with the irunmole-orisa. Ifá recitation is an expression of iwure. Our traditional songs of praise are also expressions of iwure. Our personal requests and petitions before Ifá and the irunmole-orisa are an expression of iwure. Our sacred rites and rituals are expressions and extensions of our iwure. Iwure is that which sustains you and gives foundation, stability and rootedness to your life. Iwure is that which attracts the blessings of goodness from the unseen realm and causes them to become manifest in our realm of action.

In our wonderful Ifá tradition the experience, quality and concept of iwure is very different from that of other traditions or faiths. Iwure is not begging the divine to help us out or do us a favor. Iwure is not attempting to bribe, barter and negotiate with the divine. In Ifá and esin orisa ibile we do not practice iwure from a position of fear, worry, guilt, coercion or anxiety. We begin our iwure by understanding and knowing that we are greatly cherished and loved by the divine, and that we are fully accepted by the divine as we presently are. We begin in a state of fundamental goodness, dignity, innocence and worthiness.

Iwure is an invisible, unassailable and very real meeting place between two or more friends who love, respect, understand, appreciate and accept each other as they truly and honestly are. No guilt. No fear. No worry. No anxiety. No pretense and no pretending. Just genuine friendship, acceptance, love and trust. Iwure is our longing for and affinity with the divine. Iwure is the manifestation of our response to the attracting power of the divine realm. Iwure is our sensitivity, responsiveness and receptivity to the divine àse. Iwure is the opening up of our hearts and our desire [willingness] to entrust ourselves to the irunmole-orisa who in turn are the expressions of Olódùmarè. Iwure is the vessel that is able to receive unto itself and retain the energy, love and strength of the irunmole-orisa. Iwure is also the sentiment of awe, love, attraction and respect that we have for the divine.

Olódùmarè and his emanations the irunmole-orisa only desire our friendship, nearness and confidence. Once the love of the divine pierces and enters our hearts our trajectory to assured success, happiness and victory is set, and nothing can obstruct or hinder us any longer. Many people ask me from where do I get my understanding, knowledge, wisdom, strength, inspiration and sublime feeling for things. My answer to this question is iwure as explained above. Everything is included in iwure. Everything needful and good flows from and comes from iwure. In iwure there is power. In iwure there is comfort and wisdom. In iwure there is sweet communion and empowerment. In iwure their is clarity. In iwure there is unassailable protection and safety. Iwure is not only the spoken words but the intense feeling, longing and attraction to the sacred, awe-inspiring, holy and divine. Iwure is the intense desire to clearly understand and apprehend the divine reality and to pattern one’s life according to that understanding. If you carefully observe and analyze all the things that we practice in Ifá and in esin orisa ibile you will discover that all we do exists as a support to iwure or as an expression of iwure. Without iwure there is no Ifá, no isese and no esin orisa ibile. Iwure is the sincere, honest and pure heart that is reaching out in hope to make contact with the sublime, beautiful and joy conferring energies of creation. Iwure is our intention and effort to take hold of the rope of life that has been extended to us. Iwure is our response and reaction to the great and wonderful love, comfort, strength and encouragement that we receive from the orisa. In iwure immediate and direct contact is made with the sublime energies, powers and intelligences of nature.

This is a deep, wonderful and glorious mystery. [***In our Ifá tradition the word mystery does not mean something unknown or unknowable. The word MYSTERY in Ifá and esin orisa ibile means something that can definitely be known by us but only through our own direct and personal experience of it.***] This direct or personally known [directly experienced] reality is what we call mystical experience or mystical knowledge. The knowledge here refered to means experiential awareness [direct perception] and not intellectual information. This knowing is the knowing of the heart. This mystical experience and mystical knowledge [understanding] is what people are really looking for and needing when they initiate. This mystical experience and mystical knowledge [understanding] is what sincere students want to receive [and need to receive] from their study and practice of the secret [confidential] teachings of Ifá and esin orisa ibile [the noble way of the orisa]. This mystical experience and divine knowledge [direct experiential comprehension] is what sincere students and initiates are expecting to receive, looking to receive and experience as a result of their personal association and interaction with their mentors [initiators]. When the mentor and initiator is mature and experienced in this mystical knowledge he or she can communicate this experience successfully to his or her students with understanding, depth, inspiration and clarity. If the mentor [initiator] has not had or experienced this mystical knowledge or has not matured in his appreciation, understanding and comprehension of this knowledge assuming that he or she has had the experience, then he or she will not be able to communicate satisfying truth, strength, hope and spiritual meaning [reality] to sincere students. He or she will not be able to satisfy the spiritual needs and the legitimate expectations of the student in any measure.

This truth explains why many initiates quickly lose their spiritual respect for their initiators and elders. Over time many lose much of their fervor for the tradition because they find that there are in fact relatively few people who have and share the sincere fervor and lofty goals [thoughts] that they had when beginning their journey. They discover very early and very quickly that they made many assumptions that proved to be false and disheartening. Many good hearted people come to Ifá and to Orisa with great expectancy and hope as they should. They come with great trust, enthusiasm and faith in their mentors, elders or initiators but soon after initiation many discover that their chosen or recommended mentor is himself or herself in need of mentoring. They discover that their chosen or recommended mentor or initiator is not spiritual at all and has no spirituality and no divine knowledge to impart!! This happens more often than not! These sincere people came looking for people whom they took to be wise people, who might be able to answer their questions and help them resolve their life problem only to discover the people that they took to be wise elders know nothing of true spirituality, that they have no answer for themselves much less for others, and that instead of helping them to find relief from their troubles they only added to their problems, troubles and worries!!! This is why one must take ones time in seeking out a mentor and initiator. One must first get to know people well over an extended period of time before making any type of spiritual decision in regard to accepting someone as a mentor and/or initiator. Let us continue with our topic of iwure.

The true understanding and purpose of things can only by apprehended by this direct experience. This direct experience can only be had by constant association with the divine and divine people. The connecting link between us and the divine and divine people is iwure or divine conversation, communion and fellowship. Love blended with iwure equals true-faith and authentic spirituality. Iwure is the bonding of the spiritual and invisible hearts of two or more persons.

Cultivate your iwure. Recite your Ifá prayers with feeling and clarity of understanding. Speak frequently, honestly and truthfuly with your chosen Orisa and trust fully what you receive from that contact. The Orisa will enlighten, guide and instruct you with gracefulness, sweetness and comfort. Eliminate the middle man. Go straight to the source. Perfect yourself in iwure and you will know and experience wonderful and extraordinary blessings and divine manifestations. Strengthen your bond with the Orisa and with genuine devotees and your life will be filled with satisfaction, contentment and understanding. Be the kind of devotee that you wish others would be or should be. Do not allow others or what you see around you to set the standard of spirituality, excellence and acceptability. Set a higher standard than the mediocre one which you see in most places and abide by that higher standard by the strength of iwure and noble conduct and you will become a true leader eligible to assist, guide and empower others.


To experience, ‘see’ and know Ifá depends completely on one having sincerity and faith [genuine spiritual affinity, divine attraction and confidence]. If one has sincerity and faith, one will be transformed [positively and qualitatively changed]. If one has sincerity towards Ifá and faith in Ifá then one will be able to perceive the appearance of Ifá in one’s life. This sincerity and faith are a product of the development of one’s own peculiar spirituality [natural spiritual affinity]. This peculiar and personal sincerity and faith are also enlarged, strengthened, augmented, nurtured, protected and empowered by the virtuous divine activity of Ifá.
Ifá cannot be seen by the physical eyes. Ifá can only be known, experienced and enjoyed by and through the heart [the awakened, receptive and responsive mind/spirit]. If you are sincere and your power of intuitive-connectivity [spiritual sensitivity, inner-feeling and responsiveness] is awake [active] then you will know [directly experience] Ifá, and this knowing will remove all doubts, worries, fears and anxieties from your mind and life. Ifá will heal your inner-world and correct [harmonize] your outer world. Ifá will fill, surround and inundate your life with peace, certainty, meaning and optimism.
If one is insincere, indifferent to spiritual realities and one lacks the willingness to trust in something that is greater than oneself then one will not be able to ‘see’, directly experience and understand Ifá. Ifá is everywhere. Ifá fills everything.  Ifá sees, understands and knows everything. Ifá has thousands upon thousands of feet. Ifá has thousands upon thousands of eyes. Ifá has thousands upon thousands of hands. Ifá is closer to us than the air we breathe. Ifá is like a great, luminous and radiant sun which is always emanating light, heat, life and warm. Ifá is a divine sun which never goes down and which never sets but if we close our ‘eyes’ [due to ignorance, pride, arrogance, conceit and heedlessness] and we refuse to look then all will appear to us to be darkness, gloom and suffering. We have to want to see. We have to at least must be willing to see or be willing to be helped to see. We must want to be helped by Ifá to experience and know Ifá. Ifá is everywhere, Ifá is in all places. Ifá is not coming and going. Ifá is always present just like the air we breathe.
Ifá is like a compassionate and kind mother who always cares for her children. Ifá is the one who becomes troubled when we are troubled! Ifá is kindness, compassion, integrity, courage and strength. Ifá is powerful, sympathetic, understanding, generous and kind. Ifá is always ready to manifest and assist the sincere and straightforward person who genuinely wants to improve and correct themselves. But those who ask Ifá-muwagun for help, relief and favors but refuse to abandon dishonest, unwholesome, destructive and immoral activities will obtain nothing. Ifá is the character of Olodumare. Ifá is the truth. Ifá is harmonious and honest living. Ifá is honor, courage and integrity. Those who ask Ifá-muwagun for help, relief and assistance while simultaneously persevering in the cultivation of a responsible and healthy life of continual improvement, correction and moral-spiritual growth will be helped unfailingly by Ifá.
The seed of Ifá already exists and is deeply planted within our mind. As we walk in affinity, sincerity and trust with Ifá this seed will grow and will begin to manifest the divine virtues, powers and blessings of Ifá in our lives. This seed will grow into a great, powerful and sacred tree which will bestow the fruits of peace, health, confidence, true spiritual power and deep understanding. Ifá will teach us the secret of self-control. This is what true power and mastery is. How can you control and regulate others if you are powerless in regard to your own self and you are yet incapable of exerting mastery over your own self?! If you cannot control and regulate yourself then how can you help others to control and regulate themselves. If you are an ill tempered, impatient, zig-zagging, inconsistent, negative and wavering person, then this means that you are a spiritually powerless person. If your morality, values and standards are always going up and down and changing like the chameleon changes it’s color to suit its environment, then this means that you have no stability, strength and rootedness; this means that you are a spiritually powerless person because you are unreliable, impulsive, inconsistent and lacking in firm determination. If you are a person who is controlled completely by circumstances and surrounding situations then this means that you are a spiritually powerless person. Do not despair. Ifá can and will help you remedy this if you come to Ifá-muwagun with sincerity, good-faith, sheer honesty, transparency and with the genuine desire to want to change your life condition and to improve your inner-quality of life.
Ifá is wonderful, beautiful and efficacious. Ifá is like a compassionate and kind mother. Come to mother Ifá with your problems, concerns and challenges. Approach Ifá with respect, earnestness and realism and Ifá will manifest to you and transform [improve, correct and elevate] your life. Ifá cares about you and loves you. Approach Ifá with just the simple willingness and desire to give yourself an opportunity to experience the great wonder, benefit conferring power and blessing that is Ifá. Ifá will open your eyes and heal your heart. Ifá will bring solutions to your life and give you the power and motive to apply [actualize] the solutions. Ifá will help you do what you should be doing. Ifá will help you accomplish what is beyond your honest ability. Ifá will complement your efforts and establish you on the path of success, fulfillment, satisfaction and peace. Ifá will perfectly defend, shield and protect you. Ifá will bestow upon you and reveal to you his sacred jewel, mystic power and treasure. The heart knowledge of Ifá is the greatest, most perfect and virtuous ‘talisman’.
Ela-Òrúnmìlà moyin aboru.
Ela-Òrúnmìlà moyin aboye.
Ela-Òrúnmìlà moyin abosise.
~ Awo Òrúnmìlà Mark Casillas
what-is-IFA - ancestral pride temple


Ifá is a path. A path implies a road which leads to a predetermined, desired and sought out destination [objective]. A path implies that there is someone who intends to walk this path with diligence, perseverance and determination until arriving at the destination. There are some who say, “The journey is the destination” or some say “It’s not about the destination but about journey”. What do you think about these ideas or statements? What would you say?

In regard to the above sayings, Ifá disagrees with these kinds of sayings. The journey is important, there is no doubt about that, but what gives meaning, purpose and significance to the journey is the destination or final aim/purpose. The exciting journey of discovery and its destination [attainment of purpose] are equally important.

When the irunmole descended and made their appearance upon this earth they did so with a purpose and with a sense of mission. The purpose/ mission and its expected fulfillment is what gave meaning, value, significance and satisfaction to the journey, their toil, their effort and their sacrifices.

What is the aim or purpose of being an Ifá devotee? Can you give me a definitive, precise and exact answer to this question? Who determines what this aim or purpose is? Do you determine this or does Ifá determine this? What is happiness? What is fulfillment? What is power? Who determines in what consists happiness, fulfillment and power?

If you are not an enlightened devotee or follower of Ifá then that means that you determine or attempt to determine for yourself in what consists true happiness, fulfillment and power.

If you are an enlightened devotee or follower of Ifá then Ifá reveals, explains, defines and determines for us in what consists our true happiness, fulfillment and power. The devotee of Ifá is not left to himself or herself to guess or try to figure out who he/she is, why he/she is here and how can he/she live a fulfilled, meaningful and successful life. Ifá clarifies and explains these things to us in clear, precise and plain details. We can verify and know the truth of Ifá by doing what Ifá says, and by our experience of the salutary results of obeying Ifá we come to personally know the truthfulness, goodness and efficacy of Ifá, and thereby our faith in Ifá becomes confirmed and our confidence, happiness and success increases by leaps and bounds.

If you feel, think or believe that you are capable and competent in yourself, to determine for yourself, independently of superior divine guidance, what true happiness, fulfillment and power is, then why are you here reading these words, why are you approaching Ifá and seeking for solutions, possibilities and answers in Ifá?

The path of Ifá cannot be walked in theory. Continue reading