The true meanings, esoteric truths and sublime teachings that we derive from the pastime of Obàtálá when Obàtálá unintentionally got drunk and began creating mis-shaped humans.

The reason we love and cherish Oba Òrìsà Obàtálá [Eèpàà Òrìsà, Òrìsà Eèpàà] is because he is a model of true and realistic perfection. The perfection of Obàtálá [Eèpàà Òrìsà, Òrìsà Eèpàà] is not a fantasy or fairy tale perfection where no-one ever makes any errors or mistakes. The perfection and excellence of Obàtálá is of a different order and quality. Obàtálá made some mistakes, errors and incorrect decisions in his life. This is a fact but he accepted his mistakes. Obàtálá took responsibility for them and he did not seek to excuse or justify his error. He displayed humility, true strength of character and dignity. He did not give up on himself. He did not subject himself to self-pity, complaining, blaming others and a life of indolence because he made a mistake. He learned from it, he got up and pressed forward. He took ownership of his erroneous decision and he corrected himself. He also formulated teachings and injunctions for his children and followers based on his many experiences so that we would learn from his experiences and not repeat what was not wise. Obàtálá also vowed to become the special guardian and protector of all people born with limitations and/or disabilities.

Obàtálá made some mistakes but he also made many good, wise and extraordinary decisions. Through it all Obàtálá was humble, guileless and pure. So he made a mistake. So what? If Obàtálá ibikeji Olódùmarè displayed humility, willingness to accept correction and purity of heart, then how much more so should we ordinary human beings do so. This is the meaning, value and lesson that we derive from the life and teachings of Obàtálá. These events in the lives of the irunmole-orisa must be understood and interpreted with true insight and an elevated understanding. Even the errors of the irunmole-orisa are not like our own. There is a lesson, purpose and meaning intended in all of their activities and pastimes.

Ifá teaches us that we should not dwell on the honest errors or mistakes of others. We should dwell on the positive, uplifting and sterling qualities of others. When we focus on the negative aspects of others we are pulling that person down, making them more negative, hurting them and we are staining our own heart. When we focus and zoom in on the positive qualities in others we strengthen them and we strengthen ourselves. When we focus and zoom in on the positive qualities of others we strengthen them and give life to them as well as strengthen ourselves with vital energy.

A person who only looks for the flaws and shortcomings in others is really demonstrating and reflecting only what he or she thinks and feels about himself or herself. A person who only sees the negative aspect in others while ignoring the sterling and good qualities that also are in others is only expressing how he or she sees themselves. No flaw or shortcoming is permanent. All flaws and shortcomings are temporary by nature.

Olódùmarè created us with strengths and weaknesses side-by-side so that we can exercise our wills to rise above our temporary flaws and sublimate them. Olódùmarè created us with strengths and weaknesses side-by-side so that we might learn patience, sympathetic-understanding and forgiveness. Olódùmarè created us with strengths and weaknesses side-by-side so that a space can appear within us where love, consideration and compassion can dwell.

I hope that this short consideration helps to shed some light on matters that are not as simple as they appear. I hope it helps to give one-and-all a new perspective or angle on things. My dear readers and friends let me ask you: Are your father, mother, relatives and friends perfect or flawless? Are you perfect or flawless? Do you love your parents, family and friends any less because they are not perfect or flawless? Should your parents, family and friends love you less because you are not perfect? Just because your parents are not perfect or flawless does that mean that you do not have to listen to them, respect them and consider them?

We understand and account a person to be perfect not when they no longer make mistakes but when they are mature in love, in kindness, in respect, in consideration and good-faith notwithstanding their human flaws and limitations. Our weaknesses and strengths exists so that we learn humility, gratitude and cooperation. Strength and weakness exist in us so that we can see that we have no reason to be full of ego, pride, arrogance and conceit. We cannot perfect ourselves all by ourselves. Where you are strong you help others. Where you are weak you receive the help of others. And in this way we develop, mature and grow into perfection in association and service towards one another. These are some of the divine lessons, spiritual mysteries and esoteric secrets that we learn from Obàtálá.

Eèpàà Òrìsà! Òrìsà Eèpàà!

Treat yourself and others with kindness, forgiveness, tenderness, sympathetic-understanding and compassion. Have faith in your potential and power [ability] to change and improve yourself. Have faith in the potential of others and in their power [ability] to change and improve themselves. Never give up on yourself and never lose hope for others. Never forget that you as well as others are perfectly imperfect.

~ Awo Òrúnmìlà Mark Casillas



The importance of self-effort and the importance of having the guidance, blessing and support of a genuine spiritual-master. We must honor, value and support those who have upheld, taught, helped, empowered and sustained us.
[***If you take the time and make the effort to read this message that will take you 5-10 minutes to carefully and slowly consider then you will be greatly benefited and spiritually enriched. If you cannot invest 5-10 minutes of your time to take in good information that will help, encourage and benefit you, then this means that you are not a sincere and determined seeker, student and practitioner. If you cannot invest 5-10 minutes of your time to apply yourself to qualitative effort, study, reflection and practice then how do you expect to acquire, correctly-direct and retain genuine spiritual power? Who will give and entrust spiritual power, influence, responsibility and authority to a person lacking in motivation, determination and commitment? If you cannot muster the determination to read, think, study and internalize a brief 5-10 minute module of instruction then I am afraid that you will not be able to make genuine forward spiritual progress in anything that you set out to do or hope to accomplish. This lesson is for the sincere and determined who want more from their Ifá-Orisa experience and who want spiritual substance for their lives. This lesson is for those who want to rise above the nonsense and are determined to enter into what is real, satisfying and fulfilling. Those who listen to their ori and who enjoy a genuine connection with Ifá and irunmole-orisa will joyfully read, ponder, study and apply this information. Remember that a true-student will one day become a true-master with students of his or her own. If you are not a good student how then will you be able to teach others to be good students. You cannot really encourage others to become what you never were.  You can never become a true-master if you were never a true and respectful student. Spiritual rewards, powers, supramundane abilities and intuitive-perceptivity are the products of ones spiritual exertions. Exert yourself spiritually for at least 5-10 minutes and your effort will be amply rewarded.***]
[1] There are two indispensable needs in the life of a spiritual aspirant-devotee. For us to be able to realize, recognize, actualize and manifest our individual orisa nature, our divine self-nature or iponri [true-self] we need the blessings of (1) consecrated, continual, steady and progressive self-effort [self-renewing initiative] and spiritual study; and (2) we need the àse [grace, power, support and power] of our spiritual-mentor, teacher, initiator and/or guide. The àse, blessing, support and grace of our spiritual mentor will infuse us with inspiration, authority, divine understanding [direct experience], confidence and a powerful self-sustaining motivation of divine origin that will hold us up and see us through our spiritual path and journey until we arrive at fullness of achievement, deep-understanding and well-rounded [fully developed] maturity.
[2] In my previous writings I have amply highlighted the need for a devotee to be persevering, industrious, self-reliant, practical and studious in regard to Ifá-Orisa spirituality and Ifá-Orisa practice. But while we must be self-reliant we cannot be entirely independent. We need the experience, help, benefit, guidance and training that an expert and mature mentor, teacher and/or empowered [graceful, accessible and àse filled] spiritual preceptor or master can afford us. Please do not let the word spiritual master throw you off. Let me explain and/or define what is meant by a spiritual master and/or preceptor. The word master simply means an experienced, knowledgeable, empowered and graceful teacher. A spiritual master is the one who lives the truth of Ifá-Orisa and is able to communicate the confidential teachings of Ifá-Orisa together with the living presence of Ifá-Orisa to others. By spiritual we mean a person whose wisdom, àse and conduct are one inseparable and indivisible whole. What he teaches he consistently and reliably lives, demonstrates and exhibits. A spiritual master or preceptor is not the owner of your life. A spiritual master is the one who will, with your consent, dedication and commitment, train you up, build you up, encourage you and will open your eyes to the true depth, ways and mysteries of Ifá and the irunmole-orisa. In other words a true master, mentor or preceptor is simply a mature, experienced, reliable, trustworthy and highly developed practitioner and fellow companion who is much further along the path of attainment than you and who has already attained much, and thereby is able and qualified to assist you, and is able to impart his spiritual strength, virtue and power to the sincere, teachable, intelligent and receptive student.
[3] This teacher, mentor and guide may not be popular or greatly known because true and capable guides [spiritual masters] do not go about announcing themselves or publishing themselves. A genuine preceptor and master cannot be known or identified by his external attire or appearance. One has to draw near to the teacher, spend time with the teacher and serve the teacher so as to receive the grace or àse of this teacher and the blessing of discerning the great mystic virtue and treasure of knowledge and gracefulness that this teacher has. This master will be simple and unpretentious. Many rub shoulders with him or her everyday and they don’t know or see the greatness of the person that they are frequently coming in contact with. A spiritual preceptor will not ‘lord it’ over you. A spiritual preceptor does not want and will not accept your ‘worship’ but will accept your willingness to learn and apply the truth, and will also accept your respectful attitude and your diligence.
[4] A spiritual preceptor builds up his students upon and around the foundational mysteries of Ifá and not on his person or personality. A SPIRITUAL master will not ask you for money and does not make money [your money] a requisite for acceptance and training. A genuine preceptor will impart to you a living awareness of the character, personality and presence of Ifá, Òrúnmìlà and of the irunmole-orisa. A spiritual master will treat you as a friend and will not make you feel inferior to his or her person, but a spiritual master or preceptor is still a spiritual master or preceptor, and one should recognize this reality, accord him or her due reverence and act respectfully. The spiritual preceptor will reveal and make known his greatness without having and displaying arrogance and conceit to the sincere, persevering and disciplined student. The revelation of the masters greatness is not for the purpose of making himself or herself appear great to the student, to show-off or to impress the student but to establish faith, respect, confidence and trust in the student towards his or her spiritual teacher, guide and mentor, so that this serves as a spiritual bridge or channel through which spiritual energy, divine-vision [experience], knowledge and enlightenment can be successfully imparted and communicated.
[5] The function and aim of a spiritual master, mentor and teacher is to establish you in a living, indissoluble and unbreakable connection with Ifá, Òrúnmìlà and the irunmole-orisa. The spiritual master, oluwo or ojugbona will reveal to you the path that is best suited to your affinity. He will successfully guide you along the path, and he will spiritually nourish you, bringing healing [correction] to your life. You will experience, discern and see the reality of Ifá in the character, personality and ways of your spiritual master and teacher. The teacher will come alongside you in the spirit of Òrúnmìlà, to forewarn you about the pitfalls and to safeguard you from fruitless and sorrowful paths. He or she will assist you to overcome hindrances and obstacles and will impart spiritual power to you, to enable you to persevere and prevail during trying and difficult times. The grace, àse and power that the spiritual master imparts to you in no way absolves you of the need to put in your effort, your study, your practice and your toil. The grace and blessing of your preceptor will add sweetness and joy to your efforts and labors no matter how arduous or challenging they are or may seem. A genuine spiritual preceptor will continually earn your trust and confidence.  Trust and confidence are not on demand and they are not ready made. They must be consistently, perseveringly and continuously earned and merited. A ‘teacher’ who does not and cannot inspire trust, confidence, awe and respect in you should not be accepted as your spiritual preceptor or teacher. A true teacher is never fake or pretend and thereby has nothing to hide. A genuine spiritual master is afraid of nothing and no one and always enjoys the respect of his community and the full support of a pure and clean conscience. A genuine teacher is not hiding or doing things in secret. A genuine teacher and preceptor can stand up to the scrutiny of anyone because he or she is more transparent than glass and lives a clean, respectful and blameless life. A true teacher does not try to hoard his students and does not restrict his students from meeting with and learning from other legitimate spiritual preceptors, mentors and teachers. No single teacher or spiritual preceptor is a one stop center who has it all, and/or who knows it all. A true spiritual master, oluwo or ojugbona does not treat or consider his students as if they were his personal property to do as he pleases with them. A true spiritual master considers his students as the children and personal friends of Òrúnmìlà and thereby accords them the corresponding respect and relates to them with an attitude of non-attachment.
[6] The àse of your oluwo, ojugbona or spiritual master and teacher, or masters and teachers will ensure that your toil, effort, study and practice will bear abundant and satisfying fruit. There is a great power, virtue and grace that is imparted by the spiritual master to the student as a result of the student frequently associating with the teacher, learning from the teacher and patiently applying the instructions of the mentor.  Once the spiritual master enlightens you, leads you to spiritual maturity and empowers you through the face-to-face transmission [by frequent and direct personal contact, and spiritual association] then he will then remove himself and you will now be led by the grace, knowledge and àse that the teacher trained you up in. The master will entrust you to the workings of the àse, grace and power that he or she communicated to you and trained you in. You are not to be a follower and worshipper of the personality of the  master, but of the truth, science, àse and power that you were established in by the spiritual preceptor. The master loves and cares for his pupils, and just like a loving father and mother behaves towards their child, a genuine preceptor will apply corrective discipline and stern correction when necessary and if necessary so that immaturity, superficiality, foolishness and ignorance are pruned away from the student. Just like a good father or mother does not let their children do whatever their undeveloped, immature and untrained minds suggest or lead them to do, in like manner will a caring and true spiritual preceptor discipline, correct and train up his or her spiritual children. A spiritual master and preceptor may or may not outwardly be a highly educated person according to mundane standards, but they are masters in matters of the spirit, practical living and true divine gracefulness or àse. They will undoubtedly possess and have an unquestionable spiritual intelligence, truth, presence, self-authenticating authority and power. A legitimate spiritual master, mentor and guide may or may not be an intellectual person according to everyday standards, but they will have and possess divine genius and an uplifting spiritual peculiarity uniquely their own that all can personally experience, perceive and attest to, and that no one can deny.
[7] When you meet, find or discover such a spiritual teacher or master you will have a feeling or sense like if you were associating with an irunmole-orisa in person. You will feel peace, wonder and contentment simply by being with this person and spending time with him. A spiritual master imparts a special grace that causes many of the problems or doubts that one had had to simply correct themselves and/or disappear. A spiritual master reveals your true dignity, value and purpose. A spiritual master makes you dependent on Ifá and not on his person or personality. When we come in contact with a genuine teacher and mentor a renewed and elevated faith and confidence arises in us towards Ifá and the irunmole-orisa in a natural, unforced, marvelous and spontaneous way. We begin to value and appreciate ourselves in new ways and we begin to understand and appreciate the true depth, beauty, sweetness and power of Ifá. This is the kind of effect that Òrúnmìlà produced in others. Akoda and Aseda were also able to inspire, empower, heal and elevate others simply by the power of their divine presence, personality and character alone, not to mention their teachings and spiritual works. Just to behold Òrúnmìlà, all fear, worry, anxiety and doubts would melt away and disappear. This is why Òrúnmìlà is called the one who miraculously transforms our sorrow into joy. This is said of Òrúnmìlà because the worries, fears, anxiety and doubts of people would literally disappear at the sight of Òrúnmìlà or merely by them hearing about Òrúnmìlà. This grace, virtue and power is also had, enjoyed and shared by Òrúnmìlà’s true followers. This is a special boon granted by Òrúnmìlà to those who tread his path with sincerity, straightforwardness, courage and honesty.
[8] If you have a good oluwo, a good ojugbona or spiritual guide and instructor that loves you, that rightly instructs and trains you, that cares for you and who discliplines you for your own good, wellbeing and benefit, thank Olódùmarè for such a gift and treasure. If you see or notice that your teacher is in need of some basic necessity or life-essential, then help him or her to the best of your means and ability without causing injury, loss or strain to yourself. A true master will not demand or ask from you this kind of service, but if you have a human heart and your teacher and preceptor has been selflessly caring for you and helping you, then how can you withhold your relief and assistance when you discern a need in his or her life, and it is within your means to confer a good measure of aid and assistance? Do not embarrass your teacher by asking him if he needs something, when you can clearly see a need for something relating to basic necessities in his life. If you teacher is in need of food, clothing, medicine, shelter or some other basic need, and you have the means to help and contribute to his uplift, then do so without making a big deal about it. Just give what help you can in a simple, unpretentious and natural way. It could be that the teacher is just testing you. Do not underestimate the greatness, virtue and power of your spiritual master just because your teacher is humble, unassuming and perhaps because he or she jokes around with you in wholesome humor just like if he or she were just an ordinary everyday person. A true spiritual master, oluwo and ojugbona is far from being an ordinary or common person. Express gratitude, appreciation and love towards your teacher in Ifá, in Orisa and in Isese by your actions, support and reliable heartfelt appreciative words. Do not embarass your teacher. Make others to be proud of Ifá and of your teacher by your conduct, demeanor and wisdom. If you do not have a teacher or guide yet then begin to search for one under the guidance of Òrúnmìlà and the irunmole-orisa. A true teacher and guide is indispensable to a devotee, just like self-reliance, effort, dedication and practicality are indispensable to a devotee. Your ori will guide you but your ori cannot be a substitute for a spiritual teacher, and a spiritual teacher cannot be a substitute for your ori. They will work in union and harmony with each other. Remember: A legitimate teacher or preceptor is not arrogant or conceited. An arrogant and conceited ‘teacher’ has nothing to give you or offer you. A legitimate teacher will not ‘lord it’ over you. A legitimate teacher will not attempt to control your life or manage your life for you. A spiritual master is not a crutch. A spiritual master is not there to pamper you, baby you and flatter you. A spiritual master is not there to extract money or personality worship from you. Divine knowledge, practical understanding, spiritual power and true spiritual satisfaction cannot be had in isolation. It can only be had and enjoyed in the company or constant association of devoted and spiritually mature and knowledgeable persons. Any devoted, spiritually-mature, honorable, consistent, caring, intelligent, sympathetic and knowledgeable person can serve as ones spiritual master, mentor or teacher.
[9] A qualified and genuine spiritual master or preceptor does not think himself or herself as such, and they will not be posting adds online promoting themselves as such. Qualified students simply gravitate to a natural, unpretentious and sincere teacher, and this is how spiritual mentors becomes mentors and not because they are intentionally promoting themselves as mentors, spiritual preceptors or spiritual masters. One more thing: To be able to find and secure a genuine, dedicated and empowered preceptor one must as an aspirant be genuine, dedicated, wholehearted, teachable, receptive, practical and motivated. A genuine aspirant must be able and willing to call a spade a spade. A genuine seeker must have an attitude that refuses to put up with any nonsense and foolishness in himself/herself and/or others.
[10] May Ifá bless all who have taken the time and exercised the patience to carefully read, consider and think about the above teaching. May you all be benefitted, encouraged and motivated by what has been shared in sincerity, love and good-will. May these guidelines and considerations serve to adjust and correct misunderstanding and may they serve to establish correct perception and clear-seeing awareness. May these teachings sweep away superficiality, make-believe, fantasy, ignorance, stinginess, insensitivity and deception in all its forms. Àse.
~ Awo Òrúnmìlà Mark Casillas


Aboru Aboye. Ogbo ato asure iworiwofun. Àse.
La iluminación y la inspiración divina es una dádiva de Olódùmarè. Para entender a Ifá y para impartir mensajes de parte de Ifá tenemos que vivir en armonía con Ifá, estudiar Ifá, practicar Ifá y contemplar Ifá. Todos los días es necesario que nos reunamos con Òrúnmìlà y que consultemos a Ifá.
Ifá me ha concedido grandes manifestaciónes, dádivas y bendiciones. La razón por la cual logro estas manifestaciones, dádivas y bendiciones de Ifá es porque yo no me promuevo a mi mismo. Me dedico a promover lo que Òrúnmìlà quiere, y solo comunicó lo que Òrúnmìlà me revela y me indica que debo compartir.
Doy gracias a Òrúnmìlà por el privilegio que tengo de disfrutar una amistad íntima con el. De ser su alumno, devoto e hijo. Yo amo a Òrúnmìlà. El que camina con Òrúnmìlà camina con Olódùmarè. El nombre y la persona de Òrúnmìlà nos hace siempre recordar a Olódùmarè y nos acerca hacia Olódùmarè. El nombre Òrúnmìlà significa: Òlòrún [Olódùmarè] sabe cómo salvar.
Cuando confiamos en Òrúnmìlà estamos declarando y afirmando que tenemos confianza y fe en Olódùmarè, en su sabiduría y poder para resguardarnos y protegernos de todo aquello que no es provechoso para nosotros. Òrúnmìlà tiene porción en y participa en la omnisciencia de Òlòrún [Olódùmarè]. Òrúnmìlà es el único irunmole-orisa que recibió la dádiva de gustar, de tener porción en, y de participar en la virtud de la omnisciencia que es una virtud intrinsica de Olódùmarè.
Cuando caminamos con Ifá con sinceridad y amor, esta omnisciencia divina nos ilumina, nos irradia y se difunde en nosotros. Según el deseo de Olódùmarè, Ifá nos revela muchas cosas y nos enseña que hacer, como hacer, cuando hacer, cuando hablar, como hablar y de que debemos hablar y aún cuando debemos callar. Òrúnmìlà nos revela lo que las personas verdaderamente traen escondidos en sus corazones. Vemos y percibimos las verdaderas intenciones del corazón. Òrúnmìlà es la manifestación pura de la omnisciencia divina manifestada y de la virtud.
Esta gran virtud la recibió Òrúnmìlà de parte de Olódùmarè en el sagrado Odu-Ifá Osa-Irete. Òrúnmìlà nunca pidió esta dádiva. Olódùmarè se la regalo a Òrúnmìlà por la humildad, la sencillez, la buena-fe y la honestidad que había y hay en Òrúnmìlà. Osa-Irete es el Odu-Ifá de la omniciencia, la sabiduría y la espiritualidad peculiar de Òrúnmìlà. Osa-Irete revela el secreto de la virtud, poder y autoridad de Òrúnmìlà, como también sus responsabilidades y obligaciónes. Osa-Irete es el Odu-Ifá que explica y revela la iluminación y despertar de Òrúnmìlà Awinrin. Osa-Irete contiene la esencia y corazón de la energía única, carácter sin-igual y personalidad carismática de Òrúnmìlà. Osa-Irete es la manifestación de la sabiduría, conocimiento y entendimiento de Olódùmarè.
No fue fácil para Òrúnmìlà cuando recibió esta gracia de parte de Olódùmarè, de emplearla con facilidad, porque en conjunto con la dádiva también vino la carga, el peso, las obligaciones y responsabilidades que experimentó Òrúnmìlà cuando empezaron a llegar irunmole-orisa y seres humanos sin número para compartir sus problemas y dificultades con Òrúnmìlà. Experimento Òrúnmìlà el inconveniente de que a todas horas llegaban irunmole-orisa y seres humanos que querían conocerlo y hablar con el. Todo aquel que quiere recibir la sabiduría abundante de Ifá tiene que estar dispuesto a experimentar inconvenientes y tiene que estar dispuesto a simpatizar con otros y ayudarlos a sobrellevar sus cargas, los dolores y sufrimientos de la vida. No es facil seguir el ejemplo y las pisadas de Òrúnmìlà pero si es posible y necesario.
Nosotros que somos creyentes y devotos de Ifá tenemos una fuerza que nos sostiene, nos apoya y nos da paz, aun en momentos difíciles como los que estamos atravesando. Sentimos y tenemos un gozo y una alegría contagiosa que otros no pueden sondear.
Todo lo que es ordenado, aprobado e instituido por Olódùmarè es para nuestro bien y provecho. Aún cuando Olódùmarè ordena e instituye cosas que son duras para nosotros aceptar o comprender, tenemos que saber que el amor y la sabiduría de Olódùmarè está guiando todas la cosas. La voluntad de Olódùmarè es lo único que triunfa, permanece y prevalece. A travez de Ifá nos vinculamos a la voluntad de Olódùmarè.
Todo alumno, devoto e hijo de Òrúnmìlà debe hablar frecuentemente con su Ifá. Reúnase con Òrúnmìlà. Ifá no hace acepción de personas. Ifá no tiene hijos favoritos. Ifá es imparcial y ecuánime. Yo no tengo mas privilegios con Ifá que usted. Yo no tengo mas cercanía con Ifá que la que usted puede también tener. Quiero que usted experimente en mayor medida la eficacia y cuidado personal de Òrúnmìlà en su vida. Òrúnmìlà le ama. Cuéntale todo a Baba Ifá. Cuales sean sus problemas, retos y dificultades entrégale su pesar a Òrúnmìlà. Déjalos allí con el. Òrúnmìlà resolverá y traerá paz, remedio y alivio a su vida.
Mis amados hermanos y hermanas, todos los días comience de nuevo. Renovase todos los días. Si se cayó, entonces vuélvase a levantar. Todos nos caemos, todos nos pelamos las rodillas. Pero no nos podemos quedar en el suelo. Nos levantamos y seguimos caminando hacia adelante. Sigáse levantado y no tomes en cuenta las caídas. No importa las veces que uno se caiga. Lo importante es volvernos a levantar. Viva un día a la vez. Cada vez que nos levantamos nos ponemos mas fuertes y resiliente hasta que llega un día que no nos volvemos a caer. Àse!
Espero que estas palabras sean útiles y provechosas pasa su vida. Espero que hayan servido de estímulo y que le hayan impartido ánimo, esperanza y confianza. Que le traigan paz, confortamiento y satisfacción. Fun Olódùmarè. Gracias a Olódùmarè.
Ifá tóó yangàn. Ifá ni lagba ti ngbaye. Àse.
Nunca debemos sentirnos abochornados y avergonzados de ser devotos, creyentes e hijos de Ifá. Debemos sentirnos orgullos de ser devotos de Ifá y de tener a Ifá. Ifá es el que sana, rectifica y salva el mundo [de nuestros pensamientos, voluntad, sentimientos y emociones].
Una cosa más: No permítas que la ingratitud, la hipocresía, las malas-obras y la indiferencia de otros, que aveces nos pagan mal por los bienes que le hacemos, que nos inclinen a considerar valernos de prácticas espirituales o tipos de espiritualidades que no son aprobadas por Ifá. No necesitamos inclinarnos en esa dirección. Ifá es más que suficiente para resolver los conflictos y malos entendidos. Ifá sabe mejor como dispensar equitativamente la medicina dulce o la medicina amarga.
Dejémonos guiar siempre por el consejo y guianza de Ifá. No todo el que nos hace un mal es porque necesariamente sea una persona mala. Muchas personas sencillamente están enfermos del corazón. Muchas personas están quebradas, fragmentadas y destrozadas en su interior. Necesitan el amor, la ayuda y la simpatía de Ifá y no del enojo o molestia que se puede levantar en nuestros corazones. No podemos molestarnos con una persona enferma porque se esté comportando como una persona enferma. No necesitamos añadirle más dolor y sufrimiento a nadie. El que mal hace, mal termina. Seamos pacientes con otros así como Olódùmarè ha sido paciente con nosotros. No permitas que ningún corojo manche sus vestimentas blancas espirituales.
Todo lo que estamos viendo y experimentando hoy día es con el propósito de que las personas se vuelvan humanas otra vez. El perdón, la comprensión, la paciencia y simpatía [amor] es la solución.
Ifá gbe wa ooo. Àse.
Ifá nos sostendrá. Àse.
Oruko Odumare ni ka fi iyin fun. Àse.
Solamente el nombre de Olódùmarè merece reconocimiento, alabanza y homenaje. Àse.
Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

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I am a child of Ifá so let me rejoice in Ifá! I would not exchange the intimacy, friendship and kinship I have and enjoy with Ifá for anything in the world. Before I was born into this world, in a specific land and among a particular people and family, I already existed. Many lives have I known, and of many families have I been a member of. Having lived so many lives upon this earth and in the spiritual sky, I ask myself, who am I? I am a child of Ifá!
Who is Ifá? Ifá is the spirit of limitless light, life, love and power. Ifá is the supreme divine power and intelligence that Òrúnmìlà and all irunmole-orisa serve. What is it that Ifá wants mostly of us? And how can we best comply with Ifá?
Ifá wants us to have a genuine, simple, trusting and direct faith in him. To walk with Ifá it is not necessary for us to be infallible or perfect human beings. In fact there are no infallible or perfect human beings to be seen. We are all ordinary and fallible human beings, each with our own set of unique flaws, defects, conditionings and imperfections. But there is one thing that makes us or can make us extraordinary, awe-inspiring, spiritually irresistible, divinely attractive and possessors of the divine mystery or secret: a genuine and simple wholehearted faith, trust and confidence in Ifá just as we presently are. Ifá does not want us to approach him pretending to be whom we are not. Ifá does not want us to berate ourselves or inflate ourselves. Ifá wants us to be us. Ifá wants us to be who we really are and as we are.
When we come to Ifá like this we are immediately received, accepted and approved by Ifá, and the power, grace and wisdom of Ifá begins to flow in the deep inner recesses of our heart, mind and spirit producing gradual, progressive, holistic and healthy qualitative changes, corrections, improvements and transformations in us. When we change in this manner it is not something forced, superficial or contrived. It is something natural, deep, genuine, true and lasting.
Ifá is the way of divine wisdom and virtue. What Ifá expects from us is that we make continual, gradual and consistent forward progress: little-by-little and step-by-step. We should not expect to achieve elevated spiritual heights in just one day, or in a single bound. The way of Ifá is gradual, progressive and cumulative. The path of life and the path of Ifá is a path of patience, determination, optimism, commitment, dedication, repetitive learning [practice] and self-renewing effort. We get up and try again and again, without ever giving up. There is great joy [and advancement] to be had in overcoming the challenges, vicissitudes and adversities of life by applying the wisdom and power of Ifá. This is the way to acquire true spiritual power, illumination and penetrative insight. Ifá knowledge is meant for practice, for implementation, for application, it is meant for everyday life, and not for theorizing about. Practice comes before power acquisition, and practice comes before deep spiritual comprehension. Virtue comes from practice.
Too much knowledge can be just as bad as not enough knowledge. Too much knowledge can fill us with pride. Too much knowledge can give us an inflated and unrealistic view of ourselves, the world and our place in it. Too much knowledge can ruin, damage and block the flow of the power that is born of simplicity of faith that Ifá asks of us. Ifá never asks of us for things that are hard and difficult and full of complexity. To walk successfully with Ifá it is not necessary to have encyclopedic knowledge. The way of Ifá is known by the seal of simplicity, directness, clarity and straightforwardness. The foundational root principles of Ifá which are simple and direct are all we really need. Of course we can add to our knowledge and to our faith and we should, but we need not know a great deal to walk successfully, satisfactorily and joyfully with Ifá.
We best comply with Ifá when we approach Ifá with a simple and direct faith that is permeated with humility and guilelessness. No matter how much Ifá we know and no matter how much isese we know, we should approach Ifá with the heart and mind of a novice, without pretense, pride and narrow views. Ifá is not impressed with our level of knowledge no matter what it is. Were you born with this knowledge? Didn’t you learn and acquire your Ifá knowledge because you were fortunate enough to have someone with patience, skill, care and knowledge to teach you? And if you learned it due to the training, teachings and kindness of another, then where is the place for pride and boasting? Ifá is impressed only by our humility, simple faith, love, reverence and devotion. When Òrúnmìlà received divine knowledge and power from Olodumare to guide and teach the irunmole-orisa and humanity there was no boasting or pride in him. Òrúnmìlà never asked for this blessing. Olodumare gave it to him without Òrúnmìlà asking, because of the humility, guilelessness, fearless, courageous, straightforward and truthful nature of Òrúnmìlà.
In fact it was because of his humility, unpretentious, guileless and straightforward honest ways that Olodumare set Òrúnmìlà apart to be blessed with supernal knowledge, wisdom, understanding and power! Òrúnmìlà has since remained humble, straightforward, meek, teachable and guileless. Òrúnmìlà received the unequaled gift of Ifá from Olodumare because of his transparent and uncomplicated ways. Surely you don’t think that you are more than Òrúnmìlà and therefore you have more to boast of than Òrúnmìlà? Òrúnmìlà never boasted of his position, knowledge, authority or privileges that Olodumare gave him. He never thought himself better than anyone not even his omo awo! This is why Òrúnmìlà achieved the many things he did and he is acknowledged and worshiped by millions of people the world over because he is a worshipable and worthy master (teacher). He received the blessings of power and knowledge from Olodumare because of his humility, truthfulness and genuine desire to serve and benefit others.
Òrúnmìlà approached Ifá-Olodumare as he was, without pride, without conceit, without pretending to be other than whom he was and how he was, without berating, inflating himself etc. etc. Òrúnmìlà was simply his own honest and genuine self. He became even more wonderful and humble when the gift of the knowledge and power of Ifá was bestowed upon him! This is what Ifá wants from us. This is the way to obtain true blessings and lasting divine power: humility, truthfulness, meekness and freedom from hypocrisy.
With such qualities bound together in a simple, direct and straightforward faith in Ifá we can live with deep satisfaction, peace, dignity, awe and honor, notwithstanding our human foibles, flaws and shortcomings. Ifá will cover and hide our shortcomings and he will unveil and reveal our sterling qualities and strong points.
Humility and simple faith in Ifá are greater and more important than the mere accumulation of unpracticed and unrealized knowledge. Humility and faith in the Ifá spirit of limitless light, life, love and power are the core essence of all true knowledge and the root seed of power.
Aboru Aboye Abosise to all sincere devotees and to all lovers of Ifá.
Your friend and well-wisher Awo Òrúnmìlà Mark Casillas.


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.


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 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