OKE_ITASE_IDI_AJE

IFA OF THE YEAR 2021/2022 FROM OKE-ITASE, ILE-IFE, STATE OF OSUN, NIGERIA

IFA OF THE YEAR 2021/2022 FROM OKE-ITASE, ILE-IFE, STATE OF OSUN, NIGERIA.
Eriwo ya!
We greet you all in the name of Olodumare, Orunmila and all other Orisa.

We also extend the greetings of Araba Agbaye (the permanent Chairman of the Council of Araba/Oluwo, the pillar of the International Council for Ifa Religion (ICIR)) to you all in this season of the World Ifa Festival. With combine efforts of Board of Ethics and Scripture and the Council of Elders of ICIR, we the members of Publication Committee of the Oke-Itase 2021/2022 Organising Committee set up by the International Council for Ifa Religion are hereby presenting verses of the Ifa of the year recited with inspiration by the priests on the mat in the early hour of Sunday, 6th June, 2021, which stands as the first day of the year in Ifa calendar system. The Odu Ifa that came out for this year is OSE-OKANRAN (OSE on the right, OKANRAN on the left). The Odu came with Ire Aiku (Longevity) and ebo is recommended. Ifa Priests from Nigeria, Republic of Benin, Republic of Togo, Brazil, Trinidad and Tobago, Germany, United States of America, Venezuela, Cuba, Argentina, Panama, Britain, Switzerland, Ghana and Sweden were all there and made their contributions.

The verses of OSEO-KANRAN recited with their narratives are below:

1.
Ifa said this is a year of blessings. Many people who are planning traveling abroad will be successful in their plans this year while people who stay at home will also receive blessings. We need to make ebo to always come across fortunes as we go out every day.

There will be a lot of rain especially in the night this year. Human activities especially blocking of waterways will cause flood disaster. Ifa says we should avoid that.

People should refrain from travelling at night for various dangers. Also, when it rains during the day, it is good for us to allow the rain to touch our body, but not to get soaked. Items of ebo include 8 pigeons, honey, gin, soap, money and Ifa leaves. After making the ebo, akose will be done with soap for the person to bath. On this Ifa says:

i.
Ose dudu awo won nile Alara
Olokanran pupa awo Oke Ijero
Kiku ma pa wa diwoyi amodun, Awo Owanigbajo nile Ido
Bi arugbo ba gbo toko
Inu a bi won bi won
Ojo ogogo eyi o ro lanaa, ee si eni o mo
A fi Olodooyo
A fi Sekelewe
A difa fun Orunmila
Baba n lo ree pade Ireloye ni kutukutu awuro
Kin lope n gbe mi ko?
Eni rere! Ni Ope n gbe mi ko. Eni rere!
Igba ti mo jade mo kore aje
Eni rere! Ni Ope n gbe mi ko. Eni rere!
Igba ti mo jade mo kore gbogbo
Eni rere! Ni Ope n gbe mi ko. Eni rere!

Ose, the black man, the priest in the city of Alara
Olokanran, the light complexioned man, the priest in Ijero
Lets us live to witness next festival, the priest of Owaringbajo in Ido
When an old woman is submissive to the husband
The young co-wives become angry
The amount of rain that fell yesterday night, nobody knows
Except Olodooyo
Except sekelewe
Ifa revelation to Orunmila
When he was going to meet with Ireloye, early in the morning
What is Ope taking me to meet with?
Good people! Are those Ope taking me to meet with. Good people!
When I went out, I met with wealth
Good people! Are those Ope taking me to meet with. Good people!
When I went out, I came across all good things
Good people! Are those Ope taking me to meet with. Good people!

ii.
Ose teere awo Olukaje
Olokanran lawo Olukode
Awo to ba rin to ba jinna
Ni kode kokun ko jingbinni wale
A difa fun Orunmila
Ifa ji, Ifa ni owo oun ko ba ire
Won ni lonii lojo ire baba
Jiji ti mo ji lonii, mo ko alaje
Eni rere
Ni Ope n gbe mi ko
Eni rere

Ose teere the priest of Olukaje
Olokanran the priest of Olukode
The priests that travels far
Will bring home fortunes
Ifa revelation to Orunmila
When he was longing for fortunes
He was told it was already his time to receive blessing
As I woke up today, I came across people with wealth
Good people
Are the ones that Ope has taken me to meet
Good people

2.
For our community, state or nation, Ebo is recommended for economic development. Ebo and akose are needed for all the markets in the town. Items of ebo include, eggs, banana, pigeons, gin, money and Ifa leaves. After the ebo, akose will be done and bury in the market. On this, Ifa says:

Ose onide la i maa peri
Okanran gude ma ni
A difa fun Orunmila
Baba n lo ree ba won na oja Ejigbomekun
Ero Ipo tofa
E wa bani ni arusegun
N la n bani lese Obarisa

Ose onide la i maa peri
Okanran gude ma ni
Cast Ifa for Orunmila
When goint to Ejigbomekun market
Travellers to Ipo and Ofa
Come and meet us in victory
In such condition we meet one at the feet of Obarisa

3.
Ifa said there is about to be war, but ebo is needed so that there won’t be war. Ifa warns us against looking for war. We should neither depend on arms nor charms but ebo. Items of ebo include eggs, chicken, wooden pegs, money and Ifa leaves. After the ebo, the akose will be buried at the four corners of the community. On this, Ifa says:

Orunmila wi ka se oran kan bole
Emi naa ni ki a se oran kan bole baba Agbonniregun
O ni ogun kan ti n ja won nile Alara
O ni ki won ru ebo ki won se oran bole
O ni ki ogun naa ma baa ja won mo
Orunmila wi ka se oran kan bole
Emi naa ni ki a se oran kan bole baba Agbonniregun
O ni ogun kan ti n ja won nile Ajero
O ni ki won ru ebo ki won se oran bole
O ni ki ogun naa ma baa ja won mo
Orunmila wi ka se oran kan bole
Emi naa ni ki a se oran kan bole baba Agbonniregun
O ni ogun kan ti n ja won nile Owarangun
O ni ki won ru ebo ki won se oran bole
O ni ki ogun naa ma baa ja won mo
Orunmila kin ni ohun ebo
O ni awa ni ki a ka ohun ebo
A mu eku wa
O ni kii se oro eku
A mu eja wa
O ni kii se oro eja
O ni ki won ni oromodie lebo
O ni ki won ni eyin adiye lebo
O ni ki won ni ekikan lebo
O ni ki a wa ewe Ifa
A ti wa a de
Eyin adiye ee ni doro
Oke-Igeti ko ju ni gigun fun ogun
Igba ekikan!
A kan yin mole, e le hu
Igba Ekikan!

Orunmila says we should bury a dangerous issue
I repeat that we should bury a dangerous issue
He said, there has been a war in the city of Ara
He said they should make ebo to bury the dangerous issue
So that they would not experience the war again
Orunmila says we should bury a dangerous issue
I repeat that we should bury a dangerous issue
He said, there has been a war in the city of Ijero
He said they should make ebo to bury the dangerous issue
So that they would not experience the war again
Orunmila says we should bury a dangerous issue
I repeat that we should bury a dangerous issue
He said, there has been a war in the city of Owarangun
He said they should make ebo to bury the dangerous issue
So that they would not experience the war again
We asked Orunmila for the items of Ebo
He said we should use our discretion
We brought rat
Ifa said it is not a matter of rat
We brought fish
Ifa said it is not a matter of fish
Orunmila said we should provide egg
We should provide chicken
We should provide wooden pegs
We should provide Ifa leaves
We have provided them
Eggs do not have rope
Oke-Igeti cannot be climbed by war
With two hundred wooden pegs!
We have pegged you down, you cannot rise up again
With two hundred wooden pegs!

4.
To win the wars against our land, ebo is recommended as well as appeasement of Ogun and Ile, the mother earth. Items of ebo include 3 roosters, kola nuts, bitter kola, alligator pepper, snail, tortoise, duck, a goat, pigeon, gin, money, roasted yam, palm wine, beans and palm oil. After the ebo, the dog will be used for Ogun and Ile, the mother earth will be appeased with snail and other necessary things. On this, Ifa says:
Osekanran jikanjikan
Olokanran naa kanran jikanjikan
A difa fun Ogun Onire
Nigba ti n be lagbatemo omo araye
Ogun tintin niwaju
Ogun bababa leyin
Ogun wininwinin legbe otun
Ogunwarawara legbe osi
Ogun yin-inyin-in laarin ilu
Won ni ko rara nile ebo ni ko se
Eyin la a wo
Orita meta la a duro si
A difa fun Ile atepe
Ti yoo joye agbani lowo ogun
N je ogun yoda ogun n wa
Atepe o kare o lanu
O wa lanu o gbe won mi
O wa lanu o gbe won je
Ogun to yo lapa mi otun n ko
Atepe o kare o lanu
O wa lanu o gbe won mi
O wa lanu o gbe won je
Ogun to yo lapa mi osi n ko
Atepe o kare o lanu
O wa lanu o gbe won mi
O wa lanu o gbe won je

Osekanran jikanjikan
Olokanran naa kanran jikanjikan
Cast Ifa for Ogun Onire
When he was amidst wars
War in front
Greater war at the back
Many wars on the right side
Sudden war at the left side
Many wars in the city
He was advised to make ebo
One needs to look back
One needs to stay at the crossroad
Ifa revelation to Ile atepe, the Mother Earth
Who will be rescuing one from war
War is coming with swords
The mother earth I hail, you open your mouth
You open your mouth, you swallow them
You open your mouth you consume them
The war from my right side
The mother earth I hail, you open your mouth
You open your mouth, you swallow them
You open your mouth you consume them
The war from my left side
The mother earth I hail, you open your mouth
You open your mouth, you swallow them
You open your mouth you consume them

5.
We should be careful of strangers. People should not accommodate unknown persons. Landlords/Indigenes are warned to be very vigilant before accepting tenants so that tenants would not bring hardships and dangers to the hosts. They will come with hidden agenda. Ifa says tenants with bad intentions will be exposed and expelled. The landlords must however be security conscious. Items of ebo include, a cutlass, giant rat, palm oil, money and corn meal. On this Ifa says:
Agba orogun la n ri
A kii ri agba iyako
A difa fun Alaka
To n lo ree digba mo Iroko

People do mention senior co-wife
Nobody mentions senior mother-in-law
Ifa revelation to Alaka
Who was going to live with Iroko

6.
We should be our brother’s keeper. When there is problem with anybody, the whole community must be fast at aiding the person or combating the problem so that the problem will not degenerate into affecting the whole community.

Ifa says we should not look away from sickness, death or problem of a single person or community lest it degenerate into mass death. Items of ebo include 3 rosters, palm oil, money and corn meal. On this Ifa says:
Seranseran leni ti n jewo fun
A difa fun Etu belenje
Ti se omoye Olu-Igbo
Lojo to n sogboogbo arun
To n nara kaka alailedide
To n yi gbiiri loju ina
Oro kanle kan baale
Bi oro ba di agadangba tan, yoo kan jeje ni mo jokoo mi
A difa fun Erinlojo eranko
Won ni ki won rubo fun etu ki iju eleranko ma baa se tu
Won ko, won ko ru
Ofa a ni “tie kan o gbon-on”

Person who denies committing a crime have at least a confidant he/she confesses to
Cast Ifa for Etu beleje, the slender antelope
Who was a prince of Olu-Igbo
When he was sick
It was unable to stand up
It was always feeling cold and warming itself beside fire
When issues erupt, it affects the family head most
When an issue turns abnormal, it will affect even the person who knows nothing about it
Ifa revelation to 164 animals
They were advised to make ebo to avert death for Etu, the antelope so that they would not all die
They refused to make ebo
The arrow then said “Your own has caught you”
Note: The verse above tells story of Etu, the antelope, who was sick. All animals were told to take care of him and made ebo for him. They all refused. When hunters came to kill them, they all ran away except Etu, the antelope, who was too weak to run. It was killed. Then, the hunter flayed it and later used its hide to make arrow which the hunter later used to kill the other animals

7.
People, especially kings, religious leaders and politicians should refrain from fraudulent activities; Ifa said scammers are too many among religious leaders (Ifa/Orisa priests inclusive), Kings and politicians. Many people are too greedy that they want treasures that are meant for the whole community or nation to be theirs alone, many people after receiving their own shares still go extra mile to claim what belong to others while many in the spiritual/religious vocation claim to be what they are not. Ifa is warning people concerned to refrain from this act to escape the wrath of Olodumare and for the community or nation to be better for it. On this, Ifa says:
Ti ose nijo
Ti olokanran layo
A difa fun Olufidan Okoko
Ti won bi loje
To n jeun oloro kiri

Ose’s lot is dance
Okanran’s lot is joy
Cast Ifa for Olufidan okoko
Who was a priest of Egungun by birth
But was greedily eating through Oro deity

8.
People should refrain from adultery for it will be leading to fights and untimely death. We should also refrain from making jest of people. One needs to control one’s tongue lest he/she brings misfortunes to him/herself through utterances. Ifa says some men are so adulterous and bold that they are having secret affairs with the wives of the fellow landlords in the community, even women in the opposite houses. On this, Ifa says:
i.
Seranseran leni ti jewo fun
A difa fun Okere
To n lo ree gba Sesere obirin Oka

Person who denies committing a crime have at least a confidant he/she confesses to
Ifa revelation to Okere, the Squirrel
When going to snatch Sesere, the wife of Oka, the Cobra
Note:
According to the verse, Okere, the Squirrel snatched a wife of Oka, the Cobra. It did not stop at that; it was making jest of Oka, the Cobra, any where the wife snatcher saw the ex-husband. Oka, the Cobra later killed Okere, the squirrel.
ii.
Seranseran leni ti won jewo fun
A difa fun onile ikoko
Eyi ti yoo maa yo obinrin okankan fe

Person who denies committing a crime have at least a confidant he/she confesses to
Ifa revelation for the hidden landlord
Who was secretly dating a woman in the opposite house

9.
Married women should also refrain from unnecessary familiarity or play with people so that their husbands will not be suspicious of them. Men should also give necessary respect to married women so that their unhealthy play with them will not send them out of their matrimonial home. Adultery issues will be rampant this year. Both men and women should refrain from any kind of immoral sexual activities to guide against diseases and disgrace. All godchildren must be faithful to their godfathers or godmothers. On this, Ifa says:
Odooro lebe Akuo
Adifa fun Ide ti n se obinrin Orisa
Asin awo oludoro
Ikamudu awo oluseka
Eta abiru gbagia awo abe ogan
Awon meteeta ni won petepero
Ni won ko ohun rirun ba Ide
A le Ide nifon
A lede lojo
A ko mo ohun Ide ma fi se Orisa.

Odooro lebe Akuo
Cast Ifa for Ide, the Brass, who was a wife of Orisa
Asin, a bad person
Ikamudu, a wicked one
Eta, one with big tail who lived near termite hill
They were the ones who conspired together
And inflicted Ide, the Brass, with unpleasant odour
Ide, the Brass was sent parking from Ifon
Ide, the Brass was expelled from Ojo
Nobody knows what Ide, the Brass did to Orisa
Note:
The verse above is about Ide, the Brass who was a wife of Obatala. One day, Obatala perceived the odour of Asin, Ikamudu and Eta on Ide, his wife’s body. The wife claimed she was just playing with them while Obatala claimed she has committed adultery with them. He sent Ide (the brass) ,the wife away and Osun later accommodated her.

10.
Polygyny is encouraged against going for divorce or having extra marital affairs. Also, any monogamous man who is experiencing blockage of fortunes should marry more wife(s) and this will destroy the blockage. Also, for the couples who are barren, marrying another wife will lead to fertility for the first wife. In other words, the senior wife will also have child once the junior wife has child. Items of ebo include 8 pigeons, gin, banana, egg and money. On this, Ifa says:
Ti Ose nijo
Ti Olokanran layo
A difa fun oniyawo agbele
Won ni ko fe aya le aya ko le baa ni ire
Igba ti a gbe oge lori oge ni ire wa n de

To dance is the lot of Ose
To rejoice is the lot of Okanran
If revelation to a man who would marry many wives
He was advised to marry many wives for him to be successful
It is when we married more wives that we received blessings of all nature

11.
Men should be responsible at home. They should be responsible financially and in other ways. Women are also advised to refrain from working against or starving their husbands. Also, in the polygamous house, co-wives should not gang up or conspire against the husband. Women should be submissive to their husbands. Any woman who has conspired against her husband needs to appease Ifa with a goat. The breast of the goat will be put on the Ikin. On this, Ifa says:
Amure ji o wewo iteni iteni
Amure ji o wese kasikasi awuro
Para aboju ganhun
A difa fun Ose
To ni oun ko nina oko da
Ariro abaya koto
A difa fun Olokanran
To ni oun ko ni se ase owuro
Orita meta abaya gbaa
A difa fun Esenidewure, ti se omo Onilawo
Iku pa Ose
Iku pa Olokanran
Alade gba amu eran je
Ki o ma pa Esenideure

Amure ji o wewo iteni iteni
Amure ji o wese kasikasi awuro
Para aboju ganhun
Cast Ifa for Ose
Who said she would not cook for her husband
Ariro abaya koto
Cast Ifa for Olokanran
Who said she would not make breakfast for the husband
Orita meta abaya gbaa
Cast Ifa for Esenideure, the daughter of Onilaawo
Death killed Ose
Death killed Olokanran
Alade, take goat’s breast and eat
So that death will not kill Esenideure
Note:
The verse above tells the story of three women of the same husband,who ganged up to punish their husband. They left all their responsibilities. Later, two of them died one after the other, when the third one fell sick, he immediately confessed. She made ebo and appeased Ifa with a goat. They put the breast of the goat on Ifa. She started taking care of her husband and she recovered in a moment.

12.
We should not play with fire. Ebo is needed so that there will not be any kind of inferno. Also, individuals should be careful at home or in the place of work to guide against outbreak of fire. On this, Ifa says:
Ile raninrain Babalawo Oyin
Oun lo difa fun Oyin
Ero ipo tofa
E ko rifa awo ki bo ti n se?

Ile raninrain the Ifa priest of Oyin
Cast Ifa for Oyin, the Bee
All and sundry
Don’t you see how Ifa pronouncement is coming to pass?

13.
There are three leaders of Yoruba race who are fighting with each other. They should make ebo so that the fight would not consume them. If the ebo is not made, two of them will be consumed; only one of them will survive the storm. Items of ebo include giant rats and snails with palm oil, money and cutlass. On this, Ifa says:
Ose onide la i maa peri
Okanran gude ma ni
A difa fun Asin to n se awo ilu Idoro
A bu fun Ikamudu ti se awo Ilu Isika
A difa fun Eta ti n se awo Ijegben
Ebo ni won ni ki won se
Eta nikan lo n be leyin to n sebo

Ose onide la i maa peri
Okanran gude ma ni
Cast Ifa for Asin, the priest in the city of Idoro
Cast Ifa for Ikamudu, the priest in the city of Isika
Cast Ifa for eta, the priest in the city of Ijegbon
They were advised to make ebo
Eta was the only one who made the recommended ebo

14.
Appeasement of Ifa with a goat is recommended for economic development of individuals. On this, Ifa says:
Ose ni ose onide
Olokanran ni olokanran ajero
A difa fun Ka-roju-ka-sinfa
A difa fun Ka-gbiyanju-ka-sinfa
A difa fun O-koni-kola-dede-Ire-ku-Omo-Agbonniregun
E je ka roju ka sinfa ooo
Orisa to le gbeni ni
E je ka gbiyanju ka sinfa ooo
Orisa to le gbeni ni
Bi a ba roju bi a ba sinfa
Oro itan nib o dola
Bi a ba gbiyanju bi a ba sinfa
Oro itan ni bo dola

Ose ni ose onide
Olokanran ni olokanran ajero
Cast Ifa for Ka-roju-ka-sinfa
Cast Ifa for Ka-gbiyanju-ka-sinfa
Cast Ifa for O-koni-kola-dede-Ire-ku-Omo-Agbonniregun
Let us persevere to serve Ifa
Ifa is an Orisa that can support one
Let us try to serve Ifa
Ifa is an Orisa that can bless one
If we persevere to serve Ifa
It will not be forgotten by posterity
If we try to serve Ifa
It will never be forgotten by posterity

15.
The barrens should make ebo and appease Ifa. With recommended ebo, Ifa said many barrens will become parents this year. Items of ebo include 4 rats, 4 fish, 4 hens, 4 bats, 4 kola nuts and money. On this, Ifa says:
Orunmila wi ase kan
Ifa mi ase kan baba Agbonniregun
O ni ase kan wa ni idi omo eku
O ni oyun lo maa fi ni
Omo lo maa fi bi
……….
Orunmila wi ase kan
Ifa mi ase kan baba Agbonniregun
O ni ase kan wa ni idi omo eran
O ni oyun lo maa fi ni
Omo lo maa fi bi
Nje Orunmila, bob a wa se ti omo eni nko?
O ni afi ki a ni agbebo adiye
Ki a ni eku eda
Ki a ni eye adan
A ti wa a
A ti ri i
Bi oyele ba ti n se koko
Omo ni oyele n sunkun pe
Abimolemo ni teku eda
Atoletole ni ti adan

Orunmila said menstruation
Ifa, I repeat by saying menstruation, bara Agbonniregun
He said “a rat is menstruating at present”
He said it will become pregnant
It will give birth to child
……….
Orunmila said menstruation
Ifa, I repeat by saying menstruation, bara Agbonniregun
He said “an animal is menstruating at present”
He said it will become pregnant
It will give birth to child
Orunmila, what of if it is a human?
He said we should provide a hen
We should provide eda rat
We should provide a bat
We have looked for it
We have provided it
Whenever a hen is sounding “kooko”
It is the chicks that the hen is calling
Eda rat always have children after children
Adan, the bat, is always with foetus

16.
Some leaders and kings are agents of foreigners who are working towards destruction of Yoruba tradition and culture. Ifa said such kings will be destroyed instead. Ifa said practitioners of Yoruba Indigenous Religion should not be afraid for nobody can destroy the religion. Ifa said this religion will continue to survive and grow and those agents of destruction will surely be put to shame. Those leaders and kings are advised to turn a new leaf for them not to witness the wrath of Olodumare. On this, Ifa says:
Ti Ose nijo
Ayo ni ti Okanran
A difa fun Orunmila
Lojo ti won ni aye Ifa yoo parun
Iro ni won n pa
Ifa o le parun
Eke ni won n se
Ifa o le parun
Atelewo la ba ila
A ko mo eni to ko o
Iro ni won n pa
Ifa o le parun

To Ose belongs dance
To Olokanran belongs joy
Ifa revelation to Orunmila
When enemies said they would annihilate his life
Haters are just lying
Ifa cannot be destroyed
Enemies are just deceiving themselves
Ifa can never be destroyed
We met the marks on the palm
Nobody knows who made it
Despisers are only lying
Ifa can never be destroyed

17.
We should see everybody as our friends and not enemies. Ifa said, when we are generous to everybody in the community, the enemies will be overpowered. There are enemies who are seriously against Ifa/Orisa priests in our communities. Ifa said all Ifa and Orisa priests and priestesses should be nice and generous in their various communities. They must be generous to everybody. Ifa said, by being generous to people, the enemies will harm themselves. Ifa advises that we should always have kola nuts, wine and other edible items at home for entertainment of visitors. On this, Ifa says:
Odidere bale
O fese bale tegetegetege
A difa fun Onaaledi
Lojo to n ba Orunmila sota
E je a kobi fun Osika
Ko wa fenu ara re wure
Osika wa rele ree ku more

The parrot perched on the ground
He walked gently
Cast Ifa for Onailedi
When he was fighting with Orunmila
Let us be generous to the enemy
So that he/she uses his/her mouth to pray
The wicked has gone home to die

ORISA/ADIMU
Ogun
Obatala
Ile/Edan
Ifa
Osun
Aje

TABOOS
We should not make jest of people
Both men and women should refrain from adultery
Spiritual leaders should not be stingy
We should refrain from travelling at night
We should not play with fire
Wives should not leave their responsibility out of anger against the husbands

Verses recorded, transcribed and translated by:
Oluwo (Dr.) Fayemi Fatunde Fakayode (Chairman, Publication Committee)
Chief (Dr.) Abiodun Fafolarin Agboola (Secretary, International Council for Ifa Religion, ICIR)
Chief Fakayode Olanipekun
Òtúnba Ifá Kéhìndé Ìdòwú-Fágbohùn
Chief Fatunbi Adeniji
Oluwo Fasola Faniyi Babatunde
Mrs. Ifakemi Onifade-Owolabi
Awogbile Kehinde Aloyinlohun

Aboru, Aboye, Abosise.

THE SECRET TO FINDING FULFILLMENT IN YOUR SPIRITUAL LIFE

[Ifá-Orisa]: The Secret to getting your Legitimate Needs, Reasonable Desires and Realistic Requests fulfilled by Ifá and the Irunmole-Orisa.

[***The Secret to Finding Fulfillment in your Spiritual Life. The [true] means to realizing your legitimate needs, requests and spirituality are easy and simpler than you think.***]

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

Today spirituality is being abused and has been turned into a business by many. Hence what was once something pure, potent, meaningful, simple, uplifting and efficacious has become virtually polluted, powerless, meaningless, complicated, degrading and ineffective.

Self-respect, respect for others, sincerity, and love have long since departed and disappeared from the spirituality of many. Today many have a sickly, lopsided, malnourished, unbalanced, unstable, volatile, self-serving [selfish] and emaciated spirituality.

Many think that to receive and enjoy the love, power, support and benefit of the irunmole-orisa that one has to spend exorbitant amounts of money in complicated and questionable rites, rituals and ceremonies.

My dear friends please ask yourself: “Why has a faith, spirituality and tradition that was once once simple, clear, direct and easy become so complicated, confusing, hazy, unsatisfying, superficial and difficult?”

The simple, direct and truthful answer is that true spirituality has been lost because many are not looking for true spirituality. When true spirituality is lost then dry, powerless and pointless perfunctory rites, rituals and ceremonies begin to increase and multiply. Instead of orisa spirituality being a wholesome, holistic and satisfying lifestyle it becomes a money making venture and an avenue for self-aggrandizement. Instead of orisa spirituality being what it was intended to be, an authentic spiritual path that produces honest, humble and loving people of courage, spiritual virtue and integrity it has become a means to promote arrogance, megalomania, self-worship and narcissistic tendencies!

The true heart of Ifá-orisa spirituality is non-existent in a great many professed devotees. This is why no matter what such devotees do or practice nothing happens, and nothing of genuine benefit emerges from all of their dizzying activities. They gain no true benefits of any kind for themselves and they confer no true benefits of any kind to anyone. Instead of getting better, pressing forward and improving many are going backwards and losing themselves in pride, arrogance, delusion, confusion, ostentation and make-believe.

How can someone in this condition receive the favor and support of the irunmole-orisa? How can someone in this condition be entrusted with responsibility and power? How can someone in this condition expect to receive answers from the irunmole-orisa and how can they expect to truly understand, experience and know the true nature of Ifá and the irunmole-orisa? How can someone in this condition find and enjoy genuine and lasting fulfillment, prosperity and contentment?

How can we remedy and eliminate the corruption and spiritual malaise within the tradition today? How can we recover the many jewels and riches of life giving spirituality that have been lost?

What is the answer, solution and remedy to such present day dryness, insincerity, impotence, disenchantment, competitiveness, strife and disappointment?

THE ANSWER: It is time to return to the original simplicity of the divine ancient tradition [isese-isembaye] of the irunmole-orisa as it was originally bestowed upon humanity. The irunmole-orisa entrusted to us something that was thoroughly beautiful, attractive, effective, satisfying, clear and simple but through our own greed, pride, neglect, irresponsibility, indifference and arrogance we have corrupted, ruined, diminished and distorted the true power, beauty, splendor and simplicity of the isese.

What is needed among devotees today is not a lot of complicated, perfunctory and expensive rites, rituals and ceremonies.

A body without a spirit is useless. A mind without intelligence is useless. A heart without sincerity, sensitivity, divine sentiment and purity is useless.

Rites, rituals and ceremonies can never take the place of genuine reverence, faith, simplicity, wholesomeness and love. Genuine reverence, faith, simplicity, wholesomeness [personal integrity, self-respect, character] and love are the things that we must offer to Ifá and the irunmole-orisa so that our legitimate needs and requests are fulfilled. These are the things that we must have to find meaning, fulfillment and satisfaction. These are the things that generate and cause the descent of the power of divine manifestation, blessings and auspiciousness in our lives and our community.

Let us offer to the irunmole-orisa the sacrifice and offering of a pure heart that is seasoned with the satisfying, aromatic and attractive spices of love, gratitude, simplicity and innocence of mind. Let us approach the irunmole-orisa with guilessness. Let us walk with the irunmole-orisa with a mind that is free of perversity, malice, lust and greed. Let us approach the irunmole-orisa with self-respect, respect for others and with respect for the irunmole-orisa. Let us approach the irunmole-orisa in sincerity, honestly presenting ourselves to them as we truly are and entreat them with the genuine sentiment that they are our shelter, our friends, well-wishers and our family.

Let us put all superficiality, trickery, nonsense and game-playing to the side once and for all. When we do this then the simplest act of devotion will be reciprocated and rewarded a hundred-fold.

Dry and mechanical rites, rituals and ceremonies, in-and-of themselves, will take you no-where. Such rites, rituals and ceremonies will prove themselves to be useless and ineffective. Putting a lot of money into such rites, rituals, ceremonies and sacrificial materials will not add an iota of effectiveness and efficacy, it will not cause the irunmole-orisa to take notice of you and it will not make the irunmole-orisa do anything on your behalf. It will add nothing to you as a person and it will add nothing to your spiritual life [your inner-life] and your overall quality of life.

If with simplicity, sincerity and expectant faith we approach Ifá and the irunmole-orisa we will be the better for it and we will definitely come out of all of our troubles and we will get spiritual and temporal prosperity and uplift. Peace of mind, health and contentment will be ours. Spiritual vitality, merit and strength will be ours. Divinely sanctioned authority and power will be ours.

When we approach Ifá and the irunmole-orisa in this dedicated, determined and settled manner the difficulties, obstacles and problems in our lives will be easily removed and resolved, and our legitimate desires will find fulfillment.

Ifá and the irunmole-orisa will enter and remain in the heart, mind, life and home of those who lovingly think of them with simplicity, love and gratitude. Wherever Ifá and the irunmole-orisa are truly present peace, contentment, prosperity, wellbeing, love, courage and happiness will be there.

Ifá and irunmole-orisa will laugh at, deride and ignore all those who are false, even if they worshipped Ifá and the irunmole-orisa with costly and rare sacrificial materials. Ifá and the irunmole will laugh at, deride and ignore all those who while seeking and desiring their own happiness yet are plotting to harm and undermine others.

Falsity, malice, revengefulness and hypocrisy are not [and will never be] acceptable to Ifá and the irunmole-orisa.

The attention, grace, love, power, friendship, commitment and nearness of Ifá and the irunmole-orisa can only be received by love, reverence, sincerity, simple-faith and good-will. If you do not have tenderness in your heart, if you are incapable of feeling the pain in the lives of others, if you are incapable of shedding tears over the plight and suffering of others then you cannot know and you will never truly know Ifá and the irunmole-orisa because Ifá and the irunmole-orisa are embodiments, expressions and manifestations of pure divine love.

Sincerity, love, good-will, good-faith and integrity are the best ebo [sacrifice], offering and akose [spiritual remedy]. If these are not present in any act of worship or during the performance of any duly constituted and authentic rite, ritual and ceremony then nothing will be gained or achieved. Love, virtue, generosity and rectitude must be recovered. The shrine of our hearts must be re-consecrated, and love, virtue, generosity and rectitude must be permanently installed therein. This is the answer and solution my dear friends. We must return to the original simplicity of the isese and the original simplicity of the divine pattern that was entrusted to us by the irunmole-orisa.

Each one of you reading and considering this lesson must make the choice for himself. Will you be a true and genuine devotee, or will you be a pseudo and imitation devotee? Will you give yourself the opportunity to truly know, love and experience the irunmole-orisa, or will you shut yourself out from experiencing their life transforming and uplifting love, goodness, power and wisdom? Will you recover and embrace simplicity, clarity and truth or will you continue on the fruitless path of hypocrisy, superficiality and arrogance that Ifá and the irunmole-orisa will laugh at, deride and reject?

The tradition can be yours and known by you only if you embrace it, make it your own and live it. The tradition will only be [and can only be as good] as the people who comprise it. The tradition will benefit you only if you approach it with sincerity, and if you live it with firm resolve, commitment, honesty, purity, love and dedication. Other than this there is no other way.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

~ Awo Òrúnmìlà Mark Casillas /!!!\ A.O.M.C. /!!!\

AncestralPride_orishaCalendar

IFA/ÒRÌSÀ CALENDAR FOR JUNE, 2021

1.   Ogun /Osoosi/Orisa Oko
2.   Sango/Ọya
3.   Obatala/Egungun/Iyaami/Obaluaye
4.   Ifa/Esu/Osun/Aje/Yemọja/Olokun                    ***
5.   Ogun /Osoosi/Orisa Oko
6.   Sango/Ọya
7.   Obatala/Egungun/Iyaami/Obaluaye
8.   Ifa/Esu/Osun/Aje/Yemọja/Olokun                    **
9.   Ogun /Osoosi/Orisa Oko
10.  Sango/Ọya
11.  Obatala/Egungun/Iyaami/Obaluaye
12.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
13.  Ogun /Osoosi/Orisa Oko
14.  Sango/Ọya
15.  Obatala/Egungun/Iyaami/Obaluaye
16.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
17.  Ogun /Osoosi/Orisa Oko
18.  Sango/Ọya
19.  Obatala/Egungun/Iyaami/Obaluaye
20.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   ***
21.  Ogun /Osoosi/Orisa Oko
22.  Sango/Ọya
23.  Obatala/Egungun/Iyaami/Obaluaye
24.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
25.  Ogun /Osoosi/Orisa Oko
26.  Sango/Ọya
27.  Obatala/Egungun/Iyaami/Obaluaye
28.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
29.  Ogun /Osoosi/Orisa Oko
30.  Sango/Ọya

**    Oroorun Ose Ifa
***  Itadogun Ose Ifa

ifa

FINDING MEANING, SATISFACTION, STRENGTH AND FULFILLMENT IN OUR IFÁ-ORISA FAITH AND PRACTICE

[Ifá-orisa] Finding meaning, satisfaction, strength and fulfillment in our Ifá-Orisa faith and practice.

 

[***The secret of the power, happiness, wellbeing and fulfillment of the venerable elders, priests and seers of yore.***]

[1] Having meaningful spiritual-religious dialogue or discourse with others is useful, beneficial and should be encouraged. It is a necessary and good beginning. It needs to be said at the outset that dialogue and discourse, in and of themselves, are not enough to bring another person to the platform of fullness of awakening, understanding, deep qualitative change and personal transformation. To truly be able to deeply and permanently elevate and change the immature and incomplete beliefs and undeveloped inner state of others something more than just words, dialogue and reasoning are needed. Words, dialogue and reasoning can change others superficially or for a short period of time but not at the core of their being.  We can reason, dialogue and debate without end and yet experience no true fundamental change and transformation in our lives, our thinking, our experience, our inner quality of life and our perception of reality.

[2] The fact of the matter is that we can challenge, repudiate, deny and refute certain ideas or beliefs but we cannot challenge, repudiate, deny and refute a true life changing spiritual contact and uplifting personal spiritual experience! As devotees of Ifá we will need more than just the limited power of words, logic and reasoning to convey to others the beauty, depth and power of Ifá. We need to be able to communicate meaning, power, value and understanding by a means greater than speech. We need to be able to communicate inner-spiritual reality and power directly from spirit to spirit and mind to mind. To be able to reach the heart, mind and life of others with Ifá, we have to first of all have personally experienced, must presently be experiencing, and must be established in a vital union with Ifá in our own thoughts, words and actions! Only when our own thoughts, words and actions are thoroughly permeated with direct inner-realization of the heart, mind, beauty and power of Ifá are we then able to communicate to others the fragrance, grace, light and power of Ifá beyond words. This inward union, fusion and deliberate collaboration with Ifá is what we call integrity or ìwà-tító. What is the heart and essence of ìwà-tító or integrity? Ìwà-tító is the inward, personal, deliberate and spontaneous desire to do and pursue that which is good, beautiful and pure. Ìwà-tító transcends the current ‘social morality’ which is solely motivated by fear of public disapproval or the desire for rewards.

[3] Ìwà-tító or integrity is a divine quality and power which lifts the life above blind obedience to man-made laws and man-made traditions and establishes all our thoughts, words, actions and behavior on the divine platform of truth or otito. Ìwà-tító or integrity implies perfect consistency between ones inner life and ones outer actions. When one has attained to and realized ìwà-tító ones outer life is dominated by sublime and eternal inner convictions, and there is no interval of difference between the beauty of the inner qualities of the soul in the state of ìwà-tító and the nobility of the outward deed. Ìwà-tító is the living truth, essence and actuality of a person. Ìwà-tító is the truth of Ifá internalized, realized, fully expressed and thoroughly lived. Ìwà-tító which is born of Ifá consciousness transcends mere theories and platitudes. Ìwà-tító is always being in unity with, in harmony with, in complete conformity with Ifá truth, light, understanding, conduct and behavior. The life in ìwà-tító is not artificial, neither is it something imposed upon ones life from without. It is not something contrived and it is not something that one enters into by compulsion, force, sense of obligation or coercion. Ìwà-tító is the flowering, awakening and maturing of a soul that is determined to live by truth only and who has completely abandoned all falsity, hypocrisy, superficiality and shallowness. When one is completely fed up with the foolishness, hypocrisy, deception and lies that one has seen in others, and more importantly when one is fed up with the foolishness, hypocrisy, deception and lies in one’s own life and one wants nothing more to do with it, this is the evidence that the seed of ìwà-tító has awakened in us and that the life of Ifá is being integrated into our being. The free, deliberate and intentional union and collaboration of ones inner being and essence with Ifá, this is integrity or iwa-tito. This is why true Ifá realization, spirituality and religion cannot be professionalized and commercialized.

[4] There is a great danger and loss involved in professionalizing Ifá. Ifá is not profession, Ifá is devotion and vocation. Ifá is personal consecration. Ifa is a path of self-mastery, empowerment and service to others. Ifá means delighting in living a life of order, consistency, transparency and discipline. There is a great danger and loss in attempting to commercialize Ifá, because when we undertake the commercialization of Ifá wisdom, power, spirituality and lifestyle, we inadvertently kill the very spirit, grace, virtue and power of Ifá in our own lives. Through commercializing and professionalizing Ifá lifestyle, religion and spirituality we inadvertently sever ourselves from the nourishing, sustaining, enlightening and life-giving power of Ifá.

[5] Ifá is continual remembrance and experience of the divine. Ifá is the continual nourishing of our spirit, strengthening of our souls and enlightening of our minds. Ifá is the spirit of selfless service to our fellow man, our family and community. Ifá intends to build up wholesome, vibrant and healthy spiritual people and communities. Ifá is never in need, Ifá is never in want and Ifá will never cease to be. This is an eternal fact, but we as individuals can find ourselves outside the provision bestowing power of Ifá and outside the life giving and protective potency of Ifá when we refuse to allow Ifá to penetrate deeply into the core of our being and life to do his spiritual work there! We have Ifá verses and knowledge in our minds and/or memory but not in our heart, spirit, intentions, will and actions. We might know Ifá protocol and procedures and yet be lacking divine asé (grace, power and virtue)! To have Ifá partially is to have nothing! For Ifá to have only a part of us is also undesirable and regrettable. We have to embrace Ifáyelele (Ifá understanding, faith and practice) in its entirety. Only by embracing Ifáyelele can we personally know and understand what it really means to fulfill our destiny and who and what we really are. Ifá has to have the totality of our being.

[6] Our spiritual ancestors enjoyed greater inner peace, charismatic spiritual powers, simplicity, longevity and greater harmony than we do today. Our spiritual ancestors lived straightforward, meaningful and satisfying lives even though they lacked many of the modern conveniences, amenities and technological blessings that we have today.

[7] Why did the ancients experience the quick acting and quick manifesting power of Ifá regularly, whereas today we see few people actually having and enjoying true spiritual inner changes, improvements and uplifting lasting transformations in their lives? Why do we not see the great virtue of Ifá manifested on a regular basis in the lives of individual Ifá devotees and Ifá communities? This is happening because worldwide a spirit of selfishness, self-preoccupation, artificiality, blind faith (unexamined faith), superstitious beliefs, fantasy (delusion) and superficiality has been accepted and adopted by a great majority of humanity, which they then carry with them to their respective religious beliefs, communities and spiritual traditions. The spirit of vanity, superficiality, conceit, arrogance, artificiality, rudeness, materialism, commercialism and faithlessness has penetrated into what was once a vibrant and satisfying spiritual life. Yes. Many in the Ifá community and the various Orisa traditions are living diseased moral-spiritual lives by their own choice, and others by willful heedlessness and ignorance. Many do not really love Ifá or intend to live a wholesome Ifá lifestyle. What they want to attempt to do is to use Ifá and the Irunmole-Orisa to promote their own unspiritual and hypocritical interests. This is why Ifá conceals himself, withholds and hides his true meaning, virtue and power from the lives of such people. Such disingenuous ones can never know, understand and experience the true reality, mystery, sweetness, meaning and power of Ifá.

[8] Many are quick to point their fingers at others and many are quick to highlight the flaws and blemishes which they see or think they see in others, but they are slow and reluctant to look deeply and objectively at themselves to acknowledge that they too are at fault for contributing to the degradation, demoralization, corruption and materialization (commercialization) of our great and spiritual tradition. Many are slow to acknowledge the superficiality, hypocrisy, double-dealing, insincerity and dishonesty in their own lives. Such ones are responsible from taking and stripping away from others their initial sense, appreciation and perception of the beauty, power, sufficiency and gracefulness of Ifá. Many feel justified in pursuing less than honest practices because according to them others are also doing it! This is the so-called spiritual strength, outlook, virtue  and practice of many so-called leaders and so-called pillars of the Ifá-Orisa community! My face becomes reddened with embarrassment just to think about it. Only with the light, truth and power of Ifá that we personally have and carry within us, and daily express outwardly via our attitude, demeanor, conduct and behavior can we deeply change others, correct (heal) others and impart power filled saving knowledge that will penetrate to the core the lives of those who approach us for divine comfort, understanding, solutions, hope and meaning. You cannot live and base your life on the light and power of Ifá that is in another. You can surely warm yourself, be encouraged by, be illuminated and strengthened by the light of Ifá that is in another person in whose heart the life, power and light of Ifá dwells, but if you do not learn from this person how to fill your own life with the light, power and life of Ifá, then you will always be at the mercy of circumstances, situations and other people and you will not know true strength, stability, self-sustaining power and confidence. If the light, truth, compassion and power of Ifá does not live in you, does not burn brightly in you, and does not freely flow through your thoughts, actions, will and words then nothing you do will be beneficial, lasting, remarkable, authentic and life changing.

[9] Serve Ifá with love, by love and for love. Give yourself the opportunity to experience true change, uplifting and lasting transformation through your wholehearted and loved filled devotion to Ifá. Ifá is love manifested in the beginning. Ifá is love manifested in the middle. Ifá is love manifested in the end. You cannot commercialize and professionalize love. You cannot take ownership of the divine power and activity Ifá. You cannot take credit for the divine action, the wisdom, the intelligence, the kindness and the power of Ifá. You can only respectfully love, serve and rightly represent Ifá. You can choose to collaborate with Ifá or you can choose to not collaborate with Ifá. Ifá can dwell in your heart, life and mind, or you can choose to live without the indwelling presence, light and power of Ifá. For those who want to enjoy this intimate union with Ifá and who want to know for themselves the greatness, efficacy, depth and power of Ifá, there is only one path to pursue: Ìwà-tító or divine (sublime) integrity.

[10] How can you have faith in what you have not personally seen or experienced? How can someone highly recommend to others something that they have not personally known, benefitted by or enjoyed for themselves? Our faith and confidence in Ifá has to be progressive and it must be based on real and not imagined personal experiences and not pious fabrications. Real faith, confidence and assurance are born from, and can only be had from real experiences and benefits received from Ifá. Until we have seen Ifá face-to-face we will not be able to truly love, trust and confide in Ifá. Ifá faith is based solely on the evidence of personal experience and the real quantifiable benefits we have received and that others can perceive we have received.

[11] Begin by initiating yourself into ìwà-tító and continue re-initiating yourself in ìwà-tító or integrity. Just like one pours fine oil out of a container without breaking the continuity of the thread of the flowing oil, in like manner we should continue without breaking the continuity of the thread of the sacred holy oil of ìwà-tító or integrity.

[12] What a beautiful, intelligent, faithful, kind, honest, hardworking and graceful woman is to a respectable and deserving man, so is the person of ìwà-tító to Ifá.

[13] What a handsome, intelligent, faithful, kind, honest, hardworking and charismatic man is to a respectable and deserving woman, so is the person of ìwà-tító to Ifá.

[14] Just like our soul joins and holds our spirit and body together, in like manner does ìwà-tító or integrity join and hold together our life with the Life of Ifá.

[15] If we follow the path of ìwà-tító, Ifá will heal our conscience, Ifá will cleanse our heart and Ifá will fill us with abiding peace, health and power [spiritual-vitality]. If we follow the courageous path of ìwà-tító or the Ifá path of integrity, then Ela and Òrúnmìlà will reveal and manifest themselves and their power personally to us.

[16] The heart, essence, foundation and core mystery of Ifá can be captured, understood and expressed in the following esoteric secret:

 

***Without sacrifice there is no reward.***

Please think deeply about the significance, importance and practicality of the above esoteric secret and relate and apply it to your life:

***Without sacrifice [effort, toil, continual work, personal commitment, personal initiative, perseverance and determination] there is no reward [there can be no reward, fulfillment, satisfaction and true happiness].

This is the essence, core, central and foundational spiritual root of Ifá. If one understands this one singular truth, embraces it, internalizes it and practices it, one will break through to unanticipated victory, triumph, success, fulfillment and prosperity.

Do you want to know the secret to success, achievement, prosperity and success? Do you want to know the key to guaranteed self-mastery? Do you want to know the remedy to your challenges, difficulties and dissatisfaction?

No sacrifice no reward.

No sacrifice no reward.

No sacrifice no reward.

According to your sacrifice so is your reward. Look at your life as it is at the present and reflect  [recall and look] to the past to see what sacrifice or sacrifices have you made or what sacrifice or sacrifices have you not made. Our present life condition is directly correlated with the degree, frequency and quality of our past and recent sacrifices or our lack of genuine sacrifices.

No sacrifice. No reward.

No sacrifice. No reward.

No sacrifice. No reward.

This is the heart, core, essence and foundational mystery of Ifá and of your essential being. Please think about this deeply and let it penetrate into the depths of your spirit.  Let it nourish the root of your being. This is the teaching, mystery, empowerment and lesson that will resolve your life problems and will undo the knots of doubt, uncertainty, unclarity and confusion and remove them from your life. This is a message for people of resolve and self-initiative. This is where the true magic is. This is the spiritual work that will set you free and make your self-reliant, confident, successful and strong. Apply this message and you will succeed in breaking through the fetters that have been holding you down, restricting you and limiting you.

Come what may continue to make the sacrifice and your rewards will be immeasurably great, fulfilling and satisfying.

Èlà takun wa gureh!

Èlà takun wa gureh!

Èlà takun wa gureh!

 

Èlà-Òrúnmìlà mo yin Aboru!

Èlà-Òrúnmìlà mo yin Aboye!

Èlà-Òrúnmìlà mo yin Abosise!

 

~ Awo Òrúnmìlà Mark Casillas /!!!\ A.O.M.C. /!!!\

AncestralPride_orishaCalendar

IFA/ÒRÌSÀ CALENDAR FOR MAY, 2021

1.  Sango/Ọya
2.  Obatala/Egungun/Iyaami/Obaluaye
3.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                    ***
4.  Ogun /Osoosi/Orisa Oko
5.  Sango/Ọya
6.  Obatala/Egungun/Iyaami/Obaluaye
7.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                    **
8.  Ogun /Osoosi/Orisa Oko
9.  Sango/Ọya
10.  Obatala/Egungun/Iyaami/Obaluaye
11.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
12. Ogun /Osoosi/Orisa Oko
13.  Sango/Ọya
14.  Obatala/Egungun/Iyaami/Obaluaye
15.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
16.  Ogun /Osoosi/Orisa Oko
17.  Sango/Ọya
18.  Obatala/Egungun/Iyaami/Obaluaye
19.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   ***
20.  Ogun /Osoosi/Orisa Oko
21.  Sango/Ọya
22.  Obatala/Egungun/Iyaami/Obaluaye
23.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
24.  Ogun /Osoosi/Orisa Oko
25.  Sango/Ọya
26.  Obatala/Egungun/Iyaami/Obaluaye
27.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **
28.  Ogun /Osoosi/Orisa Oko
29.  Sango/Ọya
30.  Obatala/Egungun/Iyaami/Obaluaye
31.  Ifa/Esu/Osun/Aje/Yemọja/Olokun                   **

**    Oroorun Ose Ifa
***  Itadogun Ose Ifa

Itadogun ReadingCalendar

ITADOGUN READING (17-APRIL-2021) – OWONRIN IKA

The Odù Ifá casted for today Ọ̀sẹ̀ Ifá is OWONRIN IKA, with blessings of four good things.

Ifá ask us to make sacrifice to Aje the goddess of wealth so it can come to us, Ifá said we should always remember to do Ọ̀sẹ̀ Ifá at every Itadogun and stay back at home on this day to honor him.

Ifa said and I Quote:

Okinni idẹ wa riri ma ṣẹ
babalawo aje
lodifa fun aje
O n ti Ikọle ọrùn bọ waye
Wọn ní ẹbọ aitẹ ni kò ṣe
Nje, aje ko ni tẹ, aje ko ni ti

Translation :

The golden needle shake and never got broken
The priest of wealth
Cast divination for wealth
He was asked to make sacrifice
So that it will never became useless
Thus, aje will never become useless forever.