[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. /!!!\



[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. /!!!\



Where has the love, respect and sincerity gone? The crisis and state of affairs within the worldwide Ifá-orisa community. An appeal to those who truly care about the tradition.

[***An honest, sobering and serious reflection for those who care. A message of hope for people of action.***]

I do not know if you are aware of the general state of affairs within the world-wide Ifá-orisa community, but it is clear to me that generally speaking the Ifá-orisa community is in a state of spiritual crisis, spiritual-decline and spiritual deterioration. There is a lack of exemplary leadership today, and there is a lack true spirituality today within the lives of a great many professed followers of Ifá-orisa. Everything we look we see is ostentation, glitter, make-believe, insubstantial nonsense, ineffective rubbish, trickery and superficiality. Mounds of valueless pebbles abound, but a true gold nugget is hard to find.

By and large [with few exceptions] no one follows any rules. Everyone simply does whatever they want, and they follow whatever their imagination suggests to them. Many have accepted their own imagination over truth and reality. Few care to know, and even less care to follow the true guiding and foundational principles of the sacred traditions that the irunmole-orisa entrusted to us. Few care about truth, and many are dangerously following the suggestions of their unregulated imagination [many are following their own self-created fantasies and delusions of grandeur].

Deception, fraud, hypocrisy, make-believe, trickery, arrogance, thirst for power [influence], hunger for undeserved recognition, and superficiality [spiritual powerlessness] are rampant and on the rise within the world-wide Ifá-orisa community. Only a handful of people can be found among each respective community who are truly endeavoring to follow and live the honorable path of the perennial sacred tradition of Ifá-orisa.

By and large [with few exceptions] there is no commitment and seriousness in the lives of a great many professed devotes. True respect for the irunmole-orisa and true respect for sincere and genuine elders has been lost by many, and in others it is waning. Only few are dedicated to spiritual growth, unfoldment and discipline. Precept and practice are as far apart today as east is from west.

All talk [much talk] and no action [no practice] is the path of many. Only few are actually living and pursuing a genuine, satisfying and healthy [balanced] spiritual life. No one listens to the truth anymore. No one cares about truth. Initiations and consecrated shrines are given to anybody, the only requirement today is money. Initiations are given only to increase personal prestige, to increase pocket money, personal power, to feed pride and to increase mere numbers. Few today exercise discernment in accepting prospective initiates. Today no distinction is made between a worthy and an unworthy candidate.True spiritual masters [spiritual teachers, guides and mentors] are a rarity and are almost impossible to find. They are few and far between. Whereas those who are willing to cheat you, trick you, manipulate you and take advantage of you can be seen and found everywhere.

Many have lost all sense of shame, propriety, self-restraint and decorum, and do all kinds of improper things openly! The shrines they worship are not those of the irunmole-orisa. They worship greed, lust, arrogance, money, lies and hypocrisy: they worship themselves and have made themselves the center of worship for others. They have propped themselves up as teachers, that is, teachers of gullible, undiscerning and ignorant ones. Today initiation is just a fad and is no longer a life long commitment of learning, spiritual growth and practice. Initiation has ceased to be a complete [comprehensive, clean and orderly] lifestyle.

It is high-time that all those who considers themselves a follower of the irunmole-orisa examine themselves and take a good and honest look at themselves. It is the responsibility of every member of the spiritual community to take responsibility for his or her life and to ascertain what is the contribution that they are making to the overall community and the perception that others may have of the community.

Aren’t you aware of what is happening? Don’t you see what is occurring today? How shameful and embarrassing it is to see professed devotees of Ifá-orisa attacking each other on social-media? How painful and embarrassing it is to see Ifá-orisa devotees undermining each other publicly and secretly, and causing the sacred tradition of the irunmole-orisa to lose respectability and prestige before onlookers and new investigators of the tradition. Isn’t this why many turn away from the tradition? Isn’t this why many lose their faith and resolve? It is bad enough to see devotees engage in these kind of things but what to say when can see elders and community leaders also engaged in these kinds of nasty, childish and shameful fighting and competitive activities!

As individual devotees and initiates we really cannot change others or force them to change, but we can and must definitely improve and refine ourselves. Individually we can change ourselves and thereby exert a positive, purifying [ennobling] and uplifting influence upon others. If we want our tradition and faith to be what we all know it should be and can be we must each make the resolve and decision to be true [sincere and honest] students [followers] of the irunmole-orisa. We cannot continue to justify living a mediocre, unsatisfying and uninspiring life because others have chosen to live a mediocre, wishy-washy and unremarkable life. Our lives should mean something to us and to others. Our lives should have a powerful, inspiring and uplifting impact upon others. We cannot base our spiritual life on what we see surrounding us. We cannot be like the chameleon that is always changing its colors to blend in with its environment. We have to go higher than that which surrounds us. We must do better individually and collectively. We must have a spirituality, morality and spiritual practice that is not determined by the moral-spiritual climate and circumstances that surrounds us. Our aim and standard must be higher. We have to embrace personal integrity and self-respect.

Let me ask you: Where is the love and unity today in the community? Why all this competitiveness and strife? Why all of this envy, selfishness and rivalry? Love and unity wane [disappear] when one abandons the wholesome spiritual lifestyle and ennobling instructions of the irunmole-orisa. Envy, selfishness and rivalry appear and increase when one abandons the true path and spirituality of the irunmole-orisa.

The irunmole-orisa are not restricted only to consecrated shrines. The irunmole-orisa and their àse [virtue, grace and power] also live [dwell] in the in the individual and collective feelings of reverence, love and thankfulness that exist in our hearts. The world should see and perceive the love, beauty, goodness and orderliness of the irunmole-orisa by beholding the clean, harmonious and wholesome lifestyle of the community of Ifá-orisa devotees. The world should be able to perceive and feel the wondrous, loving, healing and beautiful energy of the irunmole-orisa in the activities of the members of the Ifá-orisa community.

The orisa look to the heart only. A heart that is filled with arrogance, envy and hate is not worth a penny. The orisa draw near to people whose hearts are clean, generous, pure, kind and sincere. The orisa stay away from people whose hearts are dirty, petty, impure, mean and insincere.

A true knower and lover of the orisa is one whose heart has been cleansed by the love that he or she has received from the orisa [and that he or she has personally experienced in the depths of his or her heart]. The orisa are sources, fountains and centers of divine love. In making true [genuine] contact with the real orisa and not imagined [or imaginary] orisa our lives becomes cleansed, empowered, uplifted and transformed.

A [true] devotee and knower of the orisa remains immersed in the love, purity, inspiration, nobility and goodness of the orisa, and likewise becomes an embodiment of love, purity, inspiration, nobility and goodness. This sublime and abiding state [or condition] is what is known as Ifáyelele.

The person who enters into and awakens to the reality of ifáyelele in his or her life forever remains immersed in the grace, power, merit and virtue of ifáyelele: the sublime [divine] state.

How do we know when someone has entered into and awakened to Ifáyelele? When arrogance, pettiness, hate, stinginess, indifference, deception, ignorance, belligerence and falsity has been permanently stripped away from his or her life such a person has become established in the power, virtue, merit, grace and illumination [realization] of Ifáyelele.

Those who are immersed in arrogance, pettiness, hate, stinginess, indifference, deception, ignorance, belligerence and falsity are ogberi or nescient people. They have an aberrant, unstable, erratic, volatile and sickly spirituality, that is if it can even be called spirituality at all! These are people who think they know it all, they do not listen to anyone nor are they amenable to taking or receiving advice. They learn only by getting burned and scorched, and some do not learn even after being burned and scorched by their own nescience and insolence [rude and disrespectful attitude and behavior].

Stay away from people who claim that the irunmole-orisa can be used to harm people. Stay away from people who say that they can send the orisa on errands to do hurtful things. Such people do not know the orisa. Such people are not devotees of the orisa. The orisa pay no mind [attention] to such ignorant, arrogant and insolent people. Such people are devotees [and victims] of their own ignorance, they are not following the orisa that really exist, instead they are following the non-existent orisa of their own darkened imagination.

The path of the orisa is a path of pure goodness, beauty, wellbeing and inspiration. Allow no one to deceive [and frighten] you with foolishness and nonsense. Allow no one to misrepresent the sublime love, goodness and beauty of the orisa. A person who truly knows and follows the orisa will himself or herself become an orisa. They will become divine in their attitudes, qualities, behavior, demeanor, words, conduct, thoughts and spirituality.

It takes an orisa [orisa-like person] to know an orisa [orisa-like person]. Men and women established in Ifáyelele become attracted to each other, they bond together and they mix together seamlessly like water mixes with milk.

Men and women established in ogberi spirituality repel each other, they ruin, contaminate and destroy everything that they come in contact with.

Preserve the purity, goodness and beauty of your orisa spirituality. Allow no one to misrepresent and tarnish the goodness, greatness and nobility of our orisa and of our orisa spirituality. Aspire for more and you will achieve more. My Ifá-orisa family and friends we are at the precipice. Our choices, decisions, manner of life and actions from today forward will determine the quality and direction that our previous faith will take.

Your attitude, outlook and practical actions will either contribute to the healthy growth and expansion of our traditions, or it will contribute to its corruption and erosion. If we want a vibrant, healthy, effective and satisfying Ifá-orisa spirituality then we must each personally embrace the lifestyle that will ensure that a vibrant, healthy, effective and satisfying tradition endures. Think about these things and take them to heart.

May irunmole-orisa inspire, bless, guide and defend you. Àse. May irunmole-orisa establish you in Ifáyelele at the soonest possible time. Àse.

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


Ifá-Orisa: La honestidad.

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

Sagrado Odu-Ifá Okanran-Owonrin:

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

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

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

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

El relato de Ifá:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ifárinu reflejo dentro de sí y pensó:Continue reading



1. Ogun/Osoosi/Orisa Oko
2. Sango/Oya
3. Obatala/Egungun/Iyaami/Sanpanna
4. Ifa/Esu/Osun/Aje/Yemoja/Olokun **
5. Ogun/Osoosi/Orisa Oko
6. Sango/Oya
7. Obatala/Egungun/Iyaami/Sanpanna
8. Ifa/Esu/Osun/Aje/Yemoja/Olokun                ***
9. Ogun/Osoosi/Orisa Oko
10. Sango/Oya
11. Obatala/Egungun/Iyaami/Sanpanna
12. Ifa/Esu/Osun/Aje/Yemoja/Olokun                 **

13. Ogun/Osoosi/Orisa Oko
14. Sango/Oya
15. Obatala/Egungun/Iyaami/Sanpanna
16. Ifa/Esu/Osun/Aje/Yemoja/Olokun                 **
17. Ogun/Osoosi/Orisa Oko
18. Sango/Oya
19. Obatala/Egungun/Iyaami/Sanpanna
20. Ifa/Esu/Osun/Aje/Yemoja/Olokun                 **
21. Ogun/Osoosi/Orisa Oko
22. Sango/Oya
23. Obatala/Egungun/Iyaami/Sanpanna
24. Ifa/Esu/Osun/Aje/Yemoja/Olokun                ***
25. Ogun/Osoosi/Orisa Oko
26. Sango/Oya
27. Obatala/Egungun/Iyaami/Sanpanna
28. Ifa/Esu/Osun/Aje/Yemoja/Olokun                 **
29. Ogun/Osoosi/Orisa Oko
30. Sango/Oya
31. Obatala/Egungun/Iyaami/Sanpanna

**   = Ose Ifa (Ororun-un)
*** = Itadogun



1. Sango/Oya
2. Obatala/Egungun/Iyaami/Sanpanna
3. Ifa/Esu/Osun/Aje/Yemoja                              ***
4. Ogun/Osoosi
5. Sango/Oya
6. Obatala/Egungun/Iyaami/Sanpanna
7. Ifa/Esu/Osun/Aje/Yemoja                                **
8. Ogun/osoosi
9. Sango/oya
10. Obatala/egungun/iyaami/sanpanna

11. Ifa/Esu/Osun/Aje/Yemoja                                **
12. Ogun/Osoosi
13. Sango/Oya
14. Obatala/egungun/iyaami/sanpanna
15. Ifa/Esu/Osun/Aje/Yemoja                                **
16. Ogun/Osoosi
17. Sango/Oya
18. Obatala/egungun/iyaami/sanpanna
19. Ifa/Esu/Osun/Aje/Yemoja                              ***
20. Ogun/Osoosi
21. Sango/Oya
22. Obatala/Egungun/Iyaami/Sanpanna
23. Ifa/Esu/Osun/Aje/Yemoja                                **
24. Ogun/osoosi
25. Sango/Oya
26. Obatala/Egungun/Iyaami/Sanpanna
27. Ifa/Esu/Osun/Aje/Yemoja                                **
28. Ogun/osoosi
29. Sango/Oya

30. Obatala/Egungun/Iyaami/Sanpanna
31. Ifa/Esu/Osun/Aje/Yemoja                                **


**    = Ose Ifa (Ororun-un)
***  = Itadogun