OLALEKAN ODUNTAN: March 2022

Thursday 31 March 2022

Blame Yoruba/Igbo elite for Kaduna and other Middlebelt killings

The coloniality of Yoruba and Igbo leadership that results in Pan Tribalistic perspectives, individualism and Westernization, robs the two most populous Original African groups of a uniting Original African civilizational perspective, and makes them irresponsibly leave the smaller groups of their civilization in harms way of predatory civilizations. If this continues unchallenged, Afro-Arabic imperialists will culturally subsume or annihilate the smaller Original African groups that form the outer ring to the Original African heartland in the South, before those in the South are isolated and culturally annihilated.

Long before European imperialism and colonization, Kaduna had become our bloody Frontline between Original African and Afro-Arabic civilizations, especially from early 1500s as Zaria through the likes of Queen Amina raided Original African groups for slaves to sell to their Afro-Arabic cousins. European colonization and subsequent mischievous national building placed the Original African civilization at a disadvantage by dividing the Original African civilizational sphere into three regions - West, East and Middlebelt. The conglomerate of small Original Africans groups known as the Middlebelt were placed under Afro-Arabic caliphate, first through the Northern Protectorate, and through state creation whereby a large number of Original African groups are placed under caliphate minority state governments in Kaduna, Plateau, Adamawa etc.

Nothing but the coloniality of Yorubas and Igbos elite could have made them turn a blind eye to the creation of Kaduna state as the fourth largest state, which cobbled together small Original African groups and put them under the control of Zaria/Zazau Emirate controlled Kaduna state. This same coloniality that brought about the Pan Tribalistic and individualistic perceptions of Yoruba and Igbo is what prevents their unification of the Original African civilization to challenge Afro-Arabic imperialism diplomatically, democratically and if the worse come to the worst militarily. Without their combined civilizational numbers, Yorubas and Igbos are too weak on their own so they go begging on European and Afro-Arabic civilizational powerbase for what should be theirs and in most cases made to sellout their Original African civilizational siblings and agenda.

Before the disabling European colonization of our political space and coloniality of our Original African minds and souls, when Africans were truly Africans inside out, a confederacy of hundreds of Original African groups, known as the Kwararafa had come together centuries ago to stem the tide of Afroasiatic imperialism that had first started around Lake Chad, and later moved to Daura where it filtered down to Zaria. The Afroasiatic takeover of Ngazargamu and destruction of the surrounding Lake Chad Sahel Sao civilization, an extension of the Nok grassland Nok and rainforest Ife civilization, resulted in the pushing down of Original African groups like Jukun back into the Gongola Valley.

Under the leadership Aku Uka, the Kwararafa confederacy were able to restrict the Southward movement of Afro Arabic imperialists that had taken over Ngazargamu that became Bornu/Kanem. However, the August 21st 1415 European takeover of Ceuta Morocco, the Afro-Arabic tradepost where Afroasians sold Original West African gold and other products to the outside world, led Afroasians to move from Senegambia towards Hausaland that bordered the Original African heartland.

Within 20yrs of the European takeover of Morocco, their trade route terminus, from around 1431 under the leadership of Abu Rahman, the Afroasiatic Islamists infiltrated and tookover academic and political leadership of Hausaland, which by 1491 produced the first Islamic king, Mohammed Korau in Katsina and Mohammed Rumfa in Kano. While Daura was the cultural center, Kano the caravan trade center, Zazau Emirate was entrusted with raiding and capturing Original Africans, Keferi/Kaffirs for slavery. The Afroasiatic cultural imperialism and coloniality of knowledge involved the rewriting of Hausa history to denigrate their former Original Africans cousins as Banza Bakwai.

It was Zaria under Queen Amina that raided Kwararafa, Igala and Nupe lands for slavery, which led to the coming together of Kwararafa and Igala to repel and launch attacks into the heart of Afroasiatic Hausaland, nearly destroying Katsina and other towns. Queen Amina lost her life in Igalaland on one of her many slave catching expeditions. With much larger subsequent Fulani migrations in the late 1700s and their complete takeover of Hausaland, the Nupe were near annihilated, while kwararafa confederacy was destroyed. The problem being that the two most populous Original African groups, Yoruba and Igbo, that could have increased the numbers and arms of the resistance, didn't join other Original Africans in Kwararafa to fight the Afroasiatic advance since they were preoccupied with Western slavery and arms.

With Nri civilization overrun, the Igbo mass moved towards the coast to create the Arochukwu slave trading confederacy. In the Ife civilization, the two flanking Oduduwa dynasties of Oyo and Benin strayed from their civilizational mode of Osun, cultural linkages, to Ogun, military territorial expansionism. Prince Ogun that became Oba Ewuare took European weapons to give Bini regional supremacy, at the cost of creating a Jesuit African church called Aruosa since the Portuguese insisted they won't sell weapons to non-Christian territories. For it's cavalry, Oyo romanced Islamists enabling them to build their first mosque in Oyo in 1560. Despite romancing the foreign civilizational predators, those later named Yorubas were to be engulfed not only by Europeans but Afroasians that tookover Ilorin and destroyed Oyo.

500yrs on, the Eurocentric/Abrahamic leadership of Yoruba, Igbo and Deltans, for Pan Tribalistic and individualistic agendas, still court foreign civilizations for power, while their Original civilizations is gradually eroded and heading for cultural extinction. The problem became exacerbated with colonization and coloniality that indoctrinated and empowered a psuedo elite that can only see and actualise themselves with colonial knowledge and power sources. They can't see themselves as Original Africans because their Original African epistemology based on the 16 sector Original Africano information Retrieval aka Ifa-Afa-Iha-Fa-Efa had been denigrated and discarded. An average Yoruba/Igbo who is now an Abrahamist knows nothing about his cultural foundations to enable him identify with others of the same cultural foundations. Western epistemicide, discarding our Original African knowledge sources for foreign knowledge sources, was done by mislabeling Esu and Ekwensu as Satan thereby scaring people from accesing it.

Without decoloniality of history and other knowledge sources, Yorubas and Igbos can never achieve any political aspiration that is pro-people. They can't defend the small Middlebelt groups nor themselves. The recent South and Middlebelt alliances need to be strengthened with their Original African common cultural and genetic origins and linkages. Eurocentric Original Africans believe the fallacy that identifying as Christians can protect them against Afroasiatic imperialism and cultural annihilation, but it is a false hope as we saw the Christians and Muslims unite to denigrate and exclude Original Africans from Egypt.

No God or nation will save Original Africans until Yorubas and Igbos, the two most populous, unite the Original African civilization, and step up to defend our civilizational siblings in South Kaduna and across the Middlebelt. They must push to have Kaduna State broken into at least two states, to enable the Adara and other Original African groups to use their state powers to protect themselves from the mindless killings and ethnci cleansing carried out by the Afroasiatic civilization. With the ideology of 'Justice for all' through restructuring devolution of power from the center and rotational presidency, Yorubas should come together with the Niger Deltans and Middlebelt to support 2023 Igbo presidency after which they both come together to support a Jukun or Igala as president. We must employ a civilizational.petspective of touch one touch all, otherwise all will be eventually destroyed one at a time.

Source: ASHEFOUNDATION

REFERENDUM NOT ELECTIONS!

Presidential aspirants and other political gladiators misleading you to believe 2023 general elections will resolve ethnic cleansing, genocide and siege in the Northern, Eastern and Western parts of Nigeria respectively are your enemies. The bloodletting and insecurity of lives and property that envelope the entire Nigeria state must be addressed now, the state of anarchy cannot be wishfully resolved by 2023 presidency to the Southern part of the country.

To realise their morbid political aspirations, power gladiators kept quiet, look the other way and pretended nothing is happening or that they have solutions to the multifaceted problems when they get to power. We cannot and should not continue to be pawns in their political chessboard, their focus is to realise their ambition for self actualisation, their vision is greed and their mission is to loot the treasury to accumulate more wealth while we continue to groan in hunger, want, destitution, poverty and insecurity of our lives and loss of our meagre property.

They have ensured that the children of nobody will never become somebody politically, yet we sing their praise, promote their interests. We fight, maim and kill ourselves for these selfish few to realise their political aspirations for them to loot our collective patrimony. While they close ranks to achieve their exploitative and opportunistic economic interests, we remain eternal enemies. Our agony is their pleasure, our mourning is their delight, our tears is their joy.

In as much as trade union movement have failed to lead our fight, our resistance and our struggle to be free from the exploitative and dictatorial class, we cannot continue to lament in despair, we must take our destiny in our hands. We have to sensitise ourselves, be mobilised and organised, we must be willing, ready and prepared to say enough is enough to the oppression of thieves in the corridors of power.

We are where we are today because we are blinded by loyalty to our oppressors and moneybags enterprises called political parties. We defend their oppression, we justify their extortion and exploitation, we passionately find excuses for their mis-governance, ineptitude and the terror they daily unleash on us.We are the promoters and chief campaigners of the same irresponsive and irresponsible politicians that spoiled, ruin and brought Nigeria to the precipice of disintegration.

The APC that promised change gave us pains. A party that articulated restructuring of the polity now sing a new song of denial, of not understanding what restructuring is all about. The hypocrisy of Asiwaju Bola Ahmed Tinubu and the pretence of Professor Yomi Osinbajo with the way they jettisoned the clamour for a restructured Nigeria, are dangerous signals that they cannot and should not be trusted with power as they will make a worse President than BUHARI nepotistic dictatorship. Kayode Fayemi, Amosun and others from the Yoruba country jostling for president are similar treacherous jokers. They are all political merchants that have willingly traded the collective aspirations of the Yoruba to realise self.

Ignoramus are talking of Yoruba best opportunity to take over governance from Buhari's misrule, they daily abuse our minds that the opportunity must not be frittered away. Those who disagree with their masters ill-infotmed agenda for self actualisation are accused of being disloyal and labeled betrayers. Whereas the real traitors and most treacherous are Tinubu, members of his political dynasty whether estranged or not, some holding ministerial positions including principal officers of the national assembly.

Of what significant benefits has Osinbajo, Vice Presidency being to the Yoruba, not to talk of the Hushpuppi friend, Hakeem Gbajabiamila as the Speaker, House of Representatives. They are all serving their narrow clique interest at the expense of the Yoruba majority.

A Yoruba presidency will only serve individuals and their cronies interest. What the Yoruba wants in the failed British economic enterprise - Nigeria is to negotiate our continuous existence with other indigenous ethnic nationalities in the country. And not an illusory presidency of a country in a state of anomie.

Patriots like Omoyele Sowore and a few others call for Revolution Now fell on deaf ears, and if we can't save Nigeria by finding it anew, it is better to actualise a sovereign Yoruba Nation. It may be your personal choice to live in Nigeria as a second class citizen and be enslaved to the bestial Fulani hegemony. We also have a choice to resist being killed without provocation, our women being raped, our farmlands being burned and destroyed, and our ancestral land being taken over by the hegemons.

As far as we are concerned, since the call to restructure Nigeria is not palatable to the beneficiaries of the failed Nigeria state, we are calling for a Referendum on or before 2023 and not ELECTIONS !

If those misleading our people with the bait of a 2023 presidency are so popular, why can't they test their popularity in a Referendum to be supervised by the UN, and see whether the Yoruba will vote for their Self determination and social emancipation or the continuous existence with others in a moribund Nigeria state where the Fulani are Lord's of manor.

We are tired of our schools being under lock and key, we are tired of outrageous NEPA bills with no light, we are tired of no food, no water, exhorbitant price of fuel and gas, hunger, mass poverty and insecurity of lives and property. To those who believe in our agitation for Referendum and shared our quest for nationhood, the despots in power will not oblige our demand. We must struggle and fight for it, as power is never given to a people on a platter of gold, but it is fought for and won. We are convince of victory, as a United and Determined people can never be defeated. We say, DARE TO STRUGGLE, DARE TO WIN!

Comrade Wale Balogun

National Coordinator, Yoruba Revolutionary Movement (YOREM)

SOUN STOOL: A 60 YEARS OLD FRONTLINE PRINCE, AFOLABI GHANDI OLAOYE, AN ENTREPRENEUR WHO HAS TRAVELLED TO OVER 65 COUNTRIES, HONOURED BY OBAMA, OBASANJO

The name Afolabi Ghandi Olaoye recently gained popularity following the vacancy created by the demise of Oba Oladunni Oyewumi Ajagungbade III, the Soun of Ogbomosoland, on December 12, 2021.

Ghandi Olaoye, a Prince of Olaoye Ruling House, whose family’s turn it is to produce the next Soun, like others, threw his hat in the to vie for the coveted seat. The process for the selection of a new monarch for the ancient town is still on with the battlefield now shifted to the court of the kingmakers.

Of the several contending princes, this man, Afolabi Ghandi Olaoye, has shot into the limelight and has no doubt attained the status of ‘a leading candidate.’

His Profile:

Ghandi Olaoye is a visionary leader, motivational speaker, and entrepreneur. He is known for his immense commitment to excellence and leadership skills, Ghandi is the CEO of Peculiar People Management (PPM) and GihonRiv Limited, which are Management and Human Resource Consulting Companies based in Lagos, Nigeria and Dallas, USA.

He is the Chairman and Cofounder of Great Places to Work Institute, Nigeria, a global research and management consultancy company that recognizes the best workplaces in over 56 countries worldwide and provides premier business and advisory services.

In addition, he is the Chairman of both Quest Oil & Gas (ASCON Oil) an independent marketer of petroleum products (storage, distribution and sales) in Nigeria, and Quest Engineering Company a value-driven energy company providing eco-friendly and innovative services in the upstream, midstream and downstream sectors.

Ghandi served on the Board of National Council on Privatization (NCP) which is also the Board of Bureau of Public Enterprise (B.P.E) (2017-2021)

Ghandi is a member of the Board of Trustees of Strategy for Mentoring Initiative & Leadership Empowerment (S.M.I.L.E), a young entrepreneurship for development and a non-profit organization.

He serves on the board of A Smile on Their Faces Initiative (a non-profit initiative focus group for people living with disabilities).

He was a Co-Founder and Member of the Board of Directors at Adams Smith Investment & Financial Company, Ikoyi, Lagos between 1990-1994.

Ghandi was a member of the Board of Directors and Co-Founder at Touchmark Saving & Loan Lagos (1992-1995)

He was also a Co-Founder and Member of the Board of Directors at Dunamis Finance Company (1991-1995)

In January 2009, Ghandi was invited to serve as an Advisor and Council Member on the Council for New Americans by the Maryland State Governor of the United States of America, Governor Martin OMalley. While he served a four-year tenure on the council, he assisted the Governor to form policies on immigrant integration into the state of Maryland.

Ghandi served as the Chairman over a real estate development project in Floyd, Texas USA, where he oversaw the development of over 700 acres of a campus which comprised of a college, housing estate, and a 20,000 Seater Auditorium.

An Associate of the International Third World Leaders Association (ITWLA) chaired by the late Dr Myles Munroe, a forum created for the exchange of cross-cultural ideas globally. He represented Myles Munroe international in Nigeria for over 10 years.

Mr. Olaoye is an influential community leader recognized both in Nigeria by former Nigerian President Olusegun Obasanjo in 2001 and in the United States of America by President Barack Obama in 2011.

He is the recipient of various awards which include the Youth Empowerment and Positive Mentoring of Africans in the Diaspora Award which was conferred by the African Business Roundtable in December 2008.

He has been featured in many newspapers and electronic media.

He graduated in 1982 from the prestigious Obafemi Awolowo University in Nigeria (formerly known as University of Ife) with a BA Honors in English and Literary Studies; he holds a Masters degree (MILR) in Industrial and Labor Relations with emphasis on Human Resource Management from Nigerias premiere University, University of Ibadan (1987).

Ghandi was born on August 23rd 1961, he enjoys traveling and has been to over 65 countries in Europe, Asia, Australia, the Caribbean, North and South America, the Pacific Islands and Africa. His other interests include: swimming and playing scrabble.

Ghandi Olaoye is an ordained minister, and he is married with two children.

Source: ogbomosoinsightonline.com

CHIEF OBAFEMI AWOLOWO

The last two years of Awolowo as Premier of Western Region was concentrated on efforts to write his name in the book of Legends.

He incorporated: Western Hotels which invested in:

1) Premier Hotel,

2) Lafia hotels in Ibadan

3) Lagos Airport Hotel respectively.

He set up:

Western Nigeria Development Corporation to finance mega corporations. This was established in 1958.

It encouraged plantation development with six agricultural plantations covering 20,517 acres in collaboration with Cooperative societies, eleven additional plantations covering 8,468 acres with crops ranging from Cocoa , Rubber, Oil Palm, Citrus, Cashew and Coffee had been put in place all over the region.

WNDC, a clearing house for multitude of companies, established for the rapid industrial development and revolution of the region.

Among them were:

1. WAPCO at Ewekoro for cement, with enough capacity to serve the whole country.

2. Nigerite Ltd, producing asbestos and roofing sheets,

3. National Bank,

4. Wema Bank,

5. Nigerian General Insurance,

6. Great Nigeria Insurance,

7. Gravil Enthoven and coy,

8. Vegetables Oil Ltd,

9. Cocoa Processing Industry Ogba Ikeja,

10. Odua Textile Mills Ltd,

11. Wrought Iron Ltd,

12. Union beverages Ltd, 13. Sungass company,

14. Wemabod estates, owner of Western House tallest building, then on Broad Street, and other estates,

15. Western livestocks,

16. Fisheries services Ltd,

17. Caxton Press,

18. Epe Plywood,

19. Asakar Paints,

20. Nigeria Crafts and Bags Ltd,

21. Nipol Plastics in Ibadan,

22. Phoenix Motors.

Also, he opened up biggest industrial layouts in:

i. Ibadan, Oluyole and

ii. Lagos Oba Akran axis and

iii. Ilupeju in Mushin axis with over 120 factories for mass production of different needs & gave birth to:

23. Nigeria Textile Mills,

24. West Africa Breweries,

25. Dunlop Tyres,

26. Crittal Hope Aluminum,

27. Tower Aluminium,

28. Solel Boneh,

29. Nidogas,

30. Nigeria Wire and Cables in Ilupeju.

Odua Investments was the largest conglomerates in Nigeria as at 2004 with assets worth over N10 trillion.

Chief Jeremiah Obafemi Awolowo paid the Western Nigeria Civil servants, the highest salaries far above Federal government.

So much jobs were created by vast industrialisation drives.

All these were achieved without Oil revenue between1951-1959. He also touched the road construction with bitumen & laid road network covering over 2,000 kilometers throughout the region.

Other achievements of his regime are:

1. Cocoa House, the tallest building in West Africa for decades,

2. Liberty Stadium, the most modern in the entire African,

3. Western Nigeria Television & Broadcasting Service (WNTV/WNBS), the first Radio & Television Stations in Africa,

4. Many General Hospitals and Dispensaries in rural area.

5. Free Education at primary school level.

6. His effort in Cooperative society development gave birth to establishment of Cooperative Bank in 1953 and Cooperative College.

The eight years most of this present Governors spend, was the same with Pa Awolowo, covering what comprises 8 states nowadays, yet he achieved so much. Most of our present day Governors could not mention one world class company, corporate institution or industry set up to create jobs for teaming youths being turned out year in, year out, by our ivory towers.

Today leaders should at least emulate our late sage foot steps instead of all the temporary empowerment programs (Motor cycle, Keke Napep, Pepper grinding machine, Cassava grinding machine, Deep freezer, Fridge, Clipper etc) being used to cajole the electorates at the turn of election every four years.

A time will come in this nation that people aspiring for position must show a well laid out plan before the electorate.

The cash and carry politics will fail as it's the practise in developed nation.

Let us always look forward to lasting legacies.

OBAFEMI AWOLOWO was obviously ahead of his peers and till today no living or deceased Nigerian has surpassed his achievements.

You wonder why the southwest Nigeria did well.

In the 1990s, Nigeria Textile Mills, Oba Akran Ikeja alone employed over 4,000 workers before the military mismanagement of economy killed the company with unfriendly company policies.

Can we ever find a leader like this man?

The marvelous wonder, friendship and unity of Òrúnmìlà and Èlà

/!!!\ Òrúnmìlà is enshrined within the heart of Èlà and Èlà is enshrined within the heart of Òrúnmìlà. /!!!\

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

In Ifá we find detailed references and great mention of the Irunmole (the being of divine light and splendor) called Èlà. The word Èlà is both an adjective and a personal proper name. Òrúnmìlà has many praise names like Eleri Ipin, Akerefinusogbon, Awinrin, Ajana, Edu, Oba Atayese, Awimilogbon and so forth. Sometimes Òrúnmìlà is praised with the name èlà because the adjective èlà means saving power, salvation, safety and refuge, and without a doubt Òrúnmìlà is all of these things.

But when Ifá speaks of Èlà omo osin asiwaju, Èlà Iwori or Èlà omo Oyigiyigi, Ifá is not referring to Òrúnmìlà. Òrúnmìlà is Òrúnmìlà bara Agboniregun, but Èlà is, Èlà omo Osin asiwaju or Èlà omo Oyigiyigi. Oyigiyigi is one of Olódùmarè’s holy, sacred and power-filled praise names. Èlà is the plenary manifestation of Oyigiyigi or the all powerful, all mighty, irresistible and unchanging potency-feature of Olódùmarè.

Èlà is the eternally delightful, pleasure giving, satisfying and attractive potency-power-feature of Olódùmarè. Èlà is the personal manifestation of the glorious, expansive, all encompassing and all pervading Olódùmarè or Enitolodu [the supreme source, sole owner, sole administer, and sole wielder of all energies, potencies and powers].

Èlà is the personal name of an extraordinary irunmole (being of splendor, opulence, glory and light) who is a plenary manifestation of Olódùmarè Agotun. So it is clear to us, that Èlà is Èlà and Òrúnmìlà is Òrúnmìlà. They are not the same personality. Òrúnmìlà proceeds every morning to the palace temple of Olódùmarè called "ile-àse" to speak with Olódùmarè and to offer his praise, respects, requests and prayers to Olódùmarè Oba Anu and then "Òrúnmìlà Ajiborisa Pero" leaves the palace temple after his morning worship to attend to his student disciples and to all those who appeal to him for guidance, direction and assistance. Whereas Èlà omo osin is always with Olódùmarè and remains in the immediate presence and company of Olódùmarè in ile-àse.

The irunmule Èlà is the great glory, the wonder worker, the original purity and the divine power which cleanses and purifies our inner life, molds our inner qualities and assists us in the shaping and perfecting of our character. Èlà oversees the development and perfecting of our interior spiritual and intellectual faculties. The irunmole Èlà omo osin asiwaju is the supreme guiding power who makes the smooth operation and manifestation of Ifá possible.

Èlà connects us to the divine world of Ifá, and it is Èlà who makes the works of Ifá to prosper and to manifest. Èlà is the divine energy and living intelligence that supplies àse to us and makes us able to feel, discern, verify and experience the presence and power of the innumerable divine irunmole-orisa and the divine spiritual realm.

This is why we say:

May the activities of Ifá be "ebo fin, ebo da" or may the blessings, benefits and activity of Ifá be quick acting and quick manifesting. It is Èlà who initiates, oversees and carries through to completion the quick acting and quick manifesting power of Ifá.

In many stanzas and chapters of Odu Ifá we learn that during difficult, trying and uncertain times Òrúnmìlà called upon Èlà for support, reinforcement, investiture of divine power, grace, understand and strength. This is why the irunmole Èlà is called Èlà, because he is the divine manifestation of Olódùmarè in the form of divine light, life-giving energy, restoring potency and salvation, and Èlà is able to effect a qualitative and substantive transformation in our lives, understanding and outlook. Èlà establishes in us intuitive connectivity with all things divine, holy, pure and beneficial.

Òrúnmìlà works with the elements of nature or the materials used in ebo to realize his assistance, relief and support. Òrúnmìlà makes use of sacrifices, rituals, rites and oracular consultation to assist and benefit mankind.

Èlà omo osin asiwaju on the other hand does not use herbs, sacred types of wood, plants, sacrifices, rituals or oracular practices. Èlà uses the power of command, the power of divine manifestation known as "agbara oro enu".

The character, personality, duties, mission and teachings of Èlà omo Osin asiwaju and Òrúnmìlà bara Agboniregun are different. Èlà sanctifies and purifies everything he touches and he makes it acceptable to Olódùmarè and the innumerable irunmole-orisa. Èlà reveals Olódùmarè to us and brings us close to, draws us to Olódùmarè. Èlà is dedicated mostly to the moral-spiritual regeneration and development of mankind. Èlà is the one who initiates us into true spirituality and leads us to maturity and awakening.

Èlà is in charge of revealing Olódùmarè to us and is in charge of introducing, nurturing and reproducing the divine nature of Olódùmarè within us thereby establishing firmly in Ifáyelele. Èlà is the divine intelligence, potency and power which empowers and enables us to be able to become godly, holy or god-like here and now.

By receiving the àse of Èlà and by practicing his unique teachings and mysteries we make swift moral-spiritual advancement and are made able and fitted to realize our Orisa nature here and now. Òrúnmìlà assists us in a supportive role in this endeavor also but Òrúnmìlà is mostly dedicated to assisting us with immediate and practical mundane realities and needs like helping us to have children, to enjoy good health, resolve life problems, to be able to find a respectable job, improvement of health and so forth.

It is also important and necessary to know that Òrúnmìlà also has a higher dimension or aspect of activity which is similar to the activity of Èlà omo osin, but as far as the common practice of the majority of followers of Orunmila, Òrúnmìlà is called upon mostly for the attainment of basic human needs like food, clothing, shelter, good health, acquisition of money and protection from unwholesome people and unwholesome negative energies.

This is what most people seek Òrúnmìlà out for but that doesn’t mean that Òrúnmìlà is limited or restricted to these activities. Few people seek out Òrúnmìlà for his higher and more confidential activities, teachings, mysteries and benefits. Òrúnmìlà only unveils, reveals and imparts this confidential, higher and complete aspect of himself and teaching to the mature, devoted and wholehearted devotee. In fact Èlà and Òrúnmìlà are inseparable from each other! In the heart of Èlà you will find Òrúnmìlà enshrined with limitless love, awe, respect and veneration. In the heart of Òrúnmìlà you will find Èlà enshrined with limitless love, awe, respect and veneration.

They look at each other as the others devoted servant, student and friend. They don’t like to see the other behave like if he is less than the other!!! They are always trying to outdo each other in friendship, love, benevolence and service! How great and wonderful are the love, respect and humility of Èlà and Òrúnmìlà! Òrúnmìlà treats Èlà as his superior and Èlà treats Òrúnmìlà as his superior! What a wonderful competition of humility, respect and love this is!!

Òrúnmìlà reserves his higher revelation of himself for the wholehearted and genuinely spiritual devotees and aspirants who are in need of and are seeking for a greater, superior and more satisfying spirituality.

Èlà is in charge of the divine inner development of humanity. Òrúnmìlà is also active in this endeavor. The specific activities and functions of Ela and Òrúnmìlà overlap since they are working in unison for the wellbeing, benefit, progress and happiness of mankind as well as the personalities of the divine worlds.

I wanted to make this brief clarification so as to clear up any misunderstandings, confusion or inaccuracies. It is easy to get these understandings mixed up since the word èlà is both a personal name referring to Èlà omo Osin [osin refers and points to Olódùmarè as the unequivocal, unequalled and unrivaled Supreme leader of all irunmole-orisa, humanity and all of creation].

The glorious omniscience i.e. Ifá instructs and encourages us through Òrúnmìlà to call upon Èlà. This is why we recite the sacred words:

Èlà rowa. Èlà rowa. Èlà rowa.

Èlà descend.

Èlà takun wa gureh ariwo ntaśa.

Èlà extend to us the rope of life. Let the fellowship of devotees in unison joyfully praise and expectantly call upon Èlà.

This sacred recitation and these powerful verses which extol and invite is to call upon Èlà are not referring to Òrúnmìlà but to Èlà omo Osin asiwaju.

Remember that Èlà and Òrúnmìlà are not the same divine personages. They are completely different personalities with different missions, different characters, different methods and different teachings.

The teachings of Èlà and Òrúnmìlà are compatible but they are not the same. They complement each other. Their methods and teachings are different in terms of content, purpose and means. Ifá reveals to us that Èlà and Òrúnmìlà are working in close union and sympathy with each other. Each according to the divine plan of Olódùmarè is accomplishing the purposes of Olodumare Agotun for His beloved creation.

Èlà and Òrúnmìlà have a deep friendship, respect and love for each other. Èlà is humble before Òrúnmìlà and Òrúnmìlà is humble before Èlà. They look at each other with wonder, respect and a sense of marvel. The minds and ways of Èlà and Òrúnmìlà are unique, very deep and impossible to comprehend. The unity of action and heart; and the cohesiveness of their affinity, love and respect for each other is revealed in this Ifá praise:

Èlà-Òrúnmìlà moyin aboru.

Èlà-Òrúnmìlà moyin aboye.

Èlà-Òrúnmìlà moyin abosise.

[A whole book can be written on the secret and confidential meanings and reasons of the above praise. It would take an entire book to do justice to the topic of Èlà and Òrúnmìlà, their activities, their mysteries, their works and their unique relationship.]

How wonderfully, succinctly, clearly and masterfully does Ifá reveal the distinct, unique, original and individual personhood of Èlà and Òrúnmìlà and their intimate friendship, unity, overlapping and intertwining divine activity and hospitable qualities.

May these basic clarifying explanations bring benefit, inspiration, clarity and delight to all sincere devotees of Ifá-Olódùmarè.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

~ Awo Òrúnmìlà Mark Casillas /!!!\ A.O.M.C. /!!!\The marvelous wonder, friendship and unity of Òrúnmìlà and Èlà:

/!!!\ Òrúnmìlà is enshrined within the heart of Èlà and Èlà is enshrined within the heart of Òrúnmìlà. /!!!\

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

This is why we say:

The glorious omniscience i.e. Ifá instructs and encourages us through Òrúnmìlà to call upon Èlà. This is why we recite the sacred words:

Èlà rowa. Èlà rowa. Èlà rowa.

Èlà descend.

Èlà takun wa gureh ariwo ntaśa.

Èlà extend to us the rope of life. Let the fellowship of devotees in unison joyfully praise and expectantly call upon Èlà.

This sacred recitation and these powerful verses which extol and invite is to call upon Èlà are not referring to Òrúnmìlà but to Èlà omo Osin asiwaju.

Èlà-Òrúnmìlà moyin aboru.

Èlà-Òrúnmìlà moyin aboye.

Èlà-Òrúnmìlà moyin abosise.

May these basic clarifying explanations bring benefit, inspiration, clarity and delight to all sincere devotees of Ifá-Olódùmarè.

Aboru Aboye. Ogbo ato asure iworiwofun. Àse.

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

Wednesday 30 March 2022

The sacred ritual to consecrate Opele. Who is an Oluwo? Corruption, hypocrisy and deception among some high-level Ifá leaders of Ile-Ife. The title-scam business, and other topics of interest and importance

New developments in Ifá:

There are different arrangements of the 16 major Odu Ifá. We are all familiar with two major arrangements by Oyo and Ile-Ife, but for the purpose of this article, I will be introducing the new 16 major arrangements of Odu Ifá invested by Dr. S. M. Opeola, the founder of Ifá Yoruba Kabbalah Temple.

This is the new 16 major Odu Ifá arrangement by the founder of Ifá Yoruba Kabbalah Temple:

Ogbe

Oyeku

Obara

Ika

Irosun

Oturupon

Ose

Iwori

Ogunda

Okanran

Odi

Ofun

Irete

Owonrin

Otura

Osa

Having listed the above arrangement, the next step is to prove how Ifá Yoruba Kabbalah Temple derived their own arrangement, but before that let's give a little explanation about the studying of Ifá in the olden days and nowadays.

The studying of Ifá seemed to be more difficult in the olden days than now because of lack of education by the babalawos training the people, but nowadays, with the good analysis by Dr. S. M. Opeola (Baba Kabbalah), he has made the training of Ifá very simple and easy. People can now get basic foundational training easily and be well trained as far as the basic foundational principles are concerned within 3 to 6 months. This is an improvement over the old method of long term duration that we are all familiar with. Previously people spent 4 to 5 years to acquire the the full range of training training, that is, for those who are able to capture things easily, while those who were slow in learning took 8 to 10 years to acquire the full range of trainings.

Now with the new method discovered by Baba Kabbalah, which he has also published in one of his book titled Ifá is a 9 bit binary computer. In this book he gave an explanation and a method of binary calculation to derive the 16 major Odu Ifá on opele chain, and this has enhanced the training and made it much easier for people to learn Ifá who are willing to enjoy the new developments in the Ifá and Orisa world. One should not forget that this new development and method of training can only be accessed in Ifa Yoruba Kabbalah Temple. Some educated babalawos still engage in old way of training which gives provision for "Isi Pele", but Baba Kabbalah system have eradicated the old custom of Isi Pele. The purpose of the method of Ifá Yoruba Kabbalah Temple is to make Ifá more simple and easy to learn.

What is Isi Pele?

In the method of training or imparting knowledge to their learners, the other babalawos who are not following the wind of changes that Ifá Yoruba Kabbalah Temple is blowing around the world, still engage in the method of Isi Pele. Isi Pele is a method associated with beginners in Ifá training. It is a process whereby a beginner in Ifá must develop his own opele with whatever materials he decided to choose to develop his opele, such as broken calabash, a pieces of dunlop or tyre, but he must not and could not choose the popular half nuts known as "Ese Aguntan" to develop his opele because the opele is primarily for training and not for divination as of that moment.

Isi Pele is a ritual for the beginner in Ifá to enhance his training. It is believed that the ritual will help the beginner to remember whatsoever he has been taught during the period of his training and after his training.

Here are the materials use for the ritual:

Dried cat fish(es)

Dried rat(s)

Snail(s)

Kolanut(s)

Bitter kola(s)

Alligator pepper

Dry gin.

All these materials will be prepared, then the babalawo who is the trainer will put these prepared materials on the Opele for this beginner/learner to eat this prepared materials with his mouth without using his hand to take it to his mouth. Instead he will use his mouth to eat this prepared materials on the floor. We all know opele has two arms which comprises 4 half nuts on each arm and making the total of 8 half nuts. This prepared materials will be put on each of the half nut of the Opele by the trainer which is the teaching babalawo of the beginner-learner and is expected to be eaten by the learner with his mouth on the floor one after the other untill he has finished eating all materials that have been placed on the Opele without using his hand to take any of it to his mouth. Then he will drink dry gin instead of water immediately after he has finished eating the materials.

After this ritual the babalawo-trainer will start to open opele for the beginner-learner, starting from 16 major odu (oju odu) from eji ogbe to ofun meji base on the arrangement the babalawo-trainer adopted down to the 240 minor odu ( apola/amula odu).

If you notice, I emphasize on the use of the word he for the trainer and the learner because in the olden days, it was forbidden for women to learn or use opele as an instrument of divination but it seem things have changed nowadays, with the Installation of Dr. Patri D' Haifa, the first female Araba, installed by late Araba Aworeni Adisa Mokan'ranrale.

How can a female be installed as Araba?

Another question to ask is how can a foreigner become an Araba?

See where the scam started, and it doesn't stop there until the same Araba Adisa Aworeni produced Araba Ajegunle who is a male and also a foreigner.

I have seen women using opele for divination, of which they are even popular with it, if you ask some babalawos they still believe that is wrong and unacceptable for women to use opele for divination, some even claimed the consequences of any woman using opele as divination may result to suddenly disappearance of her menstruation for life which as a result may affect the woman’s ability to give birth, in that case they believe only women who have stopped giving birth or who doesn't want to give birth can adapt the use of opele as a divination tools, while other claimed it was only 16 cowry shells (Eerindinlogun) that Òrúnmìlà authorized for the women to use, because his wife complained of not being able to help or attend to people's request and complained in his absence. Then Òrúnmìlà asked his wife to bring out 16 cowry shells and he taught her how to use it, and also gave her the approval of positive result whether she used them correctly or mistakenly used them incorrectly.

"Ki e ma fi ofun pe ogbe, ki o fi ogbe pe ofun, Agba si yin lowo”.

Meaning:

“If you wrongfuly pronounce ofun as ogbe and mistakenly call ogbe as ofun, fear not, I have given you the approval and you will get a positive result.

To some babalawos the 16 cowry shells is the simplest divination tools to use because it has 11 odu ifa and it will be much easier for women to learn, but some babalawos believe it is not perfect and accurate, while some regard it as fake, claiming some of those who are involved in the use of 16 cowry shells use the seer "Arina" and not that they are well trained as people believe.

The question to ask is if the 16 cowry shell method isn't perfect, why can the women use opele as perfection, or are these babalawos looking at gender inequality that the men are superior than the women, or are they trying to push the women to some restricted aspect or certain areas in tradition? Or some reason that since Òrúnmìlà is not physically present on the earth, then the approval given to his wife by using the 16 cowry shells either correctly or mistakenly and still getting the positive result must have stopped or must stop.

Although I asked if all these claims can be backed up by any Odu Ifá, but none of them could provide any Odu Ifá to back their reasons up. I asked this question because I met a young lady learning opele years back, after she finished her training and decided to practice with opele. She hadn’t given birth to any children when I knew her during her training with my friend, but I am happy to tell you she still engaged in using opele as a means of divination and she has given birth to 3 children now. The lifestyle and success of this lady has demolished the first claim of some babalawos who claimed that any woman who uses opele as a divination tool must forget about giving birth once she has engaged in the use of opele.

Let us leave that and discuss about the scam created by the late Araba Adisa Aworeni who made a spiritual title to be honorary title by installing Dr. Patri D'haifa as Araba and also the Araba Ajegunle. First of all, these two people have no deeper training or knowledge in Ifá and Orisa, and they have never been in true Ifá and Orisa practice. The only thing that they were practicing using these honorary titles that they paid so much money for to acquire to dupe other foreigners. I call the title of Araba given to these people as merely artificial honorary titles because the titles where not earned as a result of training, practice and acknowledgement of the Ifá and Orisa community, but appear to be fake titles that have no spiritual back up simply because they are not qualified to own these titles.

Who is an Araba?

Araba is the spiritual head of the traditional religion, in history, Araba was restricted to the people of Ile-Ife alone, believing or claiming Ile- Ife is the ancient town and Òrúnmìlà orginated and created world of Ifá in Ile-Ife, since they are direct descendants of Òrúnmìlà, they are the only person entitled to the title. For these reasons no other towns or villages have the title Araba, but the nomenclature oluwo was generally adopted by other towns, villages and communities.

In my interview with Goke Aworeni, popularly called Goke Araba, he said the wide spread use of the title Araba in many towns, villages and communities started when the people of Lagos came to take the title as honorary, due to popularity of Eko, and also have been a civilized town as at that moment. He further gave his reason why only Ile-Ife is entitled to the title Araba, because it is only Ile-Ife that has Awo Olodu, and Awo is headed by Araba, and next to the Araba is Agbongbon, down to Akoda and Aseda etc.

Goke Araba also gave some information about the mode of their dressing, the Araba use "Oro" known as crown while the Awo Olodu use hat which has been designed with "ikode" (feather of a pariot).

The beautiful beads that they use to cross their shoulder to chest and down to their waist is called "iko", and one should not forget the orere/osu awo that they normally designed with palm fronds any time they are on outing which also serve as their staff. Now despite that their are alot of Arabas in Yorubaland no Araba from outside Ile-Ife must use Oro the crown that the Ile-Ife Araba uses, not to talk of using iko or osu Awo to walk as staff in Ile-Ife. The biggest offense is to use umbrella in Oke Itase which is believed that only the Araba has the right to use umbrella in Oke Itase and no other other person must do so.

Since we have highlighted the position of Araba in the olden days, how did other towns install their oluwo in the olden days, and what is the system used by oluwo in olden days and the position of oluwo nowadays?

In the olden days before the wide spread of the office of Araba the Oluwo or Olu Awo was installed by the king or village-head (bale).

Who is an Olu-Awo/Oluwo?

Oluwo means the leader and head of all awos/babalawos. Mostly babalawos today are referered to as Awo. Awo means initiate in the English language.

Oluwo is a title given to the outstanding babalawo by the king or community-head but it seems the situation has changed now. In the olden days oluwo are installed as an official title that has been earned and has received the stamp of approval of the knowledgeable Ifá community and senior learned priests but now most babalawos attach the title oluwo to themselves without having been installed by king or community-head except in the case of oluwo iledi of ogboni, these people still get the title by normal rites (installation).

When I spoke with these oluwos, they give reasons why they prefer to be called oluwo without installation, in-fact those who were installed by the king as oluwo used money to acquired the title because they have little or no training in the mysteries, secrets, rites and procedures of Ifá, while some have never been practitioners of the priesthood of Ifá.

There are different ways babalawos now become oluwo. Some make the claim of being Oluwo based on the years of experience in Ifá and Orisa practice. Automatically they made themselves or installed themselves as oluwo, while some defend their self-given oluwo title based on the number of Ifá initiations that they have performed for their students and clients. These completed initiations according to them made them deserving to be called and become an oluwo, and the last group I spoke with claimed that they installed themselves as oluwo because they have alot of students that are training or trained under them, and as a result these students see them as oluwo and call them oluwo.

With all of these explanations I discovered that there is no different between omo Awo and Awo. Awo is a term use for single or many, while omo Awo is just to specify. If -olu- means head and awo means initiate or babalawos, then oluwo is the simple definition which refers to the head or leader of Awo (babalawos), and with this analysis, the common oluwos that can be found nowadays are those that claim to be oluwo because they initiate people into Ifá or Orisa. Through this I discovered someone who claimed that someone who is an oluwo can also be omo awo to another oluwo.

The title scam: Araba Ajegunle.

The wide spread multiplication of the use of the title of Araba wasn't limited to Nigeria only but it also extended abroad. Such an extension is the title of Araba Ajegunle, despite the fact that the man is a foreigner, he rightfully choose a good and sweet name for his title: Araba Ajegunle. The first time I heard the title I thought this man was from one of the Ajegunles of Yorubaland, but later I discovered that it was only a title used in a ‘honorary’ way which was endorsed by late the Araba Adisa Aworeni.

Through my investigations and contacts I discovered that this man spent alot of resources to acquire [to buy and not earn] this title and then he went back to North America to then claim that he had been endorsed and installed as the Araba of both South and North America! According to the information I got from my brother Alan Edgar in Mexico, Alan became sad about the misuse of the title by Araba Ajegunle and decided to make necessary corrections. Then in may 2016, this became a serious issue besides the man who had acquired [purchased and not earned] the title of Araba Ajegunle had became a big problem in Mexico. Lovers of our good traditional religion came together, and Alan gave a solution by inviting the late Araba Aworeni to solve the problem created by Araba Ajegunle, not knowing it was the late Araba Adisa Aworeni that had ‘installed’ the Araba Ajegunle. Although due to old age and sickness, it seems that Araba Aworeni may have totally lost or almost lost his memory before his death, not that he only denied getting involved in installing the Araba Ajegunle, but the late Araba was well known to always forget whatever or everything he was doing or did before his death.

The situation seemed to be very difficult and it got worse because during the period that the late Araba had just left the hospital my brother Alan sent me to Oke Itase to arrange with the late Araba on when he will come to Mexico to solve the problem of what was being done by the man who had the title of Araba Ajegunle. My brother Alan from Mexico sent thousands of dollars to finance the trip. The late Araba was suppose to come with one of his sons, which will serve as helper to him. The trip was planned for three people, the late Araba, one of his sons and me, Olu Awo Ifanla.

Later on Aworeni's family called me and demanded that I should tell my friend Alan to add another slot so that the Araba could come with two of his children and not one as planned earlier. I told my friend Alan in Mexico and he refused. During this argument, the late Araba called my friend Alan in Mexico with the purpose to make the attempt to exclude me from the trip but my brother Alan refused.

I kept quiet when I heard, but I continued my investigation about the installation of Araba Ajegunle. I was worried if the late Araba Adisa Aworeni claimed not to be involved in the Installation of Araba Ajegunle, then my worry was to figure out who was the person that gave Araba Ajegunle that boldness, called [unearned but purchased] TITLE, that he was and is using to exploit and intimidate his fellow foreigners.

Through my investigation I discovered that it was in fact the late Araba and a king in Ile-Ife that conferred the Araba Ajegunle title with alot of resources and money paid by this foreign man to acquire the title. I called my friend Alan in Mexico to gave him the information and he explained to me how the late Araba Aworeni's family called to slander and misrepresent me before him in an attempt to hide the wrong things that they had being doing or trying to keep as secret as possible! Immediately the truth had been revealed. I cancelled the trip to prevent my friend from wasting that huge amount of money to fight a scam that was invented by the late Araba Adisa Aworeni.

We can all see how the late Araba made a mockery of the spiritual title of Araba by giving a foreigner and an unqualified one at that the title of Araba which is supposed to be reserved for special people of good reputation that have unique training and qualifications in Ifá and Orisa practice, and who also have the respect and acknowledgment of the learned traditionalist Ifá and Orisa community.

Reasons for different arrangements in Ifá (For example: The Oyo arrangement of Odu-Ifá and the Ile-Ife arrangement of Odu-Ifá)

Why do babalawos from different geographical locations and areas criticise each other?

According to Oluwo apon ile ado, Olori Ajo Moore, he gave several explanations and reasons why there are different arrangements of Odu-Ifá (Oyo and Ile-Ife arrangements). He also claimed that Ile Ife has the best arrangement because they use the direct arrangement passed down to them by Òrúnmìlà.

He said that the general belief was that Òrúnmìlà lived in Ile-Ife and that people from other towns came to learn Ifá from Òrúnmìlà and that the closest of these people are the people from Oyo. When the Oyo people came to learn Ifá from Ile-Ife, after their training, it was mandated for them to go back to their town. They requested that Òrúnmìlà should help them with the marking and arrangements of the 16 major Odu Ifá [by inscribing the proper arrangement of the 16 major Odu-Ifá signatures in the correct order] on the OPON IFÁ (Ifá Tray). On their way back to Oyo they wanted to cross a stream. Suddenly there was a great and heavy storm and gust of wind that scattered the order of arrangement on the tray. They wanted to come back to Òrúnmìlà for another arrangements [so that Òrúnmìlà could again inscribe the original Odu-Ifá order of arrangement for the 16 major Odu-Ifá signatures], but Òrúnmìlà saw everything that happened to them and sent his voice to them.

Immediately they heard Òrúnmìlà’s voice telling them not to turn back, but go with the scattered arrangement, and no matter how they arrange it, it will work because he has given them the approval and they will arrive at the same result!

I asked Olori Ajo Moore, if there is any Odu-Ifá that backed his claim up. He said yes and gave the Odu-Ifá Irete-Ogunda:

"Ka da gun da, ka te gun da gun da.”

I furthered my research by asking why do different babalawos from different geographical locations and areas criticise one another?

He said Ife babalawos are the best, because Ile-Ife is the home of Ifá, for example, Ife babalawos sing irosokun and not iyere Ifá like other babalawos from another geographical locations do. The Oyo and other babalawos from different geographical locations sing iyere Ifá, which always sound like they are crying when singing it to him. This response really surprised me, I laughed. Seriously, how can a babalawo mock his fellow babalawos by saying that their Ifá songs sound like they are crying?

A few days after I got this information I went to Ekiti. To my surprise, Ekiti babalawos condemned everything Olori Ajo Moore told me, claiming that Ifá is from Ekiti and not from Ile-Ife! They gave some names which are popular with Ifá such as ewi Ile ado, ijero and erinmilode owo etc. These Ekiti babalawos claimed Ife knew nothing about Ifá to the extent of making wrong, incomplete or fake Ifá initiation for people. They also claimed Ife babalawos do not know how to sing Ifá songs (iyere ifa), instead they take Odu-Ifá verses and turn it to a song or make a song from it!

The Odu Ifá arrangements:

Ile - Ife Oyo Ifá Kabbalah

Ogbe Ogbe Ogbe

Oyeku Oyeku Oyeku

Iwori Iwori Obara

Odi Odi Ika

Obara Irosun Irosun

Okanran Owonrin Oturupon

Irosun Obara Ose

Owonrin Okanran Iwori

Ogunda Ogunda Ogunda

Osa Osa Okanran

Irete Ika Odi

Otura Oturupon Ofun

Oturupon Otura Irete

Ika Irete Owonrin

Ose Ose Otura

Ofun Ofun Osa

We will use the Opele to derive the Ifá Kabbalah arrangement. Here is the simple method or calculation developed by Dr. S. M. Opeola.

2^0 = 1

2^1 = 2

2^2 = 4

2^3 = 8,

Let's consider ^ as power of.

Opele has two arms, the right arm and the left arm.

How can we differentiate the right arm from the left arm of the Opele. Opele gone beyond common identity, but in most cases the right arm is been differentiated with cowry shells or numbers of cowry shells attached to the right arm while the left arm may not have or have less than the right arm, some times beads or different colours of beads can be use to differentiate the right arm of the Opele from the left arm.

Another things to consider is the front and back in Opele, and we only count wherever the half nuts of the Opele is showing the back and not the front like in 16 cowry shells (Eerindinlogun) where you count the numbers of the cowry shell(s) that turn front out of the 16 cowry shells.

Let's use ll to represent wherever the opele turns back

And

Let's use l to represent wherever the opele turns front.

Having highlighted all these, let us now use the simple method or calculation invented by Baba Kabbalah to derive the 16 major odu from the right arm of the Opele.

Let's use this diagram below to represent opele

L R

( )

O O 2^° =1

! !

O O 2^1 =2

! !

O O 2^2 =4

! !

O O2^3 =8

* °°

Total =15.

Let us use this calculation to derive the Ifá Kabbalah arrangement on the right arm of the Opele.

Let us re-arrange the Ifá Kabbalah arrangement of Ifá from junior odu to the senior odu. Please notice that wherever you have the same Odu-Ifá in both arms of the Opele they are called and regarded as eji/meji (double).

1) Osa

2) Otura

3) Owonrin

4) Irete

5) Ofun

6) Odi

7) Okanran

8) Ogunda

9) Iwori

10) Ose

11) Oturupon

12) Irosun

13) Ika

14) Obara

15) Oyeku

16) Ogbe.

Now let's start, to get osa

Il 2^°=1

This is Osa.

To get Otura

Il 2^1 = 2

This is Otura.

To get Owonrin

Il 2^°=1

Il 2^1=2

i.e 1+2 = 3 Owonrin

This is Owonrin.

To get Irete

Il 2^2=4

This is Irete.

To get Ofun

Il 2^°=1

Il 2^2=4

i.e 1 + 4 = 5 Ofun

This is Ofun.

To get Odi

Il 2^1=2

Il 2^2=4

i.e 2 + 4 = 6 Odi

This is Odi.

To get Okanran

Il 2^°=1

Il 2^1=2

Il 2^2=4

i.e 1 + 2 + 3 = 7 Okanran

This is Okanran.

To get Ogunda

Il 2^3 = 8 Ogunda

This is Ogunda.

To get Iwori

Il 2^°=1

Il 2^2=8

i.e 1 + 8 = 9 Iwori

This is Iwori.

To get Ose

Il 2^1 =2

Il 2^3 =8

i.e 2 + 8 = 10 Ose

This is Ose.

To get Oturupon

Il 2^°=1

Il 2^1=2

Il 2^3=8

i.e 1 + 2 + 3 = 11 Oturupon

This is Oturupon.

To get Irosun

Il 2^2=4

Il 2^3=8

i.e 4 + 8 = 12 Irosun

This is Irosun.

To get ika

Il 2^° = 1

Il 2^2= 4

Il 2^3= 8

i.e 1 + 4+ 8 = 13 Ika

This is Ika.

To get Obara

Il 2^1=2

Il 2^2=4

Il 2^3=8

i.e 2 + 4 + 8 = 14 Obara

This is Obara.

To get Oyeku

Il 2^°=1

Il 2^1=2

Il 2^2=4

Il 2^3=8

i.e 1 + 2 + 4 + 8 = 15 Oyeku

This Oyeku.

Now looking at the calculation which we have been using since it ends at Oyeku which is the fifteenth (15) Odu, if you don't forget I said it earlier that we only count when the opele turn back and not front, but this method give reasons why Ogbe is the most superior Odu-Ifá.

It is only when we have all the 4 half nuts showing the front in each arm of the Opele that is has been regarded as Ogbe which is the sixteenth (16) Odu.

Is regarded as Ogbe.

You can all see we have used the binary method or calculation invented by Father Dr. S. M. Opeola, Founder of Ifa Yoruba Kabbalah Temple to derive the 16 major Odu Ifá arrangement created by him.

In my next article I will discuss how to get the message of Ifá, how to determine if Ifá comes positive or negative, how to ask yes or no questions and how to choose the materials of the sacrifice. After that I will explain the method of Ibo in Ifá, how to use Ikin for divination and a lot more.

Thanks for reading.

By Olu-Awo Ifanla Ogbe Ate Temple

AWO RERE ARE PROPHETS AND MESSENGERS IN IFẸ̀ - CREATION STORY

Ifẹ̀ people should be the ones claiming ownership of mother earth everywhere but we don't. Why? Because we understand the essence of creation and population as requested by Ọ̀rúnmìlà.

This is explained in a some verses.

Iṣẹ́ orí rán mi ni mò ń jẹ́

Ọ̀rọ̀ àjàlọ́run ò ṣé é kọ̀

Ọlálọrẹ́ Àjàlọrẹ́

A dá ilẹ̀ Ifẹ̀ sí méjì

A kó kan fún ifá

Ifá ń jó

Ifá ń yọ̀

Ó l'ọ́wọ́ òhun tẹ alájàngbàlú

Kẹ̀rẹ̀kẹ̀rẹ̀, k'óhun máa gbà'lú lọ

Lápá kan òkun

Ìlàjì ọ̀sá

Ilé eléèbúté ọmọ òwọléji

Collected from the mouth of bàbá Peter Fátómilọ́lá.

When you read the verses above patiently. You will observe that Odù verses are actually revelation to Awo, who is also known as Òjíṣẹ́ Ifá Olódùmarè. They are blessed to communicate with Olódùmarè directly or Ọ̀rúnmìlà when they are in low vibration to get wisdom or advice.

"iṣẹ́ orí rán mi ni mò ń jẹ́" is a prophetic message of a messenger reporting at the time of receiving.

Ọlálọrẹ́ Àjàlọrẹ́ is the name of the water that birth the earth. Don't forget earth can be said ears. The water is known as omi ẹ̀gbin (The water of life) which is different from the water we drink now.

A dá ilẹ̀ Ifẹ̀ sí méjì

The water was actually divided into two. This is the beginning of duality on earth. So, this splitting gives birth to evolution of soil and rock.

A kó kan fún ifá

One part of the two was given to Ifá and that is Òkun. This is why Ọ̀rúnmìlà is also known as Ifá Olókun. And his counterpart is known as Ọlọ́ṣà which must be a feminine energy (Ìyáńlá Odù).

Ifá ń jó, Ifá ń yọ̀

Ọ̀rúnmìlà was vibrating, moving and rejoicing.

Ó ní ọwọ́ òhún tẹ ewé alájàngbàlú

He said he had capture ewé alájàngbàlú (which is known as water). Why? Because Ọ̀rúnmìlà was unable to gain stability on water when it was one single whole. That was why Ọ̀rúnmìlà was reported to have said "Ọlálọrẹ́ Àjàlọrẹ́ kò fi òhun l'ọ́kàn balẹ̀" meaning the whole water not allowing him to have rest of mind. Because, it takes him to anywhere it likes, without him having any control.

Kẹ̀rẹ̀kẹ̀rẹ̀ kí òhun máa gbàlú lọ

Gradually, he should be taking over the land.

Ní apá kan òkun ìlàjì ọ̀sá

Apákan òkun is actually Ọ̀sà while Ìlàjì Ọ̀sà is òkun. More so, it can also be seen as the soily space of both.

Ilé eléèbúté ọmọ ówọléji

The house of rest, the destination, the child that entered the Waterhouse.

When you look around this, we learn a lot about the past through an Awo. So, if we truely continue the journey in the way of our forefathers, we will be able uncover and recover many things.

I bless those who love selves and respect their culture.

By Oríadé Ìpọ̀sọ́lá Ajétẹ̀lú

Breakthrough Technologies From The Galactic federation

The Galactic Federation has been monitoring humanity for many years now and is ready to make contact with humans. Their representatives are already here on Earth, observing the planet and monitoring our development.

The Galactic Federation is formed by a wide range of extraterrestrial races from all over the universe, with varying levels of spirituality and technology throughout. The most spiritually advanced races have spent many thousands of years at much higher frequencies than our own and have evolved to a state where they no longer have any need for violence or deception. For example, the Arcturians are a race of people who have reached this level of spiritual evolution.

The long-term goal of the Galactic Federation is to help guide humanity through its ascension process. All human beings will be invited to join the Galactic Federation once they have reached a certain level of spiritual development.

They are helping to protect our solar system from hostile extraterrestrial races and entities. The Galactic Federation also provides assistance in many other ways as well. One of the main ways it assists humanity is by getting rid of the old controlling systems on Earth (the old Cabal). They are helping humanity to create a new galactic society that will be based on peace, love, prosperity, harmony, and freedom for all.

The Galactic Federation wants to help humanity advance quickly in all areas of life. They want us to have access to their advanced technology so we can create a better world for all humans. They want us to have abundance so we can have everything we need and want in life without having to work hard or struggle for it all the time. They are helping us right now with this process by getting rid of the old control systems on Earth.

The Galactic Federation impacts humanity in several ways.

First, it will destroy the idea that we are alone in the universe. This paradigm shift will alter how we view ourselves, each other, and our planet. We are one people, and we are all accountable to the Earth. The sooner we recognize this, the sooner we can take action to ensure our continued survival as a species.

Second, it will improve the quality of life on Earth by providing resources such as food, water, and energy. This will decrease poverty and reduce suffering around the world. It is also expected that with greater access to these resources comes an increase in longevity as well.

Thirdly, many breakthrough technologies will be shared in order to better our lives on planet Earth. There may be some sort of genetic enhancement or nano-machinery involved that could help humans live longer or even become immortal. This would usher in a new era for mankind where life expectancy is unlimited, and death becomes obsolete due to scientific advancements.

One of the biggest impacts that the Galactic Federation will have on humanity is the ability to travel in space. Previously, humans were limited by technology, but now they will be able to visit distant planets and explore new frontiers. Another aspect of this is an increased understanding of how we fit into the universe around us.

Energy is one of the most important resources on Earth, so it makes sense that it would be valuable throughout the galaxy. This means that there will be plenty of opportunities for humans to benefit from new forms of renewable energy, which could change our planet forever (and maybe even save it).

The most significant change will be the transition from a fossil fuel-based energy system to one that is unlimited and causes zero harm to the environment. The Galactic Federation has an energy technology that can easily replace all fossil fuel-based energy.

One very interesting aspect of this change is that the whole world economy will change dramatically when we are no longer dependent on dwindling supplies of fossil fuels. Many countries that have been held back by their reliance on fossil fuels will now be able to enjoy rapid economic growth now that they have access to free energy technologies.

This new energy technology will eliminate pollution, global warming, and greenhouse gases. The new system will have little impact on the environment, unlike fossil fuels, which have already caused significant damage to the planet.

Besides, the new energy system will be free for everyone to use and not controlled by rich and powerful interests who want to make money from it. The new technology is far more efficient than the current one, making it much cheaper for people to heat and cool their homes, run their businesses, and power their cars, trucks, trains, ships, and planes.

Another important benefit is that many people will no longer need to work in factories or offices because most manufacturing plants and other large facilities will have machines that automatically perform all tasks and functions. People who run these operations will instead be trained to focus on fixing higher technological machines when they break down and keeping them running smoothly every day.

The Galactic Federation will be introducing these advanced technologies to human society in a gradual manner so that it will not be disruptive and so that it can be fully integrated into our economic and social systems.

We love you dearly.

We are here with you.

We are your family of light.

A'HO

Ambassador of the Galactic Federation

Source: thegalacticfederation.com

Ifá-orisa: Why call upon Èlà omo osin asiwaju?

What does it mean to believe in Olódùmarè (God)? Belief in Olódùmarè (God) implies that we have a real, personal and direct conviction of His presence. Belief in Olodumare (God) implies that we also have a living, vibrant and conscious awareness of His Omnipotence i.e. that He is our personal protector, guide, friend, helper and deliverer. Our belief in Olódùmarè (God) is demonstrated by our display of a behavior that is in conformity with our knowledge and awareness of the nature and character of Olodumare (God).

When we have a genuine personal awareness of the reality, greatness, wonder and existence of Olódùmarè (God), our consciousness of that presence of Olódùmarè (God) becomes demonstrated by our conduct. Our conduct, behavior, attitude and demeanor reveals to one and all our personal knowledge of Olódùmarè (God) or our lack of knowledge (personal experience) of Olódùmarè.

Ifá teaches us that a deed is moral when it aids the doer to advance towards Olódùmarè. This is how Ifá defines morality: A deed is moral only when it is imbued with the character and truth of Olódùmarè. Only when we have the divine experience of Olódùmarè can we partake of a transformation of the mind and heart that is beyond change. The spiritual life consists in living in the vivid conscious awareness, asé and presence of Olódùmarè. The very first step of the spiritual life is and must be the acquiring of the experiential, living and constant awareness of Enitolodun (The Supreme Absolute Truth). Out of this personal awareness flows ethical conduct, love towards all beings and the desire to help and assist needy, suffering and misguided people.

But how do we get this awareness? How can we obtain it? Can we obtain it through our own human contrivance, feelings, efforts and thoughts? If there is a way to attain this awareness surely Olódùmarè must reveal it to us because we cannot reach Him by our own contrivance, methods or means. We can only reach Olódùmarè by discovering the means that He has already established for us. There are many ways instituted by Olódùmarè whereby we can reach Him, attain and obtain the living witness of His reality, character, love, wisdom, nature and truth. According to the diverse affinities, temperaments, capacities and outlooks of humanity Olódùmarè has instituted many ways for men to know Him. For every human being there are sure paths to witnessing and experiencing the divine. Well in Ifá there is a an unfailing, direct and universal way to finding satisfaction to our inner spiritual longings, desires and aspirations. Hidden in the depths of Ifá there is a secret doctrine which Ifá reveals only to the sincere seeker and aspirant. If one does not have that true yearning, longing and inner-thirst for Divine Experience then one will never see or discern the greatness, wonder, power and efficacy of this means which Ifá has concealed from all except for those who are ready for it. The secret is so simple yet so powerful and sacred that it only allows itself to be found by those who have matured and have come out of spiritual ignorance and immaturity. This secret, this divine power and incomparable blessing has been present in Ifá all along, many have even come across it and yet by the mystical veiling power of Ifá they have not seen its primary importance, prominence and glory. This is the power of Ifá. This method is in full view yet only the prepared, only the chosen and sincere can see it and apprehend it for what it is! The great mystery and gift of Olódùmarè to the true seeker is:

“Èlà takun wa gureh. Èlà extend to us the rope of life.”

Yes! Calling upon the holy name of Èlà and asking him to descend into our lives, hearts and minds is the secret treasure-store of Ifá. It seems so simple yet this door can only be opened and entered into by the power of faith. Not your own faith. Not your own willingness to want to believe. Not your own feeling or opinions about it. This faith is not the ordinary faith we have and use in our day to day life. This faith is not the preliminary kind of faith that many spiritual seekers and devotees have. This faith is of a different kind and order. This is a faith that comes out of the heart, mind and power of Èlà himself and it surrounds us and fills us with its light, power, sweetness and wisdom! This divinely bestowed faith one can never lose and one can never doubt it.

There is much that can be said about faith. In brief I want to say that faith is a spiritual power inherent in the spirit of humanity. All human beings are essentially spirit beings. There is a faith that we have and develop as a result of our spiritual growth, experience,efforts, seeking, inquiry and other spiritual practices. This faith is the one that arises as a result of cultivating our inner life. It is born out of our own efforts, discipline and exercise.

There is a complementary and higher faith power that comes into our lives when it decides to take hold of us, to enter us, to surround and to never abandon us. This aspect of faith is one bestowed upon as a gift of benevolence, love and consideration to us by a divine master. That is why we call this kind of faith grace. It is not something we have earned or can deserve, but we have been prepared to receive it and then it descends into our lives and guides us. This type of faith we have no right to it because it is not our own faith but a divinely bestowed endowment given at the right moment, at the right time and to the right person.

Those who are bound by arrogance, self-adulation, conceit and pretentiousness cannot see or enter into this faith by any means or effort they make. But this divine power is so graceful, wonderful and impartial that it often sets it sight on the arrogant, bound, conceited and lost to save them from their sorrow causing defilement and to cleanse their lives and conscience. This power is Èlà. Ifá reveals that when we take to calling upon Èlà and entrusting ourselves to Èlà this is due solely to the personal decision, action and compassion of Èlà towards us. When Èlà sets his sight on someone they begin to feel a desire to change their lives. They begin to see and accept that the kind of life that they have been living is meaningless, unsatisfactory, hollow and unfulfilling. The light of spirituality, sincerity and truth awakens in them as if by a miracle and the life of such a person begins to undergo a progressive, qualitative and wonderful transformation. The divine being, intelligence, energy and power which makes this come about and oversees this transformation which leads Godward is called Èlà.

Now is the time for the knowledge of Èlà to be made known to all Ifá-orisa devotees and to all sincere spiritual seekers. Ela invites us to call upon his power filled holy name. The sound and vibration of the divine name Èlà is inseparable from Èlà. This calling upon Èlà is the cure-all for our moral-spiritual, emotional-intellectual maladies. It doesn’t matter who you are. It does not matter whether you consider yourself spiritual (religious) or not. It doesn’t matter if your life is in order or not, now is the time to call upon Èlà. It doesn’t matter if you believe in Èlà or not, call upon Èlà, recite his name with the measure of faith you have or even without faith! Whether you are feeling hopeful or hopeless call upon Èlà. It is not about you. It is about Èlà and what he will do. The divine master (asiwaju) has set his sights upon you! His interest, mystery, wonder and enthusiasm is welling up in your spirit. Say it with feeling or without feeling:

‘Èlà takun wa gureh. Ela extend to me the rope of life’

There is nothing more wonderful than the name of Èlà. Èlà is the primary God-manifestation to bring healing, harmony, upliftment and correction to this present age of anxiety, worry, disarray, inner-turmoil and loneliness.

“Èlà, Èlà, Èlà, Èlà...”

How sweet, smooth and easy is the pronunciation of the divine name of Èlà omo osin asiwaju. With the same sweetness, smoothness and ease will Ela reveal his grace, power and efficacy in your life.

“Èlà rowa, Èlà rowa, Èlà rowa, Èlà rowa.” Èlà descend (manifest in my life, situation and circumstances), Èlà descend (manifest in my life, situation and circumstances), Èlà descend (manifest in my life, situation and circumstances), Èlà descend (manifest in my life, situation and circumstances).

The name, sound and personality of Èlà is of the substance of pure happiness, delight and joy. Ela is the power that can never become tainted, soiled, contaminated or ruined. Where Èlà enters all becomes clean, peaceful and harmonious. The name of Èlà (the Supreme God-manifestation) is the holiest thing in creation. Before there was light, material creation, manifested existence and diversity of beings there was Èlà. Èlà is pure wisdom, power and delight. When Èlà takes hold of us through our recitation of his holy name we become convinced with intense faith that Ela is in fact the Supreme Reality. The name, sound, vibration, presence and power Èlà is the connecting link between the human soul and the Supreme Soul. The name, sound, personality and power Èlà is beyond creation and therefore is beyond change. Èlà is not subject to change. When we call upon Èlà, his sacred name with all of its powers and virtues penetrates deep into the hidden layers of the mind and begins to work like a medicine and purifying agent. The name of Èlà is to be practiced and cultivated for the purification, healing, correction and transformation of the unconscious layers of the mind and the conscience of humanity. The name, sound and vibration of the Èlà strengthens, cleanses and fortifies the human mind, soul and spirit. The holy name, sound and vibration Èlà is not a human creation. The holy name of Èlà is inseparable from Èlà. Èlà and his holy name are eternally established in the uncreated divine realm and comes from there. When the name of Èlà penetrates the deep layers of the mind, cleansing the inner life at the root of the unconscious we experience a sublime, divine and supramundane peace with fills us with a quality of happiness that cannot be explained or compared to anything. The awareness of the Divine becomes a living reality and we want nothing more except to live in this reality, to convey it to others and to express it in all we think, say and do.

Èlà takun wa gureh. Èlà takun wa gureh. Èlà takun wa gureh. Èlà takun wa gureh.

Èlà, Èlà, Èlà, Èlà.

Èlà rowa. Èlà rowa. Èlà rowa. Èlà rowa.

Èlà is the one who saves us. His workings are so subtle and powerful that we cannot adequately conceive it or express it, we can only experience it. This is why we say:

Èlà kot’ina ko to ro. Èlà you are to subtle, refined and wondrous in your workings. Your activity transcends our capacity to thoroughly speak of it and do justice to your greatness. Whatever we can speak, think or say about Èlà will always fall short of the glorious reality so it is better to not say anything but we should be established in the presence, mystery and reality of Èlà.

Èlà omo osin mo wari ooo. Èlà divine manifestion of the Supreme Guiding Power you are deserving of our praise and therefore we praise you. You are the one who lifts our burdens. You are the one who takes our sorrow and pain upon yourself and in return you bestow joy and happiness upon us!

Èlà you are the remover of all obstacles, blockages and hindrances. You sweep away impurity, confusion, pain and sorrow from our lives. Nothing can obstruct you and this is why we say:

Atikan sikun ki oni ikere yo ikere! From door to door remove the hinges!

Èlà you are always present and available to us yet we squander our time in what is foolish, useless and petty when we could be walking with you in friendship, strength and clarity.

Èlà panumo panumo. Èlà panuba panuba. Ela - spirit of light resounding. Èlà - spirit of light rebounding.

No matter how far off we may be from Divinity and no matter what problems we may be having, Èlà can and will surely bring us out of our troubles. This is why we say:

Eyin on osusu agbedem ‘nji on egun osusu, awo fa ma je ki’iwaju Èlà gun mori on tolu. I find the front filled with thorns! I find the rear and middle filled with thorns (problems, conflict, anxiety and suffering).

We should have no more fear or worry because Èlà and his name are here with us. Èlà will cleanse the path and remove the thorns. This is why we say:

Èlà descend and remove the thorns from the front, rear and middle!

Èlà ni eyin o di tete. Èlà ni agbedemeji o di worowo. At the rear place of peace Èlà the spirit of peace becomes manifest. At the middle (and front) place of peace Èlà the spirit of peace becomes manifest!

How does Èlà become manifest in our lives. When we follow his simple instruction and call upon him. It is that simple.

Èlà takun wa gureh. Èlà extend to me the rope of life.

When you feel and discover your need call upon Èlà. When you feel despair and gloom drawing near call upon Èlà. When you feel hopeless and at wits end call upon Èlà. When you are joyful and happy call upon Èlà. When you come out of your troubles call upon Èlà. In any and all circumstances call upon Èlà.

Calling upon Èlà is the direct path to divine experience. Relying on Èlà sets you free from depending on people, religious communities and arbitrary and confusing ideas. We should call upon Èlà inspite of doubts and distraction. We should not allow the ‘allegedly’ wise and so-called ‘spiritual leaders’ turn us away from the simple and efficacious path of Èlà. Èlà will surely appear in the heart, mind and life of any person without exception who determines that they will always call upon Èlà and entrust themselves to him. Èlà himself will draw you in and establish you in his own way and time in a glorious inner condition of divine faith, certainty, peace and confidence. The name of Èlà is like a spark of fire. If the spark is properly fanned (by recitation of the name of Èlà) it becomes a great and all-consuming and purifying spiritual fire. If we practice calling upon Èlà with faith and love (even if we initially practice calling on Èlà even without faith or love), Èlà will cause his presence and power to grow within us. He will build and communicate to us his faith, sweetness and love. The name of Èlà stands by itself. It is complete in itself and it is independent of any other means or method. Therefore it is perfect.

Èlà takun wa gureh. Èlà takun wa gureh. Èlà takun wa gureh. Èlà takun wa gureh.

Èlà. Èlà. Èlà. Èlà.

Èlà. Èlà. Èlà. Èlà......

Èlà-Òrúnmìlà mo yin aboru.

Èlà-Òrúnmìlà mo yin aboye.

Èlà-Òrúnmìlà mo yin abosise.

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

ÈLÀ OMOLOJU OLÓDÙMARÈ

Èlà rowa. Èlà rowa. Èlà rowa. Èlà takun wa gureh.

Èlà descend! Èlà descend! Èlà descend!

Èlà extend to us the rope of life!

Let the fellowship of devotees in unison joyfully praise and expectantly call upon Èlà!

________________________________________

Èlà omoloju Olódùmarè is the great glory, light, correcting power and fulfiller of supreme destiny for all creation. Ela is the first plenary expansion of Olodumare arinu rode, olumoran okan, the One who clearly sees and knows what a persons heart consists of, and who fully knows the deep secret thoughts of the mind. Ela is asekanmaku, the one who does all things perfectly, with excellence or to perfection. Ela omo osin Oyigiyigi is alewilese, the one who declares and commands a thing and it is done. Ela is ariwarehin, the one who fully sees and comprehends the past and the future. Ela is the primordial origin, root, archtype and source of all that we perceive, know and understand to be beautiful, wonderful, empowering, uplifting and awe-inspiring.

Ela is forever youthful, innocent in disposition and peerless in wisdom and conduct. No other being can compare with Ela. Ela is not a created personality. Ela exists eternally in the Great Mystery called Enitolodun and emanates, emerges and manifests from Olodumare. Ela is very special and unique. He is an eternal power, feature, core potency, function and plenary manifestation of Olodumare Agotun.

The power which makes us able to perceive and experience the reality and presence of Olodumare is Ela. The inconceivable power which causes Olodumare always to be filled with ever-increasing joy, delight, happiness, bliss, satisfaction, enthusiasm and limitless pleasure is Ela. The power of certainty, faith and clear assurance emanates from Ela and is Ela.

Ela cannot and does not ever succumb to the heat, extremes and fires of unregulated passions. Ela perfectly and efficiently resists all that is unwholesome, impure, unhealthy and corrosive. Ela is forever clean, self-renewing, pure and resilient. Ela omo osin asiwaju is always filled with, permeated by and surrounded by glorious wonder, awe, pure intelligence, ecstatic joy and divine rapture (holy ecstasy). He cannot ever become morally-spiritually soiled, spoiled, dirty, contaminated or compromised.

Ela cannot be and is not ever taken by surprise by anything or anyone. Ela does not ever become confused. He always knows what to do, when to do and how to do things perfectly. His peculiar way is not through rites, rituals, sacrifices or oracular practices. Ela need not consult because all who consult the divine it is from Ela that they ultimately receive their answers, solutions, support and comfort from!

The one who consults is the one who does not know something and is lacking in some knowledge, information, fact or understanding. Ela is never in lack of any of these things since he draws his light, power, wisdom, authority and divine perceptive vision directly from the source supreme Enitolodu. He is Olodumare in unique manifestation for the purposes of saving us in times of individual and collective crisis, confusion, moral-spiritual, mental-emotional-physical unease, epidemics and illnesses.

El is the king, unrivaled chief, supreme kowledgeable expert and extraordinary leader who is able to restore a persons disrupted, irregular and/or distorted life path to normalcy, vibrancy, fullness of satisfaction, health and well-being.

When there is inner and outer chaos, disharmony, insecurity and danger to life, health and property, Ela is the one to intervene and the one who brings forth and establishes restoration, order, health, mutual understanding, reconciliation and peace.

Ela is forever humble, unassuming and never complains. He is small in his own eyes and never thinks himself to be better or superior than anyone, though in fact he is actually great, deserving and above everyone! He exists and lives for others and not for himself. This is why Ela is the undisputed savior, beloved true friend, exemplar, deliverer, adjuster, healer, path revealer and redeemer.

Ela does not impose his kindness, love, noble manners, solutions and power [authority] on anyone. If someone does not want to appreciatively receive his help, counsel and benefits, Ela does not force himself, his counsel or his help on others no matter how much he is pained or aggrieved by their suffering or plight. Ela never gives up on anyone. Ela is able to recover anyone without exception in his own way and time.

He does not obligate others to follow him. If people do not want to receive his assistance and abide by his counsel Ela will just withdraw and leave them to themselves so that perhaps they might learn from their own experiences, sufferings and choices. It is only after after he withdraws himself together with his benefit conferring àse that people realize their true plight, the error of their backward zig-zagging ways, their great foolishness-arrogance and begin to amend their lives and to acknowledge their need for divine guidance, support and empowerment.

Only after Ela withdraws his àse and ascends to the divine abode do people begin to appreciate him, miss him, long for him and comprehend his unselfish intentions and genuine love towards them. Then they sincerely begin entreating him to to hear them and return to their lives, for they are now ready, matured, willing and able to listen to him and obey him, thus availing themselves of his healing, correcting, restoring and life giving energy and virtue.

There is no one as virtuous, totally unselfish, full of truthfulness, sincerity, good-will and love as Ela. His form of worship, discipline, understanding, manner of life and living are the greatest and highest that can be aspired to.

The fact of the matter is that Ela counts with few followers, students, and initiated disciples since his consistent and lofty ways are in complete accord with unvarying humility, rectitude, loving-kindness, moral courage, integrity, uprightness and uncompromising purity-honesty-truthfulness. The initiate and devotee of Ela has to walk in accordance to the superior teachings and example of Ela. Ela cannot and does not tolerate deliberate wrongdoing, dishonesty, malice, hypocrisy and unwholesomeness.

The initiate of Ela is not allowed to be lax in his spiritual life and endeavors. The standard and quality of life of an Ela initiate is far above the common and ordinary standards of others. Ela demands and asks much from his devotees in regards to honesty, purity, inner and outer cleanliness, patience, loving-kindness and truthfulness. It is not easy to follow Ela, but is gratifying, blissful and satisfying. The devotee of Ela cannot one moment live in sanctity [truthfulness and cleanliness] and then the next moment live in worldliness [dishonesty and impurity]!

All encompassing sanctity, truthfulness, patience, perseverance and divine courage are the unwavering standards of an Ela initiate, student and folllower. Only living in this way continuously will Ela bestow his àse and his peculiar transmission of knowledge, instruction and power. This is why Ela has few devotees and why his secret mysteries are not widely known. No one finds Ela and his divine school of instruction. Ela and his followers find you! The science of devotion, worship and mystery of Ela is known and preserved by a sacred remnant of elders who are very selective and particular as to whom they allow and give entrance into the mysteries and priesthood of Ela.

Ela and his followers are not so much interested in increasing the numbers of their membership as they are in preserving and inculcating the divine quality and virtue of their mystery. Quality first, quantity second is the spirit and way of Ela worshippers. Ela is very selective as to whom he accepts and confirms as a devotee.

Whoever does not out of their own free-will, accord, enthusiastic willingness, personal feeling and initiative, actively pursue, seek, cultivate and practice these qualities cannot be a member of the sacred association, order and fellowship of Ela. Friendship and union with Ela is through these qualities and by this high level of personal commitment.

When people in times past directed their ingratitude, aggressive attitudes and recalcitrant actions towards Ela, he did not look upon them with scorn, resentment, anger, hate or thoughts of revenge. Ela entertains not and knows not these kinds of sentiments or feelings neither does he delight in them in any way, shape or form.

On the contrary Ela looked upon them with the sympathy, compassion, patient hope and with assured future prospects of recovery, healing and renewal. Ela omo osin asiwaju looked upon them in the same manner that a compassionate, patient, understanding and sympathetic doctor looks upon a hurt, ill and sorrowing patient.

All this being said we will return to the confidential secret and glorious heart center of Ifa:

Ela rowa! Ela rowa! Ela rowa! Ela takun wa gureh!

Ela extend the rope of life to us!

Let the fellowship of devotees in unison joyfully praise and call upon Ela!

Ela accept my supplications and descend (manifest)! Ela accept my call and descend (manifest)! Ela accept my sincere entreaty and request for relief and descend (manifest in my life, circumstances and situation)! Ela extend to me the rope of life, healing, truth and love. Together with the fellowship of true devotees I have determined to trust in you [entrust myself to you] and call upon you because you have vowed to impartially help everyone who sincerely calls upon you and entrust themselves fully to your care, power, direction and influence. You have vowed to unfailingly save, restore, correct and heal all who with simplicity entrust themselves to you, knowing that in your own perfect way and time you will unfailingly elevate us above our troubles, worries and will establish us in unshakable happiness, peace and confidence. Àse.

Oh, Ela, may we resolve, determine and vow to trust in you while following your example. May we to the best of our honest ability plant seeds of virtue, repentance [changed quality of thoughts], forgiveness and reformation as the genuine, natural and visible proof, evidence and expression of our faith, trust and expectancy in you. May we entrust ourselves confidently to your reliable and unchanging [unbreakable] vow to perfectly help, assist and save without exception all who appeal to you with sincerity and earnestness. Oh Ela, whom you take hold of you never discard, neglect or reject. Once we are in your grasp we are guaranteed to reach the fulfillment, meaning and purpose of our lives because you will unfailingly see to it, in your own way and in your own time. Àse.

Ela omo osin asiwaju, may your path, worship, manner of life, mysteries and powerful presence be established and fully restored during our lifetime for the benefit, salvation, recovery [restoration] and illumination of one and all. It is time Ela for you to reappear and manifest in our lives, our minds, our hearts, our community and our world! Asé.

The above prayer [iwure] is the the inner meaning and content of:

Ela rowa! Ela rowa! Ela rowa! Ela takun wa gureh.

Ela descend [manifest]! Ela descend [manifest]! Ela descend [manifest]! Ela extend to us the rope of life.

Let the fellowship of devotees in unison joyfully praise and expectantly call upon Ela.

Repeat this often with reverence, good-faith and sincerity, and experience for yourself the wisdom, power, skillfulness and compassion of Ela omo osin asiwaju, omoloju Olodumare. Entrust yourself and your worries, problems, fears, anxieties and concerns to Ela and to this sacred call that Ela has established as his unfailing means to establish us in an unbreakable nd and indissoluble relationship with him.

Dear reader do not underestimate Ela and this his sacred call, name and vow which is inseparable from Ela and his power, his impartial guaranteed promise and good purposes for you. Receive these words with love, reverence and wonder, as a sacred treasure and as an unfailing balm of healing, nurturing, upliftment and wholesome correction.

With good-will, good-faith, sincerity, reverence and gratitude and with the willingness to personally verify and experience the virtue and efficacy of Ela please recite from the heart and not mechanically:

Ela rowa, Ela rowa, Ela rowa. Ela takun wa gureh. Ela descend. Ela descend. Ela descend. Ela extend to us the rope of life. Let the fellowship of devotees in unison joyfully praise and expectantly call upon Ela. [Once you know and internalize the meaning of the above iwure you also can just say: Ela, Ela, Ela, Ela just to simplify things].

When you undertake this precious Ifá revealed and endorsed recitation you are joined by Ela himself to himself and to the worldwide sincere fellowship of Ela devotees. Whenever you recite this, know that at that moment you are reciting in harmony with, in union with, in unison with the fellowship of Ela devotees wherever they are found.

The fellowship is spiritually bound together and unified by the inconceivable virtue, power, skillfulness and gracefulness of Ela omo osin asiwaju, omoloju Olodumare. The humble, wise, the spiritually hungry, true seekers for reality (divine substance) and the discerning will take take hold of this divinely revealed call with all of their hearts and minds.

It is an inexhaustible powerhouse of strength, courage, inspiration, divine love, optimism, overcoming power, prevailing energy, perfect protection, comfort, light, provision, clarity and well-being. Recite it verbally or recite it mentally with reverence and gentleness as you go about your duties and responsibilities and see what changes and wonders Ela will manifest for you. Ela and his sacred name are one! The name, sound and vibration Ela is replete with inconceivable virtues, merits, powers, intelligence, efficacy, potency and grace. Who can understand this sacred divine mystery and truth!?

This sacred and confidential information is to be shared in reverence and respect only with those who are able to receive it in good-faith, reverence, respect and simplicity as the gift and treasure of Ela, the one who is small in his own eyes but is in fact the oluwo of all.

When you feel confused, in doubt, downcast and overwhelmed by life's pressures take firm hold of the rope of life that Ela is actually, personally and presently extending to you at this time and recite with wholeheartedness, straightforwardness and simplicity.

Ela rowa, Ela rowa, Ela rowa. Ela takun wa gureh. Let the fellowship of devotees in unison joyfully praise and expectantly call upon Ela. (It is enough and acceptable even to just say Ela, Ela, Ela...)

For your own benefit set some time apart for tranquil recitation of the call of Ela. It is enough just to repeat reverently while entrusting oneself, Ela, Ela, Ela, Ela... According to your taste, availability of time, sincerity and need calmly recite it for at least 5, 10, or 15 minutes with gratitude, love and serenity as many times as you can in the privacy of your own home or even as you go about your life activities. Do not emphasize or give emphasis to the quantity of recitation but to the heartfelt, honest and sincere qualitative recitation. Increase the quantity over time while maintaining the quality of sincerity and directness of the heart.

Where Ela's name is reverently, sincerely and in good-faith called upon and his help invoked Ela has promised to appear, manifest and impart his peace, implement his remedy, corrective and solution. Be persevering, dedicated and unwavering in your calling of Ela and in your daily moment-to-moment entrusting yourself to Ela as you actually presently are and wherever you may happen to be in your life in regard to condition, situation or circumstance, longings and aspirations. Communicate through the quality and feeling of your recitation your feelings, concerns and needs. Have no fear and have no worry an account of anything.

His light, power, counsel, inspiration and healing (restorative) ase will envelop you, surround you and enter you, bringing about immediate, gradual and progressive positive changes and transformations in your life. Do not underestimate, undervalue or misjudge the means, ways and wisdom of Ela. It is HIS power, initiative, means and wisdom that will empower, transform, save and uplift us through our sincere recitation of His established simple means, and not our thoughts, opinions, feelings or considerations in regard to it.

This about Ela's power, wisdom, love and ability and not about our own limited powers, limited thoughts and limited abilities. The way of Ela is simple, direct and powerful precisely because it is Ela's, it is rooted in Ela, it is born from Ela and is being empowered and administered by Ela. The way of Ela is available and accessible to all sincere and interested ones.

If you take true medicine you will be healed and benefited by it whether you know-understand or not know-understand why and how it works! The power is in the medicine and not in your thoughts, feelings or opinions regarding it! What is important is that it works. What is important is that we heal and get the salutary benefit! Our appreciation of how and why the medicine works adds nothing to the efficacy and potency of the medicine.

In like manner, with simplicity, good-faith and without needless speculation let us accept what Ela is offering us. Let us take the ultimate medicine for our ills that he is offering us through his determined means and let us get the benefit:

Ela rowa, Ela rowa, Ela rowa. Ela takun wa gureh. Ela descend. (Manifest) Ela descend. (Manifest) Ela descend. (Manifest) Ela extend to us the rope of life. Let the fellowship of devotees in unison joyfully praise and expectantly call upon Ela. (It is enough and acceptable to just say Ela, Ela, Ela...)

There is no need for you to search for Ela since Ela has already searched for you and has found you. Try to hear and experience the call of love, trust, assurance and goodness that is coming from Ela omo osin asiwaju and which is being directed personally to you as you respectfully and mindfully recite his name and call, as revealed from the confidential heart center of Ifá.

When you are deliberately thinking of Ela and you find yourself spontaneously thinking of Ela, know that at that moment Ela is, specifically with deep compassion, sympathy and sincere interest, thinking of you! Know that at that moment your limited human strength becomes bonded to, joined with and fused with the inconceivable glory, power and salvation that is Ela. You become one with the supernal, inexhaustible and limitless supply of strength, wisdom, compassion, power and ability of Ela!

Entrust yourself, entrust your life to Ela and to his divine activities, workings, intelligence and miraculous powers. Give to Ela, turn over to Ela your problems, your pains, your doubts, your confusions, your despair, your loneliness and your feelings of emptiness and in return, Ela omo osin asiwaju, will give you his peace, confidence, courage, optimism, inner health, clarity, intelligence and joy. Those are the things that Ela lovingly and invitingly asks you and wants you to once and for all turn over to him, and then do not worry or concern yourself with them anymore. Ela will take care of things for you.

His àse, intelligence, concern and skill will guide you, strengthen you and see you through to success and fulfillment. He will make a way for you and he will walk alongside you. He will not leave you, discard you, abandon you or reject you.

Even if you have for whatever reason stopped believing in yourself, Ela will not stop believing in you because he knows your true origins, dignity, ability and high destiny! He will patiently and unceasingly continue to apply his methods, wisdom, love and power on your behalf until he has made you strong, healthy, happy and confident. He will not stop! Just keep entrusting yourself to Ela and continue with patience and perseverance to call on him with simplicity and good-faith.

You might be thinking, "but I have no true sense of Ela, or I have not yet discovered my affinity with Ela, or I do know some things about Ela and have heard about him, but I have not, as of yet acquired true confidence, genuine trust, deep faith, dependence and/or reliance upon him. How can I benefit from Ela? Can I still gain relief and support from Ela? Will Ela help me and take hold of me? Will Ela still manifest himself, his power and his impartial vow in my life? How can I be sure? What am I to do?

Have no worry, fear or stress on this account, for if you honestly admit that you are in this predicament, who else other than Ela omo osin asiwaju omoloju Olodumare can impart confidence, faith, assurance, certainty and trust to you and in you?!

Who else but Ela can remedy this? Ela is here precisely to supply our lacks and to correct and heal our deficiencies. It is precisely because we are lacking and deficient in so many things that Ela has purposed to manifest himself in our lives when we call upon him and entrust ourselves and our situation to him.

It is precisely faith, humility, love, assurance, clarity, harmony (health), truthfulness, purity and trust that Ela is seeking to, is dedicated to and has vowed to unfailingly build up and integrate into our lives. Ela is here to take us by the hand and successfully lead us through the dark thicket and jungle of life when we cannot see or feel our way!

Through mindfulness of Ela, by sincerely calling upon him and entrusting ourselves to him with good-faith and simplicity, Ela will work into the fiber of our beings, lives, condition, circumstances and situation his prevailing, healing and harmonizing influence, assurance, trust, conviction, faith and power.

Just continue in a spirit of friendliness, sincerity, earnestness and hospitality to call upon Ela and entrust yourself, your life condition and your troubles to him. When you turn over to Ela your concerns and problems, they are no long just your concerns or problems anymore, but they have now become the personal problems and concerns of Ela!

To the best of your honest means, possibilities and abilities do what you can to contribute to the resolving of your life challenges and problems while at the same time ultimately fully entrusting yourself and all outcomes to the superlative wisdom, skillfulness, efficacious power and dependable loving-friendliness of Ela.

So whether initially you have no-faith, little-faith, wavering-faith, average-faith or great-faith, it doesnt matter, just continue to call upon Ela and he will see to all that is necessary for your uplift, recovery and restoration. Ela will miraculously and marvelously put in you his own mind, his own àse and his own faith [confidence] according to his perfect way, timing, wisdom and power.

The baby who is sleeping in its mothers arms is safe, protected, cared for and loved even though the child is completely unaware of this fact. The child has no awareness of how deeply it is loved, cherished, protected and valued by its mother while yet receiving the full attention, support, protection, love and provision of its mother. Inspite of its ignorance, powerlessness, vulnerability and undeveloped perception of appreciation the child will never lack the full support, love, care and protection of its mother.

In like manner, even though initially we might have no conscious awareness of the reality, presence and nearness of Ela, he is nonetheless caring for us, loving us, providing for us, shielding us, developing us and nurturing us.

In time we will grow, develop and mature to most assuredly and joyfully feel, experience, know and perceive Ela and his loving, nurturing, good-willed, innocent ways and disposition. Only one such as Ela can rightfully wield authority and power. It is this continual and unceasing activity of Ela which gives rise to faith, love, respect, trust and confidence in our hearts, in due time.

Resolve to follow the instructions flowing from heart center of Ifá and continue to entrust yourself to Ela and to call upon him with your words, your thoughts and straightforward heart. By so doing you will have peace in your life, security and a settled and reliable faith.

Do not worry and have no fear. Exercise patience, remember and resolve to call upon Ela with all the affection and reverence at your disposal. Even if you do not have or feel this affection, still, continue to recite from the heart of sincerity:

Ela rowa. Ela rowa. Ela rowa. Ela takun wa gureh! Ela descend. Ela descend. Ela descend. Ela extend the rope of life to me! Let the fellowship of devotees in unison joyfully praise and expectantly call upon Ela!

Take care, stay encouraged and be blessed. May Ela illuminate your path and confer upon you divine peace, health, understanding and happiness.

Ela mo yin aboru.

Ela mo yin aboye.

Ela mo yin abosise.

Ela takun wa gureh. Ela kot’ina ko to ro. Ela omo mo wa ri ooo. Àse.

Your friend and well-wisher Awo Òrúnmìlà [Èlà devotee] Mark Casillas. ÈLÀ OMOLOJU OLÓDÙMARÈ:

Èlà rowa. Èlà rowa. Èlà rowa. Èlà takun wa gureh.

Èlà descend! Èlà descend! Èlà descend!

Èlà extend to us the rope of life!

Let the fellowship of devotees in unison joyfully praise and expectantly call upon Èlà!

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Ela is the king, unrivaled chief, supreme knowledgeable expert and extraordinary leader who is able to restore a persons disrupted, irregular and/or distorted life path to normalcy, vibrancy, fullness of satisfaction, health and well-being.

All this being said we will return to the confidential secret and glorious heart center of Ifa:

Ela rowa! Ela rowa! Ela rowa! Ela takun wa gureh!

Ela extend the rope of life to us!

Let the fellowship of devotees in unison joyfully praise and call upon Ela!

The above prayer [iwure] is the the inner meaning and content of:

Ela rowa! Ela rowa! Ela rowa! Ela takun wa gureh.

Ela descend [manifest]! Ela descend [manifest]! Ela descend [manifest]! Ela extend to us the rope of life.

Let the fellowship of devotees in unison joyfully praise and expectantly call upon Ela.

Ela

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