English Version

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What’s the world turning into with this latest product, “The new penile padlock ” The new product can only allow the men to urinate but not to have sex.

When I was thinking of this, I quickly remembered a verse from Ose Ogbe

Bi obinrin ba ngbaja meji neji
A o samo pe eruru aye lode
Adifa fun Obatala ti nlore gbe Jojolo ni’yawo

When a woman started to wrap up with two sashes around her waist
It’s then you know that there is confusion on earth
Cast divination for Obatala who was going to take Jojolo as a wife

The superstory

Obatala who had the power to remove any organ from his body had kept his male organ with his wife named, “Awoko”. It is only when it’s time for action that she would release it.
But as destiny would have it, Obatala married another young pretty woman called, “Jojolo”.

Immediately this happened, the senior wife disappeared with Obatala’s “instrument of office”. Therefore Obatala could not have any show with the new wife, Jojolo. He had to go for Ifa consultation and was instructed to do “ebo”. He put the offering down at Esu in the forest and started singing, “Awoko wale o, ati le Jojolo lo” meaning Awoko, please come home, I have sent Jojolo out”. Awoko appeared from her hiding place and was tricked into releasing the male organ to Obatala. Obatala happily got it back and declared with his “Ase”(Charm of Authority) that the male organ shall never be removed from any man again to prevent being in total control of women.

Now this latest technology
1. Who will keep the key of the padlock?
2. If it get lost, would you call a welder to destroy the sacred organ?
3.Is this a form of penile slavery?

Your opinions?

Stay blessed

From Araba of Oworonsoki land Lagos Nigeria.

The western and racial supremacist had succeeded in taken many precious and treasurable virtues away from us in Africa, through the instrumentality of colonization and westernization, branded civilization. Africa has always been a civilized society. Infact, it is the mother of all civilization.

In the ancient Africa society, in which Yoruba society is an important element, people are motivated or awaken to the reality of their being in the chain of existence and continuity through the power of “Oriki”.

“Oriki” is not just any how words, it is a yoruba conceptual terminology that is coined from ‘Ori’-the spiritual essence of a being, and ‘Ki’-means to chant or praise a person or something. It’s an oral eulogy that is aimed at awaking the spiritual consciousness of a person to the reality of their being as a motivational strategy or a reminder of the good feat which one’s ancestors have make, and which one has the capacity to repeat or possible the evil one’s ancestor has done in the past, which one most not attempt to repeat. For examples, the writers ‘Oriki’ below speaks volume about the origin of his ancestors and who they are in the ancient time, and who the descendant are representing today;
Omo Olowu oduru
Omo ajifepe sire
Omo giri leyin ase ododo
Omo owu ajimuda
Owu ki ranro, awi mu enu kuro ni ti owu
In the same vein, the Oriki of Orunmila tells us more about him, and his capacity to change many things in ones life, and balance the good in one’s life.
However, the infiltration of African societies with Abrahamic religion, and western culture, norms, tradition and value system etc is having demeaning effect on African culture, norms, tradition and value system. Many Africans now see’s their native language and even their Oriki as something that is evil, which they must not align with.
This development is disheartening, and it is important we arrest the situation now before it degenerate to the level that will not be favourable to anyone.
Majority of Christians know the Oriki of Jesus christ, and chant such on a daily basis, saying;
Immanuel!
King of kings,
Lord of Lords,
The lion of the tribe of judah, etc, but perceived theirs as evil, which must bot be remembered.

CONCLUSION
Having critically explain the concept of Oriki and the pinpoint of its significance, it is the believe of the writer that he had succeeded in illuminating the mind of the potential readers that Oriki is the best strategic motivational platform of bring out the best in any man, and not money and materially induced one from the western world. Also, it should be noted that it is neither nor satanic to chant one’s Oriki.

Ire oo

Kábíyèsí Ọba Olúwayé,
Ọ̀dúndún aṣọ̀’de d’ẹ̀rọ̀,
Ọba adé-kí-ilé-r’ójú
Ọba ade-kí-ọ̀nà-rọrùn,
Arówólò bí òyìnbó,
Ó fi’lé wu ni,
O f’ọ̀nà wu ni.
Ògbìgbà tí n gba ará àdúgbò
Ọba at’áyé-rọ bí agogo.

By AWO AWOBUKOLA IFADAMILRE
—Oshun is generally depicted as the protector, saviour, or nurturer of humanity. Oshun has also been described as the maintainer of spiritual balance or mother of sweet things. Tradition holds that the first interaction between Oshun and human life,
–oshun help human life bring joy ,happiness,a lot of thing into human life, and given blessing of wife and child and husband, a women who want his husband been love them come back oshun help them and women why want a child and a lot of thing from oshun to women!
–hun is especially important to women in West African cultures.
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1 Ogun / Osoosi / Orisa Oko / Ijaa
2 Sango / Oya
3 Obatala / Esu / Egungun / Iyaami / Sanpanna
4 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Ori
5 Ogun / Osoosi / Orisa Oko / Ijaa
6 Sango / Oya
7 Obatala / Esu / Egungun / Iyaami / Sanpanna
8 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Orisa
9 Ogun / Osoosi / Orisa Oko / Ijaa
10 Sango / Oya
11 Obatala / Esu / Egungun / Iyaami / Sanpanna
12 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Ori
13 Ogun / Osoosi / Orisa Oko / Ijaa
14 Sango / Oya
15 Obatala / Esu / Egungun / Iyaami / Sanpanna
16 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Ori
17 Ogun / Osoosi / Orisa Oko / Ijaa
18 Sango / Oya
19 Obatala / Esu / Egungun / Iyaami / Sanpanna
20 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Ori
21 Ogun / Osoosi / Orisa Oko / Ijaa
22 Sango / Oya
23 Obatala / Esu / Egungun / Iyaami / Sanpanna
24 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Ori
25 Ogun / Osoosi / Orisa Oko / Ijaa
26 Sango / Oya
27 Obatala / Esu / Egungun / Iyaami / Sanponna.
28 Ifa / Egbe / Osun / Aje / Yemoja / Olokun / Ori
29 Ogun / Osoosi / Orisa Oko / Ijaa
30 Sango / Oya

Happy Yoruba New Year! Aseyi samodun o!!!

“KṒJṒDÁ” – ‘Ki ṓjṓ dá: Meaning; May The Day Be Clear or Foreseen; is the name of Yórúbà Calendar.

Akù Odùn Tìtún o! Eyìn Omo Yórubà nìlè lókó, léyín ódì!
It is 10,059 of the Yoruba Calendar (Kojoda, which means “May The Day Be Foreseen”). The New Year begins on June 3rd (Okodu 3) of the Gregorian Calendar.

This means​, 10,060th year of recorded Yoruba history since the establishment of the calendar according to Scholars by Orunmila. However we used to have 4 days/week, but later reconciled it with the Gregorian calendar 7days/week (Note). Before the western gregorian calendar, Yorubas used a lunar calendar. The Yoruba year begins June 3 of this year to June 2nd the following year. The traditional calendar had a 4 day week, 7 week month, and 12 month year.

This is my letter to OLÓDÙMARÈ and all ORISA for this new year after Orisha world festival that held yesterday at ÒKÈ AGBONMIREGUN in ILÉ ÌFẸ́.
Dear OLÓDÙMARÈ,

Thank you that you make all things new. Thank you for all that you’ve allowed into our lives this past year, the good along with the hard things, which have reminded us how much we need you and rely on your presence filling us every single day.

We pray for your Spirit to lead us each step of this New Year. We ask that you will guide our decisions and turn our hearts to deeply desire you above all else. We ask that you will open doors needing to be opened and close the ones needing to be shut tight. We ask that you would help us release our grip on the things to which you’ve said “no,” “not yet,” or “wait.” We ask for help to pursue you first, above every dream and desire you’ve put within our hearts.

We ask for your wisdom, for your strength and power to be constantly present within us. We pray you would make us strong and courageous for the road ahead. Give us ability beyond what we feel able, let your gifts flow freely through us, so that you would be honored by our lives, and others would be drawn to you.

We pray that you’d keep us far from the snares and traps of temptations. That you would whisper in our ear when we need to run, and whisper in our heart when we need to stand our ground.

We pray for your protection over our families and friends. We ask for your hand to cover us and keep us distanced from the evil intent of the enemy; that you would be a barrier to surround us, that we’d be safe in your hands. We pray that you would give us discernment and insight beyond our years, to understand your will, hear your voice, and know your ways.

We ask that you would keep our footsteps firm, on solid ground, helping us to be consistent and faithful. Give us supernatural endurance to stay the course, not swerving to the right or to the left, or being too easily distracted by other things that would seek to call us away from a close walk with you.

Forgive us for the times we have worked so hard to be self-sufficient, forgetting our need for you, living independent of your spirit. Forgive us for letting fear and worry control our minds, and for allowing pride and selfishness wreak havoc over our lives. Forgive us for not following your ways and for living distant from your presence.

We confess our need for you…fresh…new…again. We ask that you make all things new, in our hearts, in our minds, in our lives, for this coming year. We pray for your refreshing over us.

Keep your words of truth planted firm within us, help us to keep focused on what is pure and right, give us the power to be obedient to your word. And when the enemy reminds us where we have been, hissing his lies and attacks our way, we trust that your voice speaks louder and stronger, as you remind us we are safe with you and your purposes and plans will not fail. We ask that you will be our defense and rear guard, keeping our way clear, removing the obstacles, and covering the pitfalls. OLÓDÙMARÈ , lead us on your level ground.

We ask that you would provide for our needs, we ask for your grace and favor. We pray for your blessings to cover us, we pray that you would help us to prosper and make every plan that you have birthed in our heart to succeed. We pray that others would take notice of your goodness and could not help but to say, “These are the ones that the ÒRÌṢÀ has blessed.”

Help us to be known as great givers, help us to be generous and kind, help us to look to the needs of others and not be consumed by only our own.

May we be lovers of truth, may the fruits of your spirit be evident in our lives – your love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.

Shine your light in us, through us, over us. May we make a difference in this world, for your glory and purposes. Set you way before us. May all your plans succeed. We may reflect your peace and hope to a world that so desperately needs your presence and healing.

To you be glory and honor, in this New Year, and forever
IN THE NAME OF OLÓDÙMARÈ AND ALL ORISA IN THE HEAVEN AND EARTH…..
ÀṢẸ OOOO

Bí ÒṢÙ bá yọ loke terutọmọ niiri,
omi ajipon kiiru, ninu ÒṢÙ kẹfa yi aye gbogbo wa yio toro minimini, bi Ọgẹdẹ ba pọn ará aa dẹẹ, ara oni ni emi àti Ìwọ oluka àtèjìṣẹ mi yi, àtijẹ atimu koni jẹ inira fún wa, tọtuntosi ni ẹiyele fi nko ire wale, ire owo ire ọmọ ire ile tuntun ire ọkọ àti aya tuntun yio wọle wa wa, nibikibi ni origun mẹẹrẹrin ayé, tí àwọn ooloore wà wá, Ọlọrun tio ṣé àwáàrí Aake nínú omi, nínú ÒṢÙ yi ooloore wà yóó wá wá rí, yio sí fí ire wá l’ewa lọwọ,
Kọkọrọ Ayọ rẹ yio tẹ ẹ lọwọ,
Bí akeregbe bá fọ ŃṢE nii dẹ̀hìn lẹ́hìn odo, ori buruku yio dẹ̀hìn lẹ́hìn gbogbo wa, Ipọnju, aṣeeri, amubọ, ijakulẹ, afaa’to, idiwọ, idena, àti ẹti yio dẹ̀hìn lẹ́hìn wa, ìbànújé, ẹkun ajọsun, ẹkun adasun, ẹkun asunrin koni jẹ ti’wa, àṣẹ oooo,
ogun idile, ogun ile binukonu, ogun ibi ìṣẹ, ogun arinako nínú ÒṢÙ yi Ọlọrun yio ṣẹ wọn wọlẹ pátápátá nínú aye wá àmìn, Ohùn Ayọ tí yio mú inú wá dùn tí ọpọlọpọ ènìyàn yio bawa se ajọyọ rẹ nínú ÒṢÙ yi Ọlọrun yio ṣé fún wa nínú ÒṢÙ tuntun yìí iṣẹlẹ iyanu Ayọ tí kó i ti ṣẹlẹ rí nínú ẹbí wá yio ṣẹlẹ nínú aye emi àti Ìwọ oluka àtèjìṣẹ mi yi, tí àwọn ènìyàn yio fí máa fí orúkọ tuntun pé wa. Àmìn.
Ọmọ wá kóni Kú,
Ọkọ wá kóni Kú,
Aya wá kóni Kú,
Ojú kiipọn iṣin ki o má LÀ afaila ọjọ bí ọjọ bá tí LÀ gbogbo wà ni láti LÀ, ṣẹkẹrẹ kì bá wọn rode ìbànújé, ìbànújé oni kàn wá lagbara elédùà, àṣẹ gun. Ao ṣégun oṣo ilé àti ajẹ ode, ao rẹyín odi.
Otiri bẹẹ, nítorí bẹẹ lewurẹ nke kó’ni yí padà. NÍ opin ÒṢÙ kẹfa yi ao Jọ gbé igba Ọpẹ Àmín oooo ooo

A ku ÒṢÙ tuntun o, yio tuwa Lára ooo koni le koko mo wa Àmín àṣẹ oooo.

Odù ifá tí ó sòkalè ni *ìretè-ìká* ifá pé ire aya (couples blessing) ifá ní a ó se òpòlopò Odún láyé.

Ifá ní kí á rúbo lópòlopò wípé Odún yìí yóò sàn wá fún ajé, aya, Omo, ogbó ató àti àìkú tí se baálè orò .

Àsèyí se àmòdún ooo

Ori mi Apere
isedami Ajifobi kan
Amuni wale aye magbagbe Eni
Orimi gbemi bose gbe omo alara tofidade owo
isedami gbemi bosegbe omo ajero tofi tepaleke
orimi gbemi bose gbe
omo orangun ila tofidi eni apesin pitipiti
mogbani Adurafun wape
oriwa Asegbe funwa o
ifa ni
sakasala legbe leke
Adifafun ori omo Amuwa gun boroboro
ebo lawoni komuse osi gbebobe orubo
eropo eroofa eyin omon
pe orilamuwa gun awo.

bi ori eni basunwan
wan ani ori enida
isedami jeki orimisunwan korimidi ori ola ati olaa ki mase se eru egbe mi oo
# Babalawo Ifatola Sangodare Awosipe

Spirit TATA ABEL: Abortion within the Yorùbá tradition is very frowned upon. Because it is not even another person, it is you the one that is cutting the path and Destiny of the ORÍ –Consciousness of another being, that is not even you who is the owner, even if it is inside your belly, it does not belong to you … (Belongs to OLÓDÙMARÈ – GOD)
They ask: What happens if he dies in the process of gestation? Already there the Orí of that being intervenes and the Orí of all the people around intervene, lending themselves to that situation to be.
They ask: Is the fate of such a person already determined?
Tata Abel: Yes. Now comes the sumptuous part …
They ask: When is a medical abortion?
Tata Abel: It depends on the circumstances. When it is done without conscience there is no sin, but when it is done with awareness there is sin. Remember that for the Yorùbá there are no “Sins” as such, what does exist is the act of denigrating your ancestors (Égúngún) with your actions, it is not a sin as such, in fact, it is even more responsibility than a sin, because not only are you, but your ancestors who come after you that you are denigrating by that action.

Therefore, if there is a medical order and there is no awareness of all this, that is called innocence. When there is a conscience, the first thing that has to be done is to ask IFÁ not in a dogmatic sense, because Ifá can determine that your Orí says that here your life ends so that you give life to another person. That is where the part of supplication and prayer enters into action. Why do we have the Òrìşà deities and Irunmole? Ifá is determining in this example that my Orí is over and that I have to give life to another being. But if I attach myself to Ifá and beg Ifá, because that being will also need me. Then Ifá will say; “It’s okay. Then, what is there to be done? Change your destiny, because changing your destiny you are going to change the destiny of the other person as well. Ifá will indicate an ẸBỌ / Sacrifice to be done and some life tests so that it has a fulfillment at the end.

Teaching given at the Ọdun Ori- Orí Festival by the Spirit Tata Abel, a Spiritual Emissary of Baba Oduduwa. The teaching that this spirit gives is directly received from Baba Oduduwa and are part of the Spiritual revelation of the Mysteries of the Yoruba Esoteric Òòşà/ Òrìşà Tradition and the Ifá Tradition.

Ori mi Apere
isedami Ajifobi kan
Amuni wale aye magbagbe Eni
Orimi gbemi bose gbe omo alara tofidade owo
isedami gbemi bosegbe omo ajero tofi tepaleke
orimi gbemi bose gbe
omo orangun ila tofidi eni apesin pitipiti
mogbani Adurafun wape
oriwa Asegbe funwa o
ifa ni
sakasala legbe leke
Adifafun ori omo Amuwa gun boroboro
ebo lawoni komuse osi gbebobe orubo
eropo eroofa eyin omon
pe orilamuwa gun awo.

bi ori eni basunwan
wan ani ori enida
isedami jeki orimisunwan korimidi ori ola ati olaa ki mase se eru egbe mi oo
# Babalawo Ifatola Sangodare Awosipe

The

Anceators have Arrived.

May you have great day on this Obatala, Egungun…day

Egun mo peo ti igba meta…

Ireteika
Ifa Of The Year 2018/2019 From Oke-itase, Ile-ife, State Of Osun, Nigeria.
Eriwo ya!
We greet you all in the name of Olodumare, Orunmila and all other Orisa. We also extend the greetings of Araba Agbaye (the permanent Chairman of the Council of Araba/Oluwo, the pillar of the International Council for Ifa Religion) to you all in this season of the World Ifa Festival. We, the members of Publication Committee of the Oke-Itase 2018/2019 Organising Committee set up by the International Council for Ifa Religion are hereby presenting verses of the Ifa of the year recited with inspiration by the priests on the mat in the early hour of Sunday, 3rd June, 2018, which stands as the first day of the year in Ifa calendar system. The Odu Ifa that came out for this year is IRETEIKA (Irete on the right, Ika on the left). The Odu came with Ire Aya/Oko, fortunes of Spouse and ebo is recommended to make it to come to pass. Ifa Priests from Nigeria, Republic of Benin, Republic of Togo, Brazil, Trinidad and Tobago, Germany, United States of America, Venezuela, Cuba, Argentina, Panama, Britain, Switzerland, Ghana and Sweden were all there and made their contributions. The verses of IRETEIKA recited with their narratives are as follows:

1.
Ifa has promised us all fortunes this year. This year, people should have patience and not be in haste to acquire things. Ifa says we should make ebo to have good things. With patience after making the ebo, all fortunes will be acquired. The items of ebo are 4 pigeons, honey, gin, pap, kola nuts and money. On this, Ifa says:
Eera ni gbedo ile fulefulefule
A difa fun Animo
Omo loroloro
Omo lohunlohun
Aje n wole Animo lo
Ogorogoro
Ire gbogbo n wole Animo lo
Ogorogoro

It is an ant that digs the ground patiently
Ifa revelation to Animo
He whose ancestors have wealth
He whose ancestors have things
Wealth is now going to Animo
In multitude
All good things are now going to Animo
In multitude
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Let us rise quickly
And feed the ancestors of our father’s lineage
Let us rise quickly
And feed the ancestors of our mother’s lineage
Let us rise quickly 
And feed Olubobotiribo the father of all Ebo
Ifa’s message for the inhabitants of Ife Ooyelagbo Moro
When they were doing all things
Without succeeding in any
They were advised to offer ebo
They complied
What are we propitiating in Ife before we receive all ire of life
The mouth of human beings
That is what we propitiate in Ife to receive all ire of life ~ Odi Ofun

The Yoruba culture did not come from Kemet. The Kemetic culture came from the Yoruba via the intermediate African cultures like the Nok, Sao, and Kushites, all of whom are thousands of years older than Kemet.

The Yoruba-Fon invented the concept of the snake as the symbol of instinctual power that must be controlled and directed. In IFA serpant power science is the origin of academic biology’s reptilian brain (R-Complex) within the Triune brain. It is the most ancient and basic part of man’s brain that he shares with reptiles. It houses instinctual impulses. If not “domesticated’ thru spiritual science, the reptilian brain will control the whole brain.

This great man, now a legend in Nigeria, Brazil, Venezuela, United States and other countries of the world, said to me 44 years ago (I was 14 when he initiated me to Ifa in 1974), “Diran, even if you get a Ph.D or become a professor, you will still be a full time practising Babalawo”.
I looked at him silently thinking I would have it my own way, just practice Ifa but with a career because I loved academics.
Now, can you tell me who was right?
The words of Olodumare-sent elders are words of wisdom. I have fulfilled my destiny. I have had no regret becoming what he prophesied, Babalawo.
Who else could I be appreciating today if not my irreplaceable father, Oloye Akano Fasina Agboola, late Araba of Lagos. May he continue to sleep peacefully with Olodumare. Ase.

Happy fathers’ Day to you all.

Stay blessed.

From Araba of Oworonsoki land Lagos Nigeria