Cats Are Not Evil

My love for cats is something beyond my power. During my primary school days, some of my classmates killed the cat of the old lady in the next building.

I cried so much and made a vow to keep cats whenever I got my independence and first place. I got my independence but getting a place wasn’t that easy so I started buying cats in my uncle’s house.

He was mad at me at first but now he loves them. Cats are being stereotype in Nigeria due to how nollywood portray them, saying cats are evil. Cats are not evil and are very loving pets, who understands your moods and just want to eat and keep you company. I’m a cat lover who intends to have a cat shelter in the nearest future. This is my dream and it’s possible.Remember I told you, cats are not evil.


Tough Times Don’t Last.

I recently moved from my former rented apartment in ajah to look for a house on the mainland of Lagos. This was before the lockdown, I searched everywhere I could in locations where I want to settle in but couldn’t find any place that fits in my budget. The rent fees on the mainland has been increased to a year and half. I was so sad and Nigerian government was already was about to place the lockdown.

I need to move my house stuffs to the mainland and I haven’t found a place yet. My daughter lives in my uncle’s house in mushin due to her school, she’s about to write her common entrance and I’m still allowed to stay there. Started from sleeping outside on the concrete floor and fixing the mosquito net. The chickens and goats wake me up at midnights and dawn with their noises so I barely sleep. My uncle has a lot of goats, sheep and his wife owns most of the chickens. I also have three cats living in the compound, they also keep me company at nights. Then it started raining, I have to move to under a shed that serves as a kitchen and store. I started sleeping there though the roof leaks, I cry whenever it was raining. I was deeply sad and depressed about it and told only few of my friends what I was going through.

While going through all these I was still searching for a house until the government gave a deadline for the upcoming lockdown. So my last alternative was to fix up a newly built one room apartment here in my uncle’s house, it was said to be my cousin’s room. I spoke with him and he told me he was going to talk to his dad but I can start renovating so that I can go bring my stuffs from my former home in ajah.

The money meant for the house I was searching for I used it to renovate the empty newly built room; from ceilings to wiring and flooring. I moved in and thought I would have my privacy but it was otherwise. It was affecting my sanity and I was getting sad every day because I regretted my decision to move into a family house.

My cat, Blackmore

I have to start saving money for a new house rent but how? It was a month lockdown and every where is tight financially, even with the ease of lockdown people are not ready to go out to do business yet due to so much media constituted panics. So I made Ankara face masks and decided to accessorize it yet no sales except for two of my Instagram friends that ordered. I have been restless and running out of ideas to raise money for my new place. So I decided to pack some my stuffs and move to my younger brother’s house on May 2nd.

Couture Ankara Face Masks by Adetutu OJ Brand
Couture Ankara Face Masks by Adetutu OJ Brand. Price : $10

I’m now staying at his house because I need the total Solitude and time to reflect even if it is to sell my nudes on Patreon.com. A girl have to do something to survive. Two days of staying with my brother now, I found out I’m inconveniencing him a bit and I’m not happy with that which made me to spill out my heart tonight. I know tough times don’t last and I will get through this soon.


I pray every money to my orí to help me out of this ordeal. I just want my own place and stop inconveniencing others. I’m not giving up at all. I will get my own place soon.

African Immune Boosters Against Covid 19

Immune boosters recipe


8 medium size onions




Pawpaw leaves

Dogonyaro leaves/ neem leaves

Guava leaves

Lemon grass

Lemon leaves

Mango leaves

Oranges 8

Pineapple 3

Lemon 3

Awopa( I don’t know the English name oh)



Wash and Cut all the fruits into small pieces. Put it into a large pot. Grate or blend the ginger, tumeric and onions, garlic add them to the pot. Wash all the leaves thoroughly clean, and add it to the pot. Add the awopa. Fill up the pot with water and brew on the stove for 30 minutes.

Then drink it as tea. If you are sweet mouth , you can add honey. Warm every morning and drink as desired. Keep refilling with water until it loses taste. Then repeat.


This should last you 2 months. Its bitter but prevention is better than cure.

Written by Aou Libra on Facebook

We Are Ritualists

Written by Olobe Yoyon

We are all ritualists by Ọlọ́bẹ̀ Yóyọ̀n

Mention the word “ritual” or “ritualist” anywhere in Nigeria these days and watch people take cover and cower in fear!

The corruption of these two words is a recent phenomenon. Thanks to our media houses, the words: “ritual” and “ritualist” have taken on a new garb. These two words are now synonymous to murder. Why?

Generally speaking, a ritual is a sequence of activities involving gestures, words, actions, or objects, performed according to a set sequence.

Rituals include religious worship rites, rites of passage, dedication and inauguration ceremonies, coronation of monarchs, funerals, marriages, hand-shaking etc

A ritualist therefore is someone who practises or advocates the observance of ritual.

If you do any of the following, you are a ritualist:
Pray five time a day
Partake in the holy communion
Pour libation for your ancestors
Shake hands with someone
Pray to a deity
Say grace before eating
Perform ablution before prayer

The examples are endless. The corruption and stigmatisation of words like ritual and ritualist is uncalled-for. Euphemising murder by calling it ritual is wrong and dishonest.

Remember, we are all ritualists.

Ire o.

Eji Ogbe

Interesting post on Eji Ogbe (Ogbe Meji):

Aboru Aboye O and greetings to all seekers of truth as it pretains to Ifa Cosmology. May we all remain steadfast under the guidance and protection of the divine grace of Olodumare in our search for spiritual wisdom, development, empowerment, enlightenment and guidance to fulfill our purposes and life destinies. Ogbo ato o ase oooooo!!!!!

E karro, Alaafia ni.. this morning I want to shed some light on one of the major and most authoritative Odu of the 16 major forces of Odu Ifa, known as Eji Ogbe.

Eji Ogbe means the first senior spirit of collective consciousness which is also another reference to the existence of the supreme being Olodumare.
Eji Ogbe is the sign of life on a multidimensional and interconnected level of existence. Eji Ogbe is the fiery spirit of infinite consciousness within infinite consciousness that is also the Ancestral Egbe of Obatala the Orisa of the white cloth and who is associated with the expansive quality of evolution. Obatala is also the Orisa of complexed light that embraces a wide spectrum of Spiritual Forces that are referred to as Orisa funfun.
The words Orisa funfun means “Consciousness guided by the powers of white light, elevation and purity which is the manifestation of the Holy Odu Eji Ogbe.

The Holy Odu Eji Ogbe is responsible for spiritual elevation by projecting pure consciousness into the future by transcending the limitations of the present. It is a reference to the ability of spiritual forces to remove the veil of mystery that surrounds the source of creation.
In traditional Ifa Cosmology “Imole” (E-mo-lay) which means the forces of nature (Orisas ) in their earliest manifestation as expressions of light. Imole can also be described as the House of Light that arises from the matrix of the invisible universe. And within this house of light there is an invisible substance that move and transforms spiritual potential into physical reality. The invisible substance that move between these two dimensions is called Ase and it is Obatala who brings the ase of light into the world.

The Holy Odu Eji Ogbe or Ogbe Meji is a fiery masculine manifestation of energy that emerges from the Invisible Realm and produces radiation that forms a spectrum of vibrations called light waves. And these light waves produces a variety of different levels of infinite consciousness that guide the structure of atoms, galaxies, spiritual consciousness, hueman consciousness and the visible and invisible forces of nature that generate the physical universe.
The infinite powers of Eji Ogbe is the foundation of all consciousness and the sign of life.
The Holy Odu Eji Ogbe expresses the need to acquire wisdom and humility. We, as spirits having a hue men experience came into this world to grow, develop, learn, manifest and evolve. If we are doing anything other then that then we are not truly living in alignment with our true selves and our true nature for existing. So many of us have failed in our personal mission to grow, and ended up creating a stagnant life for ourselves that results in sicknesses, blockages and premature death.

The Holy Odu Eji Ogbe represents a high ethical standard which will be rewarded to those who strive to live to its standards with enlightenment and abundance. This is our birth right and this is the path to which we can experience true liberation and freedom.
Eji Ogbe offers victory over enemies, spiritual awakening, long life and peace of mind to all those who embrace its fiery energy.
Eji Ogbe inspires a spiritual revolution within and without. When this Odu appears in divination it means the person being divined for is in alignment with Olodumare and his/her destiny.
Eji Ogbe rules the head and is the foundation power of the Ori and higher self. It is there within the multidimensional realities of Eji Ogbe you find who you really are and where you really came from before entering this dimension through the portal of the womb.

Eji Ogbe is also known as the mighty Odu that supports life and spiritual transformation. Ifa says: Ayanmo ni iwa pele, iwa pele ni ayanmo meaning destiny is good character and good character is destiny. This is a poetic reference to our connection to all consciousness that has ever existed and that connection is called Ogbe.
So here we see that the manifestation of The Holy Odu Eji Ogbe or Ogbe Meji was designed to place us in a perfect alignment with destiny and that alignment gives us the ability to live our lives in perfect harmony, balance and a sense of being in sync with our true selves.

This is saying that alignment with Olodumare and the development of iwa pele is the way to transform ibi (negative energies) into ire (positive energies). Eji Ogbe is the father of the Odus because it represent perfect alignment with destiny and alignment with destiny is the point of all divination.

Traditional Ifa teaches that good character leads to alignment with destiny and alignment with destiny leads to the blessings of family, good health and abundance. This is the base on the idea that Olodumare created life to WORK, meaning we were naturally designed to live in a universe of abundance, not NEEDS!!!! And when we find our true self, the natural abundance of the world around us which belongs to us by birthright, will become more and more apparent.

Even though many will have a problem with me saying this, but its true. We as spirits having a hueman experience don’t need any man or woman’s permission to connect or worship the ancestors or Orisas we are connected to by birth, or any other deity who calls upon us. We do however need some guidance to keep us from doing things that are straight out right disrespectful or taboo.

The art and purpose of things like transcendental meditation is to disconnect from the world and re connect with the spiritual self which will allow us to re connect with our own personal spirit guide. We all were born with one and most often some of us go through life never acknowledging or connecting with the help Olodumare blessed us with when we find ourselves lost, wandering, or distracted by the world.

This is how the monks of China become so successful in mastering self. This is an ability we all have and was born to achieve and master. So as spirits having a hue men experience we can continue to follow man in all of his imperfections and continue to be lead astray or be taken advantage of or we can discipline ourselves and put our upmost faith and willingness into the powers of Eji Ogbe.

The sacrifice to Eji Ogbe would be the Ego. The offering would be to commit to sacrifice our lower selves for the greater good of our higher selves. The sacrifice of self itself is the letting go of old behaviors, wicked ways and letting go of the finite perception of self and the world.
The Holy Odu Eji Ogbe is a sign of new opportunities and new beginnings within a constant awakening that unfolds as life continues to strive to grow and evolve into its natural self.
The energies and strong powers of Eji Ogbe opens the mind wide and unveils a myriad of options to explore new realities of spiritual evolution and freedom.
This Odu is the sign of intelligence both cosmic and personal, and supports a holistic comprehension that involves the whole being.

Here is a verse of Eji Ogbe:

All the rivers of the world put together
Are not as remarkable as the ocean
All the streams of the world put together
Are far less than the lagoon
Cast Ifa for Orishanla Oseremagbo (Obatala)
On the day he was to be made king
When all the deities wanted to take away one of his powers
Orunmila refused to grant their wish, so did Esu
There is no Odu Ifa that takes precedence over Eji Ogbe
The paramount Odu
Eji Ogbe you are the paramount Odu
Any river that does not recognize the preeminence of the ocean will dry up completely
Before the savannah burns, it will first dry up
I request for wealth from Olosa, the second in command

Here is an Eji Ogbe incantation:

Ofu is the name of negative incantations
Arabamu is the name we call Ogede positive incantations
They were the ones who performed Ifa divination for Orunmila when death and diseases besieged his house
All evil forces lurked around his house
Orunmila said if it was for him and his children
Odundun says the evil should not be in my house
And should not come near my body
Tete has said that no evil should befall my house
And that no evil should befall my body
Rinrin is seen only in a cool place
Snail is always cool
Snail has no house where evil forces can enter
Eji Ogbe remove all evil from me
Shea butter container is always at ease
Ase, ase, ase oooooo

Odundun is the Yoruba word for the manifestation of the transcendent element that appears in the moment when hue men consciousness experiences a spiritual connection with the Immortals.
To embrace destiny is to access spiritual powers without being motivated by the need for power. Spiritual power comes as a consequence of living a good life. This is the basis of the need for humility.

Eji Ogbe is the cosmic principle that teaches us that we live in a holographic universe and the importance of understanding who we really are and how we are all inter-related and interconnected to the bigger picture of goodness. And that we have the powers to do good or evil in life and with those choices come the end results of our own consequences.

Eji Ogbe is all about truth and purity. Traditional Ifa teaches that when a person is out of alignment with their destiny they are vulnerable to attracting or being possessed by negative forces and influences that can confuse inner vision, increase disharmony and eventually lead to physical, emotional, mental and spiritual illness.

Because traditional Ifa believes that the power of Ofo Ase can create physical and spiritual phenomena, there are various methods used to clean away these unwanted influences like spiritual baths, Akose, smudging, and covering the power points through out the body when someone is being hexed or having a negative mediumistic experience just to name a few. The power points of the body that should always be protected are the top of the head, between the eyebrows, the back of the neck, the throat, the chest, the stomach, both hands, the knees, the feet and big toe. The big toe in Ifa Cosmology is the doorway into your ancestral powers. The left toe is maternal, the right toe paternal.

Eji Ogbe, Eji Ogbe, Eji Ogbe
The supporter come and bring me my own prosperity
I beseech you, be with me that I may have protection
I beseech you, be with me that I may have long life
I beseech you, be with me that I may have victory over negative forces
I beseech you, be with me in these dark times and help guide me into your light of consciousness and truth
I beseech you, be with me so that I may evolve into my true and powerful self
I beseech you, be with me that I may be liberated from all evil and darkness
If anyone is working evil spells on me give me the power to break them
I beseech you, be with me so that I may have honor
I beseech you, be with me so that I may no longer wandering through life in vain and in ashame
Eji Ogbe, Eji Ogbe, Eji Ogbe
The father who supports his young
I beseech you, please give me your support
Let all those in the world gather to help me through my difficulties to defeat my enemies
I beseech you, please raise my vibrations and my thoughts above all misfortune in my lifetime
Ase, ase, ase ooooooooooooo
Always bring me good fortune
May it be so
-(variation of an Original post by Bábá Tundra)

In Addition:

Ejiogbe is the light
Light is success, breakthrough and everlasting victory over darkness

Wherever there’s light there’s joy and happiness

Ejiogbe is sunshine and sunlight

A fe yika laye n fe ina

Alakanle loorun ran

The furnace is sustained in an enclosure for effective impact

Bright and Illuminating light is the lot of the sun

Written by Esudaoraclespeaks



1 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun* 2 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀ 3 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná 4 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyán 5 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun 6 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀ 7 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná 8 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyàn 9 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun* 10 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀ 11 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná 12 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyán 13 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun
14 Ògún, ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀
15 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná
16 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyán
17 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun

18 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀
19 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná
20 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyán
21 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun
22 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀
23 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná
24 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyán
25 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun** 26 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀ 27 Ṣàngó, Ọya, Aganjú, Ọbalúayé/Ṣànpọ̀nná 28 Ọbàtálá/Òrìṣà Ńlá, Egúngún, Ògìrììyán 29 Ifá, Èṣù, Odù, Ọ̀ṣun, Ajé, Ẹgbẹ́, Olókun
30 Ògún, Ìja, Ọ̀ṣọ́ọ̀ṣì, Òrìṣà-Oko, Erinlẹ̀
31 Ṣàngó, Ọya, Aganjú, Ọbàlùàyé/Ṣànpọ̀nná

****Ọ̀ṣẹ̀ Ìtàdógún
***Ọ̀ṣẹ̀ Isán
**Ọ̀ṣẹ̀ Ọrún

Irúnmọlẹ̀s/Òrìṣàs Accept our Worship and Appeasement. Àṣẹẹẹẹ

Orisa Olokun

When we speak of the Ancestral waters of life, we speak of waters that have a form of Natural consciousness that flows and nourishes. It incubates and feeds and the essence of Maternal caring that relates to the protection of children, and are part of our Orisas that are labeled as the forces of Nature.

According to Ifa, it tells us that all Forces of Nature are born within the manifestation and energy brought fourth by the patterns of 256 Odu that awoke the consciousness and expressions of life into being upon the Earth.

Omi Orun ( the ancestral waters ), the idea of heavenly waters may seem symbolic to us but yet holds the ring of truth since the most commonly found substance is hydrogen particles throughout the universe .

The Olohun “owner” of the Okun “oceans” was given the title and name of the combined words “Olookun” owner of the oceans of Ode Aye “Earth”.
Olookun was the deity that took hold in the cities of Benin and that of Ile Ife in Nigeria.
His role within the relationship to the Orisa “Awo” ( Orisa mysteries of nature)during the Maafa, or what is sometimes referred to as the “time of sorrows” the Trans – Atlantic Slave Trade or Middle Passage.
As well as his representation of water and birth and in fact a principal part of the human spirit of consciousness as well as it makes up part of our bodies. In fact up to 60 percent of the human body is water.

Olookun’s relationship to “Yeye mo oja”, Yemoja ( mother of fishes ) is at best intertwined as “Yemoja” was originally the owner and her worship was focused prominently on the “River Ogun” that runs on the western side of Nigeria.
According to Ifa there are many Itan that involve Olookun.
The Itan of how he rose up against Obatala and destroyed the world .
The Itan where Olokun was chained at the bottom of the ocean with seven chains.
And of course the Itan from Iwori Meji:
“All waters on Earth pay tribute to Olookun first”.

Olookun is best represented in the Odu Iroso of dilogún where one should receive him/her for stability and firmness on Earth.

-Hunpe Jman Segbayon

Orisa Aje is the daughter of Olokun
and together they are extremely wealthy
There are four Olokun, one is an Irunmole.

As written on Iya Niko Titilare’s wall

Venerating Yemoja


[1] Wealth And Riches:
Yemoja gives wealth and riches to her worshipers

[2] Fertility:
Yemoja helps barren women to become fertile and have healthy beautiful babies

[3] Cowries Divination:
Yemoja foretells the future and warns if future danger

[4] Spiritual Cleansing:
Yemoja cleanses her followers of bad karma and curses

[5] Aquatic Creatures Supply:
Yemoja gives her fisher men an abundance of aquatic creatures to harvest

[6] Protection:
Yemoja protects her worshipers from water accidents

[7] Healing:
Yemoja heals her worshipers of sicknesses and diseases

Omi O Yemoja…. Mother whose children are fishes… great river deity of Yorubaland…
eating fish is a taboo for omo Yemoja!!!
A “womanist”, a passionate, fierce defender of women and children’s rights!
Ase O!

Written by Iya Niko Titilare

Oodua, Obatala Wife

Its Ose Obatala
Let’s look at Oodua…

Oodua(Odua) the Female energy of Obatala
(Among the Egbados).

Oodua is an Orisa that is associated with the Gelede Mask society.
She is known in her highest manifestation as Iya-funfun ( white or extremely fair complexioned mother ).
*This aspect represents the power of the female energy to cut through the illusory iron clad nature of the universe. It represents the powers associated with the Iyaamis and elevates the respect that the world has for the female energy of the Iyaamis .

Who is Oodua?

Frim the stories in Okanran, Ogbe and Ofun in the Eerindinlogun of the Olorisas, Oodua is seen as the wife of Obatala, who also played a part in creation just as Yemoo, another wife of Obatala, assisted in the creation of mankind .
*Oodua is also seen as the female aspect of Obatala because her Ase, energy, is equal or exactly like that of Obatala , infact she is praised in the same oriki as Obatala .

Having interviewed some Elderly worshippers of Oodua about the nature of Oodua, this is what some have said :

  1. Oodua is the wife of Obatala.
  2. Oodua is identical to Obatala ,
    if you are asked to worship Obatala and you find Oodua, she is as good as Obatala .
  3. Some think she is Obatala , this was what the Olori Agberu Gelede of Ilaro said:

However Oodua is classified among the Orisa funfun of the Obatala pantheons, due to the fact that her ewoo (taboos) are exactly what Obatala forbids e.g.:

A.No Epo ( palm oil)
B.No palm wine
C.No salt .
.*Oodua takes white things and white Animals


Oral history of Ilaro says that at the early founding of Ilaro Kingdom, the kingdom faced all sorts of difficulties and wars. And so, a strange woman, extremely fair complexioned, appeared in a village called Itolu and started performing all types of human daily activities, e.g. :farming/trading, etc. . She was identified later as Oodua and she assisted the kingdom in solving many of their problems, and also in defeating their enemies in war .
After this she suddenly disappeared at a spot in Itolu village and on that spot appeared a mud house covered with iki -a sort of raffia palms. She left her stones and other things of Ase there, and so that is the main shrine of Oodua in Egbado. A temple was built there in Itolu forest .
Worship is done to Oodua once every three years when the Gelede festival is concluded .

Orisas linked to Oodua in Itolu are:
-Ibifun and Ibisere ( both river orisas )
Before Oodua left and disappeared she was said to have stamped her feet on the earth and water sprang forth… and they became the Orisas Ibifun and Ibisere.
When Orisa Yewa, the sister of Oodua, heard, she came from Idogo, a nearby town, to join Ibifun and Ibisere. Those three Orisas are worshipped at the stream where they met. A part of the stream is hot while the other is cold .

Oodua is praised as Abiyamo:

Aboja gboro gboro:
*the mother with the long sash to save her devotees .

Onile iki:
*owner of the house made of iki .

Oro oko Afin:
*the great spirit husband of the Albino .

Olowo gbogboro tin yo omo re lo ofin:
*the long armed one who removes her children from danger .

Egbeji igbo ,Agbe wa ooo, Ase.

Picture of Authors Oodua.
One of “our mothers,” an elderly priestess of the deity.

The Gelede tradition pays homage to the spiritual powers of women, especially elderly women known affectionately as “our mothers,” “awon iya wa”.
The powers possessed by such women, comparable to those of the deities, spirits, or ancestors, may be used for the benefit or the destruction of society.

When manifesting their destructive dimension such elderly women are termed aje (“witches”).
If angered, they can bring down individuals and entire communities.

As dusk approaches after a dazzling array of masqueraders imaging countless aspects of Yoruba life and thought, a final masker–one that synthesizes goddess, ancestress, and priestess–appears to conclude and bless the Gelede spectacle. Her white ensemble glowing in the growing darkness, Iya Odua (Mother Odua) moves with measured stride toward the marketplace accompanied by her priestess, her attire mirroring that of the masker visually to unite spiritual and earthly realms.

Iya Odua’s slow, stately tread conveys her age, wisdom, and sacred power. Her whiteness symbolizes her cool, covert demeanor and her post-menopausal purity for she is the creative, protective, nurturing mother of the gathered crowd, her offspring.

Iya Odua’s appearance assures the community that the lavish spectacle has pleased and placated her, and that the mothers will use their power and influence for the benefit of all.

Originally From: Solomon Omojie-mgbejume.

Source: University of Iowa Stanley Museum of Art

We are Not Idol Worshippers

We are not an idol worshippers. I practice Òrìsà spirituality.
The word “Òrìsà” doesn’t translate to idol or god. Òrìsà is Òrìsà.
Olódùmarè proves its existence through nature. Nature is sacred, it is Òrìṣà.
Òrìṣà is nature.
Each Òrìsà represents nature.
Sango is the Òrìsà of thunder and lightning.
Osun, Yemoja, Olokun and Erinle are Òrìsà of waters.
Osanyin is the Òrìsà of herbs, leaves and roots and Oya is the Orisa of storms and rain, and there are many more.
We have icons of Òrìṣà not idols of Òrìsà.

Written by Iyalorisa Omitonade Ifawemimo
Ire O!


Ifa is not merely a collection of Verses, Proverbs, Parables and Anecdotes. Ifa is Olodumare’s Sacred Message to Mankind. It is the embodiment of the totality of human existence. It is also clear that Religion, Worship and Sacrifice are but few aspects of what constitutes the Divine Message known as Ifa. It constitutes what is also known as the Great Mystery System.

Olodumare gave the Pure Spirit of Manifestation, Orunmila, a flawless method of communication between himself and the Orisas .
Sixteen is the number of Cosmos; it represents the primal order that issued from the unity of Olodumare. Sixteen is also a significant number in the world of computers. When the world was first created, it spread out from an original palm tree that stood at the center of the world at Ile-Ife. The palm tree had sixteen branches, which formed the four cardinal points and the sixteen original quarters of Ile-Ife. The number sixteen represents the variables of the human condition, the sixteen possible situations of human life.
The sixteen principle signs are called Odu or Olodu, from each of which are drawn sixteen subordinate signs Omo-Odu, “Children of Odu”.

These are the universal energies that gave birth to all given circumstances and situations, all the blessings and misfortunes of the universe are contained withi them. It is through the knowledge of these energies, called Odu Ifa, that a Diviner is able to work with individuals to achieve the greatest potential of their destiny.

The Odu Ifa are the blueprints to all the energies possible in the Universe. Each has verses of esoteric knowledge associated with it along with Medicines (Akose), Rituals (Etutu), and Sacrifices


Who is Obatala?

In the pantheistic religion of the Yorùbá people there exists a Supreme Being, Olodumare, who is considered almighty and eternal.
However, no prayers or shrines are kept for Olodumare because the nature of such a being is regarded as beyond human comprehension.

Olodumare created various Irunmóle/Òrìṣà, who are manifestations of certain aspects of Olodumare and with whom humans can interact.

Obatala (King of White Cloth/an Irunmole) is one of the eldest Òrìṣà created by Olodumare and held responsible for the creation of the earth and of human bodies. His devotees aim to reflect the purity of Obatala’s white clothing, striving for moral impeccability in their actions.


He is patient.
He is silent.
Without anger he pronounces his judgement.
He is distant,
but his eye rests on the town.
He kills the initiate
and rouses him to new life.
He is playful like death
he carries the child away.
He rides the hunchback,
he spreads out his arms
the right and the left.
He stands by his children,
he lets them succeed.
He makes them laugh –
and they laugh.
You, father of laughter,
your eye is laughing.
Immense granary of the sky.
Old man with the strength of youth,
you rest in the sky like a swarm of bees.
The rich owe their riches to you.
The poor owe their poverty to you.
You take from the rich and give to the poor.
Take then from the rich and give to me.
you turn blood into children
come and create the child in my own belly.
I own but a single cloth to dye with indigo.
I own but a single head-tie to dye with camwood.
But I know:
you have twenty or thirty children waiting for me,
whom I shall bear!

From Yoruba Poetry, Cambridge University Press, (1970).

Art : Breno Loeser
Shared from Fayinka Fayemi


The Ọmọlúàbí is a Yorùbá philosophical and cultural concept to describe a person of absolute goodness–An epitome of humanity.
The Ọmọlúàbí concept signifies courage, hard work, humility and respect, etc. An Ọmọlúàbí is a person of honor who understands the benefits of hard work, respects the rights of others, and gives to the community in deeds and in action.

Above all, an Ọmọlúàbí is a person of high integrity.
The concept Ọmọlúàbí is an adjectival Yoruba phrase, which has the words – “Ọmọ-tí-Olú-ìwà-bí” as its components. Literally translated and separately, ọmọ means ‘child’, tí means ‘that or which’, Olú-ìwà means the chief or master of Ìwà (character), bí means ‘born’. When combined, Ọmọlúàbí translates as “the baby/child begotten by the chief of Ìwà”. Such a child is thought of as a paragon of excellence in character.

An Ọmọlúàbí demonstrates and exhibits the inherent virtue and value of Ìwàpẹ̀lẹ́. Ìwàpẹ̀lẹ́ is ultimately the basis of moral conduct in Yoruba culture and a core defining attribute of an Ọmọlúàbí.

The most fundamental of these principles demonstrated by an Ọmọlúàbí are:
Ọ̀rọ̀ Sísọ (Spoken word, the Yoruba accord great respect for intelligent and expert use of language)
Ìtẹríba (Respect)/(Civility)
Inú rere (Good will, Having a good mind towards others)
Òtítọ́ (Truth)
Ìwà (Character)/(Virtue)
Akíkanjú (Bravery)
Iṣẹ́ (Hardwork)
Òwò (Entrepreneurship)
Ọpọlọ (Pipe (Intelligence)
Àfiorítì (Endurance)
Sùúrù (Patience)
Ìfarabalẹ̀ (Composure)
Ọ̀wọ̀ (Respect)
Ẹ̀sọ̀ (Caution)
Ìmọ̀ ( Knowledge)
Ọgbọ́n (Wisdom)
Òye (Understanding)

Create your website with WordPress.com
Get started