KingEbukasBlog:


I just said religion is an important part of culture




Actually most if not all African cultures are centered on religion . Here is what you said :



If you argue for the preservation of African superstitious beliefs then you do not need to criticize juju and black magic . The perpetual use of these things sustains the belief

Oh boy, you win.

sonOfLucifer:

Oh boy, you win.

what do you mean

PastorAIO:


You see that's the joke right there. Either that Ooni is going to die soon, or the Ifa Odu that approved of his coronation knew this was going to happen and approved of it, or the Odu Ifa that approved him is a fake divination too, or There was no Ifa involved, only politics.

IFA SUMTIMES PLAY POLITICS

Ubenedictus:
IFA SUMTIMES PLAY POLITICS

How so? Apparently Ifa only deals with the truth. In politics you have to lie and disseminate falsehoods.

sonOfLucifer:

It improves your sense of identity when you read and learn from stories told by your ancestors or your people. Imagine if the Yorubas conquered the Igbos and forced us to worship Eledumare and Ogun. Or vice versa.

When I argue for preservation of African superstitious beliefs, the arguments are made from a position of culture and identity, rather than religious ones. That's why on a thread about juju and black magic, you'd also see us there criticizing that bs. Culture and tradition like everything else in the universe evolves. Just like the iphone has evolved over many generations. It's still the same principles at the basic level, but each component has seen incremental upgrades.

The problem with the African man, if I may use this analogy, is he still walks around the world with a gadges built pre-modern times and refuses to upgrade or evolve.

Bingo!!

KingEbukasBlog:


You are not making any sense .

Oh shocks!

Pearls before swine, again.

KingEbukasBlog:


African culture when it comes to traditional beliefs is the reverence/acknowledgement of their gods - religion .

Religion is an important part of culture . Take away the religion in the African culture then I'm not sure what you have . Oh here's a confirmation:



Religion is meant to be practiced . When its practiced it then serves as an identity . One's culture is one's identity .

SO fighting against the religion whilst preserving the culture just doesn't make sense .

Its not fun to be an African atheist at all

What is wrong with having faith in the history, beliefs, and philosophical underpinnings of your ancestral heritage , as opposed to having same in the cultural and religious beliefs of a foreign racist tribe, 10,000 km away and that existed 2,000 yrs ago ?

The bible contains more fetish , and a million times more evil and horror than we could ever have had in our traditional culture.

This is why we say that folks like you have simply been brainwashed, lobotomized and simply brain-transplanted with stone-age middle East filth on top of your much better African traditional beliefs and culture.

PastorAIO:


How so? Apparently Ifa only deals with the truth. In politics you have to lie and disseminate falsehoods.

IFA is also wisdom, It may b cunny

Ubenedictus:
IFA is also wisdom, It may b cunny

See how Ifa works or one of its verses.
[img]http://1.bp..com/-ZUHxrj0r8gg/VnclnvLbi8I/AAAAAAAAslQ/YhEQGzFobqU/s1600/ifa-620x330.jpg[/img]
Before reading please take note of the following.

Baba'alawo or Iyalawo is Ifa Chief priest or priestess that studies or interprets Odu Ifa after initiation. Ifa has 16 stanzas. Each stanza has about 495 verses. ( Odus/Odu Ifa). Baba'alawo or Iyalawo (Ifa Chief priest or priestess ) is required to know by heart a lot of these verses (just like the Imam studying the verses in the Quran or Pastor studying verses and chapters in the Bible in Eastern and Western civilizations, Islam and Christianity respectively).


After some years of intensive training and confronting the political and economic challenges that come with the struggle to learn and grow in any religious community, we decided to make a journey in Nigeria far beyond the well-known towns of Ile-Ife and Oyo to find a new teacher in Ifa studies. We reasoned that if we ventured to a place less influenced by globalization, we might find a Babalawo who would be more interested in our spiritual growth, than our economic and political resources. So we decided to journey to the town which esteemed Nigerian novelist, D.O. Fagunwa called Ogboju Ode Ninu Igbo Irunmale, which Nobel Laureate Wole Soyinka translated as The Forest of a Thousand Demons. This was the first novel ever written in Yoruba language, set in the hills of Oke Igbo, a remote town outside of Ondo, Nigeria, where some mysteries may remain in spite of modernity. Without knowledge of the location or of a single living soul in Oke Igbo, we ventured to Oke Igbo to continue our training.

Before our journey, we decided to consult a Babalawo as soon as we arrived in Oke Igbo, to ask the Ancestors and Orisa for guidance during an unknown journey in search of an upright teacher in a place we were total strangers. Looking back, we are very thankful we chose to consult Ifa, because the advice and guidance we were given, made all the difference in our subsequent quest. Here is the Ifa Verse from Ogbe Rikusa (Ogbe Osa), we were told by the Araba of Oke Igbo who we met almost immediately upon our arrival in Oke Igbo. The story goes like this:
Continue after the page break bellow..



Ogbe Rikusa

Odu Ogbe rikusa

The blind and disabled are friends

The disabled person asked the blind person:

Is this how we are going to die of suffering?

The blind responded: what shall we do about it?

The disabled answered: let us go and ask a wise person what to do.

They inquired of the wise person: will we ever walk or see again?

The wise person queried: Have you ever walked or seen before?

They answered: never!

They were asked to perform an offering

They were perplexed: What is he talking about?

Can we afford to pay for any offering?

The disabled suggested suicide as an option

Days latter the disabled repeated the suggestion to the blind person

The blind responded: you know I cannot see, so whatever you suggest is okay

We have been friends for too long and I could not live without you

The disabled responded: I know a place we can go to kill ourselves

The disabled person added: when we get to the water, I will just jump into it

The blind person questioned: how would I know?

The disabled said: I will bring you close to the edge so when you hear the loud sound of falling, you know it is time to jump

On the second day they decided to end it all

The disabled led the blind to the water

As they neared the edge the disabled lamented and threw a huge stone into the water

The disabled hoped he tricked the blind person to jump

But the blind person was so worried and upset that threw his walking stick around and hit the disabled person

The disabled person shrieked!

The blind person was so surprised

He asked the disabled why he wanted to trick him to die

The disabled apologized and the blind person could not be too upset

Did he not need the disabled to bring him home?

As they continued along in the bush they came across some food

Cooking the meat seemed to take too long. but

The blind realized that each time the disabled spoke it sounded as if he was eating

Since the blind person kept asking the disabled person for food, the disabled gave the blind a toad to eat instead

The blind could not see so he put the toad’s head in his mouth

As he bit the toad the water from the toad’s eyeball broke and splashed into the blind’s eye

He regained sight!

As he regained sight the blind took over the cooking and gave the toad to the disabled person to eat

He then went to the waterside to drink

But he told the disabled person that if the disabled person was still present when he returned, the disabled person had only three options:

To be pushed into the water

To be beaten

To be taken into the forest and abandoned

The disabled person chose to be beaten

The previously blind person went to beat the disabled on his head

The disabled suggested being beaten on the buttocks, knowing that from the waist down was paralyzed so he would not feel any pain

As the previously blind started to beat his buttocks with a walking stick

The disabled stood up and started running!

But the two of them were so carried away they could not see what was happening to both of them

As the disabled was running and the blind chasing

They ran into a prophet

The disabled screamed for help

Help me Baba!

The prophet asked them what the problem was between them

They explained everything that happened up until that moment

Then the prophet asked the disabled: Ever since you have been disabled

Have you ever thought of asking your Blind friend or family to beat you with a walking stick before?

He answered: No!

The prophet also asked the blind person: If you had known that it was the water from toad’s eyeball that would heal you

Wouldn’t you have asked your disabled friend or family for it?

He also answered: Yes!

Then the prophet told both of them to embrace each other

They should forever be friends and never let anyone come in between them. Ever!

They were happy and started remembering their journey together

The prophet then said to them that a little bit about Olodumare had been revealed to them

Indeed, after we listened intently to Ogberikusa, little did we know that the story predicted the events of our subsequent journey in Oke Igbo. Indeed, Onaje would play the role of the blind person and Folasade would play the role of one with disabilities for the remainder of our search for a teacher. You see, although Onaje had the desire and will to venture into very remote towns and villages on motor bikes on lumpy unforgiving dirt roads, with scorching sun, miles away from any hospitals, and had been to Nigeria five times already, most of the time Onaje felt culturally, socially and environmentally blind, unable to rely on past experience to perceive even the next bump in the road. Everything felt new to Onaje and he complained or questioned our movements each time we made a decision to go deeper into the village and forest.



Folasade was truly leading a blind man and over time it was a burdensome task that slowed and worried her. Not only did she have to listen to his complaints, but she had to be careful that others did not notice his African American accent or appearance, less they exploit us. Many people sought to divide us. In a cultural and emotional sense, Sade was truly disabled. At some points to relieve herself of his complaints she would find ways to get her message across to him. Sometimes, to be honest, he did not appreciate her approach, and found himself upset wanting to tell her off like the blind man did once to the person with disabilities. We encountered so many challenges, endured so many hardships on our journey together in Oke Igbo in search of an upright teacher who might guide us in the next phases of our Ifa studies and journey together. Moreover as we neared the end of our journey, although we found some great medicine men and some great diviners who helped with our healing along the way, we still had not found a Babalawo we felt we could really trust as a teacher. It was at the end of the trip, after discovering how much we helped each other heal, however, that we met an upright teacher. His name is Bishop Ezekiel Soniran Adekunle Lijadu.

Throughout our trip in Oke Igbo, we heard there was a Bishop in Ondo, who was also a pioneer in Ifa studies. To be honest, we doubted that a Bishop in Nigeria would know much about Ifa, because of the amount of discrimination and bias many Christians have toward Ifa religion in Nigeria. It was not until toward the end of our journey that we decided to visit Bishop Lijadu and we are thankful we did.

When we met Bishop Lijadu, who is now 79 years old, over the next few days, he, unlike any Babalawo we met on this trip, sat with us for hours sharing his wide and deep knowledge of Ifa verses, Yoruba philosophy, and Yoruba history, including the noted history of his own family lineage. We discovered that his grandfather, Bishop Emmanuel Moses Lijadu, married a re-captive slave from Brazil, left the Anglican Church to start and independent African Church based on his own self-help philosophy, and wrote two of the earliest texts on Ifa and Orunmila at the turn of the 20th Century.

We liked Bishop Lijadu, not only because of the history and knowledge he shared with us, but because over the next couple weeks, he did not try to establish his authority over us, did not ask us for money, and instead listened to our questions, and always directed us to find the answers for ourselves. We felt that he applied the Ifa concept that each individual’s Ori comes to this world already with knowledge and power, to his work with us. He was there to assist us on our journey and not to impose his own. Over time he became our esteemed teacher and taught us countless Ifa verses during the next phase of our training which eventuated in our initiation. Without his dedication, sacrifice and deep knowledge of Ifa verses, we would not have been able to develop this application years later. We dedicate this application to him, who like the wise prophet, has been a great teacher. We also pay homage to the esteemed Lijadu family lineage. Indeed, like the blind and the disabled persons in the verse of Ogberikusa, we hope with all humility, that the verses in this application reveal a little bit of Olodumare to you.

Ubenedictus:
IFA is also wisdom, It may b cunny

Cunny? I suspect you mean Cunning. I associate wisdom with speaking Truth not with playing politics. Anyway, it's not my place to speak for Ifa.

PastorAIO:


Cunny? I suspect you mean Cunning. I associate wisdom with speaking Truth not with playing politics. Anyway, it's not my place to speak for Ifa.

wisdom doesnt always speak plain truth, neither does it really lie, there is room for "gray"

Ubenedictus:
wisdom doesnt always speak plain truth, neither does it really lie, there is room for "gray"

Yes, I've heard that Ifa is enigmatic like that.

.

vodkat:


Ur a dumbo for saying cannot creator must control his creation.

Have u not heard the saying I created a monster.

Many bad boys like anini or shine Rambo could not be controlled by the parents.

The man who created kalashnikov tell me how he is going to control it once in the hand of an enemy


Eshu is a trickstar according to yoruba. There is a name for devil but it is also eshu. They bare the same surname


he is an outlaw

U need to watch old yoruba movies like koto aye or koto orun .

Or maybe Ur more advanced

lol.. I should watch Yoruba movies to tell the real story ? OMG!! This I have written an article explaining how the propaganda is being done.. The best tell to sell a propaganda or an idea or ideology to an uneducated mass is when they are relaxed and just having a feeling of watching a movie. Now that is the best time to sell an idea to them and this has been used several times to dis-inform the masses about the true religion of the Yoruba people.

See the Article here https://www.nairaland.com/2471001/african-accepts-foreign-religion-christianity

Many of you do not even know when you are watching a fiction and non fiction film and this producers do not let people know in the end.

Esu has never and will never be Satan.. The two has no comparison at all..
Now learn or watch what Prof. Wole Soyinka Said bellow.

https://www.youtube.com/watch?v=GhezxfNiDP8

bedoab10k:
go and read odu IFA keta, anti iketala

There is no odu so called in Ifa. iketa in yoruba means the third. iketala means the 13th. I have no idea what you mean by the 'third odu ifa'.
Plus, each odu has hundreds of verses if not thousands, so you'll have to be more specific as to which one you are referring to.

PastorAIO:


There is no odu so called in Ifa. iketa in yoruba means the third. iketala means the 13th. I have no idea what you mean by the 'third odu ifa'.
Plus, each odu has hundreds of verses if not thousands, so you'll have to be more specific as to which one you are referring to.

Fortunately, I was with one Apena of Ogboni, so he was trying to tell me that all religions believes in Jesus Christ. He now recite Odu IFA chapter 3 and 13, which describe Ella, the way it described Ella was like story of Jesus Christ, like how God sent him to earth. You can read on Ella and you will get my view. I'm just trying to say the existence of Jesus is real, Quran, Bible and IFA talks about it. I will appreciate if you have better explanations because I was later confused that there are thousand of IFA verses. Thanks

bedoab10k:



Fortunately, I was with one Apena of Ogboni, so he was trying to tell me that all religions believes in Jesus Christ. He now recite Odu IFA chapter 3 and 13, which describe Ella, the way it described Ella was like story of Jesus Christ, like how God sent him to earth. You can read on Ella and you will get my view. I'm just trying to say the existence of Jesus is real, Quran, Bible and IFA talks about it. I will appreciate if you have better explanations because I was later confused that there are thousand of IFA verses. Thanks

I know of Ela in Ifa. But I also know that Ifa is not divided into numbered chapters.

The 16 odus are Ogbe, oyeku, iwori, Odi, irosun, owonrin, obara, okanran, ogunda, osa, ika, Eturupon, Otura, Irete, Ose, and Ofun.

Maybe he meant one of the sub branches of Iwori, or Otua.

PastorAIO:



I know of Ela in Ifa. But I also know that Ifa is not divided into numbered chapters.

The 16 odus are Ogbe, oyeku, iwori, Odi, irosun, owonrin, obara, okanran, ogunda, osa, ika, Eturupon, Otura, Irete, Ose, and Ofun.

Maybe he meant one of the sub branches of Iwori, or Otua.

What you don;t know is the first 16 codes ever known to mankind on planet earth..
Each of the stanzas (i.e each of the 16 codes) got 495 verses known as odu (Odus) Ifa. Now when you multiply 495x16= 7920 Ifa verses.

This is what Olodumare, the GOD of heavens and earth gave to Orunmila to serve as guidance for omo eniyan.. Everything you need is in those verses and all destinies fall in it.. All you need is go to a baba'alawo or Iyanifa to help you look into the verses. He or she will read the verses that falls in line with you current problem for you.. You will have to use your brain to figure out the rest.

This is how Ifa works... The first 16 digits coding ideology ever known to man is from the Yoruba civilization.





There are 72 Odus that says a Devotee needs to be initiated to Ifa before he or she can be an Ifa priest or preitest. The list bellow: - See more at: http://ooduarere.com/naija-gist/religion/ifa-check-top-72-odus

1- OGBE WENA
2- OGBE ODI
3- OGBE ROSO
4- OGBE BARA
5- OGBE KANA
6- OGBE YONO (OGUNDA)
7- OGBE KA
8- OGBE ATE (IRETE)
9- OBE SE
10- OYEKUN TESIA (OTURA)
11- ODI WORI
12- ODI SA
13- ODI KA
14- ODI LEKE (IRETE)
15- IROSO MEJI
16- IROSO ODI
17- IROSO KANA
18- IROSO SA
19- IROSO KA
20- IROSO YEKUN
21- IROSO TRUPON
22- IROSO ATE (IRETE)
23- OWONRIN OBE
24- OWONRIN SHIDI (ODI)
25- OWONRIN OBARA
26- OWONRIN BOKA (IKA)
27- OWONRIN ALAKENTU (OTURA)
28- OBARA BOGBE (OBE)
29- OBARA KANA
30- OBARA MEJI
31- OKANA SODE (OBE)
32- OKANA DI
33- OKANA TURA
34- OGUNDA BEDE (OBE)
35- OGUNDA KANA
36- OGUNDA MASA (OSA)
37- OGUNDA TETURA
38- OGUNDA SE
39- OSA GBE
40- OSA WORIWO
41- OSA KANA
42- OSA KULETA (OGUNDA)
43- OSA SE
44- IKA BEMI (OGBE)
45- IKA YEKU
46- IKA OGUNDA
47- IKA SA
48- OTRUPON ALDAKINO
49- OTRUPON NAO (OWONRIN)
50- OTRUPON BIRETE
51- OTURA NIKO
52- OTURA DI
53- OTURA ROSO
54- OTURA ALAKENTU (OWONRIN)
55- OTURA TRUPON
56- OTURA SA
57- OTURA TIYU (IRETE)
58- OTURA SE
59- IRETE YEKU (OYEKU)
60- IRETE YERO
61- IRETE JUAN JUAN (OWONRIN)
62- IRETE KUTAN (OGUNDA)
63- OSE PAURE
64- OSE DI
65- OSE POLOKANA
66- OSE OMOLU (OGUNDA)
67- OSE TURA
68- OSE VILLE (IRETE)
69- OSE FUN
70- ORAGUN (OFUN MEJI)
71- OFUN YEKU
72- OFUN FUNDA
Obe Obara speaks how Sango loves this person and that he probably gives the person to Ifa.
Obara Okana speaks on how Sango and Ogun gives everything to their omo and don’t to go to Ifa.
Obara Owonrin, Iroso Tolda (ogunda) and Otrupon Adakino can continue to initiate people into Palo.
Irete Lazo (Iroso), Irete Ansa (Osa) and Owonrin Boka (ika) Babalawos gets cuts in Ozain.

menh, you just dey talk to yourself. You don't seem to have read what i wrote or responded to it.

scully95:


What you don;t know is the first 16 codes ever known to mankind on planet earth..
Each of the stanzas (i.e each of the 16 codes) got 495 verses known as odu (Odus) Ifa. Now when you multiply 495x16= 7920 Ifa verses.

This is what Olodumare, the GOD of heavens and earth gave to Orunmila to serve as guidance for omo eniyan.. Everything you need is in those verses and all destinies fall in it.. All you need is go to a baba'alawo or Iyanifa to help you look into the verses. He or she will read the verses that falls in line with you current problem for you.. You will have to use your brain to figure out the rest.

This is how Ifa works... The first 16 digits coding ideology ever known to man is from the Yoruba civilization.





There are 72 Odus that says a Devotee needs to be initiated to Ifa before he or she can be an Ifa priest or preitest. The list bellow: - See more at: http://ooduarere.com/naija-gist/religion/ifa-check-top-72-odus

1- OGBE WENA
2- OGBE ODI
3- OGBE ROSO
4- OGBE BARA
5- OGBE KANA
6- OGBE YONO (OGUNDA)
7- OGBE KA
8- OGBE ATE (IRETE)
9- OBE SE
10- OYEKUN TESIA (OTURA)
11- ODI WORI
12- ODI SA
13- ODI KA
14- ODI LEKE (IRETE)
15- IROSO MEJI
16- IROSO ODI
17- IROSO KANA
18- IROSO SA
19- IROSO KA
20- IROSO YEKUN
21- IROSO TRUPON
22- IROSO ATE (IRETE)
23- OWONRIN OBE
24- OWONRIN SHIDI (ODI)
25- OWONRIN OBARA
26- OWONRIN BOKA (IKA)
27- OWONRIN ALAKENTU (OTURA)
28- OBARA BOGBE (OBE)
29- OBARA KANA
30- OBARA MEJI
31- OKANA SODE (OBE)
32- OKANA DI
33- OKANA TURA
34- OGUNDA BEDE (OBE)
35- OGUNDA KANA
36- OGUNDA MASA (OSA)
37- OGUNDA TETURA
38- OGUNDA SE
39- OSA GBE
40- OSA WORIWO
41- OSA KANA
42- OSA KULETA (OGUNDA)
43- OSA SE
44- IKA BEMI (OGBE)
45- IKA YEKU
46- IKA OGUNDA
47- IKA SA
48- OTRUPON ALDAKINO
49- OTRUPON NAO (OWONRIN)
50- OTRUPON BIRETE
51- OTURA NIKO
52- OTURA DI
53- OTURA ROSO
54- OTURA ALAKENTU (OWONRIN)
55- OTURA TRUPON
56- OTURA SA
57- OTURA TIYU (IRETE)
58- OTURA SE
59- IRETE YEKU (OYEKU)
60- IRETE YERO
61- IRETE JUAN JUAN (OWONRIN)
62- IRETE KUTAN (OGUNDA)
63- OSE PAURE
64- OSE DI
65- OSE POLOKANA
66- OSE OMOLU (OGUNDA)
67- OSE TURA
68- OSE VILLE (IRETE)
69- OSE FUN
70- ORAGUN (OFUN MEJI)
71- OFUN YEKU
72- OFUN FUNDA
Obe Obara speaks how Sango loves this person and that he probably gives the person to Ifa.
Obara Okana speaks on how Sango and Ogun gives everything to their omo and don’t to go to Ifa.
Obara Owonrin, Iroso Tolda (ogunda) and Otrupon Adakino can continue to initiate people into Palo.
Irete Lazo (Iroso), Irete Ansa (Osa) and Owonrin Boka (ika) Babalawos gets cuts in Ozain.

PastorAIO:
menh, you just dey talk to yourself. You don't seem to have read what i wrote or responded to it.

I replied to your

PastorAIO:
[s] Maybe he meant one of the sub branches of Iwori, or Otua[/s].

It's not the branches but very well Elaborated and I gave you example of chapters in Odu ifa. Take note that the top 72 chapters used for Ifa chief priest iniciatiion have verses, it's story like and very long..

For me, Olodumare is God in various ways that makes more sense expressed in this form however if you attempt to interchange, then it hardly makes sense not to mention of having to qualify in it essence. God is Olodumare in many ways yet if you attempt to interchange, then it hardly makes sense not to mention of having to qualify in it essence.