Wakanda is Real
Paleo -Science, The Mysteries of Creation, revealed by our African Ancestors as preserved in the oral scripture of traditional Yoruba culture called Odu Ifà
By Awo Falokun Fatunmbi
Addendum & Appendix
Appendix
The appendix in this book is presented for the purpose of encouraging the reader to do their own research. Do believe everything you read without engaging in some form of research and critical thinking. Thirty years ago, there were no books available in English on the topic of Ifà theology. Most, if not all the books about Ifà were written by anthropologists. The point of anthropology is to describe the beliefs of a given culture without any commentary on the value of those beliefs. Theology is the description of a cultural belief system based on the idea a particular belief system has value for the growth and understanding of self and world.
Big difference.
Two of the first anthropologists to incorporate some theological considerations in their books were John Mason and Robert Ferris Thompson. Mason is an initiated priest of Obàtálá who did extensive research in Cuba on the retention of Yoruba culture. Robert Ferries Thompson was an initiated priest of Osanyin who specialized in Ethnic Art. He postulated the academic theory Ethnic art needs to be evaluated based on the cultural norms that produced the art. To support his thesis, he edited African Arts Magazine as an academic journal pioneering the exploration of African religious beliefs as a basis for understanding the content of African Art.
Books by John Mason:
Adura Òrìsà: Prayers for Selected Heads by John Mason
Idana Fun Òrìsà: Cooking for Selected Heads by John Mason
Orin Òrìsà: Songs for Selected Heads by John Mason
Books by Robert Ferris Thompson:
Flash of the Spirit: Afro-American Art and Philosophy by Robert Ferris Thompson.
Black Gods and Kings: Yoruba Art at UCLA by Robert Ferris Thompson
Thompson’s magazine always included articles specifically presenting African theological ideas. Prominent among the contributors to this series of articles was Professor Rowland Ola Abiodun.
Yoruba Art and language: Seeking the African in African Art, by Roland Ola Abiodun, Cambridge University Press.
One of the earliest comprehensive theological books on traditional Yoruba spiritual beliefs was written by Susanne Wenger and Gert Chesi. Wenger was an Austrian born artist living in Osogbo Nigeria who was involved in the reconstruction of the ancient Osogbo Temple to Osun. She was an Òrìsà initiate and a prominent member of the Osogbo elders council called Ogboni. Her book was an early explanation of Ifà spiritual concepts using the language of western psychology and theology. The book was co-written by Gert Chesi who founded Austria’s first African art museum Han der Volker.
A Life with the Gods In their Yoruba Homeland, by Susanne Wenger and Gert Chesi.
Four books appeared at about the same time describing the retention of Ifà spiritual ideas in the Diaspora during and after the period of forces slavery. Both of these discuss the value and meaning of Ifà theological ideas as they influenced the effort to preserve African culture at a time and place when the effort was illegal.
Jambalaya: The Natural Woman’s Book of Personal Charms and Practical Rituals, by Luisah Teish
Tribal Talk: Black Theology, Hermeneutics and African/American Ways of “Telling the Story” by Dr. William Coleman
The Core of Fire A Path to Yoruba Spiritual Activism, by Aina Olomo
Fundamental of the Yoruba Religion Òrìsà Worship by Chief FAMA
Appendix 1
Alain Aspect and the science of Ifà
Alain Aspect, working with a research team in Paris in 1982 made a revolutionary discovery that forever changed the fundamental concept of reality used as the basis for western science. His discovery placed the foundations of western science in alignment with the ancient paleo-science of Ifà. Aspect discovered subatomic particles are able to communicate with each other instantly at a distance of a few feet or a few billion miles. This is consistent with the Ifà idea everything in the Universe has ori or consciousness.
The discovery presented a huge problem for modern science because it contradicts Einstein’s theory that nothing in the universe is able to travel faster than the speed of light. The observation by Aspect means matter as it exists on the subatomic level is able to transcend time. The overwhelming reaction to this discovery in the scientific community has been serious attempts to discredit the concept.
David Bohm embraced the theory and used it to postulate the universe has no physical substance and is in fact a huge hologram. A hologram is essentially a three-dimensional photograph made with the assistance of a laser beam. According to an article titled the amazing Holographic Universe by Michael Talbot:
To make a hologram, the object to be photographed is first bathed in the light of a laser beam. Then a second laser beam is bounced off the reflected light of the first and the resulting interference pattern (the area where the two laser beams commingle) is captured on film.
When the film is developed, it looks like a meaningless swirl of light and dark lines. But as soon as the developed film is illuminated by another laser beam, a three-dimensional image of the original object appears.
The three-dimensionality of such images is not the only remarkable characteristic of holograms. If a hologram of a rose is cut in half and then illuminated by a laser, each half will still be found to contain the entire image of the rose.
Indeed, even if the halves are divided again, each snippet of film will always be found to contain a smaller but intact version of the original image. Unlike normal photographs, every part of a hologram contains all the information possessed by the whole.
The amazing Holographic Universe by Michael Talbot:
The implication of the theory that the entire universe is a hologram is every tiny fragment of the universe contains a blueprint for everything in the universe. This is the same idea found in Ifà saying all of creation contains the energetic patterns of Odu. In the past Western science has attempted to study reality by dissecting its component parts. What Aspect discovered is dissecting anything merely gives us a smaller representation of the whole. In other words, it is not possible to separate reality from the inherent component structure of what Ifà calls Odu.
In his commentary on Aspect’s discovery, Bohm postulates subatomic particles communicate quickly simply because separateness is an illusion. This is consistent with the Ifà concept of Èlà. This is the idea everything in the universe has its own unique form of consciousness called ori and all forms of ori are linked to Èlà. Ifà metaphysics says there is only one Èlà in the universe and everything is connected to it.
In Talbot’s article he describes an analogy proposed by Bohm to explain the apparent communication between atoms.
Imagine an aquarium containing a fish. Imagine also that you are unable to see the aquarium directly and your knowledge about it and what it contains comes from two television cameras, one directed at the aquarium's front and the other directed at its side.
As you stare at the two television monitors, you might assume that the fish on each of the screens are separate entities. After all, because the cameras are set at different angles, each of the images will be slightly different. But as you continue to watch the two fish, you will eventually become aware that there is a certain relationship between them.
When one turns, the other also makes a slightly different but corresponding turn; when one faces the front, the other always faces toward the side. If you remain unaware of the full scope of the situation, you might even conclude that the fish must be instantaneously communicating with one another, but this is clearly not the case.
This, says Bohm, is precisely what is going on between the subatomic particles in Aspect's experiment.
According to Bohm, the apparent faster-than-light connection between subatomic particles is really telling us that there is a deeper level of reality we are not privy to, a more complex dimension beyond our own that is analogous to the aquarium. And, he adds, we view objects such as subatomic particles as separate from one another because we are seeing only a portion of their reality.
The Amazing Holographic Universe by Michael Talbot:
All of this suggests reality is connected by an invisible underlying unity Ifà calls Orun . In simple terms the hydrogen atoms in one human brain are linked to everything on the planet and beyond. We separate our consciousness from the world outside our own experience in an effort to not become overwhelmed. At the foundation of Creation is a super hologram in which the past, present and future exists together as an interconnected and inter-rÈlàted continuum. This explains why it is possible, when in possession by Èlà, to have visions of the past and the future.
The first western indication the brain was a hologram was the result of experiments by Karl Lashley in the 1920s. He systematically removed portions of the brain of lab rats and none of his surgery affected the memory of the test animals. Based on Lashley’s research, current brain theory suggests memory is not stored in the physical brain but is stored in the patterns of nerve impulses covering the entire brain. It is estimated the average person can store ten billion bits of memory. In an altered state of consciousness, we are simply removing the normal resistance to accessing the total range of memory. The same processing allows us to transform the super hologram into our individual and personalized vision of “reality.” Moving beyond our personal vision of reality and reconnecting to the super hologram would explain telepathic, teleportation, and the ability to affect Forces of Nature all which is evident among traditional Ifà awo who continue to work together accessing Source.
Books by Alain Aspect:
An Introduction to Lasers and Quantum Optics by Gilbert Grynberg and Alain Aspect
Introduction to Quantum Optics; From the Semi-Classical Approach to Quantized Light: by Gilbert Grynberg, Claude Fabre, and Alain Aspect
Appendix 2
Ifà and the Science of Alchemy
This book makes the assertion alchemy is a real science and the discovery of this science originated in Africa where it continues to exist among elder adepts in the legacy of African traditional religions. It is a radical claim given the overwhelming rejection of the notion alchemy is a real science in western academia. The fundamental western scientific confirmation of this contention is the mathematical formula of Dr. Oyibo based on his Unified Field Theory. His work establishes a theoretical foundation for the premise of alchemy. The premise is any element can be transformed into any other element. Dr. Oyibo states clearly his inspiration from this theory originated with oral instruction from his Ifàelders in his home in Nigeria.
This alone is not sufficient to make a solid claim of the historical existence of alchemy as a real science. An examination of the ancient writings of Egypt and Sumer makes it is clear alchemy was considered a real science and as a tradition it was closely associated with the idea of anointing kings. Alchemy, in addition to having a metallurgical use was also used to create medicine ingested by the ancient kings of Africa to enhance their abilities as mediums.
For those who are interested in this history it is well documented in the book, Lost Secrets of the Sacred Ark, by Laurence Gardner, Harper Collins. In this book Gardner gives a detailed account of the rediscovery of the Egyptian alchemical temple at Mt Sinai by the British archaeologist Flinders Petrie in 1904. He also gives a detailed account of how the secrets of Alchemy associated with the Egyptian Kings was taken out of Egypt by Moses and became the foundation for the legacy of King Solomon. This legacy was rediscovered as a result of excavations made under Solomon’s Temple by the Knights Templars during the second Crusade.
The medicine made by the ancient Egyptians to enhance the altered states of their kings was called mfkzt pronounced mufkuzt. On temple paintings in Egypt this medicine is shown as a cone on a plate being presented to the kings as an offering. The hieroglyph for this medicine was a combination of the mark for bread and the mark for light. When Petrie first explored the alchemical temple at Sinai, he discovered over two tons of white powdered which Gardner believes was mfkzt processed in the furnaces at the temple. An analysis of the mfkzt indicated it contained the enzyme telomerase found in abundance in mother’s milk. Studies at Texas Southwestern Medical center indicate telomerase has anti-aging properties. DNA is caped with telomeres. Aging occurs when the telomeres are lost or destroyed during cell replication. Increase ingestion of the telomerase enzyme can protect the telomeres during cell replication and delay aging. The inscriptions discovered by Petrie suggest the mfkzt had anti- aging qualities, prevented cancer, and was used to open portions of the brain that facilitate altered states of consciousness.
Gardner’s book traces the literal exodus of this process from Egypt to Jerusalem at the time of Moses. For reasons lost to western history, but remain well documented in the oral history of Yoruba culture, the mysteries of alchemy migrated west to the area of West Africa now called Nigeria as part of the legacy of Oduduwa, the first Yoruba king.
Books by Laurance Gardner:
The Origin of God The Grail Enigma
The Shadow of Solomon
The Magdalene Legacy
Lost Secrets of The Sacred Ark
Realm of the Ring Lords
Genesis of the Grail Kings
Bloodline of the Holy Grail Golden Age
Appendix 3
Frank Dodd Smith Jr.
and Ifà Science
Professor Smith has written a book on physics called Banned by Cornell which is available as an e-book.
http://www.valdostamusem.org/hamsmith/TShome.thml.
In his manuscript, the professor compares subatomic structure to Odu Ifà. He starts by presenting the tetra grams traditional used to represent one leg of Ifà. He describes eight of the tetra grams as mirror opposite of the remaining eight tetra grams. Then he asks the question, “How can this structure be used to make a Physics model?”
The answer to this question is based on the book Richard Feynman, A life in Science by John Gribbin and Mary Gribbin (Dutton, Penguin, 1997). This book describes the subatomic particle theories of Richard Feynman who believed the best way to understand the structure of a particle was to consider all the ways in which a particle can move from one point to the next. The science of physics has observed the ability of electrons to emit and absorb photons. Each path in this process can be divided into alternatives paths and each path can be divided into successive steps. According to Smith the structure of this process can be based on the model of Odu Ifà.
The VoDou = Ifà model of fundamental particle physics solves the mystery of the amplitudes for particles to emit or absorb other particles, which give force strengths, and also solves the problem of particle masses. Since the answer to the mystery of Force Strengths and the problem of Particles Masses are numbers, we must see how the VoDou = Ifà structures correspond to the mathematical structures of Feynman’s amplitude arrows.
The book goes on to make a detailed mathematical analysis of this correlation. Smith concludes his analysis by saying, “our entire Universe and its Quantum Many-Worlds can be described completely in terms of the 256 Vodou = Ifà outcomes. For me this is no coincidence and is confirmation that the ancients were using a system of divination based on real science.
The professor appears to have made the book available online because it was rejected by academia. There is no mathematical basis for this rejection.
Appendix 4
Dr. Oyibo and Ifà Science
Dr. Oyibo was born in Nigeria and studied mathematics and Physics in the United States. The fundamental unanswered question in physics is the formula for proving Einstein’s unified field theory. In simple terms Einstein believed there was a mathematical correlation between atoms and stars. He spent the last thirty years of his life trying to find the mathematical equations that would explain this relationship without success, and mathematicians have struggled with the question for at least eighty years.
Dr. Oyibo has written a book called The Grand Unified Field Theorem which provides mathematical proof of Einstein’s theory. The equations he presented have been reviewed by the American Mathematical Society Journal and were not refuted. A summary of his theories can be discovered on his web site.
www.geocities.com/igala1.
The foundation of the professor's theory is Gij,j=0, meaning God, or everything created by God is conceived within the transformation process that occurs in time and Space. This is the fundamental concept of Odu. Dr. Oyibo referred to his theory as GAGUT. In spite of the peer group review this theory has tremendous opposition in the academic community.
Dr. Oyibo essentially says that everything in the universe is based on hydrogen atoms which become more and more complex through the process of evolution. The implication of this idea is that it is possible to make fuel for automobiles from water. This would effectively put an end to the global economic domination of the oil companies who have a clear vested interest in dismissing his Dr. Oyibo´s ideas.
Dr. Oyibo’s thesis is published in his Book Grand Unified Theorem; Discovery of the Theory of Everything and the Fundamental Building Block of Quantum Theory by Gabriel A Oyibo.
Appendix 5
David Hudson and Ifà Science
David Hudson is an Arizona farmer who had large patches of dark soil on his land similar to the soil in Egypt. He analyzed the sample and discovered some anomalies. He eventually purified the samples by using extreme heat and was able to isolate iridium from the trace elements on his property. During the course of his experiments using extreme heat Hudson observed sixty percent of the iridium sample disappeared then returned when it cooled. The only way this is theoretically possible is if there is an inter-dimensional transfer of the substance in the sample. He also determined when the sample was re-constructed after heating the structure was mono atomic. Normally elements have polar atomic spin meaning the components of subatomic particles spin in opposite directions. When Hudson made this discovery, he also determined the powder form of the iridium was a super conductor with a Messmer field. A super conductor is a low resistance transmitter of electricity and a Messmer field is anti-gravitational.
Hudson argues with convincing examples powdered iridium was used by ancient Egyptians to create anti gravitational fields that were used to build the pyramids. He also goes on to suggest iridium is the universal elixir of ancient Africa and that is has the potential to heal many other wise terminal illnesses. Finally, he suggests iridium is the secret ingredient in the alchemical process.
His detailed description of his discoveries is available at his website.
http://www.asc-alchemy.com/patent.html.
Appendix 6
Christopher Dunn And the Giza Power Plant
Christopher Dunn is trained in the science of weights and measures. He uses these skills to assist in the construction of tall buildings and large bridges. In his book The Giza Power Plant Technologies of Ancient Egypt, he describes his initial reaction to seeing a schematic of the interior of the large Pyramid at Giza.
I began to see the drawings of the Great Pyramid, with its numerous chambers and passageways positioned with such deliberate accuracy, as the schematics of a very large machine. I became convinced that it could not be anything else, and I set about trying to understand how this machine operated. The effort could be considered similar to what is known as the process of reverse engineering. To be successful at this, I knew that I had to find an answer for every single detail found within the Great Pyramid. I could not ignore any evidence or twist it in any way. I was determined to prepare a report that was accurate and as honest as I was capable of making it.
Christopher Dunn The Giza Power Plant, page XIX
Based on these observations he developed a very specific theory regarding the purpose of the structures on the Giza Plateau.
My theory is that the Great Pyramid was the ancient Egyptians’ power plant. However radical the idea may seem, it is, in my mind, supported by hard archaeological evidence. The artifacts reveal that the ancient Egyptians used advanced machining methods, which supports the deduction that their civilization, and perhaps others, was technologically advanced. Nevertheless, even with the powerful evidence I have presented throughout this book, and the growing support for such ideas, there is still a mountain of evidence, or lack of it, that prevents this theory’s total acceptance. I acknowledge this truth, and I am open to revising my power plant theory if another theory presents itself to explain all the anomalies in the ancient artifacts and pyramids, I have examined to build my own case.
Christopher Dunn The Giza Power Plant page 255
Appendix 7
Dr. Joseph P Farrell And the use of the Pyramids at Giza as Weapons
Dr. Joseph Farrell took the theory of Christopher Dunn and applied principles of quantum physics to the theory. This application led him to theorize the Pyramids at Giza were both a power plant and a machine. His research led him to the conclusion the Germany military under the leadership of Adolph Hitler studied ancient Egyptian paleo-science and used it to develop military weapons. To fully appreciate the full scope of Dr. Farrell’s research into the idea the Giza Pyramid was both a machine and a weapon, here is a list of his well-documented books on the subject.
The Giza Death Star DeployedReich of the Black SunThe Giza Death Star DestroyedThe SS Brotherhood of the BellThe Cosmic WarSecrets of the Unified FieldThe Philosophers' StoneThe Nazi InternationalBabylon's BankstersRoswell and the ReichLBJ and the Conspiracy to Kill KennedyGenes, Giants, Monsters, and MenThe Grid of the Gods, with Dr. Scott D. de HartSaucers Swastikas and PsyopsYahweh the Two-Faced God: Theology, Terrorism, and Topology, with Dr. Scott D. de Hart (Amazon Kindle e-book)Transhumanism: A Grimoire of Alchemical Altars and Agendas for the Transformation of Man (with Dr. Scott D de Hart, 2012)Yahweh the Two-Faced God: Theology, Terrorism, and Topology (Lulu Print-on-demand book, 2012)Covert Wars and Breakaway Civilizations: The Secret Space Program, Celestial Psyops, and Hidden Conflicts (2012)The Financial Vipers of Venice: Alchemical Money, Magical Physics, and Banking in the Middle Ages and Renaissance (2013)Covert Wars and the Clash of Civilizations: UFOs, Oligarchs, and Space Secrecy (2013)Talk Radio for the Eyes: Transhumanism in Dialogue; with Dr. Scott D. de Hart (2013)Thrice Great Hermetica and the Janus Age: Hermetic Cosmology, Finance, Politics and Culture in the Middle Ages through the Late Renaissance (2014)The Third Way: The Nazi International, The European Union, and Corporate Fascism (2015)Rotten to the (Common) Core: Public Schooling, Standardized Tests, and the Surveillance State (2o16)Hidden Finance, Rogue Networks, and Secret Sorcery: the Fascist International, 9/11, and Penetrated OperationsHess and the Penguins: The Holocaust, Antarctica, and the Strange Case of Rudolf Hess.
Appendix 8
Carl Jung and theory of head and heart alignment
Carl Gustav Jung was a Swiss psychiatrist who broke away from the theoretical ideas of his former college Sigmund Freud. He created what he called analytical psychology based on his study of psychiatry, anthropology, archaeology, literature, philosophy, theology, and the healing arts of both African and Native American cultures.
Jung stopped supporting the work of Freud based on their disagreement over the nature of the subconscious mind. Freud believed the subconscious mind was created by suppressed emotional trauma, meaning trauma blocked from conscious memory.
Jung believed there was a subconscious mind and it was influenced on a deep level by what Jung called the collective unconscious.
Based on the examination of dreams, Jung believed human consciousness was formed by patterns of thought coded into DNA from a source transcending direct personal experience. This theory matches the Ifà concepts of ori (conscious mind), ori inu (subconscious mind, and Èlà (collective unconscious).
Jung called the fundamental principles of human thought archetypes. He identified 16 fundamental archetypes that match exactly the metaphysical principles found in the first 16 Odu or verses of Ifà oral scripture.
The basis for Jung’s method of healing mental illness was based on his theory unconscious motivation can lead to self-destructive behavior until the unconscious becomes conscious. In Ifà this is called the polarity between ire and ibi.
In 1925 Jung spent time living in Kenya with the Bugishu people in the near Mount Elgon. It was during this period, based on his study with East Africa healers, he developed the idea of the collective unconscious based on his study of the Bantu idea of Ubuntu based on the idea “I am because you are.”
Jung also made an in-depth study of Alchemy concluding it was a real science based on interaction between the consciousness of the Alchemist and the inherent consciousness of all things in Creation. Based on his studies of ancient Alchemy he came to the conclusion the obscure symbolism found in medieval Alchemical texts was a coded description of the process of unlocking a person’s full potential to expand their conscious understanding of self and world. This study is an in-depth description of what happens during initiation.
The summary of his concepts in Wikipedia gives an overview of ideas that are all found in traditional Ifà oral scripture.
Anima and animus—(archetype) the contra-sexual aspect of a person's psyche. In a woman's psyche, her inner personal masculine is conceived both as a complex and an archetypal image; comparably in a man's psyche, his inner personal feminine is conceived both as a complex and an archetypal image.Archetype—a concept "borrowed" from anthropology to denote supposedly universal and recurring mental images or themes. Jung's descriptions of archetypes varied over time.Archetypal images—universal symbols that can mediate opposites in the psyche, often found in religious art, mythology, and fairy tales across cultures.Collective unconscious—aspects of unconsciousness experienced by all people in different cultures.Complex—the repressed organization of images and experiences that governs perception and behavior.Extraversion and introversion—personality traits of degrees of openness or reserve contributing to psychological type.[109]Individuation—the process of fulfilment of each individual "which negates neither the conscious or unconscious position but does justice to them both".[110]Persona—element of the personality that arises "for reasons of adaptation or personal convenience"—the "masks" one puts on in various situations.[111]Psychological types—a framework for consciously orienting psychotherapists to patients, by raising to consciousness particular modes of personality, differentiation between analyst and patient.Shadow—(archetype) the repressed, therefore unknown, aspects of the personality including those often considered to be negative.Self—(archetype) the central overarching concept governing the individuation process, as symbolized by mandalas, the union of male and female, totality, and unity. Jung viewed it as the psyche's central archetype.Synchronicity—an acausal principle as a basis for the apparently random simultaneous occurrence of phenomena.
Carl Jung, Wikipedia
All thirty of Jung’s books have been published by Princeton Press in their series of historical books known as the Bollingen Series.
Appendix 9
Joseph Campbell
And the Hero with a Thousand Faces
Joseph Campbell was a professor of literature who specialized in the study of comparative mythology and comparative religion. He was also a student of Carl Jung and believed if Jung’s theory of the collective unconscious was correct there should be evidence in the form of common mythic themes. Using the Jungian archetype of the hero Campbell made a study of cross cultural myths and discovered what he called the monomyth or the underling idea of the spiritual quest shared by all cultures throughout history.
He summarized this study in his book The Hero with a Thousand Faces. The template he describes is the foundation for many of the stories found in Ifà oral scripture. It is also the basis for the plotline of the film Black Panther.
The thesis of Campell’s book was summarized by Ricky Derisz, https://www.goalcast.com/heros-journey/
1. The ordinary world
The calm before the storm. The hero is living a standard, mundane life, going about their business unaware of the impending call to adventure. At this point, the hero is portrayed as very, very human. There could be glimpses of their potential, but these circumstances restrict the hero from fulfilling them. Although well within the hero’s comfort zone, at this stage, it’s clear something significant is lacking from their life.
2. Call to adventure
Next is a disruption, a significant event that threatens the ways things were. This is a challenge that the hero knows deep down will lead to transformation and change, and that the days of normality, “the way things are,” are numbered. The hero confronts the question of being asked to step into their deeper potential, to awaken the power within, and to enter a new, special world.
3. Refusal of the call
No compelling story would be complete without friction. The hero often resists this call to adventure, as fear and self-doubt surface at full force, and the purpose of this new life direction is questioned. Can the reluctant hero journey forth? Do they have the courage?
4. Meeting a mentor
As the hero faces a crisis of confidence, a wise mentor figure appears.
5. Crossing the threshold
This is a pivotal moment in the hero’s journey, as the initiation begins. This occurs when the hero fully commits to their quest, whether physical, emotional, or spiritual. This is the point of no return, where the reluctant hero embarks on their adventure, and has accepted that the way things were must change. The hero enters a new zone, one in which the call to adventure must be accepted. The hero’s resolve is hardened, and they understand they have a responsibility to confront what is ahead of them.
6. Test, allies, enemies
Now the hero has ventured outside of their comfort zone, the true test begins. This is a stage of acclimatizing to unknown lands. Unknown forces work against them, as they form bonds with allies who join them along the way, or face formidable enemies or encounters that have to be conquered. Throughout this testing time, the hero will be shaped and molded through adversity, finding deeper meaning in their lIfé and mission.
7. Approach to the inmost cave
Having already crossed the threshold into the unknown and the uncertain, having faced obstacles and enemies, and having begun to utilize their qualities along the way, the next stage is another threshold.
This is the beating heart of the hero’s challenge, where again self-doubt and fear can arise, as another threshold has to be crossed. This is often a period of respite, giving the hero time to pause and reflect. Will the hero make the leap?
8. Ordeal
This is the life-or-death moment. This can be a meeting with an ultimate enemy or facing the hero’s deepest fear. There is an awareness that if the hero fails, their new world, or their lIfé, could be destroyed.
Everything the hero has fought for up to this point, all the lessons learned along the journey, all the hidden potential actualized, will have to be utilized to survive this supreme ordeal, for the hero to be victorious. Either way, the hero will undergo a form of death, and leave the ordeal forever changed.
9. Reward (seizing the sword)
Through great adversity comes triumph. Having confronted their greatest fear, and survived annihilation, the hero learns a valuable lesson, and is now fully transformed and reborn — with a prize as a reward.
This object is often symbolized as a treasure, a token, secret knowledge, or reconciliation, such as the return of an old friend or lover. This prize can assist in the return to the ordinary world — but there are still a few steps to come.
10. The road back
Having traveled into distant, foreign lands and slain the dragon, now it’s time for the hero to make their return journey. This stage mirrors the original call to adventure and represents another threshold.
The hero may be understanding their new responsibility and the consequences of their actions, and require a catalyst to make the journey back to the ordinary world with their prize.
11. Resurrection
When it appears the hero is out of the woods, there comes a final confrontation — an encounter with death itself. Transformed inwardly and with a personal victory complete, the hero faces a battle that transcends their individual quest, with its consequences far-reaching, for entire communities or even humanity itself.
12. Return with the elixir
Following the final battle, the hero finally returns home. By now, personal transformation is complete, they’re returning home a different person. Having faced indescribable hardship, the hero returns with added wisdom and maturity. The elixir is the treasure they’ve returned with, ready to share with the ordinary world. This could be a sense of hope, freedom, or even a new perspective to assist those originally left behind.
The hero has a new level of self-awareness, seeing the ordinary world through fresh eyes. They’ve left internal conflict behind. There’s an understanding that things will never be the same, but that the hero’s journey was part of their destiny.
Then comes the ultimate prize: a final reconciliation, acceptance from the community, celebration, redemption. Whatever the prize, there are three elements: change, success, and proof of the journey.
Ricky Derisz, https://www.goalcast.com/heros-journey/
Appendix 10
The Ifà icon of the Black Panther
In Ifà oral scripture the panther is known as akata, amotekun and ekun. The animal is associated with the Spirit of Lightning and this Force in Nature is considered the Source of Divine Justice. In traditional Yoruba culture the Spirit of Lightning was originally known as Jakuta from the elision Aja iku ita meaning the messenger of death at the crossroads.
The name Jakuta was replaced by the word Sàngó to refer to the Spirit of Lightning when the sixth Alafin or King of Oyo named Sàngó was deified by Yoruba culture. This elevated position came as a result of the efforts of Sàngó to unify the Yoruba Empire to protect its eastern border from Muslim slave traders.
In the iconography of the legend of Sàngó the black panther becomes the symbol for courage. In the Yoruba language the word for courage is Aki from the elision a kiki meaning the source of praise. It is a reference to the quality of human nature that makes a person worthy of being remembered as a role model. The word ki means to praise and the doubling of the word means the source of praise. It is a reference to a transcendent aspect of human consciousness commonly translated to mean courage.
Appendix 11
Iwa-Pele, liturgical Yoruba verses Conversation Yoruba
Some Ifà initiates in the Diaspora challenge the interpretation of Spiritual development based on the idea African Spiritual development is rooted in Iwa pele and idea Iwa pele is based on the effect of the alignment between the head and the heart. The argument was made only the head can make decisions and the heart is simply a reactionary organ incapable of making decisions. The idea only the head can make decisions is a common perspective in western science, western psychology, and western spirituality.
The idea human thought transcends the head and by implication transcends the function of the brain is a fundamental principle of what could be called Ifà psychology. In the Yoruba language the word for psychology is Ifé nipa leta meaning love is about letters or words. This phrase suggests we transmit love through communication and that communication has an emotional element.
This was a point made by Carl Jung who wrote 30 books on the topic of the relationship between the head and the heart. I have read those books and found them to be extremely helpful in understanding the symbolic language of Ifà as it relates to spiritual growth and psychological healing.
The idea of accessing love in Ifà psychology is related to the Yoruba proverb Ile Ifé Orun wa Ile Ifé Aye meaning the House of Unconditional Love comes from the Invisible Realm to the Visible Realm. Humans bring unconditional love to the Visible Realm through acts of kindness, compassion, empathy, and support. These emotional traits are considered to be aspects of Iwa pele. The idea of Iwa pele as it relates to spiritual discipline, spiritual understanding and spiritual growth is considered a process. It is a process guided by Ifà divination called dafa from the elision da ifà meaning open the oracle or examine a portion of the corpus of oral scripture.
Taking an overview of the Ifà process for developing Iwa pele it is clear, based on Ifà psychology the development of Iwa pele is a result of left brain/right brain integration. This integration is described in all the verses of Ifà oral scripture describing the relationship between and his wife. There are various names for the wife of Òrúnmìlà. The most common name is Iwa from the elision I wa meaning it comes or the coming. The word Iwa is a reference to the idea of consciousness or Ori coming from the Invisible Realm of Orun to the Visible Realm of Aye.
This journey is described in liturgical Yoruba as atunwa from the elision a otun iwa meaning I come from the right. The word otun or right is a symbolic reference to the process of spiritual development through the expansion of consciousness based on the Yoruba proverb the Ori that leaves the house in the morning is not the Ori that returns home at night. The Yoruba word Ifà means the body of wisdom. The Yoruba word for wisdom itself is ogbon. The word Ogboni is a reference to the elders council that preserves the wisdom of the culture or the wisdom of Ifà. For those who have been initiated into Ogboni it is clear the wisdom of Ifà comes directly from the Wisdom of Earth. That is the connotation of the word Ogboni and the function of the Ogboni Egbe. Hence the phrase Iwa pele meaning I come to greet the Earth. We greet the earth to learn from the earth.
One of the clear lessons of Ogbon is the idea consciousness has three fundamental components Ori, Ori inu and Èlà means consciousness, inner consciousness, and higher consciousness. The verse in Ifà oral scripture referring to the marriage between Òrúnmìlà and Iwa are verses describing the integration of Ori, Ori Inu and Èlà. The word ori from the elision o ri means spirit that sees. The word Ori Inu means Spirit that sees the Inner Self. Èlà from the elision ipon ori meaning dense spirit that sees as a reference to the ability to see beyond the Visible Realm. Ipon in liturgical Yoruba is also used to describe the link between Ori Emi and Ori Égún meaning the consciousness of the self with the consciousness of the ancestors.
The key to understanding the process of integrating the Ori, Ori Inu and Èlà is the understanding that Ori refers to emotions. Ifà has a different understanding of emotions than the common understanding in Western psychology. The liturgical Yoruba word of emotion is Imolara form the elision imo ala ra meaning the Realm of Light illuminates taboo. The word ra or taboo in Yoruba does not refer to restrictions it is a reference to providing spiritual guidance. So, the word for emotion literally means provider of spiritual guidance. Ifà oral scripture is clear emotion provides guidance through streams of consciousness that connect with the human body through a system of Iwaju known in Hindu tradition as Chakras. These chakras are considered portals of human connection to. transcendent Forces of Nature called Òrìsà.
The Ori is the source of ero meaning thought. The Ori inu is the source of Òrìsà ro meaning connection to spirit. Èlà is the source of Ogbon or wisdom that occurs with right brain left brain unification symbolized by the marriage of Òrúnmìlà and Iwa. In English this would be described as the alignment between the head and the heart.
For the past 2,000 years there has been a human effort to separate the head from the heart to end the relationship between Òrúnmìlà and Iwa. This separation is called Patriarchy. This separation is the fundamental premise of Christianity based on the notion women are inherently evil. This idea has no basis in the teachings of the prophet Òrúnmìlà.
For further analysis of liturgical Yoruba language books written by Awo Falokun include:
Iwa-pele
Égún
Ori
Èbora
Iba se Òrìsà
Awo
Èlà
Dafa
Oriki
The Hidden Mysteries of Òrìsà
Ancestral Wisdom
Ancestral Wisdom Volume II
Wakanda is Real
Glossary of Liturgical Yoruba
In this definitions of Yoruba words were based on the use of the English alphabet. There are over 200 Yoruba dialects and the choice of which one to choose is a challenge. Listed here are the Yoruba spelling of most of the liturgical words used in this text based on the dialect as it is spoken in Oyo state. This dialect was chosen because it is used as the standard for teaching the Yoruba language in Nigeria.
CATERGORIES OF SPIRITUAL FORCES
àasàFemale Spirits.
àbikú The Spirits of young children who live a short life between
reincarnations.
Àjínde The spirit of a deceased ancestor (Egún) who speaks at their own funeral through a medium.
ajobi Ancestors of a woman, matrilineal ancestors, spirit of the lineage ancestors
Ajogún Destructive Spirits that bring death, disease, and poverty. These Spirits are generally associated with the Spirit of the Divine Messenger (Èsù) and are considered an aspect of the balancing dynamic that occurs in Nature.
Aronimoja Spirits of the forest, elemental spirits.
Ayélalà The collective Spirit of Ancestral Mothers, spirits of one of the messengers of Obaluaye
elénìníElemental spirits that block human growth are usually generated by internalized fear.They are destructive spirits that are born with all individuals. They disturb growth until one is out such bondage through spiritual means.
èbora The Forces of Nature (Òrìsà), that provide protection, ie the Divine Messenger (Èsú ), the Spirit of the Guardian of Consciousness (Osun), the Spirit of the Tracker (Òsóòsì), and the Spirit of Iron (Ògún). Generally, èbora refers to an entity that is beyond ordinary human explanation and reasoning. They are Òrìsà- invisible spirits that regulate the earth and mediate with Olódùmarè in the process.
eburu Destructive elemental spirits.
eburú Elemental spirits that work with the Spirit of Infectious disease (Babaluaye).
Égún The Spirit of an ancestor.
eléré The Spirit of a child who dies young and reincarnates with the same destiny, same as àbikú.
émèrèElemental spirits.
Èmí Òrìsà Spirit of a Force in Nature (Òrìsà).
Guusu Spirits of the South, a reference to Spirits who bring spiritual transformation. Spiritual forces of the South
Ìbamolè Spiritual Forces in Nature (Òrìsà) that are worthy of respect.
Ìgba Ìmólè Calabash of light, reference to the primal polarity of Creation at the beginning of time, and a reference to those Spiritual Forces that bring Light into the World.
ilà Óòrùn Spirits of the East, a reference to Spirits of wisdom. Spiritual forces of the East
Ìmólè Forces of Nature (Òrìsà) in their earliest manifestation as expressions of light, meaning: "House of Light." Manifestation of light.
Ìranse - Olórun Messengers of the Source of Being (Olódùmarè), praise name for Forces in Nature (Òrìsà).
Irúnlè The Spirits of all the Ancestors (Egún).
Irúnmòle Forces in Nature (Òrìsà) that created the Earth.
Iwin The spirit of ghosts, a reference to earth bound human spirits.
ìwò OòrunSpirits of the West, a reference to nurturing Spirits.
Olorí (ori) Spirits that organizes personal consciousness, guardian Spirit, a reference to the Òrìsà associated with a person's character and destiny.
Olose Force in Nature, same meaning as Òrìsà.
Oluéri Spirits of the Rivers.
Òòsà Force in Nature (Òrìsà).
ÒrìsàSpiritual Force in Nature that guides evolution through the expression of its own unique form of consciousness.
Òrìsà Ìdílé Spirits of an extended family.
Òrìsà ìlú Spirits who are the guardian of towns and cities in traditional Yoruba culture each town honored a particular Òrìsà.
Òrìsà orí Spirit of personal consciousness, guardian Òrìsà.
Òrìsà - Oríle Spirit of the Nation.
OsaraForces in Nature, same as Òrìsà, meaning: "One who gathers children."
Olokanran Spirits of Prophecy, those Spirits who speak of the future.
wòròkòElemental Spirits who work with the Spirit of Infectious
