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

 

 

 

Chapter 4 
Possession by Ela, the Spirit of Light 

The development of Iwa pele or good character at the foundation of traditional Ifà spiritual practice gives a person access to streams of transcendent consciousness connecting to the body in power centers called iwaju. The word iwaju is a reference to human portals known as Chakra’s in Vedic traditions. Ifà spiritual practice involves the ability to access the stream of consciousness coming through a particular iwaju. These streams of consciousness are called Òrìsà.

Ifà spiritual practice also includes the ability to open all the iwaju at the same time. This ability is unlocked during an initiation called Tefa, the initiation into the Ifà priesthood. The purpose of the initiation is to make the initiate a medium for the Spirit of Èlà. The Spirit of Èlà is a portal through which Ifà paleo-science is revealed to human consciousness.

The ability to communicate with Primal Forces in Nature is a consequence of right brain, left brain integration. This integration allows human consciousness to perceive the geometric patterns at the foundation of physical reality. Seeing these patterns and using them as a tool for solving problems in the world is commonly called inspiration.

For example, Nikola Tesla 1856 -1943, was a Serbian electronical engineer. His ability to make machines based on his understanding of alternating current created the age of electronics. Tesla’s alternating current induction motor and related patients is the source of electricity for the entire planet. In his later years he developed a system of wireless transmission of electricity based on his ability to store electricity circulating under the earth in what are known as Tesla coils.

The Tesla coil is a large capacitor and works on the same principle of energy storage as the pyramids at Giza. Tesla’s ability to unlock the mystery of the Pyramids was based on his understanding of the relationship between a longitudinal light beam and transformation of this beam into light frequencies. In Ifà this relationship is described as the interaction between ala and ase.

Tesla claimed his understanding of this relationship was revealed to him through direct communication with Nature. He also claimed this communication was facilitated by speaking with pigeons. As his understanding of nature expanded, he claimed to be given patients for electronic machines from extraterrestrial sources.

In traditional Ifà spiritual practice the process of initiation is designed to place the initiate in direct communication with the stream of consciousness carried by a longitudinal light beam. In the Yoruba language, this stream of consciousness called ala. The ability of communicate with Ala is based on the idea of Èlà from the elision e ala meaning the Spirit of Consciousness.

We have in the theories of Nikola Tesla a rediscovery of the methodology used by ancient Africa initiates to create a world based on the use of free energy, anti-gravitation movement of large stones, healing based on the resonance of light frequencies, the use of consciousness to catalyze the process of alchemy and the ability to co-create the physical world as a joint effort between human consciousness and the consciousness of the physical world.

The ability to communicate with the Spirit of Creation and to use that communication to create a better world is the basis of Ifà paleo-science.

ORÍKÌ ÈLÀ

(Invocation for possession by the Spirit of Destiny)

Èlà omo osin. Èlà Omo Oyigiyigi ota omi.

Translation:   Spirit of Manifestation, child of the Ruler. Spirit of Manifestation, child of the offspring of the Stone in the Water.

Commentary:   The reference to a child of the stone in the water is a reference to the idea of returning the consciousness of the medium for the Spirit of Èlà to its place of origin.

Awa di oyigiyigi. A ki o ku wa.

Translation:   We ourselves become manifestation. The stone that birthed the Spirit of Manifestation will never die.

Commentary:   This is a reference to the Ifà metaphysical idea that all consciousness comes from a single Transcendent Source and all consciousness has the ability to align itself with that source.

Èlà ro a ki o ku mo, okiribiti. Èlà ro (Sokale) Orun ko Ifá.

Translation:  The Spirit of Manifestation has descended to Earth; we die no more. This is the name we give to Destiny.

Commentary:  The reference to the Spirit of Manifestation descending to Earth is a reference to the idea consciousness is neither created nor destroyed it simply goes through an eternal process of transformation.

Entiti ngba ni l'a. Nwon se ebo Èlà fun mi.

Translation:  He is the one who saved us. We have made offerings to the Spirit of Manifestation.

Commentary:  This is a reference to the idea that connecting with the Spirit of Manifestation by opening all the iwaju in the body at the same is the source of salvation, meaning the source of wisdom that gives life meaning.

Ko t'ina, ko to ro.

Translation:  He is of no substance. He is too small to be thought of.

Commentary: Ifà teaches the idea that ori or consciousness is the invisible threat that links all forms of consciousness in Creation. This link is symbolized by the straw mat used as sacred space in Ifà ritual. In western science this idea is known as quantum entanglement.

Beni on (Èlà) ni gba ni la n'Ifé, Oba - a - mola.

Translation: Yet He delivered the Immortals from all trouble, the Chief for whom to know is to be saved.

Commentary: Ifà teaches the idea the Creator made life to work. The key to making life work is to understand the inherent structure of Nature and to listen to the guidance provided by Nature Itself.

Èlà, Omo Osin mo wari o! Èlà meji, mo wari o.

Translation: The Spirit of Manifestation, Son of the Ruler, I praise you. The Spirit of Manifestation, the Spirit of Manifestation , I praise you.

Commentary: Here the Spirit of Èlà is described as omo osin meaning the child who can see the Invisible Realms of Creation.

Èlà mo yin boru. Èlà mo yin boye. Èlà mo yin bosise.

Translation: Spirit of Manifestation praise the offering that opens the way. Spirit of Manifestation praise the sacrifice that brings life. Spirit of Manifestation praise the offering that proceeds work.

Commentary: This is a traditional blessing given by an elder Ifà priest to a young student. It is a reference to the idea of the need for guidance from elders who have gained wisdom through life experience.

Èlà poke. Eni esi so wa sÒrò odun. Odun ko wo wa sodun.

Translation: The Spirit of Manifestation has appeared. My friend has returned for this year's festival. The celebration returns.

Commentary: The importance of the annual celebration indicates the importance of maintaining daily spiritual, discipline, study, and engagement in ritual.

Iroko oko. Iroko oko. Iroko oko.

Translation: I come Iroko oko. I come Iroko oko. I come Iroko oko.

Commentary: The phrase Iroko oko from the elision I ro ko o ko I am possessed by the Spirit of Understanding. It is also a reference to a sacred tree used in traditional Yoruba culture as a shrine for the ancestors and a shrine for the spirit of the primordial mothers. It is considered an inter-dimensional portal that can facilitate altered states of consciousness.

Odun oni si ko. Èlà poke. Èlà ro. Èlà ro. Èlà ro, ko wa gbu're.

Translation: The celebration has returned. The Spirit of Manifestation has appeared. Holy Spirit descend. Holy Spirit descend. Holy Spirit descend, prayers to accept.

Commentary: In the Diaspora it is a commonly held belief that Ifà initiates do not go into possession. This oriki is commonly used in traditional Ifà initiations to invoke possession in the initiate.

Èlà takun wa o. Èlà ro o. Eti ire re. Èlà takun ko wa gbu're.

Translation: Holy Spirit with string descend. Holy Spirit descend. Be the ears of our prayers. Holy Spirit with string descend to accept our prayers.

Commentary: This is asking for possession the Spirit of Èlà and is describing this possession as occurring with the assistance to a string. The reference to a string is a reference to the idea possession by Èlà carries with it a link to the source of Creation. This link is described in Ifà oral scripture as a strong or cord. String in liturgical Yoruba is a symbolic representation of what is called quantum entanglement in Western Science.

Enu ire re. Èlà takun ko gbure. Oju ire re.

Translation: Hear the lips of our prayers. Holy Spirit with string descend to accept our prayers. Hear the eyes of our prayers.

Commentary: The inference in this line of the verse suggests the string that links us to the Source of Consciousness is a conduit for both sending prayers and receiving the answer to our prayers.

Èlà takun ko wa gbu´re. Èlà ma dawo àjé waro. Èlà ma d'ese àjé waro.

Translation: Holy Spirit with string descend to accept our prayers. Holy Spirit with lips of blessing embrace us. Mighty Spirit with lips of blessing embrace us.

Commentary: The reference to lips of blessing is a reference to the idea that communication between humans and spirit and the communication between Spirit and humans is facilitated by frequency.

Atikan Sikun ki oni ikere yo ikere.

Translation: From door to door remove the hinges.

Commentary: This means remove all obstacles standing in the way of direct communication with Èlà. Typically, these obstructions involve internal unresolved emotional conflicts. The resolution of these conflicts is described as linking the Ori with the Èlà or the self with the higher self.

Ipenpe 'ju ni s i'lekun fun ekun agada ni si'ekun fun eje.

Translation: He who removes the hinges opens the eyelids for tears.

Commentary: Removing the hinges means removing the internal emotional conflicts that create tension between the head and the heart. The process of removing this tension frequently requires an emotional release, described here as the opening of the eyelids for tears.

Ògúnda'sa iwo ni o nsilekun fun EjerindilÒgún Irunmole.

Translation: The Spirit of Iron, the Spirit of Wind, the Spirit who opens the door for the Immortals.

Commentary: The Odu used to open the portal to communication with Èlà is called Ògúnda Osa from the elision Ògún da o sa meaning the Spirit of Iron opens the door to the Spirit of Change called the Spirit of the Wind.

Èlà panumo panumo. Èlà panuba panuba.

Translation: Holy Spirit resounding. Holy Spirit rebounding.

Commentary: Speaking of Spirit resounding means connecting with the frequency of Spirit. Speaking of Spirit rebounding suggests communication with Spirit goes from humans to Spirit and from Spirit to humans.

Ayan ile ni awo egbe ile, ekolo rogodo ni awo ominile.

Translation: Near the crack in the wall where the elders meet, Peace ascended to Heaven and did not return.

Commentary: The crack in the wall where the elders meet is the place where elders link their ori or consciousness in an effort to fix what is broken in the world. Peace in Heaven is called Ile Ifé Orun in liturgical Yoruba. The phrase means the House of Unconditional Love in the Invisible Realm. It is the task of Ifà spiritual discipline to connect with Ile Ifé Orun and return it to Earth. This process involves engaging in acts of unqualified kindness, empathy and love.

Eriwo lo sOrun ko do mo. O ni ki a ke si Odi awo Odi.

Translation: Upon blockade, the Priest for blockade is called to Earth. He asked us to call upon the Priest of Peace.

Commentary: The idea of a blockade is a reference to the reality that humans create obstacles to the manifestation of their full potential.

O ni ki a ke si Ero awo Ero. O ni ki a ke si Egún osusu abaya babamba.

Translation: Upon the shrub thorns he asked us to call. Upon the blockade we call the Priest of the Blockade.

Commentary: The shrub thorns is the home of Òsóòsì the spirit that supports astral travel called oso in liturgical Yoruba language. The word Òsóòsì from the elision Oso osi means astral travel to the left. This is a symbolic reference to the idea of using altered states of consciousness to protect humans from the consequence of bad decisions.

A ke si Ero awo Ero, ke si Egún o susu abaya babamba a ni eriwo lo si Orun ko de mo, won ni ki Èlà roibale.

Translation: Upon the thick shrubbery thorns we call for Heaven to calmly ascend. Holy Spirit descend.

Commentary: This is saying in the House of Òsóòsì or the place were ori or consciousness separates from the physical body we turn to the Immortals living in the Invisible Realm for guidance.

Èlà ni on ko ri ibi ti on yio ro si o ni iwaju on Égún.

Translation: The Peace of the Holy Spirit said, "I have nowhere to descend."

Commentary: Immortals are saying they cannot respond to human prayers as long as humans hold on to the inner conflict between their head and heart.

Eyin on osusu agbedem'nji on Égún osusu, awo fa ma je ki'iwaju Èlà gun mori on tolu.

Translation: I find the front filled with thorns, I find the rear and the middle filled with thorns.

Commentary: Resistance to alignment with inner peace and the full spectrum of human potential has caused lIfé to become stagnant.

Òrúnmìlà ma je ki eyin Èlà gun mosi Olokarembe Òrúnmìlà ma je ki agbedemeje la gun Osusu.

Translation: The humans appealed to the Spirit of Destiny to pray to the Great Spirit of Manifestation.

Commentary: In the language of Ifà oral scripture Students of the Prophet Òrúnmìlà are asking the Spirit of Olódùmarè to elevate human consciousness. Olódùmarè from the elision Olo Odu Osùmarè meaning Owner of the womb of the Rainbow, sometimes translated as the Great Spirit of Manifestation .

Èlà ro. Ifá ko je ki iwaju re se dundun more on tolu.

Translation: Holy Spirit descend. Remove the thorns from the front and rear.

Commentary: The person speaking this invocation is asking for their head and heart to be placed in alignment so they can communicate with Spirit.

Èlà ro. Ifá ko je ki eyin re se woròwo.

Translation: Holy Spirit descend. Remove the thorns from the middle.

Commentary: The person speaking this invocation is asking for their head and heart to be placed in alignment so they can communicate with Spirit.

Èlà ro. Èlà ni'waju o di Odundun.

Translation: Holy Spirit descend. At the front place of Peace, the Holy Spirit becomes manifest.

Commentary: The person speaking this invocation is acknowledging the fact that effect prayer is a consequence of inner peace.

Èlà ni eyin o di Tete. Èlà ni agbedemeji o di wÒròwo. Ase.

Translation: At the rear place of Peace, the Holy Spirit becomes manifest. At the middle place of Peace, the Holy Spirit becomes manifest. May it be so.

Commentary: It is through inner Peace that we gain access to the ability to communicate with Spirit. (In the verse of oral scripture called Ogbe Otura we develop inner peace by engaged in the discipline of developing Iwa pele meaning good character.)

The spirit of Èlà from the elision e ala means I am the Light. The praise name Elerin Ipin suggests the idea of mystic vision or the ability to see the process of reality emerging from the Invisible into the Visible Realm.

The spiritual discipline of Ifà is based on the idea that the data stream recorded in the lateral beam of light called Ala is accessible to human consciousness. The portal that makes this accessibility possible is called Èlà. The point of Ifà Spiritual discipline is to teach the Ifà initiate how to go into possession with the Spirit of Èlà. The value of the connection between the Spirit of Èlà and the consciousness of an Ifà devotee is coded into the praise names used to invoke possession by Èlà.

The praise names for Èlà are considered the full name of the spirit of Èlà and they are spoken during the state of Ifà initiation when the initiate is being placed in possession. These names from the point of view of Ifà paleo-science are a description of the nature of reality.

Praise Names for Èlà

Ifá Olókun, A–sorò-dayò, Elérìn-ìpin, Ibìkejì Èdùmàrè.

Translation: The Diviner of the Sea, the one who makes affairs prosper, Witness to Creation, Second to the Creator.

Commentary: The Diviner of the Sea is reference to the primal water of Creation that gives birth to the Visible Realm of Aye. Primal water is a reference to the first manifestation of atomic structure in the form of a hydrogen atom. This atom is morphed through a primal alchemical process into oxygen. The combination of hydrogen and oxygen are fused to form water as the primal substance of Creation. The praise name witness to creation is a reference to the idea that human consciousness is rooted in a set of geometric patterns. These geometric patterns can be accessed through altered states of consciousness and can be used as a visual guide to understand alchemy as a primal Force in Nature. In liturgical Yoruba the word for alchemy is ebo. Alchemy is the ability to physically morph one element into another elements using consciousness as a catalyst.

Òrúnmìla ni Baba wa o e, àwa kò ni Oba méjì, Ifá to Oba o, Òrúnmìlà ni Baba wa, Ifá to Oba o.

Translation: Spirit of Destiny is our Father, we have no other King, Ifà is sufficient to be our king. The Spirit of Destiny is our Father. Ifà is competent to be king.

Commentary: The word Oba, which is poorly translated into the English word King, actually represents the link between the Invisible Realm and the Visible Realm. It is the task of the traditional Oba to maintain a link with the Source of Creation through the use of altered states of consciousness. The actual job of administration of a community belongs to the elder’s council called Ogboni meaning wisdom of the Earth. When Ogboni has come to a consensus the Oba speaks it into law on the front porch of his or her place when they are in a full state of possession wearing the crown that enhances their altered state. This praise name is saying the Oba is infused with the light of Èlà through connection with the original Prophet of traditional Yoruba spiritual discipline the teacher known as Òrúnmìlà.

Ká mò ó ka là, Ká mò ó ká má tètè kú, Amòlà Ifè owòdáyé.

Translation: Whom to know is to be saved, whom to know is to live a long lIfé The Savior of Ifé from the early days.

Commentary: Ifà teaches that everything in Creation has ori or consciousness. That means we live in an informational Universe that carries different informational data streams at different frequencies. Ifà teaches there are 256 frequencies that guide consciousness not just the siz sense of Western science. These frequencies hold the key to survival, evolution, and the Co-Creation of the World.

Okùnrin dúdú òkè Ìgètí, Olúwà mi àmò - imò - tán, Olúmmaàmi Òkítíbìrí.

Translation: The Black Man of Ìgètí Hill, the Chief who cannot be fully apprehended, The Chief Averter.

Commentary: The words black man is a reference to a person who is connected to the mystery of the void. The historical prophet Òrúnmìlà taught his understanding of the mysteries of the Invisible Realm on a hill in the city of Ile Ifé called Oke Ìgètí from the elision Oke igede meaning the mountain infused with power. The mountain is also called Oke Itase from the elision Oke ita ase meaning mountain at the crossroads of power. It is a reference to iwaju aye that can be understood as an earth chakra or portal that streams the frequency of invisible dimensions of reality. Iwaju aye is also known as Igbodu meaning womb of the forest. Iwaju aye becomes Igbodu when it is used as a place of initiation.

Tí npojó ikú dà, a kò mò ó tán iba se, a bá mò ótán Iba se.

Translation: The changer of the determined day of death, not to have full knowledge of you is to fail; to have full knowledge of you is to be successful.

Commentary: Inspiration from Èlà is considered by Ifà to be the key to problem solving because Èlà reflects an objective vision of the real world. Ifà teaches you cannot fix a problem until you accurately identify it.

Onílégangan-ajíkí, Àáyán-awo inú-ibgó, Amáiyégén.

Translation: The first of the many houses that we praise, Chief diviner of the inner forest, powerful medicine of the earth.

Commentary: The inner forest is symbolic language for the inner self. Ifà teaches the inner self is the source of all problem resolution.

Bara Petu, Baba kékeré Òké Ìgètí, Òrìsà tí ó fi gbogbo ayé fi ojú orórì sí pátápátá.

Translation: Father of Ipetu, the small man of Ìgètí, Spirit who has influence all over the World.

Commentary: Ipetu from the elision I ope tutu meaning I greet coolness. In liturgical Yoruba language a cool head is receptive to spirit communication. Ìgètí from the elision I ge ati is a reference to the power of the wisdom of the Primordial Mothers, meaning the Force in Nature that shapes and transforms DNA.

A bi ara ílu bí àjé re, Òrìsà tí ngbé nkan òle gún, 'Fágúnwà, oko Òkèkú.

Translation: He, whose body can be shifted into many forms, the Spirit who gives strength to the weak, the husband of Òkèkú.

Commentary: The opening of all the chakras or iwaju at the same time allows consciousness to move between frequencies and access the information stream needed to solve a particular problem. The ability to solve problems is a source of self-confidence and the elevation of consciousness. The idea of being the Husband of Òkèkú is the idea of using the end of a cycle as the catalyst for expanding consciousness. Òkèkú from the elision Òkè ikú means the mountain of death. It is the realm of Èlà to identify what aspects of Creation are coming to an end and to identify the direction of the new beginning created by the ending of a particular cycle. The perspective comes from standing on the mountain of death or the place of an end to a cycle.

Olómú nlá, a bó'ni má rù, Baba Èsù Òdàrà, Òrìsà tí ngba'ni l'ówó eni tí ó ní ìkà nínú.

Translation: The big breasted man who feeds all people without losing weight, the Father of the Divine Messenger of Transformation, the Spirit who saves us from destruction.

Commentary: The idea of the big breasted man, is the idea of right brain, left brain integration. Feeding people without losing weight is a symbolic reference to the idea of accessing energy from the invisible realm. This integration coupled with inter-dimensional movement is considered by Ifà to be the key to transformation and salvation.

Òdùdù tíí du orí ìl émèrè kí orí ìl émèrè má bà áfó.

Translation: Savior of the child of émèrè.

Commentary: The liturgical Yoruba word émèrè. from the elision emi ire ire meaning my soul is the source of good fortune. This is a reference to the Ifà idea children are born blessed. In Ifà there is no concept of Original Sin.

A tún orí eni tí kò sunwòn se, fónrón òwú kan soso, ajé ju oògùn,

Translation: He who changes bad luck into good luck, the Great Mystical Thread of Creation, he who manifests more effectively than charms.

Commentary: In liturgical Yoruba transforming bad luck into good luck is ibi wa ire. At the core of Ifà divination is the idea the problems are solved as a result of expanding our consciousness to get a clearer picture of cause and effect.

Ayó tééré gb'ára sán'lè má fi ara pa, a s'òrò d'ayò.

Translation: The young one who falls without injury, he who transforms worry into happiness.

Commentary: This is a reference to the idea alignment with Èlà protects a person from injury and contributes to a state of well-being and happiness.

Kí a mò ó kí a là, Oba Aládé Olódù Mérìndínlógún.

Translation: To know Him is to find salvation, King of the Sixteen Principles of Creation.

Commentary: In Ifà the sixteen principles of Creation are called Awo meaning mystery. Ifà use an understanding of Awo to engage in realm time problem solving based on the idea that every human experience creating conflict can be resolved by an integration of its opposite energy pattern. At the foundation of the study of Awo is the idea of understanding the natural and reality of polarities creating, stasis, balance, and inner peace.

Onílé orí òkè tí nrí àfòpin eye, s'ayé s'Orun Ìbíní.

Translation: Owner of a large house that is high enough to see the limit of the flight of the birds, dweller of earth and Heaven.

Commentary: In liturgical Yoruba references to a house are references to human consciousness. A large house is consciousness in a state of expansion. The ability to see the flight of birds is a reference to the ability called aso. The word aso means astral travel. The ability to astral travel is the ability to separate consciousness from the physical body and to see aspects of Creation otherwise invisible to the human eye when perception is seated in the physical body.

Ògègé a gbé ayé gún, agírí Ilé Ìl ógbón, àmòì – mò tán.

Translation: Light that stabilizes life, Chief of the town of Wisdom, He cannot be fully defined.

Commentary: The light that stabilizes life is the lateral beam of light called Ala. The frequency of this beam of light integrates thoughts and feelings as the foundation of wisdom, meaning the ability to understand self and world.

Èdú Olójà orìbojo, Oba a tun omo dá bí èwu, Òkunrin a tó eyín erin ní fifon.

Translation: Most respected King who creates without effort, the powerful man who creates music on the tusk of an elephant.

Commentary: Creating music on the tusk of an elephant is a reference to the idea of understanding and using the frequencies used in ritual to expand consciousness.

Ikò Ajàláiyé ikò Ajàlòrun.

Translation: Chief Messenger, the link between the King of the Earth and the King of the Realm of the Ancestors.

Commentary: Ifà teaches when a person is touched by the Spirit of Èlà the form a link between the Invisible Realm and the Visible Realm. This link is believed to be Source of effective spiritual guidance.

Èlà omo Oyígíyìgí Ota aiku Èlà.

Translation: Child of a mighty immovable rock that shall never die.

Commentary: This is a reference to the idea all consciousness is linked to a common source called Oyigiyigi.

 

Chapter 5

The Yoruba Creation Myth - Available to read on March 25th, 2024