BABA AJISEFA

Reach out to @Moyinfa_store to get your isese books. They can also make right recommendations for you. Aboru aboye

This is open to people abroad and in dispora.

In a store where I wants to buy pearls but I have to break it first to determine original from fake 😂😂😂

Ọ̀rúnmìlà Àjànà

CALL FOR PARTICIPANTS - DOCUMENTARY PROJECT SACRED FAITH UNDER PRESSURE: FAITH, FEAR AND ERASURE OF INDIGENOUS RELIGION I am inviting individuals who have embraced or returned to Ìṣẹ̀ṣe to participate in an important documentary project produced by Famoyewa Arólókofá We are particularly interested in: * Reverts: Individuals who were born into Ìṣẹ̀ṣe or have Yoruba indigenous religious roots but left and subsequently returned to the tradition. * Converts: Individuals who were raised in other religious traditions but consciously chose to embrace Ìṣẹ̀ṣe. Have you experienced family rejection, religious discrimination, intimidation, societal pressure, or challenges because of your decision to practise Ìṣẹ̀ṣe? We want to hear your story. This documentary seeks to amplify your voice, document lived experiences, and contribute to the conversation on religious freedom and the preservation of indigenous spirituality. Your story matters. Let the world hear it. Interested participants should indicate their willingness to participate for further details. Kindly reach out to Producer @AFamoyewa : 07034860370 Or you can reach out to Ajisefa (08166947998) for personal deliberations. Aboru Aboye!

If you claim your God or Allah created all in his image, all knowing, perfect and omnipotent but you're angry that I am ẹlẹ́bo. You're determined to Christianize or Islamise us then you're hypocrites and you have cr*ze join

When you do itẹfa, you're Onifa, When you learn Ifa and graduated, you're a babaláwo. Unlike other studies, graduation in IFA knowledge is continuous and it does not end. When you complete 2/4 ese Ifa from ejiogbe number 1 to Ofun ose number 256, that's one graduation and it is called "Kápọ́n" that is ká -Ọpọ́n (complete a cycle around Ọpọ́n Ifa)

I love the way the world is structured, no matter how wise, spiritual, emotional or sensitive you're, in this world you will still have your own problem. Everyone has a dose of their problem with one completely different from the other. This is what Ifa called "Inú ayé ń dùn lápá kan, inú ayé ń bàjẹ́ lápá kan" in Osa méjì. If you can see this, say "Ìdùnnú ayé ni màá má rí" Àṣẹ nt'Edumare

Others 😍

This is impressive, i still wonder how this small boy could memorise this Ẹsè Ifá. For those that do not know, this ese Ifa belongs to the class of Ẹ̀wọ́-Ifá which are long esoteric words of IFA. You will see it has more than one Adífáfún....

My favorites for this weekend

The claim that Ifá was imported into Yorùbáland from Aswan, Egypt, because of its resemblance to Arabic geomancy (Al-Raml), deserves serious historical scrutiny. First, similarity is not proof of origin. The fact that two divination systems share sixteen fundamental figures, binary arrangements and geometric patterns does not automatically establish that one was borrowed from the other. Similarities can indicate cultural exchange, shared influences or independent development. Historical borrowing, however, requires evidence. Ifá is far more than a system of sixteen numerical figures. It is an extensive intellectual, literary, philosophical, religious and cosmological institution deeply embedded in Yorùbá civilisation. Its 256 Odù contain an enormous body of oral literature addressing history, ethics, medicine, governance, human relationships, spirituality and the nature of existence. Ifá must therefore be examined beyond the geometric arrangement of its divination figures. Consider the scholarship of Professor Akinwumi Ogundiran in his 2020 book, The Yorùbá: A New History. On page 147, he directly addresses claims about the Islamic origins of Ifá, describing them as unsubstantiated and questioning the assumption that similarities in geomantic numerology establish historical borrowing. William Bascom’s Ifa Divination: Communication Between Gods and Men in West Africa (1969) also provides extensive documentation of the distinctive structure, ritual practices and literary corpus of Ifá. Interestingly, Umar H. D. Danfulani’s 1997 study, Sixteen Figure Divination in Africa: Its Regional Spread and Relationship with Arab-Islamic Geomancy, examines the relationship between African sixteen-figure divination systems and Islamic geomancy. This is a subject deserving serious academic investigation, not simplistic conclusions. Now, if Ifá was imported from Aswan, several historical questions must be answered: What is the earliest dated documentary evidence establishing this transfer? Through which historical migration, trade or religious networks did it enter Yorùbáland? What linguistic evidence demonstrates that the original terminology of Ifá was borrowed from Arabic? Who were the individuals or communities responsible for introducing it? How and when was the extensive Yorùbá Ifá literary corpus developed from this supposedly imported system? There is another distinction we must understand: the possible borrowing of a divination technique does not automatically establish the borrowing of an entire religious and philosophical institution. We must distinguish between the origin of a numerical structure, the origin of a divination technique, the development of the Ifá literary corpus and the development of Ifá as a Yorùbá religious institution. These are different historical questions. I am not arguing that cultural exchanges between Yorùbáland and the wider Islamic world never occurred. They certainly did. Nor am I claiming that scholars have conclusively ruled out every possibility of Islamic influence. I am challenging the presentation of an unproven hypothesis as an established historical fact. Ifá’s written documentation by European observers in the nineteenth century does not represent its birth. It represents the beginning of a surviving written documentary record. An oral civilisation does not begin to exist merely because someone eventually writes about it. My position is simple: Ifá’s distinctive intellectual, literary, philosophical and religious identity is deeply rooted in Yorùbá civilisation. Anyone claiming that the entire institution was imported from Aswan must demonstrate that claim with archaeological, linguistic, documentary and historical evidence. Geometric resemblance alone is insufficient. We must investigate history, not manufacture it to accommodate religious convictions. Àṣẹ!

What am I seeing on my timeline? "Ifa didn't originate from the Yorubas, then where?😂😂😂

The memo sent to Oluwo of iwo.