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Attention has been drawn to the unsurprising info spitted out by a self-acclaimed "Babalawo" of whom I have only known as just a Nollywood veteran whose role has contributed immensely to the development of the industry. His assiduity on Irúnmolè that they are irrelevant and that, Èṣù (plus other orisas) to be precise is just a mere laterite rock that can't speak nor eat visibly. Hence, it is "futile". This is totally untrue, the role of Èṣù in the sphere of Isese is ultimately pivotal to its effective success, as a "Babalawo" and as an "Olori awo of ìfiṣe Èkìtì" why would you not have Èṣù in your domain? It would be of great shock to many if you do not know or decided to look away from the great importance of Èṣù in the Isese domain.  In your words; "anything that has a name ofcourse exists". This contradicts your take on Esu as well as other deities.  Your assertion is the same as that of a layman who of course has a mi

Ifa can simply be defined as the esoteric word of Olodumare which was used to create the universe and its fullness in the beginning and which hitherto still remain binding.   The esoteric word consists of sacred element which is forever constant and eternal.    That sacred element is no other thing but the “Truth” which must be upheld by all men and regarded as sacrosanct in order to live according to the Will of Olodumare.   This sacred word of the beginning also became a body of knowledge and databank into which all the knowledge of life is encoded for humans to make use of.   Guidance and counseling deals with the process of helping individuals discover and develop their educational, vocational, and psychological potentialities and thereby achieving an optimal level of personal happiness and social usefulness. It helps an individual to mould his destiny in a way that will not only serve his own interests but also the interest of the whole society. The main purpose of guidance in

As a layman and a novice in the isese spirituality, you wonder why ẹ b ọ is given or taken to È ṣ ù . Why him despite various options? Why not Ṣ àngó , Ògún  or Ọ̀ sun ? (though there are exceptional cases where ebo is given to others).  In one word, why is  È ṣ ù's place default of ebo riru? Well, there are various reasons for this, putting into consideration the knowledge coupled in the Ifá excerpts that shed light on this.  Here are some points that verify why ebo is always placed by Esu.   Intermediary role The first is his major function as the messenger, an intermediary between Olódùmarè   and deities so does he plays the same role between man and The Supreme Being. Since he is saddled with the responsibility of checking and reporting on the correctness of worship and in particular ẹ b ọ , È ṣ ù   is given the authority to report anyone who makes ẹ b ọ and anyone who does not. He is the one who takes the ebo to heaven for approval when properly done.   In the same

These characteristics include the following: i)               IFA IS SYSTEMATIC In Ifa, there are 256 chapters.   In each chapter, there are at least 1,680 stanzas.   In all, there are at least 430,080 stanzas in Ifa.   This means that there are four hundred and thirty thousand and eighty messages, together with their concomitant ebo, rituals and taboos in Ifa.   All these had been compartmentalized into Oju-Odu or Olodu (Major Odu) and Afeka-leka or Amulu-mala (combinations) for easy storage of these vital information and body of knowledge.  There are 16 major Odu and 240 combinations. In each Odu, be it major or combination, all the information are divided into different sub-heads, such as longevity, wealth, health, spouse, children, professional choice, success, death, affliction, litigation, loss, trouble and so on.  Depending on what the client has come for, there is, at least a message concerning the client in the Odu.  Not only this, solutions to problems, en