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  O lodumare, the Supreme Being in Yoruba cosmology, is known for His inscrutable and miraculous ways. Throughout history, countless stories and Ifa verses reveal how the divine hand of Olodumare transforms lives in the most unexpected and extraordinary manners , which is why He is given the praise name “Oba Awamaridi” (Mysterious King).   Sometimes, people go to bed hungry and hopeless, only to wake up the next day enveloped in abundance and breakthrough beyond their wildest imagination. That’s the unfathomable power of Olodumare. One moment, the heat of life may feel unbearable, and the next, a cool breeze of relief may sweep through, bringing comfort, joy, and clarity. That’s the mysterious way in which Olodumare works.  Ogunda-Borogbe (Ogbe) attests to this when it says:   Bi a ba da Ogunda b’orogbe sile Omo Awo a feje Omo Awo a fe’mu Omo Awo a fidi orere bale A difa fun Olodumare Agotun Eyi to nse ohun gbogbo bi idan bi idan Ko ma si ohun Olorun ko le se Bo ba s...

Every community or society has social norms which can be descriptive or injunctive in nature. Norms can refer to what is commonly done or what is commonly approved and disapproved. The practice of Ifá entails living and doing things in accordance with the tenets and norms of Ifa. It involves the application of Ifá teachings as contained in several verses of the 256 Odù Ifá, which are used to problem solve and exhibit such teachings in thoughts, speeches, and actions.  These teachings include morality, ethics, philosophy, sociology, general human behavior, and character building. It is normative as an Ifa practitioner to continue to align himself/herself with what is commonly approved and/or expected in Ifá practice, as “conformity to the norm” and avoid any acts which may cause an individual to deviate from the normal Ifá course, whether it be in thought, action, and/or experimentation.    The word “perversion” is derived from the Latin pervertere, which means “to tur...