J: THE ENERGY AND THE PERSONA by Chief FAMA Across the board, there has been a high demand

for J pot and J staff (pa'g). But, how much is understood of J ? To discuss J pot and J staff, it is ideal to discuss J, the energy; J, the persona. Who is J and what constitutes J ? Popular western mythology considers J to be a witch. Is that so? In my opinion, there is a huge difference between J of the Yorb mythology and the witch of the western mythology. The analogue here can best be compared to of the Yorb myth and Satan/Devil of the Christian mythology. Just as wields a powerful influence in Yorb religion, J wields enormous power. J doubles in definition: J the energy (witchcraft) and J the persona (witch). Even though the name, J, is used interchangeably, J the energy is the core of the definition. To be an J (witch), one must have acquired J the energy, referred to in Yorb local parlance as 'gba y j' (receive the bird of J.) The receipt of the J in this instance is not the same thing as receiving a physical pot of J. Also, the reference to 'bird' in the parlance does not mean that a bird is literally received, either. J, the energy, is invisible; it is usually transmitted invisibly and discretely, too. J the energy can be inborn, it can be acquired and it can be received unsolicited. An example of an inborn J can be found in young children who are naturally pure in spirit and innocent in character by virtue of their closeness to nature at the early ages. At this stage of young children's lives, the purity of their minds are without equal and their acts without prejudice. If a particular child has J, such a child's pronouncements will be laden, surprisingly, with forecasts of future events and/or accurate references to past occurrences. In a particular instance, the child might reveal information about his/her past life -family history, occupation, even his/her gender in that past life. For example, a young male child once asked his parents, "Where are my tools?" This child was about three years old at the time. He had rushed to his parents from outside while playing with other children when he asked the question. In this family, there was once a knowledgeable herbalist. The herbalist had died decades before the child was born. Since it was already predicted that the herbalist would reincarnate, his tools and other significant elements of his trade were kept in an attic, out of everyone's reach. So, when this child asked for his tools, his parents took him to the room and showed him the tools. That was the end of that story at that stage as the child never asked for the tools again. Surprisingly, that child whose past professional life was that of a herbalist, is now a medical doctor, a gynecologist. He made it through medical school successfully, in spite of the suffocating challenges of going to college in his country. To date, this gentleman's inborn energy still propels him as it seems that almost all his decisions and actions are successful. Enlightened minds are not surprised about these achievements, but the uninitiated wonder. Another type of J can be acquired but it does not come in a pot. Rather, it is usually induced. There are many forms of this type of J; I will limit my writing to just two. The first J in this category lasts for short periods of time whenever it is used. The instrument to induce the J in this category is usually put under the pillow at bed time. I will call it a pillow charm. If this pillow charm is properly prepared, any harm intended for the user will

be revealed before the plotter has the chance to carry out the deed. Beyond that, J 's actions can be viewed remotely by the user, if she/he is brave enough to dare such intrusive act. This vision is like looking into a mirror - the user sees the J 's action as it unfolds because she/he is momentarily transported to the esoteric sphere where she/he is able to monitor the action from that level. This is the safest way to observe J and o (wizard), the persona, in their natural, spiritual habitat. Once the user is out of bed, however, or the pillow charm is removed, the vision ceases. The other J instrument in the category comes in the form of incisions under the eyes. This action induces permanent vision. The person who has this procedure instantly witnesses J 's activities whenever she/he is around J, the energy. This is the most dangerous intrusive instrument on 's activities and/or enclave. From witnesses' accounts, an intruder's eye or eyes can be remotely impaired or compromised, leaving the person blind permanently, except if the person has been fortified ahead to fight off the expected injury. Of the J instruments enumerated above, the pillow charm possesses less risk as its usage is somehow limited to fending off attack or preventing an attack. The most potent J is the one transmitted from one person to the other, mostly from a mother to her daughter. Sometimes, from a family member to a new born baby girl; or from another J , such as a midwife, who might have played an important role during the birth of a baby. The J in this instance is multifaceted - she has J, the energy, and she is J, the persona. J has the natural ability to see beyond the naked eyes: she has an invisible "third eye." She does not depend on any instrument to view or see anyone or any action. She is herself the energy and the action. Her J, the power, lasts her entire lifetime. A lucky living being blessed with this type of J is an endowed spiritualist. J uses her J energy to diagnose; treat; heal; change bad luck to good luck; change misfortune to gain; loss to profit. In line with Oldmar's will of 'good and bad' going together, J has her own share of this cosmic justice. She can unleash her J arsenal, without mercy, if it becomes necessary for her to win a case. This recognition of J 's might brought about her many alias, some of which are: gb (elder); y (mother); y mi (my mother); y by (mother of a child that will not die), meaning that the J being so addressed at this juncture, will not attack or kill a child remotely. Importantly, this definition should not be confused with the 'y biy' title in the gbni society. Then, ly (one who possesses a bird) - a fighting term. So, is J a bad energy; a wicked person? No. J is good, both ways. J, the persona, is given an enormous gift by Oldmar and she should be so appraised and extolled so that humans can benefit positively and profitably from her influence with the cosmic forces. According to tr in the Od If, un was the first human to possess J. The chant, explanation and messages from a verse of this tr chapter can be found in Sixteen Mythological Stories of If (t if "Mrndnlgn), by Chief FAMA, which is available online at Amazon.com and IleOrunmila.com. How did un get J, the energy? Oldmar empowered un with the J. Then, He sanctioned un's actions ahead of the J being tested or used. This everlasting sanction holds true to date as J are the only beings on earth capable of transmitting J, the energy, to other deserving beings. After Oldmar endowed un with J, un used her newly bestowed power to call her male colleagues to order when they went against Oldmar's order of inclusiveness to that of exclusiveness. With their inability to find solution to their sudden failure, the these male Irnml trooped back to Oldmar. They explained their ordeals to Him. Being the architects of their own ordeals, Oldmar

directed them back to earth and pointed out their mistakes. They followed Oldmar's instructions and regained control of their given tasks. With un's J, these Irnml learned of check and balances, they developed a sense of community, and a sense of comradeship and that of partnership. un's J went from being physically powerless to being spiritually powerful. At the same time, the discipline of nurturing, forgiveness and transcendency was imparted to women through un. Harmony between the genders was strongly established at this initial stage of human cohabitation. As it is, Oldmar gave un the instruction, blessing and everlasting sanction to hold, use and transmit J reverentially to deserving beings, most especially females. J became a worthy gift, the highest and most rewarding spiritual gift, that an J can give to her child or to anyone else she feels strongly about. This is where the Yorb parlance of 'gba y J' holds forth the most. This is the only medium through which J is received. br by.

First, it is and has been inappropriate for anyone in the Diaspora to give aje "pots". I have watched this phenomena for some time now and have to speak truth to power. There can be no "pot" unless there is a full on initiation and once one undergoes this rite of passage, which only Iyanla herself can call one to, there is silence. There is far too much Awo involved to anger her. And those who run around like chickens with their heads cut off seeking power, all began by some white man who calls himself "Dr. Oyinbo", get themselves in trouble. This initiation can only take place in Afrika. It cannot take place outside there. There are one of about three places, not really on maps where those who are to receive this power are called. They are not on maps. But let me tell you this...if you come to Afrika, asking about them, you will be met with silence, or people will run from you. You don't seek her out, she seeks YOU out. If she is not looking for you, or at you, it is best to leave well enough alone. Ifa says, everything must have two legs...that means balance. When I don't see the other leg of what should accompany an actual Iyami initiation, I know that person received something BOGUS. There are checks and balances that go along with the egbe. And that is not something I see in the US. And I hate seeing sites with those birds all over the place. No one wants those "birds" to perch on their heads! No way should Iyami or Aje be called "witches". They will get angry at any small thing and this is one of them. The oyinbos had to come up with a word THEY thought best to describe Awon Iyawa. But trust me, that word is not one of them. It is best to leave them alone period. This is one reason one does not see those in the motherland, where I live most of the time, speak of the Great Mother. If she is not thinking about you, then leave her alone. One does not wish to attract her attention. Ifa even tell us that even if he can "beg" her for an ebo to save one she is bothering, she may welll accept the sacrifice and PERHAPS she will let you live. That tells us she is not to be toyed with, nor brought up in casual conversation, or even discussed irreverently. I would highly suggest books on Gelede. I recommend, knowing what I know, the one by Babatunde Lawal. You can however gleen bits of useful information on the culture by with the book by the Drewals. But in both those books, they do not dilute the powers of the Great Mothers.

Please, please take this advice and heed it. Not many people have the appropriate protection to keep them from the wrath of the mothers should they become offended. Until I see the other leg that should come with Iyanla and until I see the correct verbiage used in connnection with her and until I see people who claim to have been initiated, I mean FULL ON initation, not a pot that you don't have a clue what it is, use correct nomenclature, I will continue to sound the warning. To codicile the post by Iyanifa Oyatolu and the great work in researching and placing before us the post on a very important topic and why these Deities are so important spiritually, culturally and religiously to us in Ifa; we may also add the Sacredness of Iyami Osonronga. The praise names are as such Awon Iyami Wa(Our Mothers) Awon Iyami Osoronga(The Great and Mysterious Mothers); Yewajobi(The Mother of all the Orisa and all living things*(Our Mothers, Our Powers, Our Text, Manifestation of Aje in Africana Literature,Teresa Washington). Other texts beside Odu Ifa, are," The Grandeur and the Decadence of the Worship of Iyami Osoronga by Pierre Verger" translation by Oloye KO Medahochi and Iyami Osoronga by John Turpin 1981. One of the most thankful aspect of the research done by Iyanifa OlaOshun is the bringing of the upmost of respect and reverence to these forces that are co-creator with Olodumare. Much of our worship and veneration both in the Diaspora Afrikans and the Continents of Afrika has been lost due to the neo colonial and colonisism that took place during the TransAtlantic slave trade period deeming it a negative things to give reverence to women's energies because those energies did not fit into the world view of the Eurocentric dogma of those and current times. The sacred Shrines were destroyed and abandoned with the onset of Christianity into the society of the Yoruba kingdoms. Even denoting a separation into color coding of the forces of the Aje into areas of Black, White, and Red to identify those forces as being beneovolent or manevolent limiting the access to those force; to asure the demise of the culture and religion of the Yoruba people. Thus making Yoruba people more suceptable to being conquered, subjugated, oppressed, and in the end conquered by European forces which came to take the land and resources. When you disrespect the "Mother principle" of any people on any level to include teaching women to disrespect themselves and distrust themselves you have more of an opportunity to destroy a people and doom them to oblivion making it a free passage to overtake their resources. The force Aje has become synomous with Iyami Osoronga finding that this force is in both men and women. It is usually when either the Onisegun or Babalawo-Iyanifa are very intuitive and learned of Ifa they have Aje as part of their learning mechanisms and psiritual force. One of the Odu Ifa that speaks of the sucess or failure in the world is at the hands of women meaning that dishonor of women brings the break

down of the society and the community. When we lose this we lose our community and families.*Popool's Practical Ifa Divination for the Professional and Beginners* Ogbe Alara speaks as thus A versatile Babalawo is he who makes imprints on Ifa tray A versatile Herbilist is he who consults Osanyin by pressing its chest with his hands A versatile Obatala worshipper is he who dangles the Ajija Gong this way and dangle it that wya(during ritual performance) They were the one who cast Ifa for Orunmila When planning to know the secret of the world. He was asked to offer sacrifice He complied Before long and not too far Join us in the midst of abundant ire *Orunmila had observed many strange things happening in the world. some people were happy and some sad other's wealthy and some remained poor. Orunmila wanted to know the reason for this and how to become successful in the world. His Awo's through the Odu Ogbe Alara told him that he ws about to find out something that had been baffling the world for a very long time. He was told to sacrifice and he did and taking the offering of a goat to Ifa, then removing the internal organs and then taking them to the forest. Orunmila hid several feet away from the offering and waited as instructed. By around 2-3 in the morning hours a very imposing woman came out of the mist towards the offering and began to eat. Though he thoughts himself to be hidden , this woman knew of his presence and called him to her to sit next to her. As this woman (Iyami Osoronga) ate she began to tell him that the secrets of the world, the success or failure of any person rest on women; the love or hatred of any person rest on a woman; the happiness or sadness of any person rest on women; the honor or disgrace of any person rest on women and so on. Orunmila returned to his home to use this knowledge andused it to his advantage.* We have much to dismantle of what colonialism and slavery did in its damage in the world. By educating and re-orienting our daily behavior back to a oneness with Olodumare and all its aspects including an honor of our mothers, our women, ourselves. Unity does not begin with the ethnicity of people, joining ogether for a common task but with the relationships of mothers and fathers of our culture and how we view our world, re-training us to see ourselves with love and honor given to us by Olodumare through our Mothers. Ire Iyanifa Fayomi Falade Aworeni

u]ODU EJI OGBE - ORI CHANT [/u] Ori koo da mi 're - Ori bless me abundantly Orisa ma jee nsowo asenu - Orisa do not let me labor in vain Adifa fun okankan lenirunwo Irunmole - Divinated for 401 + 1 Orisa Nigbati won ntode orun bo wa si ode aiye When they were to descend from heaven into the world Ori lo koko da Orunmila si Oke-Igeti -Ori first created Orunmila in Igeti-Hills Ori koo da mi re - Ori bless me abundantly Orisa ma jee n sowo asenu -Orisa do not le me labor in vain Ori lo da Osun sode igede - Ori created Osun in igede town Ori koo da mi 're -Ori bless me abundantly Orisa ma jee n sowo asenu -Orisa do not let me labor in vain Ori lo da Obatala sode Ifon -Ori created Obatala in Ifon town Ori koo da mi 're -Ori bless me abundantly Orisa ma jee sowo asenu -Orisa do not let me labor in vain Ori lo da awon Iyami Aje sode Ota -Ori created the Iyami Aje in Ota town Ori koo da mi 're -Ori bless me abundantly Orisa ma jee n sowo asenu - Orisa do not let me labor in vain Ori lo da Sango sode Koso -Ori lo da Sango in Koso town Ori koo da mi 're - Ori bless me abundantly Orisa ma jee n sowo asenu -Orisa do not le me labor in vain Ori lo da Oya si ile Ira -Ori create Oya in Ira town Ori koo da mi 're - Ori bless me abundantly Orisa ma jee n sowo asenu -Orisa do not let me labor in vain Ori lo da Ogun si ilu Ire - Ori create Ogun in Ire town Ori koo da mi 're - Ori bless me abundantly Orisa ma jee n sowo asenu - Orisa do not let me labor in vain Ori lo da Esu si Ketu - Ori create Esu in Ketu Town Ori koo da mi 're - Ori bless me abundantly Orisa ma jee n sowo asenu - Orisa do not let me labor in vain Ori lo da Orisa Oko si Irawo-Agba - Ori created Orisa Oko in Irawo-Agba Ori koo da mi 're - Ori bless me abundantly Orisa ma jee n sowo asenu - Orisa do not let me labor in vain Ori lo da Eegun si ile Oje - Ori created Eegun in Oje town Ori koo da mi 're - Ori bless me abundantly Orisa ma jee n sowo asenu - Orisa do not let me labor in vain ASE ! Ire O Apetebi Yeye Olomitutu of Osogboland

ORK YMMI SRNG A Me Ancestral Universal

01 Okiti Kata, Ekn A Pa Eran M Ni Yan Olu Gbongbo Ki Osun Ebi Ej Gosungosun On Wo Ewu Ej Ko P Eni Ko Je Oka Odun A Ni Esin O Ni Kange Odo Bara Oto lu Omi a Dake Je Pa Eni Omo Opara Oga Ndanu, Sese Iba o ! Iba ym o ! NiMo Mo Je Ni Ko Je Ti Arun Emi Wa Foribale Fun Sese Olu idu Pe O papa Ele Adie Ko Tuka IyaTemi Mi Ni Bariba Li Akoko Emi Ako Ni Ala Mo Le Gbe Agada Emi A Wa Kiy Onile Ki Ile. b ym o ! As O ! 02 Il mopue o ! ym srng Mopue o ! du-Logboje Ib o ! Ib sa-iyeku kib odu ym srng Mojub Obinrin Lode Olo Gld Ib ym o ! Ohun abwi fun Agb Ni agb Ngbo Ohun aw fun Agb Ni agb Ngb Ohun timow lonj os Ohun mof kose lon Je kori be e N orunk hiyn ym srng Olo hun la ! Olo kun la ! j oj m , baff Aki gbe pue rnml Ko gbehun Agbe As o ! 03 Ib ym o ! ym srng moki o ! E mapa mi E mapa mi E mapa mi Ibi rio ki gbe mi lo Ibi rio kigbe mi lo Ori, ki if un d, ki irigbin O tutu ki im mja lal odo Ibi rio kigbe mi lo As o !