The emerald tablets of Hermes from Egypt are the source of instruction of Alchemy and, as a correlation with Odu Ifa, can be used as a basis for meditation to unlock the mysteries of creation. My interpretation of these principles and their relationship to Odu is included here as a starting point for further exploration.
1. (Ogbe) I speak not fiction, but what is certain and most true.
Commentary: In Ifa Ogbe, the principle of life is based on the idea that everything in creations is inter-related and interconnected. We live in a holographic universe; understanding any segment of creation reveals all of creation. For the alchemist, Ogbe involves embracing the philosophers, stone, understanding the ideas that make alchemy possible and applying them to life in the world. It is starting with the metal platinum and extracting form it the essential element.
2. (Oyeku) What is below is like that which is above, and that which is above is like that which is below for performing the miracle of one thing.
Commentary: In Ifa Oyeku is the symbol for death or the end of a particular manifestation of matter. Iridium is difficult to use in its metallic form and is more notables when extracted from black soil. The primary source of iridium on the planet is from meteorites. In ancient Egypt, the meteorite was called a Benben stone and was placed on the top of an obelisk as an object of veneration. In Ile Ife at the Oni’s palace, there is a Benben stone in the shrine of Ogun. The miracle of performing one thing is a reference to the invocation and manifestation of that which exists in the invisible realm. In Ifa, Oyeku is also known as Eji Oki, meaning the first farm an expression of the idea that everything that exists in the visible realm exists in the invisible realm in its ideal and primal form. This is the basis for the Platonic idea of ideal forms. It is also an expression of the idea that nothing in the Universe is created or destroyed, it is only transformed. This is the ancient African concept that was rediscovered by Einstein, who expressed the idea in his theory of the conversion of matter. When the alchemist heats iridium, 44% of the matter disappears until it is cooled.
3. (Iwori) All things are produced from the one, by the mediation of the one.
Commentary: In Ifa, transformation is symbolized by Iwori. Transformation is latent in all things. The Universe is a giant sine wave and what we see is the visual manifestation of a fragment of sound. We are the manifestation of the Voice of Creation. When 44% of iridium disappears while being heated it is transformed in the invisible realm into a mono-atomic structure. This transformation occurs through the application of heat. In Ifa, Iwori is described as transformation through fire. Any mono-atomic structure is a superconductor, meaning it draws electricity from the natural environment.
4. (Odi) All things are produced from this one thing by adaptation.
Commentary: In Ifa Odi is the idea of rebirth. Ifa teaches that after the moment of Creation, all birth is rebirth. Everything that exists in the visible Universe is a child of Oyigiyigi, the eternal stone of creation or what astrophysics calls the singularity of matter and what quantum physics calls zero point energy. For the alchemist, the iridium found in white powder is not the iridium frond in platinum. The element is reborn in a new form. This form is both a source of electricity, a source of anti-gravity, a source of transforming elements, and it is also used for spiritual medicine. In Biblical terms it is referred to as manna. It is depicted in Egyptian temple are as a small cone held in the hand of a Pharaoh.
5. (Irosun) Its father is the sun; its mother was the moon.
Commentary: Irosun in Yoruba is the symbol for menstrual blood. It represents the idea of genetic inheritance. In the preparation of medicine from iridium, the alchemical texts refer to the preparation of star fire. In alchemical practice, star fire is a fixture of male and female reproductive fluids. During the anointing of a Pharaoh, star fire was mixed with crocodile fat to create a sacred anointment used to unlock latent psychic abilities. In a broader sense, the sun and the moon represent the powers of expansion and contraction, which give structure and form to all things in creation. It is also a reference to the heating and cooling needed to transform metallic iridium into white powder. In Hebrew the white powder was referred to as manna, which means, what is it? Laurence Gardner is several books make a compelling case that Akhenaten was Moses. The same idea was expressed in the book about Moses written by Sigmund Freud. The debate continues, but what is clear is that Akhenaten rediscovered the ancient art of alchemy and used it as the basis for his transformation of Egyptian spiritual discipline.
6. (Owonrin) The wind carried it in its belly; its nurse is the Earth.
Commentary, In Ifa, Owonrin is considered the source of Chaos, the inner nature of the divine Trickster. In alchemy, this is a reference to the idea that iridium first came to Earth as a trace element in meteorites. It is the source of the African idea that Benben stones are the Seeds of Creation. It is also a reference to very ancient mystery. All the ancient stone temples on the earth are interconnected and inter-related, based on the provable fact that they were constructed form a common source of mathematics and the common source of measurement correlated to a common system of astronomical orientation. The creation myths of most African spiritual traditions speak of Spirit beings that descended to earth and who created the Earth from power centers located around the planet. These spirit beings are universally described as either reptilian or some form of serpent. The evolution of the human brain shows a clear transition from reptilian to mammalian.
7. (Obara) It is the cause of all perfection throughout the whole world.
Commentary: In Ifa, Obara represents transformation of the ego, the idea of humility as a foundation of good character. In the alchemical formula not every stage in the process is effective. The creation of white powder from iridium requires patience and humility. The attitude and emotional disposition of the alchemist is considered an essential element in the successful completion of the work.
8. (Okanran) Its power is perfect if it be charged into the earth.
Commentary: In Ifa, Okanran incarnates Osoosi, the spirit of the tracker. Oso, the prefix of the Yoruba word Osoosi, is a reference to astral travel or out of body experience. Oso is the ability to see what is happening in the invisible realm and to make it manifest on Earth. In alchemy, proper environmental conditions are critical. Oso is used to determine the right time and place to proceed with the process.
9. (Ogunda) Separate the earth from the fire, the subtle from the gross gently and with judgement
Commentary: In Ifa, Ogunda means the spirit of Iron Divides. Iridium is a trace element in meteorites, which are predominately made of iron. This is the reason there is a Benben stone in Ogun’s shrine at the Oni’s palace in Ile Ife. The iron contains the sperm that seeded life on earth. Ogunda means the Spirit of Iron divides; this suggests Ogun knows the mystery of separating the components of various metals. Ogun in Yoruba culture is the guardian of blacksmiths who purify metal as part of their craft. This is the essence of the art of alchemy. In Ile Ife there is an obelisk representing the Spirit of Oranmiyan. There is a trident near the top of the obelisk made from iron nails. The nails are several thousand years old and they show no signs of rust. Tempering iron so that it will not rust is part of the awo or mystery of both Ogun and alchemy. The secret involves the use of incantations during the refining process. Modern science has no idea how to make rust-proof iron.
10. (Osa) Ascends from earth to heaven and descends again to Earth thus you will process the glory of the whole world and al obscurity will fly away.
Commentary: In Ifa, Osa incarnates Oya, the spirit of the Wind. A praise name of Oya is Ajalorun, Ajalaye meaning the dog of Heaven and the dog of Earth. The dog or nimbus is used in Ifa to symbolize a messenger of Spirit. When 44% of the volume of iridium disappears during heating and then reappears during cooling, an inter-dimensional shift occurs. From an alchemical perspective, the journey from earth to Heaven and from Heaven to earth perfects the primal element, making it a useful tool for building culture and transforming the human spirit.
11. (Ika) This thing is the fortitude and all fortitude, because it overcomes all subtle things, and penetrates every solid thing.
Commentary: In Ifa, Ika represents the power of the word. In Yoruba language, Ika is the drawing in of all our physical and spiritual resources prior to invoking the Immortals. Ifa teaches that the power of the word has physical existence in the Universe and is able to shape and transform the physical world as an expression of consensus reality. In alchemy science is supported by prayer. Quantum physics recognized the effect of the observer on scientific observations. In alchemy, this is interdependent relationship is the basis for making the alchemical transformation that creates iridium in powder form.
12. (Oturupon) Thus all things are created.
Commentary: In Ifa, Oturupon is the natural ability of the physical body to heal itself against infection and infectious disease. Alchemy is an expression of the Ifa idea that life was designed to work. It is an expression of the idea that all things come from a common source. In the words of Dr. Oyibo, everything in the universe is a hydrogen atom grouped with other hydrogen atoms to form the elements in the elemental table. The process of transforming lead into gold is not magic; it is an expression of fundamental structure of creation.
13. (Otura) Then proceeded wonderful adaptations which are produced in this way.
Commentary: In Ifa, Otura is the symbol for mystic vision. Once you understand the fundamental laws of Nature, you can apply those laws to any problem. Alchemy is both science and spiritual discipline because the level of consciousness required to support the alchemical process can only be obtained through the development of good character. Once the white powder is produced it can be used to transform the basic elements in Nature, to transform lead into gold by mixing a small amount of gold with lead and white powder in a heated cauldron.
14. (Irete) Therefore am I called Hermes Trismegistus, possessing the three parts of the philosophy of the whole world.
Commentary: In Ifa, Irete is will and determination. Understanding the principles of alchemy is not sufficient to effect transformation. The application of the art requires discipline, consistency, persistence and unyielding courage. Hermes Trismegistus is a reference to ancestral wisdom which in Egypt was preserved in what has come to be called the book of the Dead. In Yoruba culture, ancestral wisdom is preserved in Odu Ifa. The three aspects of ancestral wisdom include an understanding of what in Yoruba is called Ori, ori inu and iponri, the self, the inner self and the higher self.
15. (Ose) What I say about the operations of the sun is complete.
Commentary: In Ifa, Ose is the symbol for abundance. It is the manifestation of the final step of the alchemical process, applying the principles to create a good life. It is an expression of that which we know as a person and as a culture in any given moment.
16. (Ofun) There is no sixteenth principle in the emerald tables of Throth. The unspoken sixteenth principle is the ability to speak with Spirit, the power of the moon that comes as a result of mastering the art of Alchemy.
Commentary: In Ifa, Ofun is the symbol for the miracle that occurs when the immortals answer our prayers, and when they support our request to develop good character and our request to make the world a better place.
Showing the philosophical similarity between the metaphysical principles of Ifa and the Emerald tablets of Throth is not conclusive proof that the two systems of metaphysics are related. The history of ancient Africa may be lost and we are left with speculation expectation, contemplation and inspiration in our effort to understand where we have come from and where we are going.
What is clear is that Odu Ifa is a symbolic description of the structure of reality. It is a description that applies accurately to many dimensions of being. As students of Ifa we have a choice in our approach to this material. We can embrace the Western paradigm and pretend it is possible to become a Sorcerer, forever repeating the fatal mistake of Darth Vader, or we can join hands and explore the original intention of the oracle.
Whether or not Ifa is a magical process depends largely on your definition. Ifa uses invocation and prayer to accelerate the manifestation of destiny. To those who do not understand this process as being fundamental to life, death, transformation and rebirth, Ifa ritual appears to be magic. We have the power to invoke the good fortune that comes to be magic. We have the power to invoke the good fortune that comes from perfect alignment with our destiny. When two people pray for the manifestation of destiny, the prayers are four times as strong. When four people pray for the manifestation of destiny the prayers are sixteen times as strong. When sixteen people pray for manifestation of destiny, the fate of the planet evolves and the earth becomes a better place. Sixteen good people joining hands to pray for elevation is a revelation of the mystery of ife. It is confirmation of the truth that Ife is the only reality (ire) and all else is illusion (ibi). The hero’s journey leads to only one destination the cacred city which in Yoruba is called Ile Ife, the House of love. May your journey bring you the blessing of ire omo, ire owo ire agbo ato.
Ire
Baba
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The author has expressed permission for his published work to be re-posted with at least the consideration of credit being given. This was written by Fa'Lokun Fatunmbi, and I hope I bring no disrespect onto his lineage by re-posting his work here. I also hope that I don't offend him should credit be too little acknowledgement .
I am posting this in response to all the people here who decided to snowball me with thier discontent that anyone should study Ifa or another ATR outside of thier scope of acceptability. Obviously the world is hungry for this sort of stuff, thats how we got this forum in the first place, and I want to share and discuss with any of you, ceremonial or not, who are interested in NON-SECRETS of ATR's, let the secrets be kept.
If you want to say i'm asking for secrets, show me where. I can point to many posts which just attack me for that, but I haven't done it, nothing in the scope of what the man quoted above publishes is secret anymore, many people have read all of it.
Now, am I doing wrong when I ask to discuss a proverb or a story?
Apla'T
