This morning I woke up and felt inspired to study.

I opened my notes to a sectio n from Awo Fa'Lokun Fatunmbi about the correlation between the emerald tablets and the Odu Owarin Meji, he says; "Owarin is the confusion caused by the trickster symbolize d here as darkness". This caused me to think of the difference between the Viking god Loki and the Hindu god Ganesh. Where as Loki brings in confusion and darkness in order to per petuate darkness itself, which is banished by the righteous justice of Thor (?), Ganesh is lord over forms of darkness as thier wingman while at the same time keeping them at b ay as a mouse before his foot. In Lucumi and Ifa, Esu (Eshu Elegbara) is both the manife station of darkness as well as the force necessary to remove it from ones experience. I am not so well versed on the first two geisers of the godhead, so I will stick with Esu, a nd then move into the biblical texts for the purpose of giving strength and foundation t o this study for my family who is devout to Christ. Darkness causes confusion, in Osa Meji the witches of the iyami, the dark manife stations from all previous incarnations of ever unfolding patterns from the pool of light , deep within the banished akashik of timelessness before and beyond our own experience , have to bow before our current unfolding fractal and beg to be admitted into this experi ence. When veiwed thru the light of Oworin, we see a purpose for this unfolding of dar kness. It allows for evolution, as the confusion is a wind meant to sweep as well as be sw ept out by the awakened one, energies manifesting in the forms of decay and halting inne r or, in the material world, ones evolution. It is Esu's task as the keeper of gates as w ell as Lord of all forms of darkness, and communicator to both bring in this darkness a

nd assist us in dispelling it. This is one thing which perturbs me about the Lucumi priest hood. As Esu within is a reflection and reflector of ones own heart, rather than ones int ernal image of thier Ori, why does the priesthood always divine for clients with Esu E leggua, while they themselves rarely focus the concious energy towards clearing out thie r own internal darknesses. What useful purpose, not that the words fall to the floor, but what useful purpose it it to forsake the multiple pools of fractal light forms of con ciousness for the sake of allowing chaos, multiplied by the aparthied of a priests spiritu ality in the face of consumerism, to speak up for each and every client? The darkness is a knock on the hearts door, meant to inspire one to reach for hi gher levels, funfun (lighter/good) fractals of conciousness with which to move the mo untains in thier own and others lives. What good is a temple full of diviners whose own heart aperes are cast before the swine of infidelity to spirit? Sure, there are plenty of good priests out in the world, I do not deny them, I ask however, how many of you rea lly divine for Ela, or even in the name of Oshun or Obatala or Inle, rather than as a stroke to your own egos? I am sure you can connect with the speaking egungun of a past priesthood, but as the leigon cast into my muerto stick reminds me... "We are fu ckin sneaky... how many of us sound good on the left hand side... Which side whispers gently and why can the right hand not see what we are doing when we whisper darkness in the right side of the temple?" Ori is the finite light, this is the individual flame held and surrounded by the darkness of contractive expanse. The vessel of Eniyanis the finite darkness, or the "fles

h". Our consiousness is the flame of the word on our heartbeat, the law of light, Ela, w hile the contractions around our Ori, our body, Eni, personhood, are the darkness manifes t in a percieved macrocosm. Eniyan is ever flowing through the contractive duality of e xistance seeking out the infinite light of Iponri, it is Esu's task as helper to Ori to a ssist us each in realizing our own darkness, through confusion, in order that we may choo se to evolve and attain a deeper grounding in the foundation of the Law of Light. I know that this short study isn't all that great, and I will go back over it ag ain eventually, but this is a bit of what has been going on in my head, and came thr u my personal study time today. Mojuba Olorun, oni odun mocuedun. I am a stranger in the eyes of the priesthood, yet I have made my vows to god, and not to them. Maferefun Co rale, you are the stumbling block before me, and yet you are the key to my own, and many o thers evolution. I'm gonna let my light shine. As a final note before some bible quotes, when my car was towed, even the little notes I had printed up from Ifa forums were lost. I only have a small notebook of WEAPON S FOR OCHA with me now, and I studied my ass off. While the priesthood calls me an add ict for smoking weed and having done a bad acidtrip, I declare the first miracle of Esua ben Josheph was water to wine bitches... So go on and whine. Ahh, darkness is a stum bling block, if we do not take it as an oppritunity. Ezekiel 45: 9-12 9 This is what the Sovereign LORD says: You have gone far enough, princes of Isra el! Give up your violence and oppression and do what is just and right. Stop disposs essing my

people, declares the Sovereign LORD. 10 You are to use accurate scales, an accur ate ephah[i] and an accurate bath.[j] 11 The ephah and the bath are to be the same s ize, the bath containing a tenth of a homer and the ephah a tenth of a homer; the homer i s to be the standard measure for both. 12 The shekel[k] is to consist of twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels equal one mina.[l] Hosea 4: 6-8 6 my people are destroyed from lack of knowledge. Because you have rejected knowledge, I also reject you as my priests; because you have ignored the law of your God, I also will ignore your children. 7 The more priests there were, the more they sinned against me; they exchanged their glorious God[b] for something disgraceful. 8 They feed on the sins of my people and relish their wickedness Ezekiel 3: 1-6, 17-19, 24-27 1 He told me, "Son of man, eat what you see. Eat this book. Then go and speak t o the family of Israel." 2-3 As I opened my mouth, he gave me the scroll to eat, sayin g, "Son of man, eat this book that I am giving you. Make a full meal of it!" So I ate it . It tasted so good just like honey. 4-6 Then he told me, "Son of man, go to the family of Israel and speak my Message. Look, I'm not sending you to a people who speak a hard-to-learn language with words you can hardly pronounce. If I had sent you to such people, their ears would have perked up and they would have listened immediately . 17-19 "Son of man, I've made you a watchman for the family of Israel. Whenever

you hear me say something, warn them for me. If I say to the wicked, 'You are going to di e,' and you don't sound the alarm warning them that it's a matter of life or death, they will die and it will be your fault. I'll hold you responsible. But if you warn the wicked and they keep right on sinning anyway, they'll most certainly die for their sin, but you won't die. You'll have saved your life. 24-26 Then the Spirit entered me and put me on my feet. He said, "Go home and s hut the door behind you." And then something odd: "Son of man: They'll tie you hand and foot with ropes so you can't leave the house. I'll make your tongue stick to the roof of y our mouth so you won't be able to talk and tell the people what they're doing wrong, even though they are a bunch of rebels. 27 "But then when the time is ripe, I'll free your tongue and you'll say, 'This is what God, the Master, says:...' From then on it's up to them. They can listen or not listen, whichever they like. They are a bunch of rebels!"