The Yoruba believe that Olódùmarè is Omnipotent and Omniscient, and the Source of everything, which means that He created both living and non-living components. Olódùmarè remains the supreme and the force of the idea that does not get directly involved in earthly affairs; He delegated and allowed Òrìṣà / Irúnmọlẹ̀ (the Divinities), who are His Messengers, to attend to all the needs and concerns of human beings through divination, possession, rituals and more on His behalf. And each Òrìṣà or Irúnmọlẹ̀ always gives a full account of the tasks assigned to him by Olódùmarè. And the name, Olódùmarè, symbolizes a divine force that has neither father nor mother, and that, He is omnipresent.

Olódùmarè, who created the entire cosmos, knew the past, present and future of each individual. Name; Elédùmarè (E-lé-dù-ma-rè) comes from the words "Odu, Mare and Oni", and this means "the owner of the source of creation". In this sense, there are many mysteries about heaven and earth that people seek to understand their occurrence and yet we only have to accept them based on dogmas and creeds, because the events are not empirical in nature.

In Ìṣẹ̀ṣe - Yorùbá Indigenous Religion (YIR), it is believed that today's action will become history tomorrow - “gbogbo n tí a bá ṣe lónìí, ọ̀rò̩ ìtàn ni yó dà lọ́la”. Let's analyze the following verse from the Sacred Odu-Ifa Ofun-Bara, which Ifa says:

Ayé lọjà
Ọ̀run nilé
A ò ní jayé títí Ká gbàgbé ọ̀run
A dífá fún Òkété
Ń lọ rèé bá wọn nájà Orumu
Ǹjẹ́ àwa arawa là ń dárò arawa
Ǹgbà tí ikú pa Òkété
Ẹgbẹ́ rẹ̀ ń dárò arawa
Ǹjẹ́ àwa arawa là ń dárò arawa

The universe is a market place
Heaven is our home
We can't be enjoying this world to the point of forgetting about heaven
Ifá divination was performed for Òkété (Rat) when he went to the Orumu market
Therefore, it is we who observe our condolences.
When Òkété died
His associates mourned his death
We are the ones who observe the condolences of others

Based on the ordinary interpretations of the Odù-Ifá verse above, most especially the first and second stanzas, Ifá really makes it understandable that, it is mandatory that every living being that shows its variation from plants to animals will go through the process of dying, and eventually savor death. Literally, it means going out of the market place to the house to rest. Then after you get home, you will find out what you sold on the market and there will be a reward which can be a profit or a loss.
And there is this Yorùbá idiomatic expression: "Bí wọ́n ṣe ń ṣe láyé, bẹ́ẹ̀ ni wọ́n ñ ṣe lọ́run", which means that there is no difference between our practices here in this world and those in heaven.

In defense of the subject of this article; Philosophical perspective of Ifá on life and death, I would like to emphasize the teachings of Ifá according to Odù-Ifá Ògúndá-Ogbè like this;

Ká ró̩jú kágba Ifá Awo Alákénta
ká gbìyànjúù gba Ifá Awo Awùjalẹ̀
Bí n kò bá dá
Tí n kò ru
You n kò gbà
You n kò tẹ̀
Tí n kò ṣe nǹkan gàgàrà tí wọn ń pè ní Òsùn
Tí n kò sì gbé óńjẹ fún Odù-e̩lé̩yinjú-ẹgé̩
Bí ayé bá ti yẹni àbùṣébùṣe Awo Oníṣábé̩ẹ-Ọ̀párá ọmọ èré jàju ìwọ lọ
Wọ́n ní kí wọn káa kì mọ́lẹ̀ wọ́n or jàre ẹbọ ni kí wọ́n or ṣe

Alákénta gbọ́ ẹbọ
Ó rúbọ
Awùjalẹ̀ gbọ́ èrù
Ó tèrù
Oníṣábé̩ẹ-Ọ̀párá fi etí ò̩tún gbọ́ ẹbọ
Ó fi tòsì dàá nù
Ñjẹ̀ bí n kò bá dá
Tí n kò ru
You n kò gbà
You n kò tẹ̀
Tí n kò ṣe nǹkan gàgàrà tí wọn ń pè ní Òsùn
Tí n kò sì gbé óńjẹ fún Odù-e̩lé̩yinjú-ẹgé̩
Bí ayé bá ti yẹni àbùṣébùṣe
Ñjé̩ ọ̀nà kè pé̩
Ò̩nà kè jìn
È̩yin kò rí Ifá Awo kì bí Ifá ṣe ń ṣẹ

Let us strive to receive Ifá (to perform Ìṣẹ́fá) is the Ifá Diviner of Alákénta
Let's fight to receive Ifá is the Diviner of Awùjalẹ̀
If I do not perform Ifá divination
Do not make any sacrifice
Do not receive Ifá
Nor do the initiation of Ifá
Also do not install Òsùn staff
Nor make an offering to Òrìṣà Odù
Once my life continues to prosper There is nothing to worry about is the Diviner of Oníṣábé̩ẹ-Ọ̀párá
The son of the one who says a curse is more effective than the deadliest charm.
Everyone was asked to make the appropriate sacrifices.
Alákénta complied by making the sacrifice

Awùjalẹ̀ also performed the performance of the prescribed sacrifice
Only Oníṣábé̩ẹ-Ọ̀párá refused to perform his own sacrifice
And if I don't do the Ifá divination
Nor make sacrifices
Do not receive Ifá
Nor do the initiation of Ifá
Also do not install Òsùn staff
Nor make an offering to Òrìṣà Odù
Once my life continues to prosper, there is nothing to worry about.
Not so long
Not so far
Don't you realize that what Awo predicted has finally come to pass?

​

History of the verse:
There are three (3) kings, namely Alákénta, Awùjalẹ̀ and Onísábẹ̀ẹ-Ọ̀párá belong to the same class and the same rank.
King Alákénta used to consult Ifá, make the necessary sacrifices and also help the destitute of his kingdom.
But to his greatest surprise, all his efforts to make sure that everything went well in his house and that the entire kingdom did not succeed; He used to experience many disastrous events that made him always cry and be emotionally disturbed. However, Alákénta, believes that Ifá cannot deviate it and that each incident must have a reason behind it.

King Awùjalẹ̀ also experienced similar dire developments in his domain as that of Alákénta. And even though it exposes them to greater shocks in their lives, they still believed that when they were alive, they had hope.

On the other hand, Oníṣábé̩ẹ-Ọ̀párá will never empathize or sympathize with his two brother Reyes for the losses and suffering of his people. But instead, he will make fun of them, and say that as far as he is concerned, he does not need to perform Ifá divination, or perform sacrifices, not receive Ifá, or perform Ifá initiation, or install the staff of Òsùn, or do any offering to Òrìṣà Odù; once my life continues to prosper, there is nothing to worry about.

The other two kings will hear about Oníṣábé̩ẹ-Ọ̀párá's nonsensical comments, but they never felt sad, nor did they doubt his absolute trust in Ifà; They knew that everything happened for a reason, and instead, they would still call their Ifá priests / diviners for Ifá divinations and consultations, and the prescribed rituals would be performed. Their Awo used to tell them that they should always continue to work towards their last days in the world, and that they should continue to look out for the welfare of their people, and that whenever something bad happens to them, they should not feel bad about it. that; it is fate at stake.

Alákénta was not ill or involved in any kind of accident. The day he was going to die, it wasn't long after he finished his breakfast that he felt drowsy, and that's the end of his life; delivered the ghost. And instead of Oníṣábé̩ẹ-Ọ̀párá to send a message of condolence to Alákénta's family, all he could say was that he would therefore die, despite all his goodness and service to humanity; He will die, despite all his periodic Ifà divinations and ritual performance, what a waste of effort! This was what he kept saying as a testimony to his long life.

But, not long, King Awùjalẹ̀ also died. And there was no difference in the comments made by Oníṣábé̩ẹ-Ọ̀párá against Awùjalẹ̀ and that of Alákénta. Instead of pitying his people, he was busy sending negative words to them.

Meanwhile, Oníṣábé̩ẹ-Ọ̀párá refused to understand the fact that nothing lasts forever. He was so cruel to his people to the point that as long as food is prepared and some portions are left, instead of him to give to the needy in his kingdom, he would rather bury them or let them rot. And every time he realizes that his clothes are no longer good for him and instead of giving them to the poor of his kingdom, he always prefers to burn them to ashes. The funniest part of his misdeeds was that whenever large rodents feed on his grain on his farm, he will instruct his guards to look for rodents seriously.

What a wicked lifestyle of Oníṣábé̩ẹ-Ọ̀párá! One day, an Awo told him that, if he continues like this, it may not end well because Ifá said that, he has no record of good works, and he immediately kicked the Bàbàláwo out of his kingdom.

As in a dream, Oníṣábé̩ẹ-Ọ̀párá realized that he could not lift his hands or legs, and could no longer touch any of their properties, and he also saw some people crying in his Palace, then he tried to stop them. that nothing bad happens to him, but no one could hear his voice anymore; which means that he is no longer a living soul, he has joined his ancestors.

Meanwhile, Oníṣábé̩ẹ-Ọ̀párá does not believe that, he was already dead, and when he was being buried, he thought that all his earthly belongings would be buried next to him, but he was totally wrong. "Kí la mú wá yes ayé, kí ni a or mú lọ?" What did we bring to this world when we came, and what do we wear when we return to heaven? Nothing except our record of our earthly actions.

He was greeted by the Oníbodè-Ọlọ̀run (the guardian of heaven's gate) on his way to heaven, and was asked to give a full account of his deeds during his earthly sojourn, but he was unable to say anything good or positive about himself.

The Oníbodè-Ọlọ̀run then asked him to accompany him, and in the right corner he saw people dancing, singing and enjoying themselves with someone who served as chief general, and he asked the Oníbodè-Ọlọ̀run who are they? The Oníbodè-Ọlọ̀run now let him understand that it was Alákénta, his brother King, during his lifetime. The Oníbodè-Ọlọ̀run also explained that, during his life, he continues to serve humanity, wholeheartedly until the last day, his beautiful soul left the universe and returned to heaven. And that Alákénta would never be punished, all for his righteousness when he was alive, and that he will continue to enjoy forever and ever.

Onísábẹ̀ẹ-Ọ̀párá does not understand everything that is happening, and thought that if Alákénta could be in that position, his own position should be greater than Alákénta's, because he is richer and more powerful.
The Oníbodè-Ọlọ̀run continues the journey with Onísábẹ̀ẹ-Ọ̀párá until it reaches another point, where they are also enjoying themselves and having fun. And Onísábẹ̀ẹ-Ọ̀párá asked again, who are they? The Oníbodè-Ọlọ̀run replied that that's Awùjàlè̩. And Onísábẹ̀ẹ-Ọ̀párá should remember the kind of person he was during his life; he wholeheartedly served the people of his kingdom, as did Alákénta. And you shouldn't be surprised, this is how Awùjàlè̩ would continue to enjoy forever and ever.

And the journey continues, and in a moment, Onísábẹ̀ẹ-Ọ̀párá can no longer support himself, he was very egocentric to know his own position until they asked him to leave and stay inside a thick forest completely alone. And she gathered the courage to ask "why this?" and they told him that when he was alive, he flatly refused to help people and serve humanity. And he was totally wicked to everyone. Oníbodè-Ọlọ̀run also told him that the only record of his good deeds when he was alive was that one day his concubine, who was a hairdresser, received a golden comb. And there was also a hawk that fed on your hen, and you asked your guards to kill her, but your own mistress successfully convinced you not to kill her and to allow her to continue enjoying her life. And based on this, you will find inside the forest the chicken and the golden comb, and that is what belongs to you. The Oníbodè-Ọlọ̀run then ordered him to go to the forest and stay there forever and ever.

Onísábẹ̀ẹ-Ọ̀párá felt totally sad, and asked to leave anyway to avoid being left inside the forest alone with various dangerous animals. And Oníbodè-Ọlọ̀run said alone, if he can return to earth through reincarnation, and that when he reaches the universe, he would share all his properties with the needy and the poor and demolish all their houses as well. Onísábẹ̀ẹ-Ọ̀párá has no choice but to accept his fate.

Moral Lessons / Recommendations:

We need to understand the basic fact that the universe is just a market, and that we will return home, which is heaven when the time is appointed; “Ayé lọjà, ọ̀run nilé”.

It is good to acquire wealth and nobody prevents you from using it correctly, but do not forget that nothing lasts forever.

Anyone who considers that when you continue to give part of your wealth and belongings to the poor and to all those who needed them to survive, you can promote bankruptcy, must know that you are still poor and need help.

And that the little help and the favor that you can do to whoever needs it, do it as soon as you can and do not postpone it, because it may be too late.

That service to humanity is life's best work, and let's all embrace it.

ABORU ABOYE ABOSISE !!