Monday, April 17, 2017

What is The Missing Code To Your 'True Calling' ?

Why The Missing Code To Your "True Calling" Has Been Hidden From You Until Now? Discover Your True Abilities  Using  This Secret Ancient Code And Enjoy A "Second Chance At Life"...WITHOUT Leaving H...What is The Missing Code To Your 'True Calling' ?

Sunday, October 30, 2016

If Miracles Contradict Science...How Can Any Rational Being Believe Them?


Was God telling the truth when he said, “You will seek me and find me when you seek me with all your heart”?

Families around the world celebrate faith in many different ways—through praying, singing, learning, helping, caring, and more. With stunning photographs from many cultures and religious traditions, Faith celebrates the ways in which people worship around the globe .

The first step on the journey of faith is to recognize that everything is moving onward to something else, inside us and outside.... We see that a self-image we've been holding doesn't need to define us forever, the next step is not the last step, what life was is not what it is now, and certainly not what it might yet be. Read More

Award-winning reporter and author Lee Strobel (The Case for Christ) once again uses his investigative skills to address the primary objections to Christianity. As a former atheist, Strobel understands the rational resistance to faith. He even names the eight most convincing arguments against Christian faith:


 1) If there's a loving God, why does this pain-wracked world groan under so much suffering and evil?

2) If the miracles of God contradict science, then how can any rational person believe that they're true?

3) If God is morally pure, how can he sanction the slaughter of innocent children as the Old Testament says he did?

4) If God cares about the people he created, how could he consign so many of them to an eternity of torture in hell just because they didn't believe the right things about him?

5) If Jesus is the only way to heaven, then what about the millions of people who have never heard of him?

6) If God really created the universe, why does the evidence of science compel so many to conclude that the unguided process of evolution accounts for life?

7) If God is the ultimate overseer of the church, why has it been rife with hypocrisy and brutality throughout the ages?

8) If I'm still plagued by doubts, then is it still possible to be a Christian?


These are mighty tough questions, and Strobel fields them well. Rather than write a weighty dissertation about the merits of faith, he brings us along on his quest as we meet leaders in the Christian community, such as Peter Kreeft and William Lane Craig.

We also encounter his everyday friends and acquaintances that serendipitously fill in the holes in each of the eight arguments against faith. The use of dialogue from personal interviews and a scene-by-scene active narrative makes this an easy and engaging read.

However, easy does not mean breezy. This is a book of substance and merit, one that will help Christians defend their faith, especially during the hardest of times, when they have to defend their faith to themselves in moments of doubt. --Read more

Current world events show that we need to find fresh ways to think about faith. Just at the right moment, Buddhist teacher Salzberg (Lovingkindness) offers a deeply personal and luminously honest work that makes faith relevant to us all.

Faith from its usual association of adherence to systems of belief (and even the belief that we have no faith), she allows it to be a verb, an act of offering and affirmation that can heal and enlarge our lives. "Faith is the animation of the heart that says, `I choose life,' " she writes. "This spark of faith is ignited the moment we think, `I'm going to go for it. I'm going to try.' "

Like the great teachers of Buddhism, Salzberg relies on her stories to make the teachings relevant. She shifts effortlessly from the voice of a memoirist to the voice of a master teacher. Through her insights, we come to understand faith as a verb.

Faith means never giving up on the possibilities of each moment, always seeing "our own potential for happiness, for vibrant wisdom and sustained compassion--a potential that all beings share.

In 1970, as a shy, 18-year-old college student, Salzberg recounts, she decided to travel to India to learn to meditate. She had lived cocooned in sadness since her mother died when she was young, until a course in Buddhism sparked the intuition that life held possibilities that could make her future different than her past.

She went for it. In the rich stories that follow, Salzberg describes how that first flare of faith ignited the next, how a path appeared step by step, light by light, as she encountered teachers and friends and, finally, her own innate wisdom and compassion.

True faith, according to Salzberg, is the action of the heart opening to admit life in all its unknown potential. It does not need to constrict around a particular belief or view, because it flows from an inner sense of reality, "a homing instinct for freedom." Salzberg shows that, in its essence, faith is a love of life that breaks out as it is exposed to real forces. Truth feeds faith. This is a work of great truth and great heart. It will help everyone who reads it.

Sunday, May 29, 2016

Ifá Philosophy the Oldest Kknowledge Revealed to Mankind.

The world is divided into two kinds of people; those who can only fathom the solid material life (the visible world) and those who perceive that there is an active spiritual presence (an invisible reality) operative in most of our lives. Whether this perception is faint or fully actualized, The fact is that there are divinities within the universe that continue to guide, bless, and elevate our souls towards higher consciousness and enlightenment . Have you ever had an unexplained phenomena – a knock at the door but no one there; the hairs on your arm stand up, as though you’re suddenly chilled; a gradual aroma rising from nowhere; an abrupt noise; a strange sensation on different parts of your body, like someone stroking your hair; or dreams of your deceased loved ones? These are just a few examples of how your ancestors and spirit guides may be trying to gain your attention. Are you curious; Learn more from Ifá philosophy one of the oldest form of knowledge revealed to mankind. Hence the body of knowledge called Ifá is endless, ageless and eternal. 

Sunday, May 15, 2016

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The Aje Spirits are invisible spiritual entities that coexists with humans here on Earth. It is believed that the Aje Spirits are powerful "Witches" that control all aspects of human destiny including such things as happiness, wealth, love, health and personal relationships.  Learn more...http://www.adlandpro.com/ad/27434603/Aje-Wealth-The-Architects-of-Existence__Businessmoneymaking_451__around_abuja.aspx?refer=olayinka

Sunday, February 15, 2015

IFA Professional's Handbook for Perso..., Careers in Abuja

IFA Professional's Handbook for Perso..., Careers in Abuja

Practitioners' Handbook for the Ifá Professional was written with the initiated, practicing Babaláwo and Ìyánífá in mind. It is awesome! It's purpose is to offer enough information to those Awo's who may not have access to a local teacher of Ifa. At least you can work with confidence until you can hook up with the correct Oluwo-Ifa. This book becomes a very useful additional tool in ifa practice. The book addressed specific areas in working with Ifa. It is written and explained in one only way an expert could. Very helpful for students and followers of Ifa especially those outside and away from their Oluwos therefore  this book is a must for your library. Aboru Aboye O  Ogbo ato. Ifa agbe wa ooo..  Cllick Here to Buy Your Copy

Ifá refers to the system of divination and the verses of the literary corpus known as the Odú Ifá. Yoruba religion identifies Orunmila as the Grand Priest; as that which revealed Ifá Oracle divinity to the world. Such is his association with the Ifá Oracle divinity; in some instances, the term "Orunmila" is used interchangeably with Ifá.

Ifá is the word of Olodumare encompassing all knowledge of things past, present and future. It is sometimes used interchangeably as the name for the orisha deity Orunmila. Orunmila is theorisha of wisdom and knowledge, who created the system and method for accessing the knowledge of Ifa.

Olodumare or Olorun as the supreme, self-existing deity. According to author Bolaji E. Idowu:"He is supreme over all on earth and in heaven, acknowledged by all the divinities as the Head to whom all authority belongs and all allegiance is due. . . His status of supremacy is absolute. Things happen when He approves, things do not come to pass if He disapproves. In worship, the Yoruba holds Him ultimately First and Last; in man's daily life, He has the ultimate pre-eminence." In the Yorùbá belief system, Olodumare: God in Yoruba Belief has àṣẹ over all that is. It is for this reason that He is considered supreme.

Orunmila is recognized as a primordial 201 Irunmole that was present both at the beginning of Creation and then again amongst them as a priest that taught an advanced form of spiritual knowledge and ethics, during visits to earth in physical form or through his disciples. 

Orunmila is the spirit of wisdom among the Irunmole and the divinity of destiny and prophecy. He is "Igbakeji Olodumare" (second in command to Olodumare; often also playfully translated as "second calabash to God", since "igba" means "calabash") and "eleri ipin" (witness of fate). Orunmila is also referred to as Agbonniregun, the embodiment of knowledge and wisdom of Ifá.

Ifa jé òrìsà kan pàtàkì láàrin àwon Yorùbá. Àwon Yorùbá gbàgbó wí pé Olódùmarè ló rán ifá wá láti òde òrun latí wá fi ogbón rè tún ilé ayé se. Ogbón, ìmò, àti òye tí olódùmarè fi fún ifá ló fún ifá ní ipò ńlá láàrin àwon ìbọ ní ile Yorùbá. “A-kéré-finú-sogbón” ni oríkì ifá.
Ìgbàgbó Yorùbá ni wípé ní ìgbà kan rí, ifa gbé òde-ayé fún ìgbà pípé kí o tóó padà lo sí òrùn. Ní ìgbà tí ifá fi wà ní ilé ayé, ó gbé ilé-ifè fun ìgbà péréte. Sùgbón ní ìgbà tí òrùnmìlà fi wà láyé yìí naa, a tún maa lo sí òde òrun léè kòò kan tí olódùmarè bá pèé láti wá fi ogbón rè bá òun tún òde-òrùn se. Nítorí náà gbáyégbórun ni ifá ńse.
Ìtàn so fún wa wipe omo méjo ni òrúnmìlà bí nígbà tí ó wà láyé, nígbà tí ó di ojo kan ti òrùnmìlà ńse odún ni òkan nínú àwon omo yìí tíí se àbíkèhìn pátápátá báse àfójúdi sí òrúnmìlà, ni òrùnmìlà bá binú fi ayé sílè lo sí òde orun. Ni ìfá bá relé olókun kòdé mó. Ó léni té bá ri i, e sá maa pè ní baba”. Sùgbón òrùnmìlàfún àwon òmo rè méjèèjo  náà ní ikin mérìndínlógùn ó ní be e délé bee bá fówóó ní, eni tè é maa bi ninu. Ìkín mérìndinógun náà ni à ń lò lòníí láti bèèrè nnkan lówó ifa.
women occupy a central place in the religious of Ifá and life of the Yoruba people and shows how men and women engage in mutually beneficial roles in the Yoruba religious sphere. Visit Osun Osogbo: Sacred Places and Sacred People

It explores how gender issues play out in two Yoruba religious traditions-indigenous religion and Christianity in Southwestern Nigeria. Rather than shy away from illuminating the tensions between the prominent roles of Yoruba women in religion. Click here for Women in the Yoruba Religious Sphere (Mcgill Studies in the History of Religions, a Series Devoted to International Scholarship)

 

Tuesday, August 12, 2014

Orisha

religion is an organized collection of beliefscultural systems, and world views that relate humanity to an order of existence. Many religions have narrativessymbols, and sacred histories that are intended to explain the meaning of life and/or to explain the origin of life or the Universe. From their beliefs about the cosmos and human nature, people derive morality,ethicsreligious laws or a preferred lifestyle. According to some estimates, there are roughly 4,200 religions in the world.

The word religion is sometimes used interchangeably with faithbelief system or sometimes set of dutiesMany religions may have organized behaviorsclergy, a definition of what constitutes adherence or membership, holy places, and scriptures. The practice of a religion may also include ritualssermons, commemoration or veneration of a deitygods or goddessessacrificesfestivalsfeaststranceinitiationsfunerary servicesmatrimonial servicesmeditationprayermusicartdancepublic service or other aspects of human culture. Religions may also contain mythology.

The Yoruba belief in orisha is meant to consolidate not contradict the terms of Olódùmarè. Adherents of the religion appeal to specific manifestations of Olódùmarè in the form of those whose fame will last for all time. Ancestors and culture-heroes held in reverence can also be enlisted for help with day-to-day problems. Some believers will also consult a geomantic divination specialist, known as a babalawo (Ifá Priest) or Iyanifa (Ifá's lady), to mediate in their problems.

Ifá divination, an important part of Yoruba life, is the process through which an adept (or even a lay person skilled in oracular affairs) attempts to determine the wishes of God and His Servants. Orisha is a spirit or deity that reflects one of the manifestations of God in the Yoruba spiritual or religious system.
The cultural and scientific education arm of the United Nations declared Ifá a Masterpiece of the Oral and Intangible Heritage of Humanity in 2005.

Olòrún is the Yorùbá name given to one of the three manifestations of the Supreme God in the Yoruba pantheon. Olorun is the owner of the heavens and is commonly associated with the Sun. The vital energy of Olorun manifests in humans as Asé, which is the life force that runs through all living things. The Supreme God has three manifestations: Olodumare, the Creator; Olorun, ruler of the heavens; and Olofi, who is the conduit between Orun (Heaven) and Ayé (Earth).
No gender is typically assigned to Olorun because Olorun transcends human limitations. Olorun rules Orun (the Heavens), whereas humans live in Ayé (the Earth). Typically, humans do not interact directly with Olorun but they receive the life-giving energy from the sun and recognize the power of Olorun over their lives. Orisha devotees strive to obtain Ase through "Iwa-Pele" or gentle and good character, and in turn they experience alignment with the Ori, what others might call inner peace and satisfaction with life.
Ase is divine energy that comes from Olodumare, the Creator and is manifested through Olorun, who rules the heavens and is associated with the sun. Without the sun, no life could exist, just as life cannot exist without some degree of ashe. Ashe is sometimes associated with Esu, the messenger God. For practitioners of the Yoruba religion, ase represents a link to the eternal presence of God, the Orishas, and the ancestors.
The Yoruba traditionally believe that daily life depends on proper alignment and knowledge of one's Ori. Ori literally means the head, but in spiritual matters it is taken to mean a portion of the soul that determines personal destiny and success. Ase is the life-force that runs through all things, living and inanimate. Ase is the power to make things happen. It is an affirmation which is used in greetings and prayers, as well as a concept about spiritual growth. 
According to Yoruba myth, the world was originally a marshy, watery wasteland. In the sky above lived many gods, including the supreme God Olodumare or Olorun (the Owner of the Sky). These gods sometimes descended from the sky on spider webs and played in the marshy waters, but there was no land or human being there.
One day, ogun called orisha-nla (the great god) Obatala, and told him to create solid land in the marshy waters below. He gave the Orisha a pigeon, a hen and some sand. Obatala descended to the waters and threw the sand into a small space. He then set free the pigeon and hen, which began to scratch the earth and move it around. Soon, the birds covered a large area of the marshy waters and created solid ground.
The orisha reported back to Olorun, who sent a chameleon to see what had been accomplished. The chameleon found that the earth was wide but not very dry. After a while, Olorun sent the chameleon to inspect the work again. This time the chameleon discovered a wide, dry land, which was called Ife (meaning "wide") and Ile (meaning "house"). All other towns and societies later developed from of Ile-Ife, and it was respected and regarded forever as a sacred spot. It remains the home of the Oni, the spiritual leader of the Yorubas.


List of orisha

  • Olorun (Olorum, Olodumaré, Olofin) - God, the creator.
  • Eshu (Eleggua, Exú, Eṣu, Elegba, Ellegua, Legbara, Papa Legba) - Eshu is the messenger between the human and divine worlds, Orisha of duality, crossroads and beginnings, and also a phallic and fertility deity (an Embodiment of Life). Eshu is recognized as a trickster.
  • Ogun (Ogun, Ogúm, Ogou) - warrior deity; divinity of iron, war, labour, sacrifice, politics, and technology (e.g. railroads, tools, man-made objects).
  • Ochosi (Oxósse, Ocshosi, Osoosi, Oxossi) - hunter and the scout of the orishas, deity of the accused and those seeking justice or searching for something. His domain are the forests.
  • Babalu Aye (Soponna, Shonponno, Sakpata, Shakpana, Xapanã, Omulo, Omulu, Asojano, Shokponna, Obaluaye, Obaluaiê, Obaluaê, Abaluaiê, Babaluaiê, Zodji, Dada Zodji, Obaluaiye)- divinity of disease and illness (particularly smallpox, leprosy, and now AIDS), also orisha of healing and the earth, son of Iemanja.
  • Ozain (Osain, Osanyin, Ozain, Osain, Ossanhe) - Orisha of the forest, he owns the Omiero, a holy liquid consisting of many herbs, the liquid through which all saints and ceremonies have to proceed. Ozain is the keeper and guardian of the herbs, and is a natural healer. Kosi Ewe, Kosi Orisha! - Without leafs, there are no Orishas!.
  • Ochumare (Oshumare, Oxumare) - rainbow deity, divinity of movement and activity, guardian of children and associated with the umbilical cord.
  • Nana Buluku - One of the oldest Orishas. She gave the mud to Oxalá so he could mold mankind with it. Owner of the swamps.
  • Oshun (Oshún, Ọṣun, Oxum, Ochun, Osun, Oschun) - divinity of rivers and waterfalls, love, feminine beauty, fertility, and art, also one of Shango's lovers and beloved of Ogoun.
  • Oba (Ọbà, Obba) - Shango's jealous wife, divinity of marriage and domesticity, daughter of Iemanja. Her domain are all river with dangerous currents and mostly the whirlpools formed in it.
  • Yewá (Ewá) - Orisha related to the virginity, chastity of a person. Also related to the winter, to the snow, fog and mist and the cold.
  • Oya (Oyá, Oiá, Iansã, Yansá, Iansan, Yansan) - warrior deity; divinity of the wind and of the lightning, sudden change, hurricanes, tornadoes and underworld gates, a powerful sorceress and primary lover of Shango.
  • Logunede (Logun Ede, Lógunède, Laro) - The prince. Orisha that lives six months in the water eating fish with his mother Oshun and six months on land with his father Oxossi in the forest hunting. Orisha of art, prosperity and love.
  • Ayra (Ayrà) - Warrior that wears white. One of the Orishas related to the Lightning and the Wind. Often mistaken for Shango, is an Orisha of its own.
  • Iemanja (Yemaja, Imanja, Yemayá, Jemanja, Yemalla, Yemana, Yemanja, Yemaya, Yemayah, Ymoja, Yemojá) - divine mother, divinity of the water and loving mother of mankind, daughter of Obatala and wife of Aganju. Her domain is all body of water but mostly an estuary, where the river meets the sea.
  • Shango (Ṣango, Shangó, Xango, Changó, Chango, Nago Shango) - warrior deity ; divinity of thunder, fire, sky father, represents male power and sexuality.
  • Obatala (Obatalá, Oxalá, Orixalá, Orisainlá, Oshala, Orishala) - Orisha of peace. An arch-divinity, father of humankind, divinity of light, spiritual purity, and moral uprightness. Orixá funfun - Owner of the white.
  • Orunmila (Orunla) - divinity of wisdom, divination, destiny, and foresight. Orunmila is the Orixá and Ifá is the divinatory system from which he talks through. They are both close conected.
  • Iroko (Iroco, Tempo, Kitembo, Roco, Loko) - The Orisha of the sacred tree called Iroco. Responsible for the seasons of the year.
  • Otin (Oti) - Protector of the animals. A huntress, wife of Oxossi. Daughter of Erinlé, was born with three breasts (some itons say she had four breasts).
  • Ibeji (Ìbejì, Ìgbejì) - The sacred twins, represent youth, happiness and vitality.
  • Erinle (Inle, Ibualamo) - orisha of medicine, healing, and comfort, physician to the gods. The fisher.
  • Olokun (Olóòkun, Olocum, Lokun) - Owner of the ocean, the abyss, and signifies unfathomable wisdom. Father of Iemanja, lives in the deep ocean.
  • Aganju (Aganyu, Agayu) - Father of Shango, he is also said to be Shango's brother in other stories. Aganju is said to be the Orisha of volcanoes.
  • Oko (Orisha Oko, Okko) - orisha of agriculture and the harvest.
  • Ori - Ruler of the head.
  • Okê - Orisha owner of the mountains.
  • Oduduwa (Odudua, Oòdua) - The first human.
  • Ajaka (Bayani, Babayanmi, Dada Ajaca, Dada Baldone) - The protector of the children not yet born.
  • Olóssa (Oloxá, Olossa) - Orisha of the lakes and lagoons. Mostly the lagoons next to the ocean. Wife of Olokun.
  • Ajé Saluga (Ajé Ṣaluga, Ajé Saluga, Ajé Chaluga, Ajé-Kalagá, Ajé Xalugã, Kowo, Cobo) - Orisha of good luck and prosperity.
  • Oranyan (Oranian, Òrànmíyàn) - The son of Oduduwa. A warrior of two colors skin, one side white and the other black.
  • Boromu - Orisha related to the desert. Guardian of the cemetery and the bones of those who left us. Husband of Yewá.
  • Axabó - An Orisha of culture. She is part of Shango's family. Not much is known about her. Worshiped in the Candomblé temples of Salvador - BA - Brazil.
  • Iyami Oxorongá (Iyami-Ajé, Ìyá Nlá) - The sorceress. Only worshiped by women.
  • Egungun - The spirits of our ancestors. Only worshiped by men.
  • Onilé (Oluaye, Aiyê, Ilê) - The Orisha owner of the earth. She is one of the first Orishas to be greeted in a ceremony.
  • Iku - Death himself. The Orisha of death.

Further reading










Sunday, July 27, 2014

Ogboni




Ogboni have esoteric rites, rituals, and ceremonies and access to certain knowledge is hierarchically ordered, making secrecy more than merely pragmatism. Therefore, in the context of contemporary anthropological and religious studies, Theory and Practice of Secrecy:Focus on Okonko and Ogboni in Africa: Inquiries in African Religion (Afrel) work examines the practice of secrecy as a strategy of continuity. It attempts to differentiate the ancestral societies and their mysteries from other exclusive societies drawn by the allure of access to secret knowledge.

 
There is a practical connection between conceptions of the sacred mysteries associated with ancestral societies and the imperative of secrecy with regard to those same mysteries and rites. The mysteries and rites are precisely that which is preserved and jealously guarded by silence from the ordinary but revealed to those properly initiated. Thus, secrecy is perhaps most associated with ancestral societies like Ogboni in Africa. Theory and Practice of Secrecy:Focus on Okonko and Ogboni in Africa: Inquiries in African Religion (Afrel)  work stressed the importance and significance of secrecy in traditional Africa.


Ogboni: The birth and growth of the Reformed Ogboni Fraternity  Ogboni (also known as Osugbo in Ijèbú) is a fraternal institution indigenous to the Yoruba language-speaking polities of NigeriaRepublic of Bénin and Togo. A similar group in Igbo-speaking areas is called Okonko. The society performs a range of political and religious functions, including exercising a profound influence on regents and serving as high courts of jurisprudence in capital offenses. Its members are generally considered to be part of the nobility of the various Yoruba kingdoms of The Yoruba of Southwestern Nigeria

 fraternity or fraternal organization is an organized society of men associated together in an environment of companionship and brotherhood; dedicated to the intellectual, physical, and social development of its members. Various fraternities in Nigeria have incorporated references and insignia from the original Ogboni, including the Reformed Ogboni Fraternity, the Indigenous Ogboni, and various others. Many of these contemporary societies combine elements of Ogboni’s historical functions with superficially similar institutions like Freemasonry and Ogboni: The birth and growth of the Reformed Ogboni Fraternity


Earth and the ancestors: Ogboni iconography The most recognizable of these symbols was a pair of Ogboni initiates, one male and one female, attached by a chain and worn around the neck. The pair are thought to symbolize the attachment of the sexes in procreation and balanced society. Generally, one or both figures will hold a thumb in the grip of the opposite hand, demonstrating the paramount Ogboni handsign denoting initiation and membership.


 While membership in the Ogboni generally signified a high level of power and prestige, the society held pre-eminent political authority among decentralized groups like the Ègbá, where they were intimately involved in the selection of rulers that served as little other than figureheads in practice. In contemporary Yorubaland, Ogboni members still command great power and influence in the affairs of their societies, although this is largely due to the history of their respective chieftainships and not to any official authority.


Lodges of this fraternal group are found among the various types of Yoruba polities - from highly-centralized kingdoms and empires like Oyo, to the independent towns and villages of the Ègbá and the Èkiti and benin city - the Ogboni are recognizable for their veneration of the personified earth (Ilè or Odua) and their emphasis on both gerontological authority and benevolent service to the community.

 
Ogboni lodges were one of the main commissioners of brass jewelry and sculpture in pre-colonial Yorubaland, using the metal's rust-resistant qualities as an aptmetaphor for the immortal functions and beliefs of Ogboni adepts. The most recognizable of these symbols was a pair of Ogboni initiates, one male and one female, attached by a chain and worn around the neck. The pair are thought to symbolize the attachment of the sexes in procreation and balanced society. Generally, one or both figures will hold a thumb in the grip of the opposite hand, demonstrating the paramount Ogboni handsign denoting initiation and  membership with Earth and the ancestors: Ogboni iconography



The Yoruba of Southwestern Nigeria offers detailed descriptions of the elaborate economic, political, and social structures of the Yoruba, their complex set of religious beliefs, and their world-famous art forms.The Yoruba, with other West African groups, represent a high level of cultural achievement in sub-Saharan Africa and are one of the most interesting and important peoples of the continent. 
Ogboni is dedicated to the intellectual, physical, and social development of its society with Ogboni: The birth and growth of the Reformed Ogboni Fraternity