#Irúnmọlẹ̀

[yearningforunity]

Èṣù - The gate keeper owner of all the keys, knower of all the secret things, big and small at the same time young and old. The darkness before light emerges. The trickster tricking the deserving into righteousness and tricking those who do not into calamity. The balance in all things in existence. Owner of the red and black sheild who threw a rock today and killed a bird yesterday.

[haveyoureadthisfantasybook]

vote yes if you have finished the entire book.

vote no if you have not finished the entire book.

(faq · submit a book)

[kemetic-dreams]

Èṣù is an Òrìṣà/Irúnmọlẹ̀ in the ìṣẹ̀ṣe religion of the Yoruba people. Èṣù is a prominent primordial Divinity (a delegated Irúnmọlẹ̀ sent by the Olódùmarè) who descended from Ìkọ̀lé Ọ̀run, and the Chief Enforcer of natural and divine laws - he is the Deity in charge of law enforcement and orderliness

Èṣù is powerful, relevant, and ubiquitous to the extent of having every day of the four-day (ancient/traditional) Yorùbá week as his day of worship (Ọjọ́ Ọ̀ṣẹ̀), unlike all other Irúnmọlẹ̀s and Òrìṣàs (primordial Divinities and deified Ancestor Spirits; "ọjọ́ gbogbo ni ti Èṣù Ọ̀darà".

Èṣù is a personification of Mischief; he is the one who teaches that there are always two sides or more to every issue. He balanced and created directions. That is why it is believed that Èṣù is so necessary to have an ordered life.

Èṣù is always at the middle of divergent world forces. He controls and regulates the two extremes - the world of happiness, joy, and fulfilment, as well as the arena of destruction, hopelessness, and sorrow.

[newsnigeria]

Cancel Culture, a Terrorist act: Bishop Samuel Àjàyí Crowther Knew Exactly what he was up against #EsuIsNotSatan #esu #isese

Just wondering how Bishop Àjàyí Crowder got to know about one of the most powerful and important irúnmọlẹ̀ (Èṣù) if he wasn't an olórìṣà before he was captured by slave's raiders. He didn't translate Ọ̀rúnmìlà's name, he didn't talk about òrìṣà ńlá, he wasn't interested in òrìṣà ògún, even kábíyèsí ṣàngó that commands fire wasn't on his list; he picked only Èṣù out of others, coincidence? Do you know that the bishop also exported countless of òrìṣà symbols? Where are they? Do you also know that the bishop's first church in his hometown was built close to èṣù shrine? To mention a few of the many atrocities he committed against the ìṣẹ̀ṣe community. He really knew the importance of Èṣù and the slave masters used him against his people. May we never see another Awótọ̀nàdé Àjàyí turned Bishop Samuel Àjàyí Crowther again? Àṣẹ o. Èṣù is not Satan/devil.

Read the full article

[robertobaoriate]

Ọrunmila (Yoruba Ọ̀rúnmìlà, also Ọrúnla or Orúla in Yorubaland and Latin America) is an Orisha. He is the Orisha of wisdom, knowledge, and divination. This source of knowledge is believed to have a keen understanding of the human form and of purity, and is therefore praised as often being more effective than other remedies. Orunmila is recognized as a primordial Irúnmọlẹ̀ (an Orisha that has a hand in the creation of the Universe) that was present both at the beginning of Creation and then again amongst humanity 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. Orunmila is considered a sage, recognizing that Olodumare placed Ori (intuitive knowledge) in him as a prime Orisha. It is Ori who can intercede and affect the reality of a person much more than any other Orisha. Awo in every tradition study the 256 Odu; each Odu is traditionally considered to include stories and prayers that have been passed down from the time that Orunmila walked the Earth as a prophet.

Some initiatory lineages have only male priests of Orunmila, while other lineages include female priestesses. The term "Awo", meaning "secret" is a gender-neutral title for an initiated priest of Orunmila. The debate surrounding gender is a result of diversity in the history of Ifá in various locations. In Latin America and some areas of West Africa, only men may become full priests of Orunmila, while in other regions of West Africa the priesthood is open to women. Ifá practitioners believe in duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders.

Every Ifá stanza has one portion dedicated to the issue of teaching the Iwa that Ifá supports. This Iwa, which Ifá teaches transcends religious doctrine, is central to every human being, and imparts communal, social and civic responsibility that Olodumare supports. Of great importance to this is the theme of righteousness and practicing good moral behavior.

Ọrunmila (Yoruba Ọ̀rúnmìlà, también Ọrúnla u Orúla en Yorubaland y Latinoamérica) es un Orisha. Es el Orisha de la sabiduría, el conocimiento y la adivinación. Se cree que esta fuente de conocimiento tiene un profundo conocimiento de la forma humana y de la pureza y, por lo tanto, se la elogia por ser más eficaz que otros remedios. Orunmila es reconocido como un Irúnmọlẹ̀ primordial (un Orisha que tiene una mano en la creación del Universo) que estuvo presente tanto al comienzo de la Creación como luego entre la humanidad como un sacerdote que enseñó una forma avanzada de conocimiento espiritual y ética durante las visitas. a la tierra en forma física o a través de sus discípulos. Orunmila es el espiritu de sabiduria entre los Irunmole y la divinidad del destino y la profecia. Orunmila es considerado un sabio, reconociendo que Olodumare colocó a Ori (conocimiento intuitivo) en él como un Orisha principal. Es Ori quien puede interceder y afectar la realidad de una persona mucho más que cualquier otro Orisha. Awo en cada tradición estudian los 256 Odu; Cada Odu se considera tradicionalmente que incluye historias y oraciones que se han transmitido desde el momento en que Orunmila caminó por la Tierra como profeta.

#RobertObàEníOrìaté 

#orula

#ifa

#robertobaoriate 

[gregor-samsung]

“ Se date vostro figlio da allevare a un altro, esaminate con cura che persona è. Molti tutori non apprezzano le qualità di un bambino; non affidatelo dunque a un individuo duro come la pietra, o che gli infligga sofferenze, ma non consegnatelo nemmeno a una persona di cuore eccessivamente tenero, che non faccia altro che viziarlo. Nonno e nonna sono tutori pericolosi, alla larga. Se scoprirete di non poter fare a meno di lasciare vostro figlio con loro, poiché sarà loro di grande aiuto, insomma, non è un gran male, fatelo, ma non rimanetegli troppo lontani: state ben attenti che il vostro tesoro non si rovini. Badate a come parla, liberatelo dalle bugie e non consentite che dalle sue labbra esca un linguaggio sconveniente. Non consentitegli di usare espressioni che facciano rivoltare lo stomaco, discorsi sporchi, parole disgustose, o vanagloriose, o che siano troppo grosse per un bambino. Badate che non diventi un ladro incallito mentre è nelle vostre mani, e un detenuto nelle prigioni in un domani. Se disponete di denaro date un'istruzione ai vostri figli, ma fatelo anche se non disponete di molto, purché non dobbiate ricorrere ai debiti e il cibo quotidiano non costituisca un problema troppo grosso: cercate in ogni modo di dargli un'istruzione. Anche se doveste far legna nel bosco per venderla, cercate comunque di portare a termine l'impresa, tenendo in mente che a un figlio istruito non arrivano a essere pari mille privi di qualsiasi educazione: lui è superiore. Nondimeno, prima di impegnarvi in tale impresa, fate in modo di non dovervi fermare a metà, che la gente non abbia a irridervi con le parole della canzone: "Vergogna, vergogna, hai fatto la promessa ma non puoi mantenerla, vergogna". Il ridicolo, comunque, è il meno: ciò che segue lo supera di centoquaranta volte: la condizione di vostro figlio è ora peggio di quella iniziale: si tratta infatti di una persona istruita a metà. Chi si trova in tale situazione, infatti, si vergogna a dar di piglio al coltellaccio, anche se la quantità di istruzione che c'è nella sua testa non basta a guadagnargli di che vivere; desidera indossare scarpe, ma il suo salario gli consente a stento di comperarsi una buba [leggera tunica yoruba], vi sia dunque ben chiaro che, se non ce la fate, non è obbligatorio: a vostro figlio insegnate un mestiere utile. Se sarà l'agricoltura, che la impari bene: vedete da voi come le nazioni nere siano ricche di terra, è un dono del Creatore ai loro grandi antenati; se sarà il commercio, insegnateglielo come si deve, e se sarà la costruzione delle strade, ne capisca a fondo la tecnica. Non impari un po' di questo e un po' di quello, saltando da una cosa all'altra, poiché chi dà contemporaneamente la caccia a due topi è sicuro di non prendere niente. Ora tocca a voi, ma preparatelo al suo momento; non fate pesare su di lui il vostro risentimento, dicendo: "Non farò nulla per te, perché tua madre si comporta male e non vale niente". Voglio sappiate che, anche se un figlio è alto come un elefante e largo come un bufalo, un padre è sempre un padre. I figli hanno poco buon senso, non più di tanto. La disposizione a imparare è una cosa, quella a pavoneggiarsi, un'altra; dovesse anche la luna apparire di giorno e il sole di notte, la saggezza dei vecchi non può abbandonarli mai. Quindi non gettate nel fango il vostro interesse: educate vostro figlio subito, che non diventi una nullità in questo mondo, che non vi maledica un domani e non dobbiate affrontare la morte con il cuore spezzato. “

Wole Soyinka, La foresta dei mille demonii, traduzione di Mario Biondi, Arnoldo Mondadori editore (collana Omnibus), 1985¹; pp. 111-13.

[ Edizione originale: The Forest of a Thousand Demons: A Hunter's Saga, Thomas Nelson & Sons publishers Ltd, 1982 ]

NOTA: L’opera è una libera traduzione in inglese del primo romanzo stampato in lingua yoruba, pubblicato nel 1938 dall’autore D. O. Fagunwa col titolo Ògbójú Ọdẹ nínú Igbó Irúnmọlẹ̀. Questo testo, che rievoca temi ancestrali con il tono moraleggiante proprio dei missionari cristiani, fu rivisitato da Soyinka durante i due anni trascorsi in prigionia per la sua opposizione alla dittatura militare ed alla incombente minaccia della guerra civile, che si tramutò ben presto nella terribile Guerra del Biafra (1967-70).  

[newsnigeria]

Èṣù historical records, narratives and facts of history. - #EsuIsNotSatan

We may not have this issue in our country Trinidad and Tobago but we support our brothers and sisters who may have this challenge Nigeria and the world may Esu hear our call and fix this situation. ABORU ABỌYE ÀBÓSÍSE I AM AWO AWOSANMI ADEWALE SANGODELE ATINUMO HEAD OF THE TEMPLE ILE ÌJÓSÌN ABALAYE OFUN IKA OF TRINIDAD AND TOBAGO ESU IS NOT SATAN ESU IS NOT SATAN ESU IS NOT SATAN ESU YOU ARE THE IMOLE THAT WE CALL UPON TO BRING BALANCE TO ALL OUR TRADITIONAL WORKS A-bá-ni-wá-ọ̀ràn-bá-ò-rí-dá: Who is He? Ẹlẹ́jẹ̀lú Ọbasìn Láarúmọ̀ Ajọ́ńgọ́lọ̀ Ọba Ọ̀dàrà Onílé Oríta Ọba nílé Kétu Ẹlẹ́gbára Ọ̀gọ Olóògùn Àjíṣà Láàlú Ògiri Òkò Láàlù Bara Ẹlẹ́jọ́ Láaróyè Ẹbọra tí jẹ́ Látọpa These are the other names that belongs to Èṣù! Now, who is Èṣù Láàlù Ẹlẹ́gbára Ọ̀gọ? Èṣù is a prominent primordial Divinity (a delegated Irúnmọlẹ̀ sent by the Olódùmarè) who descended from Ìkọ̀lé Ọ̀run, and the Chief Enforcer of natural and divine laws - he is the Deity in charge of the law enforcement and orderliness. Èṣù is so influencing, powerful, ever relevant, and ubiquitous to the extent of having every day of the whole four-day (ancient/traditional) Yorùbá week as his day of worship (Ọjọ́ Ọ̀ṣẹ̀) unlike all other Irúnmọlẹ̀s and Òrìṣàs (primordial Divinities and deified Ancestors cum Spirits); "ọjọ́ gbogbo ni ti Èṣù Ọ̀darà". This controversial cognomen; A-bá-ni-wá-ọ̀ràn-bá-ò-rí-dá (He-who-creates-problems-for-the-innocent) comprehensively explains how pervasive the complexity of the mischief and the level of the misunderstanding of the exact nature of this highly unpredictable Deity called Èṣù Ọba Ọ̀dàrà (who especially had his abode at crossroads) across all the strata of our society in general and spiritual communities in particular. Èṣù is a very temperamental Deity in the pantheon of Yorùbá Deities, and the embodiment of two-edged swords approach to every and all issues. He is a very skillful Divinity who always does his work and performed his duties effectively in exceptional circumstances and extremely extraordinary ways. He is actually a Personification of Mischief; he is the one who teaches everybody that there are always two sides or more to every issue. And this primordial spirit did superb things! He balanced and created directions. Èṣù is so necessary to an ordered life! Èṣù is the real Messenger not only to the Olódùmarè but also to the other Irúnmọlẹ̀s/Òrìṣàs. He is also the intermediary between Ajoguns (evil spirits) to the Irúnmọlẹ̀s/Òrìṣàs and the ẹ̀dá èèyàn (human beings); he is the one who distributes, and also supervises the distribution of sacrifices (ẹbọ) to the Ajoguns; always. Èṣù is always in the middle of divergent world forces. He controls and regulates the two extremes - the world of happiness, joy, and fulfillment, as well as the arena of destruction, hopelessness, and sorrow. Èṣù always demands from those who have to give to those who demanded it within the premises of sacrifices, rituals, and propitiation. He maintains the delicate balance of good and bad - just and unjust. He protects towns and villages, Priests and Priestess (àwọn Ẹlẹ́gùn - tí wọ́n ní ẹ̀rẹ́ ní Ìpàkọ́, and Devotees and Awos against evil machinations. And he always favours those that performed the necessary and appropriate sacrifices (ẹbọs) and other forms of rituals; "ẹni tó bá rúbọ l'Èṣù ń gbè"! On this, Ifá says in Ọ̀yẹ̀kú Òtúrúpọ̀n (Ọ̀yẹ̀kú-bàtúrúpọ̀n): Orí eṣinṣin ò níná Afì-ínìn-ín Afì-ọ́hùn-ún Ìrù ẹṣin ò gbébìkan A dífá fún Bèlèké Òkú Ìgbọ̀nná Ọmọ olówó ẹyọ Èṣù kóre wá Ẹlẹ́gbára kóbi lọ Bèlèké darí ọrọ̀ ṣáwo nílé The housefly head bears no louse It swings back It swings fort The horsetail swings pendulum-like Cast Ifá divination for Bèlèké Dead man in the city of Ìgbọ̀nná The owner of cowries Èṣù bring blessings Ẹlẹ́gbára chase away evils Bèlèké ushered wealth to the household of initiates. Èṣù Láàlù is a bosom friend, working partner, confidant, and close associate of Ọ̀rúnmìlà Baraà mi Àgbọnnìrègún, the one who practices and teaches Ifá - an esoteric language of Olódùmarè (containing the divine message of life) through a very complex divinatory system, and who also teaches wisdom. Ifá says in Ọ̀ṣá Ogbè (Ọ̀ṣálogbè): Bí a bá rí ọlọ́rọ̀ ẹni Ṣọ̀rọ̀-ṣọ̀rọ̀ ni àá dà A dífá fún Ọ̀rúnmìlà Ifá yí ò ma ṣe awo pẹ̀lú Èṣù Ọba Ọ̀dàrà This is why the Babaláwos in the very ancient city of Ilé Ifẹ̀ used to praise Ọ̀rúnmìlà Baraà mi Àgbọnnìrègún as "Mòpó Ẹlẹ́jẹ̀lú" - the friend of the one who always loves animal blood. Èṣù Láàlù left Ilé Ifẹ̀ and went to orílé Kétu where he actually enjoyed a large following and devotees, and he was very famous and popular with the king of the ancient city (now in the Republic of Benin). He was later chased out of Kétu in controversial circumstances after his public fight with the monarch of the city - the Alákétu and returned back to Ilé Ifẹ̀ from where he later went to Ilé Adó Èkìtì to be living with Ọ̀rúnmìlà Baraà mi Àgbọnnìrègún, and both of them eventually returned to Òkè Ìtaṣẹ̀ in Ilé Ifẹ̀. Here, Ifá says in Ọ̀wọ́rínṣogbè (Ọ̀wọ́rín - Ogbè): Ìdúró ni wọ́n fi ohun odó fún odó Ìbẹ̀rẹ̀ ni wọ́n fi ohun ọlọ fún ọlọ A dífá fún Èṣù Ọ̀darà Yóò fọ́ orí Alákétu Ohun tí ẹ bá rí Ẹ fún Èṣù Kí Èṣù ó gbà Kó lọ Ohun ẹ rí Ẹ f'Éṣù

Èṣù historical records, narratives and facts of history

Curiously, some educated Babaláwos, and for reasons best known to them are now busy themselves with the disgusting project of changing historical records and narratives and facts of history by asserting falsely that a particular terrorist/bandit and a mere historical figure who goes by the nickname, "Èṣù" is the "one and the same" our dear primordial Divinity popularly known as Èṣù Láàlù Ẹlẹ́gbára Ọ̀gọ - Ẹbọra tí jẹ́ Látọpa. After the crushing defeat of the Ìlọrins at Òṣogbo in 1840 and Ìbàdàn ascendancy, the Ìlọrins ventured no more into the Ọ̀yọ́ provinces, except for the little help they endeavoured to give to the Ìbàdàns during the Batedo war, by attempting to besiege Ògbómọ̀ṣọ́, which ended disastrously for them. They appeared now to have recovered somewhat from their military depression, at least sufficiently to essay aggressive warfare into the Ẹ̀fọ̀n Districts. A man called Èṣù, a native of Ìyè, a town between Ilémoso and Eluku who had been a slave at Ìlọrin was redeemed by one Lálẹ́yẹ for 12 heads of cowries, the later also redeemed one Òní for 25 heads of cowries and gave her to him as a wife. Èṣù, however, turned out to be a ne'er do well of a roving disposition, unfit for any trade. He left Ìlọrin and settled first at Ẹ̀gbẹ̀ then Ìtagi and finally at Ìṣàn, leading a predatory life in those regions, kidnapping peaceful traders, sparing none, and was particularly hard on the Ìlọrin traders. In that way he became a person of some importance in those parts; hence the Ìlọrins were now resolved upon capturing him alive. Finding himself obnoxious to the Ìlọrins, he hastily declared his allegiance to the Ìbàdàns their great antagonist. Through the assistance of Olúòkun, a distinguished Ìbàdàn gentleman residing at Ìlá Ọ̀ràngún, he received an introduction to the Baṣọ̀run Olúyọ̀lé of Ìbàdàn (then living) who received him cordially, and in dismissing him, gave him a war standard and commended him to the care of Yemọja, his tutelary Deity, Olúyọ̀lé, being a very Orisa minded man in his own way. In his incursions, Èṣù never forgot his patron, for, during the Baṣọ̀run's lifetime, he continually sent him slaves and booty in his raids. After the death of Baṣọ̀run Olúyọ̀lé, the Ìlọrins were resolved to besiege Èṣù at Òpìn where he then was. Ali, the brave Balógun of Ìlọrin was entrusted with this expedition. He sought the alliance of the Ìbàdàn chiefs, as the relation between Èṣù and Ìbàdàn was only a personal one with the late Baṣọ̀run; and besides, the Ìbàdàns were somewhat under an obligation to Ìlọrins for assisting them in the futile siege of Ògbómọ̀ṣọ́ during the late Batedo war, but as a matter of fact in order to forestall his opponent. Although any pretext however small was quite sufficient as an excuse for the Ìbàdàns to mobilize, in this case only a junior war chief named Kòlọ́kọ́ with a small force was sent to represent the Ìbàdàns. For three years, Òpìn held out heroically and was nearly baffled by the prowess of Ali when a sudden accident occurred which extinguished their hopes. Aganga Adoja, a noble citizen was the hero of the town; one-night Aganga was inspecting his magazine with a naked lamp in hand when suddenly a terrific explosion was heard and the hopes of Òpìn with her heroic defender perished together in a moment. Èṣù escaped to Ìṣàn, thence to Ọyẹ́, and then to Ìkọ̀lé. These places were taken one after another as Èṣù was being pursued to be taken alive. He escaped finally to Ìjẹ̀lú, a place fortified by nature against primitive weapons of warfare, situated on a high hill, and surrounded for a mile on all sides by a thorny hedge and thickets, it was impenetrable to the Ìlọrins horse. Ire ni o! Reference: The History of the Yorùbás by The Rev. Samuel Johnson. Aderemi Ifaolepin Aderemi (Olúwo Ifáòleèpin) The Founder and Chief Coordinating Officer Society for the Ifá Practice in Nigeria (SIPIN) Read the full article

[newsnigeria]

Check out New Post published on Ọmọ Oòduà

New Post has been published on http://ooduarere.com/news-from-nigeria/breaking-news/ore-falomo-irunmole-i%e1%b9%a3egun/

Ọrẹ Fálọmọ , Irúnmọlẹ̀ Ìṣègùn Tó Dáńtọ́ Nínú Ìràn Oòduà(Yorùbá) Wọ Káàlẹ̀ Lọ

Ọrẹ Fálọmọ , irúnmọlẹ̀ ìṣègùn tó dáńtọ́ nínú ìràn Oòduà(Yorùbá) wọ káàlẹ̀ lọ

Fẹ́mi Akínṣọlá

Hùn! Báakú làá dère,èèyàn ò sunwọ̀n láàyè. Ni báyìí, gbogbo ọmọ Oòduà(Yorùbá) ló tí ń sun rárà ọlọ́kan ọ̀ jọ̀kan lẹ́yìn in Dókítà Ọrẹ Fálọmọ tí gbogbo ènìyàn mọ̀ sí oníṣègùn M.K.O Abíọ́lá nígbà ayé rẹ̀. Adarí ẹgbẹ́ Afenifẹre Ayo Adebanjọ nínú ọ̀rọ̀ rẹ̀ sàlàyé pé iṣẹ́ ribiribi ní Ore Fálọmọ ti ṣe nínú ìràn Oòduà(Yorùbá), àti pé ìran Oòduà(Yorùbá) ti sọ ògo ńlá kan nù. Adebanjọ fi kún ọ̀rọ̀ rẹ̀ pé ó ṣe pàtàkì kí gbogbo ìran Oòduà(Yorùbá) jí gírí láti gbé ògo ìran rẹ̀ ga bi Ọrẹ Fálọmọ ṣe se nígbà ayé rẹ̀, papàájùlọ gẹ́gẹ́ bíi Dókítà Abiola, ó dúro ti Abíọlá gidigidi lásìkò ìsòro, kò kẹ̀yìn sí bí àwọn tó kù ṣe ṣe nígbà náà.

Ó fí kún-un pé àwòkọ́se rere ni Fálọmọ jẹ́ nígbà tó fi jẹ́ Ààrẹ àwọn ẹgbẹ́ Dókítà ní Nàìjíríà, àmúyangàn ni àsìkò rẹ̀ jẹ́ fún ìdarí rẹ̀ àti ipò tí ọ̀rọ̀ ìlera wà lásìkò náà. Afẹnifẹre ní Dókítà Fálọmọ kìí ṣe ẹni tí ìràn Oòduà(Yorùbá) gbọdọ̀ gbàgbé ní kíákíá.

,A bí Dókítà Oluwatamilore Fálọmọ lọ́jọ́ kẹrin oṣù kẹsàn-án ọdún 1942 nílùú Minna tó jẹ́ olú ìlú ìpínlẹ̀ Niger báyìí. Ọ̀gbẹ́ni Fálọmọ lọ ilé ìwé alákọ̀bẹ̀rẹ̀ ní Baptist Primary School, ìjàyè láàrin ọdún 1948 si ọdún 1955. Ilé ìwé girama Methodist Boys High School ní ìpínlẹ̀ Eko ni Fálọmọ lọ láàrin ọdún 1956 sí ọdún 1960. Fálọmọ tẹ̀síwájú ẹkọ rẹ̀ nílé ìwé St. Andrew College, nílùú Dublin lórílẹ̀-èdè Ireland láàrin ọdún 1961 sí 1962 kí ó tó lọ kàwé ní “Royal College of Surgeons ní Ireland” láti ọdún 1962 sí 1968.

Ó tún padà sí ilé ìwé “Royal College of Surgeons” nílùú Dublin lọ́dún 1978. Ọ̀gbẹ́ni Fálọmọ ṣe ìgbéyàwó pẹ̀lú Folashade Ṣorunkẹ lọ́dún 1968.

Dókítà Fálọmọ bẹ̀rẹ̀ iṣẹ́ nílé ìwòsàn Park Hospital, Davyhulme ní Manchester lọ́dún 1969 sí 1970.

Ó tún ṣiṣẹ́ ní ẹ̀ka ètò ìlera ìpínlẹ Eko lágbègbè Surulrere lọ́dún 1971 sí 1972, kó tó lọ ṣiṣẹ́ ní Ilé ìwòsàn Ìjọba ní Ikeja lọ́dún 1972 sí ọdún 1973. Dókítà Fálọmọ di olùdarí ilé ìwòsàn Oníkòyí Clinic ní Yaba lọ́dún-un 1974 sí 1979 Fálọmọ jẹ́ Alága ẹgbẹ́ àwọn Dókítà lọ́dún 1971 sí 1974, ó tún jẹ́ ọmọ ẹgbẹ́ àwọn Dókítà nílẹ̀ Gẹ̀ẹ́ṣì àti orílẹ̀-èdè Ireland.

Ó ṣiṣẹ́ ní Ilé ìwòsàn Maryland Specialist Hospital fún ọ̀pọ̀ ọdún. Dókítà Fálọmọ jẹ́ Dókítà fún olùdíje fún ipò Ààrẹ lábẹ́ àṣìá ẹgbẹ́ òsèlú SDP nínú ìbò Ààrẹ ọdún 1993 ní Nàìjíríà, MKO Abiola.