African Traditional Religion : Yoruba wisdom

[awo dino]

Connecting with Destiny
By Chief FAMA

Good morning, great people. In conventional wisdom, particularly in Ifa tradition and to certain extent, every first meeting contextually connotes morning. So, even if you receive this message in the afternoon, evening, or night, taking into consideration our geographical differences, it is still “Good morning” to you.
Today marks a significant spiritual day in Ifa: it is “Itadogun Ifa.” Everyday is holy—sorry, I mean SACRED—in Ifa. However, Itadogun Ifa is a day for advanced congregational worship amongst Babalawos and all Orisa devotees. On Itadogun Ifa, Ifa is approached on the highest level, by congregated Babalawos, for investigation on current issues and situations. Also, Babalawos usually approach Ifa for guidance on the future: life that is still shrouded in mystery. Making today a better day than yesterday, and tomorrow the best day than today and yester-days, has always been our concerns as humans. Fortunately, Ifa gives us the opportunity to connect with our destinies and the universal energies through our ori (spiritual heads). At least, we all believe in our unique destinies. So, connecting with one’s destiny (with or without the universal energies) is as simple as holding one’s ori and channel one’s prayers to Odumare, employing the cooperation of one’s an cestors, one’s ori (destiny), and surrounding positive energies.
To the Babalawos amongst us, this is a reminder for us to go to Ifa today with our best offerings. To us Iyalorisas and Babalorisas, we should also go before our Orisas and present our humble offerings. However, we should incorporate the following chant in our supplication to these positive energies. Be generous, too. In that generous spirit, extend your iwure (pray) to all of us positive thinkers, ase. The chant from a verse of an Odu Ifa says:
Odogbo n’ikun eri
Odogbo n’ikun efon
Odogbo ninu ira magaji
Difa fun Orunmila
Nijo baba ni oun o gbo’wun akapo t’oun mo Nje, odogbo n’ikun erin Odogbo n’ikun efon Owun ti Edu (Orunmila’s alias) wi
Ni akapo ngba. Song: Odogbo n’ikun erin o
Odogbo n'ikun efon
Owun ti Edu wi o
Ni akapa ngba
Odogbo n’ikun erin

English
Odogbo* in the stomach of elephant
Odogbo in the stomach of buffalo
Odogbo in the deep forest
Ifa was cast for Orunmila
When Baba experienced silence from Ifa [prayers were unanswered] Reiterated, odogbo in the stomach of elephant Odogbo in the stomach of buffalo Orunmila’s pronouncements [blessings] Are always gladly accepted by his Akapos**

*Working on its exact translation
**Orunmila’s representatives (Babalawo).
Aboru aboye.

Chief FAMA
Ileorunmila.com

 

[awo dino]

Ifa is enlightenment

Aboru, Aboye, Aboshishe,

What most people don’t understand when they embark on the path of Ifa is what Ifa’s true purpose is. All too often, as with most religions, people turn to Ifa in their time of need seeking comfort and solace, or a solution to those problems which plague them. If a solution is found, the adherent is drawn deeper into the system of belief. However just as often, if they are unable to find what they seek, they wander and drift looking for some path to provide them with a solution. Those who remain often do so from a sense of relief that they have found something to provide them with the answers they seek. Certainly Ifa can provide this. But more often than not, the deeper meaning of Ifa is hidden, ignored or simply misunderstood.

I believe the true path of Ifa is one filled with reflection, self-analysis and contemplation of the difficult questions left when one tries to understand how we can live harmoniously as one community. Ifa can help you to see the world and yourself for what they truly are. It’s through this understanding that we are able to decipher the roadmap given to us by Olodumare and the true nature of our Ori/Head chosen at the house of Ajala. Ifa is a storehouse of knowledge that acts as a key, opening an understanding of the true nature of any given situation.

So why is it that we know that enlightenment through Ifa requires self-reflection? This excerpt from the Odu Iwori Meji tells us:

Iwori take a critical look at what affects you
If you undergo Ifa initiation (Itelodu)
Endeavor to use your wisdom and intelligence
…
Awo, when you have been given Ifa initiation
Initiate yourself again by using your wisdom and intelligence
Iwori take a critical look at what affects you

Two critical sections of the Iwori meji text point to this interpretation. By reminding us over and over throughout the Ese to “look at what affects [us]”, we are reminded that it is our responsibility to constantly reassess the world around us to see how it is affecting us. Further, there is a reminder to those members of the priesthood who have been given special access to the wisdom of Ifa. It is our responsibility to use our wisdom and intelligence, i.e. don’t assume Ifa will provide the key simply through initiation.

Lastly, Iwori meji reminds of one of the most important yet one of the least stressed concepts for the Awo Ifa, “Initiate yourself again by using your wisdom and intelligence”, it is here where Ifa tells the Awo that initiation alone does not make you a true Awo. It’s only through reflection and contemplation of Ifa that one can achieve an understanding of the initiation one went through, and through analysis and study, self initiation (awareness of the truths of Ifa) can occur.

The Odu Okanran Oturupon reminds us of our need to study in saying:

It is through constantly studying Ifa that we come to understand Ifa
It is through missing the way that we come to know the way
It is the road we have not traveled before that causes us to wander here and there

Ifa ki ko nii mu ni mo Ifa
Ona sisi nii mu ni mo ona
Ona ti a ko rin ri
Nii se ni sibasibo

Further, this excerpt from the Odu Ogbe Ate supports this idea :

…
Orunmila was the person who initiated Akoda
He also initiated Asheda
He equally initiated Araba
Only Orunmila Abonniregun
Was the person we do not know who initiated
Now, after I have been initiated
I will complement it with self-initiation
All those things that are my taboos
I will surely avoid them
I had been initiated
I will re-initiate myself, by myself...

Besides the clear support given to our earlier analysis, Ogbe ate takes things one step further by stating, “I will re-initiate myself, by myself...”. It’s in this statement that Ifa reminds us of one of the most important truths of them all, understanding of truth, is a solitary act. While others can help guide us along the way, in the end we face truth on our own. The solitary act of insight into the true nature of life is why we must travel the final road to realization alone.

It’s this epiphany that leads me to my next important, but potentially controversial statement.

Ifa is the path for everyone and no one.

The seemingly zen contradiction in this statement is an understanding that Ifa can provide universal truths to all those who seek it, while simultaneously acknowledging the solitary and unique nature of the epiphanies of truth. Truth reveals itself to each person in the way that person will understand it, and Ifa is but one path to Truth.

Self-realization

In order for any follower of Ifa, Awo and adherent alike, to benefit from the wisdom of Ifa, they must each have smaller revelations of truth. During each session of Ifa divination (D’afa), Ifa reveals an Odu which is drawn on the Opon Ifa. This process is meant to provide a mirror through which the devotee can recognize themselves and the truth of their situation in a given moment in time. As noted in earlier writings, D’afa (with the exception of major initiations such as Itelodu) is meant to provide a momentary glimpse into the true nature of a person’s life situation. This includes their actions, the actions of others, and the nature of people.

Owonrin Obara is a perfect example or our need to use Ifa as a mirror:

She sees me. I don’t see her.
This was the teaching of Ifa for Owa
They said that which we are looking for is near us
But we do not recognize it
Orunmila, Witness to Destiny, said:
The very thing we are looking for is near us
But our lack of knowledge prevents our seeing it

O ri mi. N ko rii
A difa fun Owa
Won ni: ohun ti a nwa nbe nitosi eni
Afi aimo eni
Orunmila, Eleri ipin, o ni:
Ohun ti a nwa nbe nitosi eni
Afi aimo eni ni kii je ka rii

Ifa is knowledge that provides us with the key to unlocking the door to that which we seek. If only we use it, we can recognize what we are looking for, and fulfill our destinies.

Ifa will enlighten us, if we take the time to reflect on, and apply the wisdom which it gives to us…

Aboru, Aboye Aboshishe
Marcos Ifalola Sanchez

 

[Corvo]

"Eshu often brings opposition into our lives to force us to make a decision, to help us to grow, to reveal to us who we really are, to humble us, and to open our minds to bigger possibilities. To be humble is not to be weak, but to be open-minded and flexible in our thinking where no situation can unbalance us or make us lose our integrity. It was with this mindset of humility, openness, and patience, firmly rooted in the principles of Ifa, that Ifa traditional scientist used tolerance in their interactions with those different than themselves."


This is a key component to "Capoeira Angola principles".

 

[awo dino]

Call to Ifa: The Challenge of Destiny
By Awo Imodoye

Mo ji loni mo ji re ( I wake up, I wake up to ire) Each of us has incarnated in this lifetime to fulfill our life's mission; which is to solve or to help solve a particular problem and in the process realize and know our true self. Simultaneously we must modify and complete our original but immature self by developing and maturing by seeking to understand and tolerate others and their unique gifts that complement or challenge our perceptions. Despite what the authorities may say in mainstream religions, we are not here to gain the same insights. We are not all here with the same questions, and the same answers will not satisfy everyone. Maybe the most difficult step is to discover the right path for ourselves. In the past, most people would simply follow the path that their families decreed. But with today's freedom, society allows each person to find their own way, this can be liberating or a nightmare of confusion. So, we set out on a journey to seek, to know our identity, purpose, and direction in life, in a word our essen ce, as opposed to only our personality or how we appear. If our intention is pure enough and our desire to know is strong enough, we can make our way to the path of Ifa where our potential character traits, assets and liabilities can be revealed to us. And remember the path is the way to reach your goal and not the goal itself. Many people who join religions agree with the truth those religions state. But to agree with the truth does not make you right, but to live from the truth and grow from it like the flowers grow from the sun is the goal. This journey many times will take us out of our familiar surroundings, and out of our comfort zone away from our familiar language. All this will demand resourcefulness and flexibility from us. By intentionally placing ourselves in frustrating situations, we will force ourselves to become the person we are supposed to be. As we give up old habits and discover new ways of doing things, we will be growing. We must build good character wh ile going through life's experiences. Even though we may have many challenges in these modern times, we can minimize our challenges by (a) identifying and practicing the basic fundamental principles of Ifa, (b) becoming aware of our religious history to become informed and inspired by our elders' examples of overcoming opposition and resolving problems under great stress, and assisting our Teachers whenever possible to maximize the collective Ashe of our Ifa families. Also, we must understand the position of Yoruba culture as the container and protector of Ifa providing ways and folk traditions for everyday persons to feel a part of Ifa even though they are not Ifa initiates. The central position of Yoruba language has to be acknowledged in communicating with the Orisha, in maintaining the definitions of our belief system, and the ability of the language to bond together non-Yoruba speaking Ifa worshipers with those who speak Yoruba in line with our core values. Ifa has the power to unify the collective members of its worship practice by revealing the root knowledge of the laws of the universe allowing unity of purpose and collective Ashe of the Ifa community to manifest. A dupe. O di abo.
Babake
Ifaseeyin@ileorunmila.com

 

[awo dino]

OMI NÍ M'BE LÁBÉ'LÉ OMI LO MOKÚN ILE.
Water submerges under the earth.

All the Òrìsà that appear in the oracle of Ifá are the personification of Spiritual forces that exist in Nature. Four Natural fundamental Forces in the cosmology of Ifá are Earth, Air, Fire and Water. According to Ifá, each of these forces has a direct impact on the process of spiritual transformation. This idea is based on the belief of that all that exists in Nature is interconnected and interrelated. The cosmology of Ifá is not linear; it is cyclical and a spiral a snail shell. This means that the Forces that guide evolution reappear across time and the space and exist in multi-dimensions of reality. In other words, the Forces of Earth, Air, Fire and Water have similar properties in all the domains of Being. Said simply, the Òrìsà are qualities of power that are the manifestation of the original forces of creation. At the personal level, the Earth represents the physical body, the Air represents the intellect, Fire represents the individual spirit and Water represents the emotions. At the planetary level, these elements are clearly material Forces in Nature. In a subatomic universe, these elements represent the quality of interaction between particles. These fundamental elements interact and create new levels of complexity. The Fire of Creation cools down to form the stars, the Fire of the stars cools down to form the planets, the Fire in center of the Earth cools down to form the firm ground, and the firm ground makes use of the Fire in the process of rejuvenation and transformation.
To say that the water submerges under the earth, is to express the obvious truth that while water runs upon the ground in all directions, it eventually returns to the Earth. In Nigeria, the water table is very near to the surface and there is a complicated chain of underground water channels that are invisible at the level of the soil. Superficially, this proverb is a simple observation on the thermodynamics of moisture.
Water represents the emotions in the majority of indigenous American belif systems and the image of water is used often by Taoism to represent the Tao. In Ifá, the water is a symbol to time of the emotion and of the power of intuition that generate the strong feelings. The spiritual meaning of the proverb is related to the secret influence of the emotions on the physical body. In yorùbá, the word for " emotion " is "ègbè". In accordance with Ifá, the ègbè, or the emotional center of any human body, has a tremendous influence on the general physical and mental health of the individual. In the same way that water submerges under the ground to form underground currents, the emotions are absorbed by the body, affecting the self in ways that remain invisible, or that are not completely understood.
A key element in all the forms of spiritual transformation is the illumination of unknown influences that affect behavior. Ifá refers to these influences as " omi l'enia " that means "Humanity is water ". One of the first stages of the initiation to the Òrìsà it is to carry out a funeral for the soul of the initiated one. The intention of this funeral is to completely clean the negative influences of the invisible emotional currents that unconsciously flow through the body. On having invoked the death on the initiated one, the novice is returned to the state of innocence that accompanies a new baby in the world. Along with the hardware and skills provided by initiation to the Òrìsà, the renewal of the initiate includes the possibility of seeing, acknowledging, understanding and guiding these emotional currents that sink
below the skin.