Prayer is the means by which the conviction that God is, becomes instilled. God becomes, through prayer, a living force through the life of man. The real conviction that God is, comes not by belief that there is a God in the outerworld, but in the realization of the divine within himself; and this realization is attanied through prayer. Prayer generates a moral force which not only changes our lives but the lives of others also
Prayer (adura) is very important in Ifa. To make supplication for one's Ori, Egun, Orishas, Orunmila and Olodumare is viewed as an essential aspect of Ifa worship. It is to be understood that prayers to the divinities are for the purufication and elevation of base human qualities. The highest form of prayer is that of the devotee asking for nothing except transcendence and protection from negating forces. By means of sincere prayer the devotee is better able to pass through the lower realms and attain the heavenly states
Ifa priests and priestesses are directed to assist devotees in their heavenly and earthly trails. Prayers to the deities for bearing children, employment, finance, marriage, etc; fall under earthly tribulation. Prayers are strong voices against the oppressive earth forces that are limiting human growth and stability. Through their power they seek to bring about change. The heavenly host are activated to combat or placate detremental forces
Bringing about such changes for the purpose of worldly gains only, is witchcraft. Prayer and sorcery do not connect. It is illogical to the divine psyche to place them together. When prayer is connected with the sacred unfoldment of the devotee a sense of divine feeling ensues. This divine feeling is absent when sorcery is connecte to the devotee. Prayer brings about divine intervention and the betterment of the devotee's person. Sorcery does not. If clearly examined, we can conclude that sorcery brings about the opposite of priestly development. Prayer, ofcourse enhances it. This is why the priestly are constantly directing the people in the way of the divine. People must not fall victim to the forces of sorcery and illusion. It as if to say "pray or be preyed upon" in other words, pray or fall victim to disruptive forces.
It is important to set specific times and places for prayer. This disciplines the mind, which must be clear and focused, in order to strenthen the endeavor. Dawn, or upon rising, is an especially good time for prayer as the mind and emotion have not yet been caught up in the world. At dawn, the Ori is clear and the conciousness of the body is more open to creative sources of light and energy. Prayer before going sleep is also potent. The aspirant then clears the Ori of the day long experiences and set to rest from the worldly trails. The essence of spirit is reawakened and maintained throughout the dream-subconcious states.
For Ifa traditionalist, setting the proper atmosphere for prayer is duly important. Candles, incense, bowls of water and fruits provide the spiritual essence that usually envelops a place of prayer or reverance. Musical instrumentation also plays a great part in setting the atmosphere. Ifa devotees include drums, rattles, bells, handclaps, and song in the prayer directive. Prayers are often "sung" or chanted in ryhthm and in harmony with the music. When prayers are said in the way of praise songs thet are called oriki. The oriki more specifically tell of the attributes and powers of the Orishas. The divinities are approached with awe and respect openly. The oriki speak of angelic force, wisdom, and abilities.
Devotees are set to learn oriki specific to their personal deity under the auspices of their priest. Novices are not to overextend themselves in the desire to learn all prayers. It is better to grasp what can be understood and go within.
Although prayers need to be made at the shrine or altars of the given orisha, in no way is this a limitation. Prayers may be said at anytime and at anyplace conducive to the elevating of one's self
Ase
Prayer (adura) is very important in Ifa. To make supplication for one's Ori, Egun, Orishas, Orunmila and Olodumare is viewed as an essential aspect of Ifa worship. It is to be understood that prayers to the divinities are for the purufication and elevation of base human qualities. The highest form of prayer is that of the devotee asking for nothing except transcendence and protection from negating forces. By means of sincere prayer the devotee is better able to pass through the lower realms and attain the heavenly states
Ifa priests and priestesses are directed to assist devotees in their heavenly and earthly trails. Prayers to the deities for bearing children, employment, finance, marriage, etc; fall under earthly tribulation. Prayers are strong voices against the oppressive earth forces that are limiting human growth and stability. Through their power they seek to bring about change. The heavenly host are activated to combat or placate detremental forces
Bringing about such changes for the purpose of worldly gains only, is witchcraft. Prayer and sorcery do not connect. It is illogical to the divine psyche to place them together. When prayer is connected with the sacred unfoldment of the devotee a sense of divine feeling ensues. This divine feeling is absent when sorcery is connecte to the devotee. Prayer brings about divine intervention and the betterment of the devotee's person. Sorcery does not. If clearly examined, we can conclude that sorcery brings about the opposite of priestly development. Prayer, ofcourse enhances it. This is why the priestly are constantly directing the people in the way of the divine. People must not fall victim to the forces of sorcery and illusion. It as if to say "pray or be preyed upon" in other words, pray or fall victim to disruptive forces.
It is important to set specific times and places for prayer. This disciplines the mind, which must be clear and focused, in order to strenthen the endeavor. Dawn, or upon rising, is an especially good time for prayer as the mind and emotion have not yet been caught up in the world. At dawn, the Ori is clear and the conciousness of the body is more open to creative sources of light and energy. Prayer before going sleep is also potent. The aspirant then clears the Ori of the day long experiences and set to rest from the worldly trails. The essence of spirit is reawakened and maintained throughout the dream-subconcious states.
For Ifa traditionalist, setting the proper atmosphere for prayer is duly important. Candles, incense, bowls of water and fruits provide the spiritual essence that usually envelops a place of prayer or reverance. Musical instrumentation also plays a great part in setting the atmosphere. Ifa devotees include drums, rattles, bells, handclaps, and song in the prayer directive. Prayers are often "sung" or chanted in ryhthm and in harmony with the music. When prayers are said in the way of praise songs thet are called oriki. The oriki more specifically tell of the attributes and powers of the Orishas. The divinities are approached with awe and respect openly. The oriki speak of angelic force, wisdom, and abilities.
Devotees are set to learn oriki specific to their personal deity under the auspices of their priest. Novices are not to overextend themselves in the desire to learn all prayers. It is better to grasp what can be understood and go within.
Although prayers need to be made at the shrine or altars of the given orisha, in no way is this a limitation. Prayers may be said at anytime and at anyplace conducive to the elevating of one's self
Ase