Black Spirituality Religion : Dafa: Ifa Divination

Discussion in 'Black Spirituality / Religion - General Discussion' started by Sekhemu, Dec 10, 2008.

  1. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Divinations are the heart and soul of Ifa. Most if not all, adherants to the faith undergo the process from the first actual realization of the religion up to O'lorisa (priesthood) and beyond. All in all, it must be remembered that Ifa divinations are based upon and revolve around the tnenets of the sixteen Olodu. and the sage-like wisdom that they bestow. It must be also remembered that the divination session is a sacred event- a communion. The diviner is set to deliver the verses (ese) and/or morals of the odu in a way that the seeker can best understand and apply them.

    Divinations sessions are not instances of arbitrary idiosyncratic behavior of the diviner. the situation of a divination in time and space, the cultural artifacts utilized (objects, words, behaviors), the process of social interaction and uses made of oracular knowledge all demonstrate the foundations of a peoples world-view and social harmony. Divination systems are not simply colsed ideologies founded on religious beliefs, but are dynamic systems of knowledge upon which the proper ordering of social actions is based. It is spiritually impossible to discuss social interaction, self-identity and cognitive process in an African context without consideration of divination, especially diviner-client interaction and modes of analysis employed

    Novices and initiates alike need to understand three basic points regarding divination.. The first is that it important to not become addicted or overly dependent on "readings." The greater importance of readings/divinations is to build up within the individual an inner strength of thought based on increased positive self and cultural identity along with greater degrees of sefl-esteem. The resultant strength bring about the ability to make better decisions based on earthly grounding and spiritual acuity. The devotee may then gain the power to make the better decisions at any place, and at any time.

    The decisions that people are set to make are fraught with consequences, some obvious, some sublime. Yet, no matter what the degree, it is the level of one's self-esteem that is the dominant factor. Therefore, as the session of divination increase, there needs to be noted advancements in the areas of maturity, expansion of consciousness, development of character, elevation of spirit, harmony in the world. These advancements enhance the building of esteem, the purification of thought, and resultant behaviou.

    The second point is that although people from other paths of life and religions are experiencing Ifa divination, it must be understood that this system is set to bring seekers closer to the West African view of the world and of spirituality. Ifa is an authentic tried and true African science-religion from the most ancient times. The entities communed with during divination are ancient African prophets, sages, and legendary heroes/heroines. So that when a person comes for divination bye way of Ifa, he/she must realize that in order to avoid internal and external conflict, they must study and explore cultural experiences relative to the respective tradition. When the culture is appreciated and embraced, the impact and subsequent results of the divination process are apt to be more understood and also to be more effective.

    The third point is that the divination process need not be viewed as a system in need of intense intellectual analysis. Most, if not all of the time, the directives of divination sessions and simple insights, a slight change in perspective, a gentle refocusing. All of these areas are sufficient journey and/or to keep the initiate true to the devotional committments of the faith. The challenge is more on the devotee attempting to unravel the complexities of his/her own life in order to experience the simplicity and serenity that dwells within.

    It is suggested that all novices follow four basic steps om respect to divination.

    1. Listen to, and learn about, the priest or priestess that you want to get a reading from. Research the philosophy of the person through their writings, lectures, initial conversations, others who have gone to them, and most of all your own inner voice

    2. During the session, do not be afraid to quietly ask questions. Stay focused on the things that mean the most to you, try not to be intimidated. A good diviner will attempt to make you feel as comfortable as possible and allow you to be a part of your own healing

    3. Make no sudden decisions especially involving large sums of money, exaggerated changes in life-style, or changes in relationships. Remember that bit by bit is the way that we strive for enlightenment, and that the way to grow is as weaving silk

    4. Begin to study the patterns of the Ifa divination system and attempt to gain some insights into the messages that are encoded within. It is advisable to take a few classes or workshops on the subject with experienced master teachers/priest/ess

    Ase, Ase O, Ase!

    Light for Lite:climb:
     
  2. Alexandra

    Alexandra Well-Known Member MEMBER

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    Alaafia Elder Sekhemu,

    How does Western African spirituality differ from other spirituality systems, say for example, from the East of Africa (which is where I am from). Can the two systems co-exist without merging with the effect being one gains the benefits from the Western system, without compromising the Eastern one?

    Indeed.

    Thank you for this educational post; I have always wanted to have a divination, however it is most unfortunate that due to my location, this has yet to be realised. Nonetheless, this information has gone a long way in helping me to understand what it is, what it is not and what to expect.

    I have a pressing question with regards to having the grave dirt of one’s Ancestor on the altar. Would you be amenable to answering it? Seeing as this is our first interaction, and the question is not pertinent to the thread, I thought it courteous to ask first before posting my question.

    Ase,

    Alexandra
     
  3. lite16

    lite16 Well-Known Member MEMBER

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    This is great, just great. Thank you Brother Sekhemu.

    Looking forward to another post.
     
  4. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Not a whole lot! Let us take a look at some basic spiritual components of the Kikuyu of modern day Kenya in comparison to Yoruba cosmology.

    The Kikuyu maintain that there is only one God, who they call Ngai, the Yoruba call the Creator Olodumare. That Ngai/Olodumare brought into being all things, and that all things are manifestations of Ngai/Olodumare.

    The Kikuyu say Ngai lives in the Yoruba say Oludumare is far removed from man. That elevated spirits serve as emanations of Ngai and are seen as causal principles of nature, the Yoruba call these beings Orisa, the Kemau call them Neteru.

    The kikuyu hold that departed ancestors can be pleased or displeased, and that their ancestors were honored as mediators between Ngai and the aforementioned spiritual heirarchy, Identical to the Yoruba.

    The ancestors were honoured during naming ceremonies and it is understood that grandparents or other ancesters incarnate in the newborn child as reflected in the naming ceremony.

    There are a host of other similarities with respect to Animal and vegetable sacrifice in addition to the dis-belief in the Devil.

    More than likely yes, they could. Most Traditional African religions are predicated on the adherance and maitenance of various taboos ( moral codes, dos and don'ts) established and handed down by elevated ancestors, in turn codified by a prophet or divinity, in addition to the belief in one God. Glaring differences not withstanding with regard to ritual protocol, there should be little if any need to compromise one for the other.

    You can write me via of email for your last question. :)
     
  5. Blackbird

    Blackbird Well-Known Member MEMBER

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    Eriwo ya! Modupe Uncle for this piece. Glad to be back in your presence. Aboru Aboye Abosise...

    Blackbird
     
  6. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Modupe, Modupe, modupe

    Good to see you as well!
     
  7. Alexandra

    Alexandra Well-Known Member MEMBER

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    Your response is truly appreciated Elder Sekhemu, and I will most certainly take you up on that kind offer and email you.

    Peace,
    Alexandra
     
  8. Alexandra

    Alexandra Well-Known Member MEMBER

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    Elder Sekhemu,

    I just wanted to let you know that I have sent the email. For your convenience, the subject title is 'Email from Alexandra at Destee.com', just incase it get delivered to your Spam inbox.

    Many thanks,

    Alexandra
     
  9. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Here you are blaklioness, for your perusal.

    Here's my take on people engaged in witchcraft as opposed to Ifa.

    I would imagine that for the most part the former have an affinity for the manipulation of energy and a pre-occupation of power.

    The latter places a greater emphasis on the transformation and elevation of the soul.

    I'm of the opinion that some people are more determined in the quest for power. While I can understand not everyone has access to a reputable priest, what I can't understand is why is sorcery the automatic alternative? Unless the goal is to aquire power as opposed to personal development.
     
  10. awo dino

    awo dino Well-Known Member MEMBER

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    Once again, you break it down in few words. Mo dupe, awo
     
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