Black Spirituality Religion : Osoosi: Divinity of healing and the Astral plane

Discussion in 'Black Spirituality / Religion - General Discussion' started by Sekhemu, Jun 14, 2009.

  1. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    The prefix of then name Osoosi, Oso, denotes the ability to astral travel. It refers to out of body experiences that are done intentionally. In Yoruba there is the saying "Otun, Osi?" meaning right and left. "Osi" meaning left.

    On the Opon Ifa (circular divining tray) the right side corresponds to what is manifest in the present, and the left corresponds to what is hidden.

    Odu Ifa is divided by right and left constituents. The lines of Odu are essentially a mandala.. The right side of the Odu reflects what is going on in the physical world, while the left side is indicative of what is happening in the invisible world. In Ifa there is the understanding that all things have the potential to come into being exist in potential in the spiritual realm. Odu is a map of the possible relationships between primordial patterns of energy.

    Osoosi is calle the "Sorcerer" of the left hand, who brings good fortune, spotted medicine of the forest. The reference to spotted medicine is medicine that is put in the skin during scarification. Medicine and sand is placed under the skin. The medicine is called "Ajabo." "Aja" means dog and "bo" is short for Ebo, offering. In other words Dog offering. In Ifa dogs serve as runners for Orisa. So Ajabo is made by getting ewe (Herbs) and depending on function of the medicine, Ewe are are procured based on what needs to be accomplished.

    Osoosi in his role as hunter or tracker requires astral travel in the forest for the purposes of locating herbs and game. Hunters in the forest have the ability to walk and look with their right eye seeing straight ahead and the left eye seeing looking down from the sky above them. Naturally it would easier to locate something using two seperate perspectives.

    How does this translate in a western setting? Lets look at the opon Ifa again. The Ifa symbol of the cross on the Opon Ifa, among other things, serves as a map of the conciousness. The key word here is balance. The outer rim of the circle represents the sum total of an individuals state of consciousness. The four quadrants of the circle represent the elements of consciousness in balance.

    In Ifa, when we have balanced all the forces that create consciousness, we are in touch with what is called Ori Inu, or the inner self. The process of getting in touch with the inner self is connecting with the higher self, known as Ipori. In Ifa, making this connection is a prerequisite for the phenomenon we know as possession. The connection with higher spiritual forces.

    The Yoruba word for possession is "Ini" which translates to mean
    "I am," being possessed by something other than ourselves, we are getting in touch with who we really are. Once you get in touch with your inner self, it becomes a magnet for similar forms of energy in the cosmos and this is possession occurs. We can be in touch with our inner selves and not hook up with these forces, this is a given, however hooking up with similar forces of consciousness, typically with the aide of specific ritual precipitates an energy surge we call possession.

    Orunmila says that Ori leaves the house in the morning should not be the Ori that comes home at night. This means that during the day you are going to learn something and you have to balance your consciousness. Every time your consciousness expands, the person who is alive today dies and is reborn as someone more intelligent.

    Again, the cross/map on Opon Ifa and the circle represents consciousness, and as consciousness expands the circumference the circle gets bigger. Like a leap from childhood to adulthood represents a tremendous expansion of the circumference of the circle that defines the individual consciousness.

    For example, image a circle the size of a baseball that represents the sum total of the consciousness of a child. We could say that the circle of an adult's consciousness was the size of a basketball. Picture the baseball resting at the bottom of the basketball and image the center of the base ball has to move through a rite of passage to the center of the basketball. There are two ways to travel from the centered consciousness of a child to the centered consciousness of an adult

    To travel in a straight line from center A to center B, the other is all the infinite ways that we can avoid traveling in a straight line. By avoiding a straight line, we are allowing ourselves to resist the process by either avoiding the responsibility, refusing to face the fear or by denying that growth is necessary. So we look for community support to give aid to children as the make crucial transition.

    The purpose of spiritual communities is to support spiritual growth. The purpose of Osoosi is to support the idea that moving from Point A to point B can occur smoothlyy and efficiently by traveling in a straight line.

    When Priest/ess invoke Osoosi it is done in order to get a clear vision for a straight path, on the shortest route. You have to see there the path lies in the course of life before you can walk it with efficiency. When divination is doen part of what it reveals is the shortest path from A to B. Osoosi is an important element in almost any divination experience. You reveal the problem to the diviner, and ask how do you solve it. Spirit reveals the solution and the most efficient way to resolve it.

    When we have an idea that we can't accomplish something, or anything that diminishes our own sense of self, it's Osoosi that can be invoked to find an alternative vision. Any time you give credence to a negating concept, the circle of your conciousness gets smaller. You regress rather than grow. Regression takes effort and eventually leads to suffering and illness. The reason regression takes effort is because you have to constantly distort your perception of reality to conform to your negating self image.

    Sometimes things happen to us to challenge our negative self image and rather than integrate our consciousness and grow, you won't see it, you'll distort it.

    If we shift the focus from the mundane or practical level to the cosmological plane, we can start by drawing a horizontal line that represents the spectrum of light. The top of the end is ultra violet and the bottom is infrared. Many of us are aware that we use our eyes to look at teh spectrum somewhere in the middle. There are vibrations on the lower end and on the hight end of the spectrum that we do not see.

    In Ifa, the concept of Orun which is understood to mean heaven is in fact an invisible dimension. Looking at the science of light, there are visible light rays that have an influence on visual reality. These rays cannot be seen. This means that we can say that there is an invisible dimension that helps shave the physical dimension. This is what Ifa means referring to Orun. So Orun is not heaven in the classic judeo-christian since of the word, but is the invisible dimension of the physical environment that has a clear substance and affect and real power, we simply can't or don't see it. Ifa refers to Orun as being on the earth, under the earth, above the clouds, in our own consciousness, with the living, and with the dead. There are seven different names for Orun which are located on different densities along the spectrum of light.

    What allows us to see along a particular band of light? We are controlled by gravity, time and substance. If we had a different field of gravity and sense of time, we would be looking at a different frequency along the spectrum of light. When you have Oso the ability to go out of your body, then the first thing you are doing is liberarting yourself from the effects of gravity. In addition to being able to go into the forest and see things in the physical realm, you can also see things in invisible realm. Priest of Osoosi are often adept as seeing and physically entering these dimensions of light that are not normally seen.

    In Ifa there are two ways to enter the invisible realm. One is through the use of Eiye which is the spirit part of a dead bird that is used to pull yourself out of your body. The other is through Osoosi. Ifa has it own tradition of dwarfs and little people and they are associated with Osoosi. They are described in one of two forms. One is as small people who look like regular people in terms of their proportions, except they're real tiny. The other is what would be considered little fur balls. That's the other way the spirit helpers manifest in the motherland.

    When these spirits appear visually and spontaneously out in the forest. which they do for people who are sensitive, it becomes a matter of caution. That is because when you get into the upper regions of the light spectrum time and space become distorted. So when the fur balls appear, if you were to follow them, you can litterally disappear and reappear somewhere else.

    There are certain places that are accessible gateways into this dimension that work as shrines that lead into different realms Those gateways are usually rocks or particuliar trees and when Priest or medicine men/women approach them they litterally walk into the tree or rock and disappear. They may reappear hours later. This implies a mastery of the ability to shift dimensions. This is an aspect of Ifa that is still used and preserved worked with and in Africa and the diaspora. In fact shape shifting is an aspect of Osoosi. It involves going into possession with the spirit of an animal, not so that you look like the animal to someone around you, but that you feel like the animal to other animals. Shape shifting serves as a tool for hunting with the spirit of the animal, then you have the ability to blend with those animals in the forest. this is a hunting technique.

    Osoosi and Esu

    Esu's function is to put us at the center of the Opon Ifa. When we say put us on the right path, you can't go from point A to point B without moving from your center. You cannot grow while being stuck in a place of fear for example. Esu puts us in the center of our self. That is symbolically called the gate or doorway through which movement occurs, but it is not the movement itself. Sometimes we hear people say my life would get better if I won the lottery. There is no way you can grow spiritually while sitting around waiting to be saved by the lottery. There is no way to move forward while being possessed by illusion.

    Befor you can begin a spiritual journey, you have to come face to face with your inner self. If you are not fact to face with your inner self you are in a state of Esu Ni Pa ko. People who are not centered, according to Ifa, have problems with the back of their neck. This is the place that links the head and the heart.Once you are thinking the same thing you are feeling, then the head and the heart are in alignment.You are no longer possessed by a fragment of your consciousness, you are in the center of the tray. You are at a place that will allow you to step on the path. Coming to the center is Esu's role.

    Once the door is open and you see where the path is leading, then Ogun is invoked to clear away the obstacles. This is why we associate Esu, Osoosi, and Ogun because they have the inter-relationship that allows for growth. Their interaction is the fundamental Ifa paradigm for growth. These 3 divinities are called Ebora and the fourth Ebora is Osun. Osun is the symbolic representation of the map of consciousness or realm through which the Ebora travel

    Osoosi and 1st nation medicine

    Osoosi can identify the invisible spirits of the land we live on. In Yorubaland Osoosi is used to identify indigenous plants, minerals and animals. As a result of the Maafa, there were and are fundamental challenges that have to be addressed regarding rituals in a new environment. The first challenge is to identify those plants tha can be used in a ceremonial way. They are no longer the plants that we used in Africa, so a dialogue is established with plants on the astral plane. We ask what effect plants will have on human consciousness. One of the things we ask Osoosi to do is to identify the function of various aspects of the ecological support sytem. Herbs and plants are a fundamental aspect of Ifa worship. When you go to the market in Africa there are booths that have hundreds of different kinds of tree bark. Each piece has a function and a name and they are commonly known in the area.

    When Priest are in Igbodu, the first thing we want to do is to identify the natural source of the particular power that we are working with. You don't go to the ocean to worship the spirit of the river, nor do you go to the mountain to worship the spirit of the desert. If you have thousands of miles of flat forest, and if you are in the rain forest of the Amazon, it may not be readily apparent what forces are strongest in given area. It may not be apparent what spiritual use of that land was in the past.

    Institutional Churches are notorious for building churches on holy 1st nation ground of what ever area they took over. Our ancestors were much more respectul. They would invoke Osoosi to discover how the land was used before they arrived. They used Osoosi to discover the name of the indigenous spirits of the land and then they honored that in conjuction with the Orisa that they were used to working with. So Osoosi was used to ensure that nothing was done in conflict with the 1st nation uses of the respective land. That way they avoid invoking conflicting spirits on the land that would neutralize their efficacy
     
  2. soulosophy

    soulosophy Well-Known Member MEMBER

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    Thank you for this wealth of interesting information. I for one very much appreciate it.

    Can I ask the source of your information in terms of books I can obtain?

    Love, Peace!
     
  3. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Modupe O Soulsophy

    I can give you two sources

    John Mason's Black Gods: Orisa studies in the New World

    Baba Ifa Karade'sThe handbook of Yoruba religious Concepts

    John Mason is actually Yoruba Priest and has written several other books as well.

    Much of the information I've shared on the site was taught to me by Elder priest and I can tell you without any hesitation, I've only shared a fraction of what I've learned from them and on my own.

    Books are good, but seeking out a priest is a must. Most priest will not divulge information over the internet. Information like anything else can be used as a tool, and when placed in the wrong hands can prove distastrous.

    The world is full of magickians but not enough healers

    Peace and light
     
  4. soulosophy

    soulosophy Well-Known Member MEMBER

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    I haven't learnt any Yoruba greetings (yet) but will greet you in the Akan of Mekyea wo.

    I Just wanted to comment on some things, and also, upon reading more thoroughly the information you posted, I have a a couple of questions.

    What are the elements of consciousness? Are these the same as the four elements in nature? Do they have names? Do they exist as intellectual, emotional, instinctive, and moving functions having its own centre or mind through which it operates, as many of us are absent of unity, divided, especially in terms of knowing (or inner-standing) the different aspects of the self which causes these selves to act or react only according to the above functions and not necessarily in unity, i.e. our likes, dislikes, views, attitudes, convictions, etc each acting and existing separately from one another and do not know each other?

    Again, what are the forces that create consciousness? And, how easy is it to balance these forces especially when one does not reside among a community of animists?

    Indeed, our life lessons allows our consciousness to expand in many ways especially through hard times or some form of spiritual crisis many term as “depression” as pain is merely pressure to transform by some means. I don’t believe that we as experiencing beings can ever be down & not be raised a level higher each time we have a new experience which should be better, subtler & more all-encompassing than the previous experience.

    Indeed we do look for support, and in this system we desparetly need it. As a mother with teenagers to raise, it has often been frustrating living in this system of materialism …trying to fight or compete with western so called values (if you can call it that) and trying to instill Afrikan values into my little, or rather big reflections. However, rights of passage for our children from childhood to adulthood is perhaps somewhat different in the west, or perhaps it doesn’t even exist at all as we find more sports games being televised, more video games on the market, more gambling houses etc etc etc such past times to keep us distracted from our higher selves.

    Very interesting as there are no straight lines in nature or rather no process goes thorough uninterrupted, and all processes proceed seven steps. Yet if we are conscious the line can be kept straight without any deviation. As it is said: Until one is motivated all is hesitancy. When one decides to commit then higher forces move also.

    I can understand that and its no wonder we’re in such dire states of confusion trying to exist in a system that is so devoid of unity. As someone once said, “all education fails unless it leads in the end to the realisation of the spiritual foundations of human society”. We are taking the routes of our oppressors and not of our Ancestral or even Afrikan spiritual heritage. These alternative paths are taking us the long way to higher conscious connection and/or it is stunting our very growth. On a personal level, when I first chose the path of ATR I was sometimes envious of those who had the fortunate opportunity of either being born with their 'spirit in tact' lol, i.e. owned no slave names and/or were given an appropriate Soul name or Afrikan name; spoke Afrikan language/s and/or comprehended the importance of learning such; had the support and guidance of a community of priests/esses; etc. At the time I felt that they were well ahead in terms of being spiritually conscious and connected and that I had wasted much of life being in Islam for several years. However, I’ve learnt that we each get what we need at the time we need it and that it is not all the time we ask for something we receive it, as we may not be mentally and spiritually ready for it. Many of us fall sleep and wake up for a moment, look around and fall back to sleep again. But once we awaken, we have to be conscious of how we are interacting with the universal elements which we are a part of and which we consists of.

    Thus it stands to reason that when we attach ourselves to the illusion, then we will automatically suffer with the illusion as we continue to be controlled and guided by external influences using so-called “success” as an expression to totally disregard the universal divine laws and principles upon which we exist

    This is beautiful because it demonstrates the importance of having and being in that state of awareness recognising our interrelationship with nature and how significant our working in partnership with the universe is to maintain harmony/balance (both inner and outer) and honouring the sacred spiritual forces of tree and plant life. It shows how much we have become disconnected from our ecosystems living in this system of materialism and capitalism.



    There is a Dahomean proverb that goes: If you knew the story of all the leaves of the forest, you would know all there is to be known about the gods of Dahomey.

    Sincere Thanks to you again for this insightful thread!!
     
  5. soulosophy

    soulosophy Well-Known Member MEMBER

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    Mekyea wo, thank you for your response.

    I read some reviews on John Mason’s book you suggested. It is very expensive to purchase here in England 68.95 pounds ($113.36). However, I checked out the USA site and it is a lot cheaper costing $54.95 (33.50 pounds). Even with shipping of $3.99 would still come up real cheap for me. The other book you mentioned by Baba Ifa Karade's is real cheap to purchase here from as little as 5.00 to 10.00 pounds. I find that many books on ATR (or even the occult )are extremely expensive. Why is that? Are our people not to have access to this information? For instance the Ifa Corpus cost near 300 pounds here with only about 260 pages. I purchased a sort of substitute to it entitled Yoruba Culture – A Philosophical Account, written by Kola Abimbola the son of Wande Abimbola (author of Ifa Corpus). I think I got it for about a tenner (10 pounds). It may not be as in depth but it serves me extremely well and covers the theoretical and practical foundations of Yoruba and Ifa with accurate, relevant and well-researched information.

    I don't expect you to agree with me but I feel that where I am on my spiritual journey right now I don’t feel the need to be initiated as such. Perhaps my being in a religious setting for so long in the past has helped towards my openness in metaphysical dimensions, therefore, I choose not to limit my spirit to one path through initiation. Though whilst I was in a religious setting I spent a substantial amount of time analysing metaphysics of the universe (both inner and outer). I feel that when one’s intention is truly about growing, healing and spiritual transformation, then who’s to say that this method or that method is wrong or right? We are after all our own judgment, or rather our higher selves are. We only have to look at the type of experiences we are attracting to know what our soul nature is resonating to, or to know what our quantum phase resonance is. Our consciousness determines our destiny thorough the law of cause and effect.

    I had responded to a post about a month or so ago by Sunraah on the thread entitled Can you call on any GOD OR GODDESS YOU LIKE? One of the things said was that ATR’s and the priests etc are corrupt and selfish. I asked some pertinent questions which no-one really gave a response to such as:

    - Do those who choose or are chosen to become initiated only taught and shown the remnants exhibited in art, dance, drama and etiquette so much so that the political and socio-political aspects are ignored?

    - Is the only significance that the Orisa religion and practices play lie in music, dance and the arts especially with all the primordial supernatural forces that populate the Yoruba cosmos whether we are initiated in Lucumi, Candomble, Santeria, etc and the many other ATR’s?

    - Should not spiritual beliefs and values produce change in the environment regardless of location? Do we not see that we are very much still at war?

    - What are the standards or protocols for such Priests/Priestesses for evaluating human ACTIONS and IN-ACTIONS, more specifically, the roles and function of the spiritual and religious in the day-to-day life and in today’s world to combat poverty and colonial oppression?

    - What are the social, cultural and political goals of those who choose or are chosen to become initiated?

    - If we are seeking to heal, grow and spiritually evolve, then do we not need a nurturing and loving environment?

    Anyway, those were just some of the things that pondered on my mind when I responded to the post.

    Love, Peace!
     
  6. Jaisolovely

    Jaisolovely Well-Known Member MEMBER

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    Aside from wht I have written in other threads...

    Peace Sekhemu,

    I agree with your statement about there are not enough healers in the world. I believe that there is alot of people like myself (before) who tend to follow others are being misguided, especially from the information being presented on destee. I say follow your intuition. Mine is louder than ever these days. Last week, I had a reading done by an Ifa priest and it was a bit insightful. Afterwards, (few days after) I've had so many questions that at the time I could not think to ask.
    My questions to you is, after my 8 days are up how do I dispose my offerings and how do I pay homage to my ancestors? I was told to just light a candle. I believe I should do more because I am particular about doing things a certain way. What do you know?

    With respect and love,
    -Jai
     
  7. Sekhemu

    Sekhemu Well-Known Member MEMBER

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  8. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Remember, being initiated means becoming a priest. You may very well be right about what you feel right now. Only your Ori and Orunmila knows your fate.

    No doubt! Do you beloved

    Nobody. That being said, from an Ifa perspective, only you can choose to attain your destiny. I can only hope you recognize the negating forces for who and what they really are, witchcraft included.


    Your Ori chooses your destiny in front of Olodumare and Orunmila before you incarnate to the physical world (ayie). If it is revealed to you by Dafa, that infact you should be initiated (as a priest/ess) then it is up to the individual to fullfil his/her destiny. Personally I know of know renmnants of Ifa being taught to anyone. The Odu Ifa are not a watered down version from a previous age :). The various rituals, praise songs (Oriki), possession, offerings serve as a means to raise the level of awareness in the devotee for the purpose of uniting him/her with their personal divinity by seeking the divine essence. Not only is this a mystical undertaking but the cultural transmission of African social mores and codes of ethics. Nothing is ignored my sistah, nothing.

    Nope!

    Using what measuring stick? Is this change you speak of a natural evolution or manipulation of various forces?

    Yes indeedie! The battle to transcend the machinations and inclinations of the lower self continue to haunt us. The enemy within is greater than enemy demon man could ever conjure.

    The only standards any Aborisha or Priest/Priestess should be concerned with is Iwa Pele. It is not the job of a priest or devotee to hold anyone accountable for feeding the homeless or overthrowing YT. However, this is not to say that there are priest and/or aborisha that are destined to do so or are not doing it this very moment. Once again, this boils down to the person and their choice of destiny.

    Once again, see above. Additionally, during the ritual of Itefa, all of these matters are addressed by the initiating priest.

    Absolutely, I know a few of them. There are a number of efforts to change the perception of Traditional African religions, particuliarly in light of the fact that so many of our people are steeped and thoroughly entrenched in the Christian tradition. There is a lingering mis-conception that Ifa devotees and the like are at best nothing more than pagans, and at worst something akin to devil worshippers. I'm under no illusion that this is a task that may take many lifetimes to accomplish. But it's all good
     
  9. Sekhemu

    Sekhemu Well-Known Member MEMBER

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    Modupe O Jai

    Sorry for taking so long to answer your question.

    After removing your offering (adimu) from your shrine, place it in a paper bag and take it to a wooded area, preferably next to a tree or a rock and leave it there.

    Were you able to write down the name of the Odu (reading) that came down?

    Did the Awo instruct you on how to erect your shrine and did he tell you it must be consecrated?

    Don't be afraid to go back for another divination, but this time be sure to write down questions before hand and bring a pen and paper

    Peace and light
     
  10. Jaisolovely

    Jaisolovely Well-Known Member MEMBER

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    Peace,

    I was not told to do any of what you have mentioned but I believe it was Obatala.
     
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