African Traditional Religion : Yoruba wisdom

[awo dino]

Beginning Steps on the Road to Ifa
By Awo Imodoye

Iji mi t’oni, iji ire ni (may my day be blessed today) The start on the road of Ifa is a very special time. This is the seed time and a time of seeking, and a time of discipline. A time where the elements that make up your physical and spiritual constitution must be balanced so we may be focused. To become balanced is our first goal on the road to Ifa. We can never achieve our goal or reach our destiny without becoming balanced first because our imbalance and extreme aspects of our character can undermine our ability to reach our destiny. We now must make the decision to learn how to unite two worlds the outer world and the inner world. Some people take life as they see it: they are blind to their divine nature, cut off by the needs of survival, the conditioning of their educational and belief systems, and the technological gadgets that distract them from their relationship with nature. But many of us have a deep yearning, a quest to know. And in a moment of crises or in a time of withdrawal, we gain a glimpse into the higher dimension of ourselves where our individual consciousness unite with the universal consciousness of the Orisha [Orisa]. This sets us on the beginning steps to the road of Ifa. These beginning steps are the preparatory steps, and part of the preparation is to examine oneself and question one’s motives. We come to Ifa to be healed and to serve in whatever capacity we have been gifted to serve. We must ask ourselves, “What are our aims, our goals, our hopes, and expectations?” In one word, what are our intentions in entering on the road to Ifa? The Power of Intentions is one of the tools that is used to begin our journey on the road of Ifa. Our intentions are like the needle of a compass: helping to give us to a true direction, keeping us from getting lost; or, becoming distracted by attractive illusions, and our own misinterpretations of what we think Ifa is or is not. Our intention is important because inside of true intention must be sincerity. Sincere intention is directly related to our motivation, our moral, and our ability to absorb (receive) the teachings of Ifa. However, we must be mindful as we gain more knowledge, and become more sensitive and more aware of the Orisha, the Egun, and even the Ajogun manifesting themselves in our lives, that we do not to become reactionary, or judgmental. Each person's history and destiny is a unique part of a greater whole with its own special timing and growth. To create a sense of worth by judgment and comparison to others is an illusion of growth called self-righteousness. Judgment is reserved for Adakedajo (Olodumare), the Supreme Judge, who needs no helpers or assistants in judging. Judgment and gossiping are not virtues but vices that undermine our growth in Ifa. In Odu Ifa Ogunda Ogbe, Ifa teaches us that, “Iwo ko gbodo se eke” (you must not gossip against your fellow human beings or tell their secrets) use your discrimination to choose the best course of action without becoming emotional or judgmental. It is natural to compare what you are doing with what others are doing when your self knowledge is small (spiritual identity), or your purpose is weak, and your destiny and direction are not clear. As new students of Ifa, we seek to be a blessing to others not a curse. As omo kekere in Ifa [omo Awo], it is not our role to convince or convert others, but to progress in manifesting the best examples of Ifa that we have been able to receive. Besides having a sincere intension, and engaging in self examination, it is necessary that we have a spiritual guide to help us in our journey. Of course, everyone dreams of finding a Master Teacher who will be his or her spiritual guide, the more important question is, “Are you willing and worthy of being guided?” Knowledge can only be given to those who are prepared to receive it, that is to those who are worthy and prepared to assume the obligations that come with the privileges of receiving the gift of initiation and walk the path of discipleship. O di abo Babake
ase

 

[awo dino]

Elements of Ifa, Part I
by Babalawo Aworeni



Ifa is the word that came from the mouth of Orunmila. The entire Ifa corpus encompasses the strengths and pitfalls of human existence. The philosophy of Ifa is vast and has been described in a myriad of different ways, however the basis of Ifa is TRUTH. To follow and practice the tenets of Ifa, one must not only have patience, but they must speak and practice the truth in the purest sense.

In Ile-Ife if you want to practice Ifa the following is discussed with the potential devotee:

If one practices Ifa to have drink, then they will have drink. If one practices Ifa to have meat, then they will have plenty of meat. If one practices Ifa to have a wife/husband, then that is what they will get. If one practices Ifa for juju or money, then that is what will come to them. However, if one practices Ifa with a pure mind with truth on their tongue, then all these things will be theirs, drink, meat, wife, children, juju and money.

Ifa knows the future. Ifa knows the beginning and end of all things. There is no problem that Ifa cannot solve, with the exception of death. Ifa tells of one’s destiny as well as an individual’s life purpose, path and personal journey. Because each person has a specific individual destiny, Ifa will tell a different story and have different advice for each person. Ifa will tell a person the food the should or shouldn’t consume, what colors they should wear or avoid. Ifa will also tell a person about certain pitfalls they should avoid, such as walking at night, or marrying a man/woman with tattoos, etc.

Ifa is specific about how to care for all the Orisha as well. Ifa tells of when and to whom to make sacrifice. Also about the food they should eat. Ifa is consulted for entire towns, kings, senators, priests and common people alike.

The Elements of Ifa is a three part series on the basics of Ifa. It will include the Philosophy, the Spirit and Metaphysics, and the Physical Implements of Ifa.
http://orishada.com/wordpress/?p=529

 

[awo dino]

MOTHERS ARE LIFE FORCES
By Chief FAMA

E je ki a fi iba fun obinrin
Obinrin ni o bi wa ki a to di eniyan.

English
Let us give iba* to women
Because, before our successes and achievements in life, women nurture us first--mothers are life forces...
*honor, respect.

Motherhood being a subject that cannot be effectively taught in classrooms, the full import of motherhood, then, is in its lived experience. Be it from the perspective of a passionate father or a single father, motherhood is beyond the birth process: it encompasses an unquantifiable love for a newly born baby; an infinite love to protect the baby from all known dangers; the concern to shield him/her from unknown dangers, and the determination to nurture the baby to a productive adult who would be of benefit not only to herself/himself, but to the family to which s/he is born, to the community to which s/he belongs, to the country to which s/he is identified, and to the world at large of which s/he is a bonafide member. No doubt, a mother's influence on a growing child's life is profound. It is the recognition of the uniqueness of this mother/child relationship--which extends to the building of great nations--that influences the following Ifa advice, "E je ki a fi ib a fun obinrin, obinrin ni o bi wa ki a to di eniyan."
The universality of the above quote from Ifa makes it applicable to our twentieth century obligatory decision of setting up special days for "mothers" and for "fathers" alike. So, "Happy Mother's Day," dear Iyas in our forum. Fathers in the forum, please, express this Ifa greetings/blessings to the "mother/s" in your lives.
A ji ire ni oni o (good morning) from the Motherland, good people, and good luck, ase.
Aboru aboye.

 

[awo dino]

KA-BI-I-KO-SI (Kabiesi--SANGO!)
By Chief FAMA

A verse of an Odu Ifa says in part
E ba 'ni wo ile orun nu
Ki e tun ti aye mo
Ogerere, ile Awo ma nwo ni orun, Ogerere....

English
Demolish the house in the spirit world [Ifa, demolish the house being built for anyone of us in Ifaseeyen Group, in the spirit world]
And rebuilt/reinforce the house on earth
Ogerere*, Awo's house in the spirit world is falling apart, ogerere....
*sound of demolition.

At 5:36 am in Nigeria (9:36 pm, pacific), Oya's fierce presence is felt everywhere, at least in the surrounding neighborhood. The banging on doors, the music from window seals, and the high pitch whistling from Oya were accompanied by Sango's own announcement of his presence in the form of intermittent flashes from lightening. These progressive announcements from Oya and Sango have the feel of a mild earthquack. Then, a mild rain. The calmness with the rain, after Oya and Sango's presence, was awesome!
Everything is completely calm now at 6:33 am, but the question that lingers is, "Was Oya and Sango on a disciplinary mission somewhere?" "Kawoo, kabii-esi-o!," meaning "Sango's actions cannot be questioned!" Yes, I greeted Sango "Kawoo, kabii-esi-o!" many times when he was passing. May Odumare, through Orunmila and all the other Orisas, guide us aright and protect us from the wrath of Sango, Oya, or any of the Orisas. And, may Ifa demolish any house on our behalf in the spirit world, and rebuilt/reinforce the houses on earth--because the preference is to be alive, ase! Wishing everyone "Ogbo" and "ato" (long life with good health).
Aboru aboye.

 

[cherryblossom]

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.....

Amen! Well said!