Friday, September 2, 2011
Odù-Ifá; Ọ̀wọ́nrín Ògùndá explains; Ìṣẹ̀ṣe (Primordials / Ones Progenitors)
def. primordial
adjective
existing at or from the beginning of time; primeval : the primordial oceans.
• (esp. of a state or quality) basic and fundamental
def. progenitor
noun
a person or thing from which a person, animal, or plant is descended or originates; an ancestor or parent : his sons and daughters were the progenitors of many of Scotland's leading noble families.
• a person who originates an artistic, political, or intellectual movement : the progenitor of modern jazz.
This Odù Ifá teaches us the order in which we ought to pay our reverence and to whom we owe gratitude when praying on behalf of oneself or pleading on behalf of another persons case.
More-so, when deliberating on an issue, we first need to throughly investigate the matter, meaning to look at all-angles before bringing the matter before our Ọrìṣà. The reason is, in certain cases the matter can be dealt with within the Ancestral realm, or when checking ones Ori (including Iwa-Character), or even the way someones relations are with ones parents or how they interact with their spouse.
Furthermore, Ifá teaches us here that the way one lives their life on Earth (respecting Nature Herself) needs a through investigation, as well as inspecting if one is living according to ones Destiny (namely following ones taboo, see earlier blog on taboo HERE)
The meaning of Ìṣẹ̀ṣe becomes clear once hearing this Ifá recited. It clarifies what is Ìṣẹ̀ṣe, and what also constitute as ones Ìṣẹ̀ṣe. The verse also states that Ilẹ̀ Aiyé (Mother Earth) is ones Ìṣẹ̀ṣe, Ikin-Ifá (sacred palm) is ones Ìṣẹ̀ṣe, along with ones parents and elders. These individuals have knowledge and ought to have the vested interest & maturity to advise one or lead them on the rightful path.
With this understanding we come to see the correlation between the Ìṣẹ̀ṣe (Primordial supportive Progenitors ) and the Ọrìṣà, had it not been for these collective Ìṣẹ̀ṣe the essence of the Ọrìṣà would not derive the same foundational understanding, meaning the knowledge of the Ọrìṣà came from another source, lack of that other source we would have never known of the Ọrìṣà or be able to appease them appropriately.
It is our Ìṣẹ̀ṣe that has gifted us that knowledge and ability to honour our Ọrìṣà. In Brazil they say, "if we have no ancestors we could not have Ọrìṣà", meaning it was those that came before us that made us to know of the Ọrìṣà, had they not done this, none of us would know of there existence.
So in response to the many questions people have asked for clarity of what is Ìṣẹ̀ṣe, and the purpose of last weekends Ìṣẹ̀ṣe day (Aug 20th, 2011) activities in Yoruba land, I hope this sheds some light….
Ifá in Odù Ọ̀wọ́nrín Ògùndá says;
....
díá fún Ìṣẹ̀ṣe
tíí ṣe olórí Orò n'Ífẹ
njẹ́ kínni Ìṣẹ̀ṣe ẹni
Ọ̀lódùmarè ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Orí ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Ikin Ifá ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Ilẹ̀ Aiyé ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Ìyà ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Bàbá ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Okó ni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Òbò ni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Olúwo ẹni ni Ìsẹ̀ṣe ẹni
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Ẹ jẹ́ ká bọ Ìsẹ̀ṣe ò Olówó
Iṣẹ̀ṣe là bá bọ
kàí tèní b'Ọrìṣà, Ìsẹ̀ṣe
Ìsẹ̀ṣe ni Bàbá ètùtù......
Divined for Ìsẹ̀ṣe (Progenitors)
The leader of the Orò society of ancient Ífẹ
They asked, what is ones Ìsẹ̀ṣe?
Ọ̀lódùmarè is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Ones Orí (Destiny) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Ones Ikin Ifá (ones personal Odù) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Ilẹ̀ Aiyé (Mother Earth/Nature) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Ones own Mother is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
ones own Father is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Vagina (likely referring to ones marital relations within home or ones mother genital) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Penis (likely referring to ones marital relations within home or ones father genital) is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
ones Olúwo ("Elder Priest") is ones Ìsẹ̀ṣe
It is Ìsẹ̀ṣe we ought to appease
Before appeasing any Ọrìṣà, Ìsẹ̀ṣe (Primordials)
Please let us appease Ìsẹ̀ṣe (Primordials)
Before appeasing any Ọrìṣà
Ìsẹ̀ṣe is the Progenitor of all ètùtù (appeasements)
This Ifá stanza not only explains the root of Ìsẹ̀ṣe, as taught in Odù Ọ̀wọ́nrín Ògùndá, but also teaches us we ought to not over-burden the Ọrìṣà when often times the matter can be dealt with or resolved by approaching it in a different way, or making personal lifestyle adjustments.
Furthermore not overemphasizing the importance of ritual sacrifice but introspection and self-examination.
Àbọrú Àbọyè
Awo Ifálojú
www.Ifaspeaks.alawoye.com
Monday, August 15, 2011
Olùwinní / Onigbese (Ones Creditor) - Ogbè Ògúndá (Ogbè Ìyónú) Ifá Speaks on DEBT
def. Creditor |ˈkreditər|
noun
a person, company or country to whom money is owed.
def. Debt |det|
noun
something, typically money, that is owed or due : I paid off my debts
• the state of owing money : the firm is heavily in debt.
• [usu. in sing. ] a feeling of gratitude for a service or favor : we owe them a debt of thanks.
PHRASES
be in someone's debt owe gratitude to someone for a service or favor.
Ifá teaches us in Ogbè Ògúndá (Ogbè Ìyónú), that one has to take serious consideration before accepting more debt, if at all possible completely avoid it. Moreso, if acquiring something ponder on the matter at length to determine what is the motivation for the acquisition then make a prudent calculating decision.
Sometimes our own motives to create an expense or worse yet enter into debt, could be superficial, shortsighted or vain, depending on the situation. Often times it is better to properly analyze the situation and asses the need for the item(s) to ensure one is not creating an unnecessary expense. An expense that they will not be able to maintain if ones situation was to change or justify the cost efficiency of holdings.
In observing the financial crisis in the US that has also now become a credit crisis (namely China as creditor), I was implored to write what Ifa says about the situation.
Ifá in Ogbè Ìyónú says....
A sá taara
A rìn taara
Ọ̀tààrá taara n'ìṣàn odò
Ojú odún mẹ́ta lobìnrin fi njẹ̀un ọwọ́ ọkọ
Díá fún Ọ̀rúnmìlà
Ifá yóó s'àsè bọ́ gbogbo Irúnmọlè l'ọ́rún
To run majestically
To trek majestically
Majestically and steadily are the flowing of streams
For three good years, a newly wedded wife consumes from
her husband (without contributing financially or otherwise)
They were the ones who cast Ifa for Ọ̀runmìlà
Who would feast all the Irúnmọlè in five days time
He was advised to offer sacrifice
He complied....
This stanza tells us of the time when Ọ̀runmìlà cast Ifá to know what he should do in-order to gain universal respect, respect from his peers and Earthly followers alike. He was told to perform a comprehensive sacrifice and be feeding the various Irúnmọlè every five days. This would require a large outlay of funds and an ongoing responsibility that may not see an immediate return for a long time, but Ọ̀runmìlà sought the funds to fulfill the sacrifice & feeding requirements.
Ọ̀runmìlà did the sacrifice and performed the five day rotating appeasements for some time as instructed, and was eventually held in very high regard by his peers (the Irúnmọlè) and considered their leader, even above those who are his elder. Ifá-Ọ̀runmìlà received a lot of praise and respect, but this came at a high cost, as Ọ̀runmìlà had to continually be hosting the Irúnmọlè, feeding them, sharing his own gains with them etc. They would come for different demands of Ọ̀runmìlà and when in want it was Ọ̀runmìlà they would come seeking for his support.
Yet little by little Ọ̀runmìlà was also gradually benefiting since he was the one funding/providing for the other Irúnmọlè, they were and still are indebted to Ọ̀runmìlà and anything he demanded they were obligated to fulfill.
So when Ọ̀runmìlà was getting petitioned by one of his Akápo (Awo Ifá), he would know which Irúnmọlè to call upon thus how to bless that client, increasing the respect given to his various Akápo, which gave ultimate thanks to Ọ̀runmìlà over the other Irúnmọlè.
This Ifá teaches that when making a cost benefit analysis, choose what the eventual benefit would be and think not of short term or fulfilling the immediacy of gratification, but think of the long term benefits associated with the expense. Which in this case now appears more like an investment reaping multitude of dividends.
Also in Ogbè Ìyónú Ifá says....
Òní lẹ̀ n wò
Ìgbèyìn mi Kàṣàì tòòrò
Díá fún Mákanjúọlá
Tí n sọmọ Elérìn Ṣàjéjé
Èyí tó fẹ̀yìntì mójú ekún sùnráhùn Ire gbogbo
Wón ní kó sákáalẹ̀ ẹbọ ní ṣíṣe
Ó gbẹ́bọ ó rúbọ
It is today you are considering
My future shall not but be bright and successful
that was the declaration of the Oracle to Mákanjúọlá
who was the offspring of Elérìn Ṣàjéjé
when weeping in lamentation of his failure to have any Ire in life
he was advised to offer sacrifice
he complied....
In this Ifá stanza, Mákanjúọlá (meaning; Do-not-be-in-haste-to-acquire-honour-and-wealth), who had been trying his hand for a very long time without any success, he had no money to have wife, no child, no home nor profitable business etc.
His only business was a small one-man operation selling limited goods, that appeared like a time waster, he had no funds to invest in its growth. Mákanjúọlá had watched many of his peers coming from less prosperous families gain so many types of Ire and start many successful businesses by taking credit/loans, while his own self-funded business never seemed to move past a new startup status. Even though his family was well known and respected, he constantly had creditors offering him business loans and funding to grow his business, based on the established name his father has in the town.
One day things seemed all lost, Mákanjúọlá felt completely defeated after seeing the child of several of his peers building their own house while he was still unable to build his first house. His peers and the children of his peers looked at him as a useless man and disregarded him as a useless man.
That day decided to consult Ifá and Ogbè Ìyónú was revealed, the Awo told Mákanjúọlá his matters were not going on well and he was considering taking the fast route to success which will only multiply his problems. He should reconsider and stay focused on his business while performing the appropriate sacrifice and appeasements etc, he should also resist accepting startup funds or credit in conducting his business.
They said when in doubt you should be singing our names...
Òní lẹ̀ n wò,
Ìgbèyìn mi Kàṣàì tòòrò....
It is today you are considering,
My future shall not but be bright and successful......
Mákanjúọlá heard the advice and heeded the warning, he performed all the rituals and would be calling the names of his Awo. Then it happened one day his business became so prosperous and grew so quickly Mákanjúọlá had difficulty maintaining its growth and meeting the order demands, yet he did so debt free.
At the same time his peers, who previously appeared to have prosperous businesses, were forced to repay debt to creditors at very high interest rates, and adjust their business models constantly because they had lost full autonomy of their businesses, because their creditor had in essence become the business owner and was calling the shots and they had become the employee of their creditor.
Ifá says it is often best to live within ones means and be hard working and dedicated to what one is doing. Resist the urge for immediacy and quick success, since they can sometimes have strings attached that can make matters unlivable.
Also never look down at someone who appears less, nor consider someone better because they appear to have more, since you do not know what they did to attain those things or if they even rightfully own them.
Ifá says be hard working, focused and dedicated, consult the Ifá Oracle when undertaking new ventures and deciding on a business approach. Live within ones means and don't become seduced with materials things, so says Ifá in Ogbè Ìyónú....
Àbọrú Àbọyè
Awo Ifálójú
www.alawoye.com
bare with me as I plan to make new podcast and articles, I appreciate the support and followers to my content of the past, I do get your emails and request, I promise efforts will be made to restore these various media offerings, stay in touch via Twitter @alawoye....Ifaloju
noun
a person, company or country to whom money is owed.
def. Debt |det|
noun
something, typically money, that is owed or due : I paid off my debts
• the state of owing money : the firm is heavily in debt.
• [usu. in sing. ] a feeling of gratitude for a service or favor : we owe them a debt of thanks.
PHRASES
be in someone's debt owe gratitude to someone for a service or favor.
Ifá teaches us in Ogbè Ògúndá (Ogbè Ìyónú), that one has to take serious consideration before accepting more debt, if at all possible completely avoid it. Moreso, if acquiring something ponder on the matter at length to determine what is the motivation for the acquisition then make a prudent calculating decision.
Sometimes our own motives to create an expense or worse yet enter into debt, could be superficial, shortsighted or vain, depending on the situation. Often times it is better to properly analyze the situation and asses the need for the item(s) to ensure one is not creating an unnecessary expense. An expense that they will not be able to maintain if ones situation was to change or justify the cost efficiency of holdings.
In observing the financial crisis in the US that has also now become a credit crisis (namely China as creditor), I was implored to write what Ifa says about the situation.
Ifá in Ogbè Ìyónú says....
A sá taara
A rìn taara
Ọ̀tààrá taara n'ìṣàn odò
Ojú odún mẹ́ta lobìnrin fi njẹ̀un ọwọ́ ọkọ
Díá fún Ọ̀rúnmìlà
Ifá yóó s'àsè bọ́ gbogbo Irúnmọlè l'ọ́rún
To run majestically
To trek majestically
Majestically and steadily are the flowing of streams
For three good years, a newly wedded wife consumes from
her husband (without contributing financially or otherwise)
They were the ones who cast Ifa for Ọ̀runmìlà
Who would feast all the Irúnmọlè in five days time
He was advised to offer sacrifice
He complied....
This stanza tells us of the time when Ọ̀runmìlà cast Ifá to know what he should do in-order to gain universal respect, respect from his peers and Earthly followers alike. He was told to perform a comprehensive sacrifice and be feeding the various Irúnmọlè every five days. This would require a large outlay of funds and an ongoing responsibility that may not see an immediate return for a long time, but Ọ̀runmìlà sought the funds to fulfill the sacrifice & feeding requirements.
Ọ̀runmìlà did the sacrifice and performed the five day rotating appeasements for some time as instructed, and was eventually held in very high regard by his peers (the Irúnmọlè) and considered their leader, even above those who are his elder. Ifá-Ọ̀runmìlà received a lot of praise and respect, but this came at a high cost, as Ọ̀runmìlà had to continually be hosting the Irúnmọlè, feeding them, sharing his own gains with them etc. They would come for different demands of Ọ̀runmìlà and when in want it was Ọ̀runmìlà they would come seeking for his support.
Yet little by little Ọ̀runmìlà was also gradually benefiting since he was the one funding/providing for the other Irúnmọlè, they were and still are indebted to Ọ̀runmìlà and anything he demanded they were obligated to fulfill.
So when Ọ̀runmìlà was getting petitioned by one of his Akápo (Awo Ifá), he would know which Irúnmọlè to call upon thus how to bless that client, increasing the respect given to his various Akápo, which gave ultimate thanks to Ọ̀runmìlà over the other Irúnmọlè.
This Ifá teaches that when making a cost benefit analysis, choose what the eventual benefit would be and think not of short term or fulfilling the immediacy of gratification, but think of the long term benefits associated with the expense. Which in this case now appears more like an investment reaping multitude of dividends.
Also in Ogbè Ìyónú Ifá says....
Òní lẹ̀ n wò
Ìgbèyìn mi Kàṣàì tòòrò
Díá fún Mákanjúọlá
Tí n sọmọ Elérìn Ṣàjéjé
Èyí tó fẹ̀yìntì mójú ekún sùnráhùn Ire gbogbo
Wón ní kó sákáalẹ̀ ẹbọ ní ṣíṣe
Ó gbẹ́bọ ó rúbọ
It is today you are considering
My future shall not but be bright and successful
that was the declaration of the Oracle to Mákanjúọlá
who was the offspring of Elérìn Ṣàjéjé
when weeping in lamentation of his failure to have any Ire in life
he was advised to offer sacrifice
he complied....
In this Ifá stanza, Mákanjúọlá (meaning; Do-not-be-in-haste-to-acquire-honour-and-wealth), who had been trying his hand for a very long time without any success, he had no money to have wife, no child, no home nor profitable business etc.
His only business was a small one-man operation selling limited goods, that appeared like a time waster, he had no funds to invest in its growth. Mákanjúọlá had watched many of his peers coming from less prosperous families gain so many types of Ire and start many successful businesses by taking credit/loans, while his own self-funded business never seemed to move past a new startup status. Even though his family was well known and respected, he constantly had creditors offering him business loans and funding to grow his business, based on the established name his father has in the town.
One day things seemed all lost, Mákanjúọlá felt completely defeated after seeing the child of several of his peers building their own house while he was still unable to build his first house. His peers and the children of his peers looked at him as a useless man and disregarded him as a useless man.
That day decided to consult Ifá and Ogbè Ìyónú was revealed, the Awo told Mákanjúọlá his matters were not going on well and he was considering taking the fast route to success which will only multiply his problems. He should reconsider and stay focused on his business while performing the appropriate sacrifice and appeasements etc, he should also resist accepting startup funds or credit in conducting his business.
They said when in doubt you should be singing our names...
Òní lẹ̀ n wò,
Ìgbèyìn mi Kàṣàì tòòrò....
It is today you are considering,
My future shall not but be bright and successful......
Mákanjúọlá heard the advice and heeded the warning, he performed all the rituals and would be calling the names of his Awo. Then it happened one day his business became so prosperous and grew so quickly Mákanjúọlá had difficulty maintaining its growth and meeting the order demands, yet he did so debt free.
At the same time his peers, who previously appeared to have prosperous businesses, were forced to repay debt to creditors at very high interest rates, and adjust their business models constantly because they had lost full autonomy of their businesses, because their creditor had in essence become the business owner and was calling the shots and they had become the employee of their creditor.
Ifá says it is often best to live within ones means and be hard working and dedicated to what one is doing. Resist the urge for immediacy and quick success, since they can sometimes have strings attached that can make matters unlivable.
Also never look down at someone who appears less, nor consider someone better because they appear to have more, since you do not know what they did to attain those things or if they even rightfully own them.
Ifá says be hard working, focused and dedicated, consult the Ifá Oracle when undertaking new ventures and deciding on a business approach. Live within ones means and don't become seduced with materials things, so says Ifá in Ogbè Ìyónú....
Àbọrú Àbọyè
Awo Ifálójú
www.alawoye.com
bare with me as I plan to make new podcast and articles, I appreciate the support and followers to my content of the past, I do get your emails and request, I promise efforts will be made to restore these various media offerings, stay in touch via Twitter @alawoye....Ifaloju
Thursday, June 9, 2011
Igbadùn/Itẹnilọ́rùn (Gratitude/Gratefulness) Ọ̀bàrà Ògúndá
Igbadùn/Itẹnilọ́rùn (Gratitude/Gratefulness) within Odu-Ifá Ọ̀bàrà Ògúndá (Odu governing 2011/2012)
•Ifa says that some Ifa devotees had been blessed and they had been given prominence by Ifa. Instead of them to be contented with what Ifa had done, they are planning and behaving in a way that will make them overstep their bounds. Ifa warns that this people will meet with shame and disgrace. Ifa warns that all male married devotees must not allow their women to push them into doing what is abominable. In the same vein, all female married devotees must not push their men into committing social, economic, spiritual, or physical taboo. Ifa advises this people to offer ebo with one matured he-goat and to heed Ifa’s warning.
Bi aye ba ye won tan
Iwa ibaje ni won nhu
Dia fun Onjemi Akoko
To mo awo tan
To ni o ku obinrin oun
Ebo ni won ni ko waa se
O ko’ti ogbonyin s’ebo
Bi e ba taa wo bi o ba jo o
E lo si apere oba wo
Translation
Whenever they meet with the favor of the world
They begin to engage in misconduct
Ifa’s message for Onjemi Akoko
He who was shown the secret of Oro
And insisted that his wife must also be shown the secret
He was advised to offer ebo
He refused to comply
If the Oro icon refuses to function
Go and check the seat of the Oba
This ancient story within Ọ̀bàrà Ògúndá tell us of a time when the King (Oba Onjemi Akoko) of the town was living very well and enjoying all the blessing Ifa had brought to him, he had wives, lovely children, plenty of wise Elder Council, peaceful township, prosperous & contented inhabitants, fresh water was plentiful, the Head Market-Women reported the market was profitable, the Head Agricultural Society was reporting the cultivation of sizable yams & crops yearly etc.
In all ways the Kingdom was enjoying the blessings Ifá had predicted in the Kings own coronation Ifá consultation & ritual, but one of the messages of Ọ̀bàrà Ògúndá was ignored, the King went against Oro tabu. By allowing his beloved wife, upon her insistence, to witness the coming out and movement of Oro divinity, during the annual Oro festival, which is tabu for women to view. The King had allowed her to hide underneath his Royal Stool covered in cloth, and partake of the sacred ceremony. Shortly afterwards, everything went awry, his wives womb closed up, his children fussed insistently, several fell ill, the Elders started exiting in quick succession, the central Market shrine refused to bless with good commerce, the crops were spoilt within the ground and reaped useless goods, fights and unrest broke out within the town, many foreign towns hearing of the unrest had threaten takeover etc etc
Once the BabaAwo performed Ifá Dida (Ifá Divination), to know the root of the problem within the town, and Ọ̀bàrà-Ògúndá was revealed and the above stanza was recited, those BabaAwo then approached the King (Oba Onjemi Akoko) to confirm if it was true, he had allowed his favorite wife to witness the Oro festival, and the King confessed he did in fact hide her under his Royal Stool.
Ifá is advising us to be mindful, grateful and appreciative of our blessings and do not become complacent. Ones blessings might be counted on one hand or may be to numerous to count, but the reality is the blessings one has must be appreciated and not abused, less they disappear.
Let us all learn from this lesson of Oba Onjemi Akoko in Ọ̀bàrà-Ògúndá, and applies not only this New Yam Year, but every year, while teaching it to those whom we come into contact.
May Ifá and the Irunmole guide and bless us, those with good hearts and clean intentions,
The complete synopsis of Ọ̀bàrà-Ògúndá (governing Odu) for New Yam Year 2011/2012 can be found at: http://alawoye.com/Ifa_Orunmila_%3A_Alawoye/Odu-Ifa_for_Year_Ano.html
Awo Ifálojú
www.Alawoye.com
Tuesday, June 7, 2011
Odu of the Year ObaraOgunda 2011/2012
AGBONNIREGUN ANNUAL FESTIVAL 2011/2012
On Saturday/Sunday June 4/5 the Annual Agbonniregun Ifa Festival was held at Oke Itase Orunmila Temple, Ile Ife. During Ifa consultation, Obara Ogunda was revealed.
Ifa foresees Ire Gbogbo (All Ire of life). Ifa says that ebo will enable all the ire to manifest.
By virtue of this Odu, and in cognizance of the fact that Ifa foresees ire, there is the need for all Ifa devotees the world over to propitiate their Ifa with two kolanuts, four bitterkolas, one hen and money each. In addition to this, all those born by this Odu are expected to specifically ask Ifa what Ifa will take from them in order for all the Ire in their Odu to manifest in this year.
MESSAGES OF OBARA OGUNDA FOR ALL IFA DEVOTEES FOR THE YEAR 2011/2012.... read more at
www.Alawoye.com Odu Ifa for Year/Ano
the author of this detailed analysis is:
Solagbade Popoola.
Chairman, Ethics and Scripture
International Council for Ifa Religion.
Rector, Ifa International Training Institute.
Chief Popoola is also the author of Ifa Dida Volume 1 & Volume 2, Ikunle Abiyamo ASE of Motherhood and several other coming titles, learn more at: www.alawoye.com
On Saturday/Sunday June 4/5 the Annual Agbonniregun Ifa Festival was held at Oke Itase Orunmila Temple, Ile Ife. During Ifa consultation, Obara Ogunda was revealed.
Ifa foresees Ire Gbogbo (All Ire of life). Ifa says that ebo will enable all the ire to manifest.
By virtue of this Odu, and in cognizance of the fact that Ifa foresees ire, there is the need for all Ifa devotees the world over to propitiate their Ifa with two kolanuts, four bitterkolas, one hen and money each. In addition to this, all those born by this Odu are expected to specifically ask Ifa what Ifa will take from them in order for all the Ire in their Odu to manifest in this year.
MESSAGES OF OBARA OGUNDA FOR ALL IFA DEVOTEES FOR THE YEAR 2011/2012.... read more at
www.Alawoye.com Odu Ifa for Year/Ano
the author of this detailed analysis is:
Solagbade Popoola.
Chairman, Ethics and Scripture
International Council for Ifa Religion.
Rector, Ifa International Training Institute.
Chief Popoola is also the author of Ifa Dida Volume 1 & Volume 2, Ikunle Abiyamo ASE of Motherhood and several other coming titles, learn more at: www.alawoye.com
Odu of the Year 2011/2012
AGBONNIREGUN ANNUAL FESTIVAL 2011/2012
On Saturday/Sunday June 4/5 the Annual Agbonniregun Ifa Festival was held at Oke Itase Orunmila Temple, Ile Ife. During Ifa consultation, Obara Ogunda was revealed.
Ifa foresees Ire Gbogbo (All Ire of life). Ifa says that ebo will enable all the ire to manifest.
By virtue of this Odu, and in cognizance of the fact that Ifa foresees ire, there is the need for all Ifa devotees the world over to propitiate their Ifa with two kolanuts, four bitterkolas, one hen and money each. In addition to this, all those born by this Odu are expected to specifically ask Ifa what Ifa will take from them in order for all the Ire in their Odu to manifest in this year.
MESSAGES OF OBARA OGUNDA FOR ALL IFA DEVOTEES FOR THE YEAR 2011/2012.... read more at
here:
the author of this detailed analysis is:
Solagbade Popoola.
Chairman, Ethics and Scripture
International Council for Ifa Religion.
Rector, Ifa International Training Institute.
Chief Popoola is also the author of Ifa Dida Volume 1 & Volume 2, Ikunle Abiyamo ASE of Motherhood and several other coming titles, learn more at: www.alawoye.com
On Saturday/Sunday June 4/5 the Annual Agbonniregun Ifa Festival was held at Oke Itase Orunmila Temple, Ile Ife. During Ifa consultation, Obara Ogunda was revealed.
Ifa foresees Ire Gbogbo (All Ire of life). Ifa says that ebo will enable all the ire to manifest.
By virtue of this Odu, and in cognizance of the fact that Ifa foresees ire, there is the need for all Ifa devotees the world over to propitiate their Ifa with two kolanuts, four bitterkolas, one hen and money each. In addition to this, all those born by this Odu are expected to specifically ask Ifa what Ifa will take from them in order for all the Ire in their Odu to manifest in this year.
MESSAGES OF OBARA OGUNDA FOR ALL IFA DEVOTEES FOR THE YEAR 2011/2012.... read more at
here:
the author of this detailed analysis is:
Solagbade Popoola.
Chairman, Ethics and Scripture
International Council for Ifa Religion.
Rector, Ifa International Training Institute.
Chief Popoola is also the author of Ifa Dida Volume 1 & Volume 2, Ikunle Abiyamo ASE of Motherhood and several other coming titles, learn more at: www.alawoye.com
Monday, February 14, 2011
Odù-Ifá Iwòrì Méjì; Ifá speaks on Righteousness
In the holy Odù-Ifá Iwòrì Méjì; Ifá speaks on the matter of Righteousness
def. righteous
adjective
1-(of a person or conduct) morally right or justifiable; virtuous : he is a good, righteous man, I am sure | feelings of righteous indignation about pay and conditions. See note at moral .
2-informal perfectly wonderful; fine and genuine
The Righteousness spoken about in Iwòrì Méjì, Ifá tells us of a legend in a time when Ọ̀rúnmìlà was in the business of cultivating yọ̀nmọ̀ti (benniseed) because of its great medicinal values among other benefits & as an alternative source of income.
Prior to entering this business Ọ̀rúnmìlà advised the Ọba of the town about the idea and the Ọba showed no interest, that is why Ọ̀rúnmìlà decided to venture at it alone. When it came to harvesting the seed Ọ̀rúnmìlà discovered that others had taken it upon themselves to take some of his seed without His consent.
After some time Ọ̀rúnmìlà went to seek Ifá consultation and Iwòrì Méjì was revealed, his Babaláwo advised Ọ̀rúnmìlà to perform ẹbọ and under no circumstance expose those involved or to make a big public example of the perpetrator(s) since the impact on the community would be too much for such a small crime.
Ọ̀rúnmìlà heeded the advice, performed the needed rituals and continued about his harvesting business. Within a short time it was discovered that those responsible for the theft was the Ọba of the town and several of his high ranking Chiefs.
Iwòrì Méjì says;
The elder who had placed a ban on benniseed
One seed of it must never be found in his pocket
That was Ifá's message for Ọ̀rúnmìlà
When going to cultivate on his farm, on the outskirts of the village
He was advised to offer ẹbọ
He complied
I have found the thieves stealing in my farm
I have been able to identify the thieves
But I dare not say
I have found the thieves stealing in my farm
The message of this Ifá is those in positions of authority and public respect, who have the ability to influence societal opinion must be of unquestionable integrity and be Righteous in their deeds and dealings.
If one is not in such a position, it is better they not make such assertions and declarations, less they become exposed. Understanding no one person is prefect, but to assert one self without first dealing with ones own inadequacies, can only leave one to be eventually exposed and embarrassed in due course.
Abọrú Abọyè
Awo Ifálojú
www.alawoye.com
Iwòrì Méjì story written in this article is extracted from Ifa Dida by S.S. Popoola Library, INC
def. righteous
adjective
1-(of a person or conduct) morally right or justifiable; virtuous : he is a good, righteous man, I am sure | feelings of righteous indignation about pay and conditions. See note at moral .
2-informal perfectly wonderful; fine and genuine
The Righteousness spoken about in Iwòrì Méjì, Ifá tells us of a legend in a time when Ọ̀rúnmìlà was in the business of cultivating yọ̀nmọ̀ti (benniseed) because of its great medicinal values among other benefits & as an alternative source of income.
Prior to entering this business Ọ̀rúnmìlà advised the Ọba of the town about the idea and the Ọba showed no interest, that is why Ọ̀rúnmìlà decided to venture at it alone. When it came to harvesting the seed Ọ̀rúnmìlà discovered that others had taken it upon themselves to take some of his seed without His consent.
After some time Ọ̀rúnmìlà went to seek Ifá consultation and Iwòrì Méjì was revealed, his Babaláwo advised Ọ̀rúnmìlà to perform ẹbọ and under no circumstance expose those involved or to make a big public example of the perpetrator(s) since the impact on the community would be too much for such a small crime.
Ọ̀rúnmìlà heeded the advice, performed the needed rituals and continued about his harvesting business. Within a short time it was discovered that those responsible for the theft was the Ọba of the town and several of his high ranking Chiefs.
Iwòrì Méjì says;
The elder who had placed a ban on benniseed
One seed of it must never be found in his pocket
That was Ifá's message for Ọ̀rúnmìlà
When going to cultivate on his farm, on the outskirts of the village
He was advised to offer ẹbọ
He complied
I have found the thieves stealing in my farm
I have been able to identify the thieves
But I dare not say
I have found the thieves stealing in my farm
The message of this Ifá is those in positions of authority and public respect, who have the ability to influence societal opinion must be of unquestionable integrity and be Righteous in their deeds and dealings.
If one is not in such a position, it is better they not make such assertions and declarations, less they become exposed. Understanding no one person is prefect, but to assert one self without first dealing with ones own inadequacies, can only leave one to be eventually exposed and embarrassed in due course.
Abọrú Abọyè
Awo Ifálojú
www.alawoye.com
Iwòrì Méjì story written in this article is extracted from Ifa Dida by S.S. Popoola Library, INC
Thursday, January 6, 2011
Ọwọ̀nrín Méjí - Ọwọ̀n / Necessity is the Mother of Invention
Ọwọ̀n Scarcity / Necessity
def. Scarce: adjective
(esp. of food, money, or some other resource) insufficient for the demand;
occurring in small numbers or quantities; rare
def. Necessity
the fact of being required or indispensable
Ifa teaches us; that which we are lacking in our own Earthly accomplishments, can be attained through Ifa consultation and filling that Void which is the Heavenly Scarcity & Necessity of that item(s) in our own Heavenly Lot. It is through divination and the appropriate follow up rituals that this Necessity can be provided for, and the Void satisfied, thus we enjoy that aspect of our Earthly blessing.
Commerce within Ifa teaches us; it is by seeking for a particular item and finding a shortage or perpetual out-of-stock (Scarcity) of that particular item, an entrepreneurial minded person creates a business idea which births a business model. A business with a ready clientele - the much needed critical-mass (Necessity) to kick start a new venture with growth potentials.
Also, it is this same Scarcity & Necessity, which makes one to become resourceful and inventive in creating; 1) that item, 2) a similar item, 3) a more cost-efficient item or 4) the closest substitute item. (I will be addressing the issue of substitution within Ifa in a future article).
In either case Ifa pinpoints that be it the need of the industry, Humans, Earth deity, Nature deities or the "Spiritual" realm, we can address the area of Scarcity & Necessity similar to fulfilling our ritual request or obligations
The Ọwọ̀n (Scarcity / Necessity) of Ọwọ̀nrín Méjí
Ọwọ̀nrín Méjí says;
Ọwọ̀n (Necessity) of money makes one to seek an alternative means
Ọwọ̀n (Scarcity) of water makes one to capture water-drips
Too much water Ọwọ̀n (Scarcity) is known as drought which brings famine
These were Ifa's Priest who cast Ifa for Oun-yoo-won
(That-Which-Is-Scarce-And-Expensive)
The Princess in Old Oyo
Ifa is in this particular stanza pointing out that when an item is a Necessity & Scarce it usually either drives up the street value and/or makes people to seek the best substitute especially if the item is a Necessity or something we all need and depend upon and yet is not plentiful.
Let us consider for a moment if our global fresh water supply continues to diminish, what will we do...? As already stated, the price of fresh drinking water may become one of our most prized commodities, unless we find means to augment it or find ways to decrease usage.
We Ifa practitioners pray to our Great Mother Olomitutu (Osun / Iyemoja / Oba) that they will not abandon us & provide for us in this way.
Ọwọ̀n (Ifa Ọwọ̀nrín Méjí ) instructs us to seek what is a Necessity to fill the Void, bringing abundant blessings into our lives. Example taken from one ese Ifa of Ifa Dida Volume ONE by AsefinMedia LLP
Aboru Aboye Abosise
Awo Ifaloju
www.alawoye.com
I am writing this 'Ifa Speaks' from Havana, Cuba where the issue of Ọwọ̀n is very present as with many other corners of this World
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def. Scarce: adjective
(esp. of food, money, or some other resource) insufficient for the demand;
occurring in small numbers or quantities; rare
def. Necessity
the fact of being required or indispensable
Ifa teaches us; that which we are lacking in our own Earthly accomplishments, can be attained through Ifa consultation and filling that Void which is the Heavenly Scarcity & Necessity of that item(s) in our own Heavenly Lot. It is through divination and the appropriate follow up rituals that this Necessity can be provided for, and the Void satisfied, thus we enjoy that aspect of our Earthly blessing.
Commerce within Ifa teaches us; it is by seeking for a particular item and finding a shortage or perpetual out-of-stock (Scarcity) of that particular item, an entrepreneurial minded person creates a business idea which births a business model. A business with a ready clientele - the much needed critical-mass (Necessity) to kick start a new venture with growth potentials.
Also, it is this same Scarcity & Necessity, which makes one to become resourceful and inventive in creating; 1) that item, 2) a similar item, 3) a more cost-efficient item or 4) the closest substitute item. (I will be addressing the issue of substitution within Ifa in a future article).
In either case Ifa pinpoints that be it the need of the industry, Humans, Earth deity, Nature deities or the "Spiritual" realm, we can address the area of Scarcity & Necessity similar to fulfilling our ritual request or obligations
The Ọwọ̀n (Scarcity / Necessity) of Ọwọ̀nrín Méjí
Ọwọ̀nrín Méjí says;
Ọwọ̀n (Necessity) of money makes one to seek an alternative means
Ọwọ̀n (Scarcity) of water makes one to capture water-drips
Too much water Ọwọ̀n (Scarcity) is known as drought which brings famine
These were Ifa's Priest who cast Ifa for Oun-yoo-won
(That-Which-Is-Scarce-And-Expensive)
The Princess in Old Oyo
Ifa is in this particular stanza pointing out that when an item is a Necessity & Scarce it usually either drives up the street value and/or makes people to seek the best substitute especially if the item is a Necessity or something we all need and depend upon and yet is not plentiful.
Let us consider for a moment if our global fresh water supply continues to diminish, what will we do...? As already stated, the price of fresh drinking water may become one of our most prized commodities, unless we find means to augment it or find ways to decrease usage.
We Ifa practitioners pray to our Great Mother Olomitutu (Osun / Iyemoja / Oba) that they will not abandon us & provide for us in this way.
Ọwọ̀n (Ifa Ọwọ̀nrín Méjí ) instructs us to seek what is a Necessity to fill the Void, bringing abundant blessings into our lives. Example taken from one ese Ifa of Ifa Dida Volume ONE by AsefinMedia LLP
Aboru Aboye Abosise
Awo Ifaloju
www.alawoye.com
I am writing this 'Ifa Speaks' from Havana, Cuba where the issue of Ọwọ̀n is very present as with many other corners of this World
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